desire to look into it 1 Pet. 1. 10 12. On the other side this great salvation is a great aggravation of all neglect thereof On this ground Christ aggravateth the Jews contempt of the Gospel in his time and plainly telleth them that the men of Nineveh and the Queen of the South shall rise up in judgement against them because a greater then Ionas and a greater then Solomon was among them Matth. 12. 41 42. This is the condemnation that light is come into the world and men loved darknesse rather then light Joh. 3. 19. This neerly concerns us who live in this last age of the world wherein this great salvation hath broken through the thick clowd of Antichristianisme and brightly shined forth to us and who live in that place of the world where able Ministers and powerful Preachers abound As God in this his goodnesse hath abounded to us so should we abound in knowledge in faith in hope in charity in new obedience and in all other Gospel-graces St Paul upon the apprehension of the abounding of Gods grace towards him over and above others maketh this inference I â—…nboured more abundantly then they all 1 Cor. 15. 10. Greater blessings require greater thankfulnesse God had abounded to Iudah in blessings more then to Israel thereupon a Prophet maketh this inference Though thou Israel play the harlot yet let not Iudah offend Hos. 4. 15. §. 22. Of Christ the Preacher of the Gospel THe excellency of the forementioned salvation is set out by the first publisher thereof who is here stiled the Lord. Of this title Lord given to Christ See Chap. 1. v. 10. § 128. It is here used to set out the dignity of the author of the Gospel thereby to commend it the more unto us Object God was the Author of the Word which Angels spake unto his people and in that respect that Word was divine Can there be any greater authority of a Word then to be divine Answ. Though there be no greater authority then a divine authority yet there may be sundry differences between the things that are divine For 1. Of divine truths there may be degrees Some may be of greater moment or of greater consequence then others to pay Tythes under the Law was a divine injunction but judgment mercy and faith were weightier matters of the Law Mat. 23. 23. 2. There were different kindes of revealing divers truths some more obscurely some more cleerly 2 Cor. 4. 14 18. 3. Some divine truths were more strongly confirmed then others Priests under the Law were made without an Oath but Christ with an Oath so as Christs Priesthood was more strongly confirmed Heb. 7. 20 21. 4. More excellent Ministers may be used in dispensing some divine truths then in others Behold a greater then Ionas is here Behold a greater then Solomon is here saith Christ of his own Ministry Matth. 12. 41 42. In all these doth the latter word here spoken of excell the former 1. In the very matter thereof Such mysteries are revealed by the Gospel as in other ages were not made known Ephes. 3. 5. The Law made nothing perfect but the bringing in of a better hope did Ephes. 7. 19. In this respect the Gospel is here stiled Salvation rather then the Law 2. In the manner of revealing The Gospel is farre more clear and effectual 2 Cor. 3. 18. See § 20 21. 3. In the ratification The Gospel is much more firm then the Law See § 36. 4. In the Minister None comparable to the Sonne of God the first Preacher of the Gospel See Chap 1. § 14. If Christ the Lord vouchsafed to be a Minister of the Gospel who shall scorn this function The Pope Cardinals sundry Bishops and others that pretend to be Christs Vicars are farre from performing that which Christ did in this kinde and many that lay claim to Peters Keyes are farre from observing the advice which he for the right use of them thus gave Feed the slock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde Neither as being Lords over Gods heritage but being ensamples to the flock 1 Pet. 5. 2 3. Many took more Lordship upon them over Gods flock then Christ the true Lord did while he was on earth yet it was he that brought this great salvation Of Christs being a Prophet See ver 12. § 112. Of his being a Minister See Chap. 8. § 3. §. 23. Of preaching the Gospel THe relation of the foresaid Salvation is expressed in this word spoken namely by voice or word of mouth The mouth speaketh saith Christ Matth. 12. 34. And of God it is said He spake by the mouth of his holy Prophets Luk. 1. 70. So men are said to speake with the tongue 1 Cor. 13. 1. And words are said to be spoken Joh. 3. 34. 14. 10. The correlative to speaking is hearing We do hear them speak Acts 2. 11. For by hearing that which is spoken by one is best understood by another and by a right understanding of the truth and good of that which is spoken it comes to be beleeved Hence is it that God hath appointed speaking of his Word to be the ordinary means of salvation 1 Cor. 1. 21. Speaking the Word is oft put for preaching it and so translated as Acts 8. 25. When they had preached the word of God And Acts 13. 42. The Gentiles besought that these words might be preached Thus by our former English and others 't is translated in this Text which at the first began to be preached c. Without all question so much is here intended by the Apostle For he must needs mean such a speaking of the Word as might make it powerfull to that great salvation which he mentioned before For that purpose no speaking is comparable to preaching Preaching is a cleer revelation of the Mystery of Salvation by a lawfull Minister No man can attain salvation except he know the way thereto People are destroyed for lack of knowledge Hos. 4. 6. But what good doth any reaply knowledge unlesse he beleeve what he knoweth The word preached did not profit them not being mixed with faith in them that heard it Heb. 4. 2. But how shall any beleeve in him of whom they have not heard and how shall they hear without a Preacher and how shall they preach except they be sent Rom. 10. 14 15. He who is sent of God that is set a part according to the rule of Gods Word to be a Minister of the Gospel doth himself understand the mysteries thereof and is enabled to make them known to others he also standeth in Gods room and in Gods Name makes offer of salvation 2 Cor. 5. 20. This moves men to beleeve and to be saved This is the ordinary way appointed of God for attaining salvation This course Christ who was sent of God took He
power Sate down on the right hand of the Majesty on high 6. His Propheticall office This is apparent in this phrase God spake unto us by his Sonne 7. His Priestly Office For it appertains to a Priest to purge away sinnes and to be ever at Gods right hand for us These Points are further prosecuted in this Epistle For 1. The divine nature together with the Princely office of Christ are described in the first Chap. 2. His humane nature in the second Chap. 3. His Propheticall function in the third and fourth Chap. 4. His Priestly office from the fourteenth verse of the fourth Chap. to the twenty two of the tenth Chap. The Priestly office of Christ is simply and generally propounded in the three last verses of the fourth Chap. and also comparatively exemplified by two great Types The first is of Melchisedech to whom Christ is resembled in the 5 6 and former part of the 7th Chap. The other is of Aaron before whom Christ is preferred from the 11th verse of the 7th Chap. to the 22th of the 10th Chap. There are sundry digressions here and there inserted which we shall observe as we meet with them The Rules for life are 1. Persevering in the truth 2. Walking worthy thereof Persevering in the truth is much insisted upon from the 22th verse of the 10th Chap. to the 14th of the 12th Chap. Walking worthy thereof is set out in sundry divine Admonitions from that 14th verse to the end which in their distinct places shall particularly be noted §. 11. Of the meaning of the first Verse HEBREWS 1. Vers. 1 2 3. GOd who at sundry times and in divers manners spake in time past unto the Fathers by the Prophets 2. Hath in these last dayes spoken unto us by his Sonne whom he hath appointed heir of all things by whom also he made the worlds 3. Who being the brightness of his glory and the express image of his person and upholding all things by the word of his power when he had by himself purged our sinnes sate down on the right hand of the Majesty on high THese words as they contain the summe of the doctrinall part of this Epistle so they serve for a Preface thereto which is here premised to stir up all that should read it to a more diligent heeding thereof for therein is set down the excellency of the new Testament above the old True it is that there is the same authority even a divine authority of both And that they are both a manifestation of Gods will Therefore God is said to speak by the Ministers of both God being the author of the one and the other they are both of the like authority and God speaking in both both declare the will of God God spake in times past and God spake in these last dayes The same God by the Prophets and by his Sonne The relation of this title GOD to the Sonne sheweth that the first Person in sacred Trinity the Father is in particular meant yet the other Persons are not excluded For the Sonne Exod. 3. 2 6. and the holy Ghost also Acts 28 26. spake to the fathers The same work may be done by the blessed Trinity the order and manner of working being rightly applied to each Person For as the Sonne is from the Father and the holy Ghost from the Father and the Sonne so the Father worketh by the Sonne and the Sonne from the Father Thus Iehovah the Sonne is said to rain fire from Iehovah the Father Gen. 19. 24. Some of the ancient Fathers assembled in a Council were so confident of the truth of the Application of that Title Iehovah twice used once to the Father and again to the Sonne as they denounced Anathema against such as should expound it otherwise Thus though the Sonne spake to the fathers yet may the Father as here be said to speak to the fathers by the Sonne and by him to make the worlds as ver 2. How God of old manifested his will by parts is thus further expressed at sundry times This phrase is the exposition of one Greek word but a compound word According to the notation of it it signifieth by many parts or parcels which necessarily implieth a distinction of times some at one time some at another Therefore it is not unfitly translated at many times God made known to Adam a Saviour of the seed of the woman to overcome the devil Gen. 3. 16. He confirmed the same by Sacrifices Gen. 4. 4. To Noah God by the Ark declared that few should be saved in comparison of the multitude that should perish and that they who were to be saved should be saved in the Ark of Christs Church 1 Pet. 3. 20 21. To Abraham God revealed his purpose of extending mercy to all nations Gen. 22. 18. To Iacob it was made known that the Messiah should come of the Tribe of Iudah Gen. 49. 10. Heb. 7. 14. To Moses that he should be a Prophet Deut. 18. 18. To David that he should be a King Psal. 2. 6. and a Priest Psal. 110. 4. To Isaiah that he should be born of a Virgin Isa. 7. 14. To Michaiah that he should be born in Bethlem Mic. 5. 2. Before the Law God gave to the fathers particular revelations fit for their times and their needs Under the Law God delivered many Ordinances Rites Types Ceremonies and shadows to foreshew Evangelicall truths and to uphold their faith therein For these ends also God sent divers Prophets from time to time till the fullness of time This manifesting of Gods will by parts is here noted by way of distinction and difference from Gods revealing of his will under the Gospel which was all at one time namely the time of his Sonnes being on earth for then the whole counsell of God was made known so farre as was meet for the Church to know it while this world continueth In this respect Christ saith Ioh. 15. 15. All things that I have heard of my Father I have made known to you and Ioh. 14. 26. The Comforter shall teach you all things and bring all things to your remembrance whatsoever I have said unto you The woman of Samaria understood thus much Ioh. 4. 25. when she said When the Messias is come he will tell us all things Obj. The Apostles had many things revealed unto them Gal. 1. 12. Answ. Those were no other things then what Christ had revealed before while he lived There is another difference in the word following translated in divers manners For that God who was pleased to reveal his will part by part was also pleased to reveal it after divers wayes These were either extraordinary or ordinary Extraordinarily God manifested his minde sometimes outwardly sometimes inwardly Outwardly by voice or signes but inwardly by revelation or inspiration To give particular instances of all these 1. God oft himself spake with his own voice and that when men were awake or at
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
God to be a Rewarder The Apostle setting this down as a duty giveth evident proof that reward may be aimed at See Chap. 6. v. 15. § 149. §. 24. Of seeking God THE persons that may expect reward from God are thus set down Them that deligently seek him This is the interpretation of one Greek word but a compound one The simple verb signifieth to seek Mattâ—… 7. 7. The preposition with which it is compounded signifieth out The compound signifieth to seek out to seek till one find to seek earnestly and diligently Thus men are said to seek after the Lord Act. 15. 17. and the Prophets are said thus to seek after the salvation promised 1 Pet. 1. 10. To express the Emphasis of the word our English Translators insert this adverb diligently To these is the reward here appropriated Moses doth to the life thus express this point If thou shalt seek the Lord thy God thou shalt 〈◊〉 him if thou seek him with all thy heart and with all thy soul Deut. 4. 29. In reference to the reward here appropriated to such it is said They that seek the Lord shall not want any good thing Psal. 34. 10. 1. Let none but such expect reward from God 2. Let this stir us up to use our best endeavour so to find the Lord as we may â—…est upon him and make him our reward Of Mans endeavour after that which is for his own advantage see Chap. 4. v. 11. § 63. §. 25. Of the Resolution of and Observations from Heb. 11. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him THis declareth the benefit of Faith This is 1. Propounded 2. Confirmed In propounding of it there is set down 1. The matter wherein that benefit consisteth that is to please God 2. The necessity of the means for attaining that benefit This is set down in two negatives Without it it is impossible The Confirmation is taken from the reward of Faith For attaining hereunto two acts of Faith are set down 1. To believe that God is God This is amplified two waies 1. By the person that so believes He that cometh unto God 2. By the necessity of it in this word MUST 2. To believe that God is a Rewarder This is amplified by the object or persons whom he rewardeth them that diligently seek him Doctrines I. By Faith men please God This is here taken for granted II. There is a necessity of using warrantable means It is impossible otherwise to prevail III. Men have access to God This is here taken for granted under this phrase He that cometh to God IV. God is to be believed to be as he is This phrase That he is intends as much V. It is no arbitrary matter to believe in God aright A must is put upon it It is a bounden duty VI. God is the Rewarder This must be believed VII God rewardeth such as seek him This is here plainly expressed VIII God must be sought out The Emphasis of the Greek word implyes as much We must do our uttermost in seeking him till we find him IX Men may aim at reward in approaching to God For he that cometh to God must believe that he is a Rewarder §. 26. Of Noah and his Faith Hebr. 11. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an â—…rk to the saving of his house by the which he condemned the world and became heir of the righteousness which is by Faith THE third Worthy produced for exemplification of the vigour of Faith is Noah who lived in two ages of the world before the Flood and after the Flood He lived six hundred years before the Flood Gen. 7. 6. and three hundred and fifty after the Flood Thus he lived in all nine hundred and fifty years Gen. 9. 28 29. The name of Noah properly signifiest rest A reason of the name is thus given He shall comfort us Gen. 5. 29. The name is taken out of the two first letters of that word which signifieth to comfort Others read that phrase translated he shall comfort us thus he shall give us rest both tend to the same end This name was given by a Spirit of Prophecy for by building the Ark â—…e brought refreshing comfort and rest to the world and that in these respects 1. Thereby was afforded a lively type of Christ who is the comfort and rest of man 2. By Noah was the Seminary of the World and Church preserved This was a matter of great comfort and rest 3. By the sacrifice which he offered up God smelled a savour of rest Gen. 8. 21. 4. To him God renewed a Covenant of rest and peace no more to dâ—…own the World Gen. 9. 9 11. Thus if ever any name were fit and answerable to the intent thereof this was In setting out the Faith of this noble Patriarch who was the last of the old World and the first of the new World many memorable Histories are 〈◊〉 and elegantly couched in few words That Noah's Faith was a justifying and a saving Faith is evident by producing it as he did the faith of the Elders of Abel and Enoch for proof of the saith described in the first verse Obj. The main thing for which Noah's faith is commended is but a temporary deliverance Answ. 1. Justifying faith even in temporal blessings eyeth God as a Father in Christ and receiveth the things of this world by a right from Christ and as a pledge of heavenly things 2. The Ark in making whereof he testified his faith was an especial type of Christ and his preservation from the Flood a type of redemption from damnation and of eternal salvation So as his faith was fixed on Christ and on salvation by Christ. 3. The Apostle inferreth that he became heir of righteousness which is by faith and that must needs be a justifying and saving faith §. 27. Of Noah's Faith about things not seen upon Gods warning THE ground of Noah's giving that evidence of Faith which is here set down is thus expressed being warned of God This phrase is the interpretation of one Greek word whereof see Chap. 8. v. 5. § 14. It sheweth that his faith was founded on the manifestation of Gods will Of the many waies of revealing Gods will see Chap. 1. v. 1. § 11. Gods will revealed hath ever put on Saints to give evidence of their Faith for it is the proper ground of Divine Faith This was the ground of Abraham's Faith Gen. 15. 6. and of the Faith of the Israelites Exod. 4. 31. and of the Gentiles Act. 15. 7. God himself is the supreme Lord over all and his Word is the highest and surest truth that can be whereunto all ought to subject themselves and they who well know him will upon his warning in Faith do
Persons in the Unity of Essence and the Union of God and man two distinct Natures in one Person Therefore sundry resemblances are used one to set out one point an other an other and yet all that can be used cannot to the life and full set out the Eystery Again As Christs humane nature is Hypostatically united to the divine nature Christ is visibly the character or express image of God For in Christ incarnate the divine properties were made most conspicuous as Almighty Power infinite Wisdome Truth Justice Mercy and the like In Christ as God-man dwelt all the fullness of the Godhead bodily Col. 2. 9. In this respect the glory of Christ made flesh is said to be the glory as of the only begotten of the Father Joh. 1. 14. and in that flesh saith Christ of himself He that hath seen me hath seen the Father Joh. 14. 9. Thus the resemblance here used is very fit For he that seeth the character or figure which is on the thing stamped or printed sees therein the figure that is on the instrument wherewith it was stamped §. 22. Of the Benefits arising from the relation of the Sonne to the Father BY the resemblance of a character we see what is to be sought in Christ namely whatsoever is in the Father As the former metaphor implieth that the glory of the Father is invisible till it shine forth and shew it self in the Sonne so this likewise declareth that the Fathers excellency is as it were hid and could not be known unless it were revealed and laid open in this character or express image Again As the former metaphor implieth that out of Christ who is that brightness there is no light at all but meer palpable darkness for God whâ—… only is as the Sun light in himself and the fountain of all light to all creatures doth by this brightness only shine out to us Ioh. 1. 9. So this metaphor importeth that in Christ the Father is truly and thoroughly to be known For a character well made doth not only in part and obscurely but fully and to the life demonstrate the image that is on the stamp It is truly and properly an express image §. 23. Of the fit resemblance of the Sonne to a Character TO exemplifie this latter resemblance of a Character as we have done the former of brightness in some particulars take for instance the character or stamp that is on coyn and the engravement that is on the tool wherewith the character on the coyn is made 1. The character cometh from the engravement on the tool 2. The character is most like to that engravement 3. Whatsoever is on the engravement is also on the character 4. The engravement and the character are distinct each from the other All these were before set down in the former metaphor of brightness but yet this of a character is not unnecessarily added for by the vulgar sort it is better conceived and it doth more sensibly set down the likeness and equality betwixt the Father and the Sonne then that of brightness doth which is the principall end of using these resemblances To apply this resemblance It doth so far as an earthly resemblance can set out these mysteries following concerning God the Father and God the Sonne 1. The Sonne is begotten of the Father Psal. 2. 7. 2. The Father is made manifest in the Sonne Col. 1. 15. 3. The Sonne is equal to the Father Phil. 2. 6. 4. The Father and the Sonne are distinct each from other Ioh. 5. 32. and 8. 18. These mysteries are expresly revealed in the sacred Scriptures otherwise all the wits in the world could not have found them out by the forementioned or by any other resemblances Resemblances are for some illustration of such things as may upon surer grounds be proved §. 24. Of Christ upholding all things AS a further demonstration of Christs dignity and dominion the Apostle attributes another divine effect to him One was in these words made the worlds The other in these and upholding all things by the word of his power The copulative particle AND sheweth that as the forementioned resemblances of Brightness and express Image set out a divine dignity for copulatives are used to joyn together things of like nature so these words set out a divine dominion they are all divine The word Upholding is metaphoricall and by way of resemblance applied to Christ. It signifieth to bear carry or uphold a thing as the friends who took up and brought to Christ a palsey man And also to move carry order and dispose a thing as the windes drive and carry Ships hither and thither The LXX use this word to set out the Spirits moving upon the waters at the first forming and creating things And the Apostle useth it to set out the Spirits guiding and disposing the Prophets in penning the sacred Scriptures The word may fitly be here taken in all these significations for neither do cross the other but all well and truly stand together It is most clear that the divine providence is here described being distinguished from the former work of creation Now Gods providence is manifested in two things 1. In sustaining all things that he made 2. In governing them In that this divine work of providence is attributed to Christ he is thereby declared to be true God To shew that that phrase which the Apostle used before in a mutual relation between the Father and the Sonne about making the worlds thus By whom he made derogating nothing from Christs supream soveraignty or absolute power in that work as if he had been used for a Minister therein here most simply without any such relation he attributeth the divine work to him and extendeth it to all things that were made excepting nothing at all in this general phrase All things whether visible or invisible in Heaven on earth or under the earth Col. 1. 16. To give yet more evidence to Christs true deity he further adds this clause by the word of his power §. 25. Of Christs word of power THe particle translated word is not in the Greek that whereby Christ the Sonne of God is oft set out especially by St Iohn both in his Gospel and Epistle but an other which importeth a command in which sense it is used Luk. 5. 5. for Christ is herein resembled to an absolute Monarch who at his word hath what he will done He needs no more but command Thus it is said Psal. 33. 6. By the word of the Lord were the Heavens made and in way of exposition it is added v. 9. He spake and it was done he commanded and it stood fast Yet further to amplifie this soveraignty of Christ the Apostle addeth this epithete of power which after the Hebrew manner is so expressed to shew the prevalency of Christs word nothing can hinder it it is a most mighty word For the Hebrews use to set out a surpassing excellency
all there being other creatures more excellent then Angels II Christs excellency above Angels is beyond all comparison This phrase so much better c. implies as much III. Christs excellencies made him known to be what he is They gave him a Name whereby he is so made known as he is distinguished from all others Thus Gods excellencies are stiled his Name Exod. 34. 5 6. IV. Christ hath a just right to his excellency His right is a right of inheritance which is the best right that can be V. According to that excellency which of right belongs to any he is to be esteemed This is the end of setting out Christs excellencies and his right to them namely to work in us an high esteem of him Thus Magistrates Ministers Masters Parents and others are to be esteemed according to that Name which they have obtained §. 46. Of the meaning of these words For unto which of the Angels said he at any time Verse 5. For unto which of the Angels said he at any time Thou art my Sonne this day have I begotten thee And again I will be to him a Father and he shall be to me a Sonne IN this Verse the particular instance of the forementioned excellent Name is given which is Sonne in reference to God This causal particle for sheweth that that which followeth is a proof of that which went before The proof is from an induction of a special Name The proof is taken from testimonies of Scripture A testimony of Scripture is a sound proof This was it whereunto a Prophet thus directed Gods people To the Law and to the Testimony Isa. 8. 20. Christ prefers it before the testimony of one risen from the dead Luk. 16. 31. Yea before the testimony of Iohn the Baptist of his own works and of his Father For after he had produced those three testimonies he advised to search the Scriptures and that because they testified of him Ioh. 5. 36 37 38 39. Obj. 1. A testimony is but an inartificiall argument which is counted the last and lightest of all arguments Answ. A testimony receiveth his force from the witness-bearer An humane testimony is not counted infallible because men are subject to ignorance error and manifold corruptions But a divine testimony is infallible in that it resteth on the highest and soundest ground of truth which is the word of God for it is impossible for God to lye Heb. 6. 18 See Chap. 3. v. 3. § 26. As for sacred Scripture it is all given by inspiration of God 2 Tim. 3. 16. and holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. The Scripture is as a long continued approved record it is as a Law written and hath continued many generations and thereby gained the greater confirmation Thus this proof is more sure and sound then any logical or mathematical demonstration can be Nothing more convinceth a beleever or more prevaileth with him then a Scripture proof Object 2. Hereticks alledge Scripture to prove their heresies Answ. This doth yet further confirm Scripture proofs in that all of all sorts fly to it as all fly to the Law and plead it But did the Scripture ever make for any heresie the devil himself alledged Scripture Matth. 4. 6. but was confounded thereby and so have all hereticks been in all ages Of hereticks perverting Scripture See the whole Armour of God Treat 2. Part 8. Of Gods word on Eph. 6. 17. § 16. What cause have we in this respect to observe this direction Search the Scriptures Joh. 5. 39. and in hearing the word preached to search the Scriptures whether the things we hear be so as the men of Berea did Acts 17. 11. We ought hereupon to have our judgements grounded on the Scriptures our opinions ordered and our doubts resolved thereby Nothing ought to be taken as an Article of Faith but that which may be proved thereby The kinde of argument here used is negative it stands thus The Scripture no where declareth Angels to be Sonnes of God Therefore that name belongeth not to them In regard of an Article of Faith a negative argument from Scripture is sound and good because all Articles of Faith requisite to be beleeved are therein set down so as if it be not to be found in the Scripture we may well conclude that it is no Article of Faith The Name which here is denied to belong to Angels is thus set down under an interrogation unto which of the Angels said he c. This interrogation importeth a strong negation somewhat more then if he had in a plain negative thus said unto none of the Angels said he c. For hereby he putteth the matter to their consideration and maketh them judges thereof As if he had said Think with your selves and call to minde what any where you have read in sacred Scripture and tell me if any such thing be spoken of an Angel therein The distributive particle which unto which implieth a number of Angels and by way of grant a difference of degrees as if he had said Grant that there are different degrees of Angels and that some of them are more excellent then others Yet to none of them no not to the most excellent said he thou art my Sonne c. The relative particle HE hath reference to God the Father as is evident by this that he saith Thou art my Sonne c. Though David uttered the words yet as the Assembly of Apostles and Disciples expound it Acts 4. 25. God by the mouth of his servant David said This manner of expression said he hath reference to the old Testament which before Christs time was the only written word of God And the extention of time in this phrase at any time hath relation to the whole history of the Bible from the beginning of Genesis to the end of Malachy Not once in any part of any of these books is this Name Sonne of God applied to Angels §. 47. Of the various acceptions of this Title Sonne of God TRue it is that where Sonnes of God are said to present themselves before the Lord Ioh 1. 6. and 2. 1. Angels are meant Angels also are meant where it is said all the Sonnes of God shouted for joy Job 38. 7. They are elsewhere stiled Sonnes of the Mighty Psal. 89. 6. or as many do translate it Sonnes of God It is manifest then that Angels are called Sonnes of God Oâ—… if Angels be not meant then men are called Sonnes of God If either Angels or men be called Sonnes of God how can it be accounted a prerogative proper to Christ alone to be Gods Sonne Answ. This Title Sonne of God is in sacred Scripture used two wayes 1. Most properly by nature and eternal generation 2. By meer grace and favour God accounting them to be his Sonnes and accepting them as Sonnes In this latter respect many meer
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
he observed that God had utterly forsaken Saul and thereupon took the boldnesse to foretell that the Lord would deliver Israel into the hand of the Philistims and that Saul and his sons should be with Samuel who was then dead that is they should be dead also 1 Sam. 28. 19. Obj. 7. St Paul saith that the coming of Antichrist is after the working of Satan with all power and signes 2 Thess. 2. 9. Answ. In the next clause it is added and lying wonders This last clause shews that the signes before mentioned were but counterfeit not true miracles Papists who are the Antichristians do exceed above all others in counterfeting miracles which are but plain deceits and illusions It remains notwithstanding all that hath been or can be Objected that God alone doth true miracles Whatsoever the Lord pleased that did he in heaven and in the earth in the seas and all deep places Psal. 135. 6. and so can he still do While we have God for our God we need not fear nor faint by reason of any danger or want for means but when we know not what we do to lift up our eyes upon him 2 Chron. 20. 12. And in faith to say God will provide Gen. 22. 8. we ought on this ground to be of the minde of those three faithfull servants of God who by a King were threatned with a burning fiery furnace and say Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us Psal. 46. is worthy our serious and frequent meditation for this purpose It is by many stiled Luthers Psalm because Luther oft said it and sung it especially in the time of any trouble So trust to the power of God in all straits as ye subject to his Will and prescribe no means to him but referre the manner of working to his Wisdome For he hath said I will never leave thee nor forsake thee Heb. 13. 5. §. 30. Of Gods bearing witness to his Word by his Works OF those works which could not be done but by God himself it is said that God did bear witness thereby For such works do evidently demonstrate that such a word is Divine Gods words sent from God himself The greater the works are the more excellent and more sure is the word that is ratified thereby To bear witness to a thing is to confirm the truth of it The word which the Apostle here useth is a double compound The simple verb signifieth to witnesse a thing Iohn 1. 7. The compound to adde testimony to testimony or to adde a testimony to some other confirmation as 1 Pet. 1. 12. The double compound to give a joynt testimony or to give witnesse together with another So much signifies another like Greek compound used by the Apostle Rom. 8. 16. and translated bear witnesse with Thus God by his works did witnesse with his Sonne and with his Apostles to that Gospel which they preached Gods works give a most clear and sure evidence to that for which they are wrought or produced When the people saw how God had led them through the depths and how the waters had covered their enemies then they believed his words Psal. 106. 9 11 12. When others saw the fire that upon Elijahs prayer fell from heaven they fell on their faces and said The Lord he is God The Lord he is God 1 Kin. 18. 39. When the widow of Zarephath saw her son that was dead restored to life by Elijah she said Now by this I know that thou art a man of God and that the word of the Lord in thy mouth is truth 1 Kin. 17. 24. On such a ground saith Nicodemus to Christ We know that thou art a Teacher come from God for no man can do these miracles that thou doest except God be with him John 3. 2. When the Jews had seen the miracle that Jesus did they said This is of a truth that Prophet that should come into the world John 6. 14 On this ground doth Christ oft produce his works to witnesse who and what he was The works which the Father hath given me to finish the same works that I do bear witnesse of me that the Father hath sent me saith Christ Iohn 5. 36. And again The works that I do in my Fathers Name they bear witnesse of me Thereupon he addeth Though ye believe not me believe the works Iohn 10. 25 38. This witnesse that God hath given gives good evidence of his speciall care over his Church in that he laboureth so much to establish her in the Word of Salvation For he thought it not enough to have the Gospel once published though it were by his Sonne or to have it further confirmed by other witnesses and those many but he further addeth other witnesses even his own Divine Works which may well be accounted witnesses for they have a kinde of voice according o that which the Lord himself saith It shall come to passe if they will not believe thee neither hearken to the voice of the first signe that they will believe the voice of the later signe Papists upon this kinde of witnesse by miracles do exceedingly insult against Protestants and that in two especiall respects 1. In regard of a pretence of many miracles wrought for confirmation of their Church and their Doctrines 2. In regard of the want of miracles among Protestants whence they infer that we have neither true Church nor true Ministry To the first ground of their insultation I Answer that they prove themselves thereby if at least the kinde of their miracles be throughly examined to be plain Antichristians For whosoever shall judiciously reade their Legends and Authors that have written of their miracles shall finde them so ridiculous as they plainly appear to be lying wonders And the Apostle saith that the coming of Antichrist is after such a manner 2 Thess. 2. 9. As for the other part of their insultation I Answer that we have all the miracles that Christ and his Apostles did to confirm our Church our Ministry and Doctrine For our Church is built upon Christ the chief corner stone and upon that Foundation which his Apostles laid And our Ministry is according to the order which Christ and his Apostles have ascribed unto us and our Doctrine is the same which Christ and his Apostles preached What need we then any other Confirmation then that which is here set down by our Apostle Indeed if we joyned new Articles of Faith or preached another Gospel then they did or had another way of Ordaining Ministers then they have warranted unto us miracles would be necessary for confirming such new things §. 31. Of Signes Wonders and Miracles THe means whereby God did bear witnesse to the Gospel are set out in four words Signes Wonders Miracles Gifts The three former set out the same things 1. Signs according to the notation of the word imply such externall visible
things as signifie and declare some memorable matter which otherwise could not be so well discerned nor would be believed We would see a signe from thee say the Pharisees to Christ Matth. 12. 38. And they desired him that he would shew them a sign Matth. 16. 1. These two words See Shew imply that a sign is of some externall visible thing that may be shewed and seen And extraordinary it must be because it useth to be for confirmation of some secret and Divine matter Thus the Pharisees would have a sign from heaven Matth. 16. 1. which must needs be extraordinary Thereupon signes and wonders are oft joyned together as Iohn 4. 48. Acts 2. 43. 4. 30. 7. 36. Our last Translators do oft translate this Greek word which properly signifieth signes they translate it miracles as Luke 23. 8. Iohn 2. 11. 3. 2. 2. The Greek word translated wonders is used by all sorts of Authours for some strange thing that may seem to foretell some other thing to come I will shew wonders in heaven saith the Lord Acts 2. 19. Those strange things which by the Ministry of Moses were done in Egypt in the red Sea and in the Wilderness are set out under this word wonders Acts 7. 36. Our English doth fitly translate the Greek word wonders by reason of the effect they cause wonder and by reason of the strangeness of them they are wonderfull Matth. 15. 31. Mark 6. 51. Acts 3. 10. Our English word miracle according to the notation of the Latin word whence it is taken signifieth a matter of wonder 3. The Greek word here translated miracles properly signifieth powers It is derived from a Verb that signifieth to be able This word in the singular number is put for a mans ability Matth. 25. 15. for his strength 2 Cor. 1. 8. And also for strength in the Sonne Rev. 1. 16. And in sinne 1 Cor. 15. 56. It is also put for virtue in one Mark 5. 30. And for the power of man 1 Cor. 4. 19. of a Prophet Luke 1. 17. of the spirit Eph. 3. 16. of Christ 2 Cor. 12. 9. and of God Matth. 22. 29. In the plurall number it is put for Angels Rom. 8. 38. 1 Pet. 3. 22. which excell in strength Psal. 103. 20. And for the firm and stable things in heaven Matth. 24. 29. And for extraordinary works Hereupon they are stiled in our English Mighty deeds 2 Cor. 12. 12. Mighty works Matth. 11. 20 21 23. Wonderfull works Matth. 7. 21. and frequently as here in this Text Miracles Acts 2. 22. 19. 11. 1 Cor. 12. 10 28 29. For miracles as hath been shewed § 28. cannot be wrought but by an extraordinary power even the power of God himself Fitly therefore is this word powers used to set out miracles and fitly is it here and in other places translated miracles §. 32. Of the distinction betwixt Signes Wonders Miracles SOme distinguish these three words into three sorts of miracles each exceeding others in their greatness or degrees as 1. Signes the least kinde of miracles as â—…ealing diseases 2. Wonders a greater kinde as opening the eyes of the blinde ears of the deaf giving speech to the dumb and other like which cause wonder 3. Powers or miracles the greatest kinde of them as giving sight to the born blinde raising the dead even one four daies dead and dispossessing the devil This distinction is too curious For every true miracle requires a Divine and Almighty power and to the Lord it is as easie to give sight to him that was born blinde as to restore it to him that had it before There is no restraint to the Lord to save by many or by few 1 Sam. 14. 6. Besides the Penmen of the New Testament do promisâ—…uously use these words for the same things Sometime all sorts of miracles are comprised under signes Iohn 20. 30. Sometimes under Powers and translated mighty works Matth. 11. 20. Sometimes under signes and wonders as Acts 2. 43. And sometimes under all the three words that are here mentioned as Acts 2. 22. 2 Cor. 12. 12. I suppose that all these three words may have reference to the same mighty works This variety of words setteth out the divers properties of the same things Signes shew that they must be external and visible that they may the better signifie and manifest some other thing not so visible Wonders shew that by reason of the strangenesse of them being above or against the course of nature they cause wonder Powers here translated miracles shew that they are done by an extraordinary and Almighty power â—… Thus the same extraordinary things were in the Old Testament set out by divers words as Dreams Visions Revelations Dreams because men in their sleep dream of them Visions because some visible objects were represented to them Revelations because God thereby revealed some unknown matter to come Thus God that revealeth secrets made known to Nebucadnezar what should be in the latter daies in a dream by visions Dan. 2. 22. Thus are divers names given to Angels which do set out distinct properties in the same Angels rather then several persons as hath been shewed Chap. 1. § 85. §. 33. Of a Miracle A Miracle according to the notation of the Latine word from whence this English word is taken signifieth such a thing as causeth wonder or is in it self wonderfull In the common use of it it signifieth a wonder in the highest degree which ariseth from something that is supernaturall From the forementioned three words and the end of setting them down here this description of a miracle may be raised A miracle is a visible wonderfull work done by the Almighty power of God above or against the course of nature to confirm some Divine truth 1. A miracle is a work or a true act not a meer shew or appearance of that which is not Herein it differs from such an appearance as was represented to Saul 1 Sam. 28. 12. And from all jugling delusions Such as the Sorcerers of Egypt used Exod. 7. 11 12. 8. 7. 2. It is a visible work such an one as men may see and thereupon be moved therewith as the Israelites were 1 King 18. 39. The pretence of transubstantiation wherein no visible alteration of the creature is to be seen is against the nature of a miracle which is a sign 3. It is above the course of nature or against it Herein lieth the very form of a miracle whereby it is distinguished from other wonders which may be extraordinary though not simply supernaturall such as the second beast did Rev. 13. 13. 4. It is done by the Almighty power of God No man no Angel whether good or evil can alter the course which the Creator hath set to his creature That power God hath reserved to himself Pretended miracles wrought by the power of the devil are but pretended 5. The proper end of a true miracle is to confirm a Divine truth 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
sorts which are three 1. Signes 2. Wonders 3. Miracles 2. By their variety in this word divers Gifts are described 1. By their author the holy Ghost 2. By their distribution This is implied in the Greek word used by the Apostle The rule is thus manifested According to his own will Here observe 1. The kinde of rule with 2. The property of it his own §. 39. Of the Doctrines arising out of the 2 3 4. verses of the second Chapter I. MOtive may be added to motive To that motive in the former verse taken from the dammage of noâ—… heeding the Gospel in these verses another motive is added taken from the vengeance that will follow thereupon For men are hardly brought to beleeve Divine truths II. Suppositions may imply unquestionable truths The manner of the Apostles arguing by way of supposition If proveth as much See § 8. III. Angels were of old Gods Ministers to his Church They spake his word See § 10. IV. Gods Word is stedfast So is it here expresly said to be See § 11 12. V. Divine vengeance may be a motive to forbear sinne The inference of the vengeance upon the word spoken proves as much for it is here to that very end alleadged VI. There are different kindes of sin The distinction betwixt transgression and disobedience imports thus much See § 14. VII Nâ—… sinne shall pass unrevenged This generall particle every intends this VIII Pknishment is due to transgression It is therefore stiled a recompence of reward See § 16. IX Divine vengeance is most just So it is here expresly said to be See § 17. X Transgressors shall receive vengeance will they nill they This verb received intimates this point See § 17. XI Revenge of sinne is most sure This interrogative HOW intimates as much See § 18. XII There are degrees of sinne and judgement The inference of the later part of the comparison upon the former declares the truth of this point For neglect of the Gospel is made a greater sin then neglect of the Law and a greater judgement is thereupon inferred See § 18. XIII It is very dangerous to neglect the Gospel There is no way of escaping for such See § 19. XIV The greatest as well as the meanest falling into the same sinne are liable to the same judgement This pronoun WE includes the Apostle himself and all to whom he wrote See § 18. XV. The Gospel brings salvation It is thereupon stiled Salvation See § 20. XVI The salvation brought by the Gospel is very great This word So great intends as much It is far greater then that which by the Ministry under the Law was brought to people See § 21. XVII Christ was a Preacher He is here said to Preach See § 22. XVIII The Word is made profitable by Preaching For this end Christ Preached it See § 23. XIX Christ was the first Preacher of the Gospel This is here expresly asserted See § 24. XX. God would have his word confirmed See § 25. XXI Many Preachers of the same truth confirm it the more Thus by other Preachers the Gospel which Christ first Preached was confirmed See § 25. XXII Apostles succeeded Christ. These were they who heard him See § 26. XXIII Preachers confirm the Gospel to others It was confirmed unto us saith the Text. See § 27. XXIV God addeth his witnesse to the Ministry of his servants This is here expresly set down See § 28. XXV God only can work miracles This is here set down as Gods proper Act. See § 28. XXVI Miracles are above the power of creatures This followeth from the former by just consequence See § 29. XXVII Works are witnesses to Gods Word God by his works bare witnesse to his Apostles See § 30. XXVIII Signes by visible objects confirm Divine matters XXIX Wonders by the strangenesse of them do the like XXX Miracles also do so by a Divine power manifested in them These three last Doctrines arise out of the notation of those words Signes Wonders Miracles See § 31 32. XXXI Divers miracles were wrought to confirm the Gospel See § 34. XXXII Mens gifts are of the holy Ghost He gives them 1 Cor. 12. 11. Therefore they are here stiled Gifts of the holy Ghost See § 35. XXXIII Extraordinary gifts were abundantly given at the first preaching of the Gospel The Church had then need of them See § 35. XXXIV Gifts of the holy Ghost were confirmations of the Gospel They are in this respect here joyned with miracles See § 35. XXXV Mens Functions and abilities are of God Ibid. XXXVI The Gospel had greater confirmation then the Law See § 36. XXXVII God hath no other rule then his own will This relative His own implies as much XXXVIII God orders mens parts and places according to his will See § 37. §. 40. Of the inference of the fifth verse upon that which goeth before Verse 5. For unto the Angels hath he not put in subjection the world to come whereof we speak IN this verse the Apostle hath an eye to that main point which he insisted upon in the former Chapter which was that Christ is more excellent then Angels and also to the argument in the verses immediatly going before whereby he proved that more heed is to be given to the word of Christ then to the word of Angels In reference to the former Chapter a ninth argument is in this verse added to those â—…ght which were produced in the former Chapter to prove the foresaid excellency of Christ above Angels See chap. 1. § 64. In reference to the former part of this Chapter this verse containeth a reason why Christs word is to be preferred before the word of Angels namely because God hath given a greater authority to Christ then ever he did to Angels The first particle of this verse FOR sheweth that a reason is contained therein This reason is here set down as a double transition The first is from Christs excellency in reference to his Divine nature unto his excellency in reference to his humane nature The other is from the Apostles exhortatory digression unto his doctrinal point about Christs excellency In the former Chapter the Apostle sets out the excellency of Christ being God yet so as he considered him also to be man even God-man In this Chapter he sets out the excellency of Christ being man yet so as he considereth him also to be God even Man-God The reason here produced is comparative The comparison is of unequals for it is betwixt Christ and Angels 1. The inferiority of Angels is declared in this verse 2. The superiority of Christ is proved vers 6 7 8 9. The manner of expressing the inferiority of Angels is like that which was used chap. 1. § 46. It is expressed negatively unto the Angels hath he not put c. In this place the kinde of argument is the stronger in that it is denied to them by him who only
to high dignities some children in like cases are ashamed of their parents some servants of their Masters and so in other relations Can any be more highly advanced then Christ Some are ashamed of the meannesse and disparity of those to whom by some bond of relation they are knit might not Christ have been in this respect much more ashamed of us But what shall we say of those that are ashamed of Christs brethren even in this respect because they are his brethren and make a sincere profession of the true faith O more then monstrous impudency Yet thus are husbands wives parents children and others ashamed of their wives husbands children parents and others even because they professe the faith and are called Christs brethren This respect of Christ to his brethren is a great incouragement and comfort to such as are despised and scorned by men of this world for Christs professing of them The greatest impotency and arrogancy in this kinde is to be ashamed of Christ himself Yet it was foretold that some should hide their faces from him Isa. 53. 3. Fearfull is the doom that Christ doth thus denounce against such Whosoever shall be ashamed of me and of my words in this adulterous and sinfull generation of him alsâ—… shall the son of man be ashamed when he cometh in the glory of his Father with the hâ—…ly Angels Mark 8. 38. §. 109. Of the Resolutions and Observations of Heb. 2. 11. THe summe of this verse is a reason of Christs suffering in mans nature which was a conformablenesse to other men Two points are herein observable 1. The substance of the Text. 2. A consequence In the substance two things are expressed 1. A difference betwixt Christ and Saints 2. An union The difference is that One is an Agent He that sanctifieth The other a Patient they who are sanctified In this union is noted 1. The kinde of it of one 2. The extent ALL. The kinde of union is a common stock This admits a double consideration 1. The stock whereof Christ is one with us that is the humane nature 2. The stock whereof we are one with Christ that is the Divine nature The consequence is 1. Generally intimated in this phrase for which cause 2. Particularly expressed In the particular is noted 1. A relation Brethren 2. A manifestation thereof In the manifestation is set down 1. The means whereby it was manifested Câ—…led 2. The ground of manifesting it not ashamed Observations hence arising are these I. Union is a cause of conformity The causall particle FOR whereby the uniâ—… of Christ with Saints is inferred as a reason of his suffering in mans nature inteâ—… that which is here observed See § 100. II. Christ sanctifieth men In this respect this style is given him He that sanctifiâ—… See § 102. III. Saints were as others This word sanctified presupposeth as much See § 10â—… IV. Such as are Christs are sanctified This is here clearly expressed See § 103. V. Christ is of the same stock whereof others are In this respect He is of 〈◊〉 See § 104. VI. Saints are of the same stock whereof Christ is In this respect They are of 〈◊〉 See § 104. VII All Saints have the same spirituall being All are of one with Chriâ—… See § 104. VIII That for which there is cause must be done See § 105. IX Christ and Saints are brethren See § 106. X. Christ acknowledgeth such as are his To call is to acknowledge See § 107. XI Christ accounts relations betwixt him and Saints to be no disgrace unto him 〈◊〉 is not ashamed thereof See § 108. §. 110. Of the Apostles testimony from Psal. 22. 22. Verse 12. Saying I will declare thy Name unto my brethren in the midst of the Church will I sing praise unto thee THis Text is here alleadged as a proof of that respect which Christ manifested to his sanctified ones in acknowledging them to be his brethren The proof is taken from a Divine testimony Of this kinde of proof see Chap. 1. § 46 65. The first word being a Participle saying sheweth a dependance of this verse on that which went immediatly before and such a dependance as gives an evidence of the truth thereof and in that respect it is an apparent proof of it It hath reference to Christ calling men brethren for in this testimony he doth expresly call them so This testimony is taken out of Psal. 22. 22. That Psalm is a most clear Prophesie of Christ. Many passages therein are directly applied to Christ in the New Testament As 1. This clause in the very beginning of the Psalm My God my God why hast thou forsaken me Matth. 27. 46. 2. This in the seventh verse All they that see me laugh me to scorn they shake the head Matth. 27. 39. 3. This in the eighth verse He trusted on the Lord let him deliver him Matth. 27. 43. 4. This in the sixteenth verse They pierced mine hands and my feet Joh. 19. 37. 20. 25. 5. This in the eighteenth verse They part my garments among them and cast lots upon my vesture Matth. 27. 35. 6. This in the two and twentieth verse I will declare thy name c. is here in my Text. That Psalm as it sets out the sufferings of Christ to the full so also his three great Offices His sufferings are copiously described from the beginning of the Psalm to verse 22. The Propheticall Office of Christ from ver 22 to ver 25. That which is foretold about his vows ver 25. hath respect to his Priestly Function In the rest of the Psalm the Kingly Office of Christ is set forth All the distinct points of that Psalm were accomplished in Christ. It is gathered from the title that this Psalm was to be sung every morning in the Temple to support the hope of Gods people in the promised Messiah This testimony therefore is most pertinently produced to prove the point in hand and Christ himself is here brought in to be the utterer and publisher thereof as an evidence that he called mâ—…n his brethren As this testimony proves that point in particular so in generall it proves the main point that Christ was man and it points at Christs Propheticall Office for which it was requisite that he should be man as it was foretold Deut. 18. 18. Thus it is a fifth argument to demonstrate that point See § 1. It doth withall render a reason why it was requisite that the Son of God should be a son of man namely that he might declare Gods Name unto his brethren who were sons of men In quoting this testimony the Apostle holds close to the words of the Prophet A little difference there is in our English translation but that little is more then needed For Congregation here his Church both these words intend one and the same thing For praise here is sing praises The Hebrew word signifieth both The Psalms which used to be sung have
31. 3. or to fear man Isa. 51. 7 8. §. 138. Of Saints being flesh and blood OF the foresaid flesh and blood Christs children that is such as being elected and given by God to Christ and thereupon redeemed called justified and sanctified are here said to be partakers The Greek Verb it derived from a root that signifieth common and it implieth to have a thing in common with others Thus as the children are here said to be partakers of flesh and blood so the Gentiles are said to be partakers of the Jews spirituall things Rom. 15. 27. that is all to have them in common one as well as another Concerning this common condition of children Apostles who were eminent among these children thus say of themselves We also are men of like passions with you Act. 14. 15. Regeneration altereth not the outward constitution or condition of men Sinne did not altar mans substance for Adam after his fall retained that body and soul with the severall powers and parts of each which he had before So regeneration took not away flesh and blood in the substance thereof nor the common infirmities of it Indeed transgression altered the good quality that was in mans body and soul Namely the integrity the holiness and righteousness in which he was created after Gods Image So regeneration altereth mans evil disposition and corruption wherein he was conceived and born but not his outward condition or constitution Whether he were tall or low fat or lean healthy or sickly strong or weak strait or crooked fair or foul rich or poor before his regeneration he remains the same afterward for ought that regeneration doth to the contrary The Lord will have his children to retain as others flesh and blood and remain subject to all manner of infirmities for sundry weighty reasons 1. That they might not by reason of any spirituall priviledges be too much puffed up for the children while here they live are too prone thereunto 2 Chro. 32. 25 2 Cor. 12. 7. 2. That in Gods presence they might the more abase yea and abhor themselves Iob 40. 4. 42. 6. 3. That they might learn to lay forth their misery and plead their weakness before God Iob 6. 12. 4. That they might take heed of provoking Gods wrath against themselves 〈◊〉 are but flesh and blood Act. 9. 5. 5. That they might have the more compassion on others Heb. 5. 2. Gal. 6. 1. 6. That they might be the more circumspect over themselves 1 Tim. 4. 16. 7. That they might be more carefull in using all means needfull and usefull 〈◊〉 flesh and blood Eph. 6. 10 11 12. 8. That they might the better discern what cause they have to exercise the 〈◊〉 of invocation Psal. 116. 2. yea and of gratulation to for Gods supporting aâ—… doth such as are flesh and blood 9. That they may more confidently depend on God 2 Chron. 20. 12. 10. That they might not rest on man for revelation of Divine truth Maâ—… 16. 17. These and other like ends instruct us in so many duties arising from this our condition that we are flesh and blood §. 139. Of Christs being flesh and blood THe conformity of Christ to his children is thus expressed He also himself liâ—… wise took part of the same Every of these words have their emphasis 1. This copulative also hath reference to the children before mentioned 〈◊〉 also he as well as they Though there were an infinite disparity betwixt Christ 〈◊〉 his children yet he refused not conformity with them Or otherwise this copulatiâ—… also or and may be translated even even he which is a note of speciall emphasis 2. This reciprocall Pronoun himself hath reference to Christs eminency and it implieth that he that was true God the Creator Preserver Redeemer 〈◊〉 Father of those children suffered not his infinite excellency to be any hinderâ—… to this his low condescention He himself 3. The Greek word translated likewise implieth a nearness to one Therâ—… whence it sprouteth signifieth near A word of the same stem is used in this phâ—… â—…igh unto death Phil. 2. 27. The Ad'verb here used is not elswhere found in 〈◊〉 New Testament but in other Greek Authors it is frequent by them it is 〈◊〉 joyned with another word which more expresly setteth out the same thing that 〈◊〉 doth That other word is oft used in the New Testament and joyned with 〈◊〉 copulative also as where Christ saith These also doth the Son likewise Joh. 5. â—… By comparing that place with this text we may observe that He who himself 〈◊〉 was likewise equall with God did also himself likewise take part of the same naâ—… with man 4. The word here translated took part is another then the former translâ—… are partakers The former implieth that all of all sorts were by nature subject 〈◊〉 the same common condition but this other intendeth a voluntary act of Chriâ—… whereby willingly he took upon himself to be like his brethren He was before he was true God eternall allsufficient and needed not in regard of himself to â—… as the children were A like word to this is used ver 16. He took on 〈◊〉 See § 159. The Greek word in the later place according to the notation of it signifâ—… to have with or to have of that which another hath Christians are said 〈◊〉 partakers of the Lords Table one with another to receive the benefit thereof 1 Câ—… 10. 21. They who mutually partake of the same commodity are called parâ—… from the sâ—…me Originall Luk. 5. 7. See Chap. 3. § 17. 5. This relative The same hath reference to flesh and blood The relativâ—… of the plurall number to shew that it includeth both For the one and the othâ—… of the singular number but both joyned include the plurall This doth emphatically set forth Christ not only to be true man but also subâ—… to all manner of frailties so farre as they are freed from sin even such as a company flesh and blood as was before shewed § 137. Behold how low the Sonne of God descended for us sons of men Herein 〈◊〉 peared love How ought this conformity of Christ to take part of flesh and blood quicken â—… up to take part of that Divine nature whereof an Apostle speaketh 2. Pet. 〈◊〉 that so we may be like him in those excellent graces wherein he made himself a pattern to us while he was on earth as in meeknesse and humility Matth. 11. 29. in love Ephes. 5. 2. in forgiving others Coloss. 3. 13. in compassion Luke 10. 37. in patience under sufferings and contempt of the world Heb. 12. 2. Christs conformity to us was in much meanness ours to him is in much glory Upon this ground doth the Apostle presse a like exhortation Philip. 2. 5. What if we be called to conformity with Christ in suffering in bearing reproach or undergoing ignominy for righteousnesse
God is infinâ—…tly greater in Majesty power truth faithfulnesse and other like excellencies so ought we to give more credence to Gods oath then to any mans §. 116. Of mans swearing and the lawfulnesse thereof THis phrase men swear implieth an usuall custome which is not disproved but rather approved and that two wayes 1. In that it is here brought in as a ratification of that which God did God sware because men use to do so 2. In that God herein conformes himself to men but the righteous God 〈◊〉 not conform himself to any creature in any evill Object Hatred anger jealousie revenge with other like passions are attributed 〈◊〉 God Answ. These are not simply evill in themselves Being placed on their rigâ—… object and well ordered they are good they are in that respect fruits and 〈◊〉 of justice By this act of swearing attributed to men as here it is it appears that it is â—…full for men to swear Thou shalt swear by the name of the Lord Deut. 6. 13. Eâ—…presse injunctions in sundry cases are given about this point as Exod. 2â—… 11. 〈◊〉 5. 19. 1 King 8. 31. Saints guided by Gods Spirit have both themselves solemâ—… sworn Gen. 21. 31. 1 Sam. 20. 4â—… and also caused others so to do Gen. 24. 3. and 47 31. Oject Those are instances of the Old Testament Answ. Approved examples about generall morall duties which belong to 〈◊〉 ages registred in the Old Testament are good warrants for Christians livinâ—… 〈◊〉 the New Testament Such things are written for our instruction Rom. 4. 29. and 15 4 Besides this prophesie every tongue shall swear unto the Lord is a prediction â—…cerning the times of the Gospell Isa. 45. 23. This phrase I call God for a 〈◊〉 upon my soul which the Apostle useth 2 Cor. 1. 23. sets down the form of an 〈◊〉 Angels are brought in swearing Dan. 12. 7. Rev. 10. 6. But a pattern taken 〈◊〉 Angels is for Christians as well as for Jewes As for mens swearing it is a branch of their respect to God and man 1. To God in that thereby his name is invocated and he worshipped yea also in that sundry of his divine excellencies are acknowledged as his Omniscience Omnipresence Providence in ordering all things Soveraignty Power Justice Truth c. To man in that in sundry cases his innocency is cleared suspitions are removed truth is manifested and controversies are ended These respects which an oath hath to God and man give good proof of the lawfull nesse of it §. 117. Of swearing lawfully THat which in general is lawfull must lawfully be used it is therefore requiâ—… to consider what things concur to the making up of a lawfull oath They are in speciall four 1. The Person that sweareth 2. The Matter that is sworn 3. The Manner of swearing 4. The end of swearing 1 Two things concur to make a man fit to swear 1. That he be of understanding and discretion well to know what he doth On this ground babes Idiots phrensie persons are not fit to swear 2. That they have power to make good what they swear As they who are under the power of others might not make a vow of those things which they that were over them might null or make void Numb 30. 3. c. so neither may such swear in like case 2. Four things are requisite for the matter of an oath 1. That that which is sworn be a truth and that both logically as the thing is indeed and also morally as he that sweareth conceiveth it to be That which Paul thus by oath affirmed the things which I write 〈◊〉 you behold before God I lye not Gal. 1. 20. were logically true and morally also 2. That it be possible To swear to do an impossible matter is to bring a necessity of perjury Well therefore did Abrahams servant interpose this caution peradventure the woman will not be willing to follow 〈◊〉 〈◊〉 this land Gen. 24. 5. 3. That it be just and lawfull Righteousnesse is one of the requisites in an oath Ier. 4. 2. To swear an unjust and unlawfull thing is to impose a necessity of sinning and that either by doing that which ought not to be done or by not doing that which he hath sworn to do 4. That it be weighty and such a matter as no other way can be determined This may be implyed under this requisite of an oath In judgement Jer. 4. 2. The highest Judge is appealed to in an oath But he must not be troubled in trifles They must be great matters that should be brought to Moses the highest Judge among the Israelites Exod. 18. 22. Much more must they be great and weighty matters that are brought before the highest Judge of heaven and earth 1. Two things especially are to be observed in the manner of swearing 1. That it be done deliberately and advisedly This is also intended under this phrase In judgement 2. That it be done piously with hearts lift up unto him by whom we swear These cautions are joyned together Thou shalt fear the Lord thy God and serve him and shalt swear by his name Deut. 6. 13. Be not rash with thy mouth and let not thy heart be hasty to utter any thing before God Eccl. 5. 2. The Apostle putteth an Ecce before his oath Behold before God I lie not Gal. 1. 20. 4. There are two generall ends of an oath 1. Gods glory 2. Mans good and that in reference to others or our selves 1. Gods glory is aimed at when in respect to him and his divine attributes we make him our Judge and answerably order all things in the oath as may set forth the glory of his excellencies Whatsoever we do we must do all to the glory of God 1 Cor. 10. 31. Much more this great and weighty matter of an especiall appeal to him 2. Mans good is aimed at in reference to others when we swear to clear his integrity or to declare that which is his right All things must be done with charity 1 Cor. 16. 14. Much more this great and weighty matter The good which we ought to aime at in reference to our selves is that our innocency may be justified 1 King 8. 32. A speciall end of an oath is to put an end to controversies Hereof see § 121. §. 118. Of an Oath what it is THat the fore-named direction about swearing lawfully may be the better observed it is requisite to know what an Oath is and what the severall kindes thereof be An Oath is a sacred attestation whereby God is made a Judge of what is attested This word attestation signifieth more then a bare affirming or denying of a thing â—…t is a kind of confirming of a thing by witnesse in that he by whom one sweares is made a witnesse of that which is sworn Rom. 1. 9. This Epithite sacred is added because therein the swearer hath to do with God making his appeale to him and calling upon him
cruciâ—… dead and buried Indeed he arose again from the dead ascended into heaven and there ever liveth and abideth in his humane nature so as in heaven he 〈◊〉 no end of life but on earth he had From the foresaid mysteries applyed to Christ we may infer these orthodox positions 1. Christ is true God without Mother c. 2. This true God was not a made God but eternall without beginning He had neither beginning of dayes nor end of life 3. Christ was true man a son of man 4. This true God and true man is one Person even as the type Melchisedec was one For the same Person that as God was without mother was also as man without father 5. This Person God-man is High-Priest in both his natures For Melchisedec that High-Hriest was in reference to Christs humane nature without father and in reference to his divine nature without mother Most of their heresies which are mentioned Chap. 2. v. 14. § 140. are by these mysteries apparently refuted The foresaid mysteries as in the truth and properties of them they belong unto Christ who is our true High-Priest are of singular use to strengthen our faith in and about his Priest-hood For 1. Knowledge of his man-hood maketh us the more boldly and confidently to 〈◊〉 unto him he being such an one as hath experience of our infirmities and necesâ—… in himself 2. Knowledge of his God-head makes us more perfectly to relie upon him and to trust uâ—…to him For hereby we are assured that he is able to help 3. Union of his two natures in one person strengthneth our faith in his obedience death sacrifice resurrection and merit of all for hereby we are assured that he is of infinite power and that what he did and endured for us is of infinite valâ—…w and worth 4. His exercising of his Priest-hood in both natures as he was God-man maketh 〈◊〉 with greater confidence to go to him and to rest upon him and to prefer him before all others and to account him the only sufficient mediator §. 25. Of resemblances of Christ before his incarnation UPpon the forementioned priviledges the Apostle maketh this inference that Melchisedec was made like unto the Son of God This inference the Apostle bringeth in with this conjunction of opposition or discretion BUT as if he had said though Melchisedec were a true man yet in his singular prerogatives he was made like unto the Son of God The word translated made like is here only used It iâ—… a compound The simple verb signifieth to liken one thing to another Matth. 7. 〈◊〉 The preposition wherewith the verb here used is compounded signifieth TO In this composition the word signifieth to represent the very form of another thing Thus did Melchisedec in the foresaid prerogatives set out the very form and excellency of the son of God Jesus Christ is here meant by the Son of God See Chap. 1. v. 2. § 15. Hereby we see that God of old gave visible types and resemblances of his Son and that before he was exhibited in the flesh Melchisedec was a meer true man yet was he so set forth as he bare a resemblance of the Son of God In other respects Aaron and other Priests Moses and other Prophets David and other Kings were speciall types and resemblances of Christ. So were all the sacrifices and especially the Paschall Lamb 1 Cor. 5. 7. So the Ark 1 Pet. 3. 21. So the red-sea the cloud Manna and the Rock 1 Cor. 10. 2 c. and sundry other types God gave before hand such resemblances of his Son for the good of his Church in those ages even to support their faith and uphold their hope till the 〈◊〉 of time should come That when it was come they might the more readily â—…brace and receive that truth and more confidently rest upon it 1. Herein the great and good care of God over his Church is manifested For though in his unsearchable wisdome he suffered many ages to passe before his 〈◊〉 was exhibited yet he took such order for his Church that was on earth 〈◊〉 that fulnesse of time as it should have meanes to partake of the benefit of thâ—…se things which Christ should do and endure in that fulnesse of time It is therefore said of those that lived many hundred yeares before that fulnesse of time was 〈◊〉 that they did all eat the same spirituall meat and did all drink the same 〈◊〉 drink even the same that we do For by way of explanation he addeth they 〈◊〉 of that spirituall Rock that followed them and that Rock was Christ 1 Cor. 10. 3 4. In this respect it is said of Abraham that he rejoyced to see Christs day and 〈◊〉 saw it and was glad John 8. 56. The like care doth God shew over his Church even now Now that the 〈◊〉 of God is taken into heaven For we still injoy his Ministers who are in his stead 〈◊〉 us 2 Cor. 5. 20. and his Sacraments both the Sacrament of regeneration and of spirituall nourishment yea also the benefit of his promise to be amongst us 〈◊〉 18. 20. even to the end of the world Matth. 28. 20. wherefore as Saints that lived before Christ was exhibited used Priests Sacrifices and other types of Christ before be was exhibited So must we use his Ministers Sacraments and other 〈◊〉 now after he is taken from us as memorials of him §. 26. Of Christs everlasting Priest-hood prefigured in Melchisedâ—…c THe most especiall and principall thing wherein Melchisedec was made like unto the Son of God was in this that he a abideth a Priest continually In regard of the History concerning Melchisedec this is to be taken as the former points were in the former part of this verse Melchisedec is said to abide a Priest continually because the History which â—…eth him to be a Priest maketh no mention either of the beginning of his Priâ—…st hood or of the ending thereof Thus was he said before to have neither beginning of dayes nor ending of life There are two words that set forth the eternity of Christs Priest-hood in reference to the time future which is beyond all determination or end and in reference to the continuance thereof without interruption or intermission The Greek word translated abideth signifieth the continuance of a thing Matth. 11. 23. The other phrase translated continually is another then that which is before translated for ever Chap. 5. 6. This word here used is a compound Tâ—…e simple signifieth a long continuance The preposition wherewith this is compounded signifieth through Thus the word compounded with it 〈◊〉 a continuance through perpetuity so as there is no intermission no determination of the thing This applied to Christ the truth whereof Melchisedec was a type 〈◊〉 cut three points 1. That Christ was a true Priest See Chap. 2. v. 17. § 172. 2. That Christs Priest-hood continued for ever See Chap.
comprised under the â—…oresaid commandement and you shall find it to be such a commandement as hath been set forth Some of the particulars are these The Tabernacle made of linnen stuffes skins and boards the Ark Mercy seat Châ—…ubins Table and Candle-stick made of Gold the incense and oyle made of spices and shew-bread made of flower the Altars and Lavers made of brasse the High-Priests Robes and other Priests garments Were not these and the other like to these external earthy alterable Their sacrifices were they not of beasts and birds See v. 11. § 61. Object Excellent ends of the Ceremoniall Law are set down v. 12. § 68. How then can this commandement be carnal Answ. It may be considered two wayes 1. Simply 2. Comparatively The simple consideration admits also a distinction For 1. The Ceremoniall Law being instituted by God as the outward part of his worship and prescribing types of Christ the truth may be accounted spiritual and divine and thus it was had in high account amongst Saints till all things typified thereby were accomplished in Christ. 2. That Law consisting of external matters specified before those external things separated from Christ the divine and spirituall truth was but carnall In this respect the Lord saith I will take no bullock out of thy house c. Psal. 50. 9. And to the Lord it is said sacrifice and offering thou did'st not desire c. Psal. 40. 6. Comparatively and that in opposition to the Gospel it was indeed a carnall Commandement especially as it was used for justification and salvation thorow the observing of it whether joyned with Christ or excluding Christ. §. 82. Of mens carnall disposition in worshipping God Tâ—…at which hath been said of the carnall Commandement discovereth the carnall disposition of Sons of men As most Jewes before and after Christ doted upon the Ceremoniall Law as it was carnal so the Gentiles in all ages had a kind of worship but meerly carnall in externall earthly ordinances Yea many Gentiles â—…verted by the Gospel to the Christian faith much doted upon carnal ordinances Gal. 3. 1 c. Cast your eyes thorowout the world and take notice of the worship of several nations and you shall find it to be a carnal worship Papists exceed herein Their religion is meerly carnal It consisteth in outward 〈◊〉 as in erecting curious Images and manifold Altars in arraying Priests with glorious Copes in pompous Processions in melodious Musick in abundance of Tapers in â—…prinkling water in magical croâ—…lings in numeral prayers in 〈◊〉 gestures and a thousand others These are carnal in their kind and use 1. In their kind They are outward and mâ—…er inventions of man 2. In their use They are all in an unknown tongue yet their whole service â—…sisteth herein Fitly is that Church resembled to a woman upon a scaâ—…let 〈◊〉 beast arrayed in purple c. Rev. 17. 3. This is that glorious religion which 〈◊〉 much admired and followed in the world If the extent of this Epithite Carnall be duly weighed many professors of the 〈◊〉 reformed religion will be found to be of carnal dispositions in that they 〈◊〉 themselves with a carnal serving of God and observing Christian ordinances â—…nally For howsoever the ordinances that we use as assembling together to â—…ship God prayers thankesgiving reading expounding and preaching the 〈◊〉 and hearing the same administring and partaking of the Sacraments be 〈◊〉 warranted by the Gospel and so spiritual and excellent in their kind as never 〈◊〉 to be expected while the world stands yet as men content themselves with a 〈◊〉 outward performing of them they are made carnal and prove to be but 〈◊〉 〈◊〉 â—…cises which profit little 1 Tim. 4. 8. §. 83. Of the meaning of these words But after the power of an endlesse life THis clause but after the power of an endlesse life is added in opposition to 〈◊〉 which was said of the carnall commandement as is evident by this 〈◊〉 of opposition BUT This last clause is spoken of Christs Priest-hood That is it which was 〈◊〉 〈◊〉 power of an endlesse life He calleth the word whereby Christ was made Priest Power in that 〈◊〉 Priest-hood had a vertue efficacy and power to effect and that to the full all 〈◊〉 things for which it was ordained as to cleanse from sin to reconcile to God to justifie our persons to sanctifie us throughout and eternally to save us These ends of Christs Priest-hood are comprised under this word life So as that which the Apostle saith of the Gospell Rom. 1. 16. may bâ—… here fitly applyed to Christs Priest-hood It is the power of God unto Salvation It is a divine power A power that can and will effect what it undertaketh The Greek Epithite translated endlesse is a double compound The simple vâ—…rb signifiâ—…th to loose John 1. 27. The first compound signifieth 〈◊〉 〈◊〉 Act. 6. 14. This double compound being with a privative preposition â—…rifieth that which cannot be dissolved or destroyed but ever remaineth the 〈◊〉 â—…nd in that respect is fiâ—…ly translated endlesse This Epithite is here used in distinction from or opposition to our temporal life or our body which is thus described Our earthly house of this Tabernacle 〈◊〉 it is said that it may be dissolved 2 Cor. 5. 1. Here are three distinct points wherein the excellency of Christs Priest-hood 〈◊〉 commendâ—…d and whereby a supply is made of those things which the 〈◊〉 〈◊〉 Priest-hood could not do 1. That it was a Priest-hood of power In which respect it is said of this 〈◊〉 He is able to save them to the uttermost that come unto God by him v. 25. Thus 〈◊〉 〈◊〉 safely and securely rest upon him 2. Christs Priest-hood brings to life His power tends to this even to sate v. 25. 3. The life which Christ brings men unto is indissolvable In this respect 〈◊〉 〈◊〉 stiled an inheritance incorruptible and that fadeth not away 1 Pet. 14. 〈◊〉 〈◊〉 Crown of glory that fadeth not away 1 Pet. 5. 4. The latter Epithite 〈◊〉 â—…slated that fadeth not away is the name of a flower called Amarantus which is said to continue fresh and flourishing Winter and Summer The word Amarantusâ—…cording â—…cording to the Greek notation signifieth that which fadeth not A Crown or â—…land made of such flowers was counted a not fading Crown or Garland The foresaid benefit and effect of Christs Priest-hood is a strong motive to 〈◊〉 as patiently endure the changes and alterations of this life they are but for a time After a little enduring we shall come to a setled and immutable estate Our light 〈◊〉 which is but for a moment worketh for us a far more exceeding and eternall â—…eight of glory 2 Cor. 4. 17. This also is a great incouragement against death it self Sooner or later our earthly 〈◊〉 of this Tabernacle shall be dissolved but then we have a building that cannot be
execution of the legall Priests office is set out by severall rites and types appertaining thereto which are generally propounded in this verse The generall proposition is thus knit to the former discourse Then verily the first Oâ—… therefore truly even the first Oâ—… the adverb translated verily See Chap. 7. v. 5. § 37. Of the conjunction translated then See Chap. 4. v. 14. § 82. The word covenant is not expressed in the Greek yet necessarily understood by reason of the inference of this verse upon the last verse of the former Chapter where 〈◊〉 spoke of this covenant and called it the first The manner of inferring the generall proposition in this verse upon the latter end of the former Chapter manifesteth a prevention of an objection against that which had been delivered about the abrogation of the old covenant The objection might be this If the first covenant had also ordinances of divine service why was it abrogated In answer hereunto the Apostle first granteth the substance of the objection that it had indeed divine ordinances but with all inferreth that they were externall and carnall imposed only for a time v. 10. By this it appears that in matters â—…f dispute a truth must be granted even to that which we speak against Thus this Apostle who set himself to abase Levi in comparison oâ—… Melchisedec granted Levies prerogative in receiving tythes Heb. 7. 5. And he that was very earnest against circumcision and other points of Judaisme granted a prâ—…ferment of the Jewes and profit of circumcision in the season thereof Rom. 3. 1 2. and Christ who denounced fearfull woes against the Scribes and Pharisies granted that they sat in Moses seat Matth. 23. 2. Thus we shall shew that it is verity rather then envy and desire of maintaining truth rather then a contradicting spirit that moveth us to say what we say against any person or thing §. 3. Of legall ordinances oâ—… divine service THis numerall note of distinction first is attributed to that covenant which God made with the Jewes under the law Of the reason hereof See Chap. 8. â—… 7. § 27. Of this covenant it is here said that it had ordinances The Greek word translated ordinances is derived from an adjective that signifieth just or righteous Of the notation of which word see Chap. 1. v. 9. § 114. This word in my Text is sometimes translated righteousnesse Rom. 2. 26. and 8. 4. Rev. 19. 8. sometimes judgement which is alwayes righteous Rom. 1. 32. Rev. 15. 4. 〈◊〉 justification Rom. 5. 16. and sometimes ordinance as here and verse 10. and Luk. 1. 6. Gods ordinances and such are here meant were all righteous in their season Of the notation of the Greek word translated divine service See Heb. 8. v. 5. § 12. There being two heads of types laid down in this verse the first is stiled ordinances oâ—… divine service The other a worldly tubernacle Some divide that first head into two branches 1. Ordinances 2. Services The reason of this difference is the ambiguity of the Greek word which hath the termination both of the genitive case singular and also of the accusative plurall and there is no article joyned to distinguish the one or the other They who make these two distinct heads thus distinguish them The former they interpret justifications that is expiations which being legally and externally taken were effects of their rites and ceremonies For by their many sacriâ—…ices and oblations by their water of purification and such other rites they were legally cleansed and expiations were made thereby Lev. 4. 20 26 31 35 Numb 19. 19. The latter translated divine service they interpret to be the very rites and ceremonies themselves as sacrifices oblations washings feasts and such like But seeing the end of these rites were for divine service and to expiate cleanse and purifie I thinke it best to joyn the rites and effects of them together as our English and other judicious translators and learned expositors have done For the words will very well bear this interpretation Thus they shew that legall rites in their time were sacred and religious ordinancâ—…s of divine service and parts of Gods worship and meanes of expiation In the new Testament the word is appropriated to divine service and so translated and service oâ—… God v. 6. Object Why doth the Apostle then say That they stood only in meats and 〈◊〉 and were carnall ordinances v. 10 Answ. He denyeth not the outward legall service and purging whereof we speak and whereby they were assured of spirituall purgings but he denyeth inward spirituall expiation by them and that of themselves Of the reasons why God ordained such externall services see Chap. 4. v. 8. § 49 50. By this we have an evidence of Gods care over his Church In wisdome he saw it meet to put off the comming of his son into the world to the latter age thereof Yâ—…t would he not leave his Church destitute of meanes to nourish their faith and hope in Christ to draw them to repentance and to pacifie their consciences For after they had sinned by their legal expiations which put them in mind of Chrisâ—…s death their consciences were pacified §. 4. Of the Iewish Sanctuary THe second head of typâ—…s here mentioned is stiled a worldly Sanctuary The Greek word translated Sanctuary properly signifieth holy which being of the newâ—…er gender may be applyed to thing or place Here it is put for the place wherein all the typicall rites and legall ordinances were exercised Hereoâ—… see more Chap. 8. v. 2. § 4. This is here called worldly in opposition to heaven v. 11. and Chap. 8. 2. This Epiâ—…hite is derived from the word translated world whereof see Chap. 4. v. 3. § 29. This Sanctuary is that which in the next verse is called a tabernacle It was made here in this world of things of the world such as were earthly subject to decay which things in heaven are not It was a kind of portable Temple made of poles boards beasts-skins which might at pleasure be taken down and reared up again Thâ—… roomes within it were divided by Silk curtains the end of it was â—…or people to assemble together for divine worship there God manifested his presence and caused his glory to appear Ex. 29. 43. It was made in the first year of the Israelites abode in the wildernesse and reared up in the beginning of the second year Exod. 40. 2. It was of the greater authority because it was made after the fashion which God shewed unto Moseâ—… in the Mount Exod. 25. 40. It continued to be of 〈◊〉 Sâ—…lomons Temple was built at which time it was carried into that Temple 〈◊〉 â—…here laid up 1 King 8. 4. According to the severall parts thereof it typified 〈◊〉 eâ—…angelicall and celestiall truths whereof the Apostle himself expresseth 〈◊〉 particulars in the verses following 〈◊〉 onely in generall it is to be
1. and God of Gods §. 15. Of the most holy place typifying heaven Heb. 9. 3. 3. And after the second Vailes the Tabernacle which is called The Holiest of all 4. Which had the golden censer and the Ark of the covenant overlaid round about with Gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the covenant 5. And over it the â—…herubims of glory shadowing the Mercy-seat of which we cannot now speak particularly THe Apostle goeth on to set forth other special types which were in the other part of the Tabernacle which he describeth in the 3. verse He describeth it by the division of it from the former and by the proper title given unto it We will first speak of the Title and then of the division The word Tabernacle is here Synecdochically used for a part thereof For it was shewed 9. 6. that there were two parts of the Tabernacle Of the former he spake in the former verse Here he speaketh of the latter-part and this is it which he callâ—…th the Holiest of all Of this title see Chap. 8. v. 2. § 4. This was at the west-end of the Tabernacle It was four square ten cubits long 〈◊〉 broad ten high The like place in Solomons Temple was called the Oracle which was twenty cubits in length twenty in breadth and twenty in height 1 King 6. 20. Now Solomons Temple was in every place twice as big as the Tabernacle It was overlaid every way with pure Gold It was kept most close None might enter into it but the High-Priest and he but once a year verse 7. This place 〈◊〉 heaven verse 12 24. It was as fit a resemblance of Heaven as every any edifice framed in this world For 1. It was the most glorious place that ever was 2. God did more conspicuously manifest his presence in this place then in any other on earth 3. None but the High-Priest might enter into this place So none but 〈◊〉 collectively taken for his mystical body 1 Cor. 12. 12. might out of 〈◊〉 enter into heaven 4. The Priest went with blood into it Lev. 16. 9. So Christ entered into heaven with blood v. 12. For our sins close heaven against us but Christs blood takes away our sins 5. The High-Priest was arayed all in fine linnen when he entered into it And also was otherwayes gloriously attired So Christs humane nature was endued with 〈◊〉 pâ—…rity and exceeding great glory So likewise his mystical body entering into heaven is pure and glorious 6. Therein was the Mercy-seat So heaven is the throne of â—…race Heb. 4. 14. â—… There the High-Priest presented the names of the twelve tribes unto God 〈◊〉 〈◊〉 Christ 〈◊〉 for us 〈◊〉 God â—… There were Cherubims attending the Mercy-seat In heaven are Angels attenâ—… the throne of God This sheweth the priviledge of Saints as they are members of the mystycal body 〈◊〉 Christ who is the true great High-Priest and by virtue of this union they parâ—… of this priviledge to have admittance into this most holy place It was one of 〈◊〉 greatest priviledges of the High-Priest under the Law No King had the like 〈◊〉 the difference betwixt the type and the truth be well weighed it will appear to be a great priviledge indeed It was a priviledge to Israel to be admitted into the courts 〈◊〉 the Tabernacle a greater for Priests to be admitted into the holy place but the greatest for the High-Priest to be admitted into the most holiest place This was as Gods bed-chamber or privy closet While here we live we cannot 〈◊〉 a personal accesse thereto therefore we must long to be there Phil. 1. 23. and 〈◊〉 all occasions lift up our eyes thereunto Psal. 121. 1 Lam. 3. 41. and set our 〈◊〉 thereon Col. 3. 1. and make such prayers as may pierce thereinto which 〈◊〉 be by the voyce but by the power of the Spirit Rom. 8. 26 27. §. 16. Of the vaile which separated the most holy place and typified Christs flesh THere was a division betwixt the holy and most holy place by a vaile which is here called the second vaile in reference to another vaile whereby the 〈◊〉 part of the tabernacle was severed from the Courts appertaining thereunto 〈◊〉 was the first vaile thorow which all sorts of Priests entred into the first taberâ—… which was the holy place This was the second vaile by which the Highâ—… alone entred into the second tabernacle which was the most holy place This vaile is distinctly described Exod. 26. 31 32 33. wherein are expressed 1. The matter whereof the vaile was made 2. The curious workmanship thereof 3. The pillars and hooks whereon and whereby it hung 4. The end or use of it 〈◊〉 general the vaile was a type of Christs flesh so the Apostle expoundeth it in 〈◊〉 wordâ—… through the vaile that is to say his flesh Chap. 10. v. 20. § 58. 1. As the vaile shadowed the glory of the most holy place so did the flesh of Christ over-shadow his divine glory Phil. 2. 7. 2. By the vail there was an entrance into the most holy place So by the flesh of Christ there is an entrance into heaven Heb. 10. 19 20. In this respect Christ in reâ—… to his humane nature stileth himself a door Joh. 10. 7. and the way Joh. 14. 6. Behold here an evidence of the divine wisdome That whereby the glorious presence of God is hid from the world is a means whereby Saints enter into that gloâ—… presence All unbelievers are so offended at the mean estate of Christ clothed with flesh as they discerned not the evidence of his divine power in his words or works doings or suffering but Saints are thereby brought to see the glory of Gods wisdom power truth justice mercy and other divine excellencies Upon this principle the Word was made flesh and dwelt among us this inference is made we beheld his glory the glory of the only begotten of the Father Joh. 1. 14. And Christ thus saith of himself as he was incarnat No man commeth unto the Father but 〈◊〉 if ye had known me ye had known my Father also Joh. 14. 6 7. This vail is here called the second for distinction sake The difference betwixt this and the first vail was in these and such like particulars 1. In place The first vail was between the court and first tabernacle That shewed the concealment of the mysteries of the New Testament 2. In the supporters This second had but four pillars but the first had five Exod. 26. 32 37. There was a more frequent entring through the first then through the second Thereupon it was to be more steddy 3. In the matter of the sockets The sockets of the second vail were of silver the other of brasse Exod. 26. 32 37. The nearer things are to God the more excellent and purer they are 4. This second vail was made with Cherubims The
unity of their minds and mutuall consent This is a divine and heavenly property 4. With their faces towards the Mercy-seat Exod. 25. 20. This manifested their desire to know the depth of Gods counsel concerning his mercy to man for from the Mercy-seat God caused his will to be knoâ—… Exod. 25. 22. In reference hereunto it is said which things the Angels desire to look into 1 Pet. 1. 12. How much more ought we to search after those mysteries The benefit of thâ—… redounds to us §. 33. Of a Teachers wisdome in desposing his matter AFter the Apostle had distinctly mentioned the principall type in both parts of the Tabernacle he thus concludes Of which things we cannot now speak particularly This he doth to shew the mind he had speedily to pass to the services that were performed in those places so as there is wisdome in ordering the matter which a teacher delivereth sometime briefly passing over some things other times insisting upon them more largely 〈◊〉 Why then have you so distinctly and largely insisted upon these types Answ. 1. The Apostle laid a foundation Preachers and expositors raise up an edifice Now the building useth to be larger then the foundation 2. There would be no end of expounding Scriptures if they should be as concise as the Scripture it self is 3. The Apostle himself here intends to be more large even in these points and 〈◊〉 either by preaching before them or by after writing more unto them This is â—…plyed under this particle now we cannot now speak implying that here after â—…e â—…ght speak more particularly of those things 4. If types recorded be not applyed to their truth and the meaning of them sâ—…â—…rth of what use are they under the Gospel For now they are no more services 〈◊〉 religion This was an especiall end why God hath caused these mysteries to be 〈◊〉 to his Church that the truth of them being cleerly and fully revealed under the Gospel the full sense of them might be the better discerned In which it is veryâ—…dfull and usefull that the substance and equity of those types to be made known §. 34. Of the resolution of Heb. 9. 2 3 4 5. Vers. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Shew-bread which is called the Sanctuary Vers. 3. And after the second Vaile the Tabernacle which is called the Holiest of all Vers. 4. Which had the goldeâ—… Censâ—…r and the Ark of the Covenant overlaid round about with Gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the Covenant c. Vers. 5. And oâ—…er it the Chernbims of glory shadowing the Mercy-seat of which we cannot now speak particularly THe sam of these verses is An enumeration of sundry sacred types Herein two points are considerable 1. The matter propounded 2. The manner of concluding the same The matter noteth out two things 1. The place where those types were 2. The distinct kind of types The place is 1. Generally propounded in this word Tabernacle 2. Distinguished by the parts thereof and titles given to it The parts were the first and second distinguished by a Vaile The titles were 1. The Sanctuary or Holy place 2. The Holiest of all In the former place three distinct kind of types are mentioned 1. The Candlestick 2. The Table 3. The Shew-bread In the latter place are set down seven other types 1. The golden Censer 2. The Ark amplyfied 1. By the Covenant in it 2. By the gold overlaid round about it 3. Manna amplified by the golden pot in which it was 4. Aarons rod amplyfied by the fruit that budded 5. The Tables of the Covenant 6. The Mercy-seat 7. The Cherubims amplyfied 1. By their glory 2. By their place over the Ark. 3. By their act shadowing the Mercy-seat The manner of concluding all in these words Of which we cannot now speak particularly §. 35. Of observations out of Heb. 9. 2 3 4 5. V. 2. I. GOd had a place for divine worship This was the Tabernacle II. The place of Gods worship was distinguished according to distinct uses There was the first and second Tabernacle III. Christ is light unto his Church IV. The Church holds out that light These two doctrires are raised out from the typicall Candlestick See § 7 8. V. Christ is a means of communion with God This is in generall the use of a tabâ—…e See § 12. VI. Christ is bread of life He was typified by the shew-bread See § 13. VII The place of Gods worship under the law was holy It is called a Sanctuary â—… Holy place See § 14. Vers. 3. VIII Christs flesh was set forth by a vail See § 16. IX Heaven was prefigured by the most Holy place See § 15. Vers. 4. X. Christ is a means of attonement betwixt God and man This the goldâ—… Censer typified See § 18. XI Christ hath all Gods treasures hid in him In this respect he was typified by 〈◊〉 Ark. See § 20. XII Christ is the Mediator of the Covenant See § 20. XIII Christ is spâ—…uall food He is the true Manna See § 22. XIV God will have memorials of his mercies This was the end of reserving a 〈◊〉 of Manna See § 27. XV. God can make dry things to flourish So did Aarons rod that budded See § 28. XVI Christ from death was raised to glory This was typified by the fruit which Aarons dry rod brought forth See § 28. XVII God wrote the old Covenant in tables of stone These were the tables of the covenant See § 30. XVIII Christ is a Mercy-seat A means of Gods shewing mercy to man The mercy-seat typified as much See § 31. XIX Angels are glorious Spirits They are here stiled Cherubims of glory See § 32. XX. The glorious Angels attend Christ. Thus much is intended by the Cherubiâ—…s shadowing the Mercy-seat See § 32. XXI Teachers may as occasion serveth forbear enlargements The Apostle here would do no more then name the foresaid types See § 33. §. 36. Of preparation for Gods service Heb. 9. 6. Now when these things were thus ordained the Priest went alwayes into the first â—…nacle accomplishing the service of God FRom the holy types the Apostle proceedeth to the sacred service of God He beginneth with that kind of service which was performed in the Holy plaâ—… and that generally in this sixt verse Wherein he first hinteth the preparation made 〈◊〉 that service in this phrase Now when these things were thus ordained The adverb of time Now is in Greek â—… conjunction of opposition but which is diversly taken and well enough here translated This relative these things hath reference both to the places and types before mentioned Of the verb translated ordained See Chap. 3. v. 3. § 46. The meaning of these words is this When the Tabernacle was made and the parts thereof fitly distinguished one from the other and all the holy types made and set in
institution is Contrary hereunto are all popish ceremonies which are made signs and significations of divine matters without any divine institution Quest. May not men make spiritual applications of external things to spiritual and heavenly uses without an expresse divine institution Answ. We must put difference betwixt allusions taken from some resemblanâ—…es of things and divine significations to assure us of the participation of spiritual benefit signified thereby We may make allusions of outward matters to put us in minde of heavenly things As from washing our hands we may make an allusion of cleansing our souls by Christs blood from putting off and putting on our apparel we make an allusion of putting off the old man and putting on the new man But for such significations as shall assure us in a right use of such and such external matters to partake of such and such spiritual blessings we must have a divine warrant which is a divine institution Such a warrant we have for Baptisme and the Lords Supper and the sacramental rites thereof In that the holy Ghost signified evangelical mysteries by legal types it will be good pains to search into those types and mysteries couched under them as hath been shewed See chap. 4. v. 8. § 50. and chap. 8. v. 8. § 50. §. 47. Of the way to Heaven not manifest while the Tabernacle stood THe matter which the forementioned types and services signified is generally propounded in these words The way into the holiest of all was not yet made manifest c. Word for word it may be thus read The way of the holies The Greek word Holies is of the plural number and signifieth holy places Where it is set alone it is usually put for the first part of the Tabernacle See § 4 14. and to distinguish the second part of the Tabernacle from the first the word is doubled and stiled holies of holies 2. This word holies as it stands alone is put for the second part of this Tabernacle v. 25. 3. The word Holies is put for the whole Tabernacle in opposition to other places v. 1. 4. Holiest is put for Heaven it self v. 12. Thus it is here taken Therefore our English to make the point more clear have translated it The holiest of all Of Heaven stiled an holy place See v. 12. § 59. By way he meaneth the true right proper means of entering into Heaven which was Christ himself See chap. 10. v. 20. § 54. The word translated made manifest cometh from a root that signifieth to bring forth into light or to shine or appear Iohn 1. 5. Rev. 1. 16. From thence is derived an adjective which signifieth manifest Luke 8. 17. and thence this verb to make manifest or to make clear and evident Iohn 3. 21. The meaning then of this phrase is this that it was not fully and clearly manifested under the Law that Christ was the onely true way of entering into Heaven This is not simply to be taken as if true Saints and beleevers did not at all know Christ to be the way to heaven or as if they did not enter into heaven when they died for Lazarus is said to be carried into Abrahams bosome when he died Luke 16. 22. That was into Heaven for it is opposed unto Hell into which Dives was carried and in Scripture we read of no third place out of this world betwixt Heaven and Hell And as for Christ who is the way the truth and the life John 14 16. the only 〈◊〉 way that leadeth unto life he was ever the same Heb. 13. 8. yea he was a Lamb slain from the foundation of the world Rev. 13. 8. And of Abraham it is said that he sâ—…w Christs day and was glad John 8. 5. 6. And of the Prophets it is said that the spirit of Christ which was in them testified before hand the suffering of Christ and the glory â—…at should follow 1 Pet. 1. 11. These words therefore must be taken comparatively that the way to heaven was not so fully so clearly so conspicuously so efficaciously made known under the Law as now it is under the Gospel There were then promises prophesies rites and types to declare that a Messiah a Saviour should come and do all things fit to bring mâ—…n to salvation but the Gospel sheweth that he is come and after what manner he came in particular and distinct circumstances and what he hath done and endured to bring men to salvation These things were not then made manifest they were not then actually accomplished so as they could not be so clearly known of them as they are of us This obscurity continued all the time that the Law was in force which the Apostle thus expresseth while as the first Tabernacle was yet standing This phrase The first Tabernacle is taken two wayes 1. In opposition to the most holy place which is called the second Tabernacle v. 2. 3. and in that sence it is put for that part of the Tabernacle whereinto all sorts of Priests had liberty to enter v. 6. 2. In opposition to the spiritual Tabernacle wherein Ministers of the Gospel accomplish Evangelical services This is the spiritual Tabernacle which is intended Ezek. 37. 27. Rev. 13. 6. This is called the Kingdom of Heaven Mat. 11. 11. In reference to the first it is here intended that strict restraint of people and Priests to have access to the Mercy-seat and the restraint of high Priests having access thereunto at all times namely to go alone and but once in a year did declare that there was a time to come when our great High-Priest and all spiritual Priests and people of God should at all times on all occasions have free access to the Throne of grace but was not then while those things were so performed to the life and to the full revealed In reference to the second it is implyed that while the politie of the Jews and their ceremonial worship continued the substance and truth of them could not be exhibited and fully revealed In this latter sense the Tabernacle is synâ—…cdochically put for the Temple which Solomon built and for that also which Zorcbabel built yea and for all the rites and types of the Law so as while those places and rites remained no way could be made for the Gospel wherâ—…by the true way to heaven was clearly and fully revealed Hereby the Apostle would have Christians to know 1. That the Law and the appurtenances thereof obscured the clear and bright light of the Gospel 2. That the Law and the Gospel could not stand together This phrase was not yet made manifest implyeth a dark obscuring Cloud which was the Law And this phrase while as the first Tabernacle was yet standing doth shew that the light of the Gospel could not shine while the Tabernacle and the rites thereof stoâ—…d in force All this was to draw the mindes of the Hebrews and of all other Christians from conformity to
satisfied wrath pacified and favour procured Thus is a sinner justified by the vertue of what Christ did and endured There is also infused into us a kind of conformity to Christ whereby we are brought to dye to sin which is mortification as he died for sin and to live in holiness and righteousness which is vivification as Christ being dead and raised liveth unto God Rom. 6. 9 c. In the spiritual application sprinkling with blood and sprinkling with water are never severed He that is justified is also sanctified This latter is the 〈◊〉 of the former Our justification is upon that which Christ himself had done and endured even out of us It is made ours by imputation Our sanctification is wrought in us and upon us by the Spirit of God so as we may the more sensibly discern the working thereof Yet upon evidence of our sanctification we may assuredly infer our justification and from the concurrence of them both rest upon eternal salvation §. 74. Of things unclean THe persons that under the law were cleansed are here said to be 〈◊〉 The word used by the Apostle is derived from an adjective that signifieth common Act. 2. 44. and 4. 32. and also it signifieth polluted or unclean Maâ—… 7. 2. So it is expounded Act. 10. 14. Thence a verb which properly signifieth to make common or to call common Act. 10. 15. But it is oft used in the New Testament to defile or pollute Matth. 15. 11. Act. 21. 28. From thence this particle here translated unclean The ground of this phrase is this The Jewes were a select people and by Gods call distinguished from all other nations Ordinances of piety and religion were proper unto them What was common to others was in that respect accounted polluted All the Gentiles were counted a common and a polluted people Such creatures as were forbidden unto them though they were wholsome food and common to the Gentiles yet counted unclean Act. 11. 8. In regard of this priviledge the superstitious Jewes accounted all rites and customes which were not agreeable to the traditions of their elders to be common or unclean Mark 7. 2. Concerning the thing it self sins most properly make men unclean and they both original and actual That original sin made a child unclean is evident by the Sacrament of circumcision which was performed when a child was but eight dayes old Gen. 17. 12. Hereupon all uncircumcised persons were excluded from the passover Exod. 12. 48. and from all other sacred ordinances Ezek. 44. 7. That actual sins also made men unclean is evident by the prescription of means for cleansing the Priest the congregation a ruler and a particular person from their sin Numb 4. 3 13 22 27. There were also sundry other things under the law which made men unclean though simply in themselves not sinful Hereof see Chap. 1. v. 3. § 28. By this it is evident that such as are unclean may be made clean The instances before given prove the point concerning legall uncleaness Concerning spirituall uncleanness it is said that the blood of Christ cleanseth from all sin 1 Ioh. 1. 7. 1. This giveth an instance of the free grace and rich mercy of God to poor sinners 2. This is a strong motive to stir us up to believe in Christ and to repent of our sins Isa. 1. 16. Ezek. 33. 11. 2 Cor. 7 1. §. 75. Of sanctifying to the purifying of the flesh THe cleansing of things unclean is expressed under this word sanctifieth Of the notation of the Greek word here used and of the divers acceptions thereof see Chap. 2. v. 11. § 101. Here it is to be taken legally in opposition to legal uncleanness and implyeth such a cleansing from that uncleanness as made them fit to approach to the holy places and to observe the holy ordinances of God from which their uncleanness kept them This act of sanctifying having reference to the blood and ashes before mentioned giveth proof that Gods ordinances are effectual to that whereunto he appointed them Hereof see more § 69. There the point was considered in reference to the meanness of the means Here in reference to the efficacy of that which God appoints We may from hence infer that if there be any failing in any means that God hath appointed to any end that failing ariseth not from the means but from his carelesnesse and negligence that useth not the means in that manner as is prescribed That the fore-mentioned efficacy of legal rites should not be too far extended the Apostle addeth this restraint or limitation To the purifying of the flesh The Greek word translated purifying is a substantive and here only in the new Testament used There is another substantive of the same signification and derived from the same root more frequently used It is translated cleansing Mark 1. 44. Luk. 5. 14. purging Heb. 1. 3. 2 Pet. 1. 9. and purifying Luk. 2. 22. John 2. 6. and 3. 25. See Chap. 1. v. 3. § 27. By the flesh is here meant the outward man Purifying of the flesh is opposed to purging of the conscience v. 14. Flesh and spirit are oft distinguished 2 Cor. 7. 1. Yea and opposed Gal. 3. 3. In effect this purifying of the flesh intendeth no more then carnal purifying for ordinances of the flesh are translated carnal ordinances By this restraint and limitation it is intended that legal rites could only cleanse externally hereof see more v. 10. § 50. §. 76. Of the difference betwixt the type and truth THe main point proved is in the 14. v. which is inferred as a consequence of that which went before in this phrase how much more which implyeth that there is no comparison betwixt the type and truth It is an indefinite interrogation which sets down no limits The truth doth infinitely exceed and surpass the type more then the naturall face of a man doth exceed the figure Image and resemblance thereof in water in a picture or in a loking glass 1. The truth is spiritual celestial and divine The type carnal earthy humane 2. The truth hath vertue originally in it self The Son hath life in it self The types can do no more then what they are appointed to do 3. The truth doth actually and to the full perform what the type did only shew was to be performed but could not perform it of it self Have not we Christians hereupon just cause to have the truth exhibited to us in far higher account then the Jewes had the types afforded to them Should not we much more diligently seek to be cleansed in our souls by Christs blood then they sought to be cleansed by the blood of beasts to the purifying of the flesh Have not we stronger ground of confidence for quieting our consciences then they had for quieting theirs Seriously think on this manner of inference How much more Of the blood of Christ and of the infinite value thereof See v. 12.
of Of these see Chap. 7. v. 16. § 82. The excellency of the foresaid types is manifested in this that they were patterns of things in the heavens that is of heavenly things See more hereof Chap. 8. v. 5. § 13. §. 116. Of legal types cleansed with answerable meanes AS the legal types themselves were mean in their kind being of earthy things so the means of purifying them were answerable They were purified with these namely with those external and earthy things which are mentioned v. 19 § 102 103. All things are cleansed with means according to their kind Our faces our hands our feet our whole body our linnen the vessels that we use and other like things are washed and made clean with water and other like external and earthy things We may from hence infer that the faithfull under the law rested not in those external rites for the purifying of their souls It is not possible that the blood of buls and of goats should take away sin The Gospel was preached unto Abraham Gal. 3. 8. and therein he believed The like may be said of all the faithfull that dyed under the law This is the reason of the Apostles setting forth the faith of so many worthies as he hath produced Chap. 11. §. 117. Of Heavenly things the substance of the Types BY way of opposition the Apostle sheweth how the truths of the forenamed types were after another manner purified Those truths he thus expresseth the heavenly things themselves The relative themselves is set in the first place as if we should thus translate it themselves being heavenly things By themselves he meaneth the truths of types so as the very substance of legall shaddows is exhibited under the Gospel In this respect a true Tabernacle is mentioned Chap. 8. v. 2. § 6. And glad things v. 11. § 53. God at length exhibited the things themselves which were good and true to shew what he mainly aymed at and that the shadows and types were only for awhile in regard of Mans need Great is their folly who enjoying the things themselves hunt after shaddows as Jews Turks Papists all idolatrous and superstitious persons do herein they shew themselves like the dog that having got meat in his mouth snapt at the shaddow of it in the water and so lost his meat The Lord make us wise in seeking after those solid truths which by his Gospel are revealed To stir us up the more here unto let the quality of them be considered They are heavenly things The word translated heavenly is a compound which we may translate upper heavenly Of this compound word See Chap. 1. v. 1. § 25. Of the things meant thereby See Chap. 8. v. 5. § 13. This epithite heavenly is here given to those truths which were typified by the Law 1. In opposition to the rites of the Law which were earthy This is implyed under this conjunction of opposition But 2. To shew the excellency perfection and perpetuity of them 1. Heavenly things are so much more excellent then earthly as Heaven is higher then the earth 2. Those heavenly things doe perfectly effect that for which they are ordained 3. Heavenly things are perpetuall they continue for ever This should stir us up to enquire after these heavenly things and upon knowledge of them highly to prize them to rest satisfied in them and to walk worthy of them §. 118 Of purifying heavenly things THe aforesaid heavenly things are said to be purified though this act of purifying be not expressed in this latter clause yet it is necessarily understood and must be repeated out of the former part of the verse otherwise this latter part would want a verb to make up the sense Heavenly truths are purified as well as earthy types This may seeme strange if we duely weigh what those truths were namely Christ himself His body was the truth of the Tabernacle His deity of the Altar His humane nature of the sacrifice His Person of the Priest His graces were the truth of the Priests robes His mediation the truth of the incense He is the true mercy-seat He the Ark He the Manna He the water that flowed out of the rock He the truth of most types Heaven was the truth of the most holy place Quest. What need those things to be purified Answ. 1. To be purified sometimes signifieth to be set apart and consecrated for our use and benefit Thus Christ is said to be made persect Chap. 2. 10. And to be sanctified John 10. 36. and 17. 19. Thus Christ being consecrated for the Church his Nature his Person his Deeds his Doctrine Obedience Sufferings Offices Victories Resurrection Ascension and are made usefull and beneficiall to us Though in themselves they be most pure and perfect yet would they not have been effectuall to us without this heavenly consecration Heaven itself is thus purified for Christ with his own blood entered into that holy place 2. There are some things in the number of heavenly things which by nature are impure as the Elect people of God of whom the Jews were a Type Now Christ gave himself for the Church that he might sanctifie it and cleanse Eph. 5. 25 26 27 1. Pet. 1. 2. 3. Sundry holy things by mans abuse of them prove to man impure as the holy ordinances of God In this respect they need to be purified See more hereof v. 19 § 104. §. 119. Of Sacrifices which purge Heavenly things being better then Legall THe means whereby the aforesaid Heavenly things are purified are said to be sacrifices A Sacrifice according to the notation of the Greek word signifieth a thing shine and offered to God A bloody sacrifice is therefore here meant which is the sacrifice of Christ himself In this respect Christ is said by his own blood to enter into the â—…ly place v. 12. Though that were but one Sacrifice and but once offered up yet the plurall number Sacrifices 1. For excellency sake it was instead of many sacrifices 2. In reference to the many Sacrifices under the Law This one was the truth of them all and instead of all A Sacrifice was the means of purifying Heavenly things because thereby satisfaction was made to divine Justice and divine Wrath was pacified and thereby way made to mercy yea thereby Christ merited that all things needefull for us should be effectuall unto us By this we may be informed of the need use and benefit of Christs offering himself up a Sacrifice without it we had remained enemies against God and God against us We unfit and unworthy to appeare before him All things unfit unusefull ineffectuall to us Christ himself his incarnation his purity ineffectuall to us Heaven had been as Paradise kept by Cherubines against us If it were needefull that man should not remaine under the power of the devill nor liable to damnation then this sacrifice was needfull As there was great need so there is great use and benefit thereof
he undertook did and indured for mans full Redemption and eternal salvation are comprized under this phrase good things to come Christ therefore must of necessity do and indure what he did for the Law shewed that such things must be done but it self could not do them That the Law could not do these things is evident by this negative phrase not the very Image of the things The principal verb having is here understood thus and not having the very Image c. The word translated Image is derived from a verb that signifieth to be like and this word is put for a likenesse or resemblance It is sometimes indefinitely taken as where Christ saith whose is this Image Mat. 22. 20. And sometimes restrictively and that in two eminent respects 1. As it is opposed to the first draught of a thing which useth to be but dark obscure and impolished Thus Image setteth out a full lively and perfect representation of a thing as when a Limner draweth a mans Picture first he draweth it out with a coal or black lead This is the shadow of it Then he setteth it out in all the proper Colours so lively as any may know whose Picture it is thus it is used in this phrase An Image made like to corruptible man Rom. 1. 23. 2. As it is put for the pattern whereto other things are resembled Thus a living man is said to be the Image of those Pictures which are made to set him out And a Father having many Children like him is said to be the Image of them all Thus God hath made those whom he hath chosen to be conformed to the Image of his Son Rom. 8. 29. In these latter restrictive senses Image is here used And that in reference to the truth and substance which was prefigured under the Law and is revealed in and by the Gospel In the Law it was as it were with a black coal shadowed In the Gospel it is fully lively conspicuously revealed Under the Gospel therefore we have not the shaddow but the Image a most clear Revelation of Christ. The word shaddow whereunto Image is here opposed sheweth that the first restrictive sense is here meant and the relative particle together with the article thus translated the very shew that the latter is meant The word things added unto image hath reference to good things before mentioned and intendeth the same Thus it doth in generall and negatively set out the same thing that that particular and affirmative clause did a shaddow of good things to come and both phrases demonstrate that legal types did prefigure such necessary good things to come as they did not contain in themselves Herein is manifested a main difference betwixt the Law and the Gospel even as great a difference as betwixt shadowe and substances herein is confirmed that which is noted concerning the better things under the Gospel Chap. 2. v. 3. § 21. §. 3. Of the insufficiency of legal sacrifices to make perfect FRom the foresaid nature of the Law set down affirmatively under the metaphor of a shadow and negatively not the very image and from the use of the Law which was to foreshew good things to come the Apostle inferreth the main conclusion about the impotency of the Law that it can never make perfect No not those who came to it and observed the rites thereof The principall whereof were sacrifices and those offered up and that year by year continually To make perfect is to work such grace in one as may bring him to glory this the Law could not do see Chap. 7. v. 19. § 86. Among manifold rites of the Law the Apostle mentioneth sacrifices which would have done the deed if any other rite could have done it for sacrifices were of Creatures that were slain and that for sin Of sacrifices and of the difference between them and guifts see Chap. 5. v. 1. § 7. Of those sacrifices it is said that they were offered namely to God Hereof see Chap. 5. v. 1. § 6. Though they were so offered and that by Gods appointment yet they could not make perfect 〈◊〉 is added that they were offered year by year of this phrase see chap. 9. v. 7. 〈◊〉 The Greek word translated hath its notation from ending in it self like a 〈◊〉 which ends where it begins This circumstance of time is here set down to 〈◊〉 proof of the insufficiency of the legal sacrifices which were oft offered up So 〈◊〉 is intended under the adverb continually added hereunto Of the Greek phrase â—…ted continually see chap. 7. v. 3. § 26. The former expression of the time hath reference to that solemn day wherein the 〈◊〉 Priest once a year entred into the most holy place Levit. 16. 2. as was shewed 〈◊〉 9. v. 7. Sect. 41. And to manifest that that custom continued not only while 〈◊〉 Israelites were in the wildernesse or till the Temple was built but so long as the 〈◊〉 of the Jews remained even till Christ himself were actually offered the other â—…d continually is added The sacrifices offered up on that yearly day are here synecdochically put for all the legal sacrifices but special relation is had to the sacrifices offered on that day 〈◊〉 they were the most solemn sacrifices and if any could have done the deed 〈◊〉 they especially 〈◊〉 these circumstances of time have reference to the insufficiency of legal saâ—… Hereof see chap. 7. v. 27. § 112. The Apostle himself sheweth that the reâ—… of those sacrifices implyed imperfection in that he saith they would have â—…ed to be offered if once offering had made perfect see v. 2. § 4. That sufficiency is further manifested by the persons whom those sacrifices especially concerned thus expressed The commers thereunto hereby are meant such 〈◊〉 observed the Ordinance of God and thereupon came to the Altar where the saâ—…es were offered up to partake of all the benefits that Gods people might be 〈◊〉 partakers of In this respect they are said to come unto God Chap. 7. v. 25. § 104. If any might have been made perfect surely these These are said to do the servicâ—… So as the fault was not in the persons failing to do his duty but in the thing 〈◊〉 The Ordinance it self that was observed could not do the deed therefore there is an emphatical negative added which we translate never and a verb of power translated Can from which all power is taken by the negative never 〈◊〉 thereunto The sum of all is that the best means under the Law were not sufficient to make perfect those that were most strict in the observing of them All and every the forementioned points have been before handled in this Epistle 〈◊〉 is evident by the several references before mentioned but the Apostle thought that he could not strike too much upon this string for questionlesse these Hebrews though they professed the Christian faith stood too
but will certainly do whatsoever thing goeth forth out of our 〈◊〉 mouth c. Jer. 44. 16 17. By this it appears that wilfullnesse in sin is a great aggravation thereof Numb 15. 30 c. Deut. 1. 43. Matth. 23. 37. Iohn 9 41. Acts 7. 51. It sheweth that the mind is set on sin yea set against God and against his holy will It is some extenuation of sin that men are deceived thereby and that â—…en therein do what they would not Rom. 7. 11 15 16. If falling through ignorance weaknesse temptation compulsion be extenuations then the foresaid wilfulness must needs be an aggravation This teacheth us to hold in the reines of all manner of evill lusts and to do what we can to keepe them down Be far from spurring them forth We do too oft and too much grieve the Spirit of God in our greatest watchfulnesse and that by reason of our spirituall weaknesse pronenesse to sin and temptations whereunto we are subject Let us not adde drunkennesse to thirst Deut. 29. 19. nor draw 〈◊〉 sin with cart-ropes Isa. 5. 18. Let us not turne weaknesse into wilfulnesse nor infirmity into obstinacy We pray that God would not leade us into temptation shall we cast our selves thereinto §. 89. Of the danger of trading in sin AS the Greek word translated Sin doth here intimate a continuing a living a trading in sin as was shewed § 87. and in that respect is brought in as a cause of the severe judgment here denounced it giveth proofe that to give ones self over to sin is to give himself over to judgment Witnesse Ahab who â—…old himself to worke wickednesse 1 King 21. 20 21. So Ahaz 2 Chron. 28. 2 c And Manasseh 2 Chron. 33. 2 c. With this doth the Apostle upbraid obstinate and impenitent sinners Rom. 2. 5. 1. Judgment is the wages of sin The more worke the greater wages Rom. 6. 16 23. 2. Trading in sin would impeach Gods holy jealousie if judgment were not executed thereupon 1. By this we have a demonstration of the woefull condition of these times wherein there is such trading in sin Do not most persons continue to live and die in their sins who almost is reclaimed notwithstanding the plenty of powerfull preaching among us Men hate to be reformed Psal. 50. 17. What then can be expected but severe vengeance 2. Learne hereby to prevent the extremity of judgment persist not in sin but turn from it Ezek. 33. 11. 3. Give your selves to righteousnesse trade therein Rom. 6. 19. This is a thriving trade Diligence herein will keepe thee from trading in sin for the flesh and the spirit are contrary Gal. 5. 17. And we cannot serve two masters Matth 6. 24. §. 90. Of the Gospel as the word of truth AN other aggravation of the sin is about the time when it is committed which is thus expressed after that we had received the Knowledge of the truth This is that illumination which is mentioned Chap. 6. v. 4. § 32. Here we are to consider 1. What kinde of truth is here meant 2 What knowledge 3. How received 1. As the whole word is called truth John 17. 17. So in speciall manner the Gospel James 1. 18. Eph. 1. 13. Col. 1. 5. It is truth apparantly above Poets who are full of fictions 2. Above humane writings which are uncertaine 3. Above the Law in the severall kinds thereof as 1. Above the judiciall Law which was to continue but a time 2. Above the Ceremoniall Law which was but a shadow of a substance 3. Above the Morall Law which hath lost its power of justifying man and also of condemning him that believeth in Christ Rom. 8. 1 3. The Gospel may in speciall manner be stiled the truth in regard of 1. The Author of it who is the Lord God of truth 2. The generall matter which is truth only no falshood no error therein In these two respects the whole word of God is truth 3. The excellency of it for it is a truth that bringeth salvation Eph. 1. 13. Thus it is the truth of truths 4. The speciall matter thereof which is Christ Jesus The way the truth and the life John 14. 6. 5. The accomplishment of the types prophesies and promises made under the Law 6. The effect and worke of it it worketh faith in such as heare it Eph. 1. 13. Therefore it is styled the word of faith Rom. 10. 8. 7. It is the meanes of conveying the Holy Ghost into us and filling us with the giftâ—… thereof Gal. 3. 2. Acts 10 44. In sundry of these and other like respects this truth is called the good word of God whereof see Chap. 6. v. 5. § 35. This epithite truth setting forth the word namely truth sheweth an especial use thereof which is to be as a touch-stone to trye all our doubts thereby that so we may hold fast what is found thereby to be sound and reject whatsoever it discovereth to be unsound 1 Thes. 5. 21. 1 Iohn 4. 1. Heb. 13. 9. 2. This should move us to have the Gospel in high account Such a truth is revealed thereby as can be found no where else yet is absolutely necessary to be known Account of it as David did of that word of God which he then had Psal. 19. 7 c. and 119. testifie as much after such a manner as he did meditate on it day and night make it thine Instructer thy Counsellor thy Guide thy Light let it be more sweet to thee then honey or the honey-combe and more precious then the finest gold Finally pray for the spirit of truth This is promised Iohn 16. 13. Thus shalt thou partake of the benefit of this truth §. 91. Of receiving the Truth THe Knowledge that is here meant is Knowledge of the Gospel and this wrought in them by a supernaturall work of Gods Spirit Hereof see more Chap. 6. v. 4. § 32. See also the Treatise of the sin against the Holy Ghost Part 2. § 17. The word translated Knowledge is a compound The simple noune signifieth Knowledge Luke 1. 77. The word in my text is compounded with a preposition that signifieth to and signifieth acknowledging and so it is translated Tit. 1. 1. Phil. v. 6. So as it compriseth under it an act of the mind in conceiving the truth an act of the will in consenting and an act of the heart in assenting to it and affecting it In these respects they are said to receive the Knowledge of the truth So as the Gospel hath a power to enlighten mens minds and also to cause them to receive what they do conceive On this ground it is called the word of faith Rom. 10. 8. We have an instance hereof in that violence which was offered to the Kingdome of Heaven when Iohn began to preach the Gospel Matth. 11. 12. And in the Samaritans accepting of Christ when he himself preached the Gospel amongst them Iohn 4.
violent to take it by force Matth. 11. 12. Great was the courage and zeal of Christians in the beginning of the primitive Church Act. 2. 41. c. 1. One especial ground hereof is the divine providence of God who knowing that profession of his truth causeth persecution of professors gives to those that profess his name the spirit of zeal and courage together with the spirit of illumination that his Souldiers should not faint in his quarrel 2. Another ground is Christians deep apprehension of their blessed change Then that woful estate wherein they were by nature is fresh in their memory and they would not for all the world be of that state again The fresher that the memory of this change is the more couragious they will be in abiding therein This serves to put on the former point of calling to remembrance our first love and former zeal and courage that thereby we may be provoked to continue and increase therein Men are prone to leave their first love Christ complains hereof in the Church of Ephesus Rev. 2. 4. We have need to be watchful against it As water though seething hot is ready to wax cold and heavy things to fall downward if means be not continually used to keep the water hot and the heavy things upward so we in reference to grace Of means of perseverance see chap. 3. v. 6. § 70. §. 122. Of the cause and manner of suffering THe description of the time when these Hebrews couragiously endured namely so soon as they professed the true faith further sheweth that it was the cause of their suffering which made them so to endure as they did It was their knowledge acknowledgement and profession of the Gospel so as it is the cause of suffering which works confidence and courage See more hereof in the whole Armour of God on Eph. 6. 20. Treat 3. Part. 7. § 191 192. The foresaid knowledge made them endure that fight of afflictions whereunto they were brought It made them with patience to submit themselves thereunto Nothing is of more force to work patience then to suffer for the Gospels sake which is indeed for Christs sake and nothing so useful unto us in time of affliction as patience well grounded Of this grace of patience of the benefit excellency and necessity of it see The whole Armour of God on Eph. 6. 15. Treat 2. Part. 5. § 8 9. c. §. 123. Of the many afflictions whereunto Christians are subject Heb. 10. 33. Partly whilst you are made a gazing stock both by reproaches and affllictions and partly whilst ye became companions of them that were so used A Second branch of the Apostles exemplification of the tryals whereunto these Hebrews were brought was disgrace To shew that this was not all he bringeth in this kinde with a distributive phrase partly That thus this particle is to be taken is evident by the repetition of it in the next clause Thus he implieth that albeit their being made a gazing stock were a great matter to be endured yet it was not all as we shall see afterwards If Christians be wronged one way they cannot thereupon think themselves exempted from all other trialls there are many wayes to try the very same persons Many are the afflictions of the righteous Psal. 34. 19. Take a particular instance thereof in Paul himself 2 Cor. 11. 23. c. The Devil wants not malice and subtilty to invent many nor power and envy to execute the same It will be therefore our wisdom in enduring some tryalls to look for others and to prepare our selves against them See the whole Armour of God on Eph. 6. 13. Treat 2. Part. 4. § 11. and Part 5. § 12. and Treat 2. Part. 4. § 10. §. 124. Of the disgrace whereunto Christians are subject THe disgrace whereunto these Hebrews were put is thus expressed Whilst you were made gazing stocks All this is the interpretation of one Greek word It is derived from a verb that signifies to See Rom. 15. 24. Whence a noun that signifies a Theater where persons are brought forth to be shown unto people Thence the word of my text is derived which signifieth to be made an open spectacle or as it is well translated in the text to be made a gazing stock Thus it appears that it is one part of a Christans triall to be made in scorne a spectacle Hereunto the Apostle thus alludes We are made a spectacle unto the world 1 Cor. 4. 9. So much is intended under this phrase Yee shall be brought before Governours and Kings c. Matth. 10. 18. We have a speciall instance hereof in the Philistims dealing with Sampson Judg. 16. 25. The world hath an inveterate hatred against Christians I have chosen you out of the world sayth Christ therefore the world hateth you John 15. 19. Besides the world gives it self to evill and every one that doth evill hateth the light Joh. 3. 20. and such as hold it out 1. This teacheth us to deny shame as Christ did Heb. 12. 2. 2. This directeth us to acquaint our selves with other spectators then the men of this world Thus though we be as gazing stocks to enemies of the Christian Religion yet we shall be objects for others that see us to rejoyce in seeing us hold fast our profession Besides Saints living in this world we shall have God Father Son and Holy Spirit and the innumerable Company of holy Angels to be joyfull spectators of us This generall of being made a gazing stock is further exemplyfied in two partiâ—…ulars Reproaches and Afflictions That these are two specials of the foresaid generall is evident by these two copulatives both and. Concerning reproaches See Chap. 13. v. 13. § 135. It is here evident that reproaches for the Gospel are a kind of persecution The Apostle sayeth of Ishmael who reproached Isaack Gen. 21. 9. that he persecuted him Gal. 4. 29. And the Lord himself reckoneth up reproaches among the kinds of persecution Matth. 5. 11. And his Apostle thereupon accounteth such blessed 〈◊〉 are reproached for the name of Christ 1 Pet. 4. 14. Reproaches peirce farther then the sword can they pierce the soul and that deeply as is evident by Saints complaint thereof Psal. 123. 4. 1. This is a ground of comfort and encouragement to such as are reviled for righteousness sake they are therein made Martyrs and the Crown of Martyrdom belongeth unto them 2. This teacheth us to take heed of reproaching professors of the truth for their profession sake They who do so make themselves persecutors and pull upon their own souls the punishment of persecutors §. 125. Of enduring evill deeds THe other particular wherein these Hebewes were made a gazing stock is said to be afflictions The word properly signifieth a pressure or a pressing namely of the body for a man after he hath killed the body hath no more that he can do Luke 12.
As God hath his houre for effecting his own acts so likewise for permitting wicked ones to do what they do Mark 14. 41. Luc. 22. 15. The Father hath put times and seasons in his own power Act. 1. 7. And he teacheth Children of men to do things in their season Isa. 28. 26. Much more will he himself order matters in their fittest season 1. This gives evidence of the Divine Providence in ordering matters and sheweth that they fall not out by chance 2. This giveth ground of contentment and comfort in all events They fall out in the fittest time and season When any that are dear or usefull unto us are taken away be they Governors Ministers Parents Husbands Wives Children Friends or any other they are taken away in the time appointed by God which is the fittest time It is in vain to seek either to prevent or to put off Gods time As it cannot be prevented so it shall not be overslipt on the seventh day the walls that held out seven dayes compassing fell down 3. We have hereupon good ground to wait for the Lords time as the Host of Israel did Waite because it will surely come Hab. 2. 3. He that believeth shall not make hast Isa. 28. 16. This was it which Christ intended under this phrase mine houre is not yet come John 2. 5. 4. This should put us on cheerfully to get on in the work and way of the Lord though for a time we may meet with many discouragements from the threatnings and attempts of men When the Pharisces told Christ that Herod would 〈◊〉 him Christ returnes this answer I must walk to day and to morrow and the â—…n following Luc. 13. 32 33. God hath a time for thee to work and in that time he will uphold thee And what God appoints shall in time be accomplished Divine Truth is insallible Tit. 1. 2. Heb. 6. 18. And that Divine Truth 〈◊〉 manifest it self both in the substance of matters and in their circumstances 〈◊〉 Manneâ—… Means Time All which are here verified There being seven days spent in the Armies marching about Iericho one of them must needs be the Sabbath Now this was the strictest time of observing the Sabbath yet on a Sabbath the whole Army marched at least once about Iericho This marching was not simply a work of Piety but a servill work yet by Gods appointment performed on a Sabbath day Which giveth instance that in some cases some servill works may be done on the Sabbath Hereof see more in my Treatise of the Sabbaths Sanctification 37. quest §. 179. Of the Resolution of and Observation from Heb. 11. 30. IN this verse there is a proof of the Faith of the Israelites under the conduct of 〈◊〉 Here we are to consider 1. The thing proved 2. The kind of proof In the former One thing is expressed which is Faith The other is implied which sets out the persons whose faith is commended The latter is 1. Propounded 2. Amplified In that which is propounded we may observe 1. The subject whereon their Faith was manifested the walls of Iericho 2. The effect whereby it was manifested fell down In amplifying the proof we may observe 1. The means used they were compassed about 2. The time how long seven dayes Doctrines I. Faith may work upon senceless creatures The walls of Iericho which by Faith fell down were such Creatures See § 175. II. Stumbling blocks in the way which God hath appointed shall be removed Iericho was a stumbling-block to the Israelites entring into Canaan but destroyed See § 175. III. Mans best defences against God are nothing The high and thick walls of Iericho fell down before Gods people See § 175. IV. God can make such things as stand against his people to yield of themselves The walls of Iericho fell down of themselves without any battering See § 176. V. Great matters may be effected by mean means The means used for entring into Iericho were in mans apprehension very mean yet the walls of the City round about fell down which was a great matter See § 177. VI. God hath a set time for his works The expression of seven dayes intends as much See § 178. VII What God 〈◊〉 shall in his time be accomplished In the seventh day which God appointed Iericho fell down See § 178. VIII In some cases some servile works may be done upon the Sabbath One of the seven dayes wherein they compassed the City must needs be upon the Sabbath See § 178. §. 180. Of the Apostles method in setting down the example of Rahab Heb. 11. 31. By faith the harlot Rahab perished not with them that believed not when she had received the Spies with peace THE thirteenth instance of the proof of the vigor of faith and tenth after the Flood and second after the Law and last of the Anaphora which carrieth this word before it by Faith is Rahab In setting down this instance the method and order of the Apostle in producing examples to commend unto us this precious gift of Faith is worthy to be observed 1. He calls out eminent persons such as Abel Enoch Noah Abraham c. which are the more perfect patterns 2. He inserts women as Sarah and the Mother of Moses to prove that even women may become Worthies 3. He produceth multitudes as they who passed thorough the Red Sea and marched about Iericho to shew that Faith is a common gift for all sorts of people 4. He giveth instance of a notorious sinner which was Rahab to provoke the worst to repent and believe This is a strong enducement thereunto for if the Faith of eminent persons if the faith of weak women if the faith of multitudes work not upon us let us be ashamed to come short of one that was an Harlot Though the Spies were received by Rahab before the walls of Iericho fell down yet she and her family were not preserved before That preservation was the fruit and effect of her faith and in that respect also this instance of Faith is fitly set down after the former §. 181. Of Gods accepting the seed of Faith COncerning the Faith here mentioned great question is made whether it were a true justifying Faith or no. Some deny it to be so because she was not of the Church nor had heard Gods Word which is the true ground of such a Faith But I answer that she had heard of Gods works Iosh. 2. 9. c. and thereby she was brought to believe and acknowledge that the God of Israel was the true God and a mercifull God and that to sinners whereupon she was enduced to trust in God and to desire communion with his people Hereby she attained a true Faith whereof this was the seed and so accepted of God for a true faith She believed that the Lord had given the Israelites the Land of Canaan and that they should possess it and that they were the true and only people of
effect it perswades a man of the truth revealed in it So 〈◊〉 what Gods word revealeth may safely and ought to be confidently believed It is not so with humane writings Quest. Why then doth the Apostle produce matters to be believed out of humane writings Answ. The holy Ghost so assisted the Apostles as they were able to discerne betwixt truth and falshood so as what they took out of humane Writers was without question most true and by their quoting the same they have made them authentick The like may be said of those Testimonies which the Apostle quoted out of Heathen Poets as Aratus Act. 17. 28. Menander 1 Cor. 15. 33. Epimenides Tit. 1. 12. The Apostles quoting these hath now made them to be sacred Thus can none do but they who have such a spirit The same judgement is to be given of Traditions Apostles by the immediate assistance of Gods spirit could judge what Traditions were true and Divine but we cannot It sufficeth us that all things requisite to make us wise unto salvation are in sacred Scripture 2 Tim. 3. 15. c. Some say that those stories whereunto our Apostle hath here relation might be part of Canonical Scripture but now lost Answ. That conceipt that part of the Canonical Scripture is lost is not to be admitted For 1. It impeacheth that Scripture which we have of imperfection or else that which is lost of needlesnesse 2. It impeacheth the providence of God in suffering Canonical Scripture to be lost 3. It layeth a blemish on the fidelity of the Church which is the pillar of truth 4. It takes away some means of our learning and grounds of our comfort and hope For whatsoever things were written aforetime were written for our learning c. Rom. 15. 4. As for the instances given of books of Scripture lost they are either of politick records and Chronicles as 1 King 14. 19. or of Phylosophical discourses 1 King 4. 33. or of such books as are yet extant but under other titles as Chr. 29. 29. §. 245. Of Professors torments THE first particular pressure wherewith Saints of old hath their Faith tried is thus set down were tortured not accepting deliverance that they night obtain a better resurrection The pressure it self is in this word tortured The other words are an amplification thereof The Greek word translated tortured signifieth to stretch out or to beat with bats The root from whence it is derived signifieth to beat thence a noun which signifieth a bat or a staff It signifieth also a drum the heads whereof being skins are stretched out very hard and stiff and used to be beaten upon with drum-sticks In reference hereunto a rack whereon mens bodies use to be stretcht and whereon being so stretcht they were wont to be beaten such a rack I say or instrument of torture was called by the same name that a drum is and they who are so rack't and beaten were said to be streâ—…cht and beaten as a drum or to be drummed Thereupon our former English translators thus turned this word were rack'd but our last translators taking the word more generally turned it thus were tortured so as here is a double trope 1. A Metaphor taken from stretching and beating a drum 2. A Synecdoâ—…h a particular kinde of torment being put for any kinde It is probable that the Apostle here hath some reference to the sufferings of Saints registred in the book of Machabees for the torment whereunto Eleazar was put is expressed under a Greek word that ordinarily signifieth a drum but is their translated torment 2 Mach. 6. 19 28. Yea it is said that Eliazar might have been delivered and would not vers 22. 30. It is also noted of a Mother and her seven Sons that they would not 〈◊〉 their persecutors promises be delivered in hope to be raised up again 2 〈◊〉 7. 14 29. This Metaphor giveth an instance that professors of the truth may be brought to exquisite torments for their profession sake It is said of Ioseph that they hurt his feet with fetters Psal. 105. 18. True it is that he was so dealt withall upon a false accusation and upon suspicion of violence offered to his Mistresse but if his fear of God had not kept him from committing folly with his Mistresse he had escaped that torment Ieremiah was apparently east into a Dungion where he sunck in the mire for his faithfulnesse in delivering the word of the Lord Ier. 38. 6. upon the same ground Michaiah was cast into prison and fed with bread of affliction and with water of affliction 1 King 22. 27. Iob also was miserably tormented even for his integrities sake Iob 2. 3. c. The things which Christ endured and his Apostles and all sorts of Martyrs after their time give further proof hereunto see § 255. 1. For the more through trial of his Champions that their courage faith patience and other graces might be the more manifest 2. To seaâ—… up that truth which they profess more firmly 3. To establish other professors 4. To give them some sensible evidence of what Christ endured for them 5. To make them the better to conceive the torments of Hell for if they whom God loves and whom in love he suffereth to endure what they endure be grievously tortured what may we think of those torments which God in wrath inflicteth upon those whom he hateth 2. Satan and his instruments inflict such torments on professors of the truth in malice Their delight is in cruelty and they have mischievous ends which are to discourage professors to draw them from their holy profession and â—…o triumph over them 1. This teacheth professors well to weigh what their profession may cost them what they may undergo and endure for it This is it which Christ adviseth his unto Luke 14. 27 28 c. 2. In that an holy profession may bring on it such torment it becomes professors to take unto themselves an invincible courage and resolve to endure whatsoever by man or Devil can be inflicted A full resolution in this case is of singular use §. 246. Of suffering willingly THE amplification of believers enduring the foresaid torment is set out two wayes 1. By the manâ—…er of their suffering not accepting deliverance 2. By the end which they aimed at a better resurrection Of the Greek word translated accepting See Chap. 10. v. 34. § 129. Of the other word translated deliverance See Chap. 9. v. 13. § 89. This phrase of not accepting deliverance hath reference to their persecutors offering them freedom from those torments in case they would renounce their profession Macc. 6. 21. c. and 7. 24. c. which offer on such condition they would not accept so as this phrase they accepted not is not simply to be taken but relatively to such terms as thy could no way approve This deliverance in this place is taken for setting one free from torment intended The whole phrase in
resurrection which is the end of the First But the end of a thing is better than the meanes of attaining to it Besides the first resurrection is but in part till it be made perfect by this second resurrection 2. We read of a resurrection in vision Ezek. 37. 19. But this is a real resurrection and in that respect better 3. We heard of a resurrection in a figure v. 9. That was but a supposition â—…or at the best a type but this is the thing it self 4. There is a resurrection from deadly danger Such were many deliverances of the Saints as of Daniel and his three companions Dan. 3. 26. and 6. 23. and of Ionah Jon. 2. 10. Yet those have not been exempted from all future dangers as they are who are made partakers of this resurrection 5. There hath been a resurrection of such as have been actually dead but to this mortal life and to manifold infirmities as 1 King 17. 32. But this is a full freedom from every infirmity and from mortality 6. There is a resurrection from the clutches of persecutors 〈◊〉 see § 248. But the resurrection here intended is expresly said to be better than that What a folly is it so to dote on that resurrection from persecutors as to sorâ—…eit this better resurrection wosull in this respect is thâ—… 〈◊〉 of 〈◊〉 apostates who forsake the truth to be free from suffering for the truth To prevent this point of folly let us advisedly mediâ—…ate on the surpassing excellencie of this better resurrection §. 251. Of Mockings a kinde of persecutiâ—…n Heb. 11. â—…6 And others had trial of cruel mockings and scourgings yea moreover of bonds and in pâ—…isonment THE Apostle goeth on in setting down other kindes of persecution And because that sundry persons endured sundry kindes of trials he joyneth this verb with the former thus and others In Greâ—…k the copulative and is a disjunctive but thus set down but others The second kinde of persecution here set down was mocking which because of the variety and several kindes thereof is set down in the plural number mockings The Greek word is a compound derived from a noun that signifieth a Childe thence a verb which signifieth to play as a Childe 1 Cor. 10. 7. and from thence a compound which signifieth to mock Mark 15. 20. 31. hence is derived the word used in this place which signifieth mocking and another noun of the same composition which signifieth mocker 2 Pet. 3. 3. Jude vers 18. To the word here used our English add this Epithite cruel which is not in the Greek yet may it well be added to the mockings of the enemies of the Gospel because they use to be with all the despite that may be This kinde of persecution and the three others following are thus brought in they had trial of mockings c. The word translated trial signifieth also experience It is supposed to be derived from a verb that signifieth to pâ—…ss over From that noun is derived a verb that signifieth to try or to tempt The word translated had properly signifieth received They received those trials from their persecuting adversaries The word received is used in a threefold respect 1. In that they were not onely threatned with the kindes of persecutions whereunto this phrase is annexed but they did indeed fall upon them they were afflicted with them and so had experience of them 2. In that persecutors thereby tried and assayed to draw them from their prosession 3. In that their Faith was tried and proved thereby to be the and sound Of trials and temptations we shall speak more on vers 37. The setting down of mockings amongst other kindes of persecutions giveth apparent proof that mocking is a plain persecution Hereof see more Chap. 13. vers 13. § 135. §. 252. Of scourging professors THE third kinde of persecution is thus set down scourgings This word scourgings doth properly set out the meaning of the Greek word For a verb that is of the same notation signifieth to scourge Matth. 10. 17. and 20. 19. The word of the Text is also applied to painfull and â—…ormenting diseases Mark 3. 10. This 〈◊〉 a â—…ore triaâ—…l very painfull and hard to be endured especially as Persecutors uâ—…ed to scourge Saints with scourges of whip-cord of wyer and other like things that fetched blood and tare the flesh of those who were scourged In regard of this kind of punishment many a Saint may say the Plowers plowed upon my back and made long their furrows Psal. 129. 3. Thus this kind of persecution may be reckoned up under torments This was always counted a base kind of punishment Vassals slaves base beastly persons were wont thus to be punished Under the Law if a man were so base as to lye with a bond-maid he was to be scourged Lev. 29. 20. Hereby we see that professors for their Religion are punished in the basest and sorest manner that can be So was Christ dealt withall Matth. 27. 26 29. So the Apostles Act. 5. 40. and 16. 23. So sorely were Paul and Silas scourged as the wounds made by the scourges were suppled and washed by the Jailer In persecutions against Christians by the Heathens many were scourged in open and publick places for the greater disgrace and so cruelly as they died thereof The like hath been done by Antichristians No such malice and hatred is ordinarily found in any as in persecutors against Professors of the Gospel For there is nothing so contrary to error Heresie or Idolatry as Gods truth One error is not so contrary to another nor one kind of heresy or Idolatry as Divine Truth is unto them all No marvel then that the hatred and malice of persecutors hath been so insatiable against professors of the Truth whom they handle as slaves yea as beasts This teacheth us who are resolved to hold the truth to be prepared against all kinds of trialls whether of shame or pain It is said of Christ that he endured the Cross and despised the shame Heb. 12. 2. Look unto him and consider the cause rather than the kind of suffering Iâ—… skilleth not how enemies of Gods truth esteem us and deal with us so long as God good Angells and holy men approve us §. 253. Of using Professors as malefactors THE fourth kind of persecution of Professors was by bonds The Greek word is here fitly translated bends For it is derived from a verb that signifieth to bind The bonds here meant are cords and iron chaines and setters and manicles where with they held men fast and kept them from running away or any other way espcaing Of the many wayes of keeping men fast and restraining them from liberty See Chap. 13. v. 3. § 25. The fift kind of persecution is like unto this which is said to be imprisonment For men are cast into prison to be kept fast that they should not flee
Psal. 〈◊〉 7 8 9. Iob 23. 24 25. Lam. 2. 4. This principle is against common sense and natural reason yea against experimentall feeling I may say of them who are perswaded of the truth thereof as Christ did of Peter Flesh and blood hath not revealed it unto you but my Father which is in heaven Matth. 16. 17. The rule according to which natural men judge matters is bodily sight outward sense such experience as flesh and blood useth to take No marvell then though they be so hardly brought to believe this truth This may be a good incitement to labor after faith that we may walk by it rather then by sense §. 49. Of Fathers of the flesh correcting their Children Heb. 12. 9 Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of spirits and live THat which the Apostle had formerly set down simply in reference to God he doth further amplify by way of comparison and that betwixt our earthly Fathers and our heavenly Father The first particle furthermore sheweth that this is a further proceeding in the same point The Argument which the Apostle addeth is taken from the lesse to the greater and it is so layed down as the equity of our duty in enduring Gods chastisement is thereby proved For the Apostle here declareth what subjection nature teacheth Children to yeeld to their earthly Parents even in correcting them Much more ought Gods Word and Gods Spirit teach Saints how to subject to their heavenly Fathers chastisements By Fathers of the flesh he meaneth such as under God are the instruments or means of our bodily and earthly being Our former English hath translated it Fathers of our bodies But the Greek word properly signifieth of the flesh Flesh is oft used to set out our humane nature as Iohn 1. 14. And also our corrupt estate Rom. 7. 18. In both senses it is used Ioh. 3. 6. And in this place may well be so taken as is evident by the opposition of this word Spirit For God is both the Father of our souls Gen. 2. 7. and gives unto us that spirituall estate which we have even the Spirit Iohn 3. 6. In regard of our spirituall estate which is oft called Spirit we are said to be born of God John 1. 13. The opposition thus taken betwixt our corporall and spirituall estate maketh the argument the more evident For if means for our temporall good be well taken much more for our spirituall good Our earthly Fathers are here said to be word for word correctors which is very emphaticall it sheweth that they take that care and burthen upon them to order it as seemeth good to themselves for their Childrens good This description of our Parents on earth taketh it for granted that they can give but an earthly being Hereupon they that come from them are stiled Sons of men Psal. 8. 4. Flesh John 3. 6. Clay Isa. 64. 8. Dust and ashes Gen. 18. 27. 〈◊〉 Job 25. 6. Nothing can give more then it hath But man as a man hath bâ—…t an earthly being 1. This is enough to make men humbly minded 2. In particular this should teach Parents to use all the means they can that their Children may have another being then they have from themselves Hereof see more in Domest Duties Treat 6. Of Parents § 4. This office here attributed unto Fathers to be correctors giveth proof that it is a Parents duty well to nurture his Child and that by correction as occasion requireth See more hereof in Domest Duties Treat 6. Of Parents § 46 c. §. 50. Of Childrens reverencing the Parents that correct them FRom the forementioned office of Fathers about correcting their Children the Apostle maketh this inference We gave them reverence The Greek word is a compound the simple verb signifieth to turn This compound being of the middle voyce signifieth to reverence one which is manifested by turning to him It is negatively used Luk. 18. 2. It here intendeth that filial respect which dutifull Children beare to their Parents It is here brought in as a granted case which the very light and instinct of natute teacheth Children making them so far from disrespecting their Parents or rebelling against them for correcting them as they stand the more in aw of them and are the more fearfull to offend them and carefull to please them Hereupon he thus bringeth it in as a ruled case We gave them reverence So as genuine Children do not the lesse respect Parents for correcting them Correct thy Son and he shall give thee rest Yea he shall give delight unto thy soul Prov. 29. 17. See more hereof in Domest Duties Treat 5. Of Children § 33 34. §. 51. Of God the Father of spirits FRom the forementioned reverence which nature teacheth Children to yeeld to their earthly Parents that correct them the Apostle maketh this inference Shall we not much rather be in subjection to the Father of spirits It is God who is here stiled the Father of spirits and that in opposition to Fathers of our flesh so as hereby he intendeth that God is the author of our spirituall being Iohn 1. 14. Iohn 3. 6. Numb 27. 10. This he is in that 1. He createth immediatly from himself that part of man which is called spirit Gen. 2. 7. Eccles. 12. 7. 2. He worketh in men the gifts of the spirit even that ability which their spirits have to act any thing Exod. 35. 31. Numb 11. 27. Iudg. 13. 25. In this respect God is said to give a spirit to such and such Exod. 31. 3. Numb 11. 25. Iudg. 13. 25. 1 Sam. 10. 9. To be a Father of spirits is a divine work for it is a new creation and in that respect proper to God On this ground 1. Use all means which Gd hath sanctified for obtaining such a spirit as may make us new creatures 2. In the use of means call on God for his Spirit for this he hath promised Luk. 11. 13. 1 Cor. 3. 7. 3. Ascribe the glory of this work to God Rom. 11. 35. 4. Use the Spirit and the gifts thereof to the glory of God 1 Cor. 10. 31. §. 52 Of subjection to Gods Correction THat which is required of us by reason of the foresaid prerogative of God that he is the Father of spirits is that we be in subjection to him Of the emphasis of the Greek word be in subjection See Chap. 2. v. 5. § 43. And Domest Duties on Eph. 5. 22. Treat 1. § 12. It hath here an especiall reference to Gods correction that we should humbly 〈◊〉 patiently penitently endure the same This is expresly enjoyned Iam. 4. 〈◊〉 1 Pet. 5. 6. The Scripture doth plentifully note out the disposition of Gods people in this 〈◊〉 as of Aaron Lev. 10. 3. of Eli 1 Sam. 3. 18. of David 2 Sam. 15. 26.
consciences and assistance of the spirit and other divine blessings fail of them namely because they seek them too late Indeed God hath promised to such as seck that they shall find Matth. 7. 7. But it is to such as seek aright for note what the Apostle Iames saith Iam. 4. 3. ye ask and receive not because ye ask amisse that ye may consume it upon your lusts Now there are many wayes whereby men fail in seeking First some fail in and about the means they have means of their own invention and subject not themselves to the means which the Lord hath warranted and sanctified as Rom. 10. 2 3. All the heathen all infidels all pagans which are without the light of Gods word whereby the means of seeking God aright is revealed misse of the right means So do all sorts of Heretiques that pervert Gods word yea and ignorant persons who have not the knowledge thereof Secondly others faile in and about the matter of seeking of God in that they seek him and divine blessings from him only in shew and appearance as all manner of hypocrtes whereof the Lord complaineth Ezek. 33. 31. Or if in truth yet very loosely and carelesly as if God and his blessing were the least thing to be regarded Note Ier. 48. 10. Thirdly Many faile in the time as the instances before shew There is a failing in the the time of seeking two wayes 1. When men begin too late 2. When they continue not long enough as Saul in 1 Sam. 13. 8 9 10. §. 96. Of Esaus seeking the blessing with tears ESaus earnest desire of the blessing is expressed by his seeking of it by tears The word whereby his desire is set forth is a compound verb which adds much emphasis The simple verb signifieth to seek but the compound signifieth more then ordinary seeking therefore our English hath to that purpose added this epithite carefully though he sought it carefully with tears And that he did more then ordinarily seek it is evident by that which is added namely with tears This is thus expressed Gen. 27. 34. He cried with a great and exceeding bitter cry and v. 38. thus He lift up his voice and wept This was in externall evidence of a very earnest and vehement desire yet he prevailed not thereby So that earnest desires may sometimes be in vaine And therefore it will be the wisedome of such as are moved as Esau did diligently to seek divine blessing and yet find no better issue and fruit in their seeking then Esau did to search after the cause thereof This was the counsell given by God himself Iosh. 7. 13 c. See my â—…laister for the Plague § 4. and Dearths Death § 18. First therefore examine thy self concerning thy spirituall estate whether true grace be in thee or no. If thou be not an Israelite indeed as was said of Nathaniel John 1. 47. thou hast no cause to expect thy prayers thy cries thy tears should be heard for an hypocrite shall not come before the Lord Job 13. 16. and God abhors sâ—…ch Psal. 106. 40. Secondly Consider the end thou aimest at whether it be not some bie and siniâ—… respect in regard of thy self and own advantage as Numb 22. 8. Iames 4. 3. Thirdly Call to mind whether thou hast not formerly stopt thine eare against Gods outward call by his word for thereupon the Lord threateneth to turne a deafe eare to our prayers as Prov. 1. 24 28. Because I have called and ye refused I have 〈◊〉 out my hand and no man regarded but ye have set at nought all my counsell and would none of my reproofs c. v. 28. They shall call upon me but I will not answer they shall seek me early but they shall not find me Or whether thou hast not stopt thine eare to Gods inward call as Matth. 13. 15. Fourthly Observe whether there be not some execrable matter lurking in thy soul as Iosh. 7. 13. Note Iudg. 20. 21 25. Fifthly Well weigh the matter of prayer whether it be not such as the Lord is resolved not to grant as Deut. 3. 26. 1 Sam. 16. 1. 2 Sam. 12. 14 16. Sixthly Take notice of the manner of thy prayer if it be not too coldly For note what the Apostle Iames sayeth Iam. 5. 16. It is the fervent prayer only that is effectuall It is further observable in Esau that though he sought the blessing with tears yet was he rejected so that not only his cries but also his tears were in vaine Neither of them did prevaile which may seeme the more strange because of that high account which God maketh of mens tears as I have shewed in My whole Armour of God on Eph. 6. 18. § 97. Which may informe us of the difference betwixt Gods discerning of spirits and manâ—… Men may be taken and beguiled with tears as Ier. 4. 1. 6. But God cannot And it may instruct us how to judge of tears our own or others for this distinctly note the forementioned ground and kind of Esaus tears Q. When are tears acceptable R. 1. When they are from a broken heart Ioel 2. 12. 2. When for grief of sin either our own as Luk. 7. 38. Matth. 26. 75. Or for other mens sins Psal. 119. 136. 3. When for Gods displeasure or anger Psal. 6. 1 8. 4. When out of an expression of earnest desire as 1 Sam. 1. 10. Hos. 12. 4. Mark 9. 24. 5. When upon threatning of judgements or fore-sight of them 2 King 22. 19. 6. When in agony or sense of paine Heb. 5. 7. God pities those whom in such cases he sees weeping As an evidence hereof he is said to wipe away tears Psal. 116. 8. §. 97. Of the resolution of and observations from Heb. 12. 16 17. Vers. 16. Lest there be any fornicatour or profane person as Esau who for one morsell of meat sold his birth-right Vers. 17. For ye know how that afterward when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears THe sum of these verses is the exemplification of the Christians caveat Hereof are two branches Vers. 16. 1. The inference in these words lest there be any 2. The substance wherein two vices are condemned 1. Fornication 2. Profanesse This latter is 1. Propounded in these words or profane person 2. Amplified in a particular instance of a profane person In setting down this instance we may observe 1. The person in whom the exemplification is made namely Esau. 2. The point whereof the exemplification consisteth where we have 1. His sin verse 16. 2. His punishment v. 17. 1. His sin was the selling of his birth-right for a morsell of meat Wherein we may observe 1. The act he sold. 2. The commodity which he sold viz. his birth-right 3. The price for which he sold it namely Meat which is amplified by the smalnesse thereof one morsell of meat
manifest life in it by the naturall motions thereof Now in regeneration none are still-born If therefore there be no spirituall life no spirituall motions surely there is no regeneration 3. Readinesse on all occasions to go to God as to his Father and of him to seek every needfull thing To whom will Children more readily go for supply of their wants then to their Parents of whom they were begotten and born I will arise and go to my Father saith the Prodigall Luk 15. 18. 4. A constant purpose and faithfull endeavour to avoid all sin This is that which Saint Iohn 1 Epist. 3. 9. intendeth in this phrase Whosoever is born of God doth not commit sin with the inner man in the renewed part he doth not commit sin Of this inner man the Apostle speaketh Rom. 7. 17. where he sayth It is no more I that do it but sin that dwelleth in me 2. Hence we should be stirred up to use all means for the beginning and accomplishing of this blessed work This especially concernes such as upon examination find not this work begun They are to take due notice of the causes of regeneration which concur to the working thereof which are briefly these 1. The primary author is God For in this respect we are born of God God hath begotten us Jam. 1. 18. Even God the Father of our Lord Iesus Christ 1 Pet. 1. 3. 2. The procuring causes are Gods will and Gods mercy There could be nothing out of God to move him It must needs therefore arise from his own meer will So saith the Apostle Iam. 1. 18. Of his own will begat he us And there could be nothing in man to move God hereunto For man by nature is most miserable It must needs therefore arise from Gods meer mercy for misery is the proper object of Mercy On this ground it is justly said 1 Pet. 1. 3. that God according to his abundaâ—…t mercy hath begotten us againe 3. The immediat matter of regeneration is Gods Spirit In this respect we are said to be born of the Spirit John 3. 4. And regeneration is stiled the renewing of the Holy Ghost Tit. 3. 5. For it is a divine work above hâ—…m me ability 4. The ordinary instrumentall cause is Gods word so Iam. 1. 18. God begat us by the word of truth In this respect the word is stiled incorruptible seed 1 Pet. 1. 23. The Gospel is that part of Gods word which is most effectuall hereunto and it is thereupon stiled the Gospel of salvation Eph. 1. 13. And the power of God unto salvation Rom. 1. 16. 5. Ministers and Preachers of the Gospel are ministeriall causes of regeneration who are in relation to their ministry said to beget us and stiled Fathers 1 Cor. 4. 15. Philem. v. 10. All these are comprised under the efficient cause and are so far from thwarting one another as they sweetly concur to produce this divine work of regeneration being subordinate one to another and may in this order be placed together It being the will of God to shew mercy to man he ordained Ministers to cast the seed of his word into mens souls which being quickned by the Spirit men are hereby born againe II. The materiall cause of Regeneration is Christ incarnate God made manifest in the flesh as the Apostle speaketh 1 Tim. 4. 16. In this respect we are said Eph. 5. 30. to be of his flesh and of his bones III. The formall cause of Regeneration is Gods Image planted in us which consists in holinesse and righteousnessâ—… After this Image we are said to be renewed Eph. 4. 24. This makes an essentiall difference betwixt a naturall and regenerate man IV. The finall causes next and subordinate to the glory of Gods free grace and rich mercy are especially two 1. To make men able to do good namely such good as may be acceptable and honourable to God profitable to other men and truly advantageable to themselves The Apostle therefore Eph. 2. 10. speaking of Regeneration which is a kind of creation thus expresseth this end we are created in Christ Iesus unto good works 2. To make men fit for glory For corrupt flesh cannot partake of celestiall glory Whereupon saith Christ Ioh. 3. 3. Except a man be born again he cannot see the Kingdome of God So far shall he be from being admitted into it as he shall not come so neer as to see That fitnesse for heaven is an end of Regeneration is thus declared 1 Pet. 1. 3 4. God hath begotten us again unto a lively hope and to an inheritance incorruptible c. §. 106. Of Saints being Gods first-born II. IN that the society to which we are brought by the Gospell is set out by this phrase Church of the first-born we may observe That all they who are new born are Gods first-born For as the believing Jewes were so by vertue of their priority so the believing Gentiles being brought into the Jewes society and made partakers of their priviledge are so likewise Where the called of God are comprised under this collective word Ephraim they are stiled Gods first-born Jer. 31. 9. So where the called of God are comprised under this collective word Israel they are stiled Gods first-born Exod. 4. 22. The whole Church was comprised under the title Israel In the same respect all Saints are called Heires Rom. 8. 17. and Kings Rev. 1. 6. Yea all not only one body as 1 Cor. 12. 13. but also one spouse Cant. 5. 1. 2 Cor. 11. 2. The Reasons of Saints being Gods first-born may be 1. Their union with Christ. For they are so neerly united unto Christ as he and they make but one body which is excellently set down 1 Cor. 12. 12. By vertue of this union Christs priviledges are conferred on them As he is a King so they As he a Priest so they Rev. 1. 6. As he a Son so they Ioh. 1. 12. As he an heir so they Rom. 8. 17. As he Gods first-born Rom. 8. 29 so they 2. Gods equall and impartiall respect to them all He loves them all with the same love His heart is set on every one of them as if they all were but one and therefore they are all stiled dear Children Eph. 5. 1. 3. Their equall right to the priviledges of the First-born The forementioned titles of heires and Kings prove as much 1. This may inform us in that right which believers have to the heavenly inheritance they are first-born 1 Pet. 1. 3 4. Though all that are begotten of men are not heirs but only the first-born yet all begotten of God are because they are all first-born Esau had a birth-right yea and a blessing appertained to him as he was the first-born Gen. 27. 19 32. so Reuben 1 Chro. 5. 1. The Law expresly provideth that the first-born have the inheritance whereunto he hath a right though his Mother were hated Deut. 21. 16. Much more have Gods first-born a
Uncreated as God Ioh. 4. 24. Created are reasonable and unreasonable Reasonable as Angels Heb. 1. 7. and souls of men Eccl. 3. 21. Zac. â—…2 1. Unreasonable as the souls of beasts Eph. 3. 21. It s more cleer then needs be proved that the souls of men are here meant For God can have no perfection added to him The good Angels abide as they were created they are no more perfect then they were indeed by Christ they are confirmed and established in their first estate but that estate is not altered As for evill Angels they shall never be perfected The souls of beasts are never severed from their bodies they both perish together neither are their souls capable of the perfection here intended It s therefore most evident that by Spirits are here meant souls of men which are of a spiritual substance In which respect they are here and in sundry other places called spirits as Eccl. 12. 7. Luk. 23. 46. 1 Cor. 6. 20. That the souls of men are of a spirituall substance appears 1. Because they come immediatly from God as Gen. 2. 7. In this respect he is stiled the God of the Spirits of all flesh Numb 16. 22. and 27. 16. And Father of Spirits Heb. 12. 9. And mens spirits are said to return to him that made them Eccl. 12. 7. 2. God would make man after his own Image which a meer body without a spirit could not be For God is a Spirit John 4. 24. and his Image consists in spiritual endowments as knowledge Col. 3. 10. and holinesse and righteousnesse Eph. 4. 24. The Reasons why the souls of men are of a spiritual substance 1. That the divine excellencies of God might be made the more conspicuous in this admirable fabrick For by reason of the spirit united to the body man is the most admirable creature that God made he is therefore stiled a little world By his understanding he resembleth the Angels by his sight the sun and stars by his breath the aire by his sensible faculties all the excellencies of unreasonable creatures by his vegetable faculties the excellencies of all manner of plants by his flesh and bones the substance of minerals and other senselesse creatures Thus doth he contain in him the quintessence of all creatures having a Spirit to animate his body 2. Their ends for which they were made as To animate bodies to quicken them to enable them to doe those severall functions which belong to the severall parts as the eyes to see ears to hear noses to smell palat to tast mouth to speak shoulders to beare hands to handle and hold and feet to go which they cannot do without a soul instance carved bodies and idols Psal. 115. 5 6 7. Yea instance dead bodies Iudg. 19. â—…7 28. 3. That men might be the better enabled to glorifie their Creator for as it is in Hezekiahs thanksgiving Isa. 38. 19 20. the living the living he shall praise thee 4. That they might be according to their disposition and carriage more capable of the greater reward or punishment For Spirits are much more capable then bodies Take we a distinct view of the severall faculties of mans soul and we shall find man to be the rarest creature that God made No senselesse or unreasonable creature is comparable to man by reason of mans reasonable soul. Yea and a man hath herein a kind of excellency beyond Angels in that he hath a body united to the soul wherein it may more discernably exercise the abilities of a soul. Yea and herein beyond all exception man hath an excellency above Angels in that his nature is such an one as the Son of God was pleased to assume Heb. 2. 6. which he would not have done if a Spirit had not been united to his body Q. If a Spirit be so excellent a thing how can it be begotten seeing begetting is an act of the body as well as the soul. A. 1. The ancient and common answer is negative The soul is not begotten 1. Others answer that by vertue of the divine blessing Gen. 1. 28. the soul is propagated and that as other creatures bring forth according to their kind so man 2. How doth this aggravate the evill disposition of man that consisting of so excellent a part as a Spirit is should so pervert and abuse it as he doth by sin The aggravation of Devils sin is in this respect the greater because they are wholy and only spirituall such are their sins as no means of expiating them is afforded Though man be not wholy spirituall yet is he in part yea and in his principall part By sin is that divine part polluted and all the excellent faculties thereof perverted So that the mind is become a blind and erroneous guide The will a stubborn and rebellious servant The memory an unhappy treasure The conscience a sluggish monitor The heart a false touch-stone The affections domineering masters The senses pernicious inlets Thus all the parts are become instruments of evill What a shame is it that men who have reasonable and immortall Spirits should become worse then the unreasonable and mortall bruits such are Atheists Idolaters blasphemers profane and impious persons despisers of Governours hatefull and revengefull persons Drunkards Gluttons Adulterers Murtherers and many other such like as all notorious sinners Hath God given men Spirits to be more audacious and impudent in sinning 2. This may admonish us to take due notice of this admirable part whereof men are constituted and well to weigh what are the distinct faculties thereof what their severall functions how to be imployed and answerably to use them 1. The first and chiefest is the mind which is given to man for a guide labor to have it inlightened with Gods truth that it may be a good guide Matth. 6. 22. 2. The will ought to be Gods hand-maid ready to yeeld to Gods will revealed to the mind that we may be able to say as Samuel 1 Sam. 3. 10. Speake Lord for thy servant heareth 3. The memory must treasure up all good directions and consolations for future times that what is once learned may be of perpetuall use that we may say with David Psal. 119. 55. I have remembred thy name O Lord in the night and have kept thy Law 4. The conscience ought to be tender of the least sin and quickly smite us as it did David whose heart is said to smite him after he had numbred the people 2 Sam. 24. 10. And after he had cut off the skirt of Sauls robe 1 Sam. 24. 5. And not let us be quiet till it hath brought us to thorow repentance as it did Peter Matth. 26. 75. and then to pacifie us 5. The heart ought to be upright as Psal. 18. 23. This sweetneth all graces and shews a good respect unto God 6. All the affections must be as servants to the understanding and be ordered thereby each of them being placed on their right object and
doth apply it Deut. 31 6. It cannot be denied but that Gods generall providence is extended to all of all sorts For in him all live and move and have their being Act. 17. 28. And he maketh his sunne to rise on the evil and on the good and sendeth rain on the just and on the unjust Matth. 5. 45. But his speciall care is on them that beleeve on him 1 Tim. 4. 10. In this case the Psalmist maketh an apparent difference betwixt the wicked and the righteous Psal. 37. 17 18 c. The Lord knoweth how to deliver the godly out of temptations and to reserve the unjust to be punished 2 Pet. 2. 9. The Apostle exemplifieth this in the good Angels that were not left nor forsaken and the evil Angels that were cast down into hell and in Noah and his family whom God saved when he brought the flood upon the world of the ungodly and in Lot whom God delivered when he destroyed four Cities and the inhabitants thereof This providence of God in not leaving nor forsaking his might further be exemplified in the three great Patriarchs Abraham Isaac and Iacob and in sundry of their posterity Hundreds thousands millions of instances might be given for the proof hereof I dare boldly avouch that from the beginning of the world to this day not one that trusted in God was left or forsaken §. 75. Of the Inference of vers 6. on vers 5. Verse 6. So that we may boldly say The Lord is my helper and I will not fear what man shall do unto me IN this verse there is an inference made upon the former promise of Gods not leaving nor forsaking his The Conjunction translated so that implieth an inference and such an inference in this place as teacheth us to make a good use of the forenamed promise The use here set down is double one is confidence in God the Lord is my helper the other is courage against man I will not fear c. In the former verse the Apostle alledged the promise to disswade from covetousness and perswade to contentedness Here he addeth two other ends or use thereof Hereby it appeareth that Gods promise of never leaving nor forsaking his is of manifold use and therefore it is the more stedfastly to be rested on and more frequently and seriously to be meditated upon Hereby it farther appeareth that many Inferences and sundry Uses may be made of the same Doctrine This profession The Lord is my helper may also have a more remote reference both to the vice of covetousnesse forbidden and also to the virtue of contentednesse commanded and that as another disswasion from the one and perswasion to the other For if God be our helper what need we covet more then he seeth meet to bestow upon us and why shall we not be content with that which he seeth meet for us If God be our helper we may rest upon it that he will help us to whatsoever he seeth needfull and good for us Hereupon we need not fear mans spoiling us of that which God seeth fit for us neither need we fear any thing that man can do to disturb us in that wherein we rest content This Pronoun WE being of the first Person and Plural number hath reference to him that wrote this Epistle and to those unto whom he wrote it who lived many hundred years after the fore-mentioned promise was made to Ioshua yea it hath reference to all Christians that have lived since this Apostles time and shall live to the end of the world So as hereby is confirmed that which was noted § 68. of applying Promises made to Saints of old to such as should live long after them As this particle WE hath reference to the words following which were the words of David it sheweth that not only Gods promises but also the speeches and actions of Saints in former ages are left upon record for our use that we upon like grounds and occasions should speak as they did and do as they did We may say saith the Apostle namely as the Psalmist did in the words following The same ground of saying what he did we also have We have the Lord to be our God as well as they of old had God is set forth unto us in all those Divine Excellencies of Power Wisdom Truth Righteousnesse Goodnesse Grace Compassion and Patience he was unto them We have also the same Spirit to work in us Knowledge Faith Hope Courage and otherlike Graces that they had On this ground thus saith the Apostle We having the same Spirit of faith according as it is written I believed and therefore have I spoken We also believe and therefore speak 2 Cor. 4. 13. Faith in such Promises as Saints of old had will make Saints in later times freely speak such things as they in former times did Hereof see more in The Saints Sacrifice on Psal. 116. 10. § 67. §. 76. Of Confidence and Boldnesse arising from Gods Promise THe word translated boldly is in the Greek a Participle and may thus be translated word for word So that we being confident may say The root from whence the Greek word here used cometh doth signifie Conâ—…idence And the Verb to be confident This word is alwayes in the New Testament used in the better sense and translated Sometimes to be of good chear or to be of good comfort Matth. 9. 2 22. Sometimes to be confident 2 Cor. 5. 6 8. or to be bold 2 Cor. 10 1 2. But boldnesse in that and this Text is to be taken in the better part for a virtue implying the very same thing that confidence doth It is here the rather translated boldly because it is opposed to fear mentioned in the last clause of this verse For boldnesse and fear are opposed one to another Fear keeps a man from being bold and boldnesse drives away fear In this respect saith Christ Be of good chear or be bold it is I be not afraid Matth. 14. 27. This word therefore here inserted sheweth That Gods Promise duly believed will make men bold or confident in all distresses Ioshua was hereby moved with great resolution and courage to fight against all those Nations which God promised to give into his hands Iosh. 1. 5 10 c. A like promise moved the Israelites boldly to venture thorow the red Sea Exod. 14. 13 c. Iehosaphat was hereby moved to go against that numerous Army that came against him 2 Chrâ—…n 20. 15 c. The like may be noted of Barak Jud. 4. 7. Gideon Judg. 7. 7 c Paul Act. 27. 24 c. and sundry others David professeth that this was it that caused him to hope The Ground hereof resteth in God who maketh the Promise and in those excellent Properties whereby he hath made known himself unto us As 1. In his unsearchable Wisdom in ordering the kinde of Promise he makes to children of men He maketh no promise but what he
Eph. 1. 17. We are of our selves blinde and without the spirit of illumination may soon be drawn into one or other of these divers doctrins The other Epithete is strange That is counted strange which is not usual with which men are not acquainted or whereof they have not heard before Thus the Athenians counted the doctrine of Iesus and of the resurrection a doctrine of strange gods Act. 17. 18. For Jesus and he put to death and raised again was such a God as they had not heard of before About Religion and matters of faith that is counted strange in Gods Church and among Gods people which is not grounded on Gods Word For Gods Word is that â—…whereupon the Church groundeth all her Doctrins and acknowledgeth none for sound but that which is thence raised The fire which Nadâ—…b and Abihu offered before the Lord is called strange because it had not Gods warrant but was against his Word In this sense mention is made of strange incense Exo. 30. 9. and of strange apparel Zeph. 1. 8. Thus the doctrins against which this Apostle fore-warned these Hebrews were such as had no warrant in Gods Word and which Gods Church had neither acknowledged nor received That we be not carried about with strange doctrins we must be well exercised in Gods Word and make that a touchstone to try doctrins thereby There is no better way to discover strange doctrins The danger of divers and strange doctrins giveth proof That Toleration of divers Religions in one and the same Church and State is intolerable This is the root that beareth gall and wormwood Deut. 29. 18. It is that root of bitternesse which will trouble men and desâ—…le many Heb. 12. 15. It makes much against Gods honour the good of Church in general and the particular Members thereof yea against those that maintain divers doctrins and against such as are without the Church 1. In regard of God All divers and strange doctrins impeach some divine truth or other Now Gods truth is most precious to him He cannot endure to have it any way impeached 2. The Church is the pillar and ground of truth 1 Tim. 3. 5. The Oracles of God are committed to her How can she then but be accounted unfaithfull if she tolerate divers and strange doctrins Doth she not herein make her self accessory both to the fault and punishment Christ had a quarrell against Pergamus because she had there them that held the Doctrine of Balaam Revel 2. 19. 3. Particular Members of the Church are in great hazard to be carried about with these doctrins as was shewed § 114. One scabbed sheep may soon infect a whole flock False doctrine is like levn which soon leveneth the whole lump 1 Cor. 5. 6. Christ therefore is very earnest in disswading from such leven Mat. 16. 6. An Apostle saith that false teachers will draw many after them and that many will follow their pernicious wayes 2 Pet. 2. 1 2. 4. They that teach divers and strange doctrins bring upon their souls their own and others bloud In this respect such doctrins are called damnable and the the broachers themselves are said to bring upon themselves swift destruction 2 Pet. 2. 1. 5. They who are without the Church by divers doctrins and by the divisions that in the Church are raised thereabout are still kept out and have the greater dislike of Church courses wrought in them In this case Eliahs expostulation must take place How long halt you between two opinions 1 King 18. 21. If the Religion which ye professe be the truth follow it If the Popish Religion or any other be the truth go after it Be not carried about with divers and strange doctrins This Admonition discovereth another pernicious conceit which is That a man may be saved in any Religion This conceit will soon carry men about with divers doctrins But if Christ be the only foundation of salvation and if that doctrine which is not built on this foundation be divers and strange surely a man can be saved in no other Religion then that which is built on this foundation If this conceit of being saved in any Religion were sound what need such care be taken for finding out and maintaining the true Religion Why do any suffer for the same As the Apostle implieth concerning the Resurrection that if there be no Resurrection we are of all men the most miserable 1 Cor. 15. 19. So I may say in this case If a man may be saved in any Religion Martyrs were of all men the greatest fools But he that hath prepared a Crown for them accounteth them the wisest of all § 116. Of Good and the divers acceptions thereof THat divers and strange doctrins may be the better avoided the Apostle expresly sheweth what is that true sound saving doctrine which is to be entertained This he styleth Grace and the more to commend it he premiseth this Preface It is a good thing that the heart be established with Grace This is a forcible motive to take heed of being carried about with divers doctrins It is therefore inferred with this causall particle FOR. If it be a good thing to be established with grace then it cannot be good to be carried about with divers doctrins Good is an extensive word and applied to sundry desirable things It is used to set out 1. That which is upright right and righteous 1 Sam. 12. 23. Psal. 125. 4. 2. That which is profitable and beneficial Gen. 2. 18. 3. That which is delectable pleasant and sweet Cant. 1. 3. 4. That which is great large and abundant 2 Sam. 6. 19. 5. That which is excellent Mat. 17. 4. 1 Tim. 3. 1. 6. That which is seasonable 2 Sam. 17. 7. 7. That which is prosperous 1 Kings 22. 13. 8. The truth and substance of legal types and shadows Heb. 9. 11. 10. 1. 9. The blessings of this world Psal. 4. 6. 1 Ioh. 3. 17. 10. True happinesse Deut. 30. 15. In most of these respects may this Epithete Good be here taken but especially for that which is profitable extending the profit here intended to the profit of the soul That it is here thus to be taken is evident by the Apostles inference of a contrary effect upon a contrary cause thus Meats have not profited This positive Good is oft used comparatively for better as if he had said It is better that the heart be established with grace then with meat Thus is this positive translated Mark 9 42 45 47. The expression of it in the positive Good is an Hebraism and carrieth emphasis and it is here fitly translated according to the letter of the original This is a strong inducement to observe the duty here set down that it is good so to do This inducement is oft and much pressed by the Psalmist both on his own behalf as where he saith I will praise thy Name O Lord for it is good Psal. 54. 6. and also on
Christ last and second 9. 143 144 Comming of Christ looked for by believers 9. 145 Comming of Christ yet to come 10. 139 Comming of Christ speedy 10. 140 Communication of properties in Christ 9 57 Companions with sufferers 10. 126. Lord 11. 138 Company with wicked dangerous 11. 138 Comparisons see Parables Compassion in Priests and Ministers 5. 9 Compassion on all sorts 5. 11. and 10. 128 Complaints of God 3. 105 Concealing such as in danger 11. 125 Conclusion to be expressed 4. 53 Conception of Christ 8. 6 Conditions stand with free grace 12. 43 Confessors and Professors distinguished 11. 259 Confessors brought to wander 11. 261 Confessors brought to want 11. 262 Confession of sin 10. 7 8 Confessors hardly handled 11. 264 Confidence for profession of faith or faith it self 3. 61 Confidence to be maintained 10. 132 Confesse thy condition 11. 67 Conscience what it is 13. 155 Conscience good and evill 13. 155 Conscience not quieted by legal rites 9. 49 Conscience most affected with sin 9. 83 Conscience quieted when purged from sin 10. 5 Conscience evil 10. 66 Consider what it intendeth 3. 21 Consider weighty matters 3. 22 Consider Christ above all 3. 23 41 Consider one another 10. 75 Consecrated a way is by Christ 10. 55 Consolation from Gods promises 6. 144 Consolation strong 6. 145 Conspiring in sin aggravates it 3. 104 Constancy See Perseverance Constancy of Christ in sufferring 12. 18 Content with thy gifts 2. 37 Content with any estate 11. 45. And 53. 61 62 c. Continue See Persevere Continue God doth his great works among opposers 3. 100 Continuance in sin aggravates it 3. 102 109 Contradictions of sinners against miseries 12. 24 Contradiction make weary 12. 2 Contrary vices to be avoided 6. 8â—… Contraries cause contrary consequences 4. 31 Converted ones at first most assaulted 10. 119 Converted ones at first great courage 10. 121 Conviction works on affection 7. 77 Corruption bitter 12. 84 Corruption to be kept down 12. 85 Corruption defileth many 12. 87 Courage spirituall needfull 12. 25 Covenant what it is 7. 94. and 8. 39 Covenant made with Christ â—… 118. 8. 45 Covenant and Testament differenced 7. 94 Covenant with Christians wherein better 7. 94 Covenant established on the Mediator 8 24 Covenant of God established on promises 8. 26 Covenants four causes 8. 40 Covenant new 8. 35 Covenant a prop to faith 8. 41 Covenant of works 8. 42 Covenant of works why promulged after mans fall 8. 42 Covenant of Grace 8. 45 46 Covenant upon tables of stone 9. 30 Covenant of God the ground of the good he doth 10. 46 Covet best gifts 2. 37 Courage spiritual needful 12. 25 Country of believers 11. 72 Councell of God immutable 6. 135 Creation not understood by reason 1â—… 8 Creation by Gods word 11 8 Creation of nothing 11. 8 Creatures variously taken 4. 75 Creatures perish how many wayes 1. 137 139 Creatures how altered by Christ 1. 140 Creatures cannot work miracles 2. 28 29 Crosse what it is 12. 17 Crosse of Christ 12. 17 See sufferings Crown Crowning 2. 60 Cruelty in death 11. 255 Cruelty of men exceeds beasts 11. 271 Crucifie Christ again 6. 41 Curse followes rejecting 6. 49 Custome no sure rule 10. 80 D. DAnger See Distresse Danger utmost to be declared 6. 30. and 10. 87 Danger of others to be prevented 11. 125 187 Danger to be timely prevented 11. 126 Danger to be prevented so long as may be 11. 127 Danger avoided by such as have courage 11. 147 158 168 Dangerous places made the safest 11. 168 Davids name frailties crosses graces priviledges 11. 211 212 c. Day To day taken for eternity 1 50 This Day applied to set times 1. 58. and 1. 61 Day the extent of it 3. 76 91 146 Daily do good 3. 145 146 Day the last 10. 82. How it approacheth 10. 83 Day the last how it is seen to appear 10. 84 Day the last how fitted for it 10. 85 David the penman of the book of Psalms 4. 44 David a type of Christ 11. 217 Death of Christ vanquished Satan 2. 144 Death See Mortall Death fearful 2. 149 Death in Gods power 5. 41 42 Death principles about it 6. 19 Death of Christ a death of suffering 2. 76 Death in causes of Religion 10 103 Death approaching take care of posterity 11. 112 119 Death most irrecoverable 11. 240 Dead works 6. 8. and 9. 8â—… Dearest yeelded to God 11. 93 Dearest subject to destruction 11. 159 Deceitfull sin is 3. 122 148 Defer not repentance 3. 76 Defences against God in vain 11. 175 Degrees of sin 2. 18. 3. 85 Deliverance from spirituall bondage 2. 152 Deliverance out of troubles 11. 121 Depart from God See Apostates Deputed to his function Christ was 3. 33 See Appointed Desertions spirituall take not away all comfort 3. 64 Desire of doing good 13. 156 Desires though earnest may be in vain 12. 96 Desperat distresse avoided 11. 23â—… Despâ—…se the Law who do 10. 102 Despisers of the Law put to death 10. 103 Despisers of Gospel more sorely punished 10. 107 Determined God hath whom to blesse 11. 90 Devil destroyed 2. 141 Devils power of death 2. 142 143 Devil an accuser 2. 146. 3. 122 Devil compriseth all the evill angels 2. 147 Devil described 3. 122. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—… 74 81. and 3 164. and 6. 84. and 10. 5 Dy men must 9. 133 Dy but once men do 9. 134 135 Different times argue different things 4. 29 Different things discerned by faith 11. 144 Different priviledges from God 11. 277 Diffidence See unbelief Diligence about heavenly rest 4. 64. and 6. 79 Directions to be added to admonitions 3. 143 Disgraces See reproaches Disgrace put upon professors â—…0 124. Disgrace a kind of persecution ibid. Disobedience distinguished from transgression 2. 14 Distresse no just cause of distrust 3. 39 See Danger See Desperate Distrust See unbelief Divers doctrines 13. 115 Divine truths differenced 2. 22 Doctrines divers and strange 13. 115 Dominions 1. 84 Dominion of Christ 2. 61 69 Doubling a word an emphaticall hebraisme 6. 103 Draw neer to God 10. 62 Drinks legall 9. 50 Dulnesse in hearing 5. 50 Dulnesse from want of exercise in Gods word 5 68 Duty necessary 2. 3 Duty daily to be done 3. 145 E EArth the foundation 1. 131 Earths and heavens extent 1. 130 Earth the place of Saints plgrimage 11. 69 Efficay of Christs propheticall office 2. 122 127 Efficacy of Christs blood before shed 9. 90 Elder not ever the worthier 11. 11 106 Elders who are 11. 6 Election Gods power therein 2. 131 Elect only given to Christ 2. 133 Elect perfected by Christ 10. 40 Eliah died not 9. 133 Elohim when to be taken of God when of creatures 1. 107 Encrease of Gods goodnesse to his Church 8. 53. And 11. 57 61 End of world cleared 9. 119 End justifieth not an act 11. 125 Endeavour after heaven 4. 63 Endeavour acceptable 13.
have 3. 48 Ministers of God men are 3. 164. 7. 51 Ministers coworkers with God 4 48 Ministers function honourable 5 19 Ministers able to preach deep mysteries 5. 73 Ministers a means to help on to perfection 6 5. 26 Ministers mildnesse earnestnesse and impartiality 6. 6 77. 78 Ministers maintenance 7 18 Ministers Prerogative notwithstanding their meanesse 7. 52 Ministers necessary and profitable 13. 149 Ministers must watch 13. 1â—…9 Ministers must give an account 13. 151 Ministers joy and grief about people 13. 152 Ministers conscionable to be prayed for 13. 153 Ministers restrained and restored 13. 159 186 Ministers pray for people 13. 162 And people for Ministers 13. 153 Ministers desire to be with their people 13. 187 Ministers associating themselves together 13. 188 Ministers impartiality 9. 101 Monisters must have their warrant 9. 101 Ministery effectual by Gods blessing 6. 28 Miracle what it is 2. 28 33 34 Miracles wrought by God alone 2. 28 Miracles bear witnesse to divine truth 2. 30 Miracles now not needfull ibid. Miracles signes wonders distinguished 2. 31 32 Mock See Reproach Monarchy See King Morall Law perpetual 7. 70 Morall Law how mollified 7. 70 Mortal are all of all sorts 7. 97 and 9. 133. Mortality exempts not from services 7. 97 Mortality how it instructs men 9. 139 Moses and Christ compared 3. 36. and 11. 135 Moses faithfulnesse 3. 39 Moses prerogatives how excelled by Christ 3. 45 Moses had all from Christ 3. 48 Mose how said to bring Israel out of Aegypt 3. 164 Moses instructed in Gods mind 8. 14 Moses why taken to the top of the mount 8. 19 Moses Law 10. 101 Moses trials gifts and priviledges 11. 133 134 135 Moses refused honour pleasures and riches 11. 136 139 Mother a joynt parent 11. 124 Multitude See many Multitude of believers 11. 192 Multiplication of seed a blessing 6. 105 Murther of ones self damnable 11. 204 205 Must a necessity and a duty 11. 22 Mysteries many and great in Christs Priest-hood 5. 57. 7. 24 Mysteries couched under histories 7. 23 24 N. NAme of God 2. 112. and 6. 69 Name of Gods Son 1. 42 Nature of man prone to sin 3. 122 Naturall mans power and will in what 4. 63 Necessary what is 8. 9 Necessity twofold 2. 3 Necessity of duty ibid. Necessity of Christs undertaking 2. 166 Necessity of observing things enjoyned 9. 114 Necessity of Christs suffering but once 9. 128 Negative argument how it holds 1. 46 Negatives doubled emphaticall 4. 76 Neglect of Salvation 2. 19 Neglect no means of others good 3. 147 Nescience wherein blamelesse 3. 111 Nestorius his heresie 2. 77 New way 10. 56 News to be made known 13. 184 New Covenant 8. 35 New Covenant and old 8. 49 New Testament ratified by Christs death 9. 95 New Testament inviolable 9. 95 New Testament violated by Papists 9. 95 Nigh to God we draw by Christ 7. 88 Noahs Fame and faith 11. 26 Novatus error 6. 37 Now 2. 68 Now is Christ in heaven for vs 9. 124 O. OBjections usefull 2. 68 Obedience simple and absolute to God 11. 37 41 88 Obedience in suffering 5. 48. and 11. 95 Obedience a sign of salvation 5. 52 53 Obedience universal 8. 16 Obedience to Ministers 13. 148 Obedience to civill and Spiritual Rulers differenced 13. 148 Obedience answerable to the charge 11. 41 Obedience to be continued 11. 42 Obseure points to be explained 10. 58 Offer to God Christ did 9 â—…1 Offered himself Christ did 1 Offer himself to Marryâ—…dome bow any may 11. 246 Oile for annointing 1. 1â—…0 Oile and the spirit compared together ibid. Oile of gladnesse 1. 121 Old how things wax 1. 139 Old babe a disgrace 5 71 Old and new Covenant 8. 49 Old covenant abrogated 8. 80 Once Christ offered 9. 128 Once Christ entered into heaven 9. 60 Once only men die 9. 134 One Sacrifice once offered by Christ 7. 115 Opportunity to be taken 3. 76. 146 Opportunities limited by God 4. 43 Opportunity while it lasteth good may be expected 4. 45 Opportunity God helps 4. 99 Opportunities of returning to their Country Patriarchs omitted 11. 74 Oracles of God 5. 63 65 Ordinances of God effectual 9. 69 Ordination of Ministers 3. 35. and 6. 17 Original sin 12. 6 7 Original sin to be suppressed 12. 7 Oath See swear Others to be brought to God 2. 126 Others to be looked unto 3. 124 144 4. 3 Others blood offered by Priests 9. 127 Others to be instructed in what we believe 11. 120 Others receive good by the faith of some 11. 184 Our own spiritual good to be cared for 6. 79 Our own works 4. 58 Our selves must first be cleansed 7. 113 Our own faith justifieth 10. 147 Our selves to be incited with others 2. 4 and 4. 3 Our selves to be looked unto 3. 124 Outward blessing no evidence of Gods favour 3. 98 P. PArables usefull 6. 45 Papists See Popish Papists religion carnal 7. 82 Papists violate Christs last will 9. 95 Papists wrong people in keeping the word from them 10. 91 Parents carefull of their children 11. 124 Parents honoured by worthy children 11. 124 Parents observe Gods stamp on a child 11. 128 Pardon of sin the ground of other priviledges of the new covenant 8. 74 Pardon fully extended to all sins 8. 76 Pardon of sin is to remember it no more 10. 48 Pardon procured by sacrifice 10. 49 Partakers of the heavenly calling who are 3. 17 Partakers of Christ who are 3. 151 Passover described 11. 154 Patience of God 3. 101 Patience of God turned to wrath 3. 113 Patience to be added to faith 6. 86 Patience a support in suffering 10. 122 Patience an help to perseverance 10. 135 Patience of Christ under the Crosse 12 18 Patriarch 7. 32 Pattern See Example Peace of Christ 7. 21 Peace and righteousnesse 7. 22 Peace attributed to God 13. 163 Peace the divers kinds of it 12. 71 72 Peace to be followed 12. 72 Peace its excellency necessity and utility 12. § 72 Peace with all men 12. 73 Peace-breakers who they are 12. 74 Peace the meanes of procuring and preserving 12. 75 Peace and holiness to be joyned together 12. 76 Peculiar people 11. 80 Penitents highly esteemed by God 11. See Repent 183. People of God who are To them rest belongs 4. 57 People peculiar to God 8. 68 69 People pray for Ministers 13. 153 People of God liable to divine revenge 10 114 People of God to be associated with 11. 138 Perfected how Christ is 2. 97. and 5. 49 Perfect two wayes 5. 72 Perfection to be aimed at 6. 5 Perfection needs no addition 7. 65 Perfection prayed for 13. 172 Perfection consisteth in holinesse 10. 27 Perfected by Christ who are 10. 40 Perjury 6. 187 Perishing of creatures 1. 137 139 Perplexities Saints subject unto 11. 263 Persecution Professors may flie from 11. 259 Persecution causeth perplexity 11. 263 Persecutors offer freedome to such as yeeld 11. 247 Persecutors
interceâ—…on Filius in hoc interpellare Deum dicitur dum semper Patiâ—… hominem quem suscepit quasi nostrum pignus ostendit offert ut verus Pontifex aeternus Hier. Comment in Rom. 8. Why Christ maketh intercession No need of other offering then Christs At all times free accesse to God The Fist proof of the excellency of Christs Priesthood a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A necessity of such a Priest as Christ was Depth of mans misery Gods great respect to man God ordereth matters so as best becomes Do all as becomes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Innocens Vulg. Lat. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 polluâ—… g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ died not for himself Things needlesse are not to be done a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sixt proof of the excellency of Christs Priesthood Reiteration of sacrifices implies imperfection Against the sacrifice of the Masse What cannot be effected at once may be helped by a frequent use a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers and others must first cleanso themselves d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against the sacrifice of the Masse Against the unbloody sacrifice g â—…dem numâ—…o h Cyril ad Reg. Euseâ—… de Demonst. l. 1. i Vt eaâ—…um quae pro nobis suscepta sant perpessionem recordaremur Theo. in cap. 8. ad Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril ad Reg. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. de Demonst lib. 1. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyril Idieros Myst. Catechiâ—… 5. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The seventh proof of the excellency of Christs Priesthood b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capitulum O capitulum â—…epidissimum What a Sum is Christian heavenly Priest How Christ was a spirituall and celestiall Priest Heb. 9. 14. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transitions usefull d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Christs being a preacher See Chap. 2. v. 3. Sect. 22. Why Christ was a Minister a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Noâ—…lli 〈◊〉 Sanctâ—…rum ita intelligunt ut hominos faciat sanctiorâ—…s Theophilact in loc quod sanctis ministratus misericordiae multae est amorts magni quem nobis impendit Chrys. Ambr. Lyra. Dlonys b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Sanctury here meant c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 9. 3. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sanctum Sanctorum Exo. 26. 33. High-Priest and Christ resembled f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignis lux 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 luces 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integritas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 integritates Vrim Thummin signa erant quibus responsum divinum dignoscebatur Num. 27. 21. 1 Sam. 28. 6. Ezr. 2. 63. What Tabernacle here meant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Tabernacle a type of Christs body c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True opposed to typicall b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compingo c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs conception a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The sacrifice which Christ offered up c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ did what he was appointed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What necessary is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ariâ—…t Post. 1. Non Necessarium absolutè potest dici necessarium ex suppositione Tho. Aquin. Part. 1. Q. â—…19 dit 2. Conclus c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ exerciseth his Priest-hood in heaven Object Christ dyed on earth Answ. Christs death wos but one part of his Priest-hood 2. The efficacy of Christâ—… death was from heaven * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why Christ was not a Priest on earth Against the popish Priest-hood Look to heaven for good from Christs Priest-hood a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Legall rites may not be mixed with evangelicall truths a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…omponitur eâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 particulâ—… extensiva 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tremo d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine service to be performed with fear e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resemblance betwixt types and shadows The service legall Priests performed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by heavenly things Types had their truths See Chap. 9. 115 117 122. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God made legall rites to be shadows of heavenly things Rites were not only to keep the Jewes from other inventions The mysteries of types to be searched into It is good paines to explain types What Moses was Gods word delivered by men is to be received as from God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is dicitur quem Deus â—…uo colâ—… dignatur Bud. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Craâ—…culum Ministers must receive from God what they deliver to men Divine worship must have warrant from God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A speciall charge to be especially â—…eeded a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Make put for causing to be made What God giveth in charge must be done b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things enjoyned by God to be observed Jam. 2. 10 18. expounded Obedience universall Partiall obedience dangerous a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why respect is be
Christ where he saith Ye do erre not knowing the Scriptures Mat. 22. 29. sheweth that he meaneth erring in knowledge 2. In Will or heart for the Scripture doth oft put these one for another This is liere especially meant and of it we shall speak more in the next § 3. In the life and actions of men To this purpose saith the Wise-man He is in the way of life that keepeth instruction but he that refuseth reproof erreth Prov. 10. 17. The former clause sheweth that the erring which he speaketh of is in the way and course of a mans life To this purpose saith the Apostle They have forsakâ—… 〈◊〉 right way and are gone astray 2 Pet. 2. 15. or erred viz. out of the right way The first kinde of error is ignorance The second wilfulness The third rebellion §. 107. Of wilfulness aggravating sin THe erring in heart here intended is such perversness of will as made them 〈◊〉 part from the wayes of the Lord and stubbornly oppose against him This is it that much grieved the Lord and forced him to complain against 〈◊〉 Of Gods complaining See § 105. Of sinners wilfulness and stubbornness Wisdom complains Prov. 1. 24 25. Aâ—… God himself Isa. 1. 4 5. And he tels his Prophet That they are impudent and 〈◊〉 hearted Ezek 3. 7. This wilfulness makes men refuse and reject the means which God affords for thâ—… good and brings them into an incurable condition Prov. 1. 24 25 26. How earnest should we be in beating down our stout stomacks and proud heâ—… Such hearts are in us all by nature but much increased by our own perversâ—… Think how little thou gainest thereby It is the Almighty God against whom tâ—… standest out He with the froward will shew himself froward Psal. 18. 26. Obserâ—… how parents deal with stubborn children they will make them feel the smart of thâ—… wilfulness Is it safe for the earthen pot to dash it self against the iron pot Pray to God to give thee a heart of flesh which may be affected with his â—…cies tremble at his judgements and melt at his Word Pray that thy 〈◊〉 may be made pliable to Gods will To this we ought to give the more â—…gence because it is very hardly rooted out as the phrase next to be spâ—… of sheweth §. 108. Of the danger of Wilfulnesse THe Hebrew phrase whereby the wilfulnesse of the afore-said persons is set 〈◊〉 word for word is this A people erring They are so given to erre as 〈◊〉 will not be drawn from it They will still remain such as they are and never 〈◊〉 claim it Witness Pharaoh and his servants Exod. 9. 34. Witness as these â—…lites in the wilderness so others after them God set watchmen over them 〈◊〉 Hearken to the sound of the trumpet but they said We will not hearken Jeâ—… 6. 〈◊〉 Witness especially the Jews in Christs time of whom it is said Though Iesus 〈◊〉 done many miracles before them yet they believed not on him John 12. 37. Aâ—… the Jews in the Apostles time it is said that They were filled with envy and 〈◊〉 against these things which were spoken by Paul contradicting and blasâ—… 〈◊〉 Acts 13. 45. Wilfulness takes away all spiritual sense and exceedingly hardneth mens 〈◊〉 So as no sufficient means can be used to mollifie them and to alter this their 〈◊〉 disposition How should this move us to take heed of giving any way to this wilfull and â—…born disposition It is a bitter root We ought not to suffer any root of biâ—… 〈◊〉 spring up and trouble us Heb. 12. 15. §. 109. Of sinne aggravated by continuing therein THis Adverb alway added by the Greek intendeth a long continuaâ—… 〈◊〉 sinne and it is here brought in as a further aggravation of the sinne oâ—… 〈◊〉 Israclites in the wilderness By this circumstance doth Stephen aggravate both 〈◊〉 sinne and also the sinne of their successors saying Ye do alwaies resist the 〈◊〉 Ghost Acts 7. 51. And the lying disposition of the Cretian is thus aggravated 〈◊〉 Crâ—…tians are alway liars Titus 1. 12. This kinde of aggravation is frequently 〈◊〉 under this expostulary phrase How long as Numb 14. 11 22 27. 1 King 〈◊〉 Psal. 4. 2. Ier. 4. 14. See § 102. Sinne is of an increasing nature Though at first it may seem to be but as a 〈◊〉 of mustard-seed yet by long growing it may come to be as the greatest of 〈◊〉 〈◊〉 cannot be bowed nor rooted up A strong incitation this is to such as have long runne on in sinne at length to repent and to return to their Father as the Prodigall did By repentance mercy may be obtained but obstinacy and impenitency implungeth into utter destruction Well observe Gods pithy expostulation with Israel As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live Turn ye turn ye from your evil waies for why will you die O house of Israel Ezek. 33. 11. On the other side Christ hath with a strong asseveration aâ—…er'd twice together this doom Except ye repent ye shall all perish Luke 13. 3 5. A man by an impenitent heart treasureth up unto himself wrath against the day of wrath Rom. 2. 5. §. 110. Of Gods waies HItherto of the first part of Gods complaint which was of their stubbornnesse See § 106. The other part is their ignorance thus set down And they have not known my waies This their ignorance as it is a distinct sinne in itself so it was the cause of the former sin whereupon some turn this copulative AND as it is in the Hebrew and adversative BUT as it is in Greek into a causall FOR. Here we are to consider two points 1. What are the waies of God 2. How their not knowing of them was an aggravation of their sin A way is that course wherein one walketh The Hebrew Verb whence this word way is derived signifieth to tread upon as Thou shalt tread the Olives Mic. 6. 15. And I will tread them in minâ—… anger Isa. 63. 3. The Greek word translated Way is derived from a Verb which signifieth to go According to both these derivations a Way is that whereon one treads or wherein he goeth It is attributed unto God metaphorically and that in two respects 1. Actively setting out that way wherein God himself walks 2. Relatively intending that way wherein he would have us to walk Of the former kinde there are two sorts 1. Gods secret way This is his unsearchable counsell Hereof saith the Apostle How unsearchable are his judgements and his waies past finding out Rom. 11. 33. And God himself by his Prophet thus My waies are higher then your waies and my thoughts then your thoughts Isa. 55. 9. 2. His manifest way Under this in speciall are contained his works whereby he declares himself and his Divine properties unto us as power wisdom
truth mercy justice wrath c. In reference hereunto thus saith Moses of God He is the rock his work is perfect for all his waies are judgement A God of truth and without iniquity just and right is he Deut. 32. 4. In reference also hereunto the Psalmist thus saith The Lord is righteous in all his waies and holy in all his works Psal. 145. 17. The waies wherein God would have us to walk are his precepts whereof thus saith the Psalmist Shew me thy waies O Lord teach me thy path The Lord will â—…each sinners in the way and the meek he will teach his way Psal. 25. 4 8 9. Isa. 2. 3. And God himself thus saith O that my people had hearkened unto me and Israel had walked in my waies Psal. 81. 13. The two later kindes of waies are here especially meant namely his works and his precepts The works of God are styled his waies because we may see him as it were walking therein For by his works we may discâ—…rn the footsteps of his properties and providence They have seen thy goings O God even the goings of my God Psal. 68. 24. By the goings of God are meant the distinct acts of the Divine providence Where it is said to God Thy way is in the sea and thy path in the great waters reference is had to Gods manifestation of his power wisdom mercy and justice in dividing the red sea for the Israelites to pass through it and overwhelming their enemies thereby Psal. 77. 19. In this respect that Gods works are waies wherein he may be seen walking it is our duty 1. To understand the waies of God so farre as he is pleased to walk in theâ—… and to make them known to us Thereby he shews himself to be such a God is none can be imagined to be like unto him so as we may say unto him How terrible art thou in thy works Psal. 66. 3. Among the Gods there is none like unto thee 〈◊〉 Lord neither are there any works like unto thy works Psal. 86. 8. 2. To acknowledge the equity and righteousness of Gods waies The Lâ—… 〈◊〉 righteous in all his wales and holy in all his works Psal. 145. 17. This is it whereaboâ—… God makes with the Israelites this vehement expostulation and that again and again Hear now O house of Israel is not my way equà l are not your waies unequall Ezek. 18. 25 29. 33. 17 20. To impeach Gods waies of iniquity is an high degree of blasphemy 3. To admire and magnifie the Lord in his waies All the Kings of the earth 〈◊〉 praise thee O Lord yea they shall sing in the waies of the Lord Psal. 138. 4 5. Mâ—… is this duty pressed in and under the title of Gods works I will praise thee O Lord with my whole heart I will shew forth all thy marvellous works Psal. 9. 1. Maâ—…y 〈◊〉 Lord my God are thy wonderfull works which thou hast done Psal. 40. 5. Gods precepts are frequently styled his waies To demonstrate this more â—…ly this Epithete Way is oft joyned with Gods Precepts and Commandâ—… Thus prayeth David Make me to understand the way of thy Precepts Teach 〈◊〉 〈◊〉 Lord the way of thy statutes make me to go in the path of thy Commandâ—… And thus he professeth I will runne the way of thy Commandments Psal. 119 â—… 32 33 35. God by his Precepts doth declare unto men how they should carry themselâ—… towards him and towards one another so as they are as a way for them to walâ—… to observe and to do them Gods Precepts are not for meer speculation but for practice It is the peoâ—… use of a way to walk in it Of practising Gods Commandments See the Saints Sacrifice on Psal. 116. â—… â—… § 59. §. 111. Of Ignorance aggravating a sin THat which is here set down of the Israelites not knowing Gods waies iâ—… 〈◊〉 down by way of aggravation We must therefore here consider in what â—…spect ignorance may be an aggravation For Christ makes it a matter of exteâ—…tion saying He that knew not and did commit things worthy of stripes shall 〈◊〉 beaten with few stripes Luk. 12. 48. Upon this ground Christ thus prayed for 〈◊〉 of the Jews Father forgive them for they know not what they do Luke 23. 34. 〈◊〉 Apostle also doth herein extenuate the sinne of the Jews in that they did it thâ—… ignorance Act. 3. 17. And Paul sets it down as an occasion of the mercy which 〈◊〉 found 1 Tim. 1. 13. To clear the point in hand more fully it is meet distinctly to set down the 〈◊〉 of not knowing Men may be said not to know Simply or Relatively 1. Simply when there is in them a meer want of knowing such and suâ—… thing This is called Nescience and it is blamelesse and without sinne in 〈◊〉 cases 1. When it is of things which cannot be known as the perfection of 〈◊〉 excellencies Canst thou by searching sinde out God Canst thou finde 〈◊〉 〈◊〉 Almighty unto perfection Job 11. 7. God dwelleth in the light which no mâ—… 〈◊〉 approach unto whom no man hath seen nor can see 1 Tim. 6. 16. There shall 〈◊〉 〈◊〉 see God and live Exod. 33. 20. 2. When it is of things that are not to be known as Gods secret coâ—… The secret things belong unto the Lord our God but those things which are â—…ed belong unto us Deut. 29. 29. Thus it is said of the day of judgement Oâ—… 〈◊〉 day and that hour knoweth no man no not the Angels which are in heaven 〈◊〉 the Son Mark 13. 32. 3. Of such things as are not meet or fit to be known in this respect Christ saith to his Disciples It is not for you to know the times or the seasons which the Father hath put in his own power Act. 1. 7. 2. Relatively men are said not to know in reference to such knowledge as they might or should have This is properly called Ignorance Ignorance is a privation of knowledge Now a privation presupposeth a contrary habit of that which one hath had or is capable of having As blindnesse presupposeth sight in him that is blinde or at least such a subject as was capable of sight A man that never had sight may be said to be blinde Iohn 9. 1. because he was capable of sight Ignorance thus properly taken is simple or wilfull Simple ignorance is in two cases 1. When means are not afforded to know what we ought to know In this respect the Apostle saith of the times wherein the Gentiles wanted means of knowledge The times of this ignorance God winked at Act. 17 30 This kinde of ignorance is sinfull and that because God at first gave man ability to know whatsoever was meet for him to know That men after Adams fall knew not their duty it was their own fault 2. When means afforded are too slightly used to finde out the true case of a thing The ignorance which Abimelech
of raising the dead will enbolden a man to any thing witness Martyrs 3. It will be usefull frequently and seriously to meditate on this evidence of Faith as it is the greatest evidence of Gods power so of the strength and vigour of mans faith 4. By way of allusion and inference we may be here stirred up to use all means for quickning the dead in sin and to use them in Faith for we have 〈◊〉 ground here in this world to believe the Resurrection from death in sin than from a natural death When Dorcas was dead Peter was sent for Act. 8. 38. So send for Ministers or at least carry thy Children and other friends unto the means of quickning their souls as the friends of him that had a dead palsey carried him unto Christ Mark 2. 1. §. 242. Of Believers receiving the benefit of others Faith THough they were Prophets that were the Ministers of raising the dead yet the women that believed the Prophets in Gods Name could do it received the benefit hereof They received their dead Elijah delivered the Child whom he raised unto his Mother 1 King 17. 23. So did Elisha 2 King 4. 36. and Christ delivered the young man whom he raised to his Mother Luk. 7. 15. and Peter presented Dorcas whom he raised from the dead to the Widows Act. 9. 41. The like is noted of other miracles wrought by Christ and his Apostles Yea Faith is of such power as it can draw vertue and benefit from the labour and gifts of others that receive not the benefit thereof themselves They that entred into the Ark enjoyed the benefit of their pains and skill who built the Ark though the builders thereof perished The like may be said of those who were cured by wicked mens working miracles Matth. 7. 22 23. and who were wrought upon by the ministery of Iudas Mark 6. 12. Faith hath an attractive vertue It is to Gods Power Truth Mercy and other like properties wheresoever they appear as the Loadstone to Iron drawing them or rather the benefit of them to it self 1. This sheweth one reason of that little or no profit which is reaped from those excellent endowments which God hath conferred on many of his servants in these later days and from those powerfull means of grace which he hath afforded the reason is unbelief 2. To other Motives of getting and nourishing Faith add this thereby maist thou partake of the benefit of all Gods properties and excellencies in himself in his Son in his Spirit in his Saints in other men and in other creatures Who would be without so usefull so behoovefull a gift §. 243. Of Faith inabling Saints to beare sore trials IN the two verses immediately before this and former part of this verse the Apostle hath noted ten distinct rare acts whereby the vigour of the Faith of Gods ancient Worthies was manifested Here he beginneth to add great sufferings whereby a like vigour is demonstrated They are ten in number but may be drawn to three heads 1. Of such as were Professors 2. Of such as were Martyrs 3. Of such as were Confessors Of the first rank five particulars are mentioned The first is thus expressed And others were tortured c. This copulative and is in Greek but which being joyned with this distributive particle others implieth that howsoever some may be inabled unto worthy exploits yet God calls others to sore sufferings and that Faith is exercised and manifested in the one as well as in the other For Faith inables to endure as well as to do and the excellency of this grace doth shine forth as much in the one as in the other For this phrase through Faith vers 33. must be extended to all the particulars following to vers 39. I cannot produce greater instances to prove the point than are here set down by our Apostle They shew to what trials Saints are subject hereof see the whole Armour of God on Eph. 6. 15. § 12. and how Faith inables to passe through all Faith perswades the Soul of such principles as are sufficient to support it in the greatest trials even such as these 1. God is our Father 2. God ordereth our estate 3. All our enemies can do no more than what our Father permits 4. Our Father is with us in our greatest trial even in fire and water Isa. 43. 2. 5. Our Father knoweth the greatnesse of our pressures 6. He is not ignorant of our strength or weaknesse 7. He can lighten the burden 8. He can give us sufficient strength to bear it 9. He will not suffer us to be tempted above that we are able to bear 10. He will with the temptation make a way to escape 1 Cor. 10. 13. 11. He will make all things work together for our good Rom. 8. 28. §. 244. Of the Apostles quoting things out of humane Authors THe particular instances wherein and whereby the trials of the Saints are exemplified are such as are not registred in any part of the old Testament 〈◊〉 hereupon some infer that the trials of Christians for the Gospel are here intended But that is not probable for 1. This Epistle was written by an Apostle that lived in Christs time see Chap. 2. vers 3. § 27. 2. It is said of all those that were brought to these trials that they received not the promises vers 39. namely the promise of Christ exhibited and of the full Revelation of the Gospel by Christ. If they which received not the promises endured so much what should not we endure It is more than problable that the Apostle doth in the suffering of Saints set down in this and the verses following aim at the persecutions of the Church after the Jews return from the Babylonish captivity Quest. How could the Apostle come to the knowledge of them Answ. He might have them either out of humane records or from traditions conveied from Fathers to Children age after age So had Paul the expresse names of Jannes and Jambres 2 Tim. 3. 8. So had another Apostle the striving of Michael with the Devil about the body of Moses and the Prophesie of Enoch 〈◊〉 vers 9. 14. and our Apostle this of Moses that he said I fear and quake Heb. 12. 21. Quest. Doth not this make humane records as authentick as sacred Scripture and Traditions equal to the written word Answ. In no wise For though in humane records there may be and are maâ—… truths yet we cannot absolutely rest upon them because there may be falsehood in them but sacred Scripture is the word of truth Jam. 1. 18. Yea truth it self Joh. 17. 17. and that in three respects 1. In regard of the Author who is the God of truth Psal. 31. 5. from whom nothing but truth can come He cannot lie Tit. 1. 2. 2. In regard of the matter there is nothing but truth in it no falshood no 〈◊〉 no uncertainty Psal. 19. 8. 3. In regard of the