any excludeth not any of what sex age degree condition or distinction soever they be if at least they may in charity come under the title of a brother For this as other Christian duties is to be performed without partiality 1 Tim. 5. 21. Iam. 3. 17. Herein we shall shew our selves like unto God 2 Chron. 19. 7. See Chap. 6. v. 11. § 78. §. 125. Of perpetuall circumspection THe aforesaid duty of circumspection over our selves with the extent thereof over others is amplified by continuance therein in this phrase Lest a any time This is the interpretation of one Greek word whereof see Chap. 2 v. 1. § 6. The first particle lest is a note of prevention and hath reference to the first word take heed The other particle translated at any time is a note of constâ—…cy or perpetuity It here implieth an holy jealousie in the Apostle as 2 Cor. 11. 2 3. lest hereafter sometime or other they might fall away though they now stood and 〈◊〉 intendeth a perpetuall watchfulnesse This is more fully exprest in these words 〈◊〉 〈◊〉 good to be zealously affected alwaies in a good thing Gal. 4. 18. Hereupon he is pronounced happy that feareth alway Pro. 28. 14. Man by his naturall disposition is very prone to decay in grace if care be 〈◊〉 taken to nourish grace and to make it increase more and more as water thougâ—… seething hot is prone to wax cold if fire be not kept under it Besides the 〈◊〉 is restlesse 1 Pet. 5. 8. Mat. 12. 43 c. The Apostle that well knew this thus such to those over whom he had a charge I will not be negligent to put you alwaâ—… 〈◊〉 remembrance 2 Pet. 1. 12. It well becomes us therefore to persevere in all our good beginnings Hereâ—… see more § 68. §. 126. Of looking to the heart THe object whereabout men ought to take most heed is here set down to be the heart and that in generall that it be not evil and in speciall that 〈◊〉 belief seize not upon it Of the heart and of the divers acceptions thereof See § 79. The heart is here taken in the largest extent for the whole soul of man â—…sisting of two especiall faculties Understanding and Will For as Faith exercisâ—… it self in both these so unbelief depraveth both Such virtues and vices as are â—…rectly contrary one to the other have the same object The Apostle in mentioning the heart striketh at the very root and gives us 〈◊〉 understand that The heart is especially to be looked unto Keep thy heart with 〈◊〉 diligence Prov. 4. 23. or word for word above all keeping Above thy Coyâ—… Jewels For a mans life consisteth not in the abundance of the things which he possessâ—… Luke 12. 15. But out of the heart are the issues of life Pro. 4. 23. Yea keep thine 〈◊〉 above thine eyes ears tongue hands feet or any parts of thy body 1. The heart is as a Queen and hath an absolute command over all the parts of the body As Iosiah the King caused all his subjects to stand to the Covenant 〈◊〉 he had made with God 2 Chron. 34. 32. so will the heart cause the whole 〈◊〉 Barnabas therefore exhorteth such as were turned to the Lord that with pâ—… of heart they would cleave unto the Lord Act. 11. 23. God himself wished that 〈◊〉 were in his people an heart to fear him and to keep all his Commandments alwâ—… Deut. 5. 29. 2. The heart is a spring whence all manner of affections and actions do 〈◊〉 and they are so qualified as the heart is A good man out of the good treasure of 〈◊〉 heart bringeth forth that which is good and an evil man out of the evil treasure of 〈◊〉 heart bringeth forth that which is evil Luke 6. 45. Philosophers say that the 〈◊〉 of the body is the fountain of naturall life The heart first lives in him and 〈◊〉 dies in him So the heart of the soul is the fountain of spirituall life It is 〈◊〉 leaven Matth. 13. 33. It is first seasoned it self with grace then it seasoneth 〈◊〉 whole man If grace be clean out of the heart there is no hope of recoâ—…ing it 3. The heart is as Gods Throne whereon he alone will sit It is his secret 〈◊〉 whereinto he alone will come It is thereupon noted that to search the heart 〈◊〉 one of Gods incommunicable properties Ier. 17. 9. Act. â—… 24. This therefore 〈◊〉 Lord most desireth Prov. 23. 26. Deut. 5. 9. 4. The integrity of the heart is so acceptable to God as a man of an upright heart is said to be a man after his own heart 1 Sam. 13. 14. Acts 13. 22. This therefore Hezekiah is bold thus to plead before God I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart 2 Kings 20. 3. Though there may be many failings in that which men do yet if they prepare their heart to seek the Lord the Lord will passe by those failings Gen. 20. 6. 2 Chr. 30. 19 20. But on the contrary though never so great and glorious things be done and not with an upright and pure heart they are an abomination to the Lord Isa. 66. 3. Mat. 15. 8. On these and other like grounds there is great and just cause to take heed of the heart and to keep it with all diligence A Queen useth to have a strong Guard to watch for her safety Springs also use to be charily kept What care can be sufficient to keep that wherein God doth most delight God hath placed the heart in the midst of a man and compassed it about with ribs for the greater safety If a mans heart be ready to faint the bloud in the body will quickly come about it to refresh it Thus Nature it self teacheth us to have an especiall care of the heart as it is spiritually taken §. 127. Of an evil heart THe greater heed must be taken to the heart because otherwise it may soon prove to be an evil heart which the Apostle implieth by adding this Epithete Evil to the heart here in this place The Greek word signifieth a troublesome evil or evil that troubleth a man It is derived from a Noun that signifieth labour or trouble In this sense as here the heart is called evil so the conscience Heb. 10. 22. For an evil conscience is troublesome So some men are in this respect called evil men 2 Thes. 3. 2. yea Satan who is most troublesome is stiled the evil one Matth. 13. 19. 1 Joh. 5. 18. and troublesom times are said to be evil dayes This Greek word is translated grievous Rev. 16. 2. This caveat against an evil heart the Apostle giveth to those whom he called Brethren and partakers of the heavenly calling v. 1. whereby he sheweth that he had a holy jealousle over them and this in two respects
off their neck as Isaac had foretold 〈◊〉 27. 40. That faith which Isaac had in the Inspirations and Revelations of the Lord concerning future things setled his heart in assurance of the accomplishment of 〈◊〉 and thereupon he blessed his sons thereabout The like did Noah Gen. 9. 〈◊〉 27. And Iacob Gen. 49. 1. c. Such is Gods truth as his promises are as performances and predictions as accomplishments It would be usefull hereupon well to acquaint our selves with the promises of 〈◊〉 even such promises â—…s concern things yet to come and to rest upon them 〈◊〉 as they may concern our selves and likewise to assure our posterity of the accomplishment of them after our dayes and to perswade them with patience to 〈◊〉 for them and with confidence to rest upon them Herein may we bless our 〈◊〉 as Isaac did his §. 108. Of the Resolution of and of the Observations from Heb. 11. 20. By faith Isaac blessed Jacob and Esau concerning things to come IN this verse is set down another commendation of faith Hereof are two parts 1. The persons who are here concerned 2. The evidence of faith The persons are of two sorts 1. A father who is set out by his name Isaac 2. His two Sons concerning whom we may observe 1. Their names Iacob and Esau. 2. Their order the younger before the elder The evidence of Isaac's faith is manifested 1. By his act he blessed 2. By the subject matter thereof concerning things to come Doctrines I. Faith extends it self to spiritual and temporal blessings In both these did Isaaâ—… here give evidence of his faith See § 106. II. God is carefull to establish the faith of his Saints For this end was Iacob blessed by his Father See § 105. III. Parents may and must bless their Children This act of blessing attributed 〈◊〉 Isaac in reference to his sons giveth proof hereof See § 105. IV. Names of old were fitted to special occasions So were the names of Iacob 〈◊〉 Esau. See § 106. V. Grace maketh more honorable than outward privileges In this respect is Iacob 〈◊〉 before his elder brother See § 106. VI. There are blessings for all of all sorts Iacob and Esau were of different dispositions yet both of them were blessed See § 106. VII Faith perswades the heart of things to come On this ground did Isaac blesâ—… his sons concerning things to come See § 107. §. 109. Of Jacob and his prerogatives Heb. 11. 21. By faith Jacob when hâ—… was a dying blessed both the sons of Joseph and worshipped leaning upon the top of his staff THe seventh instance of the vigor of faith is manifested in the faith of Iacob The faith here mentioned is such a faith as was the faith of other worthies 〈◊〉 mentioned Of Iacob's name see § 106. Iacob had another name which was Israel This of the two was the more honourable and all his posterity was called thereby and thereby distinguished from all other Nations Hereof see more in The Churches Conquest on Exod. 17. 8. § 5. Though Iacob were the last of the three Patriarchs and was brought to more trials than his Fathers and his life were the shortest of them all yet had he these prerogatives above the rest 1. He had more Children Isaac had but two only Abraham had but one by his first and dearest wife He had another by his maid Hagar Gen. 16. 15. And six more by Keturah his Concubine Gen. 25. 2. But Iacob had twelve sons besides his daughter Dinah 2. All Iacob's children were Gods confederates in Covenant with him All of them were holy ones though they had their failings as Abraham himself and Isaac had Nor all Abraham's sons nor both the sons of Isaac were so 3. Iacob's twelve sons were twelve heads of so many Tribes into which the Church was distinguished 4. Iacob had the honour to prevail over man and God In reference to the former he was called Iacob and in reference to the latter he was called Israel Gen. 32. 28. 5. By the name Israel the Church of God was stiled Psal. 73. 1. Yea the true Church among the Gentiles also Gal. 6. 16. §. 110. Of Jacob's trialls THough Abraham were brought to one greater triall than Iacob which was the offering up of his Son whereof see § 93. yet the trials of Iacob in number exceeded those whereunto both the other Patriarchs his Father and Grand-father were brought They were these that follow and such like 1. Iacob had war in his mothers womb Gen. 25. 22. 2. His good Father set his heart more upon prophane Esau than upon himself which could not be but a great grief to him Gen. 25. 28. 3. He was forced to get the blessing by deceit Gen. 27. 6 c. 4. He was thereupon in fear of his life by reason of Esau's envy Gen. 27. 41. 5. He was sent with his staff alone without other company a long journey Gen. 28. 5. and 32. 10. 6. He was fain to serve a prentiship for a wife Gen. 29. 18. 7. He was deceived in his wife though he had served for her Genes 29. 25. 8. His wages was changed ten times notwithstanding his hard service Gen. 31. 40 41. 9. By his wives importunity he was forced to go in to their maids Gen. 30. 〈◊〉 9. 10. He was forced to fly by stealth from his Uncle Gen. 31. 20. 11. He was in great danger by his Uncles pursuing him Gen. 31. 23. 12. He was also in danger by his brother Esau's pursuing him Gen. 32. 6. 13. His Daughter was ravished Gen. 34. 2. 14. His Sons so cruelly slaughtered and plundered a City as the Nations round about might have been incensed to have destroyed them all Gen. 34. 25. c. 15. His Eldest son defiled his Concubine Gen. 35. 22. 16. He lost his beloved Rachel in his journey and in her travell Genes 35. 19. 17. The rest of his sons so envyed Ioseph whom he most loved as they sold him to strangers and made Iacob believe that he was torn with beasts wherewith Iacob was as much perplexed as if indeed it had been so Gen. 34. 18. Simeon another of his sons was given by him for lost Gen. 42. 36. 19. He was forced to the great grief of his heart to let go his youngest son 〈◊〉 son of his old age even Benjamin Gen. 43. 11. 20. Through famin he was forced with all his family to go into Egypt Gen. 46. 5. On these and other like grounds he might well say few and evill have the 〈◊〉 of the years of my life been Gen. 47. 9. Behold here into what trialls a true Saint may be brought and withall conâ—… how his faith and patience remained Light and sound Behold also how God recompenced his tryalls in the priviledges which he 〈◊〉 him above the other Patriarchs whereof See § 109. §. 111. Of Jacob's blessing Ephraim and Manasseh IAcob's faith is here commended by such an act as Isaac's faith was in this word
the better known what is indeed a good work the Apostle thus explaineth it to do his will Of the distinction of Gods will See Ch. 2. 4. § 37. Here is meant Gods revealed will which is his word This is the Rule of every good work To do Gods will is to obey his Word Therefore as God hath made known his will in his Word for our Rule So must we conform our selves thereto and yield Obedience unto it Of Gods will and that as it is our Rule and of practising Gods will See The Guide to go to God or An Explanation of the Lords-Prayer on Petit. 3. § 56 58 59. Of practising Duty See The Saints Sacrifice on Psal. 116. v. 9. § 55 59. §. 174. Of Gods working that which is well-pleasing in his sight THe Apostle further addeth in his prayer this clause Working in you that which is well-pleasing in his sight both to shew the ground of their ability to do a good work and also the consequence that followeth thereupon 1. The ground thereof is Gods working in them The Greek word translated working is a word of sundry significations It signifieth to do to perform to work to make c. It is used not onely to set forth mans making a thing out of some matter but also Gods creating of the world of nothing as in this phrase He made the worlds Heb. 1. 2. It is a divine and mighty work that is here intended a kinde of Creation For man is utterly unable of himself to do that which is well pleasing in Gods sight and thereupon to do any good work We are not sufficient of our selves to think any thing as of our selves 2 Cor 3. 5. The Apostle therefore doth seasonably adde this of Gods working in them to direct them whence to seek ability for doing that which he required them to do Of mans disability to do Gods will See The Guide to go to God or An Explanation of the Lords-Prayer on Petit. 3. § 60. Here observe a difference betwixt the godly and wicked God worketh in the godly the Devil worketh in the other Ephes. 2. 2. Hence ariseth the difference of their works 2. The consequence following upon a good work is thus expressed That which is well-pleasing in his sight The Greek word translated well-pleasing is the same compound that was used vers 16. § 146. It implieth that God doth not onely like such a work but also takes delight therein In other places it is translated accepted 2 Cor. 5. 9. and acceptable Rom. 12. 1 2. And an Adverb thence derived Heb. 12. 28. The Greek phrase thus translated in his sight is the very same that is thus translated Unto the eyes of him Chap. 4. v. 13. § 76. It implieth Gods distinct discerning and perfect knowing of a thing even as of that which is before him and in his sight God is not well pleased with matters upon hear-say or upon others approving of them but upon his own sight Thus is this very phrase used 1 Ioh. 3. 22. This therefore ought to be our care to order all our works as in the sight of God This was the commendation of Zacharias and his wife That they were righteous befoâ—…e God or in his sight Luk. 1. 6. It is said of Enoch That he walked with God that is in Gods sight Gen. 5. 24. Hereupon our Apostle maketh this inference He pleased God Heb. 11. 5. They order their works in Gods sight who do them in truth and sincerity for God is a searcher of the heart Ier. 17. 10. and that which is done in truth from the heart is done in the sight of God §. 175. Of Gods continuing to work upon the regenerate THe prayer here made for perfecting them in every good work to do his will and for working in them that which is well-pleasing in his sight is for them in whom the good work of grace was begun so as God continueth to work in and upon those that are effectually called and regenerate Of such saith the Apostle It is God which worketh in you both to will and to do of his good pleasure Phil. 2. 13. Thereupon we may be confident of this very thing that he which hath begunne a good work in us will perform it untill the day of Iesus Christ Phil. 1. 6. Herein lieth a difference betwixt Gods working on Adam when he had created him at first and on such as are created again Having made Adam perfect he left him to himself to stand or fall Experience being thereby given of a creatures vanity being left to its self though it be made perfect God now himself continues to go on in finishing that good work which he began This sheweth a necessity of our continual dependance on God and that so long as we live we seek grace and blessing from him time after time and that we return the glory not only of our first Conversion but also of our continuall Edification to him that still we praise him both for preventing and also for assisting grace and that we use all to the glory of his Name §. 176. Of calling on God through Iesus Christ. THe Apostle thus concludes this prayer Through Iesus Christ. Of the Greek particle translated through See Ch. 2. v. 9. § 74. Of these two Titles Iesus Christ joyned together See Chap. 3. vers 1 § 29. This clause is fitly put in the last place after the whole prayer because it may have a just reference to every part of the prayer For God makes us perfect through Iesus Christ and that which is well pleasing in Gods sight is so through Iesus Christ. There can be no communion betwixt God and us but through Iesus Christ. What good thing so ever God doth to us he doth it through Iesus Christ. Whatsoever we do acceptably to God it must be done through Iesus Christ. God hath made us accepted in the beloved Eph. 1. 6. This saith God is my beloved Son in whom I am well pleased Matth. 3. 17. God is not only well-pleased with Christ but also in him that is he doth rest so well-pleased with Christ as whomseover he beholdeth in him he also resteth well-pleased with them Therefore all the good that God doth to any of his he doth through Iesus Christ. Hereupon saith Christ Whatsoever ye shall ask the Father in my Name he will give it you Joh. 16. 23. And we are exhorted to do all in the Name of the Lord Iesus Col. 3. 17. Of praying to God and praising God in and through Iesus Christ See v. 15. § 142. §. 177. Of adding Praise to Prayer TO the former prayer that the Apostle made he addeth this form of praise To whom be glory for ever and ever This Relative to whom may have reference either to the God of peace v. 20. or to Iesus Christ who was mentioned immediately before They are both one God and fountain of all blessing and to either of them
their name from this root There is in one word a difference betwixt the LXX and the Apostle but the word in the one and the other signifieth one and the same thing §. 111. Of Christs declaring God THe word which the Apostle here useth translated declare is more emphaticall then that which the LXX useth This is a compound word The simple Verb signifieth to make known or declare From it is derived the word Angel which in the generall signifieth a Messenger sent to declare his minde who sent him The Verb admits sundry compositions every of which addes much emphasis As 1. To explain or clearly and fully to declare a thing When the Messiah cometâ—… he will tell us all things Joh. 4. 25. namely fully and clearly 2. To divulge and spread abroad That my Name might be declared throughout all the earth Rom. 9. 17. 3. To celebrate or shew forth Ye do shew the Lords death 1 Cor. 11. 26. 4. To shew forth or make evident Shew forth the praises of God 1 Pet. 2. 9. 5. To professe openly and freely to declare Professing godlinesse 1 Tim. 2. 10. and to promise God promised Tit. 1. 2. 6. To command or enjoyn I command saith the Apostle 1 Cor. 7. 10. 7. To shew beforehand or foretell Act. 3. 18 24. 8. Among other compounds that which is here used by the Apostle wants not his Emphasis for it imports a declaring of that which is for that end received This is the word which Christ useth to Iohns disciples Shew Iohn again these things which ye do hear and see Matth. 11. 4. This also is the word which the Apostle twice useth in this manner We have seen it and SHEW unto you That which we have seen and heard DECLARE we unto you 1 John 1. 2 3. Two points are here intended under the full sense of this phrase I will declare 1. Christ had from auother that which he delivered to others The Preposition with which the Greek Verb is compounded implieth as much and other places of Scripture do expresly shew who that other was namely He that sent him even his Father For thus saith Christ My doctrine is not mine but his that sent me Joh. 7. 16. and I speak to the world those things which I have heard of him that sent me as the Father hath taught me I speak these things Joh. 8. 26 28. This is to be taken of Christ as Gods Minister and Messenger and that in our nature 2. Christ concealed not that which his Father appointed him to make known He declared it The Psalmist by way of Prophesie bringeth in Christ affirming 〈◊〉 much of himself thus I have preached righteousnesse c. I have not hid thy righteousnesse within my heart I have declared thy faithfulnesse and thy salvation I haâ—… not concealed thy loving kindenesse and thy truth Psal. 40. 9 10. Yea Christ himself pleadeth this as an evidence of his faithfulnesse to his Father while he was on earth thus I have manifested thy Name unto the men which thou gavest me c. for I haâ—… given unto them the words which thou gavest me Joh. 17. 6 8. For indeed this is aâ—… especiall point of faithfulnesse and Christ was faithfull to him that appointed him Heb. 3. 2. In both these is Christ a president and pattern to us and we ought in both these to be faithfull to him that hath appointed us See The whole Armour of God on Epâ—… 6. 19. Treat 3. part 7. § 180 c. §. 112. Of Christs declaring Gods Name in mans nature THat which Christ declared is here said to be the Name of God for it is God even his Father to whom Christ here saith I will declare thy Name Under the Name of God is comprised every thing whereby God hath made himself known unto us See more of Gods Name in my Explanation of the Lords Prayer entituled A Guide to go to God § 20 21. This phrase I will declare thy Name implieth that Christ maketh known whatsoever is meet to be known of God so much of Gods excellencies and so much of his counsell as is to be known Thus is this title Name used Ioh. 17. 6 26. That which the Apostle saith of himself might Christ say most properly and in the largest extent I have not shunned to declare all the counsell of God Act. 20. 27. For this end did Christ take upon him to be the Prophet of his Church and that in our nature He was that Prophet in two respects 1. Because none else knew the Name of God None else knew Gods excellencies and Gods counteâ—… Thus much is intended under this phrase No man hath seen God at any time John 1. 18. and under this No man in heaven nor in earth neither under the earth was able to open the Book neither to look thereon Rev. 5. 3. 2. Because Christ to the full knew all For in him are hid all the treasures of wisdom and knowledge Col. 2. 3. Thereupon it is said The only begotten Sonne which is in the bosom of the Father he hath declared him Joh. 1. 18. And he hath prevailed to open the Book and to loose the seven seals thereof Rev. 5. 5 9. This Christ did in our nature because we were not able to endure the brightnesse of the divine Majesty to speak unto us witnesse the affrightment of the Israelites at hearing Gods voice in delivering the Law Exod. 20. 19. This reason is rendred of Gods making his Sonne a Prophet in our nature Deut. 18. 15 16. Of the difference betwixt Christs and others declaring Gods will see Chap. 1. § 14. The duty hence arising is expresly laid down by Moses thus Unto him ye shall hearken Deut. 18. 15. and by God himself thus Hear ye him Matt. 17. 5. See more hereof § 5. Chap. 3. v. 1. § 25. v. 7. § 77 78. How can we now hear Christ Answ. 1. Many of Christs Sermons and instructions are recorded by the Evangelists so as in well heeding them we hear Christ. 2. Christ instructed his Apostles in all things needfull for his Church to know For thus saith he to them All things that I have heard of my Father I have made known unto you Joh. 15. 15. and Christ commanded his Apostles to teach people to observe all things whatsoever he had commanded them Matth. 28. 20. and so they did v. 3. 1 Ioh. 1. 3. Yea Christ gave Pastors and Teachers after them and endowed them with gifts sufficient for the building up of his Church Eph. 4. 11 12. and these stand in Christs stead 2 Cor. 5. 21. and Christ speaks in them 2 Cor. 13. 3. Hereupon saith Christ He that receiveth whomsoever I send receiveth me Joh. 13. 20. Thus we see how Christ may be hearkened unto in all ages even to the end of the world Of Christs being a Preacher
their hearts Thus was Pharaohs heart hardened Exod. 5. 2. and the heart of the Jews Ier. 44. 16. 5. Presumption When sinnes are committed against knowledge conscience light of nature and motions of the Spirit they are as heavy weights that 〈◊〉 out all spirituall sense and life As a great blow so stuns one as it makes him senslesse so a presumptuous sinne will make a mans spirit senslesse After that Zedekiah had broken his oath with the King of Babâ—…l Ezek. 17. 16. his heart was hardned against all the good councell that the Prophet Ieremiah gave him Ier. 38. 17 c. 6. Oft committing or long lying in the same sinne Many small knocks or 〈◊〉 long continued do in time as much as a great blow at once Mens hands and heels use to be hardened by much work and long travell 7. Relapse To return to sinne after a man hath manifested solemn repentance as the swine after it is washed returneth to the mire especially if it be to the same sinne as the dog licketh up the vomit he had formerly cast out is to make way for the devils re-entry whereby a mans heart will be so hardned as his later end will be worse then his beginning 2 Pet. 2. 20 c. Matth. 12. 43 c. Against this doth Christ give prudent caveats Ioh. 5. 14. 8. 11. 8. Lewd company Lewd companions will by evil counsell bad example 〈◊〉 encouragement make men impudent and obstinate in sinning The wise man therefore much disswadeth from such company Prov. 1. 10 c. 9. Superstuity of the things of this world as of wealth honour ease pleasure applause and other such things as men by nature delight in These are like 〈◊〉 thorns and briers which draw out the moisture of the earth and make it dry and hard or as weights that presse out the juyce of fruits and make them 〈◊〉 These make the things of the Spirit of life to be nothing at all regarded This cause of hardning is then most prevalent when men are raised from a mean estate toâ—… great one or from a troublesom estate to a quiet and pleasing estate If iron be taken out of the fire and put into cold water it waxeth hard 10. Multitude of Crosses not sanctified These are as many blows upon the Smiths anvill King Ahaz in the time of his distresse did trespasse yet more against the Lord 2 Chron. 28. 22. The wrath of God came upon Israel and slew the 〈◊〉 〈◊〉 them for all that they sinned still Psal. 78. 31 32. §. 85. Of mans hardning himself III. MAn hardneth himself two waies 1. Privatively 2. Positively 1. Privatively by refusing or rejecting means whereby his 〈◊〉 might be softned Means of softning a mans heart are Publique Private and Secret 1. Publique means are publique Ordinances of God as the Word read 〈◊〉 preached the Sacraments Praying and Praising God yea also God works and those both of merey and judgement whether ordinary or extraordinary 2. Private means are Reading and expounding Gods Word in private places private praying and praising God repeating Sermons private instruction 〈◊〉 holy conference and such like 3. Secret means Reading the Word and other good books alone praying 〈◊〉 praising God alone meditation and examination of ones self The Jews in the Apostles time hardned their hearts by putting away from 〈◊〉 the Word of God Act. 13. 46. and in Iohn Baptists time they rejected the 〈◊〉 sell of God against themselves being not baptized of Iohn Luk. 7. 30. They refused to subject themselves to that Ordinance In Christs time they hardned their hearts by opposing against his miraculous works Matth. 12. 24. Ioh. 15. 24. About means which are to soften mens hearts men divers waies beguile themselves so as they harden their hearts thereby As 1. By putting off for the present such means as might soften them to another time as he that said to Paul Go thy way for this time when I have a convenient season I will call for thee Act. 24. 25. But that season never came 2. By thinking they have done enough when it is but little that they have done yet can say Behold what a wearinesse is it Mal. 1. 13. 3. By resting in the outward work as they who said Wherefore have we fasted and thou seest not Isa. 58. 3. 4. By doting upon humane ordinances as they who in vain worshipped God teaching for doctrines the commandments of men Matth. 15. 9. 2. Positively Men harden themselves by a slavish yielding to the causes of hardning mens hearts mentioned § 84. This they do by nourishing their naturall hardnesse by opposing against Gods truth in his promises and threatnings by hiding their sinne by pride by presumption by long lying in sin by returning to sin after repentance by setting their hearts too much on the things of this world by perverting Gods chastisements In that hardnesse of heart ariseth from ones self even from his own wilfulnesse it nearly concerns us to be the more watchfull over our selves and to withstand the very beginning of hardnesse For Satan is very subtle and seeks to beguile a man by degrees and sinne is deceitfull and of a bewitching nature It soaks into a man insensibly and we of our selves are very foolish like the silly fish that with a fair baâ—…t is soon taken Hence it is that from small beginnings many come to this high pitch even to be hardned in heart When men are tempted to sinne 1. There is a thought of committing it Gen. 38. 15. 2. A plain consent to yield to it Psal. 50. 18. 3. An actuall committing of it 2 Sam. 11. 4. 4. An iteration of it Iudg. 16. 1 4. 5. A custom therein 1 Sam. 2. 13. 6. An excusing of it 1 Sam. 15. 15. 7. A justifying it Isa. 5. 23. Luk. 16. 15. 8. A glorying in it Psal. 52. 1. 9. An habit that they can scarce do otherwise Ier. 13. 23. 10. Hardnesse of heart Rom. 2. 5. By these degrees it cometh to passe that sinne which upon the first temptation seemed horrible and upon the first committing thereof much perplexed the soul and seemed to be an insupportable burden making the sinner thus to complain Mine iniquities are gone over my head as an heavy burden they are too heavy for me Psal. 38. 4. appears in time not to be so burdensom but rather light and easie yea so unsensible as they can scarce perceive it like him that saith They have stricken me and I was not sick they have beaten me and I felt it not I will seek it yet again Prov. 23. 35. Yea further it comes by degrees to be pleasing and delightfull So sweet in his mouth as he hides it under his tongue Job 20. 12. §. 86. Of the danger and dammage of hardnesse of heart IV. THe danger whereinto men fall by hardnesse of heart and the dammage which they receive is greater then can be expressed
1 Tim. 1. 13. 17. It was an especial cause of the rejection of the Jews Rom. 11. 20. 18. It was the cause of many external Judgements v. 19. Heb. 11. 31. For it makes men run headlong into danger Exod. 14. 23. 19. It excludes from Heaven Heb. 4. 11. 20. It thrusts down to hell Luk. 12. 46. Mark 16. 16. Iohn 3. 18. 2 Thess. 2. 12. Rev. 21. 8. Can that which is in it self so hainous a sinne and which hath so many fearfull effects following upon it be accounted an infirmity Many do so account unbelief to be and thereupon give too much way unto it and nourish it too much If we would judge it as indeed it is a true proper sinne an hainous sinne a cause of many other grosse sins a sinne most dishonourable to God and damageable to our own souls we should take more heed of it and be more watchfull against it §. 130. Of preventing and redressing unbelief FOr keeping out or casting out unbelief these Directions following will be usefull 1. Use all means to get prove preserve and exercise Faith Hereof See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 17 c. as life keepeth out or driveth out death and light darknesse and heat cold and other like contraries one another So faith unbelief if not wholly For faith and unbelief may stand together in remisse degrees See The whole Armour of God Of Faith § 39. yet so as unbelief shall not bear sway in the heart 2. Set God alwayes before thee and frequently and seriously meditate on Gods Presence Providence Power Truth Mercy and other like Excellencies Due meditation on these is a singular antidote against unbelief 3. Give good entertainment to the holy Spirit of God Stir up and cherish the good motions thereof Hereby thy spirit will be quickned and revived as Iacobs was Gen. 45. 27. and it will not continue under the dumpishnesse of unbelief 4. Do not wilfully and obstinately stand against any good councell given or duty required or direction prescribed as the Egyptians did Exod. 9. 21. Unbelief useth to be joyned with obstinacy as in Pharaoh who said Who is the Lord that I should obey his voice Exod. 5. 2. and in the Israelites who one while through diffidence return to Egypt and another while presume to go against the enemy without yea against the minde of the Lord Numb 14. 4 40 c and in that Prince who said Behold if the Lord would make windows in heaven might this thing be 2 King 7. 2. Yea and in Thomas too who said I will not believe except I shall see c. Ioh. 20. 25. As wilfulness and obstinacy are joyned with unbelief so they do increase and aggravate it 5. When thou findest thy heart dull heavy doubting distrustfull 〈◊〉 judgement and understanding thereby reason and discourse with thy 〈◊〉 will and say as David did Psal. 42. â—… 11. Why art thou cast down O 〈◊〉 c. Why art thou so stubborn O my will Why dost thou not believe 〈◊〉 God said this and that Is he not true and faithfull Is he not able to make gooâ—… Word Of a mans reasoning with himself See The Saints Sacrifice on Psal. 116. â—… § 47 48. §. 131. Of Professors falling away UNbelief is here aggravated by a fearfull effect which is Apostasie thaâ—… pressed In departing from the living God The Greek word translated departing is acompound The simple Verb signifieth to stand Matth. 20 3 6 32. And to establish 〈◊〉 3. 31. 10. 3. The compound signifieth to depart Luke 13. 27. To fall away Luke 8. 13 refrain Acts 5. 38. To withdraw 1 Tim. 6. 5. and to draw away Acts 5. 37. 〈◊〉 Noun that signifieth Apostasie is derived from this Verb 2 Thess. 2. 3. This word here used implieth that they to whom the Apostle gave this 〈◊〉 professed the true saith and that they had given up their names to God 〈◊〉 else should they be warned to take heed of departing from God It is therefore possible that Professors may fall from their holy profession 〈◊〉 they who professe that they believe in God may depart from him The 〈◊〉 caveats given in sacred Scripture to take heed hereof do prove as much 〈◊〉 of § 122. so do the threatnings denounced against backsliders Deut. 29. 2â—… 〈◊〉 24. 20. 2 Chron. 7. 19 20. Isa. 1. 28. Ezek. 18. 24. Heb. 10. 38. So also 〈◊〉 dry predictions of such as fell away as Deut. 31. 16 c. 2 Thess. 2. 3. 1 Timâ—… â—… 2 Pet 2. 1 2. But especially instances of such as have departed from their â—…sion as Saul 1 Sam. 15. 23. Ioash 2 Chron. 24. 17 c. Iudas Acts 1. 17 c. â—…mas and such as forsook Paul 2 Tim. 4. 10 16. And they of whom the 〈◊〉 Disciple complaineth 1 Iohn 2. 19. And this our Apostle also Heb. 10. 〈◊〉 these words As the manner of some is whereby he gives us to understand 〈◊〉 was then usual for Professors to revolt The Greek word there translated â—…ner signifieth also custom and wont and is so translated Luke 2. 42. 〈◊〉 It was too usual with the Jews time after time to apostatize and depart frâ—… 〈◊〉 Lord as Exodus 32 1. Iudges 2. 12. 1 Kings 12. 30. So among Christians 〈◊〉 20. 30. The ages after the Apostles and that from time to time even to these 〈◊〉 dayes give too evident proof hereof Are not all the Churches planted bâ—… 〈◊〉 Apostles departed from the Lord Who were those starres whom the taâ—…l 〈◊〉 Dragon drew from Heaven and threw to the Earth Revel 12. 4. were they professors of the faith How did this whole Land revolt in Queen Maries 〈◊〉 And it is like so to do again upon a like change Many make profession on bie-respects to serve the time and to serve 〈◊〉 own turns so as their profession is not seasoned with sincerity and foundâ—… which are necessary to make a good foundation Where they are wanâ—… 〈◊〉 stability can be expected Such a foundation is like the sand whereupon if 〈◊〉 be buiâ—… it cannot stand Mat. 7. 26 27. By this we see that profession doth not simply argue a true incision into 〈◊〉 Indeed we may judge of such as Christ did of him that discreetly answered 〈◊〉 to 〈◊〉 Christ thus replied Thou art not farre from the Kingdom of 〈◊〉 〈◊〉 12. 34. For Charity believeth all things and hopeth all things 1 Cor. 13. â—… 〈◊〉 is the best of every one Yet can we not absolutely conclude simply frâ—…â—…fession that such an one is a member of Christ. If a Professour revolt we 〈◊〉 〈◊〉 as 1 Iohn 2. 19. This that hath been shewed of Professors revolting giveth evidence of 〈◊〉 â—…cessity of mens trying and examining themselves according to the Aposâ—… 〈◊〉 exhortation 2 Cor. 13. 5. Examination in this kinde must be 〈◊〉 soundness of mens heart and the right
wildernesse All that passed through the red sea and thereby were saved from the Egyptian bondage were not baptized in the blood of Christ and thereby saved from the slavery of sin and Satan All that did eat of Manna and drink of the water out of the rock did not eat the flesh of Christ and drink his blood though all these were types and Sacraments thereof The many sacrifices under the Law did not take away sin Heb. 10. 4 yet were they types of that sacrifice that did indeed take away sin Such externall types figures and shadows were afforded to Gods people under the Law in regard of their weakness to raise up their minds and hearts to higher and greater matters and to be as looking-glasses to shew unto them Christ Jesus and such things as concerned their eternall salvation They were not â—…o given as to male Gods people to rest in them and not to seek after further truths We are taught hereby to take heed that we be not deceived in mistaking the mark and placing happinesse in that wherein it doth not consist Peter mistook the brightnesse and glory that appeared at Christs transfiguration for the glory of heaven and in that respect said It is good to be here Matth. 17. 4. There is great danger therein For there is no proportion betwixt earthly and heavenly things We were better be without the best things here below then so to dote and rest upon them as to neglect the things above To apply this to our times let us consider what resemblances what first-fruits what pledges what evidences God now under the Gospel giveth to us of our heavenly rest and glory Such are 1. That portion of goods those delights that health long life and like blessings which here he bestows upon his Saints 2. That fellowship and communion which Saints have one with another 3. The peace and prosperity of Churches 4. Assemblies of Saints for performing holy duties 5. Liberty of Sabbaths and Ordinances 6. Comfort of soul peace of conscience joy in the holy Ghost Though these and other like things be blessings of God which we may enjoy and for which we ought to be thankfull yet are they not wholly to be rested in For if true happinesse consisted in these then would not the holy Ghost speak of an heavenly happinesse eternall glory and everlasting life to be hereafter enjoyed §. 50. Of Truths coâ—…ched under Types THe other day here mentioned is that which hath been four times before insisted upon Sâ—…e § 45. From this other day which David mentioneth a question may be moved whether there were not a day in Ioshua's time and before his time also to enter into the rest that David afterward cals upon people to enter into If there were a day before why doth the Apostle so much urge these words Afterwards and Another after Davids time Answ. The main scope of David and of the Apostle here for both were of the same minde and aimed at the same scope their scope was to shew that 〈◊〉 time was not the only day wherein rest was to be found nor that rest which 〈◊〉 gave in 〈◊〉 the only rest to be sought after The day for seeking the rest here intended began when God made this â—…ning against Satan but promise to man It shall bruise thy head Gen. 3. 15. This is a promise of conquest over Satan and deliverance from his tyranny and of the rest here intended following thereupon This day was also in Moses and Ioshua's time and this rest was typified to them under sundry legall rites and types and under the Land of Canaan Spirituall and celestiall things were comprised under their externall and legâ—…ll types Their circumcision was The putting off the body of the sinnes of the 〈◊〉 Col. 2. 11. They were all baptized in the cloud and in the sea In eating Manna They did eat the same spirituall meat that we do and did all drink the same spirituall drink for they drank of that spirituall rock which was Christ 1 Cor. 10. 2 3 4. Their Passeover did typifie Christ 1 Cor. 5. 7. So did all their Sacrifices Heb. 9. 9 10 11. The blood of sprinkling set out the blood of Christ which cleanseth from all 〈◊〉 Heb. 9. 13 14. 1 Ioh. 1. 7. The legall Priesthood was a type of Christs Priesthood Heb. 4. 14. The Tabernacle set forth heaven Heb. 8 2. The Son of man was liâ—…t up before them in the brasen serpent Ioh. 3. 14 15. Not to insist on other particulars in generall it is said that the Tabernacle and the things therein was a figure namely of spirituall things Heb. 9. 9 and the 〈◊〉 had a shadow of good things to come Heb. 10. 1. Of particular Rites it is said They are a shadow of things to come but the body is Christ Col. 2. 17. Spirituall and celestiall truths and substances were comprised under externall and legall types for these ends 1. To shew that God being a spirit delighteth in things spirituall Ioh. 4. 24. In the time wherein legall services were of use they were detested by God in three 〈◊〉 1. When they were performed in hypocrisie and shew only In this respect God thus upbraideth the 〈◊〉 This people draw near me with their mouth and with their lips do honour me but have removed their heare farre from me iii. 29 13. 2. When they made them a cloak to cover over impiety and iniquity In this respect â—…aith God Your new Moons and your appointed Feasts my soul hateth The reason thereof is thus rendred Your hands are full of blood Isa 1. 14 15. The 〈◊〉 is noted Ier. 7. 9 11. Matth 23. 14. 3. When people rested only on the externall performance of legall Rites and expected to be accepted for those outward performances not regarding the inward truth and substance In this respect it is thus said to God Sacrifice and 〈◊〉 thou didst not desire Psal. 40. 6 c. and God himself saith I will not reâ—… thee for thy sacrifices c Psal. 50. 8 c. 2. To demonstrate the ground of Saints faith which was not the externall Rites that they performed but the internall truth which they believed By faith Abel 〈◊〉 unto God a more excellent sacrifice then Cain Heb. 11. 4 His saith had an 〈◊〉 upon Christ the truth not simply upon the sacrifice that was offered Abraâ—… saw Christs day Joh. 8. 56. Moses esteemâ—…d the reproach of Christ great 〈◊〉 Heb. 11. 26. so as he suffered reproach for Christ. Of other ends why the legall Rites had their spirituall truths See § 49. We may from hence inferre that the believing Jews did not rest in the performance of outward Rites nor in the possession of Canaan nor in externall blessings but had their eye upon higher spirituall and heavenly matters We may from hence gather that it is pains worth the taking to search after the 〈◊〉 Evangelicall and Celestiall truths
that were comprised under their exâ—… and legall Rites By this means may we in many respects come to discern sundry particular benefits arising out of those truths which it may be we should not so readily discern in a single simple consideration of the truths themselves For finding out the truth of types observe these rules 1. Be well acquainted with the Prophets who were expounders of the Law A Prophet will tell you that circumcision intended the taking away of the foreskin of the heart Jer. 4. 4. Another will tell you that sacrifices set out the offering of Christ Psal 40. 6. 2. Observe what applications in the New Testament are made of the legall Rites unto their severall truths For the Penmen of the New Testament were guided by the same Spirit that Moses was and knew what was the intendment of his Rites Thereby we may know that the Rite of not breaking a bone of the Paschal Lamb Exod. 12. 46. did prefigure the kind of Christs death and the not breaking of his bones Ioh. 19. 36. Other types applied to their truths in the New Testament are set down before in this § 3. By just consequence may sundry truths be found out For example from this ground that the Highpriest prefigured Christ we may by consequence inferre that the Highpriest appearing before God for the people and bearing their names in his Breast-plate did prefigure Christs appearing before God for us and presenting us by name unto God Exod. 28. 29. Thus may the Highpriests Robes and Ornaments be applied to Christ. 4. A perpetuall equity will leade us to finde out the truth of a type as the equity of thâ—…s that prayer shall ever be made unto God in the Name of Christ shews that the daily offering up of incense did typifie as much Mal. 1 11. 5. A fit analogy and resemblance of a type with the truth as Israels bondage 〈◊〉 Pharach with our spirituall bondage under sinne Their deliverance by the red sea with our Redemption by the blood of Christ. The clouds sheltring them from the parching heat of the sun with Christs preserving us from the wrath of God So in other things §. 51. Of the Resolution of Heb. 4. v. 7 8. 7. Again he limiteth a certain day saying in David To day after so long a time as it is said To day if ye will hear his voice harden not your hearts 8. For if Iesus had given them rest then would he not afterwards have spoken of â—…ther day THe summe of these two verses is this Canaan is not the rest to be rested in This is 1. Proved v. 7. 2. Confirmed v. 8. In the proof is set down 1. An inference on that which went before in this Adverb Again 2. The substance of the proof which is 1. Propounded 2. Exemplified In the Proposition there is 1. An intimation of Gods prerogative 2. A manifestation thereof Gods Prerogative is set out 1. By his act He limiteth 2. By the object thereof A certain day The manifestation of Gods Prerogative is by a Divine Testimony In setting down the testimony is noted 1. The Penman of it or the place of Scripture Saying in David 2. The mater of it That is 1. Simply considered in this word To day 2. Relatively extended in this phrase After so long a time The exemplification of the point is 1. Generally implyed in this phrase As it is said 2. Particularly expressed in these words of Scripture To day if ye will hear 〈◊〉 voice harden not your hearts Of the particular branches of this Scripture See Chap. 3. v. 7. § 76 c. The confirmation of the former proof is in the eight verse In it one thing is granted Another is inferred The thing granted is that Ioshua gave Israel a Rest. The point inferred is that that rest was not a rest to be rested in In the thing granted we may distinguish the persons and the point The persons are 1. The Doner Ioshua and the Donees in this relative Them under whom are comprised the then living Israelites 2. The point gift or thing given which was Rest. In setting down the inference observe 1. The manner by way of supposition If Then 2. The matter which contains a proof of the point that Ioshua did not give them the rest to be rested in The proof is double 1. It is taken from this circumstance of time Afterward 2. From the difference of time when Ioshua gave Israel rest and Davidâ—…teth â—…teth to enter into a rest This later is another day §. 52. Of Instructions raised out of Heb. 4. 7 8. I. PRoof may be added to proof for confirmation of the same point This is implied under this Adverb Again See § 42. II. God setteth seasons This is the intent of this word He limiteth See § 43. III. Times are not known to man This word certain is not certain or sure 〈◊〉 indefinite See § 42. IV. God spake by David This phrase saying in David hath reference to God See § 44. V. David was the Penman of the book of Psalms That Book is by a Metonymy 〈◊〉 David See § 44. VI. That whereunto we are invited to enter into long after must needs be another 〈◊〉 〈◊〉 that which was possessed long before This is the Apostles Argument It is 〈◊〉 in this phrase after so long a time See § 45. VII There is hope of entring while the day continues This is the main end of presâ—… this word To day See § 45. VIII Scripture proofs may be inculcated Four times hath this proof To day if ye 〈◊〉 〈◊〉 c. been insisted upon See § 46. Of sundry Observations gathered out of these words To day if ye will hear c. See Chap. 3. § 120. IX 〈◊〉 was Israels Governour X. Canaan was a place of rest to Israel XI Ioshua setled Israel in Canaan XII Gods work is ascribed to man These four last Doctrines are taken for grant and made the ground of the inference following See § 47 48. XIII Canaan was not the rest to be rested in This is the main point which the 〈◊〉 here proves See § 49. XIV Scripture circumstances are observable The principall force of the Apoâ—… argument resteth upon a circumstance of time Because David after Ioshua 〈◊〉 〈◊〉 Israel in Canaan speaketh of another day therefore Ioshua's rest was 〈◊〉 rest to be rested in In another place the Apostle draws an argument from 〈◊〉 word seed in the singular number to prove that Christ was promised to Abraâ—… Gal. 3. 16. The whole Scripture is given by inspiration of God 2 Tim. 3. 16. We may not therefore think the least little therein to be in vain 〈◊〉 us in this respect to be the more observant not only of the generall 〈◊〉 and main scope of a place of Scripture but also of the manner of setâ—… 〈◊〉 down and of other circumstances appertaining thereunto §. 53. Of setting down the Conclusion of a Discourse Verse 9. There remaineth
Christ and his Apostles preached the Word of God Thâ—… Scriâ—…es and Pharisces preached the Tradition of their Elders This was the reason of the power of the preaching of Luther and other Reformers of 〈◊〉 Religion more then of Friers They preached Gods Word These Popish â—…gends Among us the more purely Gods Word is preached the more deeply 〈◊〉 〈◊〉 the more kindly it worketh Such Sermons as are stuffed with 〈◊〉 Histories and Philosophicall discourses may tickle the ear but work not 〈◊〉 the heart and soul. The Apostle rendreth this reason of the efficacy of 〈◊〉 Word on the Thessalonians they received it not as the word of man but as it 〈◊〉 in truth the Word of God 1 Thess. 2. 13. §. 70. Of Gods Word being Quick and Powerfull THe first Epithete given to the foresaid Word of God is thus translated Quick The Greek word properly signifieth living So doth this English word quick 〈◊〉 〈◊〉 sense it is opposed to dead as quick and dead Act. 2. 42. Thus the Verb 〈◊〉 〈◊〉 signifieth to give life or to make to live according to the notation of 〈◊〉 Greek compound Thus it intends a perpetuall continuance of the vigor of 〈◊〉 â—…ord 1 Pet. 1. 25. Though Ministers be mortall yet the word ever liveth 〈◊〉 1. 5 6. The Participle of the present tense living intimateth a perâ—… 〈◊〉 Epithete quick implieth also a stirring virtue such a virtue as makes anoâ—… 〈◊〉 to stirre To expresse this emphasis our former English translateth it 〈◊〉 Thus do our last English Translators translate this Greek word in other plaâ—… 〈◊〉 Act 7. 38. 1 Pet. 1. 3. 2. 5. 〈◊〉 is said to be quick or lively which is active nimble and forward in putâ—… 〈◊〉 that vigor or virtue which it hath as quick-silver quick-sands quickâ—… quick-spirited On the other side things that have lost their vigor are said 〈◊〉 be dead as dead ware Tâ—…o especiall reasons may be given of this Epithete attributed to the word 〈◊〉 to shew that it is not a dead seed but living and quick which being sown 〈◊〉 〈◊〉 heart either groweth and sprouteth forth therein or else gnaweth and 〈◊〉 up the soul and heart of man It is in this respect called not mortall seed but 〈◊〉 1 Pet. 1. 23. And it is styled the word of life Phil. 2. 16. The other reason is to shew the effect of the Word It putteth life and sense into 〈◊〉 as are dead in sinne It either begets men unto God and so puts into them 〈◊〉 〈◊〉 of grace whereby they are brought to the life of glory Iam. 1. 18. Ioh. 5. 25. or else it putteth so much life into their seared conscience as they shall senâ—… 〈◊〉 the wrath and vengeance of God against them for their contempt as 〈◊〉 〈◊〉 when he laid violent hands upon himself Matth. 27. 4 5. Acts 1. 17 18. To expresse this later effect more to the full the Apostle addeth this other Epiâ—… powerfull The Greek word so translated is a compound which implieth a 〈◊〉 virtue The simple Noun signifieth work The Preposition IN. The compound a thing in work operative effectuall It is opposed to that which is idle or unusefull Matth. 20. 3 6. The word here used in this Text is translated effectuall 1 Cor. 16. 9. Philâ—…m ter 6. As the former Epithete quick implied that the word of God was not a dead letter so this that it is not an idle or vain Word without fruit but effectuall and performeth that whereunto it is appointed whether it be to fasten or harden to 〈◊〉 up or cast down to justifie or condemn to comfort or terrifie It is like a fire to soften wax and to harden clay On the one side it is said to quicken Psal. 119. 50. to beget Jam. 1. 18. to 〈◊〉 souls Psal. 19 7. and to save souls Jam. 1. 21. On the other side it is said to be like an hammer that breaketh the rock in pieces Ier. 23. 29. it is also said to cast down imaginations and every high thing that exalieth 〈◊〉 against the knowledge of God 2 Cor. 10. 5. The foresaid Word of God is quick and powerfull because it is the Word of him that hath life in himself Ioh. 5. 26. and hath power to work as it pleaseth him 〈◊〉 others See § 69. Obj. It doth not work on all or some for many hear it and are nothing moved thereby 〈◊〉 1. Either it entereth not into such but is like the seed that was sown in the path-way Matth. 13. 4 19. or it is choaked when it enters with some worldly lusts or cares as the Word that was sown amongst thorns Matth. 13. 7 22. 2. It is sufficient for proof of the point that it works upon some for thereby it appears that there is life and power in the word because it works on any at all If there were no life or power it could not work on any 3. Though it put not spirituall life into the soul of some men yet it may pieâ—… through the brawn of mens hard hearts to the quick It may rub off the skin anâ—… make them sensible of smart It may make them tremble as Felix did Act 24. 25. or fret and rage as the Jews did Act. 7. 54. 4. Though here in this world it work nothing at all yet it may work throughâ—… upon them at the day of judgement Rev. 6. 15 16. 1. This is a strong inducement to us Ministers to be diligent and faithfull in preaching this word which is so quick and powerfull We may be sure that oâ—… labour shall not be in vain in the Lord. The Apostle gave thanks unto God in this respect 2 Cor. 2. 14 15. 2. This is a forcible incitation to people to attend upon the Ministry of this Word Hear and your souls shall live Isa. 55 3. Is life to be desired then use 〈◊〉 means whereby it may be attained When Christ had told the woman of Samarâ—… that he could give her living water to drink such water as should make her never thirst again she replies Sir give me this water Joh. 4. 10 14 15. Behold the Word of God is such water Attend upon it to get life and to preserve life 〈◊〉 new born babes desire the sincere milk of the Word that ye may grow therebâ—… 1 Pet. 2. 2. 3. As we come our selves so let us bring others to the Word The foresaâ—… woman of Samaria discerning Christ to be he that was promised went into the City and saith unto the men Is not this the Christ Joh. 4. 28 29. Though they whom thou seekest to bring be yet dead in their sins yet bring them for this Word hath a quickening virtue 4. Ye that come unto the Word take heed how ye hear Luk. 8. 18. For it is impossible that this Word should be preached in vain It is quick and powerfull It will soften or harden You cannot make it
3. 18. and of David 2 Sam. 12. 13 and of Hezekiah 2 Kings 20. 19. and of the King and people of Ninevch Jonah 3. 5 6. and of the Jews who were converted at Peters first Sermon Act. 2. 37. The other Metaphor of marrow doth yet further amplifie the sharpness and efficacy of the word Marrow is the inward pith of bones so as an hard bone must be pierced or broken before the marrow within it can be touched The marrow doth here set out the inward thoughts imaginations desires and lusts of the soul. The bones in which that marrow lieth imply as much as the foresaid joynts did So as there is nothing so secret in a man nothing held so fast and close in him with the strongest resolution and greatest obstinacy but the Word can meet with it as Christs word met with Saul Act. 9. 5. The phrase of diviaing asunder applied to all the fore-said particulars is taken from Anatomist who will open the corps and sever one inward part from another and dissect every part and lay open the sinews arteries and every sprig Thus they discern and discover what corruption what malady what redundarcy of bloud or humour or distemper is in any of them So doth the Word as is shewed in the next § §. 74. Of the Word a discerner of thoughts and intents of the heart THis last phrase And is a discerner c. is added to explain the former Metaphors The Greek word translated a discerner is very emphatical so emphatical as they who interpret the Word of God to be the Sonne of God presse the emphasis of this word in this place to be such as can agree to none but to God himself To this I answer That it is God himself who speaketh in the Word here meâ—… See § 69. So as the power thereof is divine and experience sheweth that God useth ordinarily to manifest this kinde of power here expressed in discerning thoughts by the Ministry of his Word As for the original word here used by the Apostle it is derived from a Verb that signifieth to discern or to judge Joh. 7. 24. Thence a Noun that signifieth a Iudge whence the word of my Text which is not elswhere used in the New Testament It signifieth one that is skilfull expert and forward in espying discerâ—…ing and censuring matters We in English according to the notation of the Greek word call such a oce a Critick There were two ancient Grammarians who used thorowly to search the books of such Poets as had written before their dayes and to passe their censure upâ—… them concerning such verses as were genuine or spurious and these were thereupon called Criticks The Apostle doth not use the Verb discerneth which noteth an effect or an act but the Noun a discerner which implieth a kinde of property and excellency iâ—… the act of discerning So as nothing can so narrowly and thorowly search and â—…cern as the word of God The subject whereon the word is here said to exercise his critical faculty aâ—… thoughts and intents of the heart The Noun translated thoughts is a compound The simple Noun signifieth the minde It also signifieth wrath which is a â—…motion of the minde In this sense that word is frequently used in the New Testament The former which is the most proper signification of the word namely the minde is most pertinent to our purpose The Preposition with which the word of my Text is compounded signifieth IN. The compound Verb signifieth to conceive in the minde Matth. 1. 20. Aâ—… 10. 19. Thence the word in my Text which signifieth a conception of the miâ—… Thus Christ expoundeth it Matth. 9. 4. It implieth an inward motion of the minâ—… which cannot simply be discerned but by the divine spirit which accompanieth the Ministry of the Word The other word translated k Intents intends as much as the former It is such compound as that was For the Greek word signifieth the minde Rom. 7. 23 25. 〈◊〉 compound Verb signifieth as the former to conceive in the minde or to think 〈◊〉 self The Noun here used signifieth a notion or understanding of a thing yea the very purpose of the minde and in that respect it is here in the Plural number fitly translated Intents It is in the Singular number translated Minde 1 Pet. 4. 1. But by reason of this 〈◊〉 Heart added thereunto the inward motions or intents of the minde must needs be here meant Of the Heart and the various acception thereof See Ch. 3. v. 7. § 79. The Heart is here put for the whole soul. Mention is here made of the Heart because in Scripture the Heart is said to be 〈◊〉 inscrutable or unsearchable Ier. 17. 9. It is one of Gods incommunicaâ—… Properties to be a searcher of the heart 1 King 8. 39. Act. 1. 24. Beside the heart is accounted to be the seat of the affections and the intents of the heart may comprize the likings and dislikings of the whole soul. So as the word undiscern the innermost motions of will minde and affection That which is here 〈◊〉 to the Word is somewhat answerable to that which is said of God himself God saw that every imagination of the thoughts of mans heart was only evil contiâ—…ly Gen. 6. 5. Behold what emphasis every word carrieth Here is an exact Critick that 〈◊〉 â—…ve into the innermost motions of the minde purposes of the will and desires of the heart This piercing and discerning power of the Word was manifested in the Ministry of Iohn the Baptist whereby Ierusalem and all Iudea and all the regions round 〈◊〉 Iordan were moved to be baptized of him in Iordan confessing their sinnes Matth. 3. 5 6. And the People Publicans and Souldiers enquired what they should do Luke 3. 10 c. At the Word of Christ They which heard it being convicted in their own conscience went out one by one Joh. 8. 9. And at the word of Peter The Iews which heard 〈◊〉 were pricked in their hearts Act. 2. 37. And at Pauls word Many came and confessed and shewed their deeds Act. 19. â—…8 19. And Felix trembled Act. 24. 23. It is indefinitely said that when Ministers prâ—…phesie if there come in one that believeth not or one unlearned he is convinced if all he is judged of all and thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth 1 Cor. 13. 24 25. The variety and multiplicity of phrases and metaphors here used sheweth that nothing can be kept so close or held so fast in the soul of man but the Word of God can finde it out and cast it out Such dissemblers as conceal their disposition from Ministers of the Word cannot conceal it from the Word it self Ezek. 14. 4. 33. 31. §. 75. Of Gods
Mâ—…sse Virgin Mary Peter and sundry other Saints but it is also used in their publicâ—… Courts and soleâ—… oathes thus by God and the Virgin Mary by God and the Holy Gospell yea it is also justified by their Divines The Rhemists in their Annotations on Matth 23. 21. have this glosse swearing by creatures as by the Gospell by Saints is all reâ—…erred to the honour of God whose Gospell it is whoâ—…e Saints they are Answ. 1. Their manner of referring that which they do to the honour of God is without and against Gods word and this conceit hath been the occasion of most of their Idolatry 2. Gods honour is simply to be referred to himselfe and not relatively in and through his creatures I am the Lord saith he That is my Name and my glory will I 〈◊〉 〈◊〉 â—…ther neither my praise â—…o graven Images Isa. 42. 8. 3. That manner of referring honour to God drawes mens mindes from the Creator to the creature They have in such an oath their minds so fixed on the creature by whom they swear as they think not on God Herein Papists do justifie Pagans who swear by their false Gods as Laban did Gen. 31 53. Scholars in their ordinary Grammer Scholes yea and in universities too and in other places where they write or speak Latin do justifie the practise of heathens herein by 〈◊〉 the very words and phrases of the heathen which were concisâ—… formes of their swearing by their Idols such as these Hercle Mehercle Pol Aedeâ—… Diâ—… immortales with the like Profane persons among us do herein exceed both Papists and Pagans Scarce a creature can be thought on by which they do not swear They swear by the heaven by the Sun by the light and by all the host of heaven They swear by all things on earth that are for mans use as bread meat drink monâ—…y fiâ—… and what not They swear by the parts of man as soul heart body head and other parts They swearby the body of Christ himself by his blood by his wounds by his crâ—…ss c. They swear by graces and vertues as faith truth honesty with the like They swear by meer toyes As the Gileaâ—…ites and Ephraimites were distinguished by their manner of speech Iudg. 12. 6. so may Pagans Papists profane and pious persons â—…e distinguished by their manner of speech Pagans swear by fâ—…lse Gods Papists by Saints profane persons by mute things pious persons only by the true God and that on just occasion and in a due manner §. 124. Of Swearing things unlawfull A Third error is either to swear or to cause others to swear that which is unlawfull Into this error do Papists fall many wayes 1. They swear and cause others to swear that which oft proves to many impossible as perpetuall continency For they who admit any into religious orders 〈◊〉 them vow and swear perpetuall continâ—…ncy and all that enter into such orders among them do vow and swear as much Now it is not in mans power to be perpetually continent To many it is a matter of impossibility Christ speaking of this point thus saith He that is able to receive it let him receive it Matth. 19. 1â—… Hereby he implyeth that some are not able it is not possible for them to be â—…nent at least in a single estate without the benefit of marriage 2. They take children that have Parents living into religious orders without and against their Parents consent which children being so taken in they cause 〈◊〉 swear obedience to these orders yet such children are not in capacity to keep 〈◊〉 oath They are under the power of their Parents who have authority to 〈◊〉 void their oath 3. They make many to swear things uncertain as in the case of regular â—…ence They who are placed under such and such Superiours must swear to do what their Superiours shall enjoyn them though when they take the oath 〈◊〉 know not what they will enjoyn The rule of this blind obedience is that which Absalom gave to his servants in these words have not I commanded you 2 Sam. 〈◊〉 28. On this ground have many zealots attempted to commit Treasons and â—…thers and received the reward of Traytors and Murtherers To this head may be referred oathes of giving what others shall desire though they know not what those others wil desire The head of Iohn the Baptist was 〈◊〉 〈◊〉 by this meanes Matth. 14. 7 8 9. 4. They bring sundry of their profession to swear things apparently sinfull 〈◊〉 they who bound themselves under a curse to kill Paul Acts. 23. 12. Many Popish hot-spurs did swear to murther Queen Elizabeth whom God preserved from all their plots §. 125. Of equivocation upon oath A Fourth error is to swear deceitfully which is commonly called equivocation This is a most undue kind of swearing whereof Papists are in a high degree guilty There is a kind of verball equivocation when a word or sentence may be diversly taken which is a rhetoricall figure as when Christ said our friend Lazarus sleepeth and his Disciples thought that he had spoken of taking rest in sleep Joh. 11. 11 13. But the equivocation which we speak of is a mentall equivocation and that is when a man sweareth a false thing yet so as he reserveth something iâ—… his mind which if it were uttered would make the speech true as if one guilty with others be upon oath demanded whether he ever saw such an one answereth I never saw him though he have seen him often and well know him reserving this clause in his mind in heaven which expressed maketh the answer true but it iâ—… nothing to the mind of him that propounded the question neither can any such matter be fetcht out of the words so as such an oath commeth nothing short of perâ—…ury The end of an oath in determining controversies would thus be taken away Notwithstanding those enormous consequences of equivocation Papists use to equivocate not only all their life time but also upon their death beds 〈◊〉 Tresham one of the conspirators in the Gun-powder Treason a little before his death protested upon his salvation that for sixteen years before that time he had not seen Henry Garnet Superiour of the Iesuites in England and yet both the said Henry Garnet himself and sundry others confessed that the said Garnet and Tresham had within two years space been divers times together and mutually conferred one with another Garnet being then asked what he thought of Treshams Protestation answered that he thought he made it by equivocation This kind of deceit Papists have taken from Arrius an ancient Hâ—…retick who being to be freed out of banishment if he would professe the Nicene faith caused the Articles of his own hâ—…retical faith to be written in a Paper and put them into his bosome and in the presence of those who were to take his protestation immediatly after the Articles of the Nicene faith were read unto him laying
64. Here it hath reference to a former evidence and it implyeth that the point in hand had by the former argument been made cleer and that by this argument so much more evidence was added as made it more cleer This heapâ—…ng up of these emphaticall words evident far more evident yet far more evident do demonstrate that weighty points are to be made more and more cleâ—…r Argument is to be added to argument and the latter argument more cleer then the former Thus did this Apostle in setting out the Deity of Christ See Chap. 1. v. 5. § 63. and v. 6. § 77. The like he doth about the vigour of faith Heb. 11. v. 1 2 c. This is usefull both in regard of mens understanding and judgement and also in regard of their heart and affection 1. Many proofs the latter being cleerer are of the more force to enlighten mens minds and convince their judgements of the truth and equity of a poynt They are as many lights brought into a room which by their number make every thing seeme more cleerly By one argument men may be brought to say it is evident but by many it is far more evident 2. The heart and affection is much more easily wrought upon when the judgement is more cleerly enlightned and throughly convinced The understanding is a guide to the other faculties of the soul. The light thereof discovers all startingholes but if the judgement be not well informed and throughly convinced of the truth and â—…quity of that which is delivered the most pithy exhortations and powerfull perswasions will be but as water powred upon a stone Some that have been 〈◊〉 and earnest in their exhortations perswasions yea and denunciations of judgements extending their voyce clapping their hands beating the desk with their 〈◊〉 stamping with their feet and sweating in their whole body have yet little â—…roved their auditory One reason may be want of convincing their judgements When this is once done the heart will soon be wrought upon While Ministers are in a doctrinall way cleering thâ—… points they have in hand and soundly proving the truth and equity of them by argument upon argument the hearts of hearers are oft wrought upon before the Preacher commeth to his application Then one word of exhortation or reprehension may more prevaile then thousands without such a preparative §. 78. Of the meaning of these words For that after the similitude of Melchisedec there ariseth another Priest THe Greek conjunction translated for that is conditional Most 〈◊〉 and properly it signifieth and is translated IF But it is also used 〈◊〉 causal conjunction and made the ground or cause of that which is said or done 〈◊〉 where it is said Iâ—… we this day be examined Act. 4. 9. the meaning is 〈◊〉 are examined So here for that or because Where the Apostle speaketh oâ—… 〈◊〉 Priest-hood in reference to Melchisedec six times he useth this word order 〈◊〉 times before this place namely Chap. 5. v. 6 10. Chap. 6. v. 20. and v. 11. 〈◊〉 this Chapter and twise afterwards namely v. 17 21. But here he useth the 〈◊〉 similitude or likenesse Of the derivation of the Greek word See Chap. 4. v. 15. § 90. Thâ—…se two words Order and Similitude explain each other The former sheweth that the Priest-hood whereof he speaketh is a 〈◊〉 Priest-hood appointed and set every way most decently The latter sheweth that all the excellencies spoken of Melchisedec appertain 〈◊〉 Christ see v. 3. § 24. As Christ was after the order of Melchisedec so in all the excellencies of â—…sedec he was like him yea he was the truth and substance of them all This â—…nesse of Christ to Melchisedec was as the likenesse of a body to the shadow 〈◊〉 was not only like Melchisedec in surpassing excellencies but also he was a true 〈◊〉 after that very order Of the Greek verb translated ariseth see v. 11. § 64. The present tense ariseth here used implyeth a present and continuall being of Christs Priest-hood after the abolishing of the Leviticall Priest-hood for 〈◊〉 this phrase another Priest the Lord Jesus is intended This adjective another is used by way of distinction from Aaron So much is plainly expressed in the latter end of the eleventh verse thus that another 〈◊〉 should rise after the order of Melchisedec and not be called after the order of 〈◊〉 Christ in Person was another then Melchisedec yet in office he was after his order But he was another then Aaron in person in order in office in efficacy and sundry other wayes That Christs Priest-hood was of another kind then Aarons is shewed v. 11. § 66. That Christ was like Melchisedec in all his excellencies is manifested Chap. 5. v. 6. § 30. and Chap. 7. v. 3. § 24. §. 79. Of the resolution and observations of Heb. 7. 13 14 15. Vers. 13. For he of whom these things are spoken pertaineth to another tribe of 〈◊〉 no man gave attendance at the Altar Vers. 14. For it is evident that our Lord sprang out of Juda of which tribe Moses spake nothing concerning the Priest-hood Vers. 15. And it is yet far more evident for that after the similitude of Melchisedec there ariseth another Priest Vers. 13. IN these three verses it is proved that Christs Priest-hood was not after 〈◊〉 order of Aaron The proofs are two The first proof is taken from the distinction of tribes This is 1. Propounded v. 13. 2. Confirmed v. 14. In the proposition there is 1. A description of Christ by a reference to things before mentioned thus He of whom these things are spoken 2. An expression of the argument wherein we have 1. The kind of proof He pertaineth to another tribe 2. The ground thereof Here 1. One thing is exprâ—…ssed of which no man gave attendance c. 2. Another is implied That they of the tribe of Levi gave attendance at the Alâ—… Vers. 14. In the confirmation two points are to be observed 1. The manner of bringing it in it is evident 2. The matter whereof it consisteth Hereof are two parts 1. An exemplification of the tribe whence Christ sprang Here are distinctly noted 1. The stock Iuda 2. The branch Our Lord. 3. His manner of comming from thence He sprang 2. A manifestation of the reason why they of Iuda attended not at the Altar The reason is taken from Moses silence thereabouts He spake nothing about that 〈◊〉 Vers. 15. The second proof is taken from distinction of Orders Here note 1. The manner of bringing in the proof It is yet far more evident 2. The matter of the proof which is 1. Generally expressed There ariseth another Priest 2. Particularly exemplified After the similitude of Melchisedec Doctrines Vers. 13. I. The excellencies spoken of Melchisedec belong to Christ. The things before spoken were excellencies of Melchisedec But here it is said concerning Christ He of whom these things are spoken See § 72. II. Christ
be avoided 1. That sanctified means be not despised Proud Anabaptists and prophane liberâ—…ines are too prone hereunto 2. That means be not too much relyed and doted upon New Converts are tâ—…o prone hereunto The golden mean is the best and safest §. 65. Of the efficacy of Gods work THe foresaid duties are the rather to be observed because Gods work is â—…all The Greek expression thereof in this place is this word for word Gâ—…ving my Lawes into their minde and I will write them in their hearts In giving them to men he doth cause them to be fast set led in them The word giving may beâ—…sed to shew his freenesse in doing what he doth The other word translated 〈◊〉 is a compound and signifieth to write in a thing The proposition in is twice used Once in composition with the verb and then joyned with the nown which carrieth great emphasis and implyeth a deep indeleble writing or engraving of a thing Man may cause Gods law to be sounded to the eare it is Gods work so to engrave it in the soul. So effectual is Gods work that they whose heart he enlargeth and whom he draweth will run after him Psal. 119. 3â—… Cant. 1. 3. He worketh in men both to will and to do Phil. 1. 13. 1. God is able to dive into the bottom of a mans soul and to search the innermost part thereof The word of God is quick and powerful c. Heb. 4. 12. It is the word of him that will have this power manifested 2. The end of Gods work is to perfect grace 1 Cor. 1. 8. Phil. 1. 6. and to being men to the end of all which is the salvation of their soul. This may serve for tryal to know whether Gods work have accompanied the ministry under which we live Such men as have long lived under the best outward ministry that can be and yet remain ignorant unresolved without spiritual love comfort and joy and have their hearts fixed on the world have not been wrought upon by God God hath not put his lawes into their innermost parts many meanly accounted of in the world may have more of Gods work in them then others that are accounted great in dignity policy learning and other like parts §. 66. Of informing the understanding first THese words which the Apostle useth of putting Gods laws into mens mind and writing them in their hearts and the order which he useth in setting 〈◊〉 down first the minde then their hearts sheweth that God first informs the understanding of men and then reforms their other parts In this respect saith Christ the dead shall hear and live John 5. 25. God first opened Davids ears and then put his law in his heart Psal. 40. 6. 8. The understanding is the most principle faculty of the soul it is as a Qâ—…een a Commander a guide What it conceiteth for truth the will followeth as good 〈◊〉 thereunto draweth all the powers of the soul and parts of the body Ministers are herein to imitate God and to their best indeavour to instruct people in the mysteries of godlinesse and to teach them what to believe and practise and then to stir them up in act and deed to do what they are instructed to do Their labor otherwise is like to be in vain Neglect of this course is a main cause that men fall into so many errors as they do in these dayes §. 67. Of the Lords being a God in peculiar to his consederates THe second promise or priviledge of the new Covenant is thus expressed And I will be to them a God and they shall be to me a people Both the Hebrew and the Greek thus read it word for word I will be to them for a God And they shall be to me for a people which implyeth that as God would be their God so upon all occasions he would shew himself so to be And in like manner would 〈◊〉 that he had taken them for his people by doing good unto them in all their neâ—…ds The very substance of the new Covenant is expressed in this promise which is not only a distinct and particular promise in it self but also the foundation and ground-work of all the rest for on this ground that God is our God and hath taken uâ—… to be his people he pardons our sins enlightens ourminds and puts his laws into oâ—…r hearts Concerning this priviledge two especial questions are moved 〈◊〉 1. Wâ—…ether Iehovah be not the God of the whole world If he be how is this a priviledge appropriated to a peculiar people Answ. This title to be a God and to have a people is taken two wayes 1. In a general extent unto all over whom he retaineth an absolute soveraignty having made them and continuing to substain and govern them for in him all live and move and have their being Acts 17. 28. 2. In a peculiar respect the Lord is their God and takes them for his people of whom he takes an especial care to bring them to eternal life Of these it is said ye are a chosen generation a peculiar people 1 Pet. 2. 9. By this distinction we may see how God is the Saviour of all men especially of those that believe 1 Tim. 4. 10. Quest. 2. Was not Iehovah in this peculiar respect thâ—… God of the Jews for it is said â—…e shall be a peculiar treasure unto me above all people Exod. 19. 5. Answ. This must here be comparatively taken in regard of a more clear full effectual manifestation of Gods tender entire and fatherly respect to his confederates under the new Covenant then under the old On the foresaid respects Gods especial respect is appropriated to those who are under the new Covenant he is in an especial manner a God to them As the promises in the old Testament tending hereunto were intended to them so in the new Testament they were applyed to them Of them saith Christ I ascend unto my Father and your Father and to my God and your God John 20. 17. And God himself thus I will be their God 2 Cor. 6. 16. Believers under the new Covenant are incorporated into the body of the Mediator of the new Covenant actually exhibited and in that peculiar respect as the Lord is his Father and God so he is their Father and God 1. Good ground have we who live under this Covenant to apply to our selves this singular priviledge and to take God for our God and Father and to have iâ—… in our mindes whensoever we approach unto him for 〈◊〉 end this phrase our Faâ—… is prefixed to the Lords prayer Of the manifold comforts that thence arise see the Guide to God § 2. This gives us good ground to cast our care on God resting upon this with much confidence that the Lord is our God From thence we may well infer that 〈◊〉 careth for us 1 Pet. 5. 7. and will nourish us Psal. 55. 22. What can work
other Censers for there is mention made of 〈◊〉 in the plurall number Lev. 4. 14. and of golden Censers 1 Kings 7. 50. But there ought be a special and peculiar Censer appertaining to the most holy place and there only to be used which the Apostle may here mean About this Censer Moses noteth two points 1. The matter whereof it was made 2. The manner of using of it The matter was of gold for it is here said to be a c golden Censer This typified Christ and his purity pretiousnesse and everlastingnesse The matter of it is here the rather noted to distinguish this from other Censers which were of brasse and were for the oidinary Priests to carry incense up and down the Tabernacle With such as these the two hundred and fifty men which conspired with Korah offered incense §. 19. Of the manner of using Censers ABout the manner of using this Censer we are to consider 1. What was put into it 2. Whether it was brought 3. To what end 4. What was the issue thereof 1. There was put upon this Censer burning coals and sweet incense Of incense and of the things which it typified See a Playster for the Plague on Num. 16. 46. § 25 38. Burning coals were put under the incense to make it send sorth the sweet favour thereof The incense typified that sweetnesse of grace and goodnesse which was in Christ. The burning coals set out the manifestation thereof by his intercession The incense was beaten small and declared his passion and bitter agony The high Priest carried also blood with him which typified that satisfaction which was mad by Christs passion Thus Christ our high Priest entred into heaven with his Censer of incense and blood to shew that his blood was a price to ransome us from sin and his intercession moved God to accept thereof for us This is the ground of that boldness that we have to appear before God Rom. 8. 34. Mention is made of mixing incense with the prayers of Gods Saints This is the intercession of Christ whereby they are accepted Rev. 8. 3 4. 2. The place whither the Censer with the incense was brought was within the vail into the most holy place which typified heaven so as Christ in heaven makes intercession for us Rom. 8. 34. There God most conspicuously and gloriously manifested his presence Though we being on earth may seem to be absent from God 2 Cor. 5. 6. Yet our high Priest in heaven makes intercession for us before God this is a strong prop to our faith This is a good ground of directing our prayers to God in heaven 3. The end of putting burning coal and incense upon the Censer was that a clâ—…d might cover the mercy seat Levit. 16. 13. The sweet incense by the heat of the burning coals caused such smoak to arise from thence and made a thick cloud The reason hereof was this God appeared in glory on the mercy seat so as the high Priest could not endure the brightness thereof But the cloud of incense so covered the same as he might stand before it Thus by the mediation of Christ are we made capable of appearing before the glorious throne of Gods grace Should we base weak wretched sinfull creatures come before the glorious Majesty of God without this cloud of Christs mediation we should be in a worse case then Moses when he said I exceedingly fear and quâ—… Heb. 12. 21. or the Israelites who said Let not God speak with us lest we 〈◊〉 Exod. 20. 19. When a cloud covers the Sun we may look upon it so may we look upon God through the mediation of Christ. 4. The issue of the high Priests so appearing with burning incense in the Censer was that he should not die Levit. 26. 19. Quest. Why should he die if he came not with such incense Answ. 1. The surpassing brightness of Gods glory is such as no man can see God and live Exod. 33. 20. 2. Our sins provoke Gods wrath which is a consuming fire But by the mediation of Christ that fire is like that which did not consume the bush Thus may we who are Gods Priests with this Censer and incense burning on it in much comfort appear before God §. 20. Of the Ark. THe second holy type in the most holy place mentioned by the Apostle is The 〈◊〉 of the covenant over-laid with Gold This is distinctly described Exod. 25. v. 10 c. to the end of v. 16. In other places also many excellent things are spoken of the Ark which we shall touch iâ—… order Particulars to be considered about this type are these 1. The title given unto it 2. The matter whereof it was made 3. The ornament wherewith it was decked 4. The Appartenances that belonged unto it 5. The high account wherein it was had 6. The wonders wrought by it 7. The resting place provided for it 1. The title given unto it is in our English Ark. The Hebrew word is put for 〈◊〉 coffer or chest The coffâ—…n whereinto Iosephs dead body was put hath this Hebrew name Gen. â—…0 26. The chest wherein the mony that was gathered for repairing the Temple was pâ—…t is stiled by his name in Hebrew 2 King 12. 9 10. Our English stileth that great vessel wherein Noah and his family were preserved in the general deluge an Ark but the Hebrew hath another word then that which is here used which according to the notation of it signifieth an edifice or 〈◊〉 That wherein Moses was put and laid by the water is stiled by this Hebrew name and in English called Ark. Our English boroweth this word Ark from the Latine Area It is here further stiled The Ark of the covenant because the Tables of the covenent were kept in it whereof we shal speak afterwards § 30. Of the Ark see more Chap. 11. v. 30. § 1â—…4 This Ark was an especial type of Christ and it is a very fit on for in a chest or coffer men put their jewels plate coyn treasure and whatsoever is precious and whereof they made high account such a coffer men use to have in the house where they dwell continually in the Chamber where they lie even by their beds side Because his treasure is in his coffer his heart is there also Thus in Christ are hid all the treasures of wisdome and knowledge Col. 2. 3. He is full of grace and truth Joh. 1. 14. It pleased the Father that in him all fulnesse should dwell Col. 1. 19. Hereupon is Christ the Son of Gods love Col. 1. 13. His elect in whom his soul delighted Isa. 42. 1. And he is ever at the right hand of God Heb. 10. 12. Behold what a gift the Lord gave when he gave this his Son to the world He gave the Ark and coffer of all his treasures All things in the world are not comparable hereunto Prov. 3. 15. This is that treasure and pearl for
Greek The â—…tine have a word derived from thence which our English according to the notation of it calleth a planck it signifieth a plain table The LXX use the word which the Apostle doth in setting forth the tables whereon the Law was written Exod. 31. 18. There they are expresly said to be tables of stone So much doth the Apostle express and saith that the law was engraven in stones 2 Cor. 3. 3 7. The plural number tables is here used because there were two of them Exod. 31. 18. and 34. 1. Two tables of stone were twice made Once by God himself Of these it is said the tables were the work of God Exod. 32. 16. And again Gâ—…d gave â—…unto Moses two tables of stone Exod. 31. 18. These were never brought into the most holy place For Moses cast them out of his hands and brake them Exod. 32. 19. The other upon Gods commandement were made by Moses like unto the first Exod. 3â—… 1 4. On these latter the Lord himself wrote the words that were upon the former tables even the words of the coveâ—…tant the ten commandements Exod. 34. 1 28. These were they that are here meant for these were not only brought into the most holy place but also put into the Ark Deut. 10. 1 2. They are called tables of the covenant because the ten commandements ingraven upon them contained the covenant of God which he made with his people Of the 〈◊〉 of the word covenant and how it differeth from a testament see Chap. 7. â—… 22. § 94. The matter of these tables being stone signifie three things 1. Their hardnesse 2. Their firmnesse 3. Their lastingnesse 1. The hardnesse of those tables of stone signified the natural disposition of mans 〈◊〉 which is hard inflexible not easie to be wrought upon I knew saith God that thou art hard and thy neck is an Iron sinew and thy brow brasse Isa. 48. 4. Therefore when God converts a man he takes the stony heart out of him Eze. 11. 19 As a stone will sooner be broken all to pieces yea and beaten to powder then made soft So a naturall mans heart will sooner be confounded with Gods judgements then mollified with his word 2. Stones are firm they will not as boards laid in the sun warp or cleave or split asunder This sheweth the firmnesse of the law ingraved on them The testimony of the Lord is sure Psal. 19. 7. It is easier for heaven and earth to passe then one title of the law to fail Luk. 16. 17. The very heathen to shew the stability of their lawes had them ingraven'd in brasse A strong motive this is to have Gods lawes in high account This use doth David make thereof Psal. 19. 10. 3. Stones last they do not decay as wood doth So doth Gods law endure for 〈◊〉 Psal. 19. 9. The foresaid tables of stone were polished and made fit by Moses but the covenant was written and engraven thereon by God himself Exod. 34. 1. Thus it is God himself that writes his lawes in mens hearts We read of Gods writing his law four times 1. In the tables that himself prepared Exod. 31. 18. 2. In the tables which Moses prepared Exod. 34. 1. 3. In Adams heart Gen. 1. 27. This writing was defaced by Adams sin as Gods first ingraving by Moses casting the Tables out of his hands Exod. 32. 19. Some remainder thereof continueth in the heart of a naturall man Rom. 2. 15. 4. In the heart of those that are regenerate For the new man is after God created 〈◊〉 and holinesse of truth Eph. 4. 24. This is it that was typified by Gods second writing of the law in the two latter tables As Gods law was a perfect plat-form of Gods will so it was a lively representation of the Image of God renewed in man Col. 3. 10. The tables were a type of Christ. In Christ the whole will and counsell of God is as it were ingraven Ioh. 1. 18. In this respect Christ is stiled the Image of God 2 Cor. 4. 4. Col. 1. 15. Yea the expresse image of his person Heb. 1. 3. This is further typified by putting the law into the Ark for it hath been shewed § 20. that the Ark was an especial type of Christ. It is in this respect fitly said that in Christ are 〈◊〉 all the treasures of wisdome and knowledge Col. 2. 3. As these tables are stiled the Tables of the Covenant So is Christ the mediator of the covenant Chap. 8. v. 6. § 23 24. In and by Christ we must look to receive the benefit of the covenant §. 31. Of the Mercy-seat Heb. 9. 5. And over it the Cherubims of glory shadowing the Mercy-seat THe sixth holy type in the most holy place was the Mercy-seat which is amplified by the Cherubims of glory that shadowed it This Mercy-seat is distinctly set down Exod. 25. 10. c. About it we may observe 1. The Title given unto it 2. The matter whereof it was made 3. The quantity or measure of it 4. The place where it was set 5. The use of it The Hebrew Title literally is derived from a Verbe that signifieth to cover Mystically it is used to expiate and to remit By Christ sin is as it were covered when it is expiated and remitted though it be in us yet it is as not seen in us Therefore the Psalmist thus joyneth these two together Blessed is â—…e whose transgression is forgiven whose sin is covered Psal. 38. 1. According to the different signification of the root the word is diversly translated Some in the literal sense translate this type a cover Others according to the mystical sense translate it a propitiatory or mercy seat The LXX do joyn both together thus a Covering-Mercy-seat or a propitiatory cover The Apostle translates it only in the mystical sense Mercy-seat or propitiatory Of the Greek word here used in this mystical sense See chap. 2. v. 17. § 180. This Mercy-seat was an especial type of Christ for he is expresly called a propitiation Rom. 3. 25. Iohn 2. 2 Thus Christ was set forth to embolden sinners to draw near unto God Though God in himself be terrible as he manifested himself to be at the delivery of the morall Law Exod. 9. 18. 20. 18. Heb. 12. 21. yet in Christ is he as one pacified sitting on a Mercy-seat On this ground we are encouraged to goe with boldnesse to the Throne of Grace Heb. 4. 14 16. 2. The matter of this Mercy-seat was pure gold Exod. 25. 17. This typified the excellency purity and eternity of Christ and that to make us the more enamored with him 3. The quantity or measure of this Mercy-seat was two cubits and a halfe in length and a cubit and a half in breadth This measure was just the same that the Ark was of Exod. 25. 10 17. It was a cover to the Ark and therefore every way fit
by Christ and an evidence thereof See Chap. 7. v. 25. § 104. Of setting down the exhortation in the plurall number and first person See Chap. 2. v. 1. § 4. This exhortation sheweth that the priviledge of approaching to God must be used by them for whom it is procured In the former verses it was shewed that this priviledge was procured See v. 19. § 53. Here he exhorteth to use it To stir us up the more carefully to use it we have 1. Christs invitation thus expressed Come unto me Matth. 11. 28. To refuse so gracious an invitation is a point of rebellion and folly 2. Gods propensity to reach out to them that come unto him the Scepter of his grace and favour Ahashuerus was not so gracious in this kinde to Esther Eâ—… 5. 2. as God is to believers It is noted of one of the Emperours of Rome that he never dismissed any that came to him for favour with a sorrowfull minde 3. There is a promise made to such to be accepted and satisfied Iohn 7. 37. 4. They may have assurance of sufficient grace Chap. 4. 16. 5. Their drawing neer to God is an evidence of Gods drawing them Ioh. 6. 44 45. 6. Salvation is restrained to those that come to God Chap. 7. 25. On these and other like grounds we may we must draw neere to God in all our needs on all warrantable occasions §. 63 Of drawing neere with the heart THere are sundry requisites here set down by the Apostle concerning the manner of our drawing neere The first is that it be with a true heart Of the heart and the divers acceptions thereof See Chap. 3. v. 8. § 79. Here it is put for the innermost part of man even for the whole soul yet the body is not excluded for we must glorifie God in our body as well as in our spirit 1 Cor. 7. 20. But it is that which must principally be done Without the heart there can be no drawing neare to God It is not sufficient to draw neare in body nor with lips and tongue unlesse it be with heart also Give me thine heart saith the Lord Prov. 23. 26. Whatsoever you do do it heartily or from the soul Col. 3. 23. This is Gods desire Deut. 5. 29. The heart is as a Queene that hath the command over all the other parts It is a a spring and as Gods secret close Hereof see more Chap. 3. v. 12. § 126. Hereby is discovered the folly of superstitious persons and of meere civill men Superstitious persons place all their piety in externall duties They seeme to draw neare to God but not with the heart Of these there are two sorts 1. Such as performe duties which God hath enjoyned but formally and with the outward man only as the Jews Isa. 1. 11 c. 2. Such as worship God by humane inventions Matth. 15. 9. Both these are abomination to the Lord who doth as little regard externall ordinances instituted by himself performed without the heart as he doth humane inventions Isai. 66. 3. The Pharisees against whom Christ denounced many woeâ—… failed in both these So do Papists in and by their latine service and formall Protestants who are like those that came and sat before the Prophet Ezek. 33. 31. Meere civill men are such as suppose all religion to consist in the externall duâ—…s of the second Table If they be just in their dealing true in their words bountifull in their works they think that they have done all that is required Yet the very Heathen have herein gone beyond many of them What reward can such look for of God Even Publicans may do the same Matth. 5. 45 46. §. 64. Of a true Heart TO the heart before mentioned the Apostle here addeth this epithite true and that to meete with the deceipt of Hypocrites who pretend that in heart they draw neare when in truth their heart is fast set upon Pride Covetousnesse and other corruptions Such are they who are stiled Hypocrites in heart Ioâ—… 36. 13. These are said to have a heart and a heart We translate it a double heart Psal. 12. â—… One is the pretence of a good heart The other is a plaine evill heart It is therefore said of those who did pretend no more then what he did intend that they were not of double heart David thereforefore setteth forth a true heart under this phrase the whole heart Such a heart must be presented to God as is evident by sundry other epithites tending to the same purpose and attributed to the heart as a pure heart Psal. 24. 4. A clean heart Psal. 73. 1. A sound heart Prov. 14. 30. A faithfull heart Neh. 9. 8. An honest good heart Luke 8. 15. Upright in heart Psal. 7. 10. A perfect heart Isai. 38. 3. Yea like epithites in the abstract are atributed to the heart as uprightnesse in heart 1 King 3. 6. Singlenesse of heart Acts 2. 46. God is a searcher of the heart Acts 1. 24. Ier. 179. Great reason therefore that we draw neare unto him with atrue heart See more hereof Chap. 3. v. 12. § 26. This manifesteth the folly of hypocrites whose intents are different according to their different disposition 1. Some aime at the praises of men Matth. 6. 2. These are vaine glorious Hypocrites 2. Others aime at profit Matth. 23. 14. These are covetous Hypocrites 3. Others at mischiefe Ier. 41. 6. These are malicious Hypocrites Their sin is the greater in these and other like respects 1. They prefer man to God for if they did beare such respect to God as they do â—…o man they would labour to approve themselves to God which cannot be without a true heart Psal. 51. 6. 2. They delude and deceive men They make them judge amisse Man cannot brook to be mocked if therefore they knew the hypocrisie they would detest the Hypocrite 3. They carry about them an accuser a witnesse and a Judge This is their conscienc which oft proves very terrible Thus are they adversares to God to men and to their owne souls When hypocrites and profane persons shall meet together in hell for hell is their portion Matth. 24. 51. profane persons will insult over them and say where is the fruit of your drawing neere to God Of keeping the Heart See Chap. 3. v. 12. § 126. §. 65. Of drawing neere in full assurance of faith A Second virtue prescribed for a right manner of drawing neere to God is Faith which is here amplified by an especiall property thereof Assurance Of Faith in generall of the severall kinds thereof of the means of working encreasing and strengthning it and of other points thereabouts See the whole Armâ—… of God Treat 2. Part. 6 on Eph. 6. 16. Of Faith § 11. c. This text sheweth that Faith is an especiall means to make us fit to appear before God He that commeth to God must believe Heb. 11. 6. Heere of see more in
in this life as it did in Iudas Matth 27. 3. or in the world to come Rev. 6. 15. §. 67. Of externall Sanctitie HE that hath his heart sprinkled from an evill conscience hath a great worke wrought upon him but yet not that which is sufficient for our bodies also must be washed with pure water The body is the externall part of a man for it is here distinguished from the heart and conscience which are internall parts In this respect it is distinguished from the spirit 1 Cor. 6. 20. and from the spirit and soul 1 Thes. 5. 23. By this it is manifest that outward sanctity must be added to inward purity Of the two inward purity is the most excellent glorious but not enough we must cleanse 〈◊〉 selves from all filthinesse of the flesh and spirit thus will holinesse be perfected 2 Cor. 7. 1. Hands must be cleansed as well as hearts purified Jam. 4. 8. He shall 〈◊〉 in Gods holy place who hath clean hands and a pure heart Psal. 24. 4. Both soul and body are Gods workmanship they are both redeemed by Christ and members of his mysticall body and they are both temples of the Holy Ghost As a true man consists of soul and body so the new man is renewed in both Pâ—…ence of sprinkling the heart from an evill conscience without washing the body with pure water which can be but a meere pretence savours rank of prophaness as a shew of washing the body without sprinkling the heart savours too much of hypocrisie Sundry aberrations are hereby discovered 1. Placing all religion in outward performances Of these there are two sorts 1. Cloaked hypocrites 2. Cold moralists 2. Conceiting their hearts to be sufficiently sprinkled when they neglect the outward washing Of these there are also two sorts 1. Licentious libertines 2. Timerous Nicodemites If there be any grace in any of these they take a course to kill it Sin to the spirit is as water to the fire We are therefore forbidden to quench the Spirit 1. Thes. 5. 19. Let them therefore who think they have their hearts sprinkled from an evill coâ—…science manifest the truth thereof by washing their bodies with pure water 〈◊〉 will the Father be glorified the vertue of Christs blood manifested the power of the Spirit discovered the word of grace justified brethren encouraged adversaries are won or confounded 1 Pet. 3. 1 16. §. 68 Of washing our bodies with pure water THe sanctity of the body is thus set out Our bodies washed with pure water In this phrase also the Apostle hath reference to legall rites for much water was used under the Law Of the divers washings then enjoyned See Chap. 9. v. 9. § 50. And v. 13. § 70. 71. Among others Priests were to be washed when they approached before the Lord Exod. 30. 20. In reference thereunto we are here exhorted to draw neere with 〈◊〉 bodies washed To shew that it was not such water as was there used intended by the Apostle he addeth this epithite pure that is such a water as being in it self most pure even more pure then any water of this world can be for that by standing puâ—…rifieth as this water never will doth also make other things pure It is fitly called pure in the property of it being most pure and in the efficacy of it having a vertue to make pure and to cleanse not only from the externall filth of the body but also from the spirituall filth thereof This is that cleane water which is promised Ezek. 36. 25. To speak plainely the sanctifying spirit of God is hereby meant Hereupon saith the Apostle that we are washed by the spirit of our God 1 Cor. 6. 11. And he makes these two phrases washing of regeneration and renewing of the Holy 〈◊〉 to intend one and the same thing Tit. 3. 5. Many interpreters apply this pure water to Baptisme as being Sacramentally â—…ken for that spirit of sanctification that is in Baptisme set out This for the substance of the matter crosseth not that which hath been said before For not unfitly may an allusion be here made to both those washings to the washing under the Law and to Baptisme under the Gospel both set out the same thing and shew that the spirit hath a cleansing vertue §. 69. Of holinesse in them who draw neer to God IN this phrase there is a description of that holinesse which makes men â—…it to draw neer to God and appeare in his presence For both kinds of holinesse are 〈◊〉 set down Holinessâ—… of justification in this phrase full assurance of faith â—…aving our hearts sprinkled c. And the Holinesse of sanctification in this phrase 〈◊〉 bodies washed with pure water Thus must they be holy who approach unto God Holinesse becommeth thy house O Lord saith the Psalmist Psal. 93. 5. By the house of God he meaneth such as come to his house Expresly is this enjoyned 1 Tiâ—… â—… 8. And conscionably practised Psal. 26. 6. 1. God himself is holy Isa. 6. 3. Therefore we must be holy 2. The place wheresoever he manifesteth his presence is holy as heaven where he is continually resident so on earth where he manifested his presence and that ordinarily as the Tabernacle Psal. 46. 4. and the Temple Hab. 2. 20. or extraordinarily as Exod. 3. 5. Iohn 5. 15. 3. His Ordinances in the use whereof we draw neer to God are holy Deâ—…t 4. 8. 4. The Mediator to present our persons and prayers to him is holy Heb. 7. 26. 5. The Nation which he chooseth for his people is an holy nation 1 Pet. 2. 9. 6 God will be sanctified by the holinesse of those that come before him or else be 〈◊〉 by executing vengeance on them Levit. 10. 3. Keeâ—… 〈◊〉 〈◊〉 〈◊〉 when thou goest to the house of God Eccles. 5. 1. â—…nd be carefull to present tâ—…y self holily before God For this end 1. Examine thy self Lam. 3. 40. 1 Cor. 11. 28. 2. Search after meanes whereby thou maist be made holy Hereof see more Chap. 3. v. 1. § 7 c. §. 70. Of the resolution and observations of Heb. 10. 22. THis verse giveth a direction for drawing neer to God Two points are to be observed herein 1. The inference of it upon the grounds noted in the former verses 2. The substance of it Herein observe 1. The manner of propounding the direction 2. The matter whereof it consisteth The manner is by propounding the direction in the first person and plurall number Let us The matter declareth 1. A priviledge which is to draw neer 2. Duties about using that priviledge The duties in generall concern holinesse in particular the kinds of hollnesse â—…hich are two 1. One concerneth our justification 2. The other our sanctification The former is set out three wayes 1. By the speciall object thereof the heart amplified by the property of it a true heart 2. By the instrument of it faith amplified
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.
enabled them to do things worthy of good report 2. God gave inward testimony to their souls of his approving them Acts 15. 8. 3. God caused their names and memorable acts to be registred in the everlasting Record the sacred Scriptures Men gave testimony of them both while they lived and after they were dead Such as lived in their time approved and commended them Thus was witness given to Cornelius by those that lived with him Acts 10. 22. and David had honourable testimony given to him by those that lived in succeeding ages The ground of this good report is here said to be faith By it they obtained a good report The Greek preposition IN in faith carryeth emphasâ—…s it implyeth that the ground of all that made them to have that good report which they had was in their faith I will not deny but that the preposition 〈◊〉 may here be put for By as our English doth translate it and so makes it answerable to the many evidences of faith which are set down without a preposition but implying by the case in which it is used as much as this preposition doth By faith Abel c. By faith Enoch c. so in the rest The preposition IN is in other Greek Authors also put for BY It is oft joyned with an instrument or means of effecting a thing So in Hebrew §. 7. Of the resolution of and Observations from Hebr. 11. 2. THE sum of the second verse is A Commendation of Gods antient People The parts are two 1. The persons commended Elders 2. The matter of their commendation Herein consider 1. A testimony given unto them They obtained a good report 2. The ground thereof By it namely by Faith Doctrines I. There were of old men of worth Such were the Elders here mentioned II. Worth of men had due testimony They obtained good report III. Faith especially makes men praise-worthy By it they had their good testimony IV. Faith is a Catholick doctrine The Elders from the beginning of the world had learn'd it and it is continued to these our daies §. 8. Of the meaning of Hebr. 11. 3. Through Faith we understand that the Worlds were framed by the Word of God so that things which are seen were not made of things which do appear THis verse gives another general proof of the vertue and vigour of Faith It is somewhat more general than the former The former was restrained to Elders This is so indefinitely set down as it is extended to all Believers in all ages The persons are not distinctly expressed but comprised under the first person plural of the verb thus We understand The verb translated Understand is derived from a noun that signifieth the mind Tit. 1. 15. It importeth therefore an action of the mind But in that it is here inferred upon Faith it appears that such an act is here meant as is not wrought by the strength of natural reason but by that credence which is given to the Word of God and from a perswasion of the heart concerning the truth thereof The word Faith is here indefinitely used in the dative case without any preposition at all as in the other verses following For there is a rhetorical figure whereby all the distinct commendations of faith in the several instances thereof are set down in the beginning of every clause which setteth down a new instance The word translated Worlds is the same that was used Chap. 1. v. 3. § 18. and taken in the same sense namely for all manner of Creatures Of the worlds it is here said that they were framed Of the derivation and composition of this word see Chap. 13. v. 21. § 172. It implyeth a full and perfect finishing of a thing so as there remaineth no want no defect no imperfection therein Thus much doth the Hebrew word intend in this phrase Thus the Heaven and the Earth were finished Gen. 2. 1. The means of framing the worlds is here said to be the Word of God Some by the Word of God here understand the Son of God who is called the Word Ioh. 1. 1. of whom it is also said that All things were made by him Joh. 1. 2. But there are two different terms in that and in this place used by the Penmen of the one and the other whereby they are distinguished in the Greek though not in our English So as there the Author or Efficient may be set forth here the Means of making the world The term here used was used before and applyed to the providence of God called the Word of his power See Chap. 1. v. 3. § 25. By Gods Word is here meant the manifestation of Gods Will. It is Metaphorically spoken of God and that after the manner of men who ordinarily manifest their mind and will by their word This point that the world was made by Gods word gives proof of Faith and of the vigour thereof For it may be evinced by reason that the world was made Many Philosophers have demonstrated as much by arguments fetcht from reason But that it should be made meerly by the Word of God is a point of faith This is believed because in sacred Scripture it is so revealed From that evidence of faith the Apostle inferreth this consequence So that things which are seen c. Here must be supplyed to make up the sense full and clear the principal verb in the former part of the verse as if it were thus set down So that we understand that things which are seen c. For things were not made because we believe them but because we believe that they were made by Gods word we understand that things which are seâ—… were not made of things which do appear Things seen comprize all visible things whether they be actually seen or no. This is the same word that was used § 4. It is not to be taken exclusively as if it did exclude things invisible For all things visible and invisible were created Col. 1. 16. and that of nothing But because the greatest question is about things visible and such as are seen and because there is the most direct opposition betwixt things which are seen and things which do not appear he fitly useth this phrase things which are seen Thus doth Moses exemplifie the creation of the world in and by things that are seen and these are the things which by Philosophers are accounted to be created The negative in this phrase were not made is to be referred to this verb appear as if it had been thus placed were made of things which do not appear Though they were made yet they were not made of any thing that did or could appear There was no pre-existent matter whereof they were made so as this phrase directly implyeth that the worlds were made of nothing Because the Philosopher could not by natural reason discern how any thing
though we want Phil. 4. 11. 4. If we abound we must be the more thankfull 1 Chron. 29. 15. 5. We must not be busy-bodies in other mens matters 1 Pet. 4. 15. 6. Our speech attire and conversation must shew that we are of another Country Phil. 3. 20. 7. We must abstain from fleshly lusts 1 Pet. 2. 11. 8. We must love Strangers Deut. 10. 19. 9. We must do good while we are here Gal. 6. 10. we shall hereby gain love 10. We must be willing to dye 2 Cor. 5. 1 2. The addition of this other metaphor Pilgrims to Strangers giveth proof that Saints are as well Pilgrims as Strangers Hereupon Iacob stileth the course of his life a Pilgrimage Gen. 47. 9. Here they have no resting place Hebr. 13. 14. Besides sundry of the directions before given concerning Strangers these may be added concerning this metaphor of Pilgrims 1. That we still press on towards our Country Phil. 3. 14. 2. That we cast off every weighty thing Hebr. 12. 1. 3. That we be inquisitive after the way as Iehosophat was 1 King 22. â—… Isa. 30. 21. 4. That our eâ—…e be upon Heaven as they who desired an heavenly Country v. 16. Howsoever these two metaphors Strangers Pilgrims may seem a great discouragement yet the word affordeth many comforts to uphold our spirits in these conditions As 1. We have a City to come Hebr. 13. 14. 2. Here we are Free-men and Citizens in reference to that City Eph. 2. 19. 3. We have an excellent Guide Jesus Christ Hebr. 12. 2. 4. We have a goodly company Hebr. 12. 1. 5. We have a sufficient light which is Gods Word Psal. 119. 10â—… 6. We have excellent Attendants Gods Angels Psal. 34. 7. 91. 11. 7. We have sufficient provision 8. God taketh especial care of Strangers and Pilgrims Deut. 10. 18. 9. This condition is not long The daies of our pilgrimage are but few Ger. 49. 7 10. There is a rest to come Heb. 4. 9. Rev. 14. 13. §. 69. Saints meaness onely on Earth BY way of limitation the Apostle addeth this last clause on the earth Psal. 119. 19. To that end other like clauses in other places are added as where Abraham acknowledgeth himself a Stranger he addeth this clause with you Gen. 23. 4. and where Iacob mentioneth the daies of the years of his pilgriâ—…ge he thus expoundeth that phrase the daies of the years of my life Gen. 47. 9. 1. This world is the time and place of probation After it is the time and place of remuneration 2. God affords this limitation to shew that this condition of Strangers and Pilgrims is not the main end whereunto we are ordained Let this limitation teach us not to overween this world which is the time of our being on earth but rather to be content and patient while we are on earth and to be willing to depart from it §. 70. Of professing ones condition Heb. 11. 14. For they that say such things declare plainly that they seek a Country THis causal FOR giveth evidence that this verse is a reason of that which went before The most proper reference that it can have is to the last clause of the former verse For this phrase They that say such things is a general expression of the confession of the Patriarchs that they were Strangers 〈◊〉 Pilgrims on earth The Argument may be thus framed They who profess that they are Strangers and Pilgrims on earth declare plainly that they seek a Country But the Patriarchs say such things Therefore they declare plainly that they seek a Country This particle saying or they that say intendeth both the truth of the thing and also the truth of their heart As they are indeed Strangers and Pilgrims so in their minds they know it and in the sincerity of their heart they acknowledge it This phrase declare plainly is the interpretation of one Greek word Of the notation of that word see Chap. 9. v. 24. § 124. It signifieth so conspicuously and clearly to set out a thing as others may plainly discern it so as no doubt can be made of it Our English therefore to manifest the Emphasis thereof have added this word plainly declare plainly This word is used of those that came out of the Graves after Christs resurrection Matth. 27. 53. It is there translated appeared Here then it is manifested that a true profession is an evident declaration of ones mind I say true because so much is here intended and because if a profession be not true but dissembled men are deceived thereby and that is declared which is not so The Sechemites were deceived with the feigned profession of the Sons of Iacob Gen. 34. 13. c. and Abner and Amasa with the seigned profession of Ioab 2 Sam. 3. 27. 20. 9 10. Now that is a true profession which ariseth from the judgement well enlightned and from the heart rightly affected Thus With the heart man believeth unto Righteousness and with the mouth confession is made unto Salvation Rom. 10. 10. Thus saith the Psalmist as he was a type of Christ Thy Law is within my heart I have preached righteousness Psal. 48. 9. Thus in all ages have Saints by an open profession made declaration of their mind as Iosh. 24. 15. Ruth 1. 16. and the People of God after their return from Captivity Ezra 5. 11. and the Apostles in all their Epistles Rom. 1. 1. The heart is as a treasure if it be a good heart and a true heart the mouth will utter good and true things Matth. 12. 35. Hereupon the Wise-man saith that the heart of the wise teacheth his lips Prov. 16. 23. Contrary to this is the profession of many whose heart thinketh one thing and their tongue utters another For 1. Many are forward to promise what they intend not as Saul promised his elder Daughter to David 1 Sam. 18. 17. and the Jews who promised liberty to their servants Ier. 34. 16. 2. Flatterers who give to men more than their due as they who said to Herod It is the voyce of a God and the Herodians who professed that Christ taught the way of God in truth Mat. 22. 16. which they did to entangle him 3. Complementers who to get repute to themselves complain of others injustice and profess that integrity in themselves which is not as Absolom 2 Sam. 15. 3 4. 4. Hypocrites who draw near God with their mouth but remove their heart far from him Isa. 29. 13. All these and other like them pervert the end of speech which is plainly to declare the intent of the heart One man knoweth not the things of another 1 Cor. 2. 11. namely such things as he inwardly conceiveth By a mans own profession of them they are made known to others Though there be other means of making known a mans minds as writing and signs of sundry â—…orts yet the most usual and ready means is speech
13. 10. 24. 1 Thes. 4. 12. 5. 11. Brotherly-love is needfull in this respect also 5. Gods patern is in this kinde more excellently set forth For in relation to Saints he is said to love them and hate others Mal. 1. 2. Saints are a peculiar treasure to him above all people Exod. 19. 5. Deut. 10. 15. This example of God is much pressed upon this point of brotherly-love 1 Iohn 4. 9 10 11. And for brotherly-love Christs example in giving himself for his Church is also pressed Ephes. 5. 25. Iohn 13. 34. 6. The Commandment for brotherly-love is as expresse as for love Iohn 15. 12. Yea it is called a new Commandment John 13. 34. Indeed the Apostle where he 〈◊〉 it a new Commandment saith withall that it is an old Commandment 1 Joh. 2. 1. In the substance of it it is the old Commandment but in many circumstances 〈◊〉 one §. 6. Of the respects wherein love is styled a new Commandment LOve is styled a new Commandment in that 1. It is renewed in the Gospel by Christ and his Apostles and in that respect called the Law of Christ Gal. 6. 2. Now an Act renewed is counted a new Act or Statute 2. It is as a new thing frequently and fervently pressed in the New Testament by Christ and his Apostles even more then by Moses and the Prophets in the Old Testament 3. It is cleared by Christ from many false glosses which the ancient teachers of the Jews called Elders had brought upon it as this Thou shalt love thy Neighbour 〈◊〉 thine enemy Mat. 5. 43 44. As silver-plate cleared is counted new so this Commandment 4. It is freed by the Gospel from many burdensome Rites with which the Law â—…ogged it and thus it is accounted a new Commandment It is said That the Eâ—…gles youth is renewed Psal. 103. 5. which is thus The beak of an Eagle in time grows so thick and hard as she is not able to eat her meat she thereupon with â—…iolence strikes her beak against a Rock and breaks it all to pieces That which remains under the shell is counted a new beak It is also said of a Snake that her 〈◊〉 grows so hard and rough that she cannot well wind her self and nimbly slide up and down She useth thereupon to thrust her self thorow some narrow cleft â—…hereby that old skin is stripped off and thus is she a new Snake Thus the law of 〈◊〉 is new 5. This is a new Commandment in regard of the manner of delivering it For it is by the Gospel delivered with such life and power as it makes men to yield to it Gods Spirit accompanying the Ministry of the Gospel which is thereupon called The ministration of the Spirit 2 Cor. 3. 8 And God is said by the Gospel to put his Laws into our mindes and to write them in our hearts Heb. 8. 10. Concerning this particular the Apostle saith That we are taught of God to love one another 1 Thess. 4. 9. that is God by his Gospel effectually perswades us to love one another 6. The Commandment of brotherly-love is ever fresh like a new thing as the shoes and apparel of the Israelites in the wildernesse waxed not old Deu. 8. 4. 29. 5. In this respect the Prophet styleth the Covenant of Grace under the Gospel a new Covenant Jer. 31. 31. It is so styled in opposition to the former which waxed old Heb. 8. 13 7. The object of brotherly-love under the Gospel is new in regard of the extent of it For of old they of Israel only were counted Brethren In this respect it is said Deut. 23. 10. unto a stranger thou mayest lend upon usury but not unto thy brother by whom he means an Israelite But now under the Gospel They who were then afarre off are made nigh and both Iew and Gentile are made one Ephâ—…s 3. 13 14. For there is neither Iew nor Greek all are one in Christ Iesus Gal. 3. 28. 8. Under the Gospel there is manifested a farther extent of brotherly-love which may be accounted as a new rule The Law saith Thou shalt love thy neighbour as thy self Levit. 19. 18. But under the Gospel it is said We ought to lay down our lives for the brethren 1 John 3. 16. Thereupon the Apostle saith I will very gladly spend and be spent for you 2 Cor. 12. 15. And again If I be offered upon the Sacrifice and service of your faith I joy and rejoyce with you all Phil. 2. 17. 9. There is under the Gospel a new patern of brotherly-love set before us namely of Gods sending his Sonne to be a propitiation for our sins Beloved if God so loved us we ought also to love one another 1 John 4. 10 11. We have also a new patern of Christ giving himself for his Church Ephes. 5. 25. Now we ought to love one another as Christ hath loved us Joh. 15. 12. 10. It is called a new Commandment by an excellency as a new Song Psal. 149. 1. that is a most excellent Song And again The Lord hath created a new thing Jer. 31. 22. that is a wonderfull thing Thus also that which is called a better Covenant is said to be a new Covenant Heb. 8. 6 8. §. 7. Of Rules for attaining to and abounding in Brotherly-love concerning Opinion THe Rules for attaining to and abounding in brotherly-love may be reduced into three heads 1. Opinion 2. Meditation 3. Practice For Opinion 1. We must be well instructed in the truth of that Religion which we and others who are accounted brethren do professe Frequent reading of Gods Word diligent attending to the preaching thereof serious meditating thereon and mutual conference thereabout are special means of instructing us in the true Religion Knowledge hereof and faith herein will knit our hearts to the profession of the same and hold us close to them Religion hath its notation a religando from knitting close and binding fast together Nothing is of more force to that end then Religion especially the true Religion Idolatrous heretical and false religions knit the hearts of the Professors thereof together yet they want that spirit of life which accompanieth the true Religion True Religion therefore must needs be of more force to knit men together 2. We must have a good opinion and be well perswaded of the truth and soundness of our brothers profession Other wise an external profession will be so far from uniting our hearts as it will rather alienate them the more one from another Hypocrites and dissemblers are detesâ—…ed of all None will dare to trust them none will care to be intimate with them Now that we may have and retain a good opinion of professours we must judge of them according to the rule of charity for we cannot judge of them according to the rule of certainty That is his prerogative who searcheth the heart and trieth
styled burnt-offerings Levit. 1. 3. c. were burnt to typifie the tormenting death of Christ For what is more tormenting then burning The Paschal Lamb was rosted to typifie as much Exod. 12. 9. Of the outward and inward torments which Christ endured at his death See Ch. 2. v. 9. § 76. By this instance we may observe that not only the Sacrifices themselves but also the manner of offering them up the places where they were offered and burnt and other like circumstances were typical So in other types both the substance and circumstances prefigured their truths The Paschal Lamb typified Christs Sacrifice 1 Cor. 5. 7. and the prohibition of breaking a bone Exod. 12. 46. foreshewed that not a bone of Christ should be broken Iob. 19. 36. Of Rules to finde out the truth of types See Ch. 4. v. 8. § 50. §. 128. Of Christs fulfilling Types Verse 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the Gate FRom the former legal Rite of burning the beasts bodies without the Camp the Apostle maketh this inference Wherefore Iesus also c. This particle of inference Wherefore implieth a reason why Christ suffered as he did namely because so much was under the Law prefigured concerning him So as Christ purposely did and endured what was before signified of him and that by types promises prophecies or any other way Hereupon it is that the Evangelists do oft use this phrase That it might be fulfilled of the things which were done by and about Christ. Israels coming out of Egypt was a type that Christ should come out from thence and the Nazarens were types of Christ. Therefore Christ was brought out of Egypt and dwelt in Nazareth that those types might be fulfilled Mat. 2. 15 23. Christ was born of a Virgin that the promise thereof might be fulfilled Mat. 1. 22. Christ commanded them whom he cured that they should not make him known that a Prophecy tending to that purpose might be fulfilled Mat. 12. 16 17. This was to shew that 1. Christ was the truth and substance of types promises and prophecies 2. Christ was of old prefigured to the Jews though obscurely 3. Jesus in whom we believe is the true Messiah whom the ancient Jews expected 4. God is true and faithfull in the accomplishment of what he makes known before-hand This gives good ground of searching into the legal types to finde out the truth comprized under them Hereof see Ch. 8. v. 5. § 13. The like may be applied to promises and prophecies of Christ. This 〈◊〉 plain clear accomplishment of the types promises and prophecies under the Law concerning the Messiah in Iesus doth much aggravate the blindnesse of minde and hardnesse of heart that hath possessed the Jews that have lived since these accomplishments §. 129. Of the meaning of Heb. 13. 12. THe truth of the legal types is here styled Iesus for all of them did in something or other prefigure Christ. So many were the Offices which Christ undertook so many were the things that he did so many were his sufferings in soul and body so many are the benefits that we reap by Christ as it is not possible for one type to set them all out Therefore there were very many some to set forth one thing others to set forth other things See Ch. 7. v. 3. § 22. Of this title Iesus See Ch. 2 v 9. § 73. Ch. 3. v. 1. § 29. The particle translated Also is the ordinary copulative Conjunction AND. In this place it carrieth emphasis and implieth that not only the type but the truth also was carried without even Jesus himself Though he were Iesus the Saviour of man yet was he so basely dealt withall as to be carried out of the City The end of Christs suffering and that according to the Type is thus expressed That he might sanctifie the people with his own bloud Of this word Sanctifie See Ch. 2. v. 11. § 101. Christ is said to sanctifie both by purging them from their sins Ch. 1. v. 3. § 27. and also by conferring grace upon them Iohn 1. 16. Both these joyned together under this phrase Purge your conscience from dead works to serve the living God Chap. 9. v. 14. For there is a merit and a vertue that issueth from the death of Christ. By the merit sins are purged by the vertue grace is conferred So as both Justification and Sanctification are here comprized under this word sanctifie They who partake of this benefit are styled The people Of the notation of the Greek word See Chap. 4. v. 9. § 57. Of the reasons of using this title See Ch. 2. v. 17. § 181. The means whereby the foresaid blessing was obtained is said to be bloud namely bloud shed which implieth death for life is in the bloud Gen. 6. 9. So as Christ died to sanctifie us See Ch. 9. v. 12. The bloud wherewith he sanctified us is said to be his own even that which came out of his own body This is here expresly set down to put a difference between the type and the truth and that in two respects 1. In that the Priests used other bloud then their own 2. In that that other bloud was the bloud of beasts But Christs bloud was his own and that was the bloud of God Act. 20. 28. Of this difference See Ch. 9. v. 12 13 14. Thus is this phrase his own bloud answerable to this himself whereof see Ch. 1. v. 3. § 20. This word suffered being spoken of Christs death sheweth that it was a suffering death See Ch. 2. v. 9. § 76. The place where Christ suffered is said to be without the gate A Gate is taken for that which affords a passage for ingress into and egress out of a place which is compassed about with wals or other fences It is taken 1. Properly for a material Gate Luke 7. 12. 2. Metaphorically Thus a Gate is applied to Heaven and hell Matthew 7. 13 14. 3. Metonymically for such as passe thorow a Gate Mat. 16. 18. 4. Synecdochically For that whole place whereof it is a Gate So here for the City Ierusalem For Christ suffered without that City The visible occasion of Christs suffering without the City was the Jews malice against him who accused him of high-Treason against Caesar and would give Pilat the Judge no rest till he had adjudged him to be crucified By this means it was that Christ suffered without the Gate For all notorious malefactors as they judged Christ to be were put to death without the City instance the two thieves that were crucified with Christ Mat. 27. 38. The Jews themselves did use to put to death notorious malefactors without their Tents before they dwelt in walled Cities and without their Cities when they dwelt in them God himself commanded that a blasphemer should be stoned without the Camp Levit. 24. 14. Acâ—…an was put
〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prlests frequent offering a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How legal sacrifices were the same No sacrifice but Gods appointing c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why many sacrifices e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs sacriâ—…ce 〈◊〉 sin See Chap. 1. v. 3. §. 28. Excellency of Christs Priesthood above Aarons g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desum c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why Christ waited on his Fathers will a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enemies should make us watch c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ perfecteth those whom God sets apart Holinesse an evidence of being perfect a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Proof added to proof c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacred Scripture is for all in all ages a Ananâ—…opodoton The scope of the testimony a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dico 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praedicâ—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 13. v. 1. §. 3. A milde insinuation b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Practice the end of knowledge Apply doctrines Believers have cause to heaven a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 4. v. 16 §. 93. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Via 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Introitus d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven the Holiest Heaven opened by the blood of Jesus e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Four priviledges of Christians a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a way is The kinds thereof Psal. 145. 17. There is a way to heaven Duties about a way What to consecrate a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The way to heaven consecrated for us How Christ consecrateth d Via regid e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occido c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why a new way a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why the living way c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No other â—…Woordâ—… to be saved in Apelles his heresie Euseb. Hist. l. 5. c. 13. Men not saved in every religion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Velum Legal types very glorious Obscure points to be explained b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Types had their truths c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vaile fitly typified Christs flesh a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why we must draw neer Vespasianus nnnquam a se tristem dimisit a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Drew neer in heart b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of trying truth of heart see the whole Armour of God Treat 2. Part. 3. Of truth on Eph. 6. 14. § 6. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How saith excludes self-boasting c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the composition of this word See Chap. 6. v. 11. §. 80. Grounds of assurance Difference betwixt saith and presumption Degrees of assurance a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aspersiâ—…ne purgatis cordibus â—… mala conscientia Beza c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The evill of conscience the greatest a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Outward sanctity with inward purity a To legall washings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Washing here alleades b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—… To promises 3. To Baptisme Why they who appeaâ—…e before God must be holy * Gr. hope a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods providence in affording hope b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 3. v 6. §. 68. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Non vacillans Why profession to be made a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap 4. v 1. §. 6. And Chap. 6 v. 12. §. 87. See Chap. 11 v. 11. §. 56. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acutus f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acetum g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 acuo h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exacerbari We have need of quickning a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good works a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ducgo d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 congreo e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Means of preventing Apostacy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mos consuetudo Many Apostates should make us the more jealous All not to be blamed for some b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custom no good rule d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Happinesse of our times a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How fitted for the last day a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cedo Arist. Ethic. l. 1 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 5. â—… See Chap. 3. v. 10. §. 107 108. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To give oneâ—…