appeareth that it is a great priviledge to have a right to Gods 〈◊〉 Among other priviledges belonging to the Jewes this is one that the promises â—…tain to them Rom. 9. 4. On the contrary side it is noted as a matter of inâ—…amy 〈◊〉 be aliens from the covenants of promise Eph. 2. 12. Gods promise is the ground of all our happinesse There is no other right whereby we may claim any thing Man by his fall utterly deprived himself of all 〈◊〉 happinesse wherein God made him It is Gods free promise that gives him 〈◊〉 hope of other happinesse Gen. 3. 15. But they who have a right to Gods â—…ses have a right to all things that may make to their happinesse For what good thing is there whereof God hath not made promise Beleevers have much cause to rest hereupon and to rejoyce herein Let 〈◊〉 brag of their outward priviledges The promises made in Christ whereof 〈◊〉 infidelity they have deprived themselves far exceed and excell all their 〈◊〉 Let worldings brag of their outward preferments dignities wealth and 〈◊〉 like things If they have not a right to the promises they have a right to 〈◊〉 This should stir us up in generall to walk worthy of the Lord who hath 〈◊〉 these promises Col. 1. 10. 1 Thes. 2. 12. and of the Gospell wherein and 〈◊〉 they are tendered unto us Phil. 1. 27. In particular we ought hereupon To believe the promises made unto us â—…wise we deprive our selves of the benefit of the promises Chap. 4. v. 1 6. 2. It will be our wisdome to observe the conditions annexed to those promises 3. It is just and equall that we moderate our care about the things of this world and not seek great things for our selves here Ier. 45. 5. 4. It becomes us to rest content in the state where God sets us Having such promises as God hath made unto us we have enough 5. These promises should make us with patience expect the time appointed for the accomplishment of them §. 45. Of the need that the best have of means to strengthen their Faith THis phrase him that had the promises being inferred upon Melchisedecs blessing giveth instance that the best faith needeth strengthning Melchisedecs blessing was by way of ratification and confirmation of those promises which Abraham had Now consider what a man Abraham was and how great his faith was yet this meanes of blessing was used to ratifie the same For this end God added promise to promise and his oath also See Chap. 6. v. 13. § 97. The ground hereof resteth not in our selves For 1. As we know but in part 1 Cor. 13. 9. So we beleeve but in part the 〈◊〉 have cause to say Lord I beleeve help thou my unbelief Mark 9. 24. 2. The flesh is in the best which is weak when the spirit is ready Matth. 26. 41. 3. The best are subject to many temptations The better men are the more will Satan seek to fist them Luke 22. 31. How diligent should men hereupon be in observing what meanes God hath â—…ctified for strengthning their faith and how conscionable in using the same Above all let men take heed of too much confidence in themselves God is thereby provoked to give men over to themselves which if he do Satan will soon take an advantage against them Take instance hereof in Peters example Matth. 26. 69. c. §. 46. Of undeniable Principles Vers. 7. THe generall proposition noted § 43. is here in the seventh verse expresly set down namely that he who blesseth is greater then he 〈◊〉 he blesseth So true and sure is this proposition as the Apostle premiseth this phrase of asseveration without all contradiction The Greek noun translated contradiction is the same that was used Chap. 6. 〈◊〉 16. § 121. and translated strife The notation of the word was there declared This generall particle all addeth emphasis and implieth that none that is of understanding can or will deny the truth of the foresaid assertion This manner of asseveration as it setteth forth the certainty of the thing it self so a duty on our part which is to yeeld to the truth thereof and not oppose against it From this particular instance may well be inferred this generall observation There are principles so infallibly true as they admit no doubt or despute thereabout The Apostle about another and greater principle useth a like asseveration without controversie 1 Tim. 3. 16. To like purpose this phrase is used This iâ—… a faithâ—…ull saying and worthy all accâ—…ptation 1 Tim. 1. 15. and 4. 9. 1. Some principles are expresly set down in the word of truth these are to be received without all contradiction He that commeth unto God must believe that he is c. Hâ—…b 11. 6. A must A necessity of believing it is laid upon us Such are all fundamentall principles 2. There are principles so agreeable to the light of nature to reason it self and common sense as they admit no contradiction such are these a true body is circumscribed within a place and it hath the essentiall properties of a body A Priest is greater then the sacrifice works of merit must be answerable to the reward meâ—…ited They on whom we call must be able to hear us and help us 1. The 〈◊〉 of Papists is hereby discovered in that they maintaine many hereâ—… contradictory to expresse evidence of Scripture and to principles of nature as those before named and sâ—…ndry others Therein they contradict those things which are without all contradiction 2. It will be our wisdome carefully to observe such principles and quietly to rest in them neither stirring up needlesse controversies about them nor suffering our selves to be drawn from them The Philosopher thought not him worthy to be disputed with all that denyed principles If a man deny the fire to be hot the best demonstration to prove it is to put his finger or hand into the fire §. 47. Of blessing as an act of preheminency THat principle which is here brought in to be without all contradiction is thus expessed The lesse â—…s blessed of the better or greater Of the Greek word translated â—…etter See Chap. 1. v. 4. § 39. This comparative the lesse though it be of the neuter gender yet it hath reference to Abraham who is said to be blessed of Melchisedec v. 1. The neuter gender is used because it is a generall proposition and may be extended to all sorts of things as well as persons The other comparative greater hath reference to Melchisedec who blessed Abraham v. 1. Of 〈◊〉 in generall See Chap. 6. That we may the better discern how the foresaid proposition is without all contradiction we must take notice of the kind of blessing that is here meant For men may blesse God who is infinitely greater then all men Iudg. 5. 9. Iames 3. 9. And among men the lesse in many cases blesse the greater As Solomon a King blessed his people
for men to swear This is here taken for granted See § 116. IV. God only is to be sworn by God is comprised under this word the greater Sâ—…e § 120. V. An oath confirms a truth It is here said to be for confirmation See § 1â—…1 VI. An oath is to determine controversies This phrase an end of all strife inâ—…endeth as much See § 121. VII Men ought to rest in an oath For to them it is an end of strife See § 121. VIII An oath is of use in all manner of differences It is an end of ALL strife See § 121. §. 130. Of Gods willingnesse to do what he doth Heb. 6. 17. Wherein God willing more abundantly to shew unto the â—…eires of promise the immutability of his counsell confirmed it by an Oath THe application of the former comparison taken from mens swearing is in this and the next verse set down and therein the reasons of Gods swearing are exâ—…sly declared This relative wherein in Grammaticall construction may have reference to the last word of the former verse which in Greek is an Oath But I rather referre it to the whole sentence going before or to the point in hand as if he had said In which matter or in which case In which case of confirming a matter by oath God willing more abundantly c. This then sheweth that God conformed himself to mans usuall practise for mans good The word translated willing implieth an inclination and readinesse of ones disposition unto a thing so as he needs no other motive thereunto it is that which â—…e desireth to do Covetous men are thus described they that will be rich or they that are willing to be rich 1 Tim. 6. 9. for it is the same word that is here used A covetous man needeth no other motive then his own inward disposition to seek after riches It is said of Pilat that he was willing to content the people Mark 15. 15. It was his desire so to do Thus God was of himself ready and forward to do that which is here spoken of and that of his own meer free grace yea he was desirous to do it He was no way forced thereunto This then setteth down two points 1. The cause of Gods binding himself his meer will and good pleasure This is the ground of all the good he doth to man Matth. 11. 26. see more hereof chap. 2. v. 4 § 37. 2. The manner of Gods binding himself God did it readily cheerfully This shewed that he was willing thereunto He had in his eternall counsell decreed to do what he did and yet would by Oath bind himself thereunto and this he was willing to do He doth willingly what he hath bound himself to do This is a point worthy of all admiration that God should of his own will willingly bind himself for our sake to accomplish his own determined counsell Should not we now rest with confidence on this good will and pleasure of God This ground and manner of Gods doing what he doth namely willingly should be a pattern unto us to do what we are bound unto willingly and cheerfully The Apostle speaking of his duty in preaching the Gospell thus saith Necessity is layed upon me yea woe is unto me if I preach not the Gospell But if I do this thing willingly I have a reward 1 Cor. 9. 16 17. God loveth such 2 Cor. 9. 7. and accepteth what they are able to do 2 Cor. 8. 12. This David pleaded before God 1 Chro. â—…9 17. Psal. 119. 108. §. 131. Of Gods â—…uper abounding in meanes to make men believe GOds willingnesse to do good to man is exceedingly amplified in this word of the comparative degree more abundantly Of a like word see chap. 2. v. â—… § 5. Here it implieth more then was necessary and it is fitly inserted to meet with a secret objection that might be made against Gods binding himself by Oath For it might be said God is the Lord God of truth even truth it self There 〈◊〉 no fear no possibility of his sailing in any of his words or promises Why then should he bind himself by oath For satisfaction hereof the Apostle seemeth to grant that what God did in this case was ex abundanti more then needed namely in regard of himself his own excellency and his own faithfulnesse but yet he did that which was needfull in regard of man by reason of his weaknesse and dulnesse his backwardnesse to believe and pronesse to doubt in which respect Gods word promise covenant and Oath are all little enough That Gods binding of himself was for mans sake is made evident in the next verse Hereby we see Gods tender respect to mans weaknesse It makes him do more then otherwise needed it makes him respect our infirmity more then his own excellency His promises and threatnings prove as much The former are to allure us to duty the latter to keep us from sin Such is the supreme soveraignty of God 〈◊〉 it is enough for him to declare his mind to his creatures to command what he would have to forbid what he dislikes To use any meanes for the one or 〈◊〉 is ex abundanti of his super-abundant grace and goodnesse What is it then to 〈◊〉 his oath to promises and threatnings The like may be said of Gods adding stalâ—… to his covenants such are the Sacraments Rom. 4. 11. What other reason can be rendred hereof then the abundance of his grace 〈◊〉 mercy 1. This ministreth much matter of humiliation to us who do in a manner provoke God to draw the line of his goodnesse to the uttermost extent thereof and to make him exceed and abound to make him do more then needs if we were not so dull and slow in believing as we are 2. This should move us to super-abound in our high esteem of God and in all thankfulnesse and obedience to him In speciall it should move us with all stedfastnesse to believe that which God doth so abundantly confirm unto us Let us not make Gods surpassing and super-abounding grace to be in vain Let us not provoke him to say What could have been done more that I have not done Isa. 5. 4. 3. By this pattern of God we are taught to condiscend to others infirmity and that in doing more then needs One immutable thing is sufficient to settle a mans mind yet God used two immutable things Though we be conscious to our own integrity and truth which we utter yet if others question it and require further confirmation let us not stand too much upon our own credit but yeeld to their infirmity and if required adde an oath provided it be made in truth in righteousnesse and in judgement Ier. 4. 2. It cannot be thought but that every word of God should be most true It is impossible that he should lie yet heuseth two immutable things But it may be thought that man may lie that is not impossible Rom. 3. 4 If
their life yet neither their bodies nor their cloathes were consumed Let. 10. 5. A like instance of Mercy remembred in judgement was given in that Prophet who was slain but not devoured by a Lyon 1 King 13. 24. To the fourth This phrase his iniquity is upon him implyeth that he himself was the cause of the judgement he justly deserved it It implyeth the same thing thâ—… this phrase doth he shall bear his iniquity which is spoken of him that onely makes himself accessary to anothers sin by not making it known Lev. 5. 1. To the fift The Apostles resemblance is of unequals his argument is drawn from the lesse so as that place rather maketh against them then for them It is as if he had said If a sin lesse then the sin against the Holy Ghost escaped not 〈◊〉 how much sorer punishment c. This by the way I have noted to keep some weak ones from despaire who from the forenamed Text Numb 15. 30 have inferred that every presumptuous sin is unpardonable But to return to the main point the Apostle useth such a word as compriseth under it all manner of sins and that both in the nature of the word because every sin proceedeth from errour in judgement and also by just consequence for 〈◊〉 sins which may seem to have some extenuation by reason of errour of judgement must be expiated by blood much more more haynous sins Heb. 10. 28 29. Thus it appeareth that all sins must be expiated by blood even the least of them as a sin thorow ignorance Lev. 4. 2. c. Numb 15. 27. On this ground it is said that Christ was delivered to death for our slips Rom. 4. 25. The least slip is against the law which is so strict as it denounceth a curse against every transgression Gal. 3. 10. 1. This discovereth the vain distinction betwixt mortall and veniall sins Hereof see Chap. 5. v. 2. § 10. 2. This manifesteth their deceit who think to excuse themselves because they sinned on ignorance and errour See Chap. 5. v. 2. § 10. 3. A like conceit or rather deceit is theirs who count it a point of puritanisâ—… to make conscience of every small sin Christ saith that every idle word that 〈◊〉 shall speak they shall give an account thereof in the day of judgement Matth. 12. 36. 4. We may hence learn throughly to examine our selves that if it be possible we may finde out our errors and acknowledge them and crave pardon for them and apply the blood of Christ to them Who can understand his errours Psal. 19. 12. 5. This should make us very watchful against all manner of sins even errors 6. Ministers on this ground ought so to instruct their people as they may be kept from errors 7. It concerns people to use all means for attaining such knowledge as may keep them from errors §. 29. Of the Resolution of and Observations from Heb. 9. 7. THiâ—… verse setâ—…eth down special sanctions of an High Priest Hereof are two 〈◊〉 1. The place where he performed his functions 2. The particular duties that he performed 1. The place is propounded in this word the second 2. It is amplified two wayes 1. By a restraint in these two words alone once 2. By the extent every year The duties that he performed were two 1. That he carried in blood He went not without blood 2. That he offered This is illustrated 1. By the persons for whom he offered These are of two sorts 1. For himself 2. For the people 2. By the sins for which he offered errors Doctrines I. The Law had an High-Priest He is here expresly named See § 40. II. Under the Law there was a difference of holy places There was the second as well as the first Tabernacle See § 40. III. The High-Priest alone went into the most holy place So much is expresly set down See § 40. IIII. The High-Priest went every year into the most holy-place This also is expresly set down See § 41. V. The High-Priest went but once in a year into the holy place See § 41. VI. Means must be used for expiation of sin by those that appear before God See § 43. VII Blood is the means of expiating sin This phrase not without blood intendeth these two points See § 43. VIII The High-Priest was subject to sin See § 44. IX The High-Priest was to use means for expiating his own sin These two points arise from the High-Priests act in offering for himself See § 44. X. The High-Priest was to use means for expiating the sins of others He was to offer for the people See § 44. XI All sorts of sins are to be expiated This ariseth from the word errours See § 44. §. 46. Of the Holy Ghost testifying the uses of the legal types Heb. 9. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing THe Apostle having declared both the legall types and services which were done by all sorts of Priests he proceedeth to set out their end and uses v. 8 9 10. The generall end and principal use of them all was to raise up Gods peoples mindes unto things to come which were more spirituall and powerfull then the things that they enjoyed To move them to whom he wrote more diligently to heed what he should deliver here-about he bringeth in the holy Ghost testifying the truth of that which he was about to deliver thus The holy Ghost this signifying Moses declared those types and services which signified that which is here set down But as other holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. So did Moses Oâ—… the Holy-Ghost testifying See chap. 3. v. 7. § 74. The word translated signifying implyeth a clear and full manifestation of a matter It is derived from an adjective that signifieth evident certain and manifest as 1 Cor. 15. 27. Gal 3. 11. 1 Tim. 6. 7. Another Apostle useth this very word of Christ testifying unto him the kind of his death And it is translated shewed Hence then it appeareth that the testimonies of the holy Ghost are sure and cerâ—… He is the spirit of truth and leadeth into all truth All credence therefore and all obedience is to be yielded to that which the holy Ghost testifieth In that it is said the holy Ghost signifieth that such and such types services had such uses as hereafter follow it is evident that both the types and services themselves and also their use were of divine institution This is further evident in that Moses was admonished of God to do thereabout what he did chap. 8. v. 5. Such was their institution that they might be for their time more religiously observed And that the faith of Gods people built upon the truths typified by them might have a sure ground and firm foundation as divine
41. and the mighty worke wrought upon sundry Jewes upon preaching the Gospel anon after Christs ascension Acts 2. 41. and 4. 4. 1. The matter of the Gospel consisteth in such high mysteries and so clearly and plainely revealed as moveth men to imbrace the same They are such as eye hath not seen nor eare heard nor ever entred into the heart of man 1 Cor. 2. 9. In other ages they were not made known unto the sons of men as now they are revealed unto his holy Apostles to make all men see what is the fellowship of the mysterie which from the beginning of the world hath been hid in God Eph. 3. 5 9. This excellent matter of the Gospel allures men to receive that truth 2. A secret efficacious work of the Spirit useth to accompany the ministry of the Gospel in which respect it is stiled the ministration of the Spirit 2 Cor. 3. 8. 1. The wrong which Papists do to Gods people is herein much aggravated in that they obscure this cleare and excellent ministry of the Gospel by an unknown tongue They suffer not people to read in their houses nor heare it read but in an unknown tongue in their Churches The Jewes did not so deale with people under the law Men Women and Children yea and Strangers were to heare the Law that they might learne and feare the Lord Deut. 31. 12. Therefore Ezra that good Priest brought the Law before the Congregation both of men and women and all that could heare with understanding Neh. 8. 2. Herein they shew themselves like to the Scribes and Pharises who shut up the Kingdome of Heaven against men for neither they themselves go in nor suffer them that are entring to go therein Matth. 23. 13. We have a proverbe concerning a dog in the manger that he neither eaâ—…s provender himself noâ—… suffers the horse to eat it Such a doggish disposition have they 2. The above said power of the Gospel serves as a matter of tryall whereby we may examine our selves whether this truth hath shined on us or no. We have a proverb that tanning sheweth that a man hath been much in the sun Receiving the truth is a blessed kinde of tanning If men live where there is much sound powerfull preaching and yet no receiving of it we may well conclude that the God of this world hath blinded the minds of them which believe not 2 Cor. 4. 4. Fearefull is the doome that is denounced against such in these words God will come in flaming â—…re taking vengeance on them that know not God 2 Thes 1. 8. 3. This ministreth matter of gratulation for this evidence of Gods speciall favour to us When the Church heard that the Gentiles had received this truth They glorified God saying Then hath God also to the Gentiles granted repentance unâ—… life Acts 11. 18. 4. It gives good ground to be earnest with God to vouchsafe this truth to such 〈◊〉 yet have it not as to the Jewes Rom. 11. 25 26. and to such as have been deprived thereof 5. It giveth matter of deep humiliation on their behalfe who have long lived under the sun shine and yet are no whit at all tand Assuredly there is much wilfulnesse in such Christ in his daies thus complained against them How oft would I â—…ate gathered thy Children together even as a Hen gathereth her chickins under her 〈◊〉 and ye would not The Apostle layeth this downe as the note of a reprobate That receive not the love of the truth that they might be saved 2 Thes. 2. 10. They are like desperate patients which throw their physick into the fire or like impudent debtors that will not accept a discharge by a surety and like obstinate rebels that will not accept a pardon 6. This should stir us up among whom the aforesaid truth is preached to take heed that we be not wanting to our selves in keeping off the powerful working oâ—… it Let us read it diligently and frequent the publike ministry thereof and that with this mind to receive the truth of it As our understanding is enlightned so let us endeavour to bring our will to yeeld unto it and to receive the knowledge of it Though simply it be not in our power to believe yet it is in mans power to put away from him this word of life and so to deprive himself of the benefit of it The Apostles therefore upbraid such obstinate rebels with these words Yee put the word of God from you and judge your selves unworthy of everlasting life Acts 13. 46. Nothing makes God more complaine against people then this Isa. 5. 1 c Luke 13. 3â—… §. 92. Of rejecting meanes of grace how dangerous it is THe depth of the sin here described consisteth in the time of committing it After that we have received the knowledge of the truth This noteth out two poynts of aggravation One is a renouncing of the meanes of grace implyed in this phrase received the â—…wledge of the truth The other is a renouncing it against evidences of that truth implyed in this phrase after that we have received So as To sin against meanes of keeping us from sin makes sin the more haynous Luke 12. 47. Iohn 9. 41. Iames 4. 17. 2 Pet. 2. 20 21. 1. This implyeth a resolved and setled obstinacy against the good will of God manifested for our good It is an opposition of our wills to Gods Thus God is provoked to alter the affection of a Father into the disposition of a Judge 2. It is a demonstration of an ungratefull disposition For the Gospel is a gladsome message Never was the like sent to Children of Men. Therein is the greatest evidence of favour that a creature could desire of his Creator or the Creator bestow upon his creatures The Gospel revealeth Gods love to man so far as to give him his Son his Son incarnate his Son made a servant subject to manifold infirmities a surety a sacrifice 3. It argueth a perverse rejecting of things which concerne our own good our best good So as they are not onely excellent in their kind but beneficiall to us absolutely necessary for avoiding misery and setling us in true happinesse Let us therefore to whom the Gospel is revealed take heed of Capernaums woe She was by the excellent meanes afforded lift up to heaven but by her abuse thereof cast down to hell Matth. 11. 28. §. 93. Of sinning against the evidence of the Spirit THis circumstance of time after we have received c. giveth prooâ—… that to sin against the evidence of the Spirit is the highest pitch of impiety In this especially consisteth the nature of the sin against the Holy Ghost as hath been shewed in the Treatise of the sin against the Holy Ghost part 2. § 15. This is to do despite unto the Spirit of Grace v. 29. and to resist the Holy Ghost Acts 7. 51. This is the greatest dishonour that can be done to God
partiall and in just and therefore not competent 3. That if a mans maine intent and principall end be not to deceive it skilleth not though both he that propounds the question and the hearers also be deceived Thus they profess to deceive wittingly though not principally That their mental equivocation even as they themselves have set it down is unlawfull and sinfull may be proved by these Arguments 1. It is a new devise nor warranted by sacred Scriptures nor by antient Heathen Authors The great Philosopher that hath written much of sundry kinds of ambiguity never dreamt of this 2. It justifieth an apparent lie which is expresly forbidden Ephes. 4. 25. 3. It being confirmed by an oath will prove to be plain perjury 4. Many gross absurdities do follow thereupon such as these 1. Thus all manner of lies may be made truth 2. Thus no man can know whom to believe 3. Thus all honest and faithfull commerce contracts and other like dealing would be destroyed For all depend upon the truth of mens words If words be contrary to theiâ—… mind what shall men rest upon 4. Thus there could be no end of controversies at least of such controversies as cannot be confirmed by witness for the only means to end such controversies is an oath Heb. 6. 16. But equivocation causeth a Judge to be in doubt whether that which is sworn be true or no. 5. Christian apology or open confession of the truth of Religion is hereby taken away For men are hereby taught by word to deny their Religion so they have a mental reservation to salve up the matter 6. Christians hereby make their profession odious to Turks Jewes other Infidells and Pagans who never imagined any such mentall reservation but would take us at our words The Arguments which Iesuites produce to prove this absurd position are such as these 1. Unreasonable creatures are cunning in deceiving their Hunters as Foxes Hares Badgers and sundry other would God then leave man without such cunning evasions as may deceive their persecutors 1. Answ. It can carry but an unreasonable form of an Argument that is so taken from unreasonable creatures 2. Unreasonable creatures have no rule prescribed them to go by as reasonable men have 3. Unreasonable creatures are not called to suffer as reasonable men are 4. Hunters know and can find out the means which unreasonable creatures use but no persecutors can find out the depth of equivocation 5. There are many other means which God hath afforded his servants to escape by besides mental equivocation 6. God oft calls his servants by suffering to bear witnes to his Truth should men in such a case equivocate 2. Arg. Stratagems in war are lawfull Iosh. 8. 18. Answ. There is a great difference betwixt stratagems and equivocations For 1. Actions whereof stratagems consist do expresly affirm nothing nor deny any thing as words do 2. In a stratagem there is only a seeming to do this or that when a contrary is intended but no express asseveration to do it 3. Stratagems are used by open enemies who profess to use all the slights they can to overcome The fault therefore is in the adverse party if he be deceived in that he was no more wary and circumspect But in the case of equivocation a man professeth no deceit but naked Truth 4. If stratagems be against promise or performed by lying they are unlawfull and this the Heathens themselves have judged 3. Arg. They press the many Rhetorical figures in Scripture Ans. There are Rules to find out the full sense of those figures But for finding out the full sense of mentall equivocation no rule can be given 4. Arg. They produce sundry particular instances of Saints that have as they 〈◊〉 equivocated as 1. Rebekahs and Iacobs dissembling with Isaac Gen. 27. 6 c. Ans. That is an instance of their infirmity and no pattern for imitation The like may be said of Rahabs answering the Kings Officers whereof before 2. Elishas answer to the men of Syria that came to apprehend him 2 King 6. 19. Ans. 1. This was a stratagem against a professed enemy 2. He was not demanded any question and so not bound to answer this or that 3. Isaiahs message to Hezekiah Thou shalt dy and not live Isa. 38. 1. Ans. There is nothing but plain and open truth herein for Isaiah spake as he was commanded and as he himself thought for Hezekiahs sickness was indeed deadly according to the nature of it And if God had not extraordinarily wrought upon him he had died That Isaiah knew no other but that Hezekiah should dy of that disease is evident in that the Word of God came again to him when he carried the news of the Kings recovery v. 4. 4. Ieremiahs answer to the Princes Ier. 38. 27. Ans. His answer is plain no shew of untruth therein only there was some truth concealed which makes nothing for equivocation because he was not demanded whether the King spake to him of yielding to the Chaldeans or any other thing beside what he answered 5. Iohns answer to the Jews Iohn 1. 21. Ans. Iohn answered the truth and that according to the meaning of the Iews as this particle of emphasis that Prophet implyeth for Iohn neither was a Prophet as others to foretell things to come nor was he that Prophet which Moses spake of nor was he Elijah as they meant in body or soul but only in spirit and power That he spake according to their intent and that plainly is evident in that when they asked who he was he directly answered the truth saying I am the voyce of one crying in the Wildernes John 1. 23. 6. The speech of Christ The Son knoweth not the day and houre of Iudgment Mark 13. 32. Ans. 1. Here is no question propounded to our Saviour so as it maketh nothing to the point in hand 2. Christ declareth the truth plainly for as he was man he knew not that day and houre Many other speeches of Christ are alledged whereof not one maketh for mental reservation for the ambiguity of them is either in divers acceptions of the word or in circumstances which with 〈◊〉 and due observation may be found out §. 190. Of preferring the Church before ones Country ALL the effects that are noted of Rahabs faith did give a plain demonstration that she preferred Gods Church before her own Country This is a case that admitts some limitations It will not therefore be impertinent to shew wherein ones Country is to be preferred and wherein the Church Ones own Country is to be preferred in these cases 1. In Civill affaires As if a professor of the true Religion be a subject in an Idolatrous Country that joyneth neer to that other Country whereof he is a subject and both requires his aid against their enemies or for any other secular affaires he is bound to prefer his own Country before the other 2. In differences betwixt his own
when that is clean split life is gone He setteth down this extent of enduring negatively thus ye have not yet resisted to meet with an objection about that which they had already suffered For the Apostle granteth that they had already suffered much Chap. 10. v. 32 33. 34 which he here implieth under this particle yet as if he had said ye have indeed endured much yet ye may endure more The objection may be thus framed What needeth thou O our Apostle so much presse Christs sufferings as a pattern to us seeing thou thy self knowest what a great fight of affliction we have endured To this the Apostle answereth that they might be brought to endure more because they yet lived and so were subject to more trials Their blood was yet in them so as they had not resisted unto blood Hereby it is eâ—…ident that professors may be brought to seal their profession with their blood Hereof see more Chap. 11. v. 37. § 257. It is also as evident that professors cannot promise to themselves immunity from sufferings for their profession so long as they live Professors therefore have need to take heed of security by reason of some trials that they have passed through Experience hath shewed how dangerous this hath been in reference to temporall deliverances and victories Much more dangerous is spiritual security For Satan being cast out will seek to make a re-entry Matth. 12. 44. And God is by spiritual security much provoked to give men over to their spiritual enemies So as it is a great point of wisdome after some trials to prepare for others §. 27. Of striving against sin TO avoid another extream opposite to security which is an unnecessary casting ones self into danger the Apostle adds a limitation about Saints sufferings in this phrase striving against sin The word translated striving is a compound It is derived from a root that signifieth strise It is the word that was used v. 1. § 8. The preposition with which it is compounded signifieth against It is fitly translated strive against It is as the former verb a souldier-like word which implieth an opposing or fighting as an enemy to whom a man will not yeeld The opposed enemy is here stiled Sin Some here take sin metonymically for sinners who commit sin as Hereticks Idolaters or other impious persons that would draw us from the profession of the truth This is a good sense but there is no need of using a trope here for the sufferings of Saints are for the most part not against the persons of men but against Vices themselves as Idolatry Heresie Error or it may be impious and licentious liberty Sufferings of Saints are because they will not yeeld to those and such like sins of their adversaries Others apply the sins here meant to Saints own corruptions which they say are by afflictions subdued This also is a truth in it self but not pertinent to this place The sins of the adversaries of professors of the truth are questionlesse here meant and so they set out the cause of Saints sufferings which is sin We must strive against sin either by fast holding the truth that by falling from it we sin not or by not yeelding to that which is sin in itself Observe the approved and justified sufferings of Saints in all ages and you shall find this verified Daniel strove against sin when he would not cease from calling upon his God 〈◊〉 6. 12. The Apostles strove against sin when they would not forbear to preach the Gospel Act. 4. 2 3 19. and 5. 29. Believers in the Apostles time strove against sin â—…hen they would not renounce their profession of Christ Act. 9. 2. So the Martyrs 〈◊〉 suffered in heathenish Rome and in Antichristian Rome On the other side Ioseph strove against sin when he would not yeeld to commit 〈◊〉 with his Mistris Gen. 39. 12. And Daniels three companions when they would 〈◊〉 bow to Nebuchadnezars Image Dan. 3. 16. It is the cause and not the suffering which makes a Martyr Therefore to incitatiâ—… â—…o suffer and remunerations of sufferings the cause useth to be added expresly 〈◊〉 implicitly Great is their folly who run a contrary course who strive for sin and suffer in 〈◊〉 striving as Hereticks Idolaters Traitors Murtherers Theeves Adulterers and 〈◊〉 such grosse sinners yea and busie-bodies also 1 Pet. 4. 15. So did Achan suffer 〈◊〉 7. And Ahab and Zedekiah Jer. 29. 21. So Servetus Legat Campion and other 〈◊〉 Traitors They strove to uphold the man of sin and mischeivous plots aâ—… the Land of their Nativity It is a speciall point of wisedome in all our strivings and sufferings throughly to 〈◊〉 the cause thereof He that shall faile in his cause his sufferings will be so 〈◊〉 from bringing comfort as without sound repentance they will be the beginâ—… of Hell torments and a means of aggravating the same To suffer for sin so 〈◊〉 suffering draws him not from sin importeth impudent obstinacy But if our cause â—…e good that we strive against sin then may we have much comfort in our sufferâ—… Thus striving against sin let us resist unto blood §. 28. Of the Resolution of the foure first verses of Heb. 12. Vers. 1. Wherefore seeing we also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us Vers. 2. Looking unto Iesus the author and finisher of our faith who for the joy that was set before him endured the Crosse despised the shame and is set down at the right hand of the throne of God Vers. 3. For consider him that endure such contradiction of Sinners against himself leâ—…t ye be wearied and saint in your minds Vers. 4. Yee have not yet resisted unto blood striving against Sin IN these foure verses are declared helps for well finishing our Christian course Herein we may observe Vers. 1. 1. The Inference Wherefore 2. The substance which setteth down the kinds of helps They are of two sorts 1. Examples of former Saints v. 1. 2. The pattern of Christ himself v. 2 3 4. The former setteth down 1. The motive to follow them 2. The matter wherein we should follow them This latter is 1. Propounded In the end why the pattern of former Saints is registred impliâ—…d in this word witnesses 2. Amplified and that two waies 1. By the multitude of them 2. By the right we have to use them Their multitude is implied under this meâ—…aphor of a cloud and amplified by this note of comparison So great Our right to them is intended in this phrase We are compassed about or word for word having compassing us The matter sets out two duties 1. To cast off impediments 2. To use fit helps Two sorts of impediments are here expressed One outward in this word weight Amplified by the extent thereof in this word
everlasting glory Another mitigation of the grievousnesse of afflictions is that they are but for a time for the present even for a little season See more hereof on Chap. 10. v. 37. § 138. §. 62. Of the future profits of afflictions A Full solution of the fore-named objection concerning the grievousnesse of afflictions followeth in these words Neverthelesse afterwards c. The Greek word translated Neverthelesse is that little particle of opposition which is commonly translated BUT It here implieth a discretive proposition as if it had been thus more fully expressed Though afflictions may for the time seeme grievous yet afterward they will produce a quiet fruit By this it appears that granting one truth impeacheth not another Truth is not contrary to truth There may be some seeming contradiction but upon a through inquisition into the matter reconciliation will soon be made betwixt truths See more hereof Chap. 10. v. 1. § 2. The truth which the Apostle here standeth to is that afflictions are profitable They yeeld their fruit The Souls of Saints are thereby made as good ground which by plowing and harrowing or digging and raking is made more mellow and more fit to bring out a good cropp As Children who by their Fathers correction have been brought from debauch'd and desperate courses to a civill honest and peaceable life Of the profit of afflictions See v. 5. § 36. The profit of afflictions is here referred to the time to come in this word afterward This doth he testifie that said Before I was afflicted I went astray but now have I kept thy word Psal. 119. 67. Take instance hereof in such as by afflictions have been brought to God 2 Chron. 33. 13 14. Luk. 15. 17. Afflictions are as medicines which have a time to work They bring a man to a consideration of his former course to an examination of himself to a finding out of his sin to a loathing and confessing of it to purpose promise and covenant to forsake it for the future Hereby we learn to judge our selves and others not according to the present pain of afflictions but to the future gaine If afterwards they be bettered then hath the physick kindly wrought Godâ—… physick for the present makes the patient sick Plowing and harrowing ground makes it for the time seeme barren but afterwards the benefit of these and other like means ariseth There must therefore be a patient expectation of future fruit §. 63. Of the peaceable fruit of righteousnesse arising out of affliction THe particular and speciall fruit of affliction the Apostle setteth out under this word righteousnesse Of righteousnesse what it is See Chap. 〈◊〉 9. § 114. Of the excellency of righteousnesse See Chap. 11. v. 7. § 33. Though sundry distinctions may be made betwixt holinesse and righteousnesse yet I conceive that the Apostle here intendeth under this word righteousnesse the same thing that he did under this word holinesse v. 10. § 58. This fruit of affliction is amplified by an especiall epithite in this word peaceable This is so set down as it may have reference to chastening thus It yeeldeth a peaceable fruit that is chastisement worketh quietnesse and peace in a man Or it may have reference to righteousnesse the fruit of chastisement thus It yeeldeth righteousnesse which is a peaceable fruit Both tend to the same end and imply that there is a peaceable fruit growing out of chastisement either immediatly or mediatly by righteousnesse which ariseth from chastisement and produceth this peaceable fruit For righteousnesse and peace are oft joyned together as Isa. 32. 17. Psal. 85. 10. Rom. 14. 17. And Peace and Comfort are oft noted to arise from affliction Psal. 126. 5. Matth. 11. 29. This will more clearly appeare by a distinct consideration of the severall kinds of peace 1. Under externall peace may be comprised freedome from troubles and all manner of outward prosperities After Iob was well exercised with sore tryals God gave him this kind of peace all manner of prosperity Iob 42. 10. 2. Under internall peace are comprised Gods favour reconciliation with him remission of sins and peace of conscience That this kind of peace followeth upon afflictions is evident Psal. 116. 7. Matth. 11. 29. 2 Chron. 1. 3 4. Afflictions are a means to draw us to God to make us search after his promises and to apply them to our selves these cannot but breed peace of conscience Besides God useth to minister this inward peace to his Saints that they may be the better enabled to endure the chastisement 3. Under eternall peace is comprised all that coelestiall glory and happinesse which God hath prepared and promised to such as overcome That this kind of peace is a fruit of affliction is evident 2 Cor. 4. 17. 2 Thes. 1. 7. 1 Pet. 4. 13. Here behold an evidence of the unsearcheable Wisedome and Almighty Power of God who can raise contraries out of contraries Such are afflictions and peace He can bring meat out of the eater and sweetnesse out of the strong Iudg. 14. 14. Among other motives for enduring afflictions let this blessed fruit be well noted A peaceable fruit followeth from from thence The expression of righteousnesse in this case further sheweth that righteousnesse is the means whereby the foresaid peaceable fruit ariseth from affliction righteousnesse is the proper fruit of quietnesse And this two waies 1. Privatively For righteousnesse keepeth men from offending God and from wounding and vexing their own conscience and from running headlong into the broad way that leadeth unto destruction Yea furthermore it keepeth men from the penalty of the humane Laws from incensing such as have authority over them and from contentions and quarrels with others 2. Positively Righteousnesse is acceptable to God it causeth the light of his favour which cannot but work much peace in a mans Soul It gives evidence of mens title and interest in Christ which of all things doth most work peace of conscience Rom. 5. 1. Besides righteousnesse is the way to walke in for attaining eternall peace Hereby we have information in the true cause of the quarrels betwixt God and man of the troubles and perplexities of conscience of the discords and contentious among men and the endlesse and caselesse torture in Hâ—…ll this is want of righteousnesse Learn hereby how to get a plentifull crop of peace and quietnesse Sow the seed of righteousnesse Hos. 10. 12. Gal. 6. 7. In this kind He that soweth plentifully shall â—…eap plentifully §. 64. Afflictions are as means of exercising Saints THat it may be known who they be 〈◊〉 partake of the foresaid benefit of afflictions The Apostle thus setteth 〈◊〉 â—…ut Them that are exercised thereby Of the notation of the Greek word which we translate exercised See Chap. 5. v. 14. § 75. Though the word were at first used for such as strive for Mastery or Victory at the Olympian games yet use hath applied it to all manner
own will their rule This phrase after their own pleasure declares as much See § 55. XLII Mens own will puts them on to correct their children They chastened after their own pleasure See § 55. XLIII God in afflicting his children aimes at their good He doth it for their profit See § 56. XLIV Afflictions work holinesse This is the particular profit here expressed See § 58. XLV Men are made partakers of Gods holinesse This relative his hath reference to God See § 56. XLVI Saints receive that holinesse which they have They are made partakers of it See § 57. Vers. 11. XLVII Conceipts which thwart truth are to be removed Here the Apostle removes an objection which might keep men from yeelding to that truth which he had delivered See § 59. XLVIII God well understandeth mans condition He here granteth that afflictions are grievous See § 60. XLIX Afflictions are no pleasing things in themselves Thus they are not joyouâ—… See § 60. L. Afflictions are grievous Thus much is here granted See § 60. LI. The unpleasingnesse and grievousnesse of afflictions is especially to sense This word seemeth implieth as much See § 61. LII The unpleasingnesse and grievousnesse of afflictions is for a while It is here said to be for the present See § 62. LIII Granting truth impeacheth not a just cause This is implied under this particle neverthelesse See § 62. LIV. Afflictions as ordered by God are profitable The profit is here set down in this verse See § 62. LV. The profit of affliction ariseth after enduring it This word of time afterward implieth as much See § 62. LVI Righteousnesse is the proper fruit of affliction It is here expresly set down See § 63. LVII Afflictions produce quietnesse of mind This Epithite peaceable hath a generall reference to afflictions See § 63. LVIII Righteousnesse is the root of quietnesse It is therefore stiled a peaceable fruit of righteousnesse See § 63. LIX Afflictions arâ—… a means of exercising Saints They are exercised thereby See § 64. LX. Afflictions prove fruitfull by Saints exercising themselves therein Unto them It yeeldeth the foresaid fruit See § 64. §. 67. Of the meaning of Heb. 12. 13. Vers. 12. Wherefore lift up the hands which hang down and the feeble knees Vers. 13. And make straight paths for your feet lest that which is lame be turned out of the way but let it rather be healed THe first illative wherefore sheweth that this verse hath reference to the former as an use to be made thereof and that by prescribing meanes for the better observing the foresaid point of well enduring afflictions The means are set down metaphorically The Metaphors are two One in this phrase Lift up the hands which hang down This is taken from Fencers or Wrestlers or Souldiers or other like Champions The other in this phrase And the feeble knees This is taken from runners in a race Champions use their hands runners their leggs made usefull by the joynts in the knees Both these parts in the body are very pertinently produced because they are of all parts most active and most usefull for acting and effecting any thing This phrase which hang down is the interpretation of one compound Greek word which signifieth slack or loose It is derived from a simple verb which signifieth to send or let go The epithite here used applyed to hands signifieth dangling hands hands that have lost their strength A body that hath lost its ability agility or vigor by inordinate pleasures hard labours much sicknesse or old age is called a spent or wasted or weak body The other epithite applyed to the knees is also a Greek compound we translate it feeble It is derived from a simple verb that signifieth to loose Luk. 13. 15. The compound participle here used is oft taken by way of a substantive and translated taken with a Palsey and the disease it self namely a Palsey hath in Greek a derivation from the same root A Palsey is a resolution of the nerves sinews arteries and other ligaments By this means a mans knees and other joynts come to be very weak and unfit for their function Fitly therefore is the word here translated feeble Concerning the foresaid dangling hands and feeble knees the Apostle here exhorteeth to lift them up The word here used is derived from a noun that signifieth right and properly signifieth to rectifie re-edifie or make up againe that which is decayed Acts 15. 16. Luk. 13. 13. It is a very fit word to expresse the Apostleâ—… intent about redressing that which is amisse The things which are here spoken of the parts of the body hands and knees are meant of the Soul and the faculties thereof Thus are they used Iob 4. 3 4. Isa. 35. 3. The meaning of the Apostle may more plainly and fully be expressed in this paraphrase Considering that most precious and glorious fruit ariseth out of the afflictionâ—… whereunto Gods Children in this world are subject be not dejected in your mindâ—… nor faint in your spirits by reason thereof but as Champions use their armes and hands with their best ability and runners in a race use their knees and legs with their best agility and in case their hands or knees begin to faile they will with their utmost endeavour raise them up againe So do ye in your Souls be couragious and in case your spirits begin to faile quicken them up againe and endeavour to renew your spirituall strength and courage Quest. How can such as have hands hanging down and feeble knees lift them up Such hands and knees import weaknesse but lifting up strength Answ. 1. Christians in their greatest weaknesse have some strengthâ—… for weak grace presupposeth some grace and some spirituall life Where there is life there is some ability to move to stir to do this or that Herein lyeth the difference betwixt those that are spiritually dead and weak The dead can do nothing at all The weak may do somewhat 2. There are degrees of strength Some strength is in so small a degree as it may be rather counted weakness then strength Thus much is hiâ—…ed in this phrase I beleeve help my unbeleef Mark 9. 24. If lifting up be taken for an act of strength in the highest degree weaknesse cannot lift up but in some low degree it may A sick man may go though not so strongly as an healthy man 3. God is so gracious in accepting the truth of mans endeavour as if he offers to lift up his hand and knees he will accept thereof yea he will thereupon give strength and enable them indeed to lift up §. 68. Of the meaning of these words Make straight paths for your feet TThe Apostle in the thirteenth verse followeth the metaphor taken from runners in a race who as they fit and prepare their parts to run nimbly and speedily So they are very carefull to keep the right way which will bring them to the goale
as is proved Chap. 8. v. 13. § 81. 2. To shew that the vigour of this Covenant ever remaineth and that therefore no other Covenant is ever to be expected So as we may the more confidently rest hereupon and content our selves herewith By blood is here meant the death of Christ. Of blood in generall See Chap. 2. v. 14. § 137. The Apostle doth not here speak of the blood of Christ as it remained in his veins in that respect it would set forth the life of Christ Gen. 9. 4 5. but he speaketh of it as shed out of his body for so it signifieth death and withall the kind of his death which was a sacrifice For the blood of those beasts which were made sacrifices under the Law was shed Lev. 1. 5. In reference to the blood of the beast sacrifices frequent mention is made of Christs blood It was Christs death that ratified the new Covenant whereby it became a Testament Hebr. 9. 16 17. Thereby this Covenant came to be unalterable Gal. 3. 15. This doth much magnifâ—…e the new Covenant in that it was ratified with so great a price as the blood of Christ which the Apostle might well style precious 1 Pet. 1. 19. For never was there in the world any thing of more worth or greater price then the blood of Christ And that 1. In regard of the person whose blood it was even the blood of him that was true God whereupon the Apostle saith that God hath purchased the Church with his own blood Act. 20. â—…8 2. In regard of the precious effects that are wrought thereby which are freedom from every thing that may make man miserable as the curse of the Law the wrath of God Divine justice the sting of death the power of the grave bondage under sin and Satan and from hell and damnation Yea also participation of every thing that may make us happy as reconciliation with God justification of our persons and eternall salvation All these and other like to these are branches of the new Covenant as it is ratified by the blood of Christ. Well therefore might the Apostle adde to the former priviledges this great one In or through the blood of the everlasting Covenant §. 171. Of adding Prayer to other means of Instruction Verse 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen THe substance of the Apostles prayer is contained in this verse He had before exhorted them to sundry good works here he prayeth that God would enable them thereunto It is usuall with the Apostles to pray to God to enable their people to do those things that they exhort them to All exhortations and other means which man can use are altogether in vain without Gods blessing thereupon And prayer is an especiall means for obtaining Gods blessing Commendable in this respect is the custom of Ministers in making prayers after their Sermons for a blessing on what they have delivered Little is this considered by them who in the end of their Sermon having named Christ thus conclude all To whom with the Father and the holy Ghost be all glory now and for ever more This is a good close but too scanty in regard of that blessing that should be sought It is to be feared that a speciall reason of mens small profiting by much hearing is this that they are not so earnest in seeking a blessing of God as they should §. 172. Of being perfect in every good work THe first branch is a very large one comprising under it every spirituall blessing that is needfull for a Christian. The first word in Greek is a compound The Adjective whence it is derived doth signifie sound not hurt not defective The compound wants not emphasis It signifieth to make up a thing that is rent or defective as where it is said that the sonnes of Zebede were mending their nets Matth. 4. 21. and where the Apostle exhorteth to restore one that is overtaken in a fault Gal. 6. 1. Usually it signifieth as here to perfect 1 Cor. 1. 10. 2 Cor. 13. 11. It is used to Gods preparing the body of Christ for a fit sacrifice Hebr. 12. 5. and to the framing of the worlds Hebr. 11. 3. Both Christs body and also the worlds were perfectly made up It here intendeth a perfection and giveth evidence that perfection may be prayed for as 1 Cor. 1. 10. 2 Cor. 13. 11. Christ himself exhorteth us to be perfect See more hereof in the Guide to go to God or Explanation of the Lords Prayer on the 3. Petit. § 65 68 69. The Noun translated work is attributed both to that which God doth and also to that which man doth Of the notation of the word See Chap. 4. v. 3. § 28. Here it is applied to that which man doth and is extended to every kinde of work to be done by man either in reference to God or a mans neighbour or himself therefore he here addeth this generall particle every For man is bound to do what work soever is required of him by God as is proved Chap. 8. v. 5. § 16. Though the extent aforesaid be very large yet it must be limited within the compass of that that is good Therefore this epithete good is here added to limit and restrain that generall every The notation of the Greek word is taken from another word that signifieth admirable or worthy of all admiration For in truth nothing is so worthy of admiration as that which is truly good This is the commendation of every work that God made in the beginning that it was good yea very good Gen. 1. 4 31. There is nothing wherein the creature can be more like his Creator then in goodness This was that Image or likeness of God after which God made man at first Gen. 1. 26 27. Under this word good all fruits of holiness to God and righteousness to men are comprised These then are the good works whereunto we are created Eph. 2. 10. and unto which the man of God must be thorowly furnished 2 Tim. 3. 17. and which he must learn to maintain Titus 3. 8 14. and whereof he must be zealous Tit. 2. 14. These are they that must be seen that men may glorifie our Father which is in heaven Matth. 5. 16. 1 Pet. 2. 12. Dorcas is commended for being full of these Act. 9. 36. These become women professing godliness 1 Tim. 2. 10. A widow that is received to do service in the Church must be well reported of for good works 1 Tim. 5. 10. Rich men must be rich therein 1 Tim. 6. 18. Ministers must be a pattern therein Tit. 2. 7. And we must all provoke one another thereto Heb. 10. 24. See more hereof in the Saints Sacrifice on Psal. 116. 9. § 59. §. 173. Of doing Gods Will. THat it might be
Loe here the Glorie of the slightâ—…d Gowne Who was to 's Tribe an ornament and Crowne Who with past Learning and well-study'd Youth Had pious Age soe knew and lou'd the Truth The Graver shews his Face but if you 'd looke Into his Minde t is picturd in this booke By which his Name will liue till Time shall lâ—…e Râ—…uld in Aeternity and Death shall Dâ—…e A LEARNED AND VERY USEFUL Commentary ON THE WHOLE EPISTLE TO THE HEBREWES Wherein Every word and particle in the Originall is explained and the Emphasis thereof fully shewed The sense and meaning of every Verse clearly unfolded Each Chapter and Verse logically and exactly Analysed Genuine Doctrines naturally raised and applied from the severall words and particles in the whole Epistle The manifold Types of Christ clearly and largely unveiled Divers Cases of Conscience satisfactorily resolved Severall Controversies pithily discussed Various Common-places throughly handled Sundry errors and Heresies substantially confuted Very many dark and obscure places of Scripture which occasionally occur perspicuously opened BEING The substance of thirty years Wednesdayes LECTURES at Black-fryers LONDON By that Holy and Learned Divine WILLIAM GOUGE Doctor of Divinity and late Pastor there Before which is prefixed A Narrative of his Life and Death Whereunto is added two Alphabeticall TABLES I. Of the particular points contained in the whole COMMENTARY II. Of the severall Greek words in this EPISTLE which are clearly and fully explained LONDON Printed by A. M. T. W. and S. G. for Ioshua Kirton and are to be sold at his Shop at the Sign of the Kings Arms in Pauls Church-yard 1655. THE EPISTLE TO THE CHRISTIAN READER Christian Reader THou hast here at length that so much desired and long looked for Commentary of Doctor GOUGE on the Epistle to the Hebrews The largeness whereof may be a sufficient plea for the long stay thereof at the Press Though it be a Posthumus a child brought into the world after the death of his Father yet I do assure thee it is his own For though he set not upon this work for the fitting it to the Press till the latter â—…nd of his dayes after he was seventy years of age being kept from â—… by other publick imployments as is well known yet it pleased â—…od so to lengthen out his life that he lived to finish this Commentaâ—…y upon the whole Epistle excepting one half Chapter the complâ—…ting whereof though it cost me some time and pains that it might be answerable to the rest yet in respect both of its form and mattâ—…r it may well be accounted his own work For as being his Amanuensis to a great part of the work I observed his Method so the matter and substance of that half Chapter I found in his own nâ—…tes to which I have added no more than I thought necessary to make it like the rest So that I may truly say thou hast here Doct. GOUGES Commentary upon the whole Epistle to the Hebrews And therein the substance of above a thousand Sermons Preached at that famous Wednesday Lecture in Black-fryers London though now cast into a new mould by way of Section Yea I am perswaded and that upon good grounds that there is scarce a point in Divinity which he handled upon any portion of Scripture in the whole course of his Ministery but he hath brought the substance of it into this Commentary Severall Sermons which upon the first view I thought fit to be published and hereunto had designed them I have since found fully handled in his Commentary wherein I conceive thou maist find as many points of Divinity Cases of conscience and Controversies fully 〈◊〉 though succinctly handled as in any Commentary whatsoever yet 〈◊〉 As he was ever acknowledged by all Scholars that heard him or read any part of his works to be most exact and accurate in the opening of the true sense of a Text in the resolving thereof and raising of genuine observations from the same So in the giving of the naturall sense and meaning of the Apostle in this Epistle and in the analysing first of every Chapter then of every Verse and in raising of the proper deductions and conclusions from each word and particle almost in this Epistle he hath shewed his skill to the utmost it being the fruit as of his yonger so of his elder years when as he grew herein more and more acute and dexterous Though the Doctrines which he raised from each word and particle are not set down under the notions of Doctrines nor the Reasons for the confirmation thereof under the terms of Reasons yet in the Section where the Greek word or particle is opened there are expressed as the doctrines thence naturally arising so the reasons for the confirmation thereof and likewise many practicall inferences ever holding it one part of his art to conceal his art especially in writing though in Preaching as none more slid and judicious so scarce any more clear and perspicuous cordescending to the capacity of the meanest ever affecting thesimplicity of plain preaching rather then obscure and lofty expressions At the end of this Commentary besides a large English Table of all the materiall points treated of by the Author I have added an Alphabeticall Index of above seven hundred Greek words which thou maist find learnedly and dexterously explicated either by their Etimologies Synouimaes or various acceptations if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if not yet thou hast the clearest and most familiar explication that each word is capable of For it was one part of the Authors excellency that constantly in the Course of his Ministery he did endeavour to instill into the heads of his Auditors the fullest sense of the Spirit in a familiar way though veiled under many significant simple compound or decomposite notions Such was his depth of Iudgement that after he had conferred place with place he could suddainly methodize the different senses and give forth the quintessence of all his Collations so as the meanest Capacity might be edified by him That I may not exceed the bounds of an Epistle I shall only adde this word concerning the Narrative of my dear Fathers Life and Death Though some things therein may 〈◊〉 credible as his indefagitable pains 〈◊〉 meekness and the like yet I do 〈◊〉 〈◊〉 there is not one particular expressod in the whole but upon mine own knowledge I can avouch for truth having observed most of them my self and heard the rest often from his own month Though he be now dead yet he still speaketh to us in this elaborate Commentary of his of which he died in travell Though it were his Benoni yet to the heedfull Reader it may justly become another Benjamin a Son of the right hand to lead him fully into the bowels of the whole Epistle The Authors sole aim in all his Ministery being the same with Austins and in this Commentary like that of Hierom to hold out clearly the
his duty to be so Here it is used in this later relation to duty and in that respect well translated we ought that is it is our duty yet so as a necessity lieth upon us It is not an arbitrary matter left to our own will to do or not to do but by reason of the Sovereignty and power which God hath over us and charge which he hath laid upon us we are bound to observe it It may be said of hearing the Gospel what Paul said of preaching it Necessity is laid upon me yea wo is unto me if I preach not the Gospel 1 Cor. 9. 16. It may be said in this case what Christ said to every of the seven Churches of Asia He that hath an ear let him hear Rev. 2 7 11 17 29. 3. 6 13 22. As Gods ordinance and charge requireth as much so our own good our best good the spirituall edification and eternall salvation of our souls As it is our duty in regard of Gods Commandment we ought to obey God so it will be our wisdom so to do We ought to do the things which make to our own happiness §. 4. Of inciting our selves to that whereunto we stirre up others IT is observable how the Apostle ranks himself in the number of those on whom he laieth this necessity He speaketh not to them in the second person ye ought but in the first person and plural number we ought I and you You and I even all of us It is noted as a property of a good husband who would have that to be well effected whereupon he puts others to go along himself and to put to his own hand that by his own practice and pattern he might the more quicken them whom he imploieth This difference useth to be put betwixt a man carefull about his undertakings and a man careless therein This later may in a morning say to others Go Sirs to such a task and he himself lie in his bed or pursue his pastime But the other saith Gaw Sirs that is go we let us go together I will go with you This ought to be the care of such as incite others to duty they must also speak to themselves and quicken up their own spirits thereto Hereby they shall much more effectually work upon their hearers For when hearers observe that their teachers lay no more on them then upon themselves they willingly put their shoulder under the burden A teachers example prevails much with hearers Ioh. 13. 15. Ioshua's pattern is pertinent to this purpose for thus he saith of himself and of such as were under his charge WE will serve the Lord Josh. 24. 18. §. 5. Of giving heed to the Gospel THe duty which the Apostle presseth upon himself and others as a matter of necessity is to give earnest heed to the things which they had heard Hereby he means the Gospel which he stiles Salvation and of which he saith It was first spoken by the Lord and afterwards by his Apostles v. 3 4. Of these excellencies of the Gospel we shall speak in their due place By expressing the matter in the time past things which we have heard he giveth us to understand that the Gospel had been formerly preached unto them even before he wrote this Epistle so as he wrote no new doctrine but rather endeavoured to establish them in that which they had received He counts it safe to write the same things to them Phil. 3. 1. even the same which they had heard before Hereby he watered what had been sown amongst them Whither the seed of the Gospel had been cast amongst theâ—…e Hebrews by himself or some other he doth not declare But certain it is that that precious seed had been cast among them They had heard the Gospel He doth here water it that the crop may be the more plentifull For this end he calls upon them to give heed thereto This is the interpretation of one Greek word but a compound one which signifieth to set a mans minde on a thing I finde it used in the new Testament in a double relation 1. To things hurtfull 2. To things usefull In the former respect it signifieth to beware or to take heed of a thing as Beware of false prophets Matth. 7 15. Take heed to your selves Luk. 21. 34. In the latter respect it signifieth to give heed or to attend as they gave heed to those things which Philip spake Acts 8. 6. And Lydia attended to the things which were spoken of Paul Acts 16. 4. It is also of attending to the duties of ones calling Heb. 7. 13. 1 Tim. 4. 13. It is here taken in the latter sense and intendeth more then a bare hearing of a matter This being applied to Gods word is opposed to all manner of slighting it whether by contempt or neglect of it He that despiseth the word of the Lord Numb 15. 31. and they that spake against it Acts 13. 45. and they that turn away their ears from the truth 2 Tim. 4. 4. and they that make light of the offer of grace Matth. 22. 4 5. and they whose hearts are to the word as the way side or the stony or thorny ground to the seed Matth. 13. 19 c. do all of them that which is contrary to this duty they do not give such heed to the word as is here required The duty here intended is a serious firm and fixed setting of the minde upon that which we hear a bowing and bending of the will to yeeld unto it an applying of the heart to it a placing of the affections upon it and bringing the whole man into a holy conformity thereunto Thus it compriseth knowledge of the word faith therein obedience thereto and all other due respect that may any way concern it 2 Tim. 2. 7. Matth. 15. 10. 13. 23. Acts 4. 4. 16. 14. The comparative particle More earnest further sheweth that a diligent attention is here intended The positive in Greek signifieth that which is more then usuall or ordinary that which excelleth or exceedeth It is translated advantage Rom. 3. 1. and above measure Mark 10. 26. It hath reference both to that which is good and also to that which is evill and signifieth an exceeding in the one and in the other In setting out Christs gift it is translated abundantly Joh. 10. 10. and in aggravating Pauls rage it is translated exceedingly Acts 26. 11. and in Peters over confident profession vehemently Mark 14. 31. The comparitive degree addeth much emphasis and intendeth a greater care and indeavour about the matter in hand then in any other thing as if he had said More heed is to be given to the Gospel then to the Law more to the Son then to any servant for he speaks of the Gospel preached by Christ. It may be here put for the superlative degree and imply the greatest heed that may possibly be given and the best
desire to look into it 1 Pet. 1. 10 12. On the other side this great salvation is a great aggravation of all neglect thereof On this ground Christ aggravateth the Jews contempt of the Gospel in his time and plainly telleth them that the men of Nineveh and the Queen of the South shall rise up in judgement against them because a greater then Ionas and a greater then Solomon was among them Matth. 12. 41 42. This is the condemnation that light is come into the world and men loved darknesse rather then light Joh. 3. 19. This neerly concerns us who live in this last age of the world wherein this great salvation hath broken through the thick clowd of Antichristianisme and brightly shined forth to us and who live in that place of the world where able Ministers and powerful Preachers abound As God in this his goodnesse hath abounded to us so should we abound in knowledge in faith in hope in charity in new obedience and in all other Gospel-graces St Paul upon the apprehension of the abounding of Gods grace towards him over and above others maketh this inference I â—…nboured more abundantly then they all 1 Cor. 15. 10. Greater blessings require greater thankfulnesse God had abounded to Iudah in blessings more then to Israel thereupon a Prophet maketh this inference Though thou Israel play the harlot yet let not Iudah offend Hos. 4. 15. §. 22. Of Christ the Preacher of the Gospel THe excellency of the forementioned salvation is set out by the first publisher thereof who is here stiled the Lord. Of this title Lord given to Christ See Chap. 1. v. 10. § 128. It is here used to set out the dignity of the author of the Gospel thereby to commend it the more unto us Object God was the Author of the Word which Angels spake unto his people and in that respect that Word was divine Can there be any greater authority of a Word then to be divine Answ. Though there be no greater authority then a divine authority yet there may be sundry differences between the things that are divine For 1. Of divine truths there may be degrees Some may be of greater moment or of greater consequence then others to pay Tythes under the Law was a divine injunction but judgment mercy and faith were weightier matters of the Law Mat. 23. 23. 2. There were different kindes of revealing divers truths some more obscurely some more cleerly 2 Cor. 4. 14 18. 3. Some divine truths were more strongly confirmed then others Priests under the Law were made without an Oath but Christ with an Oath so as Christs Priesthood was more strongly confirmed Heb. 7. 20 21. 4. More excellent Ministers may be used in dispensing some divine truths then in others Behold a greater then Ionas is here Behold a greater then Solomon is here saith Christ of his own Ministry Matth. 12. 41 42. In all these doth the latter word here spoken of excell the former 1. In the very matter thereof Such mysteries are revealed by the Gospel as in other ages were not made known Ephes. 3. 5. The Law made nothing perfect but the bringing in of a better hope did Ephes. 7. 19. In this respect the Gospel is here stiled Salvation rather then the Law 2. In the manner of revealing The Gospel is farre more clear and effectual 2 Cor. 3. 18. See § 20 21. 3. In the ratification The Gospel is much more firm then the Law See § 36. 4. In the Minister None comparable to the Sonne of God the first Preacher of the Gospel See Chap 1. § 14. If Christ the Lord vouchsafed to be a Minister of the Gospel who shall scorn this function The Pope Cardinals sundry Bishops and others that pretend to be Christs Vicars are farre from performing that which Christ did in this kinde and many that lay claim to Peters Keyes are farre from observing the advice which he for the right use of them thus gave Feed the slock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde Neither as being Lords over Gods heritage but being ensamples to the flock 1 Pet. 5. 2 3. Many took more Lordship upon them over Gods flock then Christ the true Lord did while he was on earth yet it was he that brought this great salvation Of Christs being a Prophet See ver 12. § 112. Of his being a Minister See Chap. 8. § 3. §. 23. Of preaching the Gospel THe relation of the foresaid Salvation is expressed in this word spoken namely by voice or word of mouth The mouth speaketh saith Christ Matth. 12. 34. And of God it is said He spake by the mouth of his holy Prophets Luk. 1. 70. So men are said to speake with the tongue 1 Cor. 13. 1. And words are said to be spoken Joh. 3. 34. 14. 10. The correlative to speaking is hearing We do hear them speak Acts 2. 11. For by hearing that which is spoken by one is best understood by another and by a right understanding of the truth and good of that which is spoken it comes to be beleeved Hence is it that God hath appointed speaking of his Word to be the ordinary means of salvation 1 Cor. 1. 21. Speaking the Word is oft put for preaching it and so translated as Acts 8. 25. When they had preached the word of God And Acts 13. 42. The Gentiles besought that these words might be preached Thus by our former English and others 't is translated in this Text which at the first began to be preached c. Without all question so much is here intended by the Apostle For he must needs mean such a speaking of the Word as might make it powerfull to that great salvation which he mentioned before For that purpose no speaking is comparable to preaching Preaching is a cleer revelation of the Mystery of Salvation by a lawfull Minister No man can attain salvation except he know the way thereto People are destroyed for lack of knowledge Hos. 4. 6. But what good doth any reaply knowledge unlesse he beleeve what he knoweth The word preached did not profit them not being mixed with faith in them that heard it Heb. 4. 2. But how shall any beleeve in him of whom they have not heard and how shall they hear without a Preacher and how shall they preach except they be sent Rom. 10. 14 15. He who is sent of God that is set a part according to the rule of Gods Word to be a Minister of the Gospel doth himself understand the mysteries thereof and is enabled to make them known to others he also standeth in Gods room and in Gods Name makes offer of salvation 2 Cor. 5. 20. This moves men to beleeve and to be saved This is the ordinary way appointed of God for attaining salvation This course Christ who was sent of God took He
went throughout every City and village preaching and shewing the glad tydings of the Kingdom of God Luk. 8. 1. He commanded those whom he sent so to do Luk 9. 2. Mar. 16. 15. So did they whom he immediatly sent Acts 5. 42. So have done others after them and so will do all true and faithfull Ministers of Christ to the worlds end Preaching being a means sanctified of God unto salvation how diligent and faithfull ought Ministers of the Gospel to be in preaching the same Thereby they may save themselves and them that hear them 1 Tim. 4. 16. But Idol and idle Ministers such as cannot or care not to preach the word do much hinder men from this great salvation How beautifull ought the feet of them to be that preach the Gospel of peace and bring glad tydings of Good things Rom. 10. 15. If this great salvation the effect of preaching were duly weighed Ministers would be diligent in preaching and people patient in hearing the same For this is a strong motive to enforce the one and the other Both preaching and hearing have need to be pressed upon mens consciences See more of preaching Gods Word Chap. 13. § 97. §. 24. Of Christs first publishing the Gospel THe first that cleerly and fully preached the Gospel of Salvation was the Lord Christ It took beginning to be spoken by him according to the Greek phrase Till he came and preached people sate in darknesse and in the shadow and region of death but when he began to preach they saw great light Matth. 4 16. It cannot be denied but that the substance of the Gospel and therein salvation was preached from the beginning of the world as hath been shewed before § 20. 21. but so dark was that kinde of light as like the light of the Moon when the Sunne shineth is accounted no light The day taketh his beginning from the rising of the Sunne and the light that cometh from thence So Salvation here spoken of taketh beginning from Christs preaching the Gospel Besides Christ is the substance and truth of all the shadowes figures types Prophesies and Promises of that Salvation which was set out by them When Christ the Lord came and declared himself to be the substance and truth of the Law he might well be accounted the first publisher of salvation Object It is said of the Ministry of Iohn the Baptist The beginning of the Gospel of Iesus Christ Mark 1. 1. Answ. Iohns Ministry in reference to the Ministry of the Law and the Prophets may be said comparitively to be the beginning of the Gospel because it was in the very time wherein Christ the substance of the Gospel was exhibited Iohn was Christs messenger sent before his face to prepare the way before him Mark 1. 2. Thus it is said that all the Prophets and the Law prophecied untill Iohn Matth. 11. 13. In Iohns time was Christ actually exhibited He was baptised by Iohn Matth. 3. 13 c. And Iohn declared him pointing him out as it were with the finger saying Behold the Lamb of God Joh. 1. 29. Iohn also heard of the works of Christ Matth. 11. 2. In this respect it is said that Among them that are born of women there hath not risen a greater then Iohn the Baptist Matth. 11. 11. Iohns Ministry was a middle Ministry between the Law and the Gospel between the Prophets and Christ. He took part of both kindes He preached that the kingdom of heaven was at hand Matth 3. 2. But Christ that the Kingdom of God is come unto you Matth. 12. 22. Thus in regard of the fulness of the Gospel and of a distinct and clear manifestation of all things that appertained to this great salvation Christ most truly and properly is said to be the first that preached it Behold here the benefit of Christs being sent into the world Then first came that true full and bright light of the world He that followeth this light shall not walk in darknesse but shall have the light of life John 8. 12. Fitly to the point in hand may I apply that which is said Iohn 1. 18. No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath revealed him §. 25. Of confirming the Word THough Christs own publishing of the Gospel were sufficient to make it worthy of all acceptation yet is it said to be confirmed That is confirmed which is further proved or fulfilled or made more sure and certain Thus Christ is said to confirm the word of his Apostles with signs Mark 16. 20. and God by sending his Son to confirm the promises made to the Fathers Rom. 15. 8. That also which is kept from failing or from being altered is said to be confirmed So God doth confirm his unto the end 1 Cor. 1. 8. and establish them 1 Cor. 1. 21. and we are called upon to be established with grace Heb. 13. 3. But that which Christ spake needed not in any such respect to be confirmed He is a faithfull and true witness Rev. 3. 14. He is the way the truth and the life John 14. 6. that only true way that leadeth unto life So as there was no fear of any uncertainty or of any failing in his Word Christs Word therefore was confirmed for these and other like reasons 1. Because he was not at all times in all places present with his Church to urge and press his word upon them For this end he sent forth in his life time Disciples to preach Luke 9. 2. 10. 1. And after his ascension he gave Apostles and others for the perfecting of the Saints Eph. 4. 11 12. 2. Because of our weakness Christ confirmed his word to support us that we might have strong consolations For this end God confirmed his promise by an oath Heb. 6. 17 18. 3. Because of the commendable custom of men who use to confirm their own words by the consent and testimony of others Thus St Paul in the Inscriptions of his Epistles joyns with himself Sosthenes 1 Cor. 1. 1. Timothy 2 Cor. 1. 1. Silvanus and Timothy 1 Thes. 1. 1. Timothy with the Bishops and Deacons Phil. 1. 1. All the Brethren which were with him Gal. 1. 2. 4. Because by Gods Law and mans at the mouth of two or three witnesses every word shall be established Deut. 19. 15. Thus Christs word was confirmed 1. In that there were many witnesses of the same truth wherein they all agreed Luke 24 48. Acts 2. 32. 2. In that such as despised him in his life time after his Resurrection and Ascension were wrought upon Acts 2. 37. 3. In that by reason of the power of the Spirit in them they who preached the Gospel of Christ after him were received as an Angel of God even as Christ Iesus Gal. 4. 14. 4. In that many who never heard Christ themselves believed that word which Christ had preached
he observed that God had utterly forsaken Saul and thereupon took the boldnesse to foretell that the Lord would deliver Israel into the hand of the Philistims and that Saul and his sons should be with Samuel who was then dead that is they should be dead also 1 Sam. 28. 19. Obj. 7. St Paul saith that the coming of Antichrist is after the working of Satan with all power and signes 2 Thess. 2. 9. Answ. In the next clause it is added and lying wonders This last clause shews that the signes before mentioned were but counterfeit not true miracles Papists who are the Antichristians do exceed above all others in counterfeting miracles which are but plain deceits and illusions It remains notwithstanding all that hath been or can be Objected that God alone doth true miracles Whatsoever the Lord pleased that did he in heaven and in the earth in the seas and all deep places Psal. 135. 6. and so can he still do While we have God for our God we need not fear nor faint by reason of any danger or want for means but when we know not what we do to lift up our eyes upon him 2 Chron. 20. 12. And in faith to say God will provide Gen. 22. 8. we ought on this ground to be of the minde of those three faithfull servants of God who by a King were threatned with a burning fiery furnace and say Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us Psal. 46. is worthy our serious and frequent meditation for this purpose It is by many stiled Luthers Psalm because Luther oft said it and sung it especially in the time of any trouble So trust to the power of God in all straits as ye subject to his Will and prescribe no means to him but referre the manner of working to his Wisdome For he hath said I will never leave thee nor forsake thee Heb. 13. 5. §. 30. Of Gods bearing witness to his Word by his Works OF those works which could not be done but by God himself it is said that God did bear witness thereby For such works do evidently demonstrate that such a word is Divine Gods words sent from God himself The greater the works are the more excellent and more sure is the word that is ratified thereby To bear witness to a thing is to confirm the truth of it The word which the Apostle here useth is a double compound The simple verb signifieth to witnesse a thing Iohn 1. 7. The compound to adde testimony to testimony or to adde a testimony to some other confirmation as 1 Pet. 1. 12. The double compound to give a joynt testimony or to give witnesse together with another So much signifies another like Greek compound used by the Apostle Rom. 8. 16. and translated bear witnesse with Thus God by his works did witnesse with his Sonne and with his Apostles to that Gospel which they preached Gods works give a most clear and sure evidence to that for which they are wrought or produced When the people saw how God had led them through the depths and how the waters had covered their enemies then they believed his words Psal. 106. 9 11 12. When others saw the fire that upon Elijahs prayer fell from heaven they fell on their faces and said The Lord he is God The Lord he is God 1 Kin. 18. 39. When the widow of Zarephath saw her son that was dead restored to life by Elijah she said Now by this I know that thou art a man of God and that the word of the Lord in thy mouth is truth 1 Kin. 17. 24. On such a ground saith Nicodemus to Christ We know that thou art a Teacher come from God for no man can do these miracles that thou doest except God be with him John 3. 2. When the Jews had seen the miracle that Jesus did they said This is of a truth that Prophet that should come into the world John 6. 14 On this ground doth Christ oft produce his works to witnesse who and what he was The works which the Father hath given me to finish the same works that I do bear witnesse of me that the Father hath sent me saith Christ Iohn 5. 36. And again The works that I do in my Fathers Name they bear witnesse of me Thereupon he addeth Though ye believe not me believe the works Iohn 10. 25 38. This witnesse that God hath given gives good evidence of his speciall care over his Church in that he laboureth so much to establish her in the Word of Salvation For he thought it not enough to have the Gospel once published though it were by his Sonne or to have it further confirmed by other witnesses and those many but he further addeth other witnesses even his own Divine Works which may well be accounted witnesses for they have a kinde of voice according o that which the Lord himself saith It shall come to passe if they will not believe thee neither hearken to the voice of the first signe that they will believe the voice of the later signe Papists upon this kinde of witnesse by miracles do exceedingly insult against Protestants and that in two especiall respects 1. In regard of a pretence of many miracles wrought for confirmation of their Church and their Doctrines 2. In regard of the want of miracles among Protestants whence they infer that we have neither true Church nor true Ministry To the first ground of their insultation I Answer that they prove themselves thereby if at least the kinde of their miracles be throughly examined to be plain Antichristians For whosoever shall judiciously reade their Legends and Authors that have written of their miracles shall finde them so ridiculous as they plainly appear to be lying wonders And the Apostle saith that the coming of Antichrist is after such a manner 2 Thess. 2. 9. As for the other part of their insultation I Answer that we have all the miracles that Christ and his Apostles did to confirm our Church our Ministry and Doctrine For our Church is built upon Christ the chief corner stone and upon that Foundation which his Apostles laid And our Ministry is according to the order which Christ and his Apostles have ascribed unto us and our Doctrine is the same which Christ and his Apostles preached What need we then any other Confirmation then that which is here set down by our Apostle Indeed if we joyned new Articles of Faith or preached another Gospel then they did or had another way of Ordaining Ministers then they have warranted unto us miracles would be necessary for confirming such new things §. 31. Of Signes Wonders and Miracles THe means whereby God did bear witnesse to the Gospel are set out in four words Signes Wonders Miracles Gifts The three former set out the same things 1. Signs according to the notation of the word imply such externall visible
things as signifie and declare some memorable matter which otherwise could not be so well discerned nor would be believed We would see a signe from thee say the Pharisees to Christ Matth. 12. 38. And they desired him that he would shew them a sign Matth. 16. 1. These two words See Shew imply that a sign is of some externall visible thing that may be shewed and seen And extraordinary it must be because it useth to be for confirmation of some secret and Divine matter Thus the Pharisees would have a sign from heaven Matth. 16. 1. which must needs be extraordinary Thereupon signes and wonders are oft joyned together as Iohn 4. 48. Acts 2. 43. 4. 30. 7. 36. Our last Translators do oft translate this Greek word which properly signifieth signes they translate it miracles as Luke 23. 8. Iohn 2. 11. 3. 2. 2. The Greek word translated wonders is used by all sorts of Authours for some strange thing that may seem to foretell some other thing to come I will shew wonders in heaven saith the Lord Acts 2. 19. Those strange things which by the Ministry of Moses were done in Egypt in the red Sea and in the Wilderness are set out under this word wonders Acts 7. 36. Our English doth fitly translate the Greek word wonders by reason of the effect they cause wonder and by reason of the strangeness of them they are wonderfull Matth. 15. 31. Mark 6. 51. Acts 3. 10. Our English word miracle according to the notation of the Latin word whence it is taken signifieth a matter of wonder 3. The Greek word here translated miracles properly signifieth powers It is derived from a Verb that signifieth to be able This word in the singular number is put for a mans ability Matth. 25. 15. for his strength 2 Cor. 1. 8. And also for strength in the Sonne Rev. 1. 16. And in sinne 1 Cor. 15. 56. It is also put for virtue in one Mark 5. 30. And for the power of man 1 Cor. 4. 19. of a Prophet Luke 1. 17. of the spirit Eph. 3. 16. of Christ 2 Cor. 12. 9. and of God Matth. 22. 29. In the plurall number it is put for Angels Rom. 8. 38. 1 Pet. 3. 22. which excell in strength Psal. 103. 20. And for the firm and stable things in heaven Matth. 24. 29. And for extraordinary works Hereupon they are stiled in our English Mighty deeds 2 Cor. 12. 12. Mighty works Matth. 11. 20 21 23. Wonderfull works Matth. 7. 21. and frequently as here in this Text Miracles Acts 2. 22. 19. 11. 1 Cor. 12. 10 28 29. For miracles as hath been shewed § 28. cannot be wrought but by an extraordinary power even the power of God himself Fitly therefore is this word powers used to set out miracles and fitly is it here and in other places translated miracles §. 32. Of the distinction betwixt Signes Wonders Miracles SOme distinguish these three words into three sorts of miracles each exceeding others in their greatness or degrees as 1. Signes the least kinde of miracles as â—…ealing diseases 2. Wonders a greater kinde as opening the eyes of the blinde ears of the deaf giving speech to the dumb and other like which cause wonder 3. Powers or miracles the greatest kinde of them as giving sight to the born blinde raising the dead even one four daies dead and dispossessing the devil This distinction is too curious For every true miracle requires a Divine and Almighty power and to the Lord it is as easie to give sight to him that was born blinde as to restore it to him that had it before There is no restraint to the Lord to save by many or by few 1 Sam. 14. 6. Besides the Penmen of the New Testament do promisâ—…uously use these words for the same things Sometime all sorts of miracles are comprised under signes Iohn 20. 30. Sometimes under Powers and translated mighty works Matth. 11. 20. Sometimes under signes and wonders as Acts 2. 43. And sometimes under all the three words that are here mentioned as Acts 2. 22. 2 Cor. 12. 12. I suppose that all these three words may have reference to the same mighty works This variety of words setteth out the divers properties of the same things Signes shew that they must be external and visible that they may the better signifie and manifest some other thing not so visible Wonders shew that by reason of the strangenesse of them being above or against the course of nature they cause wonder Powers here translated miracles shew that they are done by an extraordinary and Almighty power â—… Thus the same extraordinary things were in the Old Testament set out by divers words as Dreams Visions Revelations Dreams because men in their sleep dream of them Visions because some visible objects were represented to them Revelations because God thereby revealed some unknown matter to come Thus God that revealeth secrets made known to Nebucadnezar what should be in the latter daies in a dream by visions Dan. 2. 22. Thus are divers names given to Angels which do set out distinct properties in the same Angels rather then several persons as hath been shewed Chap. 1. § 85. §. 33. Of a Miracle A Miracle according to the notation of the Latine word from whence this English word is taken signifieth such a thing as causeth wonder or is in it self wonderfull In the common use of it it signifieth a wonder in the highest degree which ariseth from something that is supernaturall From the forementioned three words and the end of setting them down here this description of a miracle may be raised A miracle is a visible wonderfull work done by the Almighty power of God above or against the course of nature to confirm some Divine truth 1. A miracle is a work or a true act not a meer shew or appearance of that which is not Herein it differs from such an appearance as was represented to Saul 1 Sam. 28. 12. And from all jugling delusions Such as the Sorcerers of Egypt used Exod. 7. 11 12. 8. 7. 2. It is a visible work such an one as men may see and thereupon be moved therewith as the Israelites were 1 King 18. 39. The pretence of transubstantiation wherein no visible alteration of the creature is to be seen is against the nature of a miracle which is a sign 3. It is above the course of nature or against it Herein lieth the very form of a miracle whereby it is distinguished from other wonders which may be extraordinary though not simply supernaturall such as the second beast did Rev. 13. 13. 4. It is done by the Almighty power of God No man no Angel whether good or evil can alter the course which the Creator hath set to his creature That power God hath reserved to himself Pretended miracles wrought by the power of the devil are but pretended 5. The proper end of a true miracle is to confirm a Divine truth
sorts which are three 1. Signes 2. Wonders 3. Miracles 2. By their variety in this word divers Gifts are described 1. By their author the holy Ghost 2. By their distribution This is implied in the Greek word used by the Apostle The rule is thus manifested According to his own will Here observe 1. The kinde of rule with 2. The property of it his own §. 39. Of the Doctrines arising out of the 2 3 4. verses of the second Chapter I. MOtive may be added to motive To that motive in the former verse taken from the dammage of noâ—… heeding the Gospel in these verses another motive is added taken from the vengeance that will follow thereupon For men are hardly brought to beleeve Divine truths II. Suppositions may imply unquestionable truths The manner of the Apostles arguing by way of supposition If proveth as much See § 8. III. Angels were of old Gods Ministers to his Church They spake his word See § 10. IV. Gods Word is stedfast So is it here expresly said to be See § 11 12. V. Divine vengeance may be a motive to forbear sinne The inference of the vengeance upon the word spoken proves as much for it is here to that very end alleadged VI. There are different kindes of sin The distinction betwixt transgression and disobedience imports thus much See § 14. VII Nâ—… sinne shall pass unrevenged This generall particle every intends this VIII Pknishment is due to transgression It is therefore stiled a recompence of reward See § 16. IX Divine vengeance is most just So it is here expresly said to be See § 17. X Transgressors shall receive vengeance will they nill they This verb received intimates this point See § 17. XI Revenge of sinne is most sure This interrogative HOW intimates as much See § 18. XII There are degrees of sinne and judgement The inference of the later part of the comparison upon the former declares the truth of this point For neglect of the Gospel is made a greater sin then neglect of the Law and a greater judgement is thereupon inferred See § 18. XIII It is very dangerous to neglect the Gospel There is no way of escaping for such See § 19. XIV The greatest as well as the meanest falling into the same sinne are liable to the same judgement This pronoun WE includes the Apostle himself and all to whom he wrote See § 18. XV. The Gospel brings salvation It is thereupon stiled Salvation See § 20. XVI The salvation brought by the Gospel is very great This word So great intends as much It is far greater then that which by the Ministry under the Law was brought to people See § 21. XVII Christ was a Preacher He is here said to Preach See § 22. XVIII The Word is made profitable by Preaching For this end Christ Preached it See § 23. XIX Christ was the first Preacher of the Gospel This is here expresly asserted See § 24. XX. God would have his word confirmed See § 25. XXI Many Preachers of the same truth confirm it the more Thus by other Preachers the Gospel which Christ first Preached was confirmed See § 25. XXII Apostles succeeded Christ. These were they who heard him See § 26. XXIII Preachers confirm the Gospel to others It was confirmed unto us saith the Text. See § 27. XXIV God addeth his witnesse to the Ministry of his servants This is here expresly set down See § 28. XXV God only can work miracles This is here set down as Gods proper Act. See § 28. XXVI Miracles are above the power of creatures This followeth from the former by just consequence See § 29. XXVII Works are witnesses to Gods Word God by his works bare witnesse to his Apostles See § 30. XXVIII Signes by visible objects confirm Divine matters XXIX Wonders by the strangenesse of them do the like XXX Miracles also do so by a Divine power manifested in them These three last Doctrines arise out of the notation of those words Signes Wonders Miracles See § 31 32. XXXI Divers miracles were wrought to confirm the Gospel See § 34. XXXII Mens gifts are of the holy Ghost He gives them 1 Cor. 12. 11. Therefore they are here stiled Gifts of the holy Ghost See § 35. XXXIII Extraordinary gifts were abundantly given at the first preaching of the Gospel The Church had then need of them See § 35. XXXIV Gifts of the holy Ghost were confirmations of the Gospel They are in this respect here joyned with miracles See § 35. XXXV Mens Functions and abilities are of God Ibid. XXXVI The Gospel had greater confirmation then the Law See § 36. XXXVII God hath no other rule then his own will This relative His own implies as much XXXVIII God orders mens parts and places according to his will See § 37. §. 40. Of the inference of the fifth verse upon that which goeth before Verse 5. For unto the Angels hath he not put in subjection the world to come whereof we speak IN this verse the Apostle hath an eye to that main point which he insisted upon in the former Chapter which was that Christ is more excellent then Angels and also to the argument in the verses immediatly going before whereby he proved that more heed is to be given to the word of Christ then to the word of Angels In reference to the former Chapter a ninth argument is in this verse added to those â—…ght which were produced in the former Chapter to prove the foresaid excellency of Christ above Angels See chap. 1. § 64. In reference to the former part of this Chapter this verse containeth a reason why Christs word is to be preferred before the word of Angels namely because God hath given a greater authority to Christ then ever he did to Angels The first particle of this verse FOR sheweth that a reason is contained therein This reason is here set down as a double transition The first is from Christs excellency in reference to his Divine nature unto his excellency in reference to his humane nature The other is from the Apostles exhortatory digression unto his doctrinal point about Christs excellency In the former Chapter the Apostle sets out the excellency of Christ being God yet so as he considered him also to be man even God-man In this Chapter he sets out the excellency of Christ being man yet so as he considereth him also to be God even Man-God The reason here produced is comparative The comparison is of unequals for it is betwixt Christ and Angels 1. The inferiority of Angels is declared in this verse 2. The superiority of Christ is proved vers 6 7 8 9. The manner of expressing the inferiority of Angels is like that which was used chap. 1. § 46. It is expressed negatively unto the Angels hath he not put c. In this place the kinde of argument is the stronger in that it is denied to them by him who only
testimony or a phrase of Scripture though the particular place be not expressed §. 51. Of the Scriptures Testifying THis word translated testified is a compound word The simple verb signifieth to testifie Joh. 3. 11. or to bear witnesse Ioh. 1. 7. The compound addeth emphasis and implieth more then a bare affirming or witnessing a thing It also signifieth a confirming and adding further witnesse to a truth It is therefore added to preaching He commanded us to preach and to testifie Act. 10. 42. After that Peter had preached to the Jews it is added that with many other words he did testifie Act. 2. 40. I finde this compound word fourteen times used in the New Testament In every of those places it carrieth an especial emphasis as where Dives desires that Lazarus who was then dead might be sent to his brethren to testifie unto them Luke 16. 28. that is by an unquestionable evidence to convince them of hels torments Here it implieth a confirmation of the point in question namely that the world to come was put in subjection to Jesus It is one special end of Sacred Scripture to testifie the truth such truths especially as concern Jesus Christ Ioh. 5. 39. Luk. 24. 27. Acts 10. 43. The Psalm out of which this testimony is taken is the eight Psalm That it testifieth of Jesus is evident by the many passages that are therein applied to Christ in the New Testament as this Out of the mouth of babes and sucklings thou hast ordained strength or as the LXX whom the Evangelist followeth hast perfected praise Matth. 21. 16. And this Thou hast put all things under his feet is three times applied to Jesus as 1 Cor. 15. 27. Eph. 1. 22. and here in this text where the Apostle proves that this can be meant of no other v. 8 9. Thus he first produceth the testimony it self v. 6 7 8. and then applieth it to Jesus the Person intended therein v. 8 9. Take we a brief view of the whole Psalm and it will evidently appear that Christ is set out therein The main scope of the Psalm is To magnifie the glory of God this is evident by the first and last verses thereof That main point is proved by the works of God which in general he declares to be so conspicuous as very babes can magnifie God in them to the astonishment of his enemies v. 2. In particular he first produceth those visible glorious works that are above which manifest Gods eternal power and Godhead vers 3. Then he amplifieth Gods goodnesse to man who had made himself a mortall miserable creature v. 4. by setting forth the high advancement of man above all other creatures not the Angels excepted v. 5 6 7 8. This cannot be found verified in any but in the man Christ Jesus This evidence of Gods goodnesse to man so ravisht the Prophets spirit as with an high admiration he thus expresseth it What is man c. Hereupon he concludeth that Psalm as he began it with extolling the glorious excellency of the Lord. §. 52. Of the Scriptures sufficient Authority in it self THough in setting down this testimony the Apostle nameth not the Author or Pen-man of the Psalm yet in the Title it is expresly said to be A Psalm of David The Apostle concealeth his name not upon any doubt that he had of Davids penning it or in any disrespect for he expresly nameth him Chap. 4. 7. and putteth him into the catalogue of Gods Worthies Chap. 11. 32. but to shew that the sacred Scripture hath sufficient authority in it self and need not any further authority from any man Many Books are compiled in the Bible whose Pen-man or Publisher is not named as the Book of Iudges and Ruth the two Books of Kings and Chronicles Esther and this Epistle The Apostle hath quoted this testimony word for word not varying from the Psalmist in sense or syllables especially as the LXX have translated it By this expressing of his minde in the very words of Scripture he maketh the point to be more heeded and regarded §. 53. Of Christs Meanness amplifying his Greatness THe main intent of the Apostle in quoting the foresaid testimony is to set out the excellency and dignity of Christ yet he beginneth with his low degree stiling him Man Son of Man This he doth in three especial respects 1. That he might set out Christs excellency as he was man for in the former Chapter he had set forth his excellency as he was God 2. That his excellency might be the more magnified For the low degree whereunto Christ subjected himself doth much amplifie his glorious exaltation as Phil. 2. 8 9. To this very end the holy Ghost doth oft set down the low degree of those whom God hath highly advanced Israel was advanced above all nations to magnifie Gods goodnesse therein they are oft put in minde of their former low condition yea they are enjoyned to make an annual commemoration thereof Deut. 26. 1 2 c. David doth this way amplifie Gods goodnesse to himself Psal. 78. 70 71. So doth the Virgin Mary Luk. 1. 48. 3. That the exception made against Christs meannesse might appear to be but a frivolous exception For the Apostle here grants that Christ in his humane estate was as mean as the meanest Yet withall inferreth that it was no hinderance to the height of his exaltation Some suppose that that which is here spoken of man is meant of the first man in his pure and innocent estate because God then gave him dominion over the fish of the sea and over the fowl of the air and over the cattle and over all the earth c. Gen. 1. 26. Answ. 1. I deny not but that such a dominion in regard of sundry of those particulars which are mentioned Psal. 8. 6 7 8. was given to the man here described But it doth not thence follow that the first Adam should be here meant for he forfeited that dominion by his transgression 2. The first title which is given to the man here meant cannot be applied to the first Adam in his pure estate for then he was not a mortall miserable man 3. Adam was not a sonne of man as this man is here said to be Adam was not born of man but created of God Gen. 2. 7. 4. Adam being made immortall he was not then in that respect lower then Angels as he man here meant is said to be v. 9. 5. The glory and honour with which this man is here said to be crowned farre exceeded all that glory and honour which was then conferred upon Adam 6. All things simply taken without any restraint as here they are taken were not put in subjection to Adam Angels were never put in subjection to Adam but they are to this man v. 8. In the two latter respects no meer man since the Fall nor the whole stock of mankinde simply considered in it self can be here meant It
active so as in the same respect wherein Christ sanctifieth any they are sanctified Particular instances are such as follow 1. They are by Christ set apart and deputed to be Kings and Priests Rev. 1. 6. 2. They are by Christ inabled to those functions and services whereunto they are set apart Eph. 4. 7. 3. They are by Christ purged from their pollutions Heb. 1. 3. 4. They are endued with all needfull sanctifying graces 1 Cor. 1. 7. Iohn 1. 16. 5. By Christ they are reconciled unto God Col. 1. 21. 6. They are espoused to Christ 2 Cor. 11. 2. 7. They are as first-fruits to God Rev. 14. 4. They who are thus sanctified are the Elect of God called by the Gospel and so true members of the mysticall body of Christ. Under this act of sanctifying and being sanctified all the graces whereof here in Christ we are made partakers are comprised so as to be sanctified is to be perfected Heb. 10. 14. These relatives Sanctifier sanctified joyned together give evidence of a conformity betwixt the Head and members of the mysticall body in holinesse As the Head is so will he make his members to be As he is holy so shall they be This is a great inducement unto us to use the means sanctified of God for effecting this work of sanctification For Christ performeth what he undertaketh in that way and by those means which are sanctified thereto Wherefore as Christ is the Sanctifier so use the means wherein he useth to sanctifie and as he which hath called you is holy so be ye holy in all manner of conversation 1 Pet. 1. 15. §. 104. Of the Son of God and sonnes of men being one THe two forementioned relates Sanctifier and Sanctified are said to be all of one The Greek word in the case here used and translated of one is common to all genders Some therefore take it in the masculine and referre it to God as if this were the meaning The Sons of God and Saints are all of God This in the generall matter is a truth but not a truth pertinent to the point in hand For the Apostle alledgeth here this union as a reason why Christ was man and suffered for such and such namely because he and they were of one But it cannot be truly said that he was man and died for all that were of God in that they had their being of God In this sense not only men but Angels also and all other creatures for whom Christ neither took upon him mans nature nor undertook to suffer are of God Others apply this ONE to Adam of whom as concerning the flesh Christ came Luke 3. 23 38. This also is a truth But I suppose it to be more agreeable to the Apostles scope to take this particle of one in the neuter gender as if it were thus expressed of one stock and that for these two reasons 1. The Greek particle translated OF is properly a note of the materiall cause 2. This must have reference to the sanctified as well as to the sanctifier For All are of one as the Sanctifier is of the same stock whereof the sanctified are so the sanctified of the same whereof the Sanctifier In the former respect that humane nature whereof the sanctified are is the stock whereof Christ also is And the spirituall nature whereof Christ is called the Divine nature 2 Pet. 1. 4. is the stock whereof the sanctified are In this respect such are said to be of Christs slesh and of his bone Eph. 5. 26. which phrase is mystically and spiritually to be taken In relation to this spirituall being sanctified ones are stiled spirit Joh. 3. 6. And they are said to be in the spirit to be after the spirit to minde the things of the spirit and to walk after the spirit and the spirit is said to dwell in them Rom. 8. 4 5 9. Of this mysticall union betwixt Christ the Sanctifier and Saints the sanctified See more in Domest Dut. on Eph. 5. 30. Treat 1. § 70 c. This generall particle ALL as it includes the Head and the Body so it compriseth under it all the members of that Body If it had reference to the Head and Body only as to two distinct parts he would have said both are of one rather then ALL. For ALL compriseth more then two But because the body consisteth of many members and all the members are sanctified he fitly and properly useth this generall ALL and hereby gives us to understand that all that are Christs are partakers of the same spiritual being This is evidenced by Christs prayer That they all may be one c. Ioh. 17. 21. The metaphors whereby the union betwixt Christ and Saints is set out give further proof hereof as Head and members 1 Cor. 12. 12. Vine and branches Ioh. 15. 5. Shepherd and sheep Ioh. 10. 14. Now members branches and sheep are all of one so are brethren also which title is used in this verse This union of all should work unity unanimity amity charity sympathy and condescention to them that are of low estate and a willingnesse to be conformable to them that suffer for Christ and his Gospel sake Of this minde was Moses Heb. 11. 25. §. 105. Christs doing things upon just cause FRom the forementioned union of Christ and Saints the Apostle maketh this inference For which cause he is not ashamed to call them brethren Because He and Saints were of one he called them brethren This note of inference For which cause sheweth that Christ would do what he had cause and reason to do Christ being sent to save that which was lost Mat. 18. 11. and to give his life a ransom for many Matth. 20. 28. For this cause he would not desire to be freed from that hour Ioh. 12. 28. For this cause he acknowledged before Pontius Pilate that he was a King Iohn 18. 37. For this cause Christ confessed to God among the Gentiles Rom. 15. 9. For this cause is he the Mediatour of the New Testament Heb. 9. 15. Were we of this minde how many excellent works much tending to Gods glory our own and others good would be willingly performed which are now wholly omitted Most are so farre from being of Christs minde herein as they do the things that are evidently without cause They transgresse without cause Psal. 25. 3. David much complaineth of wrongs done to him without cause Psal. 35. 7. 69. 4. 109. 3. 119. 78 161. Christ maketh such a complaint Iohn 15. 25. Let us advisedly and seriously consider what cause there is for us to do such and such things and as there is cause do them §. 106. Of Christ and Saints being Brethren IN that which is here inferred one thing is taken for grant another is expressed as a consequence following thereupon The thing taken for grant is a relation betwixt Christ and Saints namely that they are brethren Of the divers acceptions of this
to high dignities some children in like cases are ashamed of their parents some servants of their Masters and so in other relations Can any be more highly advanced then Christ Some are ashamed of the meannesse and disparity of those to whom by some bond of relation they are knit might not Christ have been in this respect much more ashamed of us But what shall we say of those that are ashamed of Christs brethren even in this respect because they are his brethren and make a sincere profession of the true faith O more then monstrous impudency Yet thus are husbands wives parents children and others ashamed of their wives husbands children parents and others even because they professe the faith and are called Christs brethren This respect of Christ to his brethren is a great incouragement and comfort to such as are despised and scorned by men of this world for Christs professing of them The greatest impotency and arrogancy in this kinde is to be ashamed of Christ himself Yet it was foretold that some should hide their faces from him Isa. 53. 3. Fearfull is the doom that Christ doth thus denounce against such Whosoever shall be ashamed of me and of my words in this adulterous and sinfull generation of him alsâ—… shall the son of man be ashamed when he cometh in the glory of his Father with the hâ—…ly Angels Mark 8. 38. §. 109. Of the Resolutions and Observations of Heb. 2. 11. THe summe of this verse is a reason of Christs suffering in mans nature which was a conformablenesse to other men Two points are herein observable 1. The substance of the Text. 2. A consequence In the substance two things are expressed 1. A difference betwixt Christ and Saints 2. An union The difference is that One is an Agent He that sanctifieth The other a Patient they who are sanctified In this union is noted 1. The kinde of it of one 2. The extent ALL. The kinde of union is a common stock This admits a double consideration 1. The stock whereof Christ is one with us that is the humane nature 2. The stock whereof we are one with Christ that is the Divine nature The consequence is 1. Generally intimated in this phrase for which cause 2. Particularly expressed In the particular is noted 1. A relation Brethren 2. A manifestation thereof In the manifestation is set down 1. The means whereby it was manifested Câ—…led 2. The ground of manifesting it not ashamed Observations hence arising are these I. Union is a cause of conformity The causall particle FOR whereby the uniâ—… of Christ with Saints is inferred as a reason of his suffering in mans nature inteâ—… that which is here observed See § 100. II. Christ sanctifieth men In this respect this style is given him He that sanctifiâ—… See § 102. III. Saints were as others This word sanctified presupposeth as much See § 10â—… IV. Such as are Christs are sanctified This is here clearly expressed See § 103. V. Christ is of the same stock whereof others are In this respect He is of 〈◊〉 See § 104. VI. Saints are of the same stock whereof Christ is In this respect They are of 〈◊〉 See § 104. VII All Saints have the same spirituall being All are of one with Chriâ—… See § 104. VIII That for which there is cause must be done See § 105. IX Christ and Saints are brethren See § 106. X. Christ acknowledgeth such as are his To call is to acknowledge See § 107. XI Christ accounts relations betwixt him and Saints to be no disgrace unto him 〈◊〉 is not ashamed thereof See § 108. §. 110. Of the Apostles testimony from Psal. 22. 22. Verse 12. Saying I will declare thy Name unto my brethren in the midst of the Church will I sing praise unto thee THis Text is here alleadged as a proof of that respect which Christ manifested to his sanctified ones in acknowledging them to be his brethren The proof is taken from a Divine testimony Of this kinde of proof see Chap. 1. § 46 65. The first word being a Participle saying sheweth a dependance of this verse on that which went immediatly before and such a dependance as gives an evidence of the truth thereof and in that respect it is an apparent proof of it It hath reference to Christ calling men brethren for in this testimony he doth expresly call them so This testimony is taken out of Psal. 22. 22. That Psalm is a most clear Prophesie of Christ. Many passages therein are directly applied to Christ in the New Testament As 1. This clause in the very beginning of the Psalm My God my God why hast thou forsaken me Matth. 27. 46. 2. This in the seventh verse All they that see me laugh me to scorn they shake the head Matth. 27. 39. 3. This in the eighth verse He trusted on the Lord let him deliver him Matth. 27. 43. 4. This in the sixteenth verse They pierced mine hands and my feet Joh. 19. 37. 20. 25. 5. This in the eighteenth verse They part my garments among them and cast lots upon my vesture Matth. 27. 35. 6. This in the two and twentieth verse I will declare thy name c. is here in my Text. That Psalm as it sets out the sufferings of Christ to the full so also his three great Offices His sufferings are copiously described from the beginning of the Psalm to verse 22. The Propheticall Office of Christ from ver 22 to ver 25. That which is foretold about his vows ver 25. hath respect to his Priestly Function In the rest of the Psalm the Kingly Office of Christ is set forth All the distinct points of that Psalm were accomplished in Christ. It is gathered from the title that this Psalm was to be sung every morning in the Temple to support the hope of Gods people in the promised Messiah This testimony therefore is most pertinently produced to prove the point in hand and Christ himself is here brought in to be the utterer and publisher thereof as an evidence that he called mâ—…n his brethren As this testimony proves that point in particular so in generall it proves the main point that Christ was man and it points at Christs Propheticall Office for which it was requisite that he should be man as it was foretold Deut. 18. 18. Thus it is a fifth argument to demonstrate that point See § 1. It doth withall render a reason why it was requisite that the Son of God should be a son of man namely that he might declare Gods Name unto his brethren who were sons of men In quoting this testimony the Apostle holds close to the words of the Prophet A little difference there is in our English translation but that little is more then needed For Congregation here his Church both these words intend one and the same thing For praise here is sing praises The Hebrew word signifieth both The Psalms which used to be sung have
was mercifull in regard of his inâ—…d disposition and thereupon had compassion on those who were in misery was also faithfull in succouring such as he pitied He did not love in word neither in tongue only but in deed and truth 1 Ioh. 3. 18. He did not say to such as he pitied Depart in peacâ—… be you warmed and filled but he gave them those things that are needfull for them He was merciful and faithfull His mercifulnesse was the ground of his faithfulnesse and his faithfulnesse was an evidence of his mercifulnesie Aâ—… there was a readinesse in him to will by reason of his mercifulnesse so there was a performance also out of that which he had according to the advice of the Apostle 2 Cor. 8. 11. by reason of his faithfulnesse This is plainly seâ—… forth in thâ—… Parable of the Samaritan who doth lively set forth Christ himself That Samaritan saw a man stripped of his ralment wounded and left half dead thereupon he had compassion on him this shewed him to be mercifull Upon this he went to him and bound up his wounds powring in oyl and wine and took further care of him this shewed him to be faithful Luke 10. 30. c. What Christ said to the Lawyer to whom he spake his Parable may be said to every of us Go and do likewise Luke 10. 37. §. 179. Of things pertaining unto God THe Object whereabout Christs Priesthood was exercised is said to be things pertaining to God that is wherein he had to do with God for man In all the services of his Office and calling a Priest he had to do with God and that for mâ—…n Heb. 5. 1. In which respect he is reputed a Mediatour between God and man Those things may be drawn to two heads 1. The things wherein God had to do with his people namely in making known Gods minde and will to them This he did in Gods Name so as he stood in Gods room therein So he pronounced pardon of sin unto them in Gods Name and blessed them in Gods Name Num. 6. 23. 2. The things wherein the people had to do with God All their services which they performed to God and Sacrifices which they offered up unto God were to be tendred to God by a Priest Lev. 5. 8. c. Of those particular services and sacrificeâ—… â—…re § 175. There was an absolute necessity of a Priest to be for man in things appertaining unto God upon these Reasons 1. The infinite disparity which is between God and man God is of infinite glory and Majesty and dwels in that light that no man can approach unto 1 Tim. 6. 16 Man is but dust and ashes Gen. 18. 27. 2. The direct enmiâ—…y in disposition that is between God and man Rom. 5. 10 Col. 1. 21. 3. The plain contrariety in condition between God and man God being moâ—… pure and holy man most polluted and unholy Obj. How was it then that meer men were Priests in things pertaining unto God Answ. The Priests under the Law were not properly but only typically in things pertaining unto God They entred not into the glorious presence of God but only into the holy place made with hands which was a representation thereof They did not properly present the praiers of people to God but only were a type of him that did it The Sacrifices which they offered up did not properly take away sin but were types of that Sacrifice which did it The truth of all the things wherein those Priests had to do with God were accomplâ—…shed in Christ who though he were a true man yet was he not a meer man but God also and so became a man fit to be in things pertaining to God Christ therefore alone is that true High-Priest that is for man in things pertaining to God Hence we may observe 1. That there is no immediate accesse for man to God without a Priest 2. That there is no Priest that can be properly for man in things pertaining unâ—… God but Jesus Christ God-man None could pacifie Gods wrath None could 〈◊〉 his justice Noue could procure his favour None could purge away sin 〈◊〉 could bring sinners into Gods presence but Christ. Oâ—… how miserable are they who are without a Priest They can have nothing to do with God they still reman enemies to him as contrary as light and darknesse life and death and God still remains a consuming fire to them Such also are they who have not a true Priest for that is all one as to have no Priest at all Learn we hereby how to come to God not barely and simply in our selves so we go to a consuming fire but through Jesus Christ. Of doing all wherein we have to doe with God in the Name of Christ See § 175. §. 180. Of Reconciliation made by Christ. THe most principall end of Christs Priesthood is thus expressed To make reconciliation for the sins of the people The Greek word translated to make reconciliation for hath reference sometimes to the party offended and signifieth to be propitious or mercifull in pardoning the offence as where the penitent Publican thus said to God Be mercifull unto me a sinner Luk. 18. 13. Sometimes to the thing which giveth the offence Then it signifieth to expiate or to make satisfaction for and that so as the party offended be pacified thereby Thus it is here taken and it importeth as much as this phrase He purged our sins Heb. 1. 3. To this purpose also tendeth our English Translation of this word in this Text to make reconciliation for sins that is to use such means as may pacifie God against whom sins are committed and thereby reconcile God and sinners From the Greek Verb used in this Text two Nouns are derived both which are translated propitiation and applied to Christ. One 1. Ioh. 2. 2. 4. 10. The other Rom. 3. 25. Propitiation is a pacification and appeasing of one offended The latter of those two words is attributed to the cover of the Ark and translated Mercy-seat Heb. 4. 5. For God did use there to appear in mercy grace and favour as a God pacified and pardoning sin A like word is attributed by the Greek LXX to that Ram which was offered up for reconciliation and stiled The Ram of Atonement Numb 5. 8. There is also an adjective derived from the foresaid Verb and translated mercifull Heb. 8. 12. Of the Hebrew word which importeth as much as this Greek word doth See The Plaister for a Plague on Numb 16. 46. § 25. And of Atonement with God See ibid. § 33. Under this act of reconciliation which is here made an end of Christs Priesthood are comprised all the benefits thereof for all tended to this This act end and benefit of Christs Priesthood was typified under the Law by that Legal reconciliation which was made by the Priest whereof mention is made Lev. 6. 30. and 8. 15. 2. Chro. 9. 24.
was very meek above all 〈◊〉 that were upon the face of the earth Num. 12. 3. 2. He did willingly partake of that portion which God allotted out unto his people and put his shoulders under their burthen He chose rather to suffer affliction with the people of God then to enjoy the pleasures of sin Hebr. 11. 25. 3. He much pitied and commiserated the people and that when they murmured against him Exo. 14. 11 12 13. 4. He oft praied and earnestly cried unto God for them Exod. 32. 11 31. Num. 12. 13. Then who are in Moses his place as Princes of State and Ministers of the word are must be of Moses minde They must know they are Gods servants and answerably carry themselves both to God and his people It will therefore be very usefull for them oft to meditate on this patern Of Moses Faithfulnesse Seâ—… § 39. Of this phrase in all his house See § 37. §. 53. Of Moses and other Ministers for a testimony AN especiall end why Moses was made a servant in Gods house is thus set down For a testimony of those things which were to be spoken after The word testimony signifieth a witnesse-bearing It comes from the same root that that word did which is used chap. 3. vers 4. § 30. and spoken of Gods witnesse It here intendeth two things 1. A confirmation of the truth of a thing 2. An evidence against such as beleeved not In both these senses Christ thus useth this word Shew thy self to the Priest for a testimony unto them Mat. 8. 4. This he speaks to a Leper whom he had cleansed that he should go to the Priest that by the Priest the truth of the miracle might be confirmed For the Priest could judge of a leprosie whether it were throughly cleansed or no and that the unbeleeving Jews might be convinced about the power of Christ. The manner of expressing this clause thus For a testimony pointeth at the end of Moses Ministry which was to bear witnesse unto and to confirm Gods truth Of confirming the truth of God See ch 2. v. 3. § 25. That whereof Moses was to be for a testimony is thus expressed Of those things which were to be spoken after All this is the interpretation of one Greek word which is of the future tense To expresse the emphasis thereof more fully this particle after is added The future things whereof Moses was to be for a testimony were 1. Such as Moses himself was to deliver to the people For Moses bare record of and gave witnesse to such things as God would have the people take notice of Thus it is said of Iohn He bare record of the Word of God Rev. 1. 2 3. 2. Such things as Christ and his Apostles in their time preached For thus saith Christ These are the words which I spake unto you that all things must be fulfilled which were written in the Law of Moses concerning me Luk. 24. 44. To the like purpose Saint Paul perswaded the Iews concerning Iesus out of the Law of Moses Act. 28. 23. Hence is it that Christ said to the Jews Had ye beleeved Moses you would also have beleeved me For he wrote of me Joh 5. 46. 3. Such things as this Apostle hereafter sets down in this Epistle which are Types that prefigured Chrâ—…st of which he saith This is the sum We have such an High-Priest c. Heh 8 1. Thus the word may be translated which shall be spoken after Neither of the foresaid interpretations do crosse the other But all in substance agree For the things which were in the Types which Moses delivered to the people were by Christ and the Apostles revealed in their truth and in this Epistle the types and truth are both declared That which is here said of the end of Moses his Ministry that it was for a testimony of Gods truth is in the generall true of all Ministers All the Prophets gaâ—… witnesse of such things Act. 4. 43. Iohn the Baptist came for a witness to bear witâ—… of the light Joh. 1. 7. Iesus Christ himself was a faithfull witnesse Rev. 1. 5. The Apostles were to be witnesses unto Christ Act. 1. 8. God had these witnesses both to make known his will to his Church and also to confirm and ratifie the same by evidence out of Gods Word yea also by theâ—… answerable practise and by their suffering for what they preached Herein we have an evidence of Gods good Providence to his Church who neveâ—… left it without witnesse Moses was for a testimony in his time Prophets succeeded him Iohn them Apostles him and ordinary Ministers in all ages since the Apostles daies succeeded them Happy are they who give such heed thereunto as they reap the benefit thereof But their judgement is the greater who having witnesse given to the light walk in darknesse and remain ignorant and obstinate But whether men regard this witnesse or no it shall not be in vain The truth of God is more justified thereby and unbeleevers made more inexcusable As Moses and the Prophets gave witnesse to the things which were to be done â—…t Christs first coming So Ministers who live in these latter daies give witnesse to the things which shall be done at his last coming §. 54. Of this Title Christ. Verse 6. But Christ as a Son over his own house whose house are we if we hold 〈◊〉 the confidence and the rejoycing of the hope firm unto the end THis particle BUT implieth a difference betwixt that which went before and that which followeth The difference or rather dissimilitude is betwixt Moses and Christ who is far the more excellent The inferiority of Moses being distinctly set down in the former verse the excellency of Christ above Moses is as distinctly exemplified in this verse and that in the three particular branches mentioned § 50. Because in setting out this excellency he had mentioned GOD v. 4. and applied it to him to shew whom he meant under that Title God he here expresly named Christ. Christ in Greek signifieth the same that Messiah in Hebrew doth namely annointed An Evangelist cleareth this Point where upon mention of Messiah 〈◊〉 saith which is being interpreted the Christ Joh. 1. 41 And he who by the Psalâ—… is in reference to God called his Messiah or his Annointed Psa. 2. 1. is by the Apostles called his Christ Act. 4. 26. The word Messiah in Hebrew is oft by our English translated annointed as 1 Sam. 2. 10. 2 Chron. 6. 42. Psa. 84. 9. And by the Greek LXX translated Christ. To shew that this Name Christ is by an excellency and property attributed to Jesus our Saviour it is many times expressed with an emphasis thus the Christ Joh. 20. 31. That Christ Joh. 6. 69. Very Christ Act. 9. 22. The Lords Christ Lâ—… 2. 26. The Christ of God Luk. 9. 20. The Priests and Scribes which rejected thâ—… Christ knew that
14. 4. They turned back and dealt unfaithfully c Psal. 78. 57. III. The judgements inflicted on the Israelites who tempted God in the wiâ—…nesse were very terrible as Plague Numb 16. 46. Fire Numb 11. 1. 〈◊〉 Serpents Numb 21. 6. The earth swallowing them up Numb 16. 32. Their 〈◊〉 mies destroying them Numb 14. 45. Multitudes destroyed together as two 〈◊〉 and fifty Numb 16. 35. Three thousand Exod. 32. 28. Fourteen thousand sâ—… hundred Numb 16. 49. Four and twenty thousand Numb 25. 9. Yea by 〈◊〉 all above twenty year old that came out of Egypt save two onely Numb 14. 〈◊〉 30. 26. 65. How watchfull ought we to be against a sinne so hainous so terrible Weâ—… exceeding prone hereunto By open notorious sinnes men tempt God and 〈◊〉 whether he be a God of vengeance By secret sins whether he be an All-seâ—… God By covetous practices whether he be a provident God By despair 〈◊〉 ther he be a mercifull God Thus in other sins we tempt him in other his Dâ—… Excellencies For preventing and redressing this sinne it will be good frequently and serioâ—… to meditate on God on his glorious Majesty on his supream Soveraignty on his Almighty Power on his absolute Jurisdiction on his unsearchable Wisdom on his free Grace rich Mercy abundant Kindenesse great Forbearance and other Divine Excellencies Yea and on his great and glorious Works in all ages performed As we acquaint our selves with these so it will be our wisdom to submit our selves wholly to his guiding Providence and make his Will the rule of ours Taking heed how we bring his actions to the bar of our reason §. 97. Of Gods providing for ungratefull ones IT was shewed in the beginning of the former Section that the Greek word translated proved signifieth also to discern and by experience to finde a thing to be so and so A Noun derived from thence signifieth experience Rom. 5. 4. and experiment 2 Cor. 9. 13. and proof of a thing 2 Cor. 2. 9. 13. 3. Here it may intend that by their tempting of God they came to have a real and experimental proof of Gods Power Providence and other Divine Excellencies Observe the particular instances noted in the former Section of their tempting God and you shall finde extraordinary proofs and experiments of Gods extraordinary Providence Thereupon a path was made in the Sea Exod. 14. 22. bitter waters were made sweet Exod. 15. 25. Manna and Quails were given Exod. 16. 12. Water flowed out of the Rock Exod. 17. 6. The brazen Serpent was erected Numb 21. 8. and sundry other great works done God doth this in reference to Himself to the Upright and to the Ungratefull 1. God doth hereby commend unto us his free Grace his abundant Kindenesse and his great Patience and much Forbearance Herein is verified that which Christ said of his Father That he is kinde unto the unthankefull and unto the evil Luke 6. 35. 2. There were some upright and faithfull mixed with the multitude of incredulous and rebellious Israelites as Moses Aaron Hur Caleb Ioshua and others Whereof though many of them for some particular sins entered not into Canaan yet were they accepted and approved by God for their sakes God gave common proofs of his Providence promiscuously to all of all sorts Had there been ten righteous ones found in Sodom both that and the other Cities about it might have been preserved from the fire and brimstone that destroyed them Gen. 18. 32. For Iehoshaphats sake God extraordinarily provided water to preserve the Armies of three Kings 2 King 3. 14. The whole world receiveth much good for the sake of the Elect and upright that are therein 3. God in bestowing blessing upon the incredulous and rebellious affordeth thereby external means to reclaim them but they by their obstinacy against those means make themselves the more inexcusable and increase their just condemnation the more Rom. 2. 1 4 5. This kindenesse of God so far manifested to those rebellious Israelites is a sure ground of encouragement to Gods faithfull and upright servants to seek and expect all needfull blessing from him in all their needs and straits Are not the faithfull much better then the faithlesse If God so fed cloathed preserved protected and directed incredulous and unbelieving persons what will he not do for his Elect effectually called who in faith call upon him Mat. 6. 26 30. Luk. 18. 7. §. 98. Of outward blessings no sure Evidences of Gods fatherly love THese two words tempted proved being joyned together and referred to the same persons shew that they who did the one did also the other They who tempted God by experience found that God was a God of Power able to help in the greatest distresse a God of truth faithfull in keeping promise a God of wisdom ordering matters in the fittest season a provident God affording all things needfull for people yet were these no sure tokens of his fatherly love to them for they so tempted him as they grieved him and he was displeased 〈◊〉 them God bestows outward blessings on such as have no assurance of his fatherly favour The Lord set a mark upon Cain lest any finding him should kill him Gen. 4. 15. It doth not follow that Hagar in truth feared God because God heard 〈◊〉 childs voice and provided water for her and him Gen. 21. 19. God gave to 〈◊〉 the fatnesse of the earth and the dew of heaven and yet loved him not Gen. 27. 39. Mal. 1. 2. Outward worldly blessings concerning this life and our temporall estate are common to all of all sorts yea many of them to bruit beasts God giveth to the 〈◊〉 his food Psal. 147. 9. He preserveth man and beast Psal. 36. 6. Yea God oft giveth outward blessings in wrath He gave Israel a King in anger Hos. 13. 11. When he gave quails to the Israelites While the flesh was yet 〈◊〉 their teeth yer it was chewed the wrath of the Lord was kindled against 〈◊〉 Num. 11. 33. We are not therefore to judge of Gods favour by outward blessings nor 〈◊〉 that he loves us because he provides supply for our needs or recovers us out 〈◊〉 sicknesse or easeth us in our pains or freeth us from our enemies or 〈◊〉 otherlike blessings upon us Tempters of God may prove and finde God in 〈◊〉 kinde to be good unto them See the reasons hereof in the former Section There are better and surer evidences of Gods fatherly love namely the inward â—…mony of Gods Spirit and the effectuall operation thereof in regenerating us 〈◊〉 working many sanctifying graces in us and keeping us from tempting God §. 99. Of mens tempting God though they see his works FOr further aggravation of their sinne there is added a third act They 〈◊〉 〈◊〉 works saith God In Hebrew a word of the singular number is used thus my work But 〈◊〉 word is there collectively taken and the singular number
him blamelesse It concerns all that have power over others to do what they can to bring men to knowledge of Gods wayes lest for not knowing them they provoke Gods wrath No man ought to suffer his brother to lie under such a burthen much lesse they that have a charge and in that respect ought to have the greater care over him Magistrates therefore must take order to set up the light of Gods word in all places where they have any command Ministers must be diligent and conscionable in preaching the same Parents and Ministers must instruct their family Catechizing is of special use hereunto As for ignorant persons themselves they must use all means that God affordeth to bring them to knowledge of his truth To neglect or to reject means is to turn simple ignorance into wilfull ignorance and thereby to make a mans case the more wofull §. 113. Of turning Gods patience into vengeance Verse 11. So I sware in my wrath they shall not enter into my rest THe effect of the fore-mentioned wilfulnesse of the Israelites in the wildernesse was a fearful effect in that it grieved God as is shewed before in § 102 c. But here it is much aggravated in that it provokes him to swear vengeance The particle of reference is in the Hebrew a relative and translated Unto whom namely unto those Israelites that sinned In the Greek it is a Conjunction which implieth an inference of an effect following upon that which goeth before They sinned so God swore punishment Some translate it Therefore All tends to the same purpose namely that mans obstinacy so incenseth God as he cannot forbear revenge and thereupon swears it §. 114. Of Gods swearing and that in wrath FOr abuse of Gods fatherly affection makes him take unto himself the passion of a Judge and to turn grief into wrath yea to lay down his rod and take up a sword and to withdraw all blessings and think of utter destruction The curses that are inferred upon Gods blessings Levit. 26. Deut. 28. do give proof hereunto This made God to turn Ammi into Loammi Hos. 1. 9. This is by wofull experience verified in the rejection of the Jews and casting of the seven Churches of Asia and most of the other Churches which were planted by the Apostles This God doth to manifest his power in beating down the stoutest and stubbornest Lev. 26. 19. and to make others fear This may be a warning to us to take heed of walking stubbornly against God lest we provoke him to deal thus with us Note Lev. 26. 18 c. Psal. 18. 26. We ought the rather to lay this to heart because Gods swearing vengeance after fourty years forbearance gives evidence that there may be an end of Gods patience The general deluge that swept away the whole world the fire and brimstone that destroyed the Sodomites and other judgements that God hath executed upon his people give evident proof hereof Well note Isa. 5. 5. Luk. 13. 9. An oath or swearing is a solemn confirmation of a matter to gain credence thereunto An oath is used that that which is so attested should not be slighted but stedfastly believed This phrase An oath for confirmation Heb. 6. 16. implieth that confirmation of a thing is the end of an oath The root from whence the Hebrew verb translated swear is derived signifieth seven or seven times Seven is counted a number of perfection Such a confirmation is an oath as if the thing were confirmed as much as might be even seven times over Of the five kindes of bonds whereby a matter in an oath is confirmed applied to God and of Gods swearing See The Churches Conquest on Exod. 17. 16. § 80. The Scripture expresseth two cases wherein God useth to swear One was in making promises as Gen. 22. 16. Psal. 132. 11. The other in denouncing threatnings as here and Deut. 1. 34. Both of them are for confirmation of his Word In the former case he swears in mercy and tender respect to his children and 〈◊〉 to strengthen their faith in his promise and to move them to give all 〈◊〉 thereunto and with patience to wait for the accomplishment thereof Thus God swore to Abraham as this Apostle testifieth See Chap. 6. 13. § 97. In the later case he swears in wrath the more to affright and terrifie those 〈◊〉 whom he swears that they may know that the doom denounced against them 〈◊〉 surely be executed Thus the Lord swore to the Israelites here and thereupon the Apostle thus brings it in I sware in my wrath Here just occasion is given to speak of Gods wrath namely how wrath or â—…ger may be attributed unto him But hereof See A plâ—…ister for the Plague on 〈◊〉 16. 46. § 41 42. §. 115 Of the form of Gods Oath THe form of Gods Oath is not here expressed yet by the manner of 〈◊〉 down the words it may well be understood to be some kinde of 〈◊〉 in case he did not perform what he had threatned Both the Hebrew and the Greek do thus express the Oath of God If 〈◊〉 shall enter Our English doth set down the sense of the Oath thus They shall 〈◊〉 enter but they do not fully expresse the emphasis of the phrase There is an â—…gant figure which in English we may stile silence whereby men conceal and â—…ter not something which may well be understood but they are not willing to â—…presse This is frequent in Oaths as where Elijah saith to Ahab As the Lord God 〈◊〉 Israel liveth if there be dew 1 Kin. 17. 1. and where Zedekiah saith to 〈◊〉 As the Lord liveth if I put thee to death if I give thee into the hand of these 〈◊〉 Jer. 38. 16. To make up the full sense such a phrase as this may be understood 〈◊〉 me not be accounted true or Repute me a liar To like purpose saith David 〈◊〉 come into the â—…abernach of my house If I go up into my bed If I give sleep to my 〈◊〉 Psal. 132. 3. 4. So Christ Verily I say unto you If a sign be given unto this 〈◊〉 on Mark 8. 12. and God himself Once have I sworn by my holinesse if I lie 〈◊〉 David Psal. 89. 35. And here I sware in my wrath if they shall enter Here 〈◊〉 be understood Let me not be accounted a God or let me not be accounted 〈◊〉 As in other things so in this God speaketh to men after the manner of man He submitteth his truth 〈◊〉 mans judgement This then implies a very strong negation A stronger cannot 〈◊〉 expressed This is to root insidelity out of mens hearts That which is concealed in the fore-said Oaths being some imprecations 〈◊〉 ones self sheweth that men should be very tender of making imprecations Hereof See The whole Armour of God on Ephes 6. 18. § 55. §. 116. Of the Rest dâ—…nied to the incredulous Israelites THe particular punishment or revenge
1. In that there might be many hypocrites among them For visible Churches are mixed Societies Matth. 22. 14. Hypocrites have evil hearts They have a heart and a heart Psal. 12 2 one is an outward seeming fair heart whereby they beguile men the other an inward evil heart after which they themselves do walk Ier. 7. 24. 11. 8. 2. In them that are effectually called there is a remainder of an evil heart For they are but in part regenerate while here they live Some evil doth still cleave to their heart â—…o as without taking good heed more evil will increase upon them It is said of some that they proceed from evil to evil Jer. 9. 3. and that they wax worse and worse 2 Tim. 3. 13. This may in part befall such as are regenerate if they be not watchfull over themselves True it is that there is in every one by nature an evil heart Yea every imagination of the thoughts of mans heart is onely evil continually Gen. 6. 5. Every word in this description of a natural mans heart hath its Emphasis As 1. The heart which is a spring from whence all words and actions flow 2. The thoughts which are the innermost motions of the heart 3. The imagination that is the first rise or ground-work of those thoughts 4. Every imagination not only some few but all of them 5. Is evil It is not only somewhat tainted but plainly evil 6. Onely Evil not in part only as if there were some good mixed but wholly altogether evil 7. Continually evil not for a time or at fits as if sometimes it might be good but at all times without intermission evil This is the disposition of every natural mans heart There is further an acquired evil more evil added to that natural evil an increase of evil There may be aâ—… increase of evil in his heart who is regenerate In this respect it will be a part of prudence to avoid all occasions whereby 〈◊〉 may be brought to wax worse then they are Of avoiding occasions and observing other rules for preventing all backsliding See § 70. §. 128. Of unbelief the cause of an evil heart THe cause of the foresaid evil heart is here hinted to be unbelief Our 〈◊〉 doth fitly and fully answer the Greek which is a privative compound and directly contrary to belief or faith Unbelief and faith are set in opposition 〈◊〉 to the other as Rom. 4. 20. 11. 20. So the Adjective believing and unbelieving or not believing Ioh. 20. 27. And believers and unbelievers or such as believe not as 1 Cor. 14. 22. 2 Cor. 6. 15. So also the Verb to believe and not to believe Mark 16. 16. Act. 28. 24. Answerably these contraries have their contrary operations By faith the heart is purified Act. 15. 9. By unbelief the heart is made evil 〈◊〉 here and the minde and conscience is defiled Tit. 1. 15. Unbelief was the door by which sinne first entered into mans heart For wheâ—… the Devil had said contrary to Gods express word about eating of the tree 〈◊〉 knowledge Gen. 2. 17. Ye shall not surely die Gods word was not believed 〈◊〉 thereupon the first sin was committed Gen. 3. 4 5 6. Unbelief makes void all the means which God affordeth to keep evil out of the heart as are Directions Instructions Perswasions Distwasions Promises â—…nings Blessings Judgements None of these nor any other means like these will any whit at all prevail with an unbelieving heart The word preached did not 〈◊〉 sit them not being mixed with faith in them that heard it Heb. 4. 2. There is 〈◊〉 grace for which the Word doth not afford sufficient encouragement to labour 〈◊〉 it There is no sin against which the Word doth not afford sufficient ground to seesake it Yet neither the one nor the other are any whit at all available with an 〈◊〉 believer Of the hainousness of unbelief See The whole Armour of God Treat 2. Part 6. 〈◊〉 Eph. 6. 16. Of Faith ibid. § 133 134. We are advised to look diligently lest any root of bitternesse springing up 〈◊〉 Heb. 12. 15. Among other roots we are especially to take heed lest unbelief 〈◊〉 up This is a root of much bitterness Therefore carefully to be rooted out 〈◊〉 inward corruptions it is one of the greatest breeders Faith is the mother of all graces See The whole Armour of God Treat 2. Part 〈◊〉 Of Faith § 8. and unbelief is the mother of all vices The unbeliever regards neither promises nor threatnings nor any other part of Gods word so as the 〈◊〉 of God cannot possesse his heart and if no fear of God then no conscience 〈◊〉 any sinne Abraham said Because I thought surely the fear of God is 〈◊〉 in 〈◊〉 place they will slay me c. Gen. 20. 11. When the Apostle reckons up a 〈◊〉 of grosse sins he concludes all with this There is no fear of God before their 〈◊〉 Rom. 3. 18. Hereupon Christ having said That the Spirit will reprove or 〈◊〉 the world of sinne addeth because they believe not on me Joh. 16. 9. whereby 〈◊〉 giveth us to understand That unbelief is the cause of all sinne For the â—…liever hath no right to Christ and in him that is out of Christ nothing 〈◊〉 can be found Of the hainousnesse of unbelief See ver 18. § 171. §. 129. Of the damages of Unbelief IT is a dangerous thing not to believe men when they declare such truths as 〈◊〉 for our good Instance the case of Gedaliah wherein his incredulity cost 〈◊〉 his own life and the lives of all his friends with him Ier. 40. 14 16. 41. 2 3. 〈◊〉 more dangerous must it needs be not to believe God all whose words are 〈◊〉 and for our good if we rightly use them Many and great are the damages which in Scripture are set down to ensue 〈◊〉 unbelief Such as these 1. Unbelief hardens mens hearts against means afforded for their good 2 King 17. 14. Exod. 9. 19 21. 2. It keeps them from being established in the way of God Isa. 7. 9. 3. It makes them reject those whom God sends Ioh. 5. 38. Mat. 21. 32. 4. It takes away the profit of Gods word Heb. 4. 2. 5. It perverts the plainnest manner of teaching Ioh. 3. 12. 10. 25. 6. It makes miracles not to be regarded Iohn 12. 37. 7. It enrageth mens mindes against the truth Act. 17. 5. 8. It mov'd the Apostles to depart from people Act. 19. 9. 9. It makes men unfit to call on God Rom. 10. 4. 10. Unbelievers can in nothing please God Heb. 11. 6. 11. They are no sheep of Christ Ioh. 10. 26. 12. They are under Satans power 2 Cor. 4. 4. 13. To unbelievers nothing is pure Tit. 1. 15. 14. The gifts which Christ bestows upon them are fruitless and without power Mat. 17. 20. 15. Christs own power is stinted to them Mat. 13. 58. 16. Unbelief makes men do detestable acts
that unbelief was a cause of them all This was the cause of the first judgement inflicted on man Gen. 3. v. 4 5 c. This was the cause of the general deluge 1 Pet. 3. 19 20. So of other judgements Of Unbelief See more v. 12. § 128 c. See also Chap. 4. v. 1. § 11. §. 172. Of the Resolution and Instructions of Heb. 3. 18. 18. And to whom sware he that they should not enter into his rest but to them that believed not THe Summe of this verse is The damage of Unbelief Here as in the former verse observe two points 1. The manner of setting down his minde interrogatively 2. The matter Which containeth two things 1. The principal sin which is Unbelief 2. A fearfull effect following thereon The Effect was an irreversible judgement Hereof are two parts 1. An exclusion from rest amplified by the kinde of rest which is Gods rest ' They shall not enter into his rest 2. The ratification thereof which is by Gods oath He sware Doctrines I. God may be provoked to swear vengeance This is here taken for grant See v. 11. § 114. II. Unbelief is an high provoking sinne This was it made God swear See v. 11. § 128. III. Unbelief is the root of every provoking sin This is inferred from this Particle BUT God swore against none but such as believed not See § 170. IV. There is a rest for Gods people This is presupposed under this word rest See v. 11. § 116. V. The rest of Gods people is Gods rest It is here in reference to God called HIS rest See v. 11. § 117. VI. Gods people may be deprived of their promised rest For that which they shall not enter into they are deprived of See v. 11. § 118. §. 173. Of the meaning of Heb. 3. 19. Verse 19. So we see that they could not enter in because of unbelief THe main point which is to be observed out of Davids testimony before-mentioned v. 7 c. and out of the Apostles explication thereof is here set down as a conclusion thus So we see c. The Greek particle translated SO is the ordinary copulative conjunction AND It might fitly have been here retained as joyning the issue of Gods 〈◊〉 with the oath it self Thus God sware they should not enter c. AND we see 〈◊〉 they could not enter in As if he had said We finde by the event that what God 〈◊〉 swear is accomplished This conclusion is here set down as a Transition betwixt the two Chapters 〈◊〉 it concludeth the accomplishment of that which went before and it layeth down 〈◊〉 ground of the Admonition in the beginning of the next Chapter Of this phrase 〈◊〉 see See Chap. 2. v. 9. § 72. This word here implieth an experimental proof or a proof verified by experience as that which we see with our eyes In this sense saith the Apostle I 〈◊〉 another Law in my members Rom. 7. 23. And again Ye see your calling 〈◊〉 1 Cor. 1. 26. That which was so evident was That they could not enter in The same word 〈◊〉 here used that was in the verse before this and in the same sense The Rest whereinto they could not enter is here understood and may be repeâ—…ed out of the former verse This causal conjunction Because is in Greek a Preposition which 〈◊〉 be translated through But it signifieth the cause of a thing and therefore iâ—… 〈◊〉 for sense translated because of Of the Greek Preposition See Chap. 2. v. 9. § 74. v. 10. § 89. The word translated unbelief is the same that was used v. 12. Hereof see § 〈◊〉 §. 174. Of the sure execution of divine vengeance THis Conclusion So we see that that they could not enter c. giveth â—…dence that what God threatned was accordingly accomplished So 〈◊〉 then So was it ever before and after Take for instance the first threatning 〈◊〉 ever was made which was this In the day thou eatest thereof thou shalt 〈◊〉 die Gen. 2. 17. So soon as ever man had eaten thereof his body was 〈◊〉 mortall and he in the clutches of death and guilty of eternall damnation 〈◊〉 might adde hereunto all the judgements that ever God threatned even from 〈◊〉 first and I might say of them all as here it is said So we see that thus and 〈◊〉 it fell out even as God had threatned The curse is poured upon us and the oath 〈◊〉 is written in the Law of Moses saith a Prophet Dan. 9. 11. My words and my â—…tutes which I commanded my servants the Prophets did they not take hold of your â—…thers Zach. 1. 6. Truth is manifested in every word of God as well threatnings as promises 〈◊〉 by the execution of his threatnings he is known to be a God of truth as well 〈◊〉 by accomplishment of promises Besides The Lord is known by the judgement which he executeth 〈◊〉 9. 16. His Power his Justice his hatred of evil his Jealousie his 〈◊〉 his Providence and other his Divine Attributes are manifested evidently in and 〈◊〉 his Judgements Object Though many of Gods judgements threatned have answerably 〈◊〉 executed yet not all For God said to Hezekiah Thou shalt die and noâ—… 〈◊〉 2 Kings 20. 1. yet Hezekiah did not then die but recovered of that 〈◊〉 ease And God by his Prophet Ionah said That Nineveh should be 〈◊〉 thrown within fourty dayes yet God repented of the evil and he did it 〈◊〉 Jon. 3. 4 10. Answ. 1. Concerning Hezekiah the word of the Lord was not uttered 〈◊〉 reference to the event as if indeed he should then die but in reference 〈◊〉 the nature of the disease which had so farre seised upon Hezekiah as in 〈◊〉 ordinary course of nature it was impossible for him to recover and so to 〈◊〉 His recovery was extraordinary and even miraculous as if he had been 〈◊〉 from death 2. Concerning the threatning against Nineveh it was but in part reâ—…ed The whole was this That Niniveh should be destroyed except they â—…peated Such a threatning is in whole denounced against Abimelech thus Restore the man his wife and thou shalt live and if thou restore her not know thou that thou shalt surely die Genesis 20. 7. Now in that Niniveh repented the intent of the threatning was accomplished though Niniveh were not destroyed The certainty of the execution of Gods threatning should make us take heed of slighting them leâ—…t he make us such examples of suffering vengeance as others shall have cause to say So we see that they could not escape Thus saith the Lord of Zedekiah Seeing he despised the oath he shall not escape Ezek. 17. 18. And thus saith Christ to the Jews Ye generation of vipers how can ye escape the damnation of hell §. 175. Of the Resolution and Observations of Heb. 3. 18. 18. So we see that they could not enter in because of unbelief THe Summe of this verse is The certainty of divine vengeance The parts
well as to the Israelites The Apostle layeth it down as a case unquestionable that the Gospel was preached to the Israelites even under the Law for these are they who are comprized under these words As unto them This was before proved Chap. 2. v. 3. § 20. The Gospel only and the preaching of it is the power of God to salvation Rom. 1. 16. They who since Adams fall had not the Gospel had no ordinary way to be saved This gives us information of sundry remarkable points As 1. Of the Antiquity of the Gospel 2. Of the Constancy of God in saving man the same way 3. Of the Necessity of Jesus Christ who is the very substance of the Gospel 4. Of the Unity of the Catholick Church which hath ever been the same 〈◊〉 〈◊〉 of such as have believed the Gospel 5. Of the Identity of the old and new Covenant I do not mean the old Câ—…nant of works made with Adam in his innocency but that which was confirmed Abraham by Circumcision and to the Israelites by Sacrifices and other legaâ—… For the Gospel waâ—… comprized under that Covenant This priviledge concerning the Gospel preached to the Jews is here set doâ—… way of comparison in this word as well It hath reference to Christians who 〈◊〉 not therein inferiour to the Israelites There are many priviledges wherein we go before them as the actual estâ—… on of Christ the clear revelation of the mysteries of godliness the powerfull â—…ration of Gods Spirit the truth and substance of their types and shadows 〈◊〉 â—…complishment of their Prophecies and promises They did indeed â—…at spiâ—… meat and drink spiritual drink which was Christ But it was the same 〈◊〉 we eat and drink 1 Cor. 10. 3 4. We have a like figure to that which 〈◊〉 1 Pet. 3. 20. Should we now come behinde them in any gift or grace Can we think 〈◊〉 more scoâ—…-free then they did Or to escape if we so slight the Gospel they did Well mark the inference which the Apostle makes upon a like gâ—… 1 Cor. 10. â—… c. Where like priviledges and benefits are bestowed there evidences are giveâ—… like grace and favour Therefore like faith like obedience like patience 〈◊〉 thankfulness like faithfulness is expected § 18. Of the Word of hearing BY this particle of opposition BUT the Apostle intends an unsutablâ—…â—…riage in the Israelites to Gods gracious dealing with them God affâ—…â—…hem his Gospel BUT they gave not that respect to it which was meet 〈◊〉 believed it not So as the most gracious message and powerfull means of 〈◊〉 grace nought wrought on the incredulous Of peoples sinning under the Gâ—… See Chap. 3 v. 16. § 162. The Word here intended is the Gospel before mentioned It is in Greek 〈◊〉 〈◊〉 of hearing after the Hebrew manner for the word heard The Word spoken is as no word if it be not heard Our former English Iâ—… slators thus 〈◊〉 it The Word that they heard It was a word which they did 〈◊〉 or might or should have heard The Apostle thus sâ—…iles it in two especial respects 1. To demonstrate the necessity of hearing the Word The Word if 〈◊〉 receive any benefit thereby must be heard For the Word spoken or preacheâ—… do no good to him that hears it not no more then the light to him that 〈◊〉 not The Apostle saith of a word spoken in a strange language that it 〈◊〉 profit him who understands it not 1 Cor. 14. 9. Much less can any good be 〈◊〉 ved by the Word if it be not heard It is as a necessary requisite requâ—… hear Gen. â—…9 2. Deut. 5. 1. Acts 2. 22. Revel 2. 7. Hearing is that 〈◊〉 sense whereby words spoken may enter into the soul. Hereby we are 〈◊〉 That 1. Deafnesse is a great calamity 2. It is a wretched disposition to refuse to come where the sound of the 〈◊〉 may be heard 3. To sleep at Church while the Word is preaching is a great evil They 〈◊〉 asleep cannot hear the Word 4. A Preachers weak and low voice is a great discommodity 5. Shoutings or any other loud noises or loud sounds neer the place 〈◊〉 the Word is preached or other Divine Service performed and very â—…venient The Word cannot be in these cases a Word of hearing 2. To take away vain pretences and excuses from such as grumble at judgements inflicted on such as profit not by the Word The blame hereby appears to be in themselves because it is a Word of hearing For it it be demanded as Rom. 10. 18. have they not heard This phrase gives a ready answer The Word afforded unto them is a word of hearing It was heard or might have been heard It was not concealed as the conference betwixt King Zedekiah and the Prophet Ieâ—…emiah was Ier. 38. 27. It was not softly whispered in the ground as the Word of them that had familiar spirits was Isa. 8. 19. It was not uttered in a strange language which could not be understood by the hearers 1 Cor. 14. 2. But it was a word of hearing This doth not only take away all excuse from non proficients but it doth also much aggravate their sin It is said of the Israelites that the Word of hearing profited them not no though it were heard by them For these last words in them that heard it take it for grant that the Israelites heard the Word so as the Word heard may be without profit Thus it is in most hearers This Christ doth exemplifie and evidence in the Parable of the seed wherein is shewed that of four sorts of hearers only one sort proves profitable Matth. 13. 23. In that Parable sundry reasons are rendred of hearers non proficiency It is therefore necessary to take heed how we hear Luk. 8. 18. Hereof see more Chap. 3. v. 7. § â—…7 The word translated profited comprizeth under it all manner of good Mat. 15. 5. But a negative added thereunto implieth no good at all Gal. 5. 2. Such is the extent of the negative in this place and of the privative compound translated unprofitablenesse Chap. 7. vers 8. § 85. §. 19. Of Faith making the word profitable THe Apostle declareth an especial reason of hearers non-proficiency in these words Not being mixed with faith in them that heard it Our last English Translators in their margin note another reading namely this Because they were not united by faith to them that heard it Sundry Greek copies and Fathers so set down this Text. Thus it carrieth this sense the greatest part of Israel were not of the minde whereof Ioshua Caleb and others who believed Gods promise of bringing them into Canaan were and thereupon reaped no benefit by the promise Though there be a difference in the words betwixt this and the other reading yet both agree in the same sense which is this that want of saith makes the word unprofitable It makes even the Gospel it self
which is the power of God unto salvation to every one that believeth Rom. 1. 10. altogether fruitless to such as believe not The Greek Verb thus translated being mixed with is a compound The simple Verb signifieth to pour in or to fill Revel 18. 5. Thence is derived a Noun that signifieth a Chalice or great Cup whereinto they use to pour wine The Preposition wherewith the Verb is here compounded signifieth with So as this 〈◊〉 〈◊〉 a pouring in of one thing with another which is a mixing 〈◊〉 〈◊〉 together This word is translated tempered together 1 Cor. 12. 2â—… The word is very pertinent to the point in hand It is a Metaphor taken from a 〈◊〉 which 〈◊〉 to the ingredients put into it is mediciable or mortal The 〈◊〉 〈◊〉 〈◊〉 the poâ—…on which if it be mixed with faith is sweet and whoâ—… but mixed with infidelâ—…ty is bitter and deadly The word was so delivered to the 〈◊〉 as they heard it So much is here expresly set down in them which 〈◊〉 〈◊〉 yet it was fruitlesse Thus we see that â—…e Gospel heard if not believed remains fruitlesse as the brâ—…â—…rpent was of no use to them that looked not upon it Numb 21. 8. He that beâ—… verb shall be saved but he that believeth not shall be damned Mark 10. 10. Therefore this act of believing is still applied to the Word where the power of it is set forth Act. 15. 7. Rom. 1. 1â—… Eph. 1. 13. The Word doth only offer grace it is faith that receiveth it As to have meat set before one or to have a potion or any other medicine prepared and offered doth no good if the meat be not eaten the potion drunk and the medicine applied so the Word preached and heard doth no good except it be believed Faith is the hand mouth and stomack of the soul whereby we receive eat and digest all manner of spiritual food We are hereby taught how to hear namely so as we believe Gods word and all things contained therein to be a truth and thereupon to give due credence thereunto Yea also to believe it as a truth that concerns us in particular and thereupon to apply it to our selves Thus will every part of Gods word be usefull and profitable unto us The precepts thereof will direct us the admonitions make us wary the consolations cheer us and the threatnings terrifie us This mixing of faith with hearing the Word shews that there is a mutual relation betwixt the Word and faith The Word as a mother breeds and brings forth faith Faith as a loving daughter nourisheth and cherisheth the Word and makes it more fruitfull Without the Word there can be no faith Rom. 10. 14 17. Without faith the Word can have no power If we desire faith we must be diligent in hearing the Word If we would have the Word profitable we must believe it As hearing distinguisheth Professors from prophane So believing distinguisheth the upright from hypocrites §. 20. Of the Resolution and Observations of Heb. 4. 2. 2. For unto us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in them that heard it THe Summe of this verse is A motive against treading in the steps of the incredulous Israelites The causal conjunction FOR sheweth that this is inferr'd upon the former verse as a motive Of this motive there are two parts 1. A like priviledge afforded to Christians as to Israelites 2. The ground of failing of the benefit of that priviledge In the former 1. The priviledge is simply propounded 2. Comparatively applied In the simple Proposition there is 1. The kinde of priviledge The Gospel preached 2. The persons to whom that priviledge was afforded To us The comparative application implies a likenes betwixt Christians and Israeliâ—…s in the same priviledge As well as unto them In setting down the ground of failing of the benefit of that priviledge two points are manifested 1. The failing in general 2. The particular cause thereof In the general 1. There is a repetition of the priviledge in this phrase word of hearing 2. An expression of the failing profited not The cause of this failing is 1. Propounded in this phrase not being mixed with faith 2. Amplified by the persons in them that heard it Doctrines I. Abuse of like priviledge causeth like judgement This is the main intendment of the Apostles reason under this particle FOR. See § 15. II. The Gospel is an especial priviledge To this end mention is here made of it See § 16. III. The Gospel is made powerfull by preaching The word Evangelized imports as much See § 16. IV. The Gospel was preached to the Israelites before Christ. This relative to them 〈◊〉 reference to those Israelites See § 17. V. Christians are partakers of the best priviledges that the Iews had This note of â—…ude as well giveth evidence hereof See § 17. VI. The Gospel is to be hearkned unto It is a word of hearing See § 18. VII Faith makes the Word profitable For the Word which was not mixed with 〈◊〉 was unprofitable See § 19. VIII Hearing without believing is in vain They who heard because they beâ—… not received no profit See § 19. §. 21. Of the Difference between believers and unbelievers Verse 3. For we which have believed do enter into rest c. THis causal conjunction FOR implieth that this clause is added as a reason to confirm that which went before The reason is drawn from the force â—…raries For Logicians affirm and experience confirms that Of Contraries 〈◊〉 contrary consequences Now faith and unbelief are contraries therefore â—…eir consequences are contrary Unbelievers cannot enter into Gods rest For beâ—…s enter thereinto This is the priledge of beliers Adde to these words an exclusive particle only which must be understood and â—…e Argument will be the more evident thus Believers only enter into Gods rest Therefore unbelievers cannot enter thereinto Hereby it appears that there is as great a difference betwixt believers and unbelievers 〈◊〉 can be betwixt men even as great as betwixt heirs of heaven and heirs of 〈◊〉 For here heaven is made the portion of believers but hell is the portion of 〈◊〉 Rev. 21. 8. What fellowship now and communion may there be betwixt them Reade for this purpose 2 Cor. 6. 14 15. §. 22. Of Christians judging themselves and others AS the Apostle in case of Christian jealousie joyned himself with others in this phrase Let us fear v. 1. so here he doth the like in the case of Christian â—…ance using the first person in reference to himself and the Plural number in reference to others thus we do enter what in judgement of certainty he knew of himself in judgement of charity he professeth of others Hence I infer two conâ—…sions 1. That a true believer may know that he doth belive or that he hath a
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
Concerning the second point That dulnesse in hearing makes men unable to 〈◊〉 Gods word aright This also may be confirmed by experience as the former 〈◊〉 he that is not his crafts master can do no good in that science which he doth â—…sesse Some do here object That many who reade and hear much still remain dâ—…ll 〈◊〉 uncapable of the mysteries of the Word Being ever learning and never 〈◊〉 to the knowledge of the truth 2 Tim. 3. 7. Answ. I may say of such as is said of many that pray Iam. 4. 3. They ask 〈◊〉 They are like the grounds on which corn was sown and yet brought forth no 〈◊〉 they either understand not the Word or suffer it not to take root in them or with 〈◊〉 cares of this world choke it Mat. 13. 19 c. 1. This may be a matter of triall whereby it may be known who have 〈◊〉 themselves aright in the Word namely they who understand the Word and 〈◊〉 capable of the Doctrines that are raised out of it Who can try the spirits 〈◊〉 4. 1. Who can discern such as make divisions contrary to wholsom Doctrine 〈◊〉 16. 17. Who are not as children carried about with every winde of Doctrine 〈◊〉 14. Who are established with grace Heb. 13. 9. 2. This manifesteth the great wrong that many do to themselves by 〈◊〉 and dulnesse in hearing they make that Word which is in every respect 〈◊〉 to be uselesse unto them they can have no skill therein §. 69. Of the word of Righteousnesse THe word that is uselesse to dull hearers is styled The word of righteousnesse Hereby is meant the Word of God and that both as it is written and preacheâ—… This is it that is said to be righteous altogether Psal. 19. 9. Thus it is in four especiall respects 1. In regard of the author thereof who saith All the words of my mouth are in righteousnesse Prov. 8. 8. 2. In regard of the matter contained therein which is all manner of righteousnesse It declareth all the parts of righteousnesse and how a man may be made righteous 3. In regard of the end for which it was written and given to men which was to make them righteous It is profitable for instruction in righteousnesse that the 〈◊〉 of God may be made perfect thorowly furnished unto all good works 2 Tim. â—… 16 17. 4. In regard of the effect It doth indeed make a man righteous For it workâ—…â—…aith whereby he laieth hold on Christs righteousnesse Rom. 10. 17. and also â—…epentance which maketh a man walk in the way of righteousnesse The word is 〈◊〉 â—…hereby men come to be justified and sanctified and to grow up in sanctification till by degrees he come to be perfected Ephes. 5. 26. Iames 1. 18. Iohnâ—…7 â—…7 17 1. This much aggravateth their fault who do not exercise themselves in this â—…ord but are unskilfull therein It is the word of righteousnesse which they â—…eglect 2. How should this stirre us up to give the more earnest heed to this word What 〈◊〉 can more stir us up Hereby we shall be directed to put on the breastplate of righteousnesse Eph. 6. 14. 3. How do they pervert this word who thereby pretend to justifie errour falsâ—…ood impiety or iniquity §. 70. Of children wherein it is a grace or disgrace to be like them THe Apostle in following the metaphor of using milk addeth this reason For â—…e is a babe Babes must be fed with milk The Greek word translated babe according to the notation of it signifieth 〈◊〉 that cannot speak To this purpose saith the Prophet I cannot speak for I am â—… childe Jeâ—… 1. 6. An infant in Latine hath also the same notation He is not able to give an account of his faith This title childe or babe is a word of disgrace to one grown in years The Apoâ—… doth here use it for a further aggravation of the forementioned fault of being 〈◊〉 in hearing Quist How can that be a matter of reproach which is required of us for we are commanded As new born babes to desire the sincere milk of the word 1 Pet. 2. 2. and to be as children Matth. 18. 3. Aâ—…sw The same thing in divers respects may be divers and accordingly in 〈◊〉 respect be praise-worthy and in another respect blameworthy Christ and righteous ones in courage are resembled to a Lion Rev. 5. 5. Prov. 28. 1. Satan 〈◊〉 and wicked ones in cruelty 1 Pet. 5. 8. Psal. 10. 9. Christ in his sudden 〈◊〉 is resembled to a thief Rev. 16. 15. and false teachers in deceit Ioh. 10 8. Christians in prudence are resembled to a serpent Matth. 10. 16. and 〈◊〉 ones in venom or poyson Psal. 58. 4. Mans regenerate part in softnesse 〈◊〉 resembled to flesh Ezâ—…k 11. 19. and the unregenerate part in corruption 〈◊〉 3. 6. The things of the Kingdom of God in communicating their good 〈◊〉 are resembled to leaven Matth. 13. 33. and false doctrine in infecting Matth. 16. 6. To apply this to the point in hand there are sundry respects wherein it is 〈◊〉 to be as a childe or babe and other respects wherein it is discomâ—… The former respects are these 1. Simplicity honesty plainnesse truth These graces are implied to be in children Isa. 11. 8. We have a Proverb that Children will tell truth 2. Humility and meeknesse Herein doth Christ set forth children as a pattern Matth. 18. 4. So doth the Psalmist Psal. 131. 2. By experience we see that a great mans child scorns not to play with the child of a mean man 3. Freedom from rancor malice envy and such like violent and evil passions 1 Cor. 14. 20. 4. Desire of milk whereby they are nourished A childe is seldom quiet 〈◊〉 the breast-milk that quickly quiets it Herein we are exhorted to be like 〈◊〉 1 Pet. 2. 2. 5. Growing and increasing 1 Pet. 2. 2. Childhood is a growing age Wheâ—… men come to man-age they use to stand at a stay 6. Taking notice of their parents and depending on them Lambs 〈◊〉 and other young ones know their own dams and will quickly find them out iâ—…â—… great Flock or Heard The Prophet sheweth that the Ox and Asse the most â—…tish of bruits know where they are fed Isa. 1. 3. Your heavenly Father 〈◊〉 that you have need of these and these things Matth. 6. 31. Will you not then 〈◊〉 on him 7. Subjection to their parents will which is a Law to children 1 Pet. 1. 14. and seeking their parents honour Mal. 1. 6. Christ hath made himself a patterâ—… herein Luk. 2. 51. 8. Care to imitate their parents and seeking to be like them Ioh. 8. 39. 〈◊〉 12. 1 Pet. 1. 16 17. Eph. 5. 1. Matth. 5. 48. 9. Retaining a childelike affection to their parents and reverencing them 〈◊〉 they correct them Heb. 12. 9. 10. Returning to them after they have offended them Luk. 15. 18. That â—…ction which a child conceiveth to be in his
â—…selves to the Spirit thus The Spirit of wisdome the Spirit of counsell the 〈◊〉 knowledge c. Isa. 11. 2. So the Spirit of Faith 2 Cor. 4. 13. They properly are said to be made partakers of the Holy-Ghost in whom the â—…fying Spirit hath wrought speciall spirituall Gifts such as are above nature 〈◊〉 such as cannot be attained either by the instinct of nature or by any help of 〈◊〉 without an especiall work of the Holy-Ghost Such were those morall 〈◊〉 which were wrought in him of whom it is said Iesus loved him Mark 10. 2â—… 〈◊〉 such was that counsell wherewith Achitophel was endued 2 Sam. 16. 23. and 〈◊〉 â—…bility which Saul had to govern the Kingdom 1 Sam. 10. 9. and 11. 6. and 〈◊〉 gift of prophecy and working of miracles that was bestowed on them 〈◊〉 Christ would not acknowledge Matth. 7. 22 23. and that obedience which 〈◊〉 yeelded to Iohns Ministry Mark 6. 20. and that rejoycing which the Jewes hâ—…d 〈◊〉 that light which Iohn held forth Iohn 5. 35. Quest. Can hypocrites and reprobates partake of the gifts of the sanctifying 〈◊〉 Answ. Yes they may partake of such gifts as the sanctifying Spirit 〈◊〉 though not of his sanctifying gifts They are said to be made 〈◊〉 of the Holy-Ghost because that Spirit which sanctifieth others doth work 〈◊〉 gifts in them and because many of those gifts which arewrought in them 〈◊〉 in others to be sanctifying gifts as knowledge wisdom faith repentance 〈◊〉 God temperance and such like The difference betwixt that participation of the Holy-Ghost which they 〈◊〉 are effectually called and they who are only formally called have lyeth in 〈◊〉 things especially 1. In the kind of them For the former are altered and renewed in their 〈◊〉 In this sense saith David Create in me a clean heart O God and renew a right Spirit within me Psal. 51. 10. The other are onely restrained As Saul and 〈◊〉 were This difference is herein discerned in that they who are effectually called 〈◊〉 wrought upon thorowout as David who is said to have a perfect heart but the other in some respects only as Abijam 1 Kin. 15. 3. and Herod Mar. 6. 20. 2. In the use of them Renewing gifts are for the good of the parties themselves even their own Salvation Eph. 2. 8. 1 Pet. 1. 9. Restraining gifts are for the good of others in which respect the Apostle saith that they are given to prâ—…fit 〈◊〉 1 Cor. 12. 7. such was Achitophels prudence 2 Sam. 16. 23. These gifts are as the Lanthorn in the Admiralls Ship for the good of the whole Navy 3. In the continuance of them Renewing gifts are permanent they never 〈◊〉 Rom. 11. 29. The other are like the corn sown in stony ground which endureth but for a while 〈◊〉 13. 21. If they continue the whole time of a mans life yet then they clean fall away For when a wicked man dyeth his expectation shall perish Prov. 11. 7. Quest. What difference is there betwixt the second and third step namely betwixt tasting the heavenly gift and being made partakers of the Holy-Ghost Answ. Though the second may be comprized under the third for the 〈◊〉 〈◊〉 the heavenly gift is wrought by the Holy-Ghost yet by the latter such effects as follow upon the former and are extraordinary evidences of the work of Godâ—… Spirit in men are meant The effects are such as make a difference betwixt a diâ—…bolicall and hypocriticall faith For the Devill believes and trembles Iaâ—… 〈◊〉 but many hypocrites who are outwardly called believe and rejoyce as the Jeâ—…es did Iohn 5. 35. and Herod Mark 6. 20. This joy presupposeth comfort and conâ—… and restraineth from many sins and putteth upon the practise of many duties Extraordinary evidences of Gods Spirit are those gifts which the Apostle 〈◊〉 up 1 Cor. 12. 8 9 10. These confirm the truth of Gods word to themselves and others Thus they prove the more usefull in which respect they who fâ—…ll from them are the more inexcusable That which is here said of hypocrites being made partakers of the Holy-Ghost should work care and diligence about trying and proving those gifts of the Spirit which we think we have and not upon every work of the Spirit too rashly infer that we are certainly sanctified and shall undoubtedly be saved §. 35. Of tasting of the good word of God Verse V. THe fourth step whereon hypocrites ascend towards salvation is thus expressed And have tasted the good word of God This Metaphor taste is here used in the same sense wherein it was before § 33. Of this phrase Word of God See Chap. 4. v. 12. § 69. By the good word of God he meaneth the Gospel which according to the Greek and our English notation also signifieth a good word a good speech or good message and tidings Hereof see more Chap. 4. v. 2. § 16. The Gospell brought the best tidings that ever was brought to any The sum thereof is expressed Ioh. 3. 16. The law also is called good Rom. 7. 12. but a thing may be stiled good two wayes 1. In the matter of it 2. In the effect that proceedeth from it The law in regard of the matter of it is most pure and perfect no corruption no falâ—…hood therein and in this respect it is also stiled holy and just Rom. 7. 12. The Gospell is not onely good in the matter of it but also in the profit and benefit of it The law to a sinner in and by it self brings no profit but the Gospell doth by making known a Saviour and the meanes of attaining to salvation by him yea further the Gospell is a word of power enabling sinners to observe the condition which it requireth of them In this respect it is stiled the power of God unto salâ—… Rom. 1. 16. for want of this power the law is said to be a killing letter a ministration of death 1 Cor. 3. 6 7. but the Gospel the word of life To taste of the good word is not onely to be enlightned in the truth thereof which was comprised under the first step § 32. but also to have an apprehension and sense of the benefit of it namely of Gods love to man and of his gracious offer of Jesus Christ and of pardon of sin and eternall salvation in and with Christ such a taste this may be as for the time to work a sweet smack but yet to bring no true fruit nor lasting benefit to him that hath it This degree exceeds the other three in two especiall respects 1. In that it followeth after them and presupposeth them to be first wrought in a man for upon enlightning and tasting of the heavenly gift and partaking of the Holy Ghost a man feels such sweetness in the means whereby those gifts were wrought as he doth exercise himself the more therein he reads the word and performes other duties of piety privately and frequents the publick
use the word For where he had said How hardly shall they that have riches enter into the kingdome of God he addeth concerning the very same point Witâ—… men it is impossible Mar. 10. 23 27. A thing properly is said to be impossible simply or upon condition That is simply impossible which never was is or can be Thus it is said that it is impossible for God to lie v. 18. See § 141. Upon supposition a thing is said to be impossible either in regard of some present impediment or of a perpetuall impotency in nature It was a present impediment in that course which Christ had set down to work miracles amongst those that did beleeve that Christ could do no mighty work among his own Kin Mark 6. 4 5. Matth. 13. 58 In regard of a perpetuall impotency in nature it is not possible that the blood of Buâ—…s and Goats should take away sins Heb. 10. 4. Some take impossible in this Text in the first sense for hardly Others for a present supposition which may be taken away But the reasons following do evidently demonstrate that a permanent and perpetuall impossibilitie is here meant and that in regard of the course which God hath set down to bring mâ—…n to repentance In this impossibility lyeth a main difference betwixt the sin here meant and all other sins For there are many sins which in the event are not pardoned yet are pardonable In which respect Christ saith in opposition to this Sin All sins shall be forgiven Mar. 3. 28. that is may be forgiven or are pardonable §. 39. Of Renewing again THat which is here said to be impossible is thus expressed to renew them again unto repentance The Greek word translated to renew is a compound The root whence the simple verb is derived signifieth new Thence a verb to make new The preposition with which the verb is here compounded signifieth again The verb compounded herewith to renew This hath reference to mans corrupt estate into which he fell by Adams first sin Mans first estate was after Gods Image Gen. 1. 27. It was a new fresh flourishing glorious estate Mans corrupt estate is resembled to an old man Eph. 4. 22. Rom. 6. 6. To have this old estate altered is to be renewed Col. 3. 10. And the grace it self is stiled renewing Rom. 12. 2 Tit. 3. 5. The conjunction added hereunto and translated again hath reference to the falling away of those who were once before renewed at least in appearance And it intendeth a renewing again of him that had been before renewed For it presupposeth a man to have cast off the old man and to have purged out the old leaven and so after a sort to have been made a new man a new lump so as having escaped the pollutions of the world through the knowledge of the Lord and Saviour Iesus Christ they are again intangled therein and overcome the latter end is worse with them then the beginning 2 Pet. 2. 20. Such an one if he be recovered must have a second new birth a second renovation and this is it which the Apostle saith is impossible That which is here said of the new lump and new man from which they fall is to be understood of one so taken to be in the judgement of charity The word translated to renew them is of the active voyce In this respect it is diversly applyed Some refer it to Apostates themselves some to Ministers some to the word some to God I suppose that without any contradiction it may be referred to 〈◊〉 and every of them for 1. It being applyed to the Apostates themselves it implyeth that they 〈◊〉 rise again repent and turn to God in that they have deprived themselves of 〈◊〉 that spirituall ability which was before wrought in them 2. Applyed to Ministers it implyeth that they though by vertue of their â—…ction and Ministry they did formerly work upon these Apostates and still continue to work upon others yet now to these their labour is altogether in vain they can no more work upon them 3. Applyed to the word it implyeth that that which is a savour of life to others is to such Apostates a savour of death and a killing letter 4. Applyed to God it hath respect to his will his determined purpose and unchangeable truth and so proves to be impossible For as it is impossible that God should lye so it is impossible that God should alter his determined purpose 〈◊〉 resolution v. 18. But to take away all dispute about this point it may indefinitely without respect to any particular person or meanes be thus translated It is impossible to reâ—… 〈◊〉 or it may be taken in sense passively thus It is impossible that they should â—…e â—…ed again Thus some interpret it §. 40. Of Repentance the way to salvation THat whereunto Apostates cannot be renewed again is here said to be â—…pentance Of the notation of the Greek word translated Repentance and 〈◊〉 the generall nature thereof see § 8 Some of the ancient Fathers understand by this word Repentance that soâ—… form of repentance which was used in the Primitive Church for admitting 〈◊〉 into the Church again who for fear of persecution had denyed the Christian 〈◊〉 or otherwise had committed some fowl and scandalous sin But surely that cannot be here intended for 1. We do not read of any such form in the Apostles time 2. There is no impossibility of bringing men to such a form The greatest â—…state that ever was confessed his sin and outwardly repented himself Mat. 27. 3 4. and probably might have been brought to such a form 3. To bring sinners to a publick form of repentance doth not sufficiently exp the emphasis of this phrase to renew unto Repentance or by repentance 4. This phrase whose end is to be burned v. 8. will hardly admit such an â—…pretation Repentance therefore must here properly be taken for a change of the heart 〈◊〉 for such an alteration of minde and disposition as may produce a new life and â—…versation It is impossible that the Apostate before mentioned should have a 〈◊〉 heart Mention is here made of Repentance because it is the onely meanes of recovery and the way to salvation Luk. 13. 3 5. So as the Apostle here implyeth thâ—… iâ—… iâ—… impossible they should be saved and that upon this ground because they 〈◊〉 repent For repentance is necassary to salvation This is the doctrin of the Prophets Isa 1. 16 17. Ier. 3. 1. Ezek. 33. 11. of the Fore-runner of Christ 〈◊〉 3. 7. of Christ himself Mat. 4. 17. and of his Apostles Mar. 6. 12. Act. 〈◊〉 3â—… 1. Repentance is necessary for justifying Gods mercy that it may appear thâ—… 〈◊〉 free grace in pardoning sin giveth no occasion to continue in sin but rather â—…o break off sin For by Repentance sin is broken off 2. Hereby the elamour of the Law against the Gospell
thought to enter into our hearts or of a â—…d to slip out of our mouthes against Gods righteousness If any thing be done by God whereof we cannot see the reason we must lay our hand upon our mouth â—…d acknowledge that notwithstanding God is righteous therein When Iereâ—… stood amazed in such a case he thus saith Righteous art thou O Lord when I 〈◊〉 with thee Jer. 12. 1. Gods will is the rule of righteousness It is impossible that any thing done by him should be unrighteous It is therefore righteous because it is done by him 2. This should move us in all things that fall out whether losses or any other â—…osses to submit our selves as to that which is just and righteous If the wicked flourish if the godly be oppressed acknowledge it to be just and righteous in reâ—…ce to God by whose righteous providence all things are ordered Such things as are unrighteously done by men are righteously ordered by God Acts 2. 23. 3. This should incite us to follow after righteousnes and therein to shew our selves the children of God The righteous Lord loveth righteousnes both in himself and in the children of men Psal. 11. 7. Be righteous therefore in the whole course of thy life righteous in all thy dealings with others Thy righteousness will be an evidence that Gods Spirit the Spirit of righteousness is in thee 4. This cannot be but terrour to unrighteous persons The Lord trieth the righteâ—…us but the wicked and him that loveth violence his soul hateth Psal. 11. 5. §. 61. Of the kindes of Gods righteousness THe word here translated unrighteous is in other places translated unjust as Matth. 5. 45. Luk. 16. 11. 1 Cor. 6. 1. For righteousness and justice are ordinarily taken for the same thing The notation of the Greek word is taken from right in that righteousness or justice consisteth in giving to every one that which is his right The Philosopher taketh the notation from a word that signifieth two parts or a dividing of things in two parts whereby is intended the same thing that there should be given to one that part which belongeth to him and to the other that which of right he ought to have See more hereof Chap. 1. vers 9. § 114. From this notation we may infer that righteousness or justice is an equall dealing In reference to God his righteousness is the integrity or equity of all his counsels words and actions This is manifested two wayes 1. Generally in ordering all things most equally In this respect Moses thus saith of him His work is perfect for all his wayes are judgement a God of truth and without iniquity just and right is l. e Deut. 32. 4. This may be called Gods disposing justice or righteousness 2. Particularly in giving reward or taking revenge and this may be called distributive justice Of both these it is thus said God will render to every man according to his deeds Rom. 2. 6. This the Apostle saith is a righteous thing with God â—… Thes. 1. 6. This kinde of righteousness is most agreeable to the foresaid notation That kinde of Gods righteousnes which consisteth in giving reward is here especially meant The ground and cause of Gods giving reward is not onely grace and mercy but also justice and righteousness but that in reference to his promise whereby he hath bound himself For it is a point of justice or righteousness to keep ones word Thus Gods righteousness is his faithfulness Therefore these two Epithites faithfull just are joyned together as they are applied to God 1 Iohn 1. 9. This then is the intent of the Apostle that he may be well perswaded of these Hebrewes in regard of their love to God and man because God who hath promised to recompence such is faithfull and righteous §. 62. Of Gods righteousness as it implies faithfulness BY the argument of the Apostle as righteousness is put for faithfulness it is manifest that Gods righteousness is a prop to mans faith and hope Man may and must believe and expect a reward of every good thing from the righteousness of God even because he is righteous and will not faile to do what he hath promised Herewith the Apostle supporteth his own faith and hope 2 Tim. 4. 8. And herewâ—… he labours to support the faith and hope of those to whom he wrote 2 Thes. 1. 5 7. On this ground saith the Psalmist Iudge me O Lord my God according to tâ—…y â—…teousness Psa. 35. 24. This righteousness of God assureth us of the continuance of his favour and mercy What grace moved him to begin righteousness will move him to conâ—… and finish Of appealing to Gods righteousness see the Saints Sacrifice on Psal. 116. 5. § 28. 1. This informs us in the wonderfull great condescention of God to man 〈◊〉 so low as to binde himself to man and that so far as if he failed in what â—…e 〈◊〉 promised he is willing to be accounted unrighteous What is man O Lord 〈◊〉 shouldst be thus mindfull of him Gods grace pitty mercy truth power wisdâ—… and righteousness are all props to our faith The Psalmist might well say 〈◊〉 praise the Lord according to his righteousness Psal. 7. 17. 2. This doth much aggravate the sin of infidelity which is not onely agaâ—… the grace and mercy of God but also against his truth and righteousness 〈◊〉 that believeth not God hath made him a lyer 1 Joh. 5. 10. Infidelity doth as 〈◊〉 as in man lyeth make him that is not unrighteous to be unrighteous and unfaithfull Great dishonour is done unto God hereby and great wrong to the undeliever himself 3. This teacheth us how to trust to Gods mercy even so as God may be 〈◊〉 and righteous in shewing mercy Gods righteousness is manifested by perfoâ—… his word as he hath declared it Gods promise of rewarding men is made to 〈◊〉 as are upright and faithfull as fear and obey him as turn from sin and perâ—… in grace These are meanes in reference to Gods righteousness of sharpning oâ—… prayers and strengthning our faith in which respect Saints have pleaded them before God as he that said Remember now O Lord I beseech thee how I have 〈◊〉 before thee in truth and with a perfect heart and have done that which is gâ—… iâ—… 〈◊〉 sight Isa. 38. 3. On this ground the Psalmist thus prayeth to God In tâ—…â—…fulness answer me and in thy righteousness Psal. 143. 1. §. 63. Of Gods remembring good THe manifestation evidence or effect of Gods being not unrighteous is thus set 〈◊〉 To forget your work c. To forget is directly contrary to remember He therefore that is not 〈◊〉 forget is righteous to remember his righteousness will move him to rememâ—… such and such persons or things These acts not to forget or to remember are attributed to God metaphoricâ—… 〈◊〉 way of resemblance after the manner of man They imply that
downwards Therefore we should evening and morning when we go to the house of God or to the Lords Table on Sabbath dayes or Fast dayes solemnly â—…ind our selves to God Promises covenants vowes oathes and such like bonds to tye us unto God are as Tutors to incite us unto duty and to check us for neglect thereof As therefore they are solemnly to be made so oft to be renewed This will make us more conscionable of duty especially if it be done with a true purpose of performing what we tye our selves unto and in singleness of heart See more hereof in the Saints Sacrifice on Psal. 116. 9. § 64. and on Psal. 116. 14. § 90 in â—…e end of it and 91. §. 101. Of this word Surely Heb. 6. 14. Sâ—…ying Surely blessing I will blesse thee and multiplying I will multiply thee IN this verse the matter and form of Gods promise is set down whereby it is maâ—…nifested to be an oath The first word saying hath reference to God and it implyeth that the words of God himself are here produced The next word surely is in Greek used for the form of an oath The first particle as here used with a circumflex is a note of a strong asseveration which it self alone signifieth surely or truly The other particle joyned thereto addeth emphasis as if we should say Surely in truth The LXX on Gen. 22. 17. have used this word to shew that that which followeth was the oath which God did swear Other Greek Authors do also use it as a note of an oath Some instead of the word used by the Apostle read Amen which is a strong asseveration Hereof see more in the Guide to go to God or Explanation of the Lords Prayer § 241. But I suppose the word used by the Apostle to be the fittest for this place It is expresly said by God himself I have sworn This clause therefore In blessing I will blesse plainly demonstrateth that this was Gods oath Gen. 22. 16 17. Of Gods confirming his promise by oath see § 97. §. 102. Of the blessing promised to Abraham TWo things doth God by oath promise to Abraham One generall which is blessing The other particular which was multiplication of seed Of the word translated blessing see v. 6. § 47. Here blessing compriseth under it every good and needfull thing concerning body and soul this life present and the life to come as health wealth honour long life with other temporall good things and justification sanctification with other spirituall blessings and the end of all eternall salvation All these make to mans happiness and therefore are comprised under the word blessing Object Wicked men who are accursed enjoy the temporall blessings and Christ himself saith Wo unto you that are rich Luk. 6. 24. How then do these tend to mans blessedness Answ. Wicked men pervert the use of temporall good things and so make them to be a curse But God bestoweth such grace on the children of Abraham as they rightly use those temporall good things and so they prove a blessing See more hereof in Domest Duties Treat 1. on Eph. 6. 3. § 101 102. c. God said to Abraham I am thy exceeding great reward Gen. 15. 1. Here he maketh it good in this phrase I will blesse thee For Gods reward is blessing it makes a man blessed So soon as God had made man he blessed him Gen. 1. 28. and 5. 2. After mans fall all the good that God did and intended to man is comprised under this word blessed and that before in and after the time of the law yea in and after this world Gen. 9 1. Deu. 28. 3 c. Mat. 5. 3. c. and 25. 34. Blessedness is that summum bonum that chief good whereof the Heathen had a glimpâ—… but could not find out wherein it consisted It is that whereof Christ saith One thing is needfull Luke 10. 42. He that is blessed in what he hath needeth no more He that hath abundance of such things as make not blessed may be truly said to have nothing Indeed there are many particulars to which blessedness is annexed Christ giveth instance of eight together which are commonly called the eight Beatitudes Mat. 5. 3 c. And the Scripture in other places gives instance of many hundreds more but be they never so many they all meet and determine in one Chief good As all the lines which proceed from a circumference meet and end in the center all rivers in the Sea all beames whereby the world is enlightned are from the sun and in the sun There are many members of one body 1 Cor. 12. 12. The Apostle reckoneth up many unities Eph. 4. 4 5 6 which have reference to many hundreds and thousands yea and millions of particulars There is one Lord millions are servants to that Lord. There is one faith but multitudes of believers that are of that faith One Baptisme but innumerable persons in all ages baptized So there is one blessedness yet many vertues graces duties and meanes which concur to make up that blessedness But to make this point the more clear blessednesse is to be considered in the inchoation and progresse thereof or in the perfection and consummation of it In the inchoation and progresse many meanes are used many graces obtained many duties performed They that attain to blessednesse must hear Gods word 〈◊〉 keep it must â—…ear God must be poor in spirit must mourn c. Blessednesse is ascribed to all and every particular saving grace in two respects especially 1. Because no blessednesse can be attained without all and every of them 2. Because they who attain all and every of them shall assuredly be blessed Quest. What if a Christian attaines some of them though he have them not all Answ. Whosoever hath one sanctifying grace hath every sanctifying grace All sanctifying graces are as so many links of one Chain whereby we are brought to salvation He that hath one hath all he that hath not all hath none at all He that hath any sanctifying grace is truly regenerate Now regeneration consists of all the essentiall parts of a spirituall man which are all sanctifying graces as naturall generation consisteth of all the essentiall parts of a naturall man Yes though in naturall generation there may be a defect and want of some parts yet it never so falleth out in spirituall regeneration Fitly therefore is blessednesse ascribed to every particular grace because he that hath one hath also every one He that is truly poor in spirit doth mourn is 〈◊〉 and so in the rest I will not deny but some graces may more conspicuously appear and be in their kinde greater and more eminent then others as the stars in the heaven yet in one degree or other is every grace in every true Saint and that while here he lives on earth The perfection and consummation of blessedness consisteth in that incomprehensible
to a promissory oath the end whereof is First to bind him that sweareth to make good his word Secondly to perswade them for whose sake he sweareth to rest on his word Thus an Oath is for confirmation The latter they refer to an assertory Oath which is 1. To bind the swearer to utter the whole truth and nothing but truth 2. To perswade others that that which is sworn is such a truth as they may well rest upon Thus an oath proves to be an end of all strife When no witnesses can be brought to prove a thing nor sure evidences given whereby the matter in question may appear to be true nor undeniable reasons on either side given in matters of doubt great controversie useth to be made thereabouts but an oath useth to end this controversie and that because God who knoweth the truth who loveth truth who hateth falshood who can and will revenge falshoods is made a witness and Judge And it is taken for granted that no man will provoke God to take vengeance on him By this it appeareth that an oath is a most firm and inviolable bond Men living rest on it as Abraham rested on his servants fidelitie when his servant swore to him This was a promissory oath Gen. 24. 9. So David rested upon Achish his favour when he thus sware unto him surely as the Lord liveth thou hast been upright c. 1 Sam. 29. 6. This was an assertory oath Yea dying men also use to rest upon an oath as Iacob did when Ioseph sware to bury him as he desired Gen. 47. 31. The Apostle inserteth this relative to them in reference to men before mentioned for they cannot know others intents for things to come nor the truth of their words concerning things past but by proofs and an oath in sundry cases is the only proof and evidence that can be given Men therefore use to rest therein and so they ought to do God knows the truth of mens words either in asserting things past or in promising things to come so as in reference to God there is no need of an oath neither is it properly to him an end of strife But men need this kind of proof and to them it is an end of strife This generall ALL is added because there are sundry cases concerning things past present and to come publick and private as was shewed § 119. wherein there is need of an oath to satisfie and settle mens minds about the truth of them and in them all men must upon an oath rest satisfied if at least there be no apparent reason to the contrary An oath is an end of ALL strife §. 122. Of the error of Anabaptists in condemning all swearing THere are sundry errors contrary to the fore-mentioned doctrine of an oath 1. Anabaptists hold that it is unlawfull for Christians to swear The contrary doctrine concerning the lawfulnesse of an oath is sufficiently proved before § 116. Anabaptists herein shew themselves Disciples of the ancient Manichees who denied the Old Testament to be Gods word and that among other reasons of theiâ—… because it justified the lawfulnesse of swearing The main ground that Anabaptists pretend is taken from these words of Christ swear not at all neither by heaven c. Matth. 5. 34. The like is set down Iam. 5. 1â—… Answ. They raise their argument from a mistake of the true sense of these Scriptures for they take that to be spoken simply which is intended respectively That Christ did not simply forbid swearing is evident by this which he saith before in this Sermon Think not that I am come to destroy the Law or the Prophets Matth. 5. 17. Both Law and Prophets do approve swearing on just occasion as was shewed § 116. Christs main scope in that part of his Sermon wherein he interpreteth many of the Commandements of the Morall Law is to cleer that Law from the false glosses of the Pharisees Now concerning this Law of swearing the Pharisees taught two things 1. That they might not forswear themselves which if they did not they thought that the third Commandement was observed 2. That they might swear by some creatures as by heaven earth c. Against these two errors Christ directed his speech Against the first thus To swear unduly is against the third Commandement which saith Thou shalt not take the name of the Lord in vain Exod. â—…0 7. So 〈◊〉 they who did not rightly observe the rules of swearing took Gods name in vain and brake the third Commandement Against the second thus Gods glory is some way or other manifested in his creatures for heaven is Gods throne earth his footstool and so in the rest In which respect to swear by creatures is to dishonour God Anabaptists urge this phrase not at all To this I answer that the clause may have a double reference 1. To vain swearing which is the point that Christ there laboureth to supâ—… so as in this sense he intends thus much Be not moved on any occasion to swear vainly and unduly 2. To swearing by creatures then it intends thus much swear not at all by heaven or earth or any other creature Againe Anabaptists presse this phrase let your communication be Yea Yea 〈◊〉 Nay Matth. 5. 37. In answer to this I grant that these phrases Yea Yea Nay Nay do imply a simple affirmation or negation without confirming it by oath but withall I say that this direction is about a mans ordinary and common communication When there is no great or weighty cause to affirm or deny upon oath Lastly they insist upon this phrase Whatsoever is more then these commeth of 〈◊〉 Two things are answered hereunto 1. That the occasions that force men to swear though the oath be dâ—…ly and justly made come of evill namely of the evill disposition of them who will noâ—… believe a truth spoken unlesse it be confirmed by oath â—… That to use asseverations and oathes in ordinary speech is of an evill dispositiâ—… or of the Devill himself who is that evill one As for that which is written Iam. 5. 12. we are to hold that the Disciple who 〈◊〉 his Masters own words used them in his Masters sense It appeared that the errors about swearing which were frequent in Christs time continued also in that time wherein the Apostle Iames wrote his Epistle and therefore in his Masters words 〈◊〉 sense be laboured to suppressâ—… that evill custome Object To justifie swearing is to give liberty to common swearing Answ. 1. Not so Doth justifying true religion give liberty to superstition â—… Necessary truths must not be concealed much lesse denied because they may be perverted Some men have such a spider-like disposition as they will suck poâ—…son out of the sweetest flowers §. 123. Of undue swearing by creatures A Second error is swearing by creatures This is not only practised by the vulgar sort of Papists in their ordinary speech who commonly swear by the 〈◊〉 Crosse
for God to lie we might have a strong consolation c. AN especiall end of Gods willingnesse to bind himself by oath and thereby to shew the immutability of his counsell is to settle and quiet mens soules in his promise This conjunction THAT whereby this verse is inferred on the former manifesteth as much By this it appears that it is for mans sake and for mans good that God thus bindeth himself At this confirms Gods tender respect to man whereof see § 131. So it should stir us up to the more thankfulnesse and move us the rather to make the right use of that which God so aimes at for our good which is stedfastly to believe his word Of this word immutable see § 135. The two things here said to be immutable are Gods promise and Gods 〈◊〉 Both these are expresly set down v. 13. The other verses following that are 〈◊〉 explanation and confirmation of Gods promise and oath This word of number TWO is not here to be taken exclusively as if there were no other things of God immutable of other immutable things see The 〈◊〉 to go to God § 227. but because those two are especially pertinent to the point in hand In that the Apostle expresly mentioneth two immutable things he plainly confirmeth that which he intended under this comparative more abundantly namely that God did more then needed as is shewed § 131. For one would think that one immutable thing were sufficient to settle a mans mind If God were well known indeed it were sufficient But God well knowes us and therefore in tender respect of us and our weaknesse he thinks not one sufficient but addes another thereunto and that a stronger namely his oath to his promise This he 〈◊〉 for our sakes as was shewed before See more hereof § 131. §. 140. Of the immutability of Gods oath and promise THe two things here intended shew that both Gods oath and also his single promise are immutable We heard before of the immutability of his counâ—…ll § 135. This phrase The Lord hath sworn and will not repent Psal. 110. â—… proveth the immutability of his oath Not to repent is to remain immutable To like purpose tendeth this phrase The Lord hath sworn in truth He will not turn 〈◊〉 it Psal. 132. 11. And this I have sworn by my self the word is gone out of my 〈◊〉 righteousnesse and shall not return Isa. 45. 23. Of Gods single word it is thus said God is not a man that he should lie neither the son of man that he should repent â—…th be said and shall he not do it or hath he spoken and shall he not make it good Numb 23. 19 20. My words shall not passe away saith Christ Mark 13. 31. In this respect iâ—… is said Faithfull is he that promised Heb. 10. 23. By just and necessary consequence we may hence infer that whatsoever proceedeth from the mouth of God is unchangeable and that upon the same grounds upon which his counsell was proved to be immutable § 135. 1. A strong motive this is to stir us up without wavering to believe this is the end why God addeth one immutable thing to another This therefore is seriously and frequently to be meditated on Nothing is of such force to remove all manner of doubts as this There are many doubts which use to arise partly from our own inward corruptions and partly from Sathans injections Sometimes doubts arise from the exceeding greatnesse of the things promised sometimes from seeming difficulties sometimes from oppositions lets and inâ—…mbrances sometimes from our own unworthinesse But if Gods word and oath be immutable who can imagine that it shall not stand Put these two immuâ—…able things into one scale and all manner of doubts into the other and you shall 〈◊〉 that the former will infinitely weigh down the latter 2. A good president this is to make us unchangable in our promises and oaths For this end we ought well to ponder what we promise and swear Psal. 119. 106. Rashnesse in this kind oft causeth repentance 1 Sam. 25. 22 33. See v. 13. § 100. §. 141. Of impossibility in reference to God THe immutability of the two foresaid things is amplified by the impossibility of altering them which is thus expressed In which it was impossible for God tâ—… 〈◊〉 This relative in which is of the plurall number and hath reference to the two intended things Gods promise and Gods oath These are the things which are impossible to be altered Of the derivation and divers acception of this word impossible see § 38. It is here taken in the most proper simple and absolute sense that can be Nothing can be more impossible then that which is here set down namely for God to 〈◊〉 Quest. Can omnipotency stand with impossibility in any thing Answ. Yea in such things as imply impotency or which proceed from impoâ—…y as lying doth Omnipotency is a cause of such an impossibility Object The notation of this word omnipotent or almighty implyeth an ability to anything Answ. 1. An infallible conclusion doth not necessarily follow from the notation of a word 2. The foresaid notation is but from part of the word even from this generall particle ALL. But the word omnipotent or almighty is a compound and affordeth a double notation one from the generall particle ALL the other from the word of power or might Joyn both together and the notation may well stand For it sheweth that he that is Omnipotent or Almighty can do whatsoever requireth power for the effecting thereof But those things which arise from impotency may not be brought within the compasse of Omnipotency It may well be said of them without impeachment of Gods Omnipotency God cannot do them It is impossible that he should do them Sundry of those things which God cannot do are distinctly noted in the Guide to goto God § 210. §. 142. Of lying as it is impossible to God THe verb translated to lie is of the passive voice but is of a naturall signification It is derived from an active which signifieth to deceive or to frustrate failâ—… and disappoint So as to lie is to utter a thing with a mind to deceive The latine word according to the notation thereof signifieth to go or to speak against ones mind To utter an untruth is not simply to lie at least if a man be perswaded that that which he uttereth is a truth but to utter a thing against conscience and with a mind to deceive is a plain lie Thus Ananias and Sapphira lied Act. 5. 3 4. That which is so uttered is stiled a lie Ioh. 8. 44. And he that uttereth it a lier Rev. 2. 2. The titles of such as deal falsly and deceitfully are compounded therewith as a false brother Gal. 2. 4. A false Apostle 2 Cor. 11. 13. A false teacher 2 Pet. 2. 1. A false speaker 1 Tim.
4. 2. A false witnesse Matth. 26. 60. A false Prophet Matth. 7. 15. A false Christ Matth. 24. 24. A thing falsly called 1 Tim. 6. 20. That which is here intended to be impossible for God is to faile in performing his promise especially that which is confirmed by oath We shall not heare need to speak of that which God confirmeth by oath for it was shewed § 140. that Gods oath is inviolable and it will by necessary consequence follow that if it be impossible that God should faile in any word at all It would much more be impossible that he should faile in that which he confirmeth by oath For the generall that God cannot in any case lie or faile of his word is evident by an Epithite attributed to him which we thus translate that cannot lie Titus 1. 2. It intends as much as this phrase It is impossible for him to lie The foresaid Epithite is compounded with a privative preposition that implieth an utter privation of such a thing and that there is no inclination thereunto As God is light and in him is no darknesse 1 John 1. 5. so he is truth and in him there can be no lie The strength of Israel will not lie 1 Sam. 15. 29. herein is made a difference betwixt God and man God is not a man that he should lie Num. 23. 19. For God to lie were to deny himself but God cannot deny himself 2 Tim. 2. 13. Gods truth is infinitely perfect it admits no variablenesse neither shadow of turning Jam. 1. 17. Yea Gods truth is essentiall to him so as his essence may as soon be brought to nothing as his truth to a lie §. 143. Of inferences from the impossibility of God to lie 1. THe impossibility of God to lie is a great aggravation of the heynousnesse of unbelief For he that believeth not God hath made him a lier 1 Joh. 5. 10. which is in effect to make God no God This is the rather to be noted to stir up in us a diligent watchfulnesse against this sin which many account no sin but a meer infirmity See more hereof v. 13. § 100. 2. This is a strong motive to believe a greater cannot be given for as there is no will so neither power in God to lie Men who are conscionable and faithfull in keeping their word and promise are believed yet being men they are subject to lye Rom. 3. 4. How much more should God be believed who cannot possibly lye If God cannot lye what promise what threatning of his shall not be accomplished 3. This should make Ministers who stand in Gods room and speak in Gods name to be sure of the truth of that which they deliver for Gods word else they make God a lyar for their word is taken for Gods Col. 2. 13. They are Gods Ambassadors An Ambassadors failing is counted his Masters failing Therefore the Apostle useth this asseveration I say the truth in Christ I lye not my conscience also bearing we witnesse in the Holy Ghost Rom. 9. 1. False Prophets are branded for prophesying 〈◊〉 〈◊〉 Gods name Jer. 14. 14. For preventing this we must hold close to Gods word 4. Though we cannot attain to such an high pitch of truth yet every one ought to endevour to be like God herein namely in avoyding lying Lying is a sin â—…beseeming any man but most unbeseeming a professor of the true religion Generall arguments against lying are these 1. Lying is condemned by those who were led by no other light then the light of nature as Philosophers Orators Poets Saint Paul quoteth a verse out of 〈◊〉 〈◊〉 whereby the Cretians were condemned for their frequent lying Titus 1. 12. To 〈◊〉 them the more for this vice to lye was in a proverbiall speech said to 〈◊〉 or play the Cretians 2. Every mans conscience condemnes lying If one be not impudent he will blush when he tells a lye and infinite shifts are ordinarily made to cloake a lye which shew that he is ashamed thereof and that his conscience checketh him for it 3. No man can endure to be accounted a lyar No word more provoketh rage than this Thou lyest It is the cause of many duels 4. Lying overthrowes all society For what man knoweth the things of a man 1 Cor. 1. 11. A mans purposes must be made known and speech is the best meanes thereof If his speech be deceitfull how shall his mind be made known If not what commerce can there be with him and others 5. A man taken tripping herein will be suspected in all his words and actions He that is not true in his words can hardly be thought to deal honestly in his deeds Arguments against lying in professors of the Christian religion are these 1. Lying is expresly forbidden in Gods word Lev. 19. 11. Eph. 4. 25. 〈◊〉 3. 9. Thus it is against the rule of Christians 2. It is against knowledge and conscience For a lyar doth deceitfully utter for truth that which he knoweth to be false 3. It is a filthy rag of the old man and one of the most disgracefull and therefore first set down in the particular exemplification of those filthy ragges Eph. 4. 22 25. 4. It is most directly opposite to God who is truth it self and concerning whom we heard that it was impossible that he should lye 5. Nothing makes men more like the devill for he is a lyar and the father 〈◊〉 Joh. 8. 44. A lying spirit is a diabolicall spirit A lyar carrieth the image of the devill and doth the work of the devill and therein shewes himself a child of the devill 6. As a lye is hatefull to God so it makes the practisers thereof abominâ—…ble Prov. 6. 16 17. and 12. 22. 7. Lying causeth heavy vengeance In generall it is said The Lord will 〈◊〉 them that speake lyes Psal. 5. 6. In particular both temporall and eternall judgements are threatned against such Temporall Hos. 4. 2 c. Eternall by excluding from heaven Rev. 21. 27. And by thrusting into Hell Rev. 21. 8. Memorable was the judgement on Gehazi 2 King 5. 27. And on Ananias and 〈◊〉 Act. 5. 5 10. §. 144. Of comfort arising from faith in Gods promise THe end of the two immutable things which God used is thus expressed That we might have c. These words in generall declare that it was for our good 〈◊〉 God so far condescended as was shewed v. 17. § 131. The particular good aimed at therein is in these words A strong consolatiâ—… Of the verb whence this Noune consolation is derived see chap. 3. v. 13. § 143. Among other acceptions the verb from whence this noune is derived signifieth to comfort Col. 4. 8. Hereupon the Holy Ghost who is the originall cause of all 〈◊〉 sound comfort is stiled the comforter The word of my Text is sometimes translated exhortation Heb. 13. 22. and sometimes consolation Luk. 2.
25. So it is here taken The consolation here meant is such as ariseth from a true sound stedfast faith so as God added to his promise his oath that we might more stedfastly believe his promise and in believing the same receive comfort to our soules Metonymically the effect is put for the cause comfort for faith which worketh it Hence it is evident that Credence given to Gods promise bringeth great comfort to the soul Hereupon saith the Psalmist Remember thy word unto thy servant upon which thou hast caused me to hope He meanes Gods word of promise and thence inferneth this is my comfort in my affliction Psal. 119. 49 50. David himself gives a good evidence hereof For when he was brought into the greatest strait that ever he was in he encouraged himself in the Lord his God 1 Sam. 30. 6 that is calling to mind the promise that God made to him his soul was quieted and comforted Such is the comfort and confidence which ariseth from faith in Gods promises as it maketh true believers to cast their burthen and care upon the Lord Psal. 55. 22. 1 Pet. 5 7. and to lay themselves down in peace and sleep quietly Psal 4. 8. A believer is freed from all undue feares doubts surmises and such like passions as most trouble and disquiet the soul so as a man must needs be much comforted therein That which the Apostle saith of love may fitly be applyed to faith 1 Iohn 4. 18. There is no fear in faith but perfect faith casteth out fear Christ opposeth 〈◊〉 and saith where he saith why are ye fearfull O ye of little faith Matth. 8. 26. Comfort being the effect of faith in Gods promises should stir us up to labour for saith and it should provoke us to yeeld all due credence to the promises of God both in respect of Gods honour whose truth is sealed up thereby Iohn 3. 33. and also in respect of the peace and comfort of our own souls Well weigh how sweet a thing true found comfort is yea and how needfull in regard of the many assaults troubles and vexations whereunto we are subject They who are troubled in mind and disquieted in conscience and thereupon want this comfort have it in high account and earnestly desire it for the benefit of a good thing is commonly better discerned by the want then by the fruition of it Behold here the only meanes to 〈◊〉 comfort in all estates namely faith in Gods promises Wherefore carefully use this meanes All other meanes are but as shadowes without substance or as dew which is soon dryed up with the sun Wherefore believe in the Lord your God so shall you be established believe his Prophets so shall you prosper 2 Cron. 20. 20. §. 145. Of strong Comfort THe forementioned comfort is much illustrated by this Epithite strong Of the notation and emphasis of this Epithite see Chap. 5. v. 7. § 37. It is here opposed to that which is weak and wavering and full of doubts and feares Hereby then is shewed that God would have our comfort to be steady like the shining of the sun in a fair bright day and not in a cloudy gloomy day when it may for a while shine forth and then presently be obscured Pauls comfort was a strong and steady comfort for he saith our consolation aboundeth by Christ 2 Cor. 1. 5. And again I am filled with comfort 2 Cor. 7. 4. In this respect he stileth it everlasting consolation 2 Thes. 2. 16. Strong comfort doth much commend the meanes which God hath afforded for that purpose And it is exceeding usefull against the many fierce and strong temptations which will much impair our comfort unlesse it be strong A foundation 〈◊〉 on the Sand will soon fail when the rain falls and the floods arise and the 〈◊〉 blow and beat upon the house that is built on that foundation Matth. 7. 26 â—…7 There will arise doubts and fears from the flesh Satan also will adde his 〈◊〉 and blusterings and will do what lyeth in him to bereave us of all comfort It is therefore requisite that our comfort be strong and stedfast and that we be as a 〈◊〉 rooted and a well grounded Oake which stands steady against all storms 1. Let us not be content either with seeming or small comforts lest we be 〈◊〉 those who dream that they eat but when they awake their soul is empty c. Isa. â—…9 â—… Such are many who have been long trained up in Christs School and lived under the Ministry of the word by which Gods promises have been tendred unto them and the infallible truth of those promises demonstrated and yet remain as weak and wavering as full of doubts and fears as at the beginning How can such be thoughâ—… to be of the Kingdome of God the things of that Kingdome though they be 〈◊〉 in their beginning yet will grow to an admirable greatnesse Matth. 13. 31. c. 2. For our parts let us do our best for attaining that which God would 〈◊〉 〈◊〉 attain to and for which God affordeth us immutable things namely strong â—…lation This may be attained by a diligent exercising our selves in Gods word publickly and privately by a carefull observing his promises and by a due â—…deration of Gods faithfulnesse and immutability §. 146. Of flying for refuge to Gods promise THe parties here specially intended for partaking of the forementioned end of Gods confirming his promise by Oath are thus described Who have fled 〈◊〉 â—…fuge to lay hold upon the hope set before us This phrase fled for refuge is the interpretation of one Greek word which is a compound The simple verb signifieth to flye Matth. 2. 13. This compound is onely twice used in the New Testament here and Acts 14. 6. It carryâ—…th emphasis and that in a double respect 1. As it intendeth safety and is translated fly for refuge 2. As it intendeth diligence and speed and may be translated fly with speed In the former sense it sheweth that they reap strong comfort from Gods promise who make it their refuge They who fled to the City of refuge there rested quiet and secure and feared not what their adversary could do against them Num. 35. 12 15. In this respect David oft stileth God his hiding place Psal. 32. 7. and 119. 114. This will be a meanes to root out all confidence in our selves or other creatures and rest on God alone and his word For he that fled to the City of refuge there aboad and went not out of it Num. 35. 25 26. 1. This excludes all proud self-conceited justiciaries from strong consolation 2. This teacheth us to acquaint our selves with our own guilt and empâ—…inesse that thereby we may be moved to flye for refuge to Gods word Till we see that we shall never do this §. 147. Of diligence in attaining the hope set before us AS the foresaid compound implies diligence and speed it is a
cruciâ—… dead and buried Indeed he arose again from the dead ascended into heaven and there ever liveth and abideth in his humane nature so as in heaven he 〈◊〉 no end of life but on earth he had From the foresaid mysteries applyed to Christ we may infer these orthodox positions 1. Christ is true God without Mother c. 2. This true God was not a made God but eternall without beginning He had neither beginning of dayes nor end of life 3. Christ was true man a son of man 4. This true God and true man is one Person even as the type Melchisedec was one For the same Person that as God was without mother was also as man without father 5. This Person God-man is High-Priest in both his natures For Melchisedec that High-Hriest was in reference to Christs humane nature without father and in reference to his divine nature without mother Most of their heresies which are mentioned Chap. 2. v. 14. § 140. are by these mysteries apparently refuted The foresaid mysteries as in the truth and properties of them they belong unto Christ who is our true High-Priest are of singular use to strengthen our faith in and about his Priest-hood For 1. Knowledge of his man-hood maketh us the more boldly and confidently to 〈◊〉 unto him he being such an one as hath experience of our infirmities and necesâ—… in himself 2. Knowledge of his God-head makes us more perfectly to relie upon him and to trust uâ—…to him For hereby we are assured that he is able to help 3. Union of his two natures in one person strengthneth our faith in his obedience death sacrifice resurrection and merit of all for hereby we are assured that he is of infinite power and that what he did and endured for us is of infinite valâ—…w and worth 4. His exercising of his Priest-hood in both natures as he was God-man maketh 〈◊〉 with greater confidence to go to him and to rest upon him and to prefer him before all others and to account him the only sufficient mediator §. 25. Of resemblances of Christ before his incarnation UPpon the forementioned priviledges the Apostle maketh this inference that Melchisedec was made like unto the Son of God This inference the Apostle bringeth in with this conjunction of opposition or discretion BUT as if he had said though Melchisedec were a true man yet in his singular prerogatives he was made like unto the Son of God The word translated made like is here only used It iâ—… a compound The simple verb signifieth to liken one thing to another Matth. 7. 〈◊〉 The preposition wherewith the verb here used is compounded signifieth TO In this composition the word signifieth to represent the very form of another thing Thus did Melchisedec in the foresaid prerogatives set out the very form and excellency of the son of God Jesus Christ is here meant by the Son of God See Chap. 1. v. 2. § 15. Hereby we see that God of old gave visible types and resemblances of his Son and that before he was exhibited in the flesh Melchisedec was a meer true man yet was he so set forth as he bare a resemblance of the Son of God In other respects Aaron and other Priests Moses and other Prophets David and other Kings were speciall types and resemblances of Christ. So were all the sacrifices and especially the Paschall Lamb 1 Cor. 5. 7. So the Ark 1 Pet. 3. 21. So the red-sea the cloud Manna and the Rock 1 Cor. 10. 2 c. and sundry other types God gave before hand such resemblances of his Son for the good of his Church in those ages even to support their faith and uphold their hope till the 〈◊〉 of time should come That when it was come they might the more readily â—…brace and receive that truth and more confidently rest upon it 1. Herein the great and good care of God over his Church is manifested For though in his unsearchable wisdome he suffered many ages to passe before his 〈◊〉 was exhibited yet he took such order for his Church that was on earth 〈◊〉 that fulnesse of time as it should have meanes to partake of the benefit of thâ—…se things which Christ should do and endure in that fulnesse of time It is therefore said of those that lived many hundred yeares before that fulnesse of time was 〈◊〉 that they did all eat the same spirituall meat and did all drink the same 〈◊〉 drink even the same that we do For by way of explanation he addeth they 〈◊〉 of that spirituall Rock that followed them and that Rock was Christ 1 Cor. 10. 3 4. In this respect it is said of Abraham that he rejoyced to see Christs day and 〈◊〉 saw it and was glad John 8. 56. The like care doth God shew over his Church even now Now that the 〈◊〉 of God is taken into heaven For we still injoy his Ministers who are in his stead 〈◊〉 us 2 Cor. 5. 20. and his Sacraments both the Sacrament of regeneration and of spirituall nourishment yea also the benefit of his promise to be amongst us 〈◊〉 18. 20. even to the end of the world Matth. 28. 20. wherefore as Saints that lived before Christ was exhibited used Priests Sacrifices and other types of Christ before be was exhibited So must we use his Ministers Sacraments and other 〈◊〉 now after he is taken from us as memorials of him §. 26. Of Christs everlasting Priest-hood prefigured in Melchisedâ—…c THe most especiall and principall thing wherein Melchisedec was made like unto the Son of God was in this that he a abideth a Priest continually In regard of the History concerning Melchisedec this is to be taken as the former points were in the former part of this verse Melchisedec is said to abide a Priest continually because the History which â—…eth him to be a Priest maketh no mention either of the beginning of his Priâ—…st hood or of the ending thereof Thus was he said before to have neither beginning of dayes nor ending of life There are two words that set forth the eternity of Christs Priest-hood in reference to the time future which is beyond all determination or end and in reference to the continuance thereof without interruption or intermission The Greek word translated abideth signifieth the continuance of a thing Matth. 11. 23. The other phrase translated continually is another then that which is before translated for ever Chap. 5. 6. This word here used is a compound Tâ—…e simple signifieth a long continuance The preposition wherewith this is compounded signifieth through Thus the word compounded with it 〈◊〉 a continuance through perpetuity so as there is no intermission no determination of the thing This applied to Christ the truth whereof Melchisedec was a type 〈◊〉 cut three points 1. That Christ was a true Priest See Chap. 2. v. 17. § 172. 2. That Christs Priest-hood continued for ever See Chap.
Apostle doth unfold this mystery of Melchisedec because he had implyed that it was a deep mystery Chap. 5. 11. See § 2. II. Melchisedec was an especiall type of Christ. This is the generall sum of all III. A King is a warrantable function It is warranted in the example of Melchisedec See § 3. IV. Kings have their speciall jurisdiction So was Salem to Melchisedec See § 4. V. True Priests are Priests of God Such an one was Melchisedec See § 5. VI. God is the most high This is his title See § 6. VII Melchisedec was both King and Priest Both these functions are here expresly attributed to him See § 7. VIII Kindred in distresse are to be succoured Abraham succoured Lot his Kinsman See § 10. IX Neighbours ought to congratulate one anothers victory So did Melchisedec Abrahams neighbour See § 8 11. X. Refreshing is to be affoorded to Souldiers So did Melchisedec to Abrahams Souldiers See § 8. XI Enemies in war may be slain The slaughter here mentioned is of such See § 9. XII Kings in war are not free from slaughter Kings are here said to be slain See § 9. XIII Pious salutations are commendable Melchisedecs blessing was in the generall a salutation See § 13. XIV Ministers have an especiall power to blesse people Melchisedec as a Minister of God blessed Abraham See § 14. XV. Christ blesseth the faithfull This is inferred from the type See § 15. Vers. 2. XVI Tenths were of old paid to Gods Ministers Abram paid them to Melchisedec See § 16 17. XVII Ministers of the word must be maintained by people This is gathered from the generall equity of tythes See § 18. XVIII Strange tongues are to be interpreted This phrase by interpretation intendeth as much See § 19. XIX Kings must be righteous This is the meaning of Melchisedecs name See § 19 20. XX. Kings must be peaceable This is implied under this word Salem See § 22. XXI Christ was a King of righteousnesse and peace He was the truth of both these See § 21. Vers. 3. XXII Matters concealed may be mysteries Here is an instance given of many particulars See § 23. XXIII Christ as man was without Father XXIV Christ as God was without Mother and descent XXV Christ was God eternall These were the truths of the things concealed See § 24. XXVI There were resemblances of Christ before his incarnation Melchisedec iâ—… here said to be like him See § 25. XXVII Christ was the Son of God Christ is here meant under that title See § 2â—… XXVIII Christ is a perpetuall Priest He so abideth continually See § 26. §. 30. Of considering weighty points especially about Christ. Heb. 7. 4. Now consider how great this man was unto whom even the Patriarch Abraham gave the tenth of the spoyles THe Apostle having set forth Melchisedecs excellency in himself proceedeth to amplifie the same in reference to others and first preferreth him before Abraham from whom Levi the head of all Legall Priests descended Because Melchisedec was an especiall type of Christ and Abraham the father of all the Jewes was counted by them the most excellent among them the Apostle 〈◊〉 viseth to consider this argument of Melchisedecs excellency above Abrahams The word translated consider doth properly belong to the bodily eyes and is usually translated to see Matth. 28. 1. It implyeth a fast fixing of the eyes upon a thing and is translated beheld Mark 12. 41. The word being applyed to the mind it signifieth a serious pondering of a â—…ter and is translated perceive John 12. 19. or consider as here It being here applyed to the truth of the type it implieth that we should with both the eyes of the soul understanding and faith behold or consider Christ. So then such points as set forth in generall weighty matters and in particular the excellencies of Christ are seriously to be pondred Hereof see more Chap. 3. 1. 1. § 21 22 23. §. 31. Of the greatness of Melchisedec THe relative thus translated this man hath reference to Melchisedec It is some times used in scorn and derision To manifest as much our English useth to adde this word fellow thus this fellow Matth. 12. 24. Act. 18. 13. And sometimes in honour as where the penitent thief said of Christ This man 〈◊〉 done nothing amisse Luk. 23. 41. So here The Apostle therefore thus 〈◊〉 his excellency how great This is the intepretation of one Greek word which is used in terrogatively and indefinitely It here implieth such an excellency as occasioneth much admiration I find this word only here and Gal. 6. 11. Another like word of the 〈◊〉 stem differing only in one letter is used in the same sense Col. 2. 1. Iam. 3. 5. A Correlative derived from the same root and translated so great is used Chap. 2. v. 3. § 21. All of them carry a great emphasis and imply a 〈◊〉 excellency Melchisedec is hereby implied to be the greatest among men I need not seek after more arguments then the Apostle hath used in the former verses He was especially the greatest in that he was such a type of Christ as none ever the like before or after him We may therefore well use this note of admiration how great If we may use it of the type much more of the truth Christ himself See more hereof Chap. 2. 17. § 173 174. Take notice by the way of the blasphemous arrogancy of Papists who make their Masse Priests to be after the order of Melchisedec Thereby they would make them the greatest of men They do much hereby infringe the Apostles argument and pervert his main intent If the prerogativeâ—… of a Priest after the order of Melchisedec expresly set down v. 2 3. be duly weighed we shall find it a blasphemous institution to induct any meer man thereinto §. 32. Of Abraham a Patriarch THe argument whereby the Apostle proves the greatnesse of Melchisedec is Abrahams inferiority to him The Jewes counted Abraham the greatest among men If therefore there were one greater then Abraham how great must he needs be Of Abrahams excellency See Chap. 6. v. 13. § 91 92. As an amplification of Abrahams greatnesse this title Patriarch is attributed unto him Patriarch is a noun compound The first simple noun whereof it is compounded signifieth â—…ather and the other beginning or principality Thus it implieth the first or chiefest father or the first and the chiefest of fathers In the New Testament it is attributed as to Abraham here so to the twelve 〈◊〉 of Iacob Act. 7. 8 9. and to David Act. 3. 29. Abraham is called Patriarch because he was the first Father of the stock of the Jewes The twelve sons of Iaacob were so stiled because they were the first heads and fathers of the twelve severall tribes Daâ—…id had this title given him for excellency sake because he was a prime and principall father or because he was the head and father
16 17. So were other servants of God guided by his Spirit and among others Moses and Christ himself Chap. 3. v. 2. Those two encouragements which are of most force to quicken any hereunto 〈◊〉 both propounded in the parable of the talents The Lords gracious 〈◊〉 and bountifull remuneration Matth. 25. 21. It is observable that God frequently manifested some extraordinary 〈◊〉 of his speciall favour to his servants while they were imployed in their 〈◊〉 callings The Lord first appeared unto Moses to make known unto him his purpose of advancing him to be a Governour over his people while he was keeping the sleep of his Father in Law Exod. 3. 1. c. For this was his particular 〈◊〉 Thus Elisha was first called to be a Prophet while he was plowing 1 King 19. 1â—… The good tidings that old Zacharias should have a son was brought to him 〈◊〉 he gave attendance at the Altar Luk. 1. 11. The first blessed tidings of our 〈◊〉 birth was brought to Shepheards while they were keeping their flocks Luk. 2. 8. c. Many like instances might be given of Gods approbation of mens diligence 〈◊〉 faithfulnesse in their particular callings Of diligence in our undertakings see Chap. 4. v. 11. § 63 64. and Chap. 6. 〈◊〉 11. § 79. By way of resemblance I may further infer that as they of the tribe of Iudâ—… 〈◊〉 nothing to do with the ordinances proper to the tribe of Levi So we 〈◊〉 with the Altar and ordinances proper to the Jewes we are another people and 〈◊〉 another Priest-hood we have the Gospell and ordinances proper thereto upon those we must give attendance As they had an Altar whereof we had no right to eat So we have an Altar whereof they have no right to eat Heb. 13. 10. §. 74. Of Christ our Lord. THe fourth verse is added both as another argument to prove that Christ was not a Priest after the order of Aaron because he was of the tribe of Iuda and also as a confirmation of the former argument that he was of another tribe because he was of the tribe of Iuda which was another then the tribe of Levi. The â—…ausall conjunction shew's that it is added as a reason The adjective translated evident is a compound properly it signifieth before manifest or manifest before hand So it is translated 1 Tim. 5. 24 25. But here the preposition addeth emphasis The simple noune signifieth manifest 1 Cor. 15. 27. Sundry compounds very manifest which emphasis our English implyeth under this word evident Hereby he gives us to wit that it was most 〈◊〉 and unquestionable truth This title our Lord hath reference to Christ. Lord setteth out his supreme soveraignty dignity and dominion Hereof see Chap. 1. v. 10. § 128. This relative our hath speciall reference to the Church and to the severall members thereof So was the pen-man of this Epistle and they to whom he directed it Christ then is iâ—… speciall the Lord of the Church In this sense do the Apostles use this correlative our joyned with Lord in their salutations Gal. 1. 3. 〈◊〉 〈◊〉 1. 2. In their gratulations Eph. 1. 3. 1 Pet. 1. 3. In their benedictions Rom. 1â—… 24. 2 Cor. 13. 13. and on sundry other occasions Yea many times believers do appropriate this relation to themselves in the singular number thus My Lord Psal. 110. 1. John 20. 28. This being taken of Christ as he is the mediator betwixt God and man â—…eth unto him sundry wayes as 1. By Gods ordination For God himself saith of this his son I have set my 〈◊〉 〈◊〉 my holy hill of Zion Psal. 1. 6. And an Apostle saith God gave him to be the head 〈◊〉 all things to the Church Eph. 1. 22. 2. By that redemption which Christ hath madâ—… of his Church He that redeemeth any out of bondage is in that 〈◊〉 their â—…ord 〈◊〉 20. 2. Therefore these two titles Lord Redeemer are oft joyned together 〈◊〉 43. 14. and 44. 24. 3. By a mutuall compact and Covâ—…nant betwixt Christ and his Church as it was of old betwixt God and Israel God avouched Israel to be his peculiar people and Israel avouched the Lord to be their God 〈◊〉 â—…6 17 18. This was oft foretold by the Prophets Ier. 31. 33. Hos. 2. 23. 〈◊〉 13. 9. This the Apostle testifieth to be accomplished in the Christian Châ—…rch Heb. 8. 10. Christ in and by the Gospel and Sacraments offereth himself to be our Lord and we take him so to be by subjecting our selves to his ordinances 4. By the Lawes and Ordinances which Christ hath given to his Church It is the part of a Lord to give Lawes and he is their Lord in speciall to whom he giveth his Lawes But Gods word wherein his Lawes are contained is in a peculiar manner given to his Church Psal. 147. 19 20. In this respect the Church is stiled 〈◊〉 pillar and ground of truth 1 Tim 3. 15. 5. By a speciall care which he taketh of his Church He doth good unto all men especially unto them who are of the bousholâ—… oâ—… faith He is the Saviour of all men specially of those that believe 1 Tim. 4. 10. This speciall relation doth most of all bind those who professe themselves to be of the Church carefully to perform all duties which belong to Christ as a Lord and with strong confidence to rest on him as their Lord both for provision of all things needful and for protection from all things hurtfull §. 75. Of Gods performing promise OF the fore-mentioned Lord it is here said that he sprang out of Iuda The verb translated 〈◊〉 is for the most part in the New Testament used to set out the rising of the Sun as Matth. 13. 6. Iames 1. 11. A noun thence derived signifieth the Eâ—…st whence thâ—… Sun 〈◊〉 Matth. 2. 2. Where a Prophet resembleth Christ to the Sun and speaketh of the rising of the Sun Mal. 4. 1. The LXX render it with this word in my Tâ—…xt In reference hereunto it may be here thus translated Our Lord rose Many expositors thus tâ—…ke it in this place Others are of opinion that the Apostle in uâ—…ing this word hath reference to that title which in the Old Testament is oft given to Christ and translated branch Isa. 4. 2. Ier. 23. 5. Zech. 6. 12. The foresaid LXX do in all those places translate that Hebrew word which signifieth a Branch by the Greek noun which is derived from the verb here used In this sense Iuda is here resembled to a stock and Christ to one of the branches that sprang out of that stock In this sense our English translateth the verb sprang Hereby it is evidenced that Christ was a true man a Son of man man of man Iuda is here metonymically put for the tribe of Iuda Expresse mention is made of this tribe of Iuda 1. To make the argument more clear for the tribe
of their Priest-hood and make it such a note of the true Church as they deny our Church to be a true Church because it hath not a Priest-hood on earth For us it is sufficient that we have a Priest in heaven As for their Priests they are here by the Apostle so proved to be no Priests as they shall never be able to answer his argument For our parts let not us be like those who seek the living among the dead let us not seek for the benefit of Christs Priest-hood here on earth let the eye of our faith pierce into heaven and there behold our Priest at Gods right hand and there seek for the benefit of his intercession and seek to enter into heaven where Christ is and where he hath prepared a place for us §. 11. Of the different places of Christs and the legall Priest-hood THe Apostle in the latter part of the fourth verse proveth his assertion that Christ is no Priest on earth because he hath not that warrant for a Priest-hood on earth which they who were Priests on earth had in these words Seeing that there are Priests that offer gifts according to the Law By Priests he here meaneth Aaron and his posterity who were the only true lawfull Priests to continue one after another on earth Under gifts synecdochically are comprised all manner of sacrifices and all things else that were to be offered up by legall Priests See Chap. 5. v. 1. § 7. By Law he meaneth that ceremoniall Law which appointed who should be Priests and what they should do See Chap 7. v. 16. § 80. There was no other Law that was ever given by God concerning Priests on earth therefore the Apostles argument is sound and pertinent His argument may be thus framed Priests on earth must offer gifts according to the Law But Christ is not a Priest that offereth gifts according to the Law Therefore Christ is not a Priest on earth The manner of bringing in this argument thus Seeing that there are Priests c. or word for word there being Priests c. sheweth that Christs Priest-hood and the legall Priest-hood cannot stand together they cannot be both in one place They are not granted upon the same Law they have not the same offerings they are not of the same order Christ was the truth and substance the others but types and shadowes It is therefore a most incongruous thing to make a mixture of the rites of the Law with the truths of the Gospell There were divers in the Apostles time that â—…uch troubled the Church herewith The first Christian Councell made an exprâ—…sse Canon against them Acts 15. 24. c. The Apostle is very zealous against such Gal. 5. 2 4 12. Yet is this dangerous and pernicious error revived in our dayes The main opposition betwixt Christs and the legall Priest-hood being about the place one in heaven the other on earth giveth us to understand that there is a great difference betwixt Christs Priest-hood and the Priest-hood under the Law as betwixt heaven and earth For the Priest hood is to be esteemed according to the place where it is exercised The different ends of both do demonstrate as much The ends of Christs Priesthood are spirituall and heavenly happinesse as to purge away â—…inne to reconcile us to God and to bring us to heavenly happiness The ends of their Priest-hood were externall and legall as to take away legall uncleannesse to admit them to the sanctuary to mâ—…ke their sacrifices accepted They were indeed types of the things that Christ did but they themselves neither did nor could effect what they tipiâ—…yed This discovereth their folly who so dote on externall rites as they neglect thereby spirituall truth They do herein prefer earth before heaven This not only the Jewes do but also Papists whose whole worship consisteth in externall carnall earthly rites which are either Jewish or worse Hereof see more Chap. 7. v. 16. § 82. The 〈◊〉 which the Apostle maketh of gifts that the legall Priests offered according to the Law intimateth that Christ had no such gifts appointed by any Law 〈◊〉 him to offer So as there was nothing for him to offer but himself whereof see Chap. 1. v. 3. § 29. §. 12. Of Priests serving to an example and shadow Heb. 8. 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the Tabernacle For see saith he that thou make all things according to the pattern shewed to thee in the mount THâ—… Apostle in this vers proceedeth yet further to prove that Christ was not such â—… Priest as the legall Priests were The argument which here he usâ—…th putteth 〈◊〉 〈◊〉 a difference betwixt them as hath been put The difference is as great as 〈◊〉 the substance and shadow thâ—… truth and type For of the legall Priests he 〈◊〉 〈◊〉 serve unto the example and shadow of heavenly things but under those heaâ—… things he meaneth Christ himself and such things as appertain unto him who 〈◊〉 the substance of the aforesaid shadow This relative who hath reference to those who are described in the latter part 〈◊〉 〈◊〉 former verse stiled Priests that offer gifts according to the Law These were 〈◊〉 Priests The greek verb translated serve is in the New Testament alwayes used to set 〈◊〉 divine and religious service It is sometimes translated to worship as Acts 24. 14 Phil. 3. 3. Heb. 10. 2. It is applyed to the act of Idolaters in serving their Idols 〈◊〉 〈◊〉 7. 42. Rom. 1. 25. But that is by reason of the esteem which Idolaters 〈◊〉 of that service which they performed to Idols They esteemed it to be a diâ—… and religious service According to the composition of the word it signifieth to serve with fear 〈◊〉 〈◊〉 Thus it implyeth an awfull respect to him who is served To exâ—… this sense of the word the Apostle addeth thereto the qualification with reveâ—… and godly â—…ear Heb. 12. 28. There is a noun hence derived which is translated divine service Heb. 9. 1. The verb here used implyeth the manner of their obâ—…erving the legall ordinances even with an awfull fear circumspect leâ—…t they should offend This was their duty wherein they failed who otherwise performed those legall services Hereupon we are exhorted to serve the Lord with â—…ear and rejoyce with 〈◊〉 Psal. 2. 11. On this ground the whole service of God is comprised under this word fear Psal. 34. 11. If they so served unto the shadow how should we serve to the heavenly things themselves One thing whereunto they served is here translated example Of this word see Chap. 4. v. 11. § 66. Example here signifieth such a pattern as was set before them to direct them and to shew what they should do Hereof see more § 13. The other word shadow properly signifyeth a representation of a bodily 〈◊〉 as of a man Acts
world lyeth in darknesse and that none know how to worship him except it be revealed unto them from himself 1. This giveth proof of Gods good respect to man and sheweth how loth he is that man should stumble or mistake his way and perish Hereby doth God justifie himself about the distraction of those that perish thorough their ignorance 2. This doth much aggravate the sin of superstitious persons and of all that wander out of the right way It sheweth that their wandring is not for want of light but thorough their own wilfulnesse They close their eyes against the light which God hath afforded unto them 3. Let us answer Gods good respect to us in affording instructions and directions by giving heed to the same Thus will God continue his light unto us and we shall thus be brought to worship him acceptably here and to enjoy an eternall communion with him hereafter §. 19. Of Gods giving Lawes to Moses in the Mount THe place where God shewed the foresaid pattern to Moses is here said to be in the Mount This hath reference to Exod. 24. 16 17 18. There it appeareth that this was Mount Sinai where Moses was with the Lord alone forty dayes and forty nights God took Moses thus on high far from all society with other men and kept him all those forty dayes and nights without ordinary sustenance to give the people to understand that the ordinances which Moses delivered unto them were from abovâ—… even from God himself that thus they might have them in higher esteem and more conscionably and obediently submit themselves unto them God also would hereby fit and prepare Moses with care and diligence to attend unto all those things that he should give him in charge By beeing alone with God in the top of the Mount covered with a cloud and kept from hunger and thirst from sleeping and drowsinesse he was freed from all manner of distractions and incumbrances naturall or secular arising from himself or others and thereby enabled and fitted wholly to attend upon God His solitarinesse was an especiall help thereunto §. 20. Of the resolution of Heb. 8. 3 4 5. Vers. 3. For every high-Priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer Vers. 4. For if he were on earth he should not be a Priest seeing that there are Priests that offer gifts according to the Law Vers. 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the Tabernacle for see saith he that thou make all things according to the pattern shewed to thee in the Mount Vers. 3. IN these three verses there is laid down a difference betwixt the sacrifice of Christ and the legall Priests This difference is 1. Propounded v. 3. 2. Illustrated v. 4. 3. Confirmed â—… 5. 1. In the proposition there is 1. A case granted 2. An inference made thereupon In the case granted three branches are observable 1. The person high-Priest amplified by the generality â—…very 2. The ground of the case is ordained 3. The act to offer This is amplified by the subject matter to be offered which 〈◊〉 distinguished into these two kinds Gifts and sacrifices The inference is that Christ must also offer This inference is 1. Generally hinted in this illative particle wherefore 2. Particularly expressed In the particular expression we have 1. The ground of that which is â—…et down It is of necessity 2. The person intended this man 3. The sacrifice implyed under this phrase somewhat also 4. The end of his sacrifice to offer Vers. 4. 2. In the Illustration the place where the one and other Priests offer is discussed Hereof are two parts 1. Where Christ offered his sacrifice 2. Where the legall Priests offered theirs The former is 1. Implyed by a supposition 2. Proved 1. In the supposition we have 1. The thing supposed If he were on earth 2. A consequence inferred thereupon He should not be a Priest These two imply a strong negation namely that Christ was not on earth whence it followeth that heaven is the place where Christ exerciseth his Priest-hood 2. The proof is taken from the act of the legall Priests Here we have 1. The persons There are Priests 2. Their act that offer This is amplified by the subject Gifts 3. The ground thereof according to the Law Vers. 5. The Confirmation is taken from Gods ordinance v. 5. This may have a remote reference to v. 3. Every high-Priâ—…st is ordained to offer c. This is thus proved he serveth-unto the example c. Or it may have an immediate reference to this last clause of v. 4. According to the law For Moses was admonished and received a Law that the Priests should so do as they did This confirmation manifesteth a main difference betwixt legall Priests and Christ they served to that shadow whereof he is the substance Of that confirmation there are two parts 1. The office of legall Priests 2. Their warrant Their office is set out 1. By their act who serve 2. By the object to which they serve This is set out two wayes 1. By the types 2. By the truth The types are in these two words Example shadow The truth is in this phrase Heavenly thiâ—…gs The Priests warrant is 1. Propounded 2. Exemplified In propounding the warrant there is expressed 1. The Minister that was imployed Moses was admonished 2. The principall author thereof God 3. The time when it was given when he was about to make the Tabernacle In the exemplification of the warrant there is observable 1. The manner of enjoyning it See 2. The matter Herein we have 1. The Author saith he 2. The Minister imployed That thou make 3. The extent of things to be done all things 4. The manner of making them This is 1. Propounded according to the pattern 2. Exemplified 1. By the kind of pattern shewed to thee 2. By the place in the Mount §. 21. Of observations raised out of Heb. 8. v. 3 4 5. Vers. 3. I. CHrist is an high-Priest This is here taken for granted See Chap. 2. v. 17. § 172. II. Every one in an office is bound to the duty thereof This I gather from this generall parâ—…icle â—…ery See § 8. III. Ministers of God must be ordained to their Ministry Such were high-Priests who were here said to be ordained See Chap. 5. v. 1. § 3. IV. Priest were to offer to God V. Gifts were offered to God VI. Sacrifiâ—…s also were offered to God These three last points are all in terms expressed Of them see Chap. 5. v. 1. § 6 7. VII Christ did what he was bound unto by his office This adverb of reference wherefore implyeth as much See § 9. VIII Christ bound himself to be a sacrifice for us This is the necessity here intended See § 9. IX Christs sacrifice was of another kind then the sacrifices of a
legall Priest This indefinite particle somewhat intimateth another See § 9. Vers. 4. X. Earth is not the place of Christs Priest-hood The supposition in this Text if he were on earth implyeth that he is not on earth See § 10. XI The legall 〈◊〉 hood and Christs cannot stand together This inference seeing that â—…ere are 〈◊〉 c. proveth as much See § 11. XII The Priesâ—… 〈◊〉 a Law for what they did For they did what they did according to the Law See § 11. Vers. 5. XIII Priests were for service This act served is here set down as their duty See â—… 12. XIV Priests had pattern to direct them in their service For they served unto the example See § 12. XV. The things whereunto legall Priests served were but shadows To prove this the Apostle addeth this word shadow to example See § 12. XVI Legall ceremonies were shadows of heavenly truths Thus much is here expressed See § 13. XVII Christ was the substance of legall shadows Christ and the things that belonged to him are comprised under the heavenly things here mentioned See § 13. XVIII God declared his mind to people by Ministers Mose who was admonished and instructed by God to that end was a Minister See § 14. XIX People must obey Gods word delivered by his Ministers The Priests here did as Moseâ—… was admonished See § 14. XX. Divine worship must have divine warrant The things of the Tabernacle â—…ncerned Gods worship and they here had their warrant from God See § 14. XXI A speciall charge must be conscionably regarded This item see intendeth as 〈◊〉 See § 15. XXII A divine testimony is a sound proof This word he saith is a divine testiâ—…ny and it is here produced to prove the point in hand See § 15. XXIII What is done by others under ones charge is as his own act Thus Moses 〈◊〉 that which others by his direction did his work See § 16. XXIV Our obedience to God must be universall We must do all things that he â—…yneth See § 16 XXV Duty must be done after a right manner This phrase according to the patâ—… hath respect to the manner of doing what was enjoyned See § 17. XXVI God gave direction for his worship He shewed what should be done thereâ—… See § 18. XXVII Solitarinesse is fittest for communion with God For this end was Moseâ—… 〈◊〉 into the Mount See § 19. §. 22. Of the meaning of the first part of the sixt verse Heb. 8. 6. but now hath he obtained a more excellent ministery by how much also he is the Mediator of a better covenant which was established upon better promises THe third point wherein and whereby the excellency of Christs Priest-hood above the Leviticall is in this Chapter set forth is the preheminency of the coveâ—… which was sealed thereby This is largely handled even to the end of this Chapter See § 1. The Apostle bringeth in this point with a conjunction and with an adverb 1 〈◊〉 now which imply an opposition to something formerly delivered He had 〈◊〉 before that in former times under the Law the Priests served to a shadow 〈◊〉 oppositâ—…on thereunto he useth these two particles But Now as if he had said But now under the Gospell our Priest hath a more excellent service Of the conjunction But see Chap. 2. v. 6. § 50. Of the adverb Now see Chap. 2. v. 8. § 68. This may have a speciall reference to the fourth verse where it is said If he were 〈◊〉 earth he should not be a Priest but here it is inferred that he is not only a Priest but a more excellent Priest then any other This relative HE is not expressed in the Greek but comprised under the verb of the third person It hath reference to the person whose excellency is before set forth even to the high-Priest whom he described v. 1 2. and whom he meant under this word This man v. 3. Our former English and sundry other translators expresse this person under these words Our â—…igh-Priest Or these or the like are understood For here Christ is apparently meant Of this comparative more excellent See Chap. 1. v. 4. § 42. The verb which we translate obtained is the same that is used Heb. 11. 35. It is translated to enjoy Act. 24. 2. Christ continueth to enjoy what he hath obtained By this word obtained is implyed that Christ assumed not that ministery to himself He was appointed and deputed to it Chap. 3. v. 2. So he obtained it The noun translated ministery is derived from the same stemme that Miniâ—…er was See v. 2. § 3. There is shewed how Christ disdained not to become a Minister and to undertake a ministery for our sake The comparative translated by how much is the same that was used to set â—…t the excellency of Christs name above Angels Chap. 1. v. 4. § 42. Here this â—…parison hath reference to the service or ministery of legall Priests which Christs â—…stery or office farre excelleth The excellency of Christs office hath before been set down by many arguments as 1. By the order whence it was the order of Melchisedeck Chap. 7. v. 6. § 42. 2. By the manner of instituting it by a solemne oath Chap 7. v. 20 § 91. 3. By the perfection of it Chap. 7. v. 19. § 87. 4. By the powerfull operation of it Chap. 7. v. 16. § 83. 5. By the place where it was exercised v. 1. § 2. 6. By the everlasting continuance of it Chap. 7. v. 3. § 26. 7. By the kind of sacrifice Himself Chap. 7. v. 27. § 115. 8. By the dignity of his person The Son of God Chap. 7. v. 28. § 117. Now here by the covenant sealed up thereby Of this covenant and of the respect wherein it is stiled better see Chap. 7. v. 22. § 94. The manner of setting down the comparison betwixt the latter and former covenant in these words by how much also is emphaticall Of the emphasis thereof see Chap. 1. v. 4. § 30. This conjunction of addition also which is in Greek the ordinary copulaâ—…ive and sheweth that the excellency here mentioned is very remarkable and may well be added to the former He was Priest and also mediator Many offices were â—…isite to free us out of all misery to reconcile us to God to justifie us and to save 〈◊〉 Therefore he added one to another he under went all for our sakes §. 23. Of Christ a Mediator CHrist by his Priest-hood became a Mediatour of the better covenant here set forth Hereof he was stiled the surety Chap. 7. v. 22. § 93. There is sâ—…ewed the difference betwixt a Surety and a Mediatour Of the derivation of the Greek word translated Mediatour see Chap. 6. v. 17. § 138. About this office of Christ whereby he is stiled Mediatour I purpose distinctly to declare 1. The nature of that office 2. The end thereof 3. The persons that
1. and God of Gods §. 15. Of the most holy place typifying heaven Heb. 9. 3. 3. And after the second Vailes the Tabernacle which is called The Holiest of all 4. Which had the golden censer and the Ark of the covenant overlaid round about with Gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the covenant 5. And over it the â—…herubims of glory shadowing the Mercy-seat of which we cannot now speak particularly THe Apostle goeth on to set forth other special types which were in the other part of the Tabernacle which he describeth in the 3. verse He describeth it by the division of it from the former and by the proper title given unto it We will first speak of the Title and then of the division The word Tabernacle is here Synecdochically used for a part thereof For it was shewed 9. 6. that there were two parts of the Tabernacle Of the former he spake in the former verse Here he speaketh of the latter-part and this is it which he callâ—…th the Holiest of all Of this title see Chap. 8. v. 2. § 4. This was at the west-end of the Tabernacle It was four square ten cubits long 〈◊〉 broad ten high The like place in Solomons Temple was called the Oracle which was twenty cubits in length twenty in breadth and twenty in height 1 King 6. 20. Now Solomons Temple was in every place twice as big as the Tabernacle It was overlaid every way with pure Gold It was kept most close None might enter into it but the High-Priest and he but once a year verse 7. This place 〈◊〉 heaven verse 12 24. It was as fit a resemblance of Heaven as every any edifice framed in this world For 1. It was the most glorious place that ever was 2. God did more conspicuously manifest his presence in this place then in any other on earth 3. None but the High-Priest might enter into this place So none but 〈◊〉 collectively taken for his mystical body 1 Cor. 12. 12. might out of 〈◊〉 enter into heaven 4. The Priest went with blood into it Lev. 16. 9. So Christ entered into heaven with blood v. 12. For our sins close heaven against us but Christs blood takes away our sins 5. The High-Priest was arayed all in fine linnen when he entered into it And also was otherwayes gloriously attired So Christs humane nature was endued with 〈◊〉 pâ—…rity and exceeding great glory So likewise his mystical body entering into heaven is pure and glorious 6. Therein was the Mercy-seat So heaven is the throne of â—…race Heb. 4. 14. â—… There the High-Priest presented the names of the twelve tribes unto God 〈◊〉 〈◊〉 Christ 〈◊〉 for us 〈◊〉 God â—… There were Cherubims attending the Mercy-seat In heaven are Angels attenâ—… the throne of God This sheweth the priviledge of Saints as they are members of the mystycal body 〈◊〉 Christ who is the true great High-Priest and by virtue of this union they parâ—… of this priviledge to have admittance into this most holy place It was one of 〈◊〉 greatest priviledges of the High-Priest under the Law No King had the like 〈◊〉 the difference betwixt the type and the truth be well weighed it will appear to be a great priviledge indeed It was a priviledge to Israel to be admitted into the courts 〈◊〉 the Tabernacle a greater for Priests to be admitted into the holy place but the greatest for the High-Priest to be admitted into the most holiest place This was as Gods bed-chamber or privy closet While here we live we cannot 〈◊〉 a personal accesse thereto therefore we must long to be there Phil. 1. 23. and 〈◊〉 all occasions lift up our eyes thereunto Psal. 121. 1 Lam. 3. 41. and set our 〈◊〉 thereon Col. 3. 1. and make such prayers as may pierce thereinto which 〈◊〉 be by the voyce but by the power of the Spirit Rom. 8. 26 27. §. 16. Of the vaile which separated the most holy place and typified Christs flesh THere was a division betwixt the holy and most holy place by a vaile which is here called the second vaile in reference to another vaile whereby the 〈◊〉 part of the tabernacle was severed from the Courts appertaining thereunto 〈◊〉 was the first vaile thorow which all sorts of Priests entred into the first taberâ—… which was the holy place This was the second vaile by which the Highâ—… alone entred into the second tabernacle which was the most holy place This vaile is distinctly described Exod. 26. 31 32 33. wherein are expressed 1. The matter whereof the vaile was made 2. The curious workmanship thereof 3. The pillars and hooks whereon and whereby it hung 4. The end or use of it 〈◊〉 general the vaile was a type of Christs flesh so the Apostle expoundeth it in 〈◊〉 wordâ—… through the vaile that is to say his flesh Chap. 10. v. 20. § 58. 1. As the vaile shadowed the glory of the most holy place so did the flesh of Christ over-shadow his divine glory Phil. 2. 7. 2. By the vail there was an entrance into the most holy place So by the flesh of Christ there is an entrance into heaven Heb. 10. 19 20. In this respect Christ in reâ—… to his humane nature stileth himself a door Joh. 10. 7. and the way Joh. 14. 6. Behold here an evidence of the divine wisdome That whereby the glorious presence of God is hid from the world is a means whereby Saints enter into that gloâ—… presence All unbelievers are so offended at the mean estate of Christ clothed with flesh as they discerned not the evidence of his divine power in his words or works doings or suffering but Saints are thereby brought to see the glory of Gods wisdom power truth justice mercy and other divine excellencies Upon this principle the Word was made flesh and dwelt among us this inference is made we beheld his glory the glory of the only begotten of the Father Joh. 1. 14. And Christ thus saith of himself as he was incarnat No man commeth unto the Father but 〈◊〉 if ye had known me ye had known my Father also Joh. 14. 6 7. This vail is here called the second for distinction sake The difference betwixt this and the first vail was in these and such like particulars 1. In place The first vail was between the court and first tabernacle That shewed the concealment of the mysteries of the New Testament 2. In the supporters This second had but four pillars but the first had five Exod. 26. 32 37. There was a more frequent entring through the first then through the second Thereupon it was to be more steddy 3. In the matter of the sockets The sockets of the second vail were of silver the other of brasse Exod. 26. 32 37. The nearer things are to God the more excellent and purer they are 4. This second vail was made with Cherubims The
the rites of the Tabernacle Those rites being types of truths to come so long as they remained in force they implyed that the truth was not come Behold here the great error of those that under the Gospel would revile the Jewish rights What is this but to rear up the Tabernacle again and to keep the open way to heaven closed against us §. 48. Of legall figures for the time present Heb. 9. 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to thâ—… Conscience THis Text is here brought in as a reason to shew why the way into the holiest of all was not manifest while the first Tabernacle was standing The reason is taken from the end of the Tabernacle and of the services appertaining thereto The end is implied in this word figure The Greek word translated figure is a compound it is compounded of a simple verb that signifieth to lay or to cast and a preposition that signifieth 〈◊〉 Thus the compound signifieth to lay to to compare together Mark 4. 30. Thence is derived the noun which is here used which in the new Testament hath sundry significations for it signifieth 1. A dark and obscure sentence Mark 7. 17. 2. A comparison or resemblance of a thing Mat. 13. 3. 3. A proverbial speech Luke 4. 23. 4. The similitude or likenesse of a thing Heb. 11. 19. 5. A type of some thing to come So it is here used Thereupon our English hath translated it a figure For a figure is a representation of some other thing The Apostle to make his reason the more evident added the circumstance of time the time then present He doth not mean that present time wherein he wrote this Epistle the time of the Gospel as he useth a like phrase 1 Cor. 7. 26. but that time wherein the Tabernacle or Temple stood and the several services thereof were of use to Gods people Therefore our English hath well inserted this particle of time then which hath reference to the former times of the Jews Pedagogie The word figure or parable sheweth that the legal rites prefigured evangelical truth hereof see chap. 4. v. 8. § 50. And chap. 8. v. 5. § 13. The circumstance of time sheweth that legal rites had their use but for a time The opposition which the Apostle maketh betwixt the former time of the Law and the fulnesse of time wherein Christ was exhibited plainly demonstrated this point Hereupon he blames them for observing times after the date of them was out Gal. â—… 3 4 10. Their end doth plainly shew that they were but for a time Their end was to shadow and typifie truth when those truths were accomplished their end was out so as there was no further end or use of them How great is their folly who in this present time of the Gospel revive those abrogated rites They are more foolish then such as burn dim Candles in bright Sun-shine It was foretold concerning the time of the Gospel that the light of the 〈◊〉 should be as the light of the Sun and the light of the Sun seven fold as the light of seven dayes Isa. 30. 36. But these make the light of the Sun dimmer then the light of the Moon To dote on those rites after the truth is exhibited is to bring a Cloud before the Sun and to deny the truth 2. Behold here the manifold wisdom of God in ordering the estate of his Church Whilst it was in the non-age means fit for such a condition were used to instruct heâ—… and to keep her in compass even such as are here called figures which are distinctly described in the next verse This is very pertinently set out Gal. 4. 1 2. Now that the Church is come to a riper age those figures cease The means now afforded are more high and heavenly more spiritual and mystical 3. Hereby take notice of an especial difference betwixt legal and evangelical Ordinances Those were but for the time then present These are to continue to the end of the world Mat. 28 20. 4. Seeing the then present time is now past let us be stirred up to search more throâ—…ghly into those services which succeed them and remain immutable The 〈◊〉 〈◊〉 saith Christ and now is when the true worshippers shall worship the Father in 〈◊〉 and in truth John 4. 23. Let our Worship of God be such and for this end let us prove what is that good that acceptable and perfect will of God Rom. 12. 2. §. 49. Of the impotency of legal figures about quieting the conscience THe Apostle confirmeth the point concerning the date of legall figures that they were but for a present time by the kinds of them and by the quality of them The kinds are thus expressed In which were offered both gifts and sacrifices This relative in which or according to which must have reference to the time before mentioned For it is of the same gender These two instances Gifts and Sacrifices and this word offered whereby the use of them is set forth synecdochically comprise under them all manner of legal serviceâ—… Of offering Gifts and Sacrifices and of the distinction betwixt them See chap. 5. â—… 1. § 6 7. The quality of those Gifts and Sacrifices is thus set down that could not maâ—…e 〈◊〉 that did the service perfect Of the meaning of this word make perfect See chap. 2. v. 10. § 97. Of the negative applying this to the legal rites thus could not make perfect See chap. 7. v. 11. § 61. chap. 7. v. 16. § 81. chap. 7. v. 19. § 86. The person whom the legal rites could not make perfect is said to be him that â—…id the service Of the Greek word translated him that did the service See v. 1. § 3. chap. 8. v. 5. § 12. It is here fitly added to shew that though a man did the uttermost that he could about those rites though he did fulfill the services that belonged to the Tabernacles yet could he not thereby be made perfect that is he could not be sanctified he could not be justified he could not be saved thereby The faults hereof did not simply consist in the negligence and carelesnesse of the observers of them but also in the impotency and disability of the services themselves and of all the types appertaining thereto and this is the main reason why they had their date and were not for ever to continue Whereas it might be objected that they who were unclean under the Law upon offering their gifts and sacrifices were counted clean to shew that it was not a legall external cleanness which the Apostle here meaneth he addeth by way of explication this phrase as pertaining to the conscience Of conscience and of the kinds thereof See chap. 13. v. 18. § 155. 1. Conscience may here synedochically
to the Lord to whom they are in bondage is their slavery the greater The Lord over man as a sinner was Satan the cruellest Tyrant that ever was The work which he imposeth upon his slaves is the basest and most grievous that can be even sin The wages which he giveth for it is not only death but easeless and endless torment in hell O what matter of humiliation doth this administer But yet in that we are redeemed it gives just and great ground of gratulation This was it that made old Zacharias being filled with the holy Ghost to say Blessed be the Lord God of Israel for he hath visited and redeemed his people Luke 1. 67 68. This made also the Apostle to say thanks be to God which giveth vs the victory through 〈◊〉 Lord Iesus Christ 1 Cor. 15. 57. Never was there like matter of thanksgiving to the sons of men whether we consider the person that redeemed us the means of working out our Redemption or the benefits which we reap thereby This work of redemption doth justly and earnestly call upon us to serve our Redeemer without fear in holiness and righteousness all the dayes of our life Luk. 1. 74 75. Having changed our Master we must change our service the law of nature and naâ—… requireth as much Ye are bought with a price therefore glorifie God in your â—…by and in your spirit which are Gods 1 Cor. 6. 20. §. 65. Of the perfection of that Redemption which Christ hath wrought THe perfection of the foresaid Redemption is hinted in this word eternall This epithite was attributed to Salvation Chap. 5. v. 9. § 51. There the notâ—…ion of the Greek word is set down The eternity here meant hath especiall respect to the continuall duration thereof without end Yet also it respecteth the time past so as it looks backwards and forward It implyeth a vertue and efficacy â—…om the beginning of the world for Christ was a lamb slain from the foundation of the world Rev. 13. 8. Christ himself is Alpha and Omega the beginning and the ending which is and which was and which is to come Rev. 1. 8. That which is spoken of his person may be applyed to this work of Redemption This epithite Eternall is here added to Redemption in opposition to the legall porifications which were momentany and temporary They had a date and endured no longer then to the time of Reformation On this ground by just and necessary consequence it followeth that the Redemption wrought by Christ is absolutely perfect and that there is no need of any other This being eternall all that have been all that shall be redeemed have been and shall be redeemed by it and they who are redeemed by it need no other means So as we may we ought wholly and only trust hereunto There are two particles added by our English in the end of this verse which are not in the Greek namely these For us True it is that the Redemption that Christ obtained was for us He merited nothing for himself as is proved Chap. 2. v. 19 § 74. And it hath also been proved that Christ did all for us See Chap. 2. v. 9. § 83. §. 66. Of the resolution of Heb. 9. v. 11 12. IN these two verses the truth of sundry legall types is declared The types are of three sorts 1. A principall person that observed the types 2. The speciall place where the types were observed 3. The main service wherein the chief type was observrd 1. The person is here said to be the high Priest The truth typified by him is described 1. By his name Christ. 2. By his actuall exhibition being come 3. By the subject matter of his office good things These are amplified by their time when they were manifested in this word to come 2. The place is distinguished into two parts 1. The Tabernacle The truth typified hereby was Christs body This is set out 1. Comparatively and that 1. In the excellency greater 2. In the efficacy of it more perfect 2. Negatively This is 1. Propounded in these words not made with hands 2. Expounded not of this building 2. The holy place This typified heaven 3. The service was To enter into that holy place This is amplified 1. By his manner of entring by blood set out 1. Negatively not the blood of goats and calves 2. Affirmatively his own 2. By the time of entring once 3. By the ground or cause of entring This is 1. Expressed in this word redemption 2. Amplified 1. By the time past having obtained 2. By the kind of redemption eternall 3. By the persons for whom for us §. 67. Of Observations raised out of Heb. 9. 11 12. I. â—…He truth of legall types accomplished that which the types could not This iâ—…â—…red from this particle of opposition BUT See § 53. II. Christ was prefigured by the high Priest This is here expressed See § 53. III. Christ is actually exhibited This phrase being come Intends as much See § 53. IV. Christs Priest-hood was exercised about good things So they are stiled See § 53. V. The good things of Christs Priest-hood were put off beyond the time of the law They were then to come See § 54. VI. The Tabernacle typified Christs body This is implyed under the description of the Tabernacle here mentioned See § 55. VII Christs body was of more worth then the Tabernacle and all things apperâ—…aining thereto This is intended under this word greater See § 55. VIII Christs body perfected that which all the types could not In this respect it is here said to be more perfect See § 55. IX Christs body was not the work of man This phrase Not made with â—…ands intends as much See § 55. X. Obscure phrases are to be explained This phrase that is to say imports as much See § 55. XI Christs body was not begotten as other bodies In this respect it is said to be not of this building See § 55. XII Christ the true Priest useth not the blood of beasts Under these two kinds goats and calâ—…es all sorts of beasts which were offered up for sacrifice are comprised which being denyed all others also are denyed See § 56. XIII Heaven was typified by the most holy place For by this title holy place 〈◊〉 is here meant See § 56. XIV Christ our high Priest entred into heaven He is here said to enter into that holy place which is heaven See § 56. XV. Christ entred into heaven by blood XVI The blood by which Christ entred into heaven was his own These two are expressed under this phrase by his own blood See § 56 57. XVII Christ entred into heaven once only This particle once is thus to be taken exclusively See § 60. XVIII Christ purchased redemption This is intended under this phrase obtained redemption See § 61. XIX Christ purchased redemption before he ascended into heaven This phrase â—…aving obtained implyeth time past See § 61. XX. The
â—…ffer the lame and sick is it not evill offer it now unto thy Governour will he be pleased with thee Mal. 1. 8. It was so equall that sound sacrifices should be offered unto God as equity shewed the like was to be done to men In the case of Ministers maintenance the Apostle laid down sundry grounds of equity and among others produceth legal institutions as Thou shalt not muzzle the mouth of the ox and they which minister about holy things live of the things of the Temple and they which wait at the Altar are partakers with the Altar 1 Cor. 9. 7 9 13. As God is just and equall in all his dealings so his care is to satisfie men in all the ordinances which he imposeth upon men and thereupon ordereth them according to common equity that we may the better discern the equity thereof 1. This discovereth their erroneous conceit who put the books of the law oâ—…t of the Canon of Scripture There were of old certain Hereticks called 〈◊〉 who denyed the divine authority of Moses books The Manichees went further and rejected all the Old Testament These have of old been condemned by ancient councels There are many among us who too lightly esteem the books of the law and think they might be well spared surely such know not the right use which we christians may make of the legal types Of their use see Chap. 4. v. 8. § 50. and Chap. 8. v. 5. § 13. 2. The equity that is couched under the legall rites giveth demonstration of the â—…ent and perpetuall use of them And for this end we have everlasting records of them in the sacred Scripture They who can well discern the truths shadowed 〈◊〉 in types and the equity that is comprised under them will find that even the legall rites are among those things which were written aforetime for our learning Rom. 15. 4. 3. It will be labour well spent to exercise our selves as in other parts of sacred Scripture so in these and to pray for the Spirit of illumination that we may understand the truth and equity of them Of helps hereunto see Chap. 4. v. 8. § 50. §. 98. Of legall rites typifying like truths BY the first is here meant the very same thing that was called the first Testament or Covenant v. 15. § 90. And to make up this sense our English have well expressed this word Testament It is that which is also called the old in opposition to the new covenant Chap. 8. v. 13. § 80. This Covenant is called a Testament because after the manner of Testaments it was ratified with the blood of such creatures as were slain and so dead The ratification thereof is comprised under this word dedicated The Greek word is derived from a noun that signifieth new When sacred places or things were newly built or renewed they used by sacred solemnities to dedicate or consecrate the same The word implyeth a religious act whereby a person or thing was set apart to an holy use Here it is passively used and actively Chap. 10. v. 20. where it is thus translated he hath consecrated The feast and other solemnities which were a dedication are expressed under a title derived from this word and translated the feast of the dedication Joh. 10. 22. The latin useth a word of a like notation for dedicating of a thing which according to that notation our English translateth to initiate They who are baptized are according to that word said to be initiated that is consecrated and dedicated to God The main scope of the Apostle in this verse and the force of the argument which he useth demonstrateth that the rites of the law typified truths like to themselves They were for the most part with blood so Christ doth all for us with blood namely by his death Concerning the point here intended the Apostle saith of the Ministers of the law that they served unto the example and shadow of heavenly things Chap. 8. 5. As the body is like the shadow so the truth like the type The types themselves made nothing perfect Chap. 7. 19. Therefore to raise up mens minds to such truths as could make perfect the types were like to them This may be an especial means to help us in finding out the truth of types See Chap. 4. v. 8. § 50. §. 99. Of blood the means of agreement with God THis phrase of dedicating the first Tabernacle with blood gives instance that blood is the means of consecrating things to God Thereby all things are made acceptable to him All agreements since mans fall betwixt God and man have been by blood Under the first Testament here mentioned are comprised all agreements from mans fall till Christ was exhibited Under the second Testament which is the new all from Christs time till the end of the world Both these Testaments were dedicated with blood Thus much is implyed under this phrase Neither the first â—…hat iâ—… nor the first nor the second were dedicated without blood From hence we may infer that all agreements with God are in blood This might easily be exemplified by an induction of particulars as 1. The bruising of the heel of the seed of the woman Gen. 3. 15. imlpyeâ—… blood 2. Abels acceptable sacrifice was a bloody one Gen. 4. 4. and so was Noahs and all other like sacrifices in succeeding ages 3. Their Sacraments were bloody as circumcision Exod. 4. 26. and the paâ—…over Exod. 12. 6 7. Thus our Sacraments Matth. 26. 28. Rom. 6. 3. This is not in regard of Gods delight in blood but in regard of sin which in reference to Gods truth Gen. 2. 17. and justice cannot otherwise be expiated This is a great aggravation of the hainousness of sin that God thereby is kepâ—… from entring into covenant without blood If that true blood which doth properly take away sin even the blood of the Son of God be duly weighed the foresaid aggravation will be much heightned §. 100. Of making known Gods Covenant before the Seal be put to it Vers. 19. THe aforesaid general point of dedicating things under the law with blood the Apostle exemplifieth by sundry particulars In setting them down he beginneth with the time when that course was first observed and with the ground of observing the same The time is in these words When Moses had spoken every precept Of Moses See Chap. 3. v. 2. § 37. The Apostle in that which is here set down hath relation to Exod. 24. 7 8. For besides the sprinkling of blood there mentioned the very words spoken by Moses are quoted in the next verse This phrase had spoken implyeth that Moses declared the meaning of what he did before he used that rite of sprinkling blood whereby the Covenant of God was ratified so as Gods Covenant might be made known before the seal be put to it The blood that was sprinkled was a sign a seal a ratification yea and a kind of Sacrament
Water was sprinkled with blood This was to typifie the concurrence of justification and sanctification See § 103. XII Christ was typified by scarlet wool See § 103. XIII Christ also was typified by hysop See § 103. XIV â—…lood was made usefull by sprinkling It is here said to be sprinkled See § 103. XV. The law could not make perfect Therefore the book of the Covenant wherein the law was registred was sprinkled See § 104. XVI Things pure are impure to sinners The book of the law was pure in it self yet sprinkled for mans sake who is impure See § 104. XVII All people are unclean Therefore all the people were sprinkled See § 105. XVIII Meanes of cleansing are offered to all For all are sprinkled See § 105. Vers. 20. XIX The word must be joyned with the seal This note of transition sâ—…ying intends as much See § 106. XX. A Sacramentall assertion doth not make a transubstantiation of the sign This is a Sacramentall phrase this is the blood of the Testament yet there was no transubstantiation See § 107. XXI A Sacrament must have divine institution This phrase which God enjoyned unto you implyeth a divine instituâ—…ion See § 108. Vers. 21. XXII The place where Gods people meet for divine service was dedicated under the law The Tabernacle was such a place and that was sprinkled with blood See § 109. XXIII Instruments used about divine service were also dedicated such were the Vessels of the Ministery See § 109. XXIV Gâ—…nerals are not to be too far extended The Apostle here useth this word of restraint almost See § 110. XXV The end of sprinkling blood was to purge things This word purged intends as much See § 110. XXVI Things of old were done by the law So much is here affirmed about sprinkling all things by the law See § 110. Vers. 22. XXVII Sin may be forgiven This is here taken for granted See § 111. XXVIII Blood is the means of the remission of sin This also is taken for granted See § 111. XXIX There is no other means but blood to take away sin This manner of expressing the point without blood no remission proves as much See § 111. XXX Blood must be shed for obtaining remission So much is here intended See § 111. §. 114. Of necessity in observing what God enjoyneth Heb. 9. 23. It was therefore necessary that the patterns of things in the heavens should be puâ—… with these but the heavenly things themselves with better sacrifices 〈◊〉 these THis conjunction therefore is the note of a conclusion and this verse is the conclusion of the main point in question concerning dedicating things with blood The argument may be thus framed All things dedicated to God must be consecrated with blood But types and truths were dedicated to God Therefore types and truths must be consecrated with blood The word translated necessary is the same that was used v. 16. § 93. and iâ—… the same sense It hath here relation to the order which God hath set down sâ—… purging things which was with blood Without blood they could not be purified Therefore blood was necessary to purifie them Of the reason of this necessity See v. 7. § 43. and v. 18. § 99. The noun translated patterns is the same that was used Chap. 8. v. 5. § 12. There it was translated example But in that and this place it is taken in the same sense namely for legal types in reference to their spiritual truths By reason of the â—…it resemblance between them the rites which were of things visible exhibited in times before the truths are called patterns The truths themselves are stiled things in the heavens These are the same which are stiled heavenly things Chap. 8. v. 5. § 13. There is shewed in particular what they are They are said to be things in the heavens by reason of the excellency of them and to amplifie that excellency the word is set down in the plural number heavens The verb translated purified is the same that was translated purged v. 22. § 110. Of the divers use thereof See Chap. 1. v. 3. § 27. It here signifieth such a purifying or purging as was intended in the former verse namely that things sacred should in a special manner be set apart to divine services and that unclean things should be purged from their uncleanness The relative in this phrase with these hath reference to the particulars mentioned v. 19. which are blood water scarlet wool and hysop The infeâ—…ence of this verse upon that which goeth before sheweth that there is a necessity of using such means for obtaining good things as God hath appointed God appointed that for purging and cleansing things and persons blood and water should be used v. 20. thereupon the Apostle thus concludeth It was therefore necessary 1. God in wisdome ordereth all his ordinances so as in reference to the end 〈◊〉 which God ordaineth them there cannot be a better course or means and in thâ—…t respect there is a necessity of them 2 God bringeth his purposes to pass in his own way and course and will not suffer matters to be effected other wayes There is therefore in this respect also a necessity of holding close to that course 1. Vain are the attempts of all that go about to procure good to themselves in any other way then that which the Lord hath set down The Idolatrous courses which the Idolatrous Jewes used to pacifie Gods wrath did more incense him The like may be said of all mens inventions in sacred matters wherein and whereby they seek to please God 2. It stands us in hand well to observe what God hath ordained for the good of our soules and to hold close thereto yea to lay a necessity upon our selves and to say necessity is laid upon me yea â—…o is unto me if I do not this or that §. 115. Of types being in themselves but shadowes THe nature of legal types is set out in this phrase Patterns of things in the heavens It setteth out both the meannesse of them and also the excellency of them Their meannesse is manifested in this word patterns which implyeth resemblances of things and if they be compared with the truths which they do resemble they will be found to be dark and obscure Hereupon the Apostle joyneth these two together example or pattern and shadow See Chap. 8. v. 5. § 12. The types themselves were but of external and earthly things and in that respect called carnal ordinances v. 10. § 50. Surely they who of old used the legal rites meerly as outward rites without reference to their truths did rest upon meer shadows and manifested therein a childish disposition Much more did they who addicted themselves to those rites after their date was out so as then they had no heavenly truth to typifie But most childish are they who dote upon such external ordinances as never had any spiritual truths for them to be a pattern
of Of these see Chap. 7. v. 16. § 82. The excellency of the foresaid types is manifested in this that they were patterns of things in the heavens that is of heavenly things See more hereof Chap. 8. v. 5. § 13. §. 116. Of legal types cleansed with answerable meanes AS the legal types themselves were mean in their kind being of earthy things so the means of purifying them were answerable They were purified with these namely with those external and earthy things which are mentioned v. 19 § 102 103. All things are cleansed with means according to their kind Our faces our hands our feet our whole body our linnen the vessels that we use and other like things are washed and made clean with water and other like external and earthy things We may from hence infer that the faithfull under the law rested not in those external rites for the purifying of their souls It is not possible that the blood of buls and of goats should take away sin The Gospel was preached unto Abraham Gal. 3. 8. and therein he believed The like may be said of all the faithfull that dyed under the law This is the reason of the Apostles setting forth the faith of so many worthies as he hath produced Chap. 11. §. 117. Of Heavenly things the substance of the Types BY way of opposition the Apostle sheweth how the truths of the forenamed types were after another manner purified Those truths he thus expresseth the heavenly things themselves The relative themselves is set in the first place as if we should thus translate it themselves being heavenly things By themselves he meaneth the truths of types so as the very substance of legall shaddows is exhibited under the Gospel In this respect a true Tabernacle is mentioned Chap. 8. v. 2. § 6. And glad things v. 11. § 53. God at length exhibited the things themselves which were good and true to shew what he mainly aymed at and that the shadows and types were only for awhile in regard of Mans need Great is their folly who enjoying the things themselves hunt after shaddows as Jews Turks Papists all idolatrous and superstitious persons do herein they shew themselves like the dog that having got meat in his mouth snapt at the shaddow of it in the water and so lost his meat The Lord make us wise in seeking after those solid truths which by his Gospel are revealed To stir us up the more here unto let the quality of them be considered They are heavenly things The word translated heavenly is a compound which we may translate upper heavenly Of this compound word See Chap. 1. v. 1. § 25. Of the things meant thereby See Chap. 8. v. 5. § 13. This epithite heavenly is here given to those truths which were typified by the Law 1. In opposition to the rites of the Law which were earthy This is implyed under this conjunction of opposition But 2. To shew the excellency perfection and perpetuity of them 1. Heavenly things are so much more excellent then earthly as Heaven is higher then the earth 2. Those heavenly things doe perfectly effect that for which they are ordained 3. Heavenly things are perpetuall they continue for ever This should stir us up to enquire after these heavenly things and upon knowledge of them highly to prize them to rest satisfied in them and to walk worthy of them §. 118 Of purifying heavenly things THe aforesaid heavenly things are said to be purified though this act of purifying be not expressed in this latter clause yet it is necessarily understood and must be repeated out of the former part of the verse otherwise this latter part would want a verb to make up the sense Heavenly truths are purified as well as earthy types This may seeme strange if we duely weigh what those truths were namely Christ himself His body was the truth of the Tabernacle His deity of the Altar His humane nature of the sacrifice His Person of the Priest His graces were the truth of the Priests robes His mediation the truth of the incense He is the true mercy-seat He the Ark He the Manna He the water that flowed out of the rock He the truth of most types Heaven was the truth of the most holy place Quest. What need those things to be purified Answ. 1. To be purified sometimes signifieth to be set apart and consecrated for our use and benefit Thus Christ is said to be made persect Chap. 2. 10. And to be sanctified John 10. 36. and 17. 19. Thus Christ being consecrated for the Church his Nature his Person his Deeds his Doctrine Obedience Sufferings Offices Victories Resurrection Ascension and are made usefull and beneficiall to us Though in themselves they be most pure and perfect yet would they not have been effectuall to us without this heavenly consecration Heaven itself is thus purified for Christ with his own blood entered into that holy place 2. There are some things in the number of heavenly things which by nature are impure as the Elect people of God of whom the Jews were a Type Now Christ gave himself for the Church that he might sanctifie it and cleanse Eph. 5. 25 26 27 1. Pet. 1. 2. 3. Sundry holy things by mans abuse of them prove to man impure as the holy ordinances of God In this respect they need to be purified See more hereof v. 19 § 104. §. 119. Of Sacrifices which purge Heavenly things being better then Legall THe means whereby the aforesaid Heavenly things are purified are said to be sacrifices A Sacrifice according to the notation of the Greek word signifieth a thing shine and offered to God A bloody sacrifice is therefore here meant which is the sacrifice of Christ himself In this respect Christ is said by his own blood to enter into the â—…ly place v. 12. Though that were but one Sacrifice and but once offered up yet the plurall number Sacrifices 1. For excellency sake it was instead of many sacrifices 2. In reference to the many Sacrifices under the Law This one was the truth of them all and instead of all A Sacrifice was the means of purifying Heavenly things because thereby satisfaction was made to divine Justice and divine Wrath was pacified and thereby way made to mercy yea thereby Christ merited that all things needefull for us should be effectuall unto us By this we may be informed of the need use and benefit of Christs offering himself up a Sacrifice without it we had remained enemies against God and God against us We unfit and unworthy to appeare before him All things unfit unusefull ineffectuall to us Christ himself his incarnation his purity ineffectuall to us Heaven had been as Paradise kept by Cherubines against us If it were needefull that man should not remaine under the power of the devill nor liable to damnation then this sacrifice was needfull As there was great need so there is great use and benefit thereof
for thereby we are purified Christ himself is sanctified to us all that Christ did and endured is made effectuall for our good Well might this sacrifice be here stiled better This is a note of comparison and it hath reference to the sacrifices under the Law which were sacrifices of beasts this of Christ. Therefore well may it be said to be better There is no one thing which may be said to be better then others then this better then the Legall Sacrifices as much more excellent as God-man is then bruit beasts so much better 〈◊〉 the sacrifice whereby heavenly truths are purified by legall sacrifices On this ground it is said of Christ that not by the blood of Goats and Calves but by his own blood be entered into the holy place v. 12. In this respect Christ is said to be the mediator of a better Covenant Heb. 8. 6. and the bringing in of a better hope Heb. 7. 19. The truth was indeed actually to performe what the types only shewed was needfull to be performed but would not performe How should this move us to have this Sacrifice in high account in far higher account then the Jews had theirs The pious and upright Jews did most highly esteeme their Sacrifices they dayly offered them morning and evening when by any occasion they were uncleane they offered up their sacrifice for cleansing and received satisfaction and peace in their conscience from thence It was the advice that David gave to Saul in case of offence against God Let him accept an offering 1 Sam. 26. 19. When they received speciall blessings from God they offered sacrifices in way of thanksgiving and did exceedingly multiply the same as is shewed Should not we much more have recourse to this Sacrifice of Christs in all our uncleannesses and seek to have our souls sprinkled therewith yea and confidently rest thereupon yea should not we on all occasions of Thanksgiving offer up our praises in and through that Sacrifice §. 120. Of the resolution of and observations from Heb. 9. 23. It was therefore Necessary that the patternes of things in the Heavens should be purified with these but the Heavenly things themselves with better things then thâ—…se IN this verse is declared a difference betwixt legal types and their truth Hereof are two parts The former concerns legal types The latter their truth In the former observe 1. The inference of it upon that which went before in this conjunction Therefore 2. The main point intended Hereabout is set down 1. The nature of types They are patterns 2. The object of them Things in the heavens 3. Their need of purifying Should be purified amplified by the necessity thereof 4. The means of purifying them With these namely blood of beasts and other external things Doctrines I. The means without which a needfull thing cannot be effected must be used The Apostle had before shewed that without blood there was nothing acceptable to God thereupon he here concludeth that both types and truths must be purified by blood See § 114. II. There is a necessity of observing what God enjoynes The word necessary as here used imports as much See § 114. III. Types were but shadowes of truths The word pattern intends as much See § 115. IV. The truths typified by legall types were heavenly things In this sense they are here stiled things in the heavens See § 115. V. There was a means of purifying under the Law This is here intended under this word purified See § 114. VI. Things under the law were purified with external things Such things are comprised under this relative with these See § 116. VII There is a great difference betwixt types and truths This particle of opposition BUT importeth as much See § 117. VIII There were substances of the legall shadowes This word themselves intends as much See § 117. IX Those substances were heavenly things So they are here stiled See § 117. X. Heavenly things were purified The verb purified here understood hath reference to such things See § 118. XI Christs Sacrifice is the means of purifying the heavenly things It is Christs Sacrifice that is here intended See § 119. XII Christs Sacrifice is instead of all other Sacrifice The plurall number Sacrifices spoken thereof implies as much See § 119. XIII Christs Sacrifice is better then all former Sacrifices It is here expresly said to be better then them §. 121. Of the difference betwixt things made with hands and without hands Heb. 9. 24. For Christ is not entered into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us THis verse is inferred upon the former as a reason to prove that Christs Sacrifice was better then the Sacrifice under the law The causal conjunction a For implies as much The proof is taken from the place whither Christ carried his blood after he had offered up himself a Sacrifice namely heaven This proof the Apostle before noted in this phrase by his own blood he entred into the holy place v. 12. In this proof is laid down a second difference betwixt Christ and other Priests The first was in the different means of cleansing v. 23. This second is in the different places wherein the one and the other executed their function For a more clear illustration of the point the Apostle sets it down negatively and affirmatively Negatively thus Christ is not entred c. Of the meaning of this title Christ see Chap. 3. v. 6. § 54. He is here expresly named to shew who was the Priest and what the Sacrifice whereby that which could not be effected under the law was perfected This phrase of entring into the holy places hath reference to the Priests entring into the Tabernacle They entred into the holy places made with hands Of this title holy places See v. 1. § 4. and Chap. 8. v. 2. § 4. There were two places called holy One wherein all sorts of Priests did their holy services called the first Tabernacle v 2. The other whereinto the high Priest went once a year v. 7. In reference hereunto the plurall number places is used and they are called holy because they were set apart to holy services These are said to be made with hands because they were made by men who had hands Thus is this word us d v. 11. § 55. Thus circumcision in the flesh is said to be made by hands Eph. 2. 11. because it is the work of men and Temples of stone and timber are so stiled Act. 7. 48. and 17. 24. In all these places things made without hands are opposed to such as are immediatly made by God and thereupon they are negatively used for the most part These two words made with hands and made without hands are directly opposed Mark 14. 58. So circumcision in the flesh is said to be made with hands Eph. 2. 11. and circumcision in the Spirit
but only that they have been guilty of them to be thereby the â—…re put in mind of Gods tender compassion towards them in pardoning their 〈◊〉 for true faith worketh peace and quietnesse of conscience Rom. 5. 1. bâ—… in the legall sacrifices there was an acknowledgement of a present gâ—… Obj. 5. The believing Jews had the guilt of their sins taken away as well as believing Christians Answ. True but not by those sacrifices They rather manifested a guilt The main point here intended is that the guilt of sin once taken away remains no more to accuse the conscience That to this purpose may be applyed which Christ said to Peter He that is washed needeth not save to wash his feet but is clean every whit John 13. 10. The cause being taken away the effect followeth Obj. The cause may be recalled Answ. Not by the wise and immutable God whose guifts and Calling are without repentance Rom. 11. 29. This might be urged against the Arminian errour of excision or abscission and abjection from Christ or a totall falling away of true believers Hereof see more Chap. 3. v. 12. § 132. c. §. 6. Of the meaning of the third verse Heb. 10. 3. But in thâ—…se sacrifices there is a remembrance again of sins every year THe first particle BUT is here the note of an assumption The proposition may be gathered out of the former verse and thus framed If the legal sacrifices had perfected the offerers there would have been no more conscience of sin But in the legal sacrifices there was a remembrance again of sin Therefore the legal sacrifices did not perfect the offerers The sacrifices here meant are the same that were intended v. 1. The noun translated remembrance again is a compound and derived from a simple verb that signifieth to be mindful of and a preposition that signifieth again The compound verb signifieth to call to mind or bring to mind 1 Cor. 4. 17. Our English translators have well added this preposition again to set out the full meaning of the composition a remembrance again Some Latin Interpreters turn it a repeated mention The things again and again remembered are here said to be sins It is the same word that was used in the former verse In all sin-offerings people used to make acknowledgement of their sins both to shew that they were mindful of their sins and also that they believed the pardon of them The type and outward rite manifested their mindfulnesse of sin the truth and inward substance gave them assurance of the pardon of their sin The sacrifices which the Apostle here in special intendeth were those solemn sacrifices which were offered up on their annual day of humiliation Lev. 16. 5. c. as is evident by the last phrase in this verse every yeare which is the same that was used v. 1. § 3. §. 7. Of remainder of sin in the regenerate THat which the Apostle inferreth from the frequent offering of sacrifices that there is a remembrance again of sins giveth us to understand that remembrance of sin implyeth a remainder of sin On this ground that we may know that sin remains in us so long as we remain in this world the Lord that prescribed the Lords prayer for all his Saints hath inserted this Petition to be daily made forgive us oâ—… treâ—…passes Mat. 6. 12. Quest. How can this stand with Christs taking away the sins of believers Answ. By distinguishing betwixt the guilt condemnation raigning power and remainder of sin Christ taketh away 1. The guilt of sin from believers Rom. 4. 7 8. 2. He freeth them from condemnation Rom. 8. 1. 3. By his Spirit he so subdueth the power of sin as it raigneth not in believers Rom. 6. 6 14. Yet there may be and there are remainders of sin in the very best Experience of all Ages gives evidence hereof In reference hereunto Christ saith of justified persons he that is washed needeth not save to wash his feet John 13. 10. This phrase of limitation save to wash his feet implyeth a remainder of sin in him that is clean every whit in regard of justification Had there been no sin in them what needed a remembrance again of sin that had been but a plain mockage 1. Doctrines delivered by many about perfection of sanctification in this world appeare hereby to be false and presumptuous Doctrines 2. This may afford unto us a good direction for setting our selves apart and examining our selves concerning such sins as remain in us that we may see what they are and what cause there is of remembrance again of sin Wherefore comâ—…ne with your own heart upon your bed Psal. 4. 4. And let us try and search our wayes â—…am 3. 40. Sin lyeth close and the heart is deceitful they who are most careful in searching themselves hardly finde out all Some Idols may remain as there did in Iacobs Family Gen. 31. 35. and 35. 2. what hope then can there be of finding out all if no search at all be made 3. Upon finding out sin we ought to be humbled for it A due consideration thereof will make such as are duly affected therewith to cry unclean unclean Lev. 〈◊〉 And O wretched man that I am who shall deliver me from the body of this death 〈◊〉 7. 24. 4. Upon sight and sense of sin and due humiliation for the same it will be our 〈◊〉 to look up unto Christ who is an advocate with the Father and the propitiaâ—… for our sins 1 John 1. 1 2. Thus as the Israelites were healed by looking up to 〈◊〉 Serpent Numb 21. 9. So may such as by faith look upon Christ be cuâ—… their sins Iohn 3. 14 15. In this case we may say to God as Iehosaphat did 〈◊〉 〈◊〉 what to do but our eyes are upon thee 2 Chron. 20. 12. They who rightly 〈◊〉 on Gods name Christs merit and mediation cannot but finde sure ground 〈◊〉 comfort 5. Upon this ground we may and ought to be bold in craving pardon because 〈◊〉 is a means sanctified for obtaining the same and that first generally aske and 〈◊〉 Mat. 7. 7. and then particularly concerning pardon of sin Mat. 6. 12. 〈◊〉 5. 15. 6. â—…craving pardon for sins past repentance must be truly intended This is a 〈◊〉 annexed to one mans forgiving another Luke 17. 4. Much more doth God 〈◊〉 repentance of those whose sins he pardoneth True repentance moveth God 〈◊〉 of his wrath God hath said it and sworn it As I live I have not pleasure 〈◊〉 â—…ath of the wicked but that the wicked turn from his way c. Ezek. 33. 11. 7. To repentance for sins past watchfulnesse against sin for the future must be adâ—…ed There is a pronenesse in our nature to sin that if we be not the more watchâ—…l ovâ—…r our sins we shall soon fall into sin again Hereupon Christ gave this caveâ—… to
which apâ—… to his Priest-hood he was in his humane nature and by vertue of his ofâ—…â—…ervant yet then also in his divine nature to which his humane nature was 〈◊〉 united he was Lord of all Phil. 2 6 7. 2. He did not alwayes stand ministring as the legal Priests but ascended into 〈◊〉 and there continueth to sit at Gods right hand Aâ—… for Priests this their standing to minister intendeth their inferiority which iâ—… fâ—…ther set forth by this word daily which implyeth an insufficiency in that which they did because they could not at once do what might be expected they wâ—…e forced day after day to stand ministring See more hereof Chap. 7. v. 27. § 112. §. 34. Of the insufficiency of legall sacrifices THe forenamed daily ministring is thus exemplified offering ostentimes The most speciall work of this ministry was to offer sacrifices Hereof see Chap. 5. v. 1. § â—… 7. Priests stood in Christs roome and by offering sacrifices were types of Christs offering himself a sacrifice for our sins The special point intended here by mentioning that act of offering is that they did it oftentimes For the high Priest did every year when he entred into the most holy place offer sacrifices They offered sacrifices at every feast and on the first day of every moneth and morning and evening every day when any committed a special sin and brought a sacrifice for it the Priest offered it up So they did for such as were legally unclean and desired to be cleansed yea there were also gratulatory sacrifices offered up for mercies and blessings received Well might it therefore be said that they offered oftentimes This in generall implyeth an insufficiency and imperfection in what they did § 4. which is further made manifest by this phrase following the same sacrifices This word the same hath respect 1. In general to the kind of sacrifices They were all living creatures unreasonable creatures such as were counted clean by the law and that beasts and sowle 2. In particular to the same occasions for on every day of attonement a goat and a bullock was to be offered up Levit. 16. 6 15. Every morning and evening a lamb was to be offered up Exod. 29. 39. For the sin of a Priest and of the whole congregation a yong bullock was to be offered up and for the sin of a ruler an shee-goat and for the sin of any of the people a shee-goat Lev. 4. 3 14 23 28. So in other cases the same sacrifices were prescribed to be offered upon like occasions The ost offering of the same sacrifices doth cleerly demonstrate that those sacrifices did not take away sin See v. 2. § 4. Though those sacrifices could not make perfect yet might not the Priests offer up any other sacrifices of their own invention Gods wrath was provoked by such Isa. 65. 3 4. Some would offer the first born and fruit of their body but God was not pleased with such Michah 6. 7. 1. God is a supreme Lord. The most high soveraign over all To his word must all creatures stand and not swerve from it 2. God is of infinite wisdome and best knoweth what is fit to be done To adde to such things as he hath determined is to oppose our shallow wit to his incomprehensible wisdome 1. This plainly demonstrateth the impiety and folly of all humane inventions about Gods holy ordinances 2. Let us under the Gospel do that which the Priests did under the law which is to observe the same ordinances which God hath instituted and to hold close unto them but still do the same as the same are to be done In vain saith God they do worship me teaching for doctrines the commandements of men Matth. 15. 9. The same that are here intended were more then one for the word is of the plural number so is the word wherewith it is joyned Sacrifices For under the law there were many sacrifices whereof sundry instances were given before One kind of sacrifice was not sufficient to typifie that whole truth and all the benefits and excellencies that were in Christs sacrifice therefore there were many one to prefigure one thing another another thing This giveth us instruction in the wisdome of God who to help his peoples weakness and the better to fet forth the manifold benefits which they received by Christ prescribed many types and many kinds of sacrifices Thus he dealeth with his Church under the Gospel in prescribing unto it one Sacrament of regeneration and another of spiritual nourishment 2. As this taught the Jewes to offer up all those sacrifices as occasion was offered according to the ends and uses So it teacheth us to search into the mysteries of the several sacrifices and other types that we may find out the distinct ends and uses of them By way of analogie we Christians may hence learn to take notice of the several ordinances that God enjoyneth to us and to know that none of them are in vain but all of them in regard of our need and for our good That which was implyed under legal Priests daily ministring and offering oftentimes and that the same sacrifices is plainly expressed in this last phrase can never take away sins for if they could have done that they would have ceased as the Apostle himself inferreth v. 2. § 4. Of â—…he emphasis of these two words can never See v. 1. § 3. It hath been shewed v. 4. § 9. that there is an impossibility in such sacrifices as were offered under the law to take away sin The word translated take away is a compound derived from the same simple 〈◊〉 that that word was which is used v. 8. § 23. It is compounded with another preposition then that was yet used in the same sense that there it was and carâ—… as great an emphasis for the taking away of sin here intended is an utter freeâ—…g of a man from the guilt and punishment thereof yea also from the domineeâ—…g power of it But this the legall sacrifices could not do This strongly proves the imperfection insufficiency and impotency of them §. 35. Of Christs offering one Sacrifice for sin Heb. 10. 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God THis verse is added in opposition to the former as is evident by the first particle but In the former verse it was proved that the sacrifices which were offered under the law could not take away sins this proveth that there is a sacrifice which hath done that that they could not The argument is taken from that Priests ceasing to offer any more sacrifices after he had offered one whereby is implied that there needed no other because that one had done it to the full The Priest that offered this one perfect sacrifice is intended under this phrase This man In Greek there is only a pronoun expressed which properly signifieth
is intended under this phrase After those dayes X. Christians are as precious to God as the Iewes of old were This relative Them hath reference to Christians and it intendeth those who by the Prophet are stiled the house of Israel and the house of Iudah Jer. 31. 31. XI God would have his people to be distinctly informed in the mystery of his counsell For this end the particular branches of the covenant are here distinctly set down XII God undertakes to do what is requisite in the new Covenant Of the general and of every particular God here saith I will XIII God work is an effectuall work He puts in â—…e writes in XIV Gods work is perfect He informes the mind he reformes the heart Under these two words the whole soul of man is comprised XV. God sanctifyeth those whom he justifyeth This of putting his laws into mens hearts and writing them in their minds have respect to their sanctification that which followeth to their justification Vers. 17. XVI Iustification consisteth in the pardon of sin So it is here described to be XVII It is God that pardoneth sin It is the Lord that saith in reference hereunto I will XVIII All sorts of sins are pardoned to Gods people These two words sins iniâ—…es comprise under them all sorts XIX God fully pardoneth sin He remembreth it no more XX. The promises of the new covenant are absolute This phrase in all of them I will proveth as much Vers. 18. XXI Gods not remembring of sin is a pardoning it See § 48. XXII There is remission of sin This is here taken for granted See § 48 XXIII Remission of sin is procured by a sacrifice This is here implyed under this phrase offering for sin XXIV The one sacrifice of Christ once offered is sufficient This phrase There is no â—…re intends as much XXV Many sacrifices imply imperfection in that which is offered Were they perfect there would be no more offering §. 52. Of joyning exhortations with doctrines Vers. 19. Having therefore Brethren boldnesse to enter into the Holiest by the blood of Iesus HItherto hath been handled the Doctrinall part of this Epistle The practicall part thereof now followeth The Apostle passeth from one to the other by a pertinent transition v. 19 20 21. As this illative particle therefore sheweth In that transition he layeth down the ground of that which he mainely intendeth namely That these Hebrews should remaine constant in their holy profession of Christ. The first ground is in this verse which is boldnesse to enter into the most holy place Or free liberty to enter thereinto He beginneth this practicall part with a very milde insinuation in this word brethren which may have reference to the same stock whereof he and they were for he also was an Hebrew Phil. 3. 5. In this respect he stileth them Brethren Act. 13. 26. Rom. 9. 3. Yet questionlesse he useth this title here in a more excellent and transcendent relation even in regard of that spirituall kindred of all the members of Christ. Thus he ordinarily applyeth this title even to the Gentiles in the Epistles which he wrote to them In this sense it implyeth both a mutuall communion and also a mutuall affection Hereof see more Chap. 3. v. 1. § 3. The using of this title in the beginning of his exhortation manifesteth the Apostles desire to insinuate himselfe even into their Souls that his exhortations might be the better regarded Hereof see Chap. 6. v. 9. § 54. This phrase having boldnesse is a further branch of insinuation It is as if he had said this which is here declared is to move you to make the right use thereof so as practise is the end of knowledge Christ oft joyneth them together as where he saith Whosoever heareth those sayings of mine and doth them c. Matth. 7. 24. And againe If you know these things happy are ye if ye doe them John 13. 17. The former without the latter is not onely in vaine Iam. 1. 23. but also damageable Hereof see more in the Saints Sacrifice on Psal. 116. v. 9. § 59. This affordeth a good direction both to Minister and People 1. It teacheth Ministers how to handle the word even so as the whole man may be edified the Understanding being enlightened the Will encouraged the Heart inflamed the Conscience comforted the Affections well ordered They who are wholly in doctrine may lift men on high and shew the Kingdome of God and the glory thereof as the Devil did the Kingdomes of the World to Christ Matth. 4. 8. Or rather as Moses in Mount Nebo saw all the land of Canaan Deut. 3â—… 1. but entered not thereinto So many men by doctrines see much of heaven but partake of no part thereof Againe they who are onely in perswasions may bring people to follow them but as Elisha brought the Syrians into the Citie of their enemie 2 King 6. 19. Or as they who going without the Ark were destroyed by their enemies Numb 14. 44 45. The former kind of Ministry may keepe men from errours but to suffer them to lye in their secret corruptions The latter may make them devout but erroneously or superstitiously 2. This practise of the Apostle teacheth people how to heare and read the word profitably namely by applying it putting it into practise People herein may go beyond Ministers For no man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2. 11. I will therefore conclude this point with that ordinary benediction which Christ hath taught us Blessed are they that heare the word of God and keepe it Luk. 11. 28. §. 53. Of Entring into Heaven by the blood of Iesus THat whereunto the Apostle here exhorteth is to use that priviledge which God bestoweth on us namely to go boldly to the Throne of Grace Hating boldnesse saith he that is seeing God do vouchsafe unto us this liberty so as Christians may and ought to use that liberty which God doth afford unto them Of this phrase and of this point See Chap. 4. v. 16. § 93. The thing whereunto Christians have a liberty is to enter into the holiest This phrase to enter into is the exposition of a Greek noune which signifieth entrance or entring and so is translated 1 Thes. 1. 9. and 2. 1. and 2 Pet. 1. 11. It is a compound word The simple noune signifieth a way Matth. 3. 3. The preposition into A way into a place is an enterance into it It presupposeth that that way which was shut against sinners is opened to believers So as they may enter into it That place is here stiled the holiest The Greeke word signifieth holy but being of the plurall number and applyed to a place it is used to set out the most holiest place in the Temple and here it is put for that truth which was tipified thereby even Heaven it self See more hereof Chap. 8. v. 2.
death This is the sure and only way of life Therefore Christ saith of himself I am the way and the life namely that way that bringeth to life and not only so but he also inâ—…erteth this word the truth whereby he implyeth that indeed and in truth he iâ—… so and that there is none so but he Ioh. 14. 6. This then giveth proof that by the way which Christ hath consecrated life is obtained It is a living way In it and by it we have a spiritual life here and shall attain to eternal life hereafter as here it is called the living way so also the path of lilfe Psal. 16. 11. And the way of life Prov. 10. 17. And the way of salvation Act. 16. 17. As Christ raised himself so will he also all that trust in him As the Father hath life in himself so hath he given to the Son to have life in himself He hath life in himself originally and also communicatively for he quickneth whom he will Joh. 5. 21 26. This is a further incitation to enter into this way to hold close thereto and to continue therein because life is the end thereof If the kind oâ—… life either spiritual here in this world or external in the world to come be duly weighed we shal find it a great point of wisdome both to enter into and also to continue therein It dosh not only shew life but it qâ—…ickens us and puts life into us so as therein we attain to eternal life From that which hath been noted about this way that there is a distinct way that it is a way consecrated that it is a new and living way we may well infer that there is no other way to be saved in It is a pestilent opinion to conceit that a man may be saved in any religion This of old was censured as an heresie It was in particular one of the heresies of that ancient hereâ—…ick Apelles The fore-named duties of enquiring after the way walking in the way keeping strait on therein without turning one way or other from it and well preparing our selves to go on therein against all enemies are all in vain if every way be a living way and if in any other way we may attain unto life Confessors and Martyrs were all fooles in leaving their Countrey losing their goods and giving their lives for religion sake if it were true that a man might be saved in any religion Were that true what need would there be of Gods word that holds us close to one way This way is the only living way away therefore withall other wayes §. 58. Of the vaile what it seâ—…s forth THe meanes whereby in this way we may come to the most holy place which is heaven is here stiled the vaile thorow the vaile In this metaphor the Apostle alludeth to the divisions of the Tabernacle which were by vailes By a vaile the most holy place was divided from the holy place and to that vaile the Apostle hath here especial reference Of that vaile see Chap. 6. v. 19. § 155. and Chap. 9. v. 3. § 16. That vaile is distinctly described Exod. 26. 31 32 33. If the matter whereof it was made the curious work-manship thereof the pillars and hooks whereon it hung be duly weighed we shall find it to be a precious and fair ornament Well consideâ—… the other parts of the Tabernacle yea and of the Temple and the types that were in them and they will appear to be very glorious never was there any externall thing like them This was not in regard of any delight that God simply took in the externall things Hath God eyes of flesh or seeth he as man seeth Job 10. 4 Man looketh on the outward appearance 1 Sam. 16. 7. So doth not God God ordained them in general because man hath an high esteem of such things and delighteth in them More particularly God appointed such precious and glorious types as were under the law 1. To try if men would willingly part with their precious things for his service as The people in the wildernesse did upon making the tabernacle Exod. 36. 5. And in Davids time towards the Temple and the things appertaining thereunto 1 Chro. 29. 67 c. 2. That therby the excellency of the truth might be more lively typified The world affords not any thing that could to the life and to the full set out the truths of the types therefore choyce was made of the choycest things that the world had as Silkes Silver Gold Pearles and precious Stones Herein appeares the wisdome of God who deales with people according to their â—…tate and condition When the Church was in the Child-hood thereof and when it needed externall types the Lord made choyce of the fittest and fairest Thus deal men with their children But after the truth was exhibited because such external thingâ—… would obscure it he clean removed them and setteth out those truths in a mor spirituall mannere That the Apostles mind in this metaphor of the vaile might be the better discerned he explaines himself in this phrase that is to say whereby he sheweth that types are to be explained So are other metaphors parables and obscure words or sentences Hereof see more Chap. 7. v. 2. § 19. More particularly by this phrase is declared that legal types had their Evangelical truthâ—… Hereof see more Chap. 8. v. 5. § 13. The particular truth typified by the foresaid vaile is here said to be the flesh of Christ. Flesh is here Synecdoâ—…hically put for the whole body of Christ yea for the whole humane nature of Christ. For Christ by assuming his humane nature to the unity of his divine nature became a fit mediatour betwixt God and man Otherwise men could have no accesse to God or entrance into heaven How fitly the type of a vaile setteth forth the flesh of Christ hath been shewed Chap. 9. v. 3. § 16 17. By the foresaid type of a vaile we may learn how to reap benefit by Christs incarnation namely 1. By beholding the glory of God and of his attributes even of his wisdome power truth justice and mercy in Christ incarnate 2. By resting on Christ made man for entring into heaven and there enjoying everlasting communion with Christ himself and with his and our Father §. 59. Of the guide to bring us to God Heb. 10. 21. And having an high Priest over the house of God A Third gâ—…ound to help us in approaching unto God is here laid down which is a guide to bring us unto him The copulative particle and sheweth that this is a linck of the former chain and tendeth to the same purpose that the former verses did The nâ—…xt word having is not in the Greek but fitly supplyed to make the sentence perfect It is as the principall verb and fetched from the beginning of the 1â—… verse Though the Greek expresseth it not yet they understand
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.
On this ground it becommeth us to be very watchfull and carefull in withstanding this Apostacy that we make no way at all thereunto Of directions hereunto See the Treatise of the sin against the Holy Ghost part 2. § 33. §. 94. Of sin growing unpardonable THe punishment of the fore-mentioned heynous sin is set down two waies 1. Privatively In denying meanes of pardon v. 26. 2. Positively In shewing the kind of vengeance v. 27. In the former two things are supposed One that a sacrifice is needfull for expiation of sin The other that there is but one sacrifice that can take away sin In the latter it is plainly expressed that sin may prove inexpiable The first thing supposed that a sacrifice is needfull to expiate Sin is manifest by the mention of a sacrifice for Sins For where there is no sacrifice sin remaineth Hereof see more Chap. 9. v. 22. § 111. The second thing supposed that there is but one sacrifice to expiate sin is evident by these phrases There remaineth no more Of the Greek word translated there remaineth See Chap. 4. v. 6. § 37. And of this phrase no more See Chap. 7. v. 11. § 64. Of the point it self See v. 12. § 39. and Chap. 7. v. 27. § 115. That sin may prove inexpiable is intended by the last phrase For sins No sacrifice can take away sin but the sacrifice of Christ which was but one sacrifice once offered up but men may proceed so far in sin as to reject that sacrifice which if they do there remaineth no meanes of pardon See v. 12. § 35. See also the treatise of the sin against the Holy Ghost part 2. § 20 26 27. §. 95. Of damnation necessarily following upon non-expiation Heb. 10. 27. But a certaine fearfull looking for of judgement and fiery indignation which shall devoure the adversaries THe positive punishment of Apostates is here set down This is set down in a kinde of opposition to the former or rather distinction as is evident by this particle but. The former sheweth how they deprived themselves of the meanes of pardon This latter how they bring upom themselves that which shall consume them This adversative particle implyeth that contemners of the Gospel do not only deprive themselves of the benefit thereof but also bring upon themselves the uttermost curse of the Law The positive punishment is expressed under this word judgment Of the derivation of that in word Greek See Chap. 9. v. 27. § 136. Judgement is a generall word that compriseth under it all manner of effects of Gods wrath Properly it signifieth a sentence given upon hearing of a matter by a Judge It is oft put for the execution of such a sentence and that most commonly for the execution of punishment as here in this place So as hereby is declared that the forementioned sinners are so far from reaping benefit by the sacrifice of Christ as nothing but execution of just vengeance can be expected For sinners not purged shall assuredly be condemned There is no meane between non-remission and damnation Thus much is intended under this phrase That soul shall utterly be cut off his iniquity shall be upon him Numb 15. 31. 1. The infinite perfection of the divine properties require as much none of them no not one in the least degree shall be impeached Though therefore Gods grace be most free and his mercy abundant yet will neither of them shew themselves against justice But the onely way to satisfie justice for sinners is Christs sacrifice when that is denyed no grace or mercy will apeare 2. Maintenance of the honour and esteem of Christs sacrifice requires this kind of proceeding with sinners For if men might escape damnation without that Sacrifice they would too lightly esteem it Therefore as they who have their sins explated by this sacrifice are not onely freed from damnation but made partakers of eternall life so they who are not expiated thereby do not onely misse of eternall life but also implunge themselves into everlasting damnation 1. This cannot be but a great terror to such as lightly esteeme that invaluable price of our redemption They provoke the Judge not only to say Depart from me ye workers of iniquity Matth. 7. 23. But also to pronounce this curse against them Depart from me ye cursed into everlasting fire Matth. 25. 41. 2. This affords a good caution to us all to give all diligence to have assurance of the pardon of sin while here we live If the Leper under the Law was to complaine of his uncleannesse and to cry out Uncleane Uncleane Lev. 13. 45. How much more ought they to complaine of their spirituall uncleannesse who have not their sins pardoned See more hereof in the Treatise of the sin against the Holy Ghost part 2. § 28 32. §. 96. Of Apostates looking for fearfull Iudgments THe Judgement here spoken of is said to be fearfull Of the derivation of the Greek word translated fearfull see Chap. 2. v. 15. § 149. It implyeth a judgment so terrible that when men come to apprehend it or to feele the torture therof they would gladly if they could flee from it So much the derivation of the word implyeth Thus then it appears that apostacy maketh men liable to severe Judgement The injunction of the Law for executing vengeance on such gives evidence to the truth of the poynt Deut. 13. 12 c. So do the Visible judgements which were executed on Saul 1 Chron. 10. 13. Ioash 2 Chron. 24. 23 c. And Iudas Matth. 27. 5. It stands us therefore in hand with our uttermost power to prevent apostacy How this may be done is shewed v. 25. § 79. And Chap. 3. v. 12. § 122. He stileth this punishment an expectation or looking for of Iudgement The Greek noune is derived from a verb that signifies to receive Matth. 10. 40. From that simple verb a compound to tarry for or expect 1 Cor. 11. 33. and from thence the word of my text He here useth this word to shew that the conscience of apostates who sin against their conscience doth apprehend the just desert of their apostacy and cannot but thinke that Vengeance must needs come In this respect they cannot but expect and looke for judgement and to aggravate this terror and horror of conscience the more he addeth a small particle e certaine to shew that it can hardly be expressed It appeares then that Apostates stand convinced in their own conscience of their great sin which makes them stil expect vengeance Their own apprehension arraignes them and condemns them and thereupon they look for judgement This was Cains case Gen. 4. 13. And the case of Iudas Matth. 27. 4. Many that have not expressed so much outwardly have inwardly been as much tortured in their consciences Their own conscience being the Serjeant to apprehend them the Informer to accuse them the Witnesse to testifie against them their mouthes
not only rejected but with scorn and disdain This sheweth the height of their impiety especially as it is applyed to the subject or thing trampled upon which is not a worme not any unreasonable creature not a meere man not an Angel not any meere creature but God Not God as a severe strict Judge but the Son of God that for mans sake became a son of man a sacrifice a price of redemption Therefore in the second place mention is made of the blood of him who is trodden under foot which implyeth that the Son of God shed his blood and gave his life for mans redemption This therefore is the most precious thing that ever was bestowed on Children of Men far beyond Silver and Gold 1 Pet. 1. 18 19. Especially it being the blood of the Covenant that is the blood whereby Gods Covenant with man for remission of sins reconciliation with God all needfull grace and eternall life is sealed up and so the covenant made a testament unalterable inviolable as is shewed Chap. 9. v. 16. § 93 94 95. Thus this blood as it is in it self most precious being the blood of him that is God Act. 20. 28. So it is to man the most usefull and beneficiall that can be for it is that wherewith a man is sanctified Of the Greek word translated sanctified and of the notation and divers acceptions of it See Chap. 2. v. 11. § 100 101 102 103. It is here taken in as large an extent as it was v. 10. § 27. Of the foresaid precious and beneficiall blood it is said that the sinner here described hath counted it an unholy thing In Greek the word translated an unholy thing properly signifieth a thing common Thus it is expounded Marke 7. 2. Acts 10. 14 28. A verb derived from thence signifieth to pollute or desile Matth. 15. 11 18 20. Act. 10. 15. Rev. 21. 27. This phrase then implyeth that they account the pure precious and efficacious blood of Christ to be no better then the blood of beasts or then ordinary common water which hath no vertue at all for cleansing of the soul. Quest. How then are they said to be sanctified by that blood Answ. To be sanctified is in Canaans language taken two especiall waies 1. To be set apart as an holy and peculiar thing to the Lord Exod. 13. 2 12. 1 Tim. 4. 5. 2. To make holy and that both by purging away all filthinesse and also by infusing true holinesse 2 Cor. 7. 1. 1 Thes. 5. 23. In this latter sense this word is used 1. For sanctification in truth and in judgement of certainty Act. 20. 32. and 26. 18. 2. In appearance in hope in judgement of charity 1 Cor. 6. 11. These here are said to be sanctified 1. As distinguished by their profession from infidels and by their profession set apart among the peculiar people of God 2. As they made such profession of true holinesse as in charity they were deemed to be truly sanctified yea further they may be said to be sanctified in regard of the end of Christs blood which was shed to do that that the blood of beasts under the law could not do namely to sanctifie So as Apostates do villifie that blood which was shed to sanctifie them The last thing wherein the sin of Apostacy is aggravated is in these words hath done despight unto the Spirit of grace This is the greatest aggravation of all For by the Spirit is meant the Holy Ghost Concerning whom our Lord Christ sayeth All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men Matth. 12. 31. Hereby this sin is made greater then any other He calleth this Spirit g the Spirit of Grace because the Holy Ghost is the author of grace who worketh in it mens hearts In which respect he is stiled the Holy Ghost See Chap. 2. v. 4. § 35. Here this title the Spirit of Grace is given to the Holy Ghost to shew how far he had wrought upon these Apostates even to enlighten them to perswade them inwardly of the truth and benefit of the Gospel to work in them a sweet tast and apprehension thereof Heb. 6. 4 5. and to move them to make profession thereof notwithstanding all this to despite the Spirit of Grace against Knowledge and conscience and evidence of that spirit maketh their sin to be out of measure sinfull The Greek word translated hath done despight is one word but a compound word The noune whence it is derived signifieth wrong or contumely The simple verb signifieth to wrong one insolently disgracefully Matth. 22. 6. Luke 18. 32. This compound signifieth a casting of disgrace or reproach upon such an one in particular The object of that disgrace being the Spirit of grace makes the sin far the greater Thus the Apostle hath described the heinousnesse of that sin for which nothing remaineth but an expectation of devouring fire v. 27. Many principles before handled are here implyed whereof see § 117. §. 111. Of Christians knowledge of God and of his word Heb. 10. 30. Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and againe The Lord shall judge his people THe first particle as in our English it is set down being a causall conjunction sheweth that this verse is added as a reason of that which went before Now the last thing noted in the former verse is sure and severe vengeance upon Apostates The proofe here alledged to confirme the same is taken from a divine testimony It is generally hinted in this phrase we know him that hath said then the particular testimony is alledged thus Vengeance belongeth unto me c. The substance of the Apostles argument may thus be framed He to whom vengeance belongeth will surely and sorely revenge them that revolt from him But to God vengeance belongeth Therefore God will surely and sorely revenge those that revolt from him This phrase we know hath reference both to God himself of whom the testimony is given and allso to that particular scripture where this testimony was first set down In the former respect it declareth that God in his dealing with men is well known We know him that hath said The Lord is known by the Iudgement which he executeâ—… Psal. â—… 16. He left not himself without witnesse in that he did good c. Acts 14. 17. Object He dwelleth in the light which no man can approach unto 1 Tim. 6. 16. His wayes are past finding out Rom. 3. 33. Answ. He is indeed thus in himself and in the depth of his Counsels But by sundry effects he hath made himself known Some of them are so clear and evident beams of his divine properties as they shew they are works of God Rom. 1. 20. Others do carry such light from the Spirit of God as makes men
God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the Spirit of grace Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and again The Lord shall judge his people Vers. 31. It is a fearfull thing to fall into the hands of the living God THe sum of these six verses is in two words Apostates punishment Hereof are two parts 1 A description of their sin 2. A declaration of their punishment Both these are 1. Propounded 2. Aggravated Their sin propounded is in v. 26 and aggravated v. 29. The punishment propounded is v. 26 27. and aggravated 28 29 c. In propunding their sin two things are observable 1. The manner of propounding it in two circumstances Vers. 26. 1. By way of supposition in this particle if or participle siâ—…ing 2. By way of extention in the plurall number and first person we 2. The matter which is sâ—…t out 1. By the kind of sin wilfully 2. By the time of committing it after that we have received the knowledge of the truth This is aggravated 1. By an act received 2. By the object thereof knowledge 3. By the subject of that knowledge The truth The punishment is propounded 1. Negatively by taking away the means of pardon Where is noted 1. The kind of means Sacrifice for sins 2. The manner of taking it away There remaineth no more The positive punishment is Vers. 27. 1. Generally hinted in this conjunction of opposition But. 2. Particularly expressed In the expression there are declared 1. The kinde of punishment in two branches 1. Iudgement 2. Fiery indignation 2. The terror thereof fearfull looking for 3. An effect which shall devour This is amplyfied by the persons devoured who are stiled Adversaries Vers. 28. The punishment of Apostates is aggravated comparatively The comparison is taken from Moses law There are two parts thereof 1. The doom of obstinate transgressors of the law Here is set down 1. Their sin 2. The punishment thereof Their sin is set down 1. By the kind of Act despised 2. By the object Moses law The punishment of their sin is 1. Propounded in this word died Vers. 29. 2. Amplified by the extent without mercy And by the restraint under two or three witnesses 2. The doom of Apostates under the Gospel Hereof are two parts 1. A description of their doom 2. A farther description of their sin Their doom is declared by a just consequence following upon the severity executed on those who obstinately transgresse the law and it setteth down three distinct poynts 1. The severity of the punishment of how much sorer punishment 2. The equity of it shall he be thought worthy 3. The certainty thereof in this phrase suppose ye 2. The sin is described by a double relation 1. of Christ 2. of the Spirit In the former relation is set down 1. The excellent name of him that is despised The Son of God amplyfied by the kind of despight who hath trodden under foot 2. The benefit that we reap by the Son of God in this phrase blood of the Covenant amplyfied by the despight don to it in this phrase hath counted unholy further amplified by the effect wherewith he was sanctified The other relation setteth down 1. The object despised The Spirit of Grace 2. The kind of despight hath done despight Vers. 30. The 30. verse produceth further proofs of the maine poynt namely of the certainty and severity of the punishment of Apostates The proofs following are taken from divine testimony Here about note 1. The manner of producing them in this phrase ye know him that hath said 2. The addition of testimony to testimony in this phrase and againe 3. The matter of the testimonies The testimonies are two Of the first there are two branches 1. Gods prerogative vengeance belongeth unto me 2. Gods performing what he undertakes I will repay saith the Lord. In the second testimony there is a threatning of divine vengeance wherein we may observe 1. The person who threateneth The Lord shall 2. The punishment threatened judge 3. The persons judged his people Vers. 31. In the 31. verse there is an elegant conclusion of all that hath been before said of the doom of Apostates In it two things are taken for granted 1. That Apostates fall into Gods hand 2. That the Lord is the living God 3. That it is a most fearfull thing for Apostates to fall into his hand §. 117. Of Doctrines raised out of Heb. 10. 26 27 28 29 30 31. I. THe utmost danger is to be set before professors Great is that danger which the Apostle here implyeth professors to be subject unto and such were they to whom he here wrote See § 87. II. Danger is to be set before our selves as well as before others The Apostle in setting down the danger of Apostates speaketh to himself as well as to others and sayeth if we sin See § 87. III. Wilfullnesse much aggravateth sin It is here brought in as a great aggravation to sin wilfully See § 88. IV. It is very dangerous to trade in sin The participle we sinning intends as much See § 89. V. The Gospel is the word of truth That is it which is here so called See § 90. VI. The Gospel hath a power to cause men to receive what they do conceive We are in this respect here said to receive the truth See § 91. VII To sin against the evidence of the Spirit is the highest pitch of impiety These are they that sin after they have received the knowledge of the truth See § 93. VIII A sacrifice is necessary to expiate sin To demonstrate this point the Apostle proveth that their sin remaineth who have no sacrifice to take away their sin See § 94. IX Sin may prove inexpiable If there remaineth no sacrifice for sin that sin cannot be expiated See § 94. X. Apostates shall not be for given These are they for whom no expiation remaineth See § 94. Vers. 27. XI They who are not pardoned shall be condemned This particle of opposition BUT intendeth as much § 95. XII Apostates cannot but look for fearfull judgements This the Apostle doth here plainly expresse See § 96. XIII Apostates incense divine wrath They make it to be a fiery indignation See § 97. XIV Gods wrath is very fierce So much is comprised under this phrase fiery indignation See § 98. XV. Iudgement against Apostates is certain It shall devour them See § 99. XVI Apostates are adversaries They are here so called See § 100. Vers. 28. XVII Gods law given by Moses was Moses law It is here so stiled See § 101. yet it remained to be the law of God XVIII To despise a law is a heinous sin So it is here accounted See § 102. XIX Despisers of Moses law were put to death This is plainly expressed See § 103. XX. In some cases no pitty was to be
and confidence before they must not now cast it off See § 132. XXXII Perseverance brings the reward This is it that hath a reward See § 132. XXXIII The reward of perseverance in the true faith is great So it is here expresly said to be See § 132. §. 135. Of the increase of patience for perseverance Heb. 10. 36. For ye have need of patience that after ye have done the will of God ye might receiâ—…e the promise HEre the Apostle beginneth to lay down such means as may be helps to perseverance The means are of two sorts Patience and faith The word here translated patience is derived from that verb which is translated endured v. 32. § 121. The causall particle for implieth a reason of that which went before If then it be demanded why they have need of patience this inference giveth a ready answer that they may persevere In this respect patience may be resembled to an Anchor which holdeth a ship so fast as by a storm it cannot be carried away and the Apostle doth fitly resemble it to shoâ—…es or legg-harnesse whereby men are enabled to hold out in their way See The Whole Armour of God on Eph. 6. 15. Treat 2. Part. 5. § 2 15. These Hebrews were before commended for their enduring v. 32. § 121. which implieth patience yet the Apostle here saith ye have need of patience Whereby he gives them to understand that grace may be begun in a Christian and yet not â—…ully perfected he may have need of it namely need to hold increase and perfect it A Prophet exhorteth those whom he calleth meek to seek meeknesse Zeph. 2. 3. The Apostle acknowledged that God had abounded towards the Ephesians in all wisdome and prudence yet he prayeth that God would give unto them the Spirit of wisdome Eph. 1. 8 17. And he giveth witnesse to the love of the Thessalonians yet beseecheth them to increase more and more 1 Thess. 4. 10. Grace is wrought by degrees 1 Cor. 13. 9. and that for these ends 1. That the increase of Gods goodnesse may be more sensibly discerned 2. That means of growth may more conscionably be used 3. That men be not puffed up with a suddain fulnesse of grace as Ionaâ—… was with the goard which grew in a night 4. That continuall matter of thanks may be ministred to men This affords a good direction to such as have attained some measuâ—…e of grace well to consider what yet is further wanting and to presse on to that which is before Phil. 3. 13 14. Take heed of boasting in what thou hast like the Church of 〈◊〉 Rev. 3. 17. Or in being secure as if thou needest no more Of the grace of patience and need thereof see Chap. 6. v. 12. § 86. §. 136. Of reward upon doing Gods will THe gift of patience is here pressed as a meanes of obtaining a reward of God Thus much is intended by the manner of inferring the promise with a particle that setteth out the finall cause that ye have need of patience THAT you 〈◊〉 receive Hereupon saith Christ he that endureth or hath patience to the end â—…e shall be saved Matth. 10. 22. On this ground it is said of ancient Saints that through patience they inherit the promises See chap. 6. v. 12. § 88. 111 112. One special ground of patience is thus laid down done the will of God We â—…ust therefore patiently hold out in our Christian course because therein the will of God is done for it is the will of God we should so do This ground sheweth that Gods will is mans rule and that Gods will must be practised See chap. 10. v. 7. § 20. and chap. 13. v. 21. § 173. Of Gods secret and revealed will see chap. 9. v. 28. § 141. Gods revealed will is that which is our rule Deut. 29. 29. And this is not only to be known but also to be done and practised by us See the Saints sacrifice on Psal. 116. 9. § 59. Upon doing the will of God the reward is promised and thereupon it may be expected See v. 35. § 132. The word done is a participle of the time past and may be word for word thus translated having done The sense of it is thus fitly and fully expressed after we have done so as reward is to be expected after the work is 〈◊〉 Not before to incite us to continue working yet after to testifie Gods truth faithfulnesse and bounty that we may know it shall not be in vain to hold out in doing his will 1 Cor. 15. 58. This demonstrateth a double folly 1. Of those who work not yet expect a reward like the foolish Virgins and 〈◊〉 servant Mat. 25. 11 18. 2. Of those who think it is in vain to work Mal. 3. 14. Both these conceits make men dissolute and carelesse but this order of expecting reward after the work is done is an antidote against both those poysons The reward is expressed under this word promise promise is here metonymically put for the reward promised To shew that Gods promise is the ground of reward See chap. 6. v. 12. § 87 88. Of the greek word translated receive see chap. 10. v. 19. § 100. §. 137. Of the meaning of Heb. 10. 37. Heb. 10. 37. For yet a little while and he that shall come will come and will not tarry THis verse is apparently added as a reason of that which goeth before This causall particle for giveth proof thereof It is a reason of two points 1. Of the main point here handled perseverance in that the Lord for whose 〈◊〉 they suffered would surely and â—…peedily come to succour them 2. Of the reward that is promised in the former verse where it was shewed that patience should be rewarded This must needs be so because that he that giveth the reward shall surely and speedily come Both these references tend to the same scope namely to encourage Christians to hold out Many conceive that this verse as well as the next is taken out of Hab. Chap. 2. v. 3 4. and I will not deny but that it may so be There is indeed some discrepancy betwixt the words of the Prophet and Apostle First where the Prophet saith The vision is for an appointed time the Apostle thus renders it yet a little while whereby he sheweth that that set and appointed time was of no long date The Apostles expression of his mind is very elegant and emphaticall he useth a word that signifieth a little while yet a little while am I with you saith Christ Iob. 13. 33. So here yet a little while The Apostle for further emphasis addeth another particle by way of diminution thus a very little while Yea he doubleth that particle thus a very very little while This is to be taken respectively and that 1. In regard of the many ages that were past 2. In regard of the eternall recompence that
support it against sense True faith makes him that hath it believe that God is his loving Father when he seems to be angry with him it makes him believe that he is in a blessed estate though he be subject to many outward miseries Well were the Martyrs instructed herein Had they not had evidence of things not seen they would never have endured what they did This is rendred as the reason of Moses his enduring He endured as seeing him who is invisible v. 27. Invisible comforts and recompences swallowed up the terrours of those present trials which Martyrs saw and felt How much doth it now concern us to acquaint our selves with things invisible such as the Word hath revealed for our stability This was it that 〈◊〉 Christians from fainting They did look not at the things which are seen 〈◊〉 the things which are not seen 1 Cor. 4. 18. This made David when he was greatly distressed and saw no outward help to encourage himself in the 〈◊〉 〈◊〉 God 1 Sam. 30. 6. We know not what to do faith Iehoshaphat to God in regâ—… of outward helps but our eyes are upon thee 2 Chron. 20. 12. Thus may 〈◊〉 encouraged in all manner of cases that can here befall us §. 5. Of the resolution of and Observations from Heb. 11. 1. Now Faith is the substance of things hoped for the evidence of thâ—… 〈◊〉 seen THE sum of this verse is a description of faith Herein two points are observable 1. The Inference in this note of assumption Now or but. 2. The Substance whereof there are two branches 1. The point described which is Faith 2. The arguments whereby it is described These are two properties of faith both amplified by their distinct object The first property is thus expressed the substance The object hereof is things hoped for The other property is thus expressed the evidence The object thereof is things not seen Doctrines I. Helps prescribed are to be explained This ariseth from the inference Now. See § 2. II. Faith is a prime grace This ariseth both from the description and also from the large amplification thereof See § 2. III. Faith gives a being to future things The word substance intends as much See § 3. IV. There is a mutual relation betwixt Faith and Hope For they are future things hoped for whereof faith is the substance See § 3. V. Faith works assurance This property evidence intends as much See § 4. VI. Things invisible are not incredible Though they be not seen yet is faith 〈◊〉 evidence of them See § 4. §. 6. Of the meaning of Heb. 11. 2. By it the Elders obtained a good report IN this and the other verses following the foresaid definition of faith is amplified and exemplified and that by the vertue and efficacy of faith manifested in sundry particulars The first is a good report which it brought to Saints that lived in former times This relative By it or in it hath reference to that grace described in the former verse which is Faith The persons whose faith is here commended are stiled Elders Both our English and also the Greek word is of the comparative degree The positive signifieth an old man Luk. 1. 18. Men in place of dignity or authority have this title given unto them in the plural number and that in two especial respects 1. Because old men were fittest to have dignity and authority by reason of their experience which teacheth wisdome Iob 32. 7. 1 King 12. 7. 2. Because such honour was done unto them as useth to be done unto old men for old men carrying gravity in their faces use to be reverenced yea the Law requireth as much Lev. 19. 32. The comparative here translated Elder is attributed to men in regard of their age or office In reference to age both those that have attained to many years are so called 1 Tim. 5. 1. 1 Pet. 5. 5. in which sense antient women have this title in the feminine gender given unto them 1 Tim. 5. 2. and also they who are elder than others in reference to the younger are called elder though they be not old in age Luk. 15. 25. They also who have lived in former times are called Elders in that the times wherein they lived were antienter than our times especially such as were men of parts of worth of dignity authority or any other esteem Thus is the word frequently used in the New Testament Matth. 15. 2. In regard of office men were called Elders in reference to Civil and Ecclesiastical matters We read of Elders of the People Exod. 19. 7. Matth. 21. 23 Elders of the Town 1 Sam. 16. 4. Elders of the City Deut. 21. 3. Elders of the Lands 1 King 20. 7. These were Elders for civil affairs The Elders of the Jews who in the Evangelists and Acts are said to meet with Priests Scribes and other Rulers were for Ecclesiastical affairs For the Civil power was then taken from the Jews There were a number of these Elders which may be called Senators that made up a Council which the Jews called Sanhedrim Their greatest Council consisted of LXXI Senators which number is suppos'd to be order'd according to this direction which God gave to Moses Gather unto me seventy men of the Elders of Israel c. Numb 11. 16. Moses being added to these maketh 〈◊〉 seventy one By Elders in this text are meant such as lived in former ages before the times wherein these Hebrews lived We call such Ancestors Predecessors The Rhemists translate them old men which is absurd obscure and untrue For all those Elders that obtained a good report were not old men witness Enoch compared to the other Patriarchs before the Flood Gen. 5. 23. Saul's Son 1 Sam. 31. 2. Iosiah 2 Kings 22. 1. Ieroboam's Son 1 Kings 14. 13. They might be therefore young men as well as old men that are comprised under this word Elders The Apostle useth this indefinite word which excludeth none that in former times believed because there were many more that manifested the truth and vigour of their faith besides those that are mentioned in the Catalogue following Of all of them it is said they obtained a good report This is the interpretation of one Greek word The verb whence it is derived signifieth to witness a thing See Chap. 2. v. 4. § 30. Chap. 3. v. 5. § 53. It is here of the passive voyce and may word for word be thus translated were witnessed that is had witness or testimony given unto them they were approved and honoured with testimony Testimony given is under this passive word frequently used in the New Testament in the better part for â—… good and honourable testimony as v. 4. Acts 6. 3. 22. 12 1 Tim. 5. 10. Quest. By what kind of testimony were those Antients so honoured Answ. Both by Gods testimony and also by Mens God three waies gave good testimony unto them 1. He
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
God to be a Rewarder The Apostle setting this down as a duty giveth evident proof that reward may be aimed at See Chap. 6. v. 15. § 149. §. 24. Of seeking God THE persons that may expect reward from God are thus set down Them that deligently seek him This is the interpretation of one Greek word but a compound one The simple verb signifieth to seek Mattâ—… 7. 7. The preposition with which it is compounded signifieth out The compound signifieth to seek out to seek till one find to seek earnestly and diligently Thus men are said to seek after the Lord Act. 15. 17. and the Prophets are said thus to seek after the salvation promised 1 Pet. 1. 10. To express the Emphasis of the word our English Translators insert this adverb diligently To these is the reward here appropriated Moses doth to the life thus express this point If thou shalt seek the Lord thy God thou shalt 〈◊〉 him if thou seek him with all thy heart and with all thy soul Deut. 4. 29. In reference to the reward here appropriated to such it is said They that seek the Lord shall not want any good thing Psal. 34. 10. 1. Let none but such expect reward from God 2. Let this stir us up to use our best endeavour so to find the Lord as we may â—…est upon him and make him our reward Of Mans endeavour after that which is for his own advantage see Chap. 4. v. 11. § 63. §. 25. Of the Resolution of and Observations from Heb. 11. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him THis declareth the benefit of Faith This is 1. Propounded 2. Confirmed In propounding of it there is set down 1. The matter wherein that benefit consisteth that is to please God 2. The necessity of the means for attaining that benefit This is set down in two negatives Without it it is impossible The Confirmation is taken from the reward of Faith For attaining hereunto two acts of Faith are set down 1. To believe that God is God This is amplified two waies 1. By the person that so believes He that cometh unto God 2. By the necessity of it in this word MUST 2. To believe that God is a Rewarder This is amplified by the object or persons whom he rewardeth them that diligently seek him Doctrines I. By Faith men please God This is here taken for granted II. There is a necessity of using warrantable means It is impossible otherwise to prevail III. Men have access to God This is here taken for granted under this phrase He that cometh to God IV. God is to be believed to be as he is This phrase That he is intends as much V. It is no arbitrary matter to believe in God aright A must is put upon it It is a bounden duty VI. God is the Rewarder This must be believed VII God rewardeth such as seek him This is here plainly expressed VIII God must be sought out The Emphasis of the Greek word implyes as much We must do our uttermost in seeking him till we find him IX Men may aim at reward in approaching to God For he that cometh to God must believe that he is a Rewarder §. 26. Of Noah and his Faith Hebr. 11. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an â—…rk to the saving of his house by the which he condemned the world and became heir of the righteousness which is by Faith THE third Worthy produced for exemplification of the vigour of Faith is Noah who lived in two ages of the world before the Flood and after the Flood He lived six hundred years before the Flood Gen. 7. 6. and three hundred and fifty after the Flood Thus he lived in all nine hundred and fifty years Gen. 9. 28 29. The name of Noah properly signifiest rest A reason of the name is thus given He shall comfort us Gen. 5. 29. The name is taken out of the two first letters of that word which signifieth to comfort Others read that phrase translated he shall comfort us thus he shall give us rest both tend to the same end This name was given by a Spirit of Prophecy for by building the Ark â—…e brought refreshing comfort and rest to the world and that in these respects 1. Thereby was afforded a lively type of Christ who is the comfort and rest of man 2. By Noah was the Seminary of the World and Church preserved This was a matter of great comfort and rest 3. By the sacrifice which he offered up God smelled a savour of rest Gen. 8. 21. 4. To him God renewed a Covenant of rest and peace no more to dâ—…own the World Gen. 9. 9 11. Thus if ever any name were fit and answerable to the intent thereof this was In setting out the Faith of this noble Patriarch who was the last of the old World and the first of the new World many memorable Histories are 〈◊〉 and elegantly couched in few words That Noah's Faith was a justifying and a saving Faith is evident by producing it as he did the faith of the Elders of Abel and Enoch for proof of the saith described in the first verse Obj. The main thing for which Noah's faith is commended is but a temporary deliverance Answ. 1. Justifying faith even in temporal blessings eyeth God as a Father in Christ and receiveth the things of this world by a right from Christ and as a pledge of heavenly things 2. The Ark in making whereof he testified his faith was an especial type of Christ and his preservation from the Flood a type of redemption from damnation and of eternal salvation So as his faith was fixed on Christ and on salvation by Christ. 3. The Apostle inferreth that he became heir of righteousness which is by faith and that must needs be a justifying and saving faith §. 27. Of Noah's Faith about things not seen upon Gods warning THE ground of Noah's giving that evidence of Faith which is here set down is thus expressed being warned of God This phrase is the interpretation of one Greek word whereof see Chap. 8. v. 5. § 14. It sheweth that his faith was founded on the manifestation of Gods will Of the many waies of revealing Gods will see Chap. 1. v. 1. § 11. Gods will revealed hath ever put on Saints to give evidence of their Faith for it is the proper ground of Divine Faith This was the ground of Abraham's Faith Gen. 15. 6. and of the Faith of the Israelites Exod. 4. 31. and of the Gentiles Act. 15. 7. God himself is the supreme Lord over all and his Word is the highest and surest truth that can be whereunto all ought to subject themselves and they who well know him will upon his warning in Faith
barren Gen. 11. 30. Some here insert it thus Sarah being barren received strength c. Hereby it appeareth that her faith passed over many difficulties as was before noted of Abraham's faith § 44. §. 56. Of the ground of a strong Faith THE reason of Sarahs strong faith is thus expressed Because she judged him faithfull that had promised Of the conjunction translated because see Chap. 2. v. 14. § 136. It in general intends the true ground and cause of her faith which was her perswasion of Gods truth and faithfulness in making good his word Gods promise is in it self a sufficient ground for faith and it is the more sure ground because he that maketh it is faithfull Yet these work not faith but in such as judge him so to be and this will work an invincible faith Of the Greek word translated â—…udged see Chap. 13. v. 7. § 96. The word is oft translated counted or accounted Phil. 3. 7 8. It implyeth an assent of the mind to the truth of a thing and here a full assent without any doubting at all as it is said of her Husband He staggered not at the promise of God through unbelief c. being fully perswaded that what God had promised he was able also to perform Rom. 4. 20 21. Obj. The Historie maketh mention of her questioning the truth of the promise and doubting of the accomplishment thereof Gen. 18. 12. Answ. Distinguish times and her doubting and believing may be reconciled for when first she heard the message through weakness she distrusted the event but the promise being again repeated and she put in mind of Gods almighty power she stedfastly believed Gen. 18. 14. Thus Zacharias at first believed not but afterwards he was strengthened in faith Luk. 1. 20. Herein we have a proof that weak ones may attain to a stedfast faith This may be by reason of further means afforded for strengthening faith and by reason of Gods blessing upon those means It is therefore needfull and usefull to continue the use of means for strengthening faith and increasing other graces We do not here while we are in this world attain to the full measure of faith or of any other grace We may not therefore give over the use of means but continue to use them so long as we live Let such as are weak in faith and subject to doubtings take notice that weak ones may be strong in faith and thereupon use means for strength Let Ministers Parents and others that have the charge of any soul under them when they observe any of their Charge weak and wavering and doubting do their best for strengthening and establishing them and that upon this ground that weak ones may be made strong Two things are joyned together which added much to the strengthening of her faith One was the Promiser the other was his property The Promiser is set down with some emphasis thus He that had promised This is the interpretation of one Greek word and it pointeth at God himself who is here thus described to shew the ground of her faith which was no vain phantasie of her own brain but an express promise and that of God himself Of the word translated promised see Chap. 4. v. 1. § 6. Chap. 6. v. 13. § 94. The property that is here noted of God is faithfull Hereof see Chap. 2. v. 17. § 177. This epichite faithfull is added to shew the height of the reason of her beâ—…ing so incredible a promise which was Gods truth and faithfulness in accomplishing whatsoever he promiseth being great or mean likely or unlikely Of Gods promise the ground of faith and of Gods faithfulness a strong Pillar to support it see Chap. 10. v. 23. § 73. §. 57. Of the increase and continuance of Gods blessing Heb. 11. 12. Therefore sprang there even of one and him as good as dead so many as the Stars of the Skye in multitude and as the Sand which is by the Sea shore innumerable THE first illative particle therefore sheweth that this verse is inferred as a consequence following upon Sarahs faith which consequence is the â—…ecompence therefore Whereas before she had lived ninety years without haâ—…ng any Child at all because she believed Gods promise of giving her a Son the benefit of that promise is extended to a numerous yea even an innumerable Of-spring This is a great encouragement to believe the truth of Gods promises and to â—…st upon the accomplishment of them The benefit of Gods promise shall be far extended unto such so as Faith shall not lose her recompence The word translated sprang is of various acceptions and significations and among others it signifieth to be born or brought forth in reference to Children that come out of the Mothers womb Our English hath well expressed the sense of it in this place by this word sprang to shew that not the immediate Children of Abraham by Sarah are here onely meant for that was onely one but his posterity generation after generation Some translate it thus there proceeded a posterity This implyeth the continuance of Gods blessing that it was not onely for one Child but for Posterity generation after generation and also it giveth evidence that God can raise great matters out of small beginnings as the waters that came from the Sanctuary increased from ankles deep to a river that could not be passed over Ezek. 47. 3 5. This God doth 1. To manifest and magnifie his Divine power 2. To make men more thankfull Take instance hereof in Iacob Gen. 32. 10. A continual increase of a blessing causeth thanks to God to be continued time after time 3. To keep men from being too much puffed up with the blessing of God For if they had the fulness of the blessing at first they would boast too much thereof But blessing increasing by degrees prevents high conceits 4. Hereby God brings men to use warrantable means for the increase of his blessing when as they observe that blessing to increase more and more As the Widow by the increase of Oil was moved to call for Vessel after Vessel 2 King 4. 5 6. This teacheth us to take heed of despising the day of small things Zach. 4. 10. Men are too prone hereunto This was it that made the Jews despise Christ. This is it that makes many to scorn the Ministers of Christ and their Ministry They are ready to scoff at the power of God manifested in such as are wrought upon by the Ministry as Tobiah the Ammonite did at the Jews for rearing uâ—… the Wall of their City Neh. 4. 3. §. 58. Of the mutual good that a believing Husband and Wife may dâ—… each other THE foresaid small beginning of a numerous issue intended is thus exprespressed of one To shew that this circumstance is remarkable an emphatical particle is set before it which is the ordinary particle 〈◊〉 but
exceeding great number Deut. 1. 10. 2. If all that have descended from Abraham and shall descend from him be duely weighed they will be found exceeding many 3. All that profess the faith of Abraham that is all Christians in all generations are comprized under the Seed of Abraham Gal. 3. 29. Hos. 1. 10. 4. The Apostle here sheweth that he intends no more but that they were innumerable as he expresseth in the last word of this verse The foresaid Hyperbolies and other like unto them are used to make things worthy of all observations to be the more heeded and better regarded 1. It appears hereby that to tax all hyperbolical speeches of falshood and lying savoureth too much of ignorance of the arts which the Word of God approveth Hyperbolical speeches are to move men not to believe untruths but to make them the better to conceive the depth of truth in weighty matters 2. That hyperbolies may not be perverted and abused these rules that follow and others like unto them are to be observed 1. Hyperbolies must be used of such things as are indeed true in the substance of them To say of things that are in number but small and of the increase of them there is no great admiration they are as Stars and Sands is an abuse So to say of an Army that is a little discomfited as the Army of the Israelites was before Ai Iosh. 7. 4 5. they are beaten as small as the dust of the earth 2 Sam. 22. 43. 2. They must be used in weighty truths which are worthy of a more than ordinary consideration Such are all the hyperbolies used in Scripture otherwise they fail of their main and principal end 3. They must so near as may be set out in proverbial sentences Proverbs are by common use and experience well known and the meaning of them well understood Such are the hyperbolies of this Text. 4. Men must therein shew that they aim more at the sense and meaning of the matter than at the sound and measure of words This will be discerned by an indefinite expressing of them without words of infallible certainty such as these just as many as Stars full as high as Heaven every way as small as dust Hyperbolies are set forth by words of similitude and dissimilitude rather than by words of equality and inequality 5. The end of them must be to inform not to flatter as they did who said of Herod's Oration It is the voyce of God and not of a Man Act. 12. 〈◊〉 Herein Cicero much failed in his hyperbolical phrases of Pompey and Cisar 6. They must be kept in measure Though they have a far reach yet there is a decorum to be kept The tales of Garamantus are in this respect most absurd 7. They may not be brought in comparison with God thus as true as God §. 61. Of the great increase of Gods blessing THis last word of the verse innumerable sheweth the end of the two forementioned hyperbolies Stars and Sand which was to set out the surpassing great number of Abrahams and Sarahs Posterity The English word fitly answereth the Greek Both of them are compounds The Greek is derived from a noun that signifieth number Act. 6. 7. Thence a verb to number The preposition is privative so as this compound setteth out that which cannot be numbred This giveth instance that God can increase his blessing beyond mans apprehension This may further be exemplified in particular persons in whole Churches in the graces that are bestowed upon men and in divine ordinances 1. For persons how wonderfull great was the increase of Gods blessing upon Ioseph Moses David Daniel Esther Mordecai sundry Prophets and Apostles but especially upon Christ himself who was that little Stone that was 〈◊〉 â—…ut of the Mountain without hands and became a great Mountain and 〈◊〉 the whole Earth Dan. 2. 35. 2. For Churches that Church which at first was comprized in one Family and afterwards increased into twelve Tribes became a very great Nation but the Christian Church did much more increase 3. For gifts and graces they use to grow as Mustard-seed which is the least of all Seeds but becometh a Tree Matth. 13. 31 32. 4. For the Ordinances of God they seem at first to many contemptible and are counted foolishness 1 Cor. 1. 18. but they appear to be the power of God to salvation Rom. 1. 16. There is no stint that can be put to the blessing of God this is it that maâ—…brich Prov. 10. 22. Hence this Proverb Cast me into the Sea and give me Gods blessing and I shall do well enough This giveth us in small and mean beginnings to call and depend upon God for his increase thereof and to be perswaded of this that he can and will as he seeth just cause give an increase according to yea and beyond our expectation See more hereof § 57. §. 62. Of the resolution of Hebr. 11. 11 12. V. 11. Through Faith also Sarah her self received strength to conceive Seed and was delivered of a Child when she was past age because she judged him faithfull who had promised V. 12. Therefore sprang there even of one and him as good as dead so many as the Stars of the Skye in multitude and as the Sand which is by the Sea-shore innumerable IN these two verses there is a commendation of a Womans faith In it is set down 1. The thing commended 2. The arguments by which it is commended In the former there is expressed 1. The particular grace Faith 2. The name of the person in whom that grace was Sara The commendation it self is taken from two arguments 1. From the effects of her Faith 2. From the consequence that followed thereupon Two effects are 1. Propounded 2. Amplified The effects propounded were 1. To conceive Seed 2. To be delivered of a Child These are amplified three waies 1. By the ground of them She received strength 2. By the seeming impossibility When she was past age 3. By the proper cause of all Because she judged c. In setting down the cause we may observe 1. Her act she judged 2. The object of that act which was God who is described 1. By his goodness in making promise 2. By his faithfulness in performing what he promised The consequence of Sarahs faith is 1. Generally hinted in this particle of reference Therefore 2. Particularly exemplified The exemplification noteth out 1. The kind of blessing in this word Sprang there 2. The greatness of it This is set down two waies 1. By the meaness of the beginning 2. By the greatness of the issue The meaness of the beginning is manifested 1. By the singularity of the person Even of one 2. By the improbability of the means and him as good as dead The greatness of the issue is set out two waies 1. Comparatively 2. Simply The comparison is taken from two innumerable things 1. Stars of the Skye 2. The Sand which is
Of whom it was said that in Isaac shall thy Seed be called V. 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure IN these three verses the Apostle produceth a further confirmation of Abraham's faith The verses betwixt the tenth and the first of these may be included in a parenthesis and so these verses follow upon those which before set forth the faith of Abraham in particular Two evidences were given before of the truth and soundness of his faith One was his leaving of his own Country v. 8. The other was his so journing in a strange Country v. 9 10. This is a third evidence and though the last yet not the least of the three but rather the greatest yea the greatest of all that are given of others faith I suppose I may further say the greatest that ever was given by any meeâ—… man Of the kind of faith and of the name of the person Abraham see v. 8. § â—…6 This instance of Abraham's obedience together with others going before and following after being attributed to faith in this phrase By faith sheweth that faith puts one on to any kind of obedience even to do that which otherwise he would not For faith perswades the soul of Gods Soveraignty Wisdom Righteousness Faithfulness Power Truth Providence and other Excellencies We may from hence infer an especial reason of the scantyness of mens obedience namely want of faith The Idolater that will not leave his Idols or the Swearer his Oaths or the Voluptuous person his Pleasures or the Lustfull person his Lusts or the 〈◊〉 person his strange Attire or other Sinners their Sins want faith Among other motives this is an especial one to stir us up to get preserve and exercise faith Herein appears the greatness of his faith that he believed the promise of Isaac's Seed and yet by faith is ready to null that promise by sacrificing Isaac before he had any Seed at all How admirable is the power of faith This phrase when he was tryed or being tryed sets forth the mind of God in that case namely that God enjoyned him to offer up Isaac not simply that he should so do but to try whether he were willing upon Gods command to do so or no Abraham then knew not that God commanded him to offer up Isaac meerly upon trial The Apostle that relates as much setteth down this end of God because the event did demonstrate as much But before the event nor Abraham nor any other did know the mind of God But the Historie that was penned after Gods mind was manifested doth expresly say that God did tempt Abraham Gen. 22. 1. Therefore the Apostle might well say that Abraham was tryed For to tempt is to try Of the meaning of the word here used by the Apostle and of divers kinds of trying or tempting see The Guide to go to God or An Explanation of the Lords Prayer on the sixt Petition § 170. Of the many waies of tempting mâ—…n see Chap. 2. v. 18. § 185. The trial or proving here meant hath reference to Gods charge about offering â—…p Isaac Gen. 22. 2. Obj. It was an unnatural murther to do so Answ. 1. Gods will is not onely the rule but also the ground of goodness whatsoever God willeth is in that respect good and just 2. A special charge of God doth dispense with a general Law and that in regard of particular and present circumstances Witness the Israelites spoyling of the Egyptians Exod. 12. 35 36. and the wounding of the Man of God 1 King 20. 35 36. 3. God did not intend the taking away of Isaac's life He meant to prevent Abraham therein Quest. 1. Did God know Abraham's mind that he would indeed have sacrificed his Son if he had not been prevented Answ. Surely he did even as he did know the patience and faith of Iob He understandeth our thoughts aâ—…ar oâ—…f Psal. 139. 2. Quest. 2. What need was there that God should try Abraham Answ. 1. For Abraham's own sake that he might the better know the power of that grace which God had conferr'd on him For as God tryes some to discover their weakness unto themselves so he tryed Hezekiah 2 Chron. 32. 31. so he tryes others to manifest that grace that is in them as he did the Canaanitish Woman Matth. 15. 25. 2. For the sake of others that Abraham might be an example to them It pleased God to cull out Abraham to be a Father of the Faithfull therefore he would shew to all ages what grace he had conferr'd upon him what a worthy Father and what a worthy Pattern he was By this it is manifest that God tryes his best Children he began with Adâ—…m and that in his Innocency and hath continued so to do in all ages Among others Abraham was oft tempted as appears by these Texts Gen. 12. 1 11. 13. 7. 14. 14. 15. 13. 16. 5. 17. 24. 18. 12 13. 19. 24. 20. 2. 21. 11. but never so sorely as in this particular Two special ends there be hereof One to manifest the grace that is in his Children as in the case of Iob. The other to discover inward corruptions as in the case of Hezekiah We may not therefore think it strange that Gods Children are tryed We ought rather so to purge out our corruptions and so to labour for strength of grace as our trials may be our glory §. 84. Of the benefit of a true intent UPon the triall it is said that Abraham offered up Isaac The word translated offered is the same that is used for slaying and offering up of sacrifices See Chap. 5. v. 1. § 6 7. So is the Hebrew word Gen. 22. 2. It is set down in the time past as if he had actually offered him up by reason of the truth of his intention for Abraham did fully intend to offer him up in that he knew no other concerning the purpose of God So as a true intent is in Gods account as a real act So was David's intent to build Gods house It was therefore commended 1 King 8. 18. and rewarded 2 Sam. 7. 16. Hereupon the Apostle saith that if there be first a willing mind it is accepted according to that a 〈◊〉 hath and not according to that he hath not 2 Cor. 8. 12. Witness the poor Widow Luk 21. 3. 1. God searcheth the heart Ier. 17. 10. 2. He desireth the heart Deut. 5. 29. 3. He hath most and best respect to the heart Psal. 51. 6. Hereof see moâ—…e Chap. 3. v. 12. § 126. 1. This is a matter of great comfort to honest hearts Isa. 38. 3. Though we be hindred from external acts yet God accepts the inward intent 2. Give therefore to God that which he doth above all desire Prov. 23. 26. §. 85. Of Abrahams receiving the promises about Isaac TO amplify this evidence of
treasures of Egypt Every word in this comâ—…son carrieth emphasis 1. Riches use to be in high esteem among men that which they use most of all to desire and for which they do most bend their studies and bestow their â—…ines Riches are the main end that most men aim at in getting offices in managing Trades and in following their several callings of what kinde soever they be Such even of such price did Moses account the aforesaid reproach of Christ. 2. This comparative greater doth further amplify the point for it hath reference to treasures The riches here mentioned were not small riches as the riches of one Trades-man may be greater than another and yet those greater â—…ches not very great but the riches which are meant were greater than treasures that is more worth more highly to be prised 3. Treasures imply abundance of precious things A treasure is an heap or store of many things It is derived from a verb that signifieth to heap up or as we speak to treasure up Matth. 6. 19 20. Things treasured up use not to be mean common and ordinary but choyce and precious of great worth and high account as Silver Gold Pearls Jewells and all sorts of precious stones even before these did Moses prefer the foresaid reproach 4. The place of these treasures in Egypt is specified 1. Because at that time Egypt was one of the richest Nations of the world where the greatest stoâ—…e of the choysest Treasures were to be found 2. Because Moses was then of such esteem in Egypt as he might have had the choysest of the treasures thereof yet he chose reproaches of Christ before these treasures Here then we have an instance that reproaches of Christ are precious to believers I may apply thereunto the words of the Psalmist They are better thâ—…n thousands of gold or silver Psal. 119. 72. Yea they are sweeter than hony and the hony comb This is evident by Matthew Zaccheus and other rich mens leaving their wealth to follow Christ or to associate themselves with the Church of Christ Matth. 9. 9. Luke 19. 6 c. Acts 4. 34. Such reproaches procure an exceeding recompence of reward Matth 5. 11 12. and 19. 29. By this reason were the Hebrews moved to endure reproach Chap. 10. 34. He that knowes of what worth or Diamond Pearl or Jewel is will have it in high esteem and endure much for it It is therefore a point of singular wisdom to acquaint our selves with the benefit and advantage that reproach for Christs sake doth bring that we may the more patiently contentedly and joyfully endure the same This direction is the rather to be observed because by nature we are of a Swinish disposition to trample precious things under our feet Most men are like the Cock in the Fable which preferr'd a Barly corn before a Pearl Ignorance of the worth of reproach for the Gospell is that which doth much disquiet the spirits of many by reason of that reproach and discourageth them from making open profession thereof Only let us take heed that we do not by any undue courses bring just reproach upon our selves §. 144. Of Believers discerning betwixt things that differ MOses preferring one thing before another namely Christ though accompanied with reproach before all earthly pleasures giveth proof that believers well discern betwixt things that differ Thus Abraham discerned the difference betwixt following Gods call and abiding in his own Country Geâ—… 12. 1. So Ioseph discerned the difference betwixt that which God required and his Mistress This might be exemplified in many others as Psal. 84. 10. Dan. 3. 17 18. Luk 10. 42. Acts 4. 19. The proper object of faith is Gods Word the true believer maketh that his Counseller his Judge his Guide his Instructor it is to him all in all Now Gods Word layeth down the true difference betwixt things nothing else so truly Well therefore is it called the Word of Truth Iam. 1. 18. This word hath also a vertue in it to enlighten the eyes of those that exercise themselves therein Psal. 119. 105. By this we may discern the reason of the different opinions of Believers and Worldlings They judge by faith these by sense They discern all things as they are cleared up unto them by the light of Gods word but these behold all things thorough the coloured glass of corrupt reason yea which is worse of carâ—… sense No marvell therefore that their opinions are so contrary as they are 〈◊〉 highly esteeming what the other basely accounteth of Thus they wonder 〈◊〉 at another but let the world judge as it list Let us labâ—…ur for Faith and that rightly grounded on Gods Word that by iâ—… 〈◊〉 may understand and chooâ—…e the things that are indeed most excellent §. 145. Of the recompence of reward AN especial motive whereby Moses was induced to prefer the Society of Gods people and Christ himself though accompanied with afflâ—…ction and 〈◊〉 is thus expressed For he had respect unto the recompence of reward This causal for apparently noteth out a reason or motive of that which 〈◊〉 before This phrase the recompence of reward is the interpretation of one Greek 〈◊〉 whereof see Chap. 3. v. 2. § 16. According to the notation of the word 〈◊〉 signisieth a reward whereby one is recompenced This recompence 〈◊〉 being applyed to man in reference to God who gives it as is 〈◊〉 v. 6. § 23. doth not impert any desert on mans part but abundant 〈◊〉 on Gods part who will not suffer any thing to be done or endured for 〈◊〉 without recompence That â—…eward may stand with free grace is shewed Chap. 8. v. 8. § 43. Quest. What may be the reward here intended Answ. It is not here distinctly set down but by the inference of the reward 〈◊〉 that which went before as the occasion of the reward it may be colleâ—… in general that it was higher honour better pleasure more precious treaâ—… than could be had in Egypt More particularly the recompence might be both in the Militant Church on 〈◊〉 and also in the Triumphant Church in Heaven In the Militant Church he was the chief Governor and he had much delight 〈◊〉 the manifestation of Gods glory to him and much pleasure in the assurance of Gods favour and the precious treasures of the graces of Gods Spirit In the Triumphant Church there are honors pleasures and treasures 〈◊〉 unconceivable By this it appears that there is a reward for the faithfull Of the reward of good works see Chap. 6. v. 9. § 57. Of the reward of patience see Chap. 6. v. 12. § 88. Of the reward of suffering see Chap. 10. v. 34. § 130 132. §. 146. Of a Believers respect to reward BY the aforesaid reward Moses was the more encouraged because his eye was still upon it That is implyed under this phrase he had respect The Greek word is a compound and properly signifieth to look from
ignorance thereof a great disadvantage 2 King 6. 11. This therefore hath ever been counted one of the lawfull stratagems of war as Abrahams pursuing enemies by night Gen. 14. 15. And Ioshuahs laying men in ambush Iosh. 8. 3 c. So Iudg. 20. 29 c. By this meanes men have preserved themselves as David 1 Sam. 26. 3 4. And enemies have been destroyed as Iudg. 18. 9 10 27. Object This seems to be a treacherous circumventing of men Answ. There is no treachery therein because it is not against trust and truth Where the war is just enemies may be surprized or vanquished by fraud or force openly or secretly It stands both with Prudence and Valour to entrap or beat down an enemie any way On the other side it argues much improvidence to be circumvented for want of Spies The application of this point especially concerneth Governours of States and Commanders in wars §. 187. Of Rahabs receiving the Spies COncerning Rahabs receiving the forenamed Spies the history expresseth these particular circumstances 1. She gave them entertainment in her house 2. Enquirie being made after them she hid them 3. By her cunning speech she kept them who were sent to search for them to seek any further in her house for them 4. She used meanes for their fâ—…ir escape 5. She gave them advice after they were to be gone from her how to remain in safety Quest. Was it lawfull thus to receive Spies against her own Countrey Answ. 1. These were the people of God whom she received 2. Her Countreymen were by God himself devoted to destruction 3. Their land was by the supreme Lord given to the Israelites 4. She knew that the death of the Spies might more exasperate the Israelites and that their life could not prejudice her Countreymen 5. She did it in no treachery or hatred nor for any â—…ilthy lucre or any other by-respect 6. That which she did was by special instinct and by an extraordinary spirit On the forementioned grounds she is said to receive them with peace that is as special friends kindly safely securely not as enemies treacherously not 〈◊〉 any ill against them but sending them away in peace This pattern sheweth that men in danger are to be preserved from such as seek their lives Hereof see more v. 23. § 125. §. 188. Of dismissing in peace such as confide in us THE addition of this last phrase with peace added to Rahabs act in receiving the Spies giveth a cleer proof that they who are taken into protection must as far as may be be dismissed in safety Memorable in this respect is the example of Lot in entertaining the two that he took into his house Gen. 19. 7 c. The like is noted of the old man of Gibeah Judg. 19. 22 c. And of the woâ—… in Bahurim 2 Sam. 17. 18 19 c. And of Ionathan 1 Sam. 20. 42. And 〈◊〉 Obâ—…diah 1 King 18. 13. And of Iehoshabeath 2 Chro. 22. 11. We have for 〈◊〉 the pattern of God himself Ier. 36. 26. And his express charge for hiding the 〈◊〉 and not bewraying him that wandreth Isa. 16. 3. 1. Truth and sidelity requireth as much 2. This is the maine end of undertaking protection to dismiss them in safety Do nothing to these men saith Lot for therefore came they under the shadow of my roof Gen. 19. 8. Great therefore is their treachery who bewray such as put themselves under their protection This was the sin of the Ziphites 1 Sam. 23. 19. which occaâ—… David to pen the 54. Psalm against them This was it that as a perpeâ—… infamy occasioned this stile Iudas the Traitor Luk. 6. 16. §. 189. Of Equivocation ABout Rahabs receiving and dismissing the Spies in peace It is noted in the history that she answered the Officers whom the King sent to apprehend the Spies with these words I wist not whence they were and whether the men 〈◊〉 I wot not Josh. 2. 4 5. Hence a question is raised whither these words may be justified or no Answ. Surely no for she did well know that they came from the Camp of 〈◊〉 and she herself directed them in the way whether they went So as her answer was against a known truth Object Her example is here produced even in receiving and dismissing the Spies as an effect of Faith Answ. In the general that was an act of Faith and so approved but not in the particular circumstances thereof Rahabs answer is somewhat like to the direction which Rebekah gave to her son Iacob In the general Rebekahs direction and intent was a fruit of great faith for it had respect unto the promise of of God made unto Iacob in these words the elder shall serve the younger Gen. 25. 23. But in sundry circumstances it can no way be approved Gen. 27. 6 7 c. It pleaseth the Lord in tender compassion to pass by many infirmities of his Children when he observeth an upright heart and an aim to accomplish his promises Thus did God here accept of Rahabs faith manifested by many fruits § 182. And graciously pass over her infirmities There are some that do excuse Rahab even in the circumstance before noted and that two wayes 1. By freeing it from all untruth thus Rahabs house being a common Inn and diverse passengers lodging therein some might then come into her house and of them she might say I wist not whence they where for Inn-keepers do not know whence all the guess that come to their house are she might also say of them whether the men went I wot not Thus by her speaking of other persons she might speak the truth Answ. 1. There is no expression in the history of any such matter 2. There is little probabilitie thereof 3. That had been no direct answer to the question propounded about the Spies and in that respect an untruth 2. By making up that which Rahab uttered with a mental reservation thus I wist not whence they were to make them known to you and whither the men went I wot not to betray them to you This Iesuites call Equivocation Because in these latter yeares a great controversie hath been raised by Popish Iesuites about Equivocation I will endeavour plainly to set down the state of the question and arguments pro and con Equivocation taken in the most antient and accustomed sense is an ambiguous signification of a word or a doubtfull disposition of a sentence To equivocate is in general to use a word or sentence so ambiguously as it may be taken diversely in this sense or that sense Thus saith Christ Lazarus sleepeth John 11. 11. Christ meaneth the sleep of death the disciples take it of the natural sleep of the body Equivocation in a sentence is when a sentence is so composed aâ—… it may be diversly taken Thus it is said That Ahaziah was forty and two yearâ—…s old when he began to raign 2 Chro. 22. 2. This may be
to be a man of God and answerably desired to give him such entertainment as he thought fit for him This gratitude is very acceptable both to God and man 7. His liberal hospitality Judg. 6. 19. Bounty and liberality much magnifie a courtesie 8. His fear and trembling at Gods presence Iudg. 6. 22. Indeed there was too much excess therein Yet take away the excess and the affection is commendable We ought to fear and tremble at Gods presence as Geâ—…es 28. 17. It will work in us a reverend respect towards God 9. His piety towards God manifested both by building an Altar to God which was in those days a solemn Rite of worshipping God thereby and also by the name he gave to the Altar which signifieth the Lord giving peace Thus he caused a memorial of Gods kindness to be continued to posteritie Iudg. 6. 24. 10. His Obedience to Gods charge and that both in the general substance and particular circumstances thereof Iudg. 6. 27 28. This is a real demonstration of that high esteem which we have of God and of that good respect we bear to him This is further manifested by his reducing his Army to the number of three hundred 11. His Prudence in making preparation for that work whereunto God had called him Iudg. 6. 34 35. This care of preparing means may well stand with true faith yea it is a fruit thereof 12. His care to encourage others to that whereof himself was confident Iudg. 7. 15. This argueth true Christian love whereof we have a worthy pattern Act. 26. 29. 13. His care to raise up the hearts of his Souldiers to God Iudg. 7. 18. Though he would have them acknowledge himself whom God had deputed for their Generall yet would he have them rest on God as the first Mover and chief Author of that which they went about Thus he makes God the principal himself only the instrument and so gives unto God God that which is Gods and reserve to Cesar that which was Cesars as Matth. 22. 21. 14. His Meek spirit and soft answer whereby he pacified the furious rage of the Ephraimites Iudg. 8. 1 2 3. A blessed effect followed thereupon contrary to that which is noted of Iephthah Judg. 12. 1 c. Hereby is verified that of the wiseman Prov. 15. 1. 15. His Constancy in pursuing a Victory well begun Iudg. 8. 4 11 12. Many failing herein loose the glory and benefit of their former good success which the Prophet implyeth 2 King 13. 19. 16. His care to refresh his Souldiers weary with pursuing their enemies Iudg. 8. 5 8. Ionathan doth set out the benefit hereof 1 Sam. 14. 27. 17. His just revenge on the inhuman and scornfull men of Succoth and Penuel Judg. 8. 15 c. However he might seem therein cruel yet it was both just and expedient 18. His Modesty in refusing that honor which the people would have conferred upon him Iudg. 8. 23. How few are of that mind 19. His care to preserve peace after he had got full conquest upon his enemies for it is noted that after that conquest the Countrey was in quietnes all his days Iudg. 18. 28. This is the most proper end of war 20. His Contentednes with his own private means Iudg. 8. 29. In which respect he is said to dwell in his own house The principal observation concerning Gideons Faith is that it made him 〈◊〉 three hundred unarmed men upon Gods command set upon an Army of many thousands Iudg. 7. 7. So as Faith resteth on God with small meanes as 〈◊〉 as with great 1 Sam. 14. 6. 2 Chro. 14. 11. §. 198. Of Baraks Name Infirmities and Vertues THE second particular is Barak which according to the notation of the Hebrew word signifies lightning Ezek. 1. 13. He was a terrible lightiâ—…g to Sisera and his Hoast He was chosen Generall against the Army of Iabin King of Canaan who had oppressed Israel twenty years Iudg. 4. 2 3. One infirmity is noted of him which was this that being called of God he 〈◊〉 to go except Deborah would go with him Iudg. 4. 8. This shewed both 〈◊〉 in Gods power and truth and also disobedience to Gods charge But 〈◊〉 seemeth that these came rather from the weaknes of his flesh then from the obâ—… of his disposition For he quickly recovered himself His Vertues were these 1. Prudence in preparing an Army out of those among whom he dwelt and whom he might best command and in whom he might best confide 2. Obedience in ordering matters according to the charge given unto him Iudg. 4. 6 10. 3. Courage in setting upon an huge Hoast well prepared with so few as he 〈◊〉 Iudg. 4. 3. 14. 4. Constancy in pursuing the Victory Iudg. 4. 16. 5. Piety in returning the praise to God Iudg. 5. 1. In Baraks example we have a proof that such as are weak in faith may beâ—… strong §. 199. Of Samsons Name and Sin THE third particular is of Samson Some will have his Name derived from a noun which signifieth the Sun The last letter save one of the name is relative as intimating his Sun in reference to God The last letter of all is the note of a noun Thus it implieth two things 1. That he was appointed of God 2. That he was set amongst the people as the Sun among the Stars more excellent than any of them and that by reason of the power of Gods Spirit on him This was a fit name for by reason of his unparalleld strength his fame shined thorowout the world Never was there such a man heard of for strength The Heathen report much of Hercules Certainly the ground of that strength which they divulge about their Hercules arose from some fragments that they had heard concerning this Samson Many of their reports concerning Hercules are fabulous but if all were true yet are they not comparable to that which is recorded in the Word of Truth of Samson One notorious fruit of the flesh is noted of him which was his strange doâ—…age on strange flesh For once and again he went into Haâ—…lots Iudg. 16. 1 4. Hereby he implunged himself into great dangers Once by his great strength he escaped the danger but afterwards by the impudent importunity of his cursed 〈◊〉 whom he â—…oo too much doted upon he was brought to bewray wherein his great strength â—…ay Thus he fell into his enemies hands Hereby it is manifest that God will not suffer scandalous crimes to pass unpunished no not in his dearest children I will visit their transgression with the Rod and their iniquities with Stripes saith the Lord of his dear Children Psal. 89. 32. This is a good Item to such as have evidences of the Spirits abode in them that they be not too proud too bold too secure too loose §. 200. Of Samsons Excellencies THE speciall excellencies commended in Samson were two 1. His great
of raising the dead will enbolden a man to any thing witness Martyrs 3. It will be usefull frequently and seriously to meditate on this evidence of Faith as it is the greatest evidence of Gods power so of the strength and vigour of mans faith 4. By way of allusion and inference we may be here stirred up to use all means for quickning the dead in sin and to use them in Faith for we have 〈◊〉 ground here in this world to believe the Resurrection from death in sin than from a natural death When Dorcas was dead Peter was sent for Act. 8. 38. So send for Ministers or at least carry thy Children and other friends unto the means of quickning their souls as the friends of him that had a dead palsey carried him unto Christ Mark 2. 1. §. 242. Of Believers receiving the benefit of others Faith THough they were Prophets that were the Ministers of raising the dead yet the women that believed the Prophets in Gods Name could do it received the benefit hereof They received their dead Elijah delivered the Child whom he raised unto his Mother 1 King 17. 23. So did Elisha 2 King 4. 36. and Christ delivered the young man whom he raised to his Mother Luk. 7. 15. and Peter presented Dorcas whom he raised from the dead to the Widows Act. 9. 41. The like is noted of other miracles wrought by Christ and his Apostles Yea Faith is of such power as it can draw vertue and benefit from the labour and gifts of others that receive not the benefit thereof themselves They that entred into the Ark enjoyed the benefit of their pains and skill who built the Ark though the builders thereof perished The like may be said of those who were cured by wicked mens working miracles Matth. 7. 22 23. and who were wrought upon by the ministery of Iudas Mark 6. 12. Faith hath an attractive vertue It is to Gods Power Truth Mercy and other like properties wheresoever they appear as the Loadstone to Iron drawing them or rather the benefit of them to it self 1. This sheweth one reason of that little or no profit which is reaped from those excellent endowments which God hath conferred on many of his servants in these later days and from those powerfull means of grace which he hath afforded the reason is unbelief 2. To other Motives of getting and nourishing Faith add this thereby maist thou partake of the benefit of all Gods properties and excellencies in himself in his Son in his Spirit in his Saints in other men and in other creatures Who would be without so usefull so behoovefull a gift §. 243. Of Faith inabling Saints to beare sore trials IN the two verses immediately before this and former part of this verse the Apostle hath noted ten distinct rare acts whereby the vigour of the Faith of Gods ancient Worthies was manifested Here he beginneth to add great sufferings whereby a like vigour is demonstrated They are ten in number but may be drawn to three heads 1. Of such as were Professors 2. Of such as were Martyrs 3. Of such as were Confessors Of the first rank five particulars are mentioned The first is thus expressed And others were tortured c. This copulative and is in Greek but which being joyned with this distributive particle others implieth that howsoever some may be inabled unto worthy exploits yet God calls others to sore sufferings and that Faith is exercised and manifested in the one as well as in the other For Faith inables to endure as well as to do and the excellency of this grace doth shine forth as much in the one as in the other For this phrase through Faith vers 33. must be extended to all the particulars following to vers 39. I cannot produce greater instances to prove the point than are here set down by our Apostle They shew to what trials Saints are subject hereof see the whole Armour of God on Eph. 6. 15. § 12. and how Faith inables to passe through all Faith perswades the Soul of such principles as are sufficient to support it in the greatest trials even such as these 1. God is our Father 2. God ordereth our estate 3. All our enemies can do no more than what our Father permits 4. Our Father is with us in our greatest trial even in fire and water Isa. 43. 2. 5. Our Father knoweth the greatnesse of our pressures 6. He is not ignorant of our strength or weaknesse 7. He can lighten the burden 8. He can give us sufficient strength to bear it 9. He will not suffer us to be tempted above that we are able to bear 10. He will with the temptation make a way to escape 1 Cor. 10. 13. 11. He will make all things work together for our good Rom. 8. 28. §. 244. Of the Apostles quoting things out of humane Authors THe particular instances wherein and whereby the trials of the Saints are exemplified are such as are not registred in any part of the old Testament 〈◊〉 hereupon some infer that the trials of Christians for the Gospel are here intended But that is not probable for 1. This Epistle was written by an Apostle that lived in Christs time see Chap. 2. vers 3. § 27. 2. It is said of all those that were brought to these trials that they received not the promises vers 39. namely the promise of Christ exhibited and of the full Revelation of the Gospel by Christ. If they which received not the promises endured so much what should not we endure It is more than problable that the Apostle doth in the suffering of Saints set down in this and the verses following aim at the persecutions of the Church after the Jews return from the Babylonish captivity Quest. How could the Apostle come to the knowledge of them Answ. He might have them either out of humane records or from traditions conveied from Fathers to Children age after age So had Paul the expresse names of Jannes and Jambres 2 Tim. 3. 8. So had another Apostle the striving of Michael with the Devil about the body of Moses and the Prophesie of Enoch 〈◊〉 vers 9. 14. and our Apostle this of Moses that he said I fear and quake Heb. 12. 21. Quest. Doth not this make humane records as authentick as sacred Scripture and Traditions equal to the written word Answ. In no wise For though in humane records there may be and are maâ—… truths yet we cannot absolutely rest upon them because there may be falsehood in them but sacred Scripture is the word of truth Jam. 1. 18. Yea truth it self Joh. 17. 17. and that in three respects 1. In regard of the Author who is the God of truth Psal. 31. 5. from whom nothing but truth can come He cannot lie Tit. 1. 2. 2. In regard of the matter there is nothing but truth in it no falshood no 〈◊〉 no uncertainty Psal. 19. 8. 3. In regard of the
effect it perswades a man of the truth revealed in it So 〈◊〉 what Gods word revealeth may safely and ought to be confidently believed It is not so with humane writings Quest. Why then doth the Apostle produce matters to be believed out of humane writings Answ. The holy Ghost so assisted the Apostles as they were able to discerne betwixt truth and falshood so as what they took out of humane Writers was without question most true and by their quoting the same they have made them authentick The like may be said of those Testimonies which the Apostle quoted out of Heathen Poets as Aratus Act. 17. 28. Menander 1 Cor. 15. 33. Epimenides Tit. 1. 12. The Apostles quoting these hath now made them to be sacred Thus can none do but they who have such a spirit The same judgement is to be given of Traditions Apostles by the immediate assistance of Gods spirit could judge what Traditions were true and Divine but we cannot It sufficeth us that all things requisite to make us wise unto salvation are in sacred Scripture 2 Tim. 3. 15. c. Some say that those stories whereunto our Apostle hath here relation might be part of Canonical Scripture but now lost Answ. That conceipt that part of the Canonical Scripture is lost is not to be admitted For 1. It impeacheth that Scripture which we have of imperfection or else that which is lost of needlesnesse 2. It impeacheth the providence of God in suffering Canonical Scripture to be lost 3. It layeth a blemish on the fidelity of the Church which is the pillar of truth 4. It takes away some means of our learning and grounds of our comfort and hope For whatsoever things were written aforetime were written for our learning c. Rom. 15. 4. As for the instances given of books of Scripture lost they are either of politick records and Chronicles as 1 King 14. 19. or of Phylosophical discourses 1 King 4. 33. or of such books as are yet extant but under other titles as Chr. 29. 29. §. 245. Of Professors torments THE first particular pressure wherewith Saints of old hath their Faith tried is thus set down were tortured not accepting deliverance that they night obtain a better resurrection The pressure it self is in this word tortured The other words are an amplification thereof The Greek word translated tortured signifieth to stretch out or to beat with bats The root from whence it is derived signifieth to beat thence a noun which signifieth a bat or a staff It signifieth also a drum the heads whereof being skins are stretched out very hard and stiff and used to be beaten upon with drum-sticks In reference hereunto a rack whereon mens bodies use to be stretcht and whereon being so stretcht they were wont to be beaten such a rack I say or instrument of torture was called by the same name that a drum is and they who are so rack't and beaten were said to be streâ—…cht and beaten as a drum or to be drummed Thereupon our former English translators thus turned this word were rack'd but our last translators taking the word more generally turned it thus were tortured so as here is a double trope 1. A Metaphor taken from stretching and beating a drum 2. A Synecdoâ—…h a particular kinde of torment being put for any kinde It is probable that the Apostle here hath some reference to the sufferings of Saints registred in the book of Machabees for the torment whereunto Eleazar was put is expressed under a Greek word that ordinarily signifieth a drum but is their translated torment 2 Mach. 6. 19 28. Yea it is said that Eliazar might have been delivered and would not vers 22. 30. It is also noted of a Mother and her seven Sons that they would not 〈◊〉 their persecutors promises be delivered in hope to be raised up again 2 〈◊〉 7. 14 29. This Metaphor giveth an instance that professors of the truth may be brought to exquisite torments for their profession sake It is said of Ioseph that they hurt his feet with fetters Psal. 105. 18. True it is that he was so dealt withall upon a false accusation and upon suspicion of violence offered to his Mistresse but if his fear of God had not kept him from committing folly with his Mistresse he had escaped that torment Ieremiah was apparently east into a Dungion where he sunck in the mire for his faithfulnesse in delivering the word of the Lord Ier. 38. 6. upon the same ground Michaiah was cast into prison and fed with bread of affliction and with water of affliction 1 King 22. 27. Iob also was miserably tormented even for his integrities sake Iob 2. 3. c. The things which Christ endured and his Apostles and all sorts of Martyrs after their time give further proof hereunto see § 255. 1. For the more through trial of his Champions that their courage faith patience and other graces might be the more manifest 2. To seaâ—… up that truth which they profess more firmly 3. To establish other professors 4. To give them some sensible evidence of what Christ endured for them 5. To make them the better to conceive the torments of Hell for if they whom God loves and whom in love he suffereth to endure what they endure be grievously tortured what may we think of those torments which God in wrath inflicteth upon those whom he hateth 2. Satan and his instruments inflict such torments on professors of the truth in malice Their delight is in cruelty and they have mischievous ends which are to discourage professors to draw them from their holy profession and â—…o triumph over them 1. This teacheth professors well to weigh what their profession may cost them what they may undergo and endure for it This is it which Christ adviseth his unto Luke 14. 27 28 c. 2. In that an holy profession may bring on it such torment it becomes professors to take unto themselves an invincible courage and resolve to endure whatsoever by man or Devil can be inflicted A full resolution in this case is of singular use §. 246. Of suffering willingly THE amplification of believers enduring the foresaid torment is set out two wayes 1. By the manâ—…er of their suffering not accepting deliverance 2. By the end which they aimed at a better resurrection Of the Greek word translated accepting See Chap. 10. v. 34. § 129. Of the other word translated deliverance See Chap. 9. v. 13. § 89. This phrase of not accepting deliverance hath reference to their persecutors offering them freedom from those torments in case they would renounce their profession Macc. 6. 21. c. and 7. 24. c. which offer on such condition they would not accept so as this phrase they accepted not is not simply to be taken but relatively to such terms as thy could no way approve This deliverance in this place is taken for setting one free from torment intended The whole phrase in
meant the Resurrection of the body at the last day when the soul being united again with it both shall enjoy eternall glory To amplifie this pain the more it is set down comparatively in this word of comparison better so as it hath reference to another Resurrection before which this is preferr'd Was it that Resurrection which is implied in the first clause of 〈◊〉 his verse Women received their dead from a Resurrection Answ. They had no ground to expect such a Resurrection Was it then a greater degree of glory for sufferings Answ. This Text maketh no comparison betwixt degrees of glory Is the comparison then made betwixt the Resurrection of Professors and Persecutors Answ. No. The comparison is betwixt a Resurrection which Professors rejected and which they obtained What was the Resurrection which they rejected Answ. The deliverance before mentioned upon condition of renouncing their profession For when professors are in the clutches of bloody Persecutors they are as dead men to escape out of their clutches is as a resurrection from the dead In this sence but in another case Abraham is said to receive Isaak from the dead v. 19. because he was deputed to death In that the Professors here mentioned would not be delivered on the Persecutors termes they may be said to reject a Resurrection Now they aimed therein at the Resurrection to eternall life and this was a far better Resurrection than any Resurrection from their Persecutors could be That this was the end of their suffering is evident by the Apostles express setting it down so with this finall conjunction that so as they did it not rashly but upon good advise and to a good end They had reason to do what they did §. 249. Of Believers suffering advisedly THE general expression of the end of Saints sufferings noted in this causal particle that giveth us to understand that true Believers advisedly endure what they endure for the Faiths sake So fight I saith the Apostle 1 Cor. 9. 26. not as one that beateth the aire that is not as a mad man that fighteth with a shadow not weighing what he doth but as a man of understanding that have good cause to do what I do This advisednes with reference to the cause he doth here set out For the which cause I suffer these things for I know whom I have believed 2 Tim. 1. 12. All those Texts which set down the causes and motives why Saints were induced to suffer give proof hereof Particulars were these 1. Submission to the will of God Matth. 26. 42. 2. Confirmation of the Gospel Phil. 1. 17. 3. Establishing the Professors thereof Phil. 1. 14. 4. That Eternall weight of glory which followeth thereupon 2 Cor. 4. 17. Believers are endued not onely with reason which in general moves men to prefer the most excellent but also with spiritual understanding and divine Wisedom which makes them well weigh what they do and endure Thereby also they are enabled to distinguish betwixt things that differ and thereupon to chose and prefer the more evcellent needfull and usefull Take notice hereby of the perverse censure which the men of this world do in this case pass upon Believers They judge them to be no better than sots idiots frantique mad if they suffer imprisonment loss of goods reproach or any kind of censure what mad men are these say they not knowing the ends which Saints aime at and that blessed fruit that will follow thereupon §. 250. Of Believers suffering with an eye to the better Resurrection THE end that is here set down doth apparently surpass all that they lose or endure by their suffering so as they suffer upon advantage They obtain they get they gain thereby Well did he understand this who said Our light affliction worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. All the rewards that are mentioned in Scripture of suffering give proof hereunto This may not be imagined to be any mercenary matter as arising from a mans own merit but from Gods promise which ariseth from his free grace and good pleasure This sheweth that there is a mystery in this trade of suffering which we shall do well to enquire into In the things of this world if we observe men by such and such courses to thrive we use to be inquisitive after the same Enquire therefore and that with diligence into Gods Word and thou shalt find that by holding close to God by holding fast a profession of his Truth by suffering for that same thou shalt have an abundant recompence God will not suffer any thing to be done or endured for his sake in vain The more and greater the sufferings be the more ample and excellent will the reward be This is here exemplified by the Resurrection A Resurrection was the end they aimed at Of the word translated Resurrection See § 248. The Resurrection enboldens Believers to do what they do This phrase What advantageth it me if the dead rise not 1 Cor 15. 32. sheweth that the Apostle in his sufferings had an eye upon the Resurrection which also is implyed 2 Cor. 4. 14. By the resurrection we are fully exempted from all manner of misery and estated in that felicity as exceedeth all expression all apprehension This is it that the world doth not understand they know not what the Resurrection meaneth They dote onely on things present like brute beasts The Heathen who wanted the light of Gods Word never believed the Resurrection of the body though they had some glimpse of the immortality of the Soul Their Philosophers counted Paul a babler because he preached the Resurrection Act. 17. 18. Many that carry the Name of Christians and in general know and believe that there shall be a resurrection of the body do not understand the difference betwixt the distinct kinds of Resurrection namely that there is a Resurrection of life and a resurrection of damnation John 5. 29. Neither are they acquainted with the true grounds and sure evidences of that difference Hence it is that both Heathen and common formall Christians do so wonder as they do that Believers should be so forward to suffer and so prodigall of their lives as they are Faith in the Resurrection of life will make a man less carefull of preserving his mortal life in Gods cause That Resurrection whereon true Believers have their eye in suffering is here said to be a better Resurrection better than any deliverance in this world better than any thing that can be enjoyed in this life Thus much the Apostle implyes in this phrase to be with Christ is far better Phil. 1. 23. And in this ye have in heaven a better substance Heb. 10. 34. This will the better appear by comparing this resurrection with other resurrections mentioned in Scripture 1. We read of a first resurrection Rev. 20. 5 6. This resurrection here spoken of by the Apostle is the second
1 King 21. 12 13. Or otherwise heady people may tumultuously rise against Gods servants as in Davids case 1 Sam. 30. 6. And in Christs case Iohn 8. 59. 10. 31. §. 255. Of sawing Professors asunder A Seventh kind of persecution setteth out a second sort of death in this word they were sawn asunder The Greek word may seem to be derived from a noun that signifieth a saw The word here is properly translated according to the usual succession thereof Some Authors do also use it more generally for any cutting or pulling asunder as in the story of Susanna where it is said the Angell waiteth with his sword to cut thee in two v. 59. this word is used in the Greek It is also used about cutting off the tongue and utmost parts of the eldest Sons body 2 〈◊〉 4. 7. We do not read in sacred Scriptures of any that were sawn asunder But the Jewes among other their traditions have this that the Prophet Isaiah was sawn asunder with a wooden saw in the time of King Manasseh Epiphanius in setting out Isaiah's life noteth as much so doth Hierom in the last close of the fifteenth Book of his Comment on Isaiah 57. Whether that be true of Isaiah or no most sure it is that some have after such a manner been Martyred either by sawing them asunder or by pulling the members of their body asunder This testimony of the Apostle is sufficient to assure us of the truth thereof and it giveth an instance of the cruelty of Persecutors which sheweth it self even in the death of Martyrs They think it not enough to torment them before hand for trialls sake to see if they can make them yield noâ—… after that to take away their lives but to take them away with bitter and griâ—…vous torment as sawing asunder especially with a wooden saw Thus Antiochus after he had cut out the tongues flead off the skinns pull'd asunder many parts of the body of the seven Brethren fried them in panns to death The Râ—…man Persecutors dealt as cruelly with the Martyr St. Laurence after they had scourged him and plucked off a great deal of his flesh with red hot pinchers they broyl'd him to death on a gridiron They rosted others to death on spits They boil'd others to death in scalding lead They brake the bones of others and let them lie on engines till they died other like cruell kinds of death they put others unto The ordinary kind of means whereby Papists put Martyrs to death is burning with fire which is a cruell kind of death especially as they used it for some Martyrs were houres together burning in the fire and some had limb after limb dryed up with the fire before their breath was taken away Some had barrells of pitch over their head set on fire to drop down and scald them on their head and other parts Some were hanged upon a Gibbet with a pulley thereon and a burning fire under them into which they were let down till the lower part of their feet were burnt off then drawn up and let down again till other parts were consumed and thus kept long under torment Time will not suffer to set down all their kinds of cruelty See § 245. The ground of all was their extreme hatred of truth and malice against maintainers thereof which made them cast out all bowells of pity yea it made them take a divelish delight in cruelty Herein lieth a difference betwixt cruelty that tends to death and that which is in death The former may be to make men yield but this is on malice and a meer divelish disposition 1. This giveth instance of the depth of mans corruption which makes him as a Devill incarnate worse than the most savage beasts Some Tyrants have so far exceeded in cruelty as they have hired men to invent instruments for cruell kinds of death Phalar is among the Heathen is famous or rather infamous for this Perillus at his motion made a Bull of Brass hollow within which with fire might be heated red hot and men put thereinto their crying out for that torture seemed to be as the lowing of a Bull and thereupon no pity taken of them Other like things are noted of Dionysius Rouser is and other tyrants 2. These tortures do give demonstration of the unconceivable supportance and comfort of the Divine Spirit whereby Martyrs have been enabled with patience to endure what cruelties could be inflicted on them and in the midd'st of torments meekly and sweetly to commend their Spirits into Gods hand to the worlds astonishment 3. How should this stir us up patiently to bear smaller trialls Yea not to be affrighted or discouraged with any thing that man can do but to rest upon this that that God who hath enabled his servants in former times to endure such exquisite tortures unto death will enable us to endure what he shall bring us unto Pertinent to this purpose is the advise of Christ Luke 14. 4 5. §. 256. Of the danger of Temptation on the right hand BEtwixt the second and third kind of death This is inserted were tempted which is the eighth kind of persecution Great question is made concerning this word tempted and concerning the Apostles inserting it in this place Some conceive that it was not here inserted by the Apostle but put in the margent by some that would give a sum of all the trialls here mentioned and that afterwards it was by others put into the text But thus it would imply a mixture of human inventions with sacred Scripture which is not to be admitted Others conceive the Greek word was mistaken thorough the mistake of a letter Instead whereof a vowell is here used For the Greek word with the single letter signifieth to be burnt In sense this might well stand and thus there would be four distinct kinds of death set down 1. Stoned 2. Sawen asunder 3. Burnt 4. Slain with the Sword Many of our later expositors yield to this But seeing all the Greek copies agree in the former which is were tempted I suppose it is not safe to open such a Gap to Atheists and Papists about the imperfection of the original To take it therefore as it is in the text were tempted it may be inserted as a reason why they were put to such cruell deaths even because being tempted they remained resolute and would not yield to their persecutors Thus in the next verse he inserts these words of whom the world was not worthy as the reason why Saints wandred up and down so as they did In this sense it is agreable to this phrase in the former verse They had trialls of mockings c. Or else it may be taken for long and grievous oppressions either by enemies in a strange Land or by cruell Governours in their own Countrey which by their long continuance proved great trialls and temptations even worse than death And therefore here set
yet Believers must labour to subdue all the fruits of the flesh and in particular concerning this they must take heed that outward crosses do not too much afflict there Spirits For this end these rules are to be observed 1. Know that God hath an hand in all thy troubles Psal. 39. 9. 2 Sam. 16. 11 12. 2. Get assurance of Gods favour to thee Psal. 23. 1. Hebr. 13. 6. 2. Pet. 1. 10. 3. Acquaint thy self with Gods promises Isa. 43. 2. Hebr. 13. 5. 4. Be instructed in the divine properties 5. Call to mind Gods former works and these both to others Psal. 22. 4. and also to thy self Gen. 32. 10. 6. Possess thy soul with patience Luk. 21. 9. 7. Stir up thy soul with wise expostulations Psal. 43. 5. See the Saints Sacrifice on Psal. 11. 7. § 48. §. 264. Of evill entreating Confessors A Fourth aggravation of the wandring of Confessors is in the last word of this verse which we thus translate tormented It is a compound of a noun that signifieth evill and a verb that in the active signifieth to have and in the passive to be handled According to the notation of it it signifieth be ill handled or evilly dealt withall See more of it on Chap. 13. v. 3. § 28. The signification which our Translators give of it thus tormented is an effect of the intent of the word For they that are ill intreated or ill handled are oft tormented In this sence it may intend such points as were noted on this word tortured v. 35. § 245. We will here handle this word in the proper signification thereof and shew that Saints in their wandring find ill usage So soon as Israel came into the Wilderness the Amalakites set upon them Deut. 25. 17 18. 1 Sam. 15. 2. Edom in the day of Israels affliction ill entreated them Obad. v. 13 14. Amos 1. 11. Ieremy much complaineth hereof Lam. 2. 16. The Apostles wheresoever they came were very ill entreated There is but one naked single simple truth but impiety iniquity falshood error hereâ—…y idolatry and all infidelity are Hydraes of innumerable heads That one truth is light All the forenamed Hydraes and other like unto them are darkness of several kinds to all which light is contrary Therefore all that are of any kind of darkness do mortally hate and abominate both the light it self and all that hold it out which Confessors of the Truth doe wheresoever they goe Now there being in every place some kind of darkness or other how can it be but that Confessors should be every where ill entreated Besides Sathan is the God of this world and his dominion extendeth to every part thereof He hath every where subjects that are guided by his spirit But in Confessors there is the Spirit of Christ which the spirit of Sathan hath from the beginning resisted Gen. 3. 15. How then can such look for any other than ill handling wheresoever they are 1. This should teach Confessors not to be over forward in removing from place to place upon surmise that they may in this or that place be quiet from troubles I will not deny but that in some places they may be more free than in others but to be wholly free they cannot be in any place of this world 2. This instructeth them that are forced to wander in sundry duties 1. To prepare themselves for evill entreatings whithersoever they come 2. Not to think it strange when they meet with them 3. To beare them patiently 4. To get assurance of God's favour 3. This should stir up those that professing the true Faith meet with Confessors that wander to shew them all the courtesy they can and thereby declare that the Spirit of God is as powerfull in them to shew kindness to others that have the same Spirit as the spirit of Sathan can be to do any mischief unto them Of entertaining strangers See Chap. 13. v. 2. § 15 c. See also Chap. 13. ver 3. § 28. §. 265. Of the worlds unworthiness of Saints Hebr. 11. 38. Of whom the world was not worthy they wandred in Desarts and in Mountains and in Dens and Caves of the earth IN the former verse the Apostle having set forth the wandrings of Confessors in habitable places In this verse he further setteth them out in places inhabitable But betwixt them he rendreth a reason of their wandrings in the one and other kind of places in these words Of whom the world was not worthy which in many Greek copies and sundry translations are included in a parenthesis The reason is taken from the worlds unworthiness of them and compriseth a judgment inflicted on the world by this their wandring The reason may be thus framed It is just that they should be estranged from the world of whom the world is not worthy But the world is not worthy of Confessors of the truth Therefore it is just that they be estranged from the world The force of the argument lieth in Gods just judgment against the world manifested by removing such from it as might be means of much good to the world if they were well entertained therein This reason is here inserted to remove an offence which might be taken at the wandring of Confessors For many imagine that they are forced to wander from place to place and are left destitute afflicted and ill intreated of all men because they are an unquiet generation not worthy to live in any society among men To remove this scandal the Apostle setteth the saddle on the right Horse and sheweth that is not any unworthinesse in them but the worlds unworthinesse of them that causeth this distance and separation betwixt them and the world That the forme of this reason may the better appear two points are to be cleared 1. Who are meant by the world 2. How the world is unworthy of confessors Of the notation of the Greek word translated world see Chapt. 4. vers 3. § 29. Of the metonymical acception of the word world for the inhabitants thereof and worser part of them see vers 7. § 32. Here in general it signifieth the company of evil men in the world and in particular such as persecute and evil entreat confessors of the truth In this respect the world is opposed to such as confesse Christ and believe in him Joh. â—…5 18 19. and 17. 14. The word translated worthy is derived from a verb which signifieth to 〈◊〉 and the metaphor is taken from things poised such things as being equally poised carry the same weight in each ballance are counted worthy of one another But such as are not of alike weight are counted unworthy Thus the world is very light in comparison of true believers and therefore not worthy of them They are not worthy in two respects 1. By reason of that worth which is in Saints A true believer by reason of his interest in Christ and of the abode
as here from caves of the earth Some Caves were so big as they could lodge fiftie men together 1 King 18. 4. Yea six hundred For David had an Army of about six hundred men 1 Sam. 23. 13. and they were in a cave together When men were in Dens and Caves it was when they durst abide no where else as the Israelites 1 Sam. 13. 6. and the Prophets 1 King 18. 4. Therefore they are said to be hid therein Ordinarily and most usually Desarts Mountains Dens and Caves of the earth are the habitations of wild and savage beasts Mark 1. 13. which implyeth that Confessors of the true Faith have less feared wild and savage beasts than persecuting men for they have fled from the habitation of such men to the habitation of beasts §. 270. Of Confessors keeping out of the sight of Persecutors THE wandring of confessors in places not habited by men such as were Desarts Mountains Dens and Caves of the earth plainly demonstrateth that they lived in such times as they durst not be known where they were This was the case of David 1 Sam. 23 13 16. and 24. 3. and of Elijah 1 King 19. 3 4. And of the hundred Prophets whom Obadiah fed in two caves 1 King 18. 4. and of Ieremiah and Baruck Jer. 36. 26. So of others in others ages This so fell out not upon any guilt or wrong done by them but by the implacable hatred of the world against them Could the men of this world get them into their clutches they would do with them as Doggs do with Hares even teare them all to pieces As Hares therefore and other like creatures keep as much as they can out of the sight of Hunters and hounds So do these keep themselves from the sight of persecutors 1. Papists hence infer that it is lawfull and commendable yea more than ordinarily meritorious to live as Hermites in Desarts Dens and Caves to give themselves as they pretend to contemplation and devotion but to give a full answer to these 1. They clean mistake their grounds For these did not voluntarily affect such places they were forced to do what they did 2. Popish Hermites and Anchorites now dwell by Townes Cities and High-wayes to make a gain to themselves thereby 3. They cast themselves out of all callings whereby they might do more honour to God and good to men than by their pretended devotion 4. Their pretence of private devotion apparently hindereth publick devotion which is more honourable to God So as they come under this censure of Christ Thus have ye made the Commandement of God of none effect by your tradition Matth. 15. 6 7. 5. By Solitariness men make themselves more subject to the Devill Then did the Devill most fiercely set upon Christ when he was alone in the Wilderness Mark 1. 12 13. 2. This admonisheth us to get into acquaintance with God to be well exercised in his Word to accustome our selves unto divine contemplation and meditation to be well instructed in the presence and attendance of Angels or Saints that if we be ever forced thus to wander we may have wherein to solace our selves 3. Hereby we have a warrant of the lawfulness of Saints concealing themselves in time of persecution Prov. 22. 3. §. 271. Of Persecutors cruelty exceeding brute beasts THE places whereunto Confessors wandred being for the most part such as wild beasts doe accustome themselves unto giveth instance that Comfessors of the Truth have less feared savage beasts than persecuting men It is said of Christ when he was in the Wilderness that he was with the wild beasts Mark 1. 13. Cruell men have been resembled to the most cruell beasts as to a Lion 2 Tim. 4. 17. a Woolf a Leopard a Bear an Ape a Cokatrice Isa. 11. 6 7 8. Yea to such beasts as never were Such as are described Dan. 7. 4. c. because they exceed all beasts in savagenes and cruelty 1. Brute beasts make no difference betwixt professors and others they discern not the Image of God in man nor the light of Gods Word which do much incense adversaries of the truth 2. Brute beasts have not that wit to search after such as are out of their sight as reasonable men have nor can they so use the help one of another to find out such as they hate as men can 3. Reason abused and perverted proves the more violent As ordinary men are more violent than beasts to such as they hate so false Christians Dan. 6. 22. Luk. 16. 21. Antichristians have proved more cruell than Pagans 4. Sathan puts on men to mischief more than he puts on brute beasts 1. Herein we may see the power that Sathan takes over men when he is permitted We may also see the depth of the corruption of mans heart when man is left to himself and not restrained In such cases men are worse than brute beasts Mans filthy delight in sin is worse than any beasts delight in any thing 2. Hereupon we see great cause to pray both on our own and others behalf to have our naturall corruption suppressed and altered §. 272. Of the resolution of Hebr. 11. 33 34 35 36 37 38. 33. Who through Faith subdued Kingdoms wrought righteousnes obtained promises stopped the mouths of Lions 34. Quenched the violence of fire escaped the edge of the sword out of 〈◊〉 were made strong waxed valiant in fight turned to flight the Armies of the Aliens 35. Women received their dead raised to life again and others were 〈◊〉 not accepting deliverance that they might obtain a better Resurrection 36. And others had trial of cruel mockings and scourgings yea moreover of bonds and imprisonment 37. They were stoned they were sawed asunder were tempted were stain with the sword they wandred about in Sheep-skins and Goat-skins being destitute afflicted tormented 38. Of whom the world was not worthy they wandred in Desarts and in Mountains and in Dens and Caves of the earth THE summe of these six verses is an enumeration of sundry effects of Faith All which may be brought to two heads 1. Great Acts v. 33 34 35. 2. Great sufferings v. 35 36 37 38. Great acts are in number ten Of them nine concern men and one concemeth women The nine concerning men are these in order 1. They subdued Kingdoms 2. They wrought righteousness 3. Obtained promises 4. Stopped the mouths of Lions 5. Quenched the violence of fire 6. Escaped the edge of the sword In these six there is a distinct mention both of the several acts and also of the subject whereon the distinct acts were exercised 7. Out of weakness were made strong Here one thing is presupposed namely that Believers were weak Another expressed that they were made strong 8. They waxed valiant in fight Here we have an especial property of a Believer Valiant And the extent thereof in fight 9. Turned to flight the Army of the Aliens Here we have 1. The act put to flight
2. The subject whereupon it was exercised Armies 3. The kind persons whose Armies they were Aliens 10. That effect of Faith which concerned women is thus expressed women received their dead raised to life again Here observe 1. The persons whose act is was women 2. The act it self received 3. The subject or thing which they received their dead 4. The great alteration of that subject which was to life again The other head of fruits of Faith are great Sufferings which are ten in number Those may be reduced to three heads 1. The sufferings of Professors 2. The sufferings of Martyrs 3. The sufferings of Confessors § 259. Of the sufferings of Professors five distinct heads are set down Of the sufferings of Martyrs four heads Of the sufferings of Confessors one general one The five effects of Professors sufferings were these 1. They were tortured This is amplified 1. By their willing undergoing their tortures thus not accepting deliverance 2. By the end of their enduring that they might obtain a better Resurrection 2. They had trial of cruel mockings Here observe 1. The reality of the thing they had trial 2. The kind of suffering mockings 3. The extent of that kind In this epithete cruel 3. They were scourged 4. They were cast into bonds 5. They were imprisoned Three effects of Martyrs were these 1. They were stoned 2. They were sawen asunder 3. They were slain with the sword 4. Before this last this which was as dangerous as the other three is inserted thus were tempted The effect of Confessors is expressed in this phrase wandred about And it is aggravated 1. By the places whether they wandred 2. By the reason of their wandring The places whether they wandred were of two sorts 1. Habitable by men 2. Habitable by beasts for the most part The former sort of places is implyed under other mens neglect of them This is set down four ways 1. By their mean apparel Sheep-skins and Goate-skins 2. By their want being destitute 3. By their affliction afflicted 4. By mens evill entreating them in this word tormented The reason of the wandring of Confessors is taken from the worlds unworthiness of them thus expressed of whom the world was not worthy The places not inhabited by men are expressed in these four kinds 1. Desarts 2. Mountains 3. Denns 4. Caves of the earth §. 273. Of observations raised out of Hebr. 11. 33 34 35 36 37 38. I. FAith doth things above human power Such were many effects of Faith here set down See § 227. II. War is lawfull This act of Faith subdued was by wars See § 227. III. Nations may be subdued by war So much is implyed under this word Kingdoms See § 227. IV. Faith is operative It is here said to work See § 228. V. The proper work of Faith is righteousnes Believers are here said to work righteousnes See § 228. VI. Divine promises are the ground of Faith Those are they on which Faith hath an eye See § 229. VII Promises are received by Faith They are here expresly said to be obtained thereby See § 228. VIII Faith can vanquish the fiercenes of unreasonable crâ—…atures Lions are the fiercest of all yet their mouths stopped by Faith See § 230. IX Faith freeth from the most violent senseless creatures Fire is that creature yet by Faith quenched See § 231. X. Faith preserveth from the deadliest instrument that is the sword See § 23â—… XI Saints may be weak This is here taken for grant in this phrase oâ—…t of weaknes See § 233. XII By faith such as are weak may be made strong This is here plainly expressed See § 234. XIII Valour is commendable Believers are here commended for it in this word waxed valiant See § 236. XIV Faith makes valiant This is an effect here attributed to faith See § 237. XV. Faith makes valiant in greatest danger namely in fight See § 235. XVI Faith makes victorious This phrase turned to flight intends as much See § 238. XVII War is especially to be against Aliens Their armies are here said to be turned to flight See § 239. XVIII Women may have a strong Faith The express mention of womâ—…n proves as much See § 240 241. XIX By Faith the dead have been raised See § 241. XX. Faith receives benefit from others acts Those believing women received their dead children raised by the Prophets See § 242. XXI Believers are enabled to endure sore trials Such were they which follow See § 243. XXII Matters of Faith may be quoted out of humane Authors Such were the Authors out of whom the Apostle quotes many of these acts of Faith See § 244. XXIII Professors of truth may be brought to exquisite torments for the truths sake Such were many of the torments here set down See § 245. XXIV True Professors willingly endure their torments They would not be delivered See § 246. XXV Persecutors can offer favour upon yielding So much is here intended See § 247. XXVI Faith in the resurrection makes Professors endurâ—… what they do This enâ—… is here expressely set down See § 248. XXVII The last Resurrection is the best It is here stiled the better in comparison of all other resurrections See § 248. XXVIII Believers suffer advisedly The end which they propound to themselves demonstrateth as much in this word that See § 249. XXIX Believers suffer for their advantage This phrase that they might obtain intends as much See § 250. XXX Mockings are a kind of persecution It s an instance of persecution they are here mentioned See § 251. XXXI Mockings pierced deep Therefore this Epithete cruel is added to them See § 251. XXXII Professors are basely handled For they are scourged See § 252. XXXIII Professors of the truth are used as malefactors Witness their bonds and imprisonments See § 253. XXXIV The things which professors endure are reall They have triall or experience thereof See § 254. XXXV Stoning was an antient kind of death Express mention is here made of it See § 254. XXXVI Multitudes may have their hands in persecuting Saints For in stoning a multitude of people were used See § 255. XXXVII Professors have been sawed asunder This is expresly set down See § 255. XXXVIII The death of Martyrs hath been with much cruelty The distinct kinds of death here specified demonstrate as much See § 256. XXXIX Professors may prove Martyrs This word slaine imports as much See § 257. XL. Persecutors make many Martyrs This instrument sword implies as much See § 258. XLI Temptations on the right hand are as dangerous as cruell Martyrdom This word were tempted joyned with sundry kinds of death intendeth as much See § 256. XLII Such as suffer not as Martyrs may prove Confessors For it is said that they wandred c. See § 259. XLIII Believers may be wanderers So much is here expressed of them See § 260. XLIV Confessors may flie from persecution The word Wandâ—…ing
Crosse to the full The word endured intends as much See § 18. XXIX Christ was put to shame This is here taken for granted See § 19 20. XXX Christ despised the shame that was laid upon him This is here plainly expressed See § 21. XXXI After Christs sufferings followed glory This copulative AND implieth as much See § 22. XXXII Christs glory is an established glory Therefore it is here said he is sat down See § 22. XXXIII Christs glory is an eminent glory It is at the right hand of God above all creatures next to God himself See § 22. XXXIV Christs glory is a royall dignity He sits on a throne even the throne of God See § 22. Vers. 3. XXXV Matters of weight are to â—…e well weighed The word consider imports as much See § 23. XXXVI Christs deeds and sufferings are especially to be weighed This is gathered from this relative him See § 23. XXXVII Professors of the truth must look for contradictions As the head was dealt withall so shall his members See § 24. XXXVIII The vilest of men are subject to contradict the best Sinners contradicted Christ. See § 24. XXXIX Christ was so contradicted as never any more This particle of admiration such intendeth as much See § 24. XL. Christ himself was not spared There were contradictions not only against hiâ—… Disciples but also against himself See § 24. XLI Christ endured the contradictions that were against himself Thus much is plainly expressed See § 24. XLII Dangers are to be prevented This particle lest intends as much See § 25. XLIII Contradictions may make Christians weary of their good courses This inference lest you be wearied imports as much See § 25. XLIV Wearinesse of good ariseth from mens own inward remisnesse This clause 〈◊〉 â—…aint in your minds intends as much See § 25. XLV A due consideration of Christs enduring will move us to endure This I gather 〈◊〉 the inference of this verse upon the former by this causal particle For. See 〈◊〉 23. XLVI Professors may be brought to seal their profession with their blood This is 〈◊〉 taken for granted See § 26. XLVII Christians must stand to their cause so long as they have any blood in them This phrase ye have not yet resisted unto blood implieth as much See § 26. XLVIII Sin is the only true cause of Saints sufferings They must strive against 〈◊〉 See § 27. §. 30. Of remembring encouragements to hold out Heb. 12. 5. And ye have forgotten the exhortation which speaketh unto you as unto children My Son despise not thou the chastening of the Lord nor faint when thou art rebuked of him A Third motive to stir us up to persevere in the faith notwithstanding our suffering for the same is taken from the Author of our sufferings which is God himself The first motive was taken from the example of former Saints v. 1. The second from Christs pattern v. 2 3 4. Thus this is the third The first particle And being a copulative sheweth that that which followâ—… is in generall of the same kind that that which went before was The word which we thus translate yâ—… have forgotten is a compound and â—…ere only used in the New Testament But the same simple verb compounded with another preposition which intendeth the same thing is frequently used and translated as this word to forget It is used thrice in this Epistle Chap. 6. v. 10. Chap. 13. v. 2 16 To forget is at least an infirmity and so it is here taxed Some to aggravate the reprehension set it down interrogatively thus Have 〈◊〉 forgot But this phrase ye have forgotten is the more pertinent because the Apostle here setteth himself with all mildnesse to manifest their weaknesse Which way soever we read it it is apparent that to forget the encouragements which God affords is a fault It is taxed in the ancient Iewes Psal. 78. 11. and 106. 13 11. It is expresly forbidden Deut. 6. 12. It is a branch of that corruption which seized on man by his fall for thereby as other powers of a mans soul and parts of his body were depraved so his Memory which was placed in man as an usefull treasury to lay up and fast hold the directiâ—… and consolations of Gods Word 1. People are to take heed of this fault for hereby the use of good directions and consolations is lost 2. Ministers as they see occasion must lovingly put their people in mind hereof 3. Means must be used for strengthening memory The inference of this taxation upon v. 3. where he giveth a hint of their wearisomenesse and fainting in their minds sheweth that forgetting grounds of encouragements is an occasion of fainting This was it that made the Disciples afraid Matth. 8. 25. Man by nature hath a fainting spirit in himself he is like a lamp that will faile to give light if there be not a continuall supply of oyle So a fire without supply of fuell will go out This may be a motive well to heed the encouragements of Gods Word While men well consider the same they think all the power and terror of hell cannot make them shrink But if those encouragements be forgotten every little blast makes them shake like an Ashen leafe §. 31. Of Exhortations spoken to all of all sorts THat which the Apostle taxeth them for forgetting is here stiled The exhortation Of the verb whence this noun exhortation is derived see Chap. 3. v. 13. § 143. Some translate the noun here Consolation and so it is oft used as Luk. 2. 28. 2 Cor. 1. 3. So it doth also signifie exhortations as Act. 13. 15. Rom. 12. 8. Here this word hath reference to the text of Scripture that followeth which in regard of this sweet compellation My Son is a great consolation and in reference to the manner of expressing the poynt thus despise not nor faint It is an exhortation So as either signification may be used in this place It is a consolatory exhortation and an exhortatory consolation To the metaphor of running here used by the Apostle the latter word Exhortation is the more proper For runners in a race by exhortations and acclamations are much quickned Whereby it appeareth how usefull exhortations are See more hereof Chap. 3. v. 13. § 143. This relative which hath reference to that exhortation which is quoted in this verse It is an elegant figure for a voice or faculty of speaking is attributed to the exhortation recorded in Scripture So as the word written is as a Sermon preached it hath a kind of voice whereby it speaketh to us as Chap. 3. v. 7. § 74. in the end The word translated speaketh is a compound and signifieth more then a simple speaking namely a reasoning or disputing or convincing a man of the equity of what he speaketh Mark 9. 34. Act. 17. 17. and 19. 8 9. The title of the art of reasoning is set down under a word
All Chastâ—…sement seemeth not to be joyous that is as our English hath to the sense fully expressed it no Chastisement The Hebrew and Greek do oft expresse the generall with a negative though the Latine and English account a negative generall to be as a speciall 2. The Apostle useth the negative because that which he had said before might seeme to imply that there is pleasures delights and joyes in afflictions But this he expresly denyeth in this phrase not joyous 3. He adds the affirmative but grievous because sense feeles it to be so 4. The substantive in Greek is used instead of the adjective thus not of 〈◊〉 but of grief It is matter not of joy but of griefe There is much emphasis herein 5. To mittigate and mollifie the matter he addeth a limitation of the time thus for the present Hereby is meant that time wherein the affliction lyeth upon a man and wherein he feeleth the smart and grief of it 6. He addeth another limitation in this word seemeth Which is taken sometimes in opposition to truth and reality For many things seeme to be what they are not Luk. 8. 18. 1 Cor. 3. 18. But here it is taken for experimentall sense as where it is said the Ship-men deemed that they drew neer Act. 27. 27. Yet this is here so to be taken as when sense feels grief faith may conceive comfort Affliction is indeed grievous to outward sense and in that respect seemeth to be so but not to faith Thus it is a limitation §. 60. Afflictions are grievous THat which the Apostle here granteth concerning the grievousnesse of affliction giveth us to understand that God well understandeth Mans condition he understandeth the nature of afflictions the weight and smart of them He understandeth Mans sensiblenesse of them and weaknesse in enduring them God himself witnesseth as much concerning the afflictions of the Children of Israel in Egypt 〈◊〉 I know their sorrow Exod. 3. 7. He knoweth our frame Psal. 103. 14. Thou hast 〈◊〉 my trouble thou hast known my soul in adversity saith David to God 〈◊〉 31. 7 1. It is God himself that afflicteth 〈◊〉 he must needs understand the heaâ—… and sharpnesse thereof 2. God knoweth a man within and without Chap. 4. v. 13. § A skilfull Physician seeing a body anatomized soon discerneth the diseases and anguishes thereof This is a great comfort to us in our greatest distresses For we cannot but know that if God understand our grievous condition he will answerably support us and help uâ—… This God will the rather do by reason of the matter here granted that afflictiâ—… are not joyous For where affliction is joy is said to be darkned Isa. 24. 11. 〈◊〉 5. 15. Experience giveth sufficient proof hereof Obj. We are commanded to rejoyce in afflictions Matth. 5. 12. Iam. 1. 2. Answ. Not simply for the affliction but for the cause and effect thereof Of these see verse 5. § That heavinesse in the affliction and joy in the cause and effect may stand together it is evident 1 Pet. 1. 6. This gives proof of the inhumane and more then barbarous cruelty of them who from the patience and constancy and from the comfort and alacrity of Marâ—… infer that their sufferings are a pleasure and delight unto them and thereupon seek to lay the more load upon them Too neer to this barbarousnesse do they come who in the sore trials of Saints â—…antingly say now be merry now sing like the cursed Chaldeans Psal. 137. 3. This gives instance of the unconceivable work of the Spirit who can raise joy out of that which is not joyous Surely this is no lesse admirable then Gods first work Gen. 1. 2 3. The Apostle contents not himself with the negative that afflictions are not joyout but addes as a granted case that they are grievous So doth another Apostle 1 Pet. 1. 5. The grievous complaints not only of weak men women and children but also of the stoutest hearts and men of greatest courage give sufficient proof hereof They are contrary to flesh and blood whereof all consist they presse they pinch it and in that respect are grievous Consider the particulars and this generall will the more evidently appear Persecutions by imprisonment banishment sword fire sundry tortures are they not grievous so sundry diseases as Stone Gout Strangury c. so reproach losse of goods oppressions c. O Pitty and bear with them that are afflicted succour and support them in what you can Their condition being grievous it needs and requires compassion help and succour Herein shew your selves like unto God See the Saints sacrifice on Psal. 116. 5. § 29. §. 61. The grievousnesse of afflictions are especially to sense THe Apostle doth many wayes mitigate the grievousnesse of afflictions as first that it is especially to sense implied in this word seemeth Thus much is intended under this phrase Is my flesh of brasse Iob. 6. 12. It is from sense that mens complaints of afflictions are so great as they use to be Object The soul and spirit of man is oft sorely afflicted Psal. 42. 5 6. Answ. 1. That is by reason of a sympathy with the body 2. There is a sense of the soul as well as of the body Were the soul insensible spiritual judgements which are the heaviest would prove to be no judgements Hereby we may see a ground of that difference which is betwixt party and party in enduring the same kind of affliction Some will inwardly fret and vex themselves and outwardly tosse and tumble rage and roar and shew much impatience Others on the other side meekly and quietly with much humility and patience bear the affliction The reason is because the former are led only by sense as they feel so are they affected The latter have an ability above sense to endure whatsoever is laid on them and that by faith in God his properties and promises Two things may be here objected 1. They who have faith are oft much disquieted witnesse Iob and David 2. Heathen men who have no faith manifest admirable patience as Regulus Answ. To the first Believers have flesh in them as well as Spirit That flesh is so sensible of sharp afflictions as it oft hindereth the exercise of faith Matth. 26. 41. To the second Many heathen and naturall men through vain glory or some other bie and base end have taken to themselves an invincible resolution not to manifest any sense of the affliction which they endure and thereupon seeme to have no sense We Christians by a patient enduring of that which seemes not joyous but grievous may gaine and give evidence that the Spirit is more prevalent in us then the flesh For this end we must be well acquainted with the true grounds of comfort which are these Who afflicteth God our Father What moveth him his Love What aimes he at our need What will he produce our good What will follow thereupon
of the deluge of the destruction of Sodom of Gods bringing his people out of Egypt and governing them in the wildernesse and seâ—…ling them in Canaan and the many miracles therein recorded c. 3. Many seek after profound mysteries and what books herein comparable to the sacred Scriptures for instance the great mysteries of Religion as of the Trinity of Persons incarnation of the Son of God his Birth Life Death Resurrection Ascension Intercession c. 4. Many prudently study the things that are most profitable but there are no writings that make more thereto then the Scriptures They both declare what is truly profitable and most advantagious They make known true riches and true honour They shew the way how to attain thereto Among other books Solomons Proverbs are of singular use to that end Note 2 Tim. 3. 16 17. 5. None but fooles would spend their time and study about fables and lies but would be informed in the truth of matters Now no booke can better do that then the sacred Scriptures For it is the word of the Lord God of truth all whose words are most true Psal. 119. 160. Iohn 17. 17. This among other excellencies of the word is not the least As it is an excellency in it self so it is the excellency of all other excellencies For what is antiquity rarity profundity or any other seeming excellency without truth but as so many pâ—…arles in a blind eye which make it the more deformed The more ancient the more seemingly rare profound and profitable falshood is the more detestable and pernicious it is How blame worthy then are they who neglect the reading of the word and thereby deprive themselves of the means of knowledge How many be there who never in their lives read thorow the Scripture How far short do they come of these Hebrewes whose knowledge in the Scriptures the Apostle doth here grant And how should the consideration of the forementioned excellencies of the sacred Scripture stir up all to be frequent and diligent in reading and searching the Scriptures whereof the Hebrewes here are a worthy patterne unto us §. 95. Of Esaus seeking the blessing too late THe punishment of Esaus profanesse was a deniall of the divine blessing which Isaack his father as a prophet of God and therein the hand and instrument of God conferred upon Iacob The blessing was a ratification of the birth-right For it comprised under it all the prerogatives thereof as 1. Dignity and Dominion Gen. 27. 29. 2. Patrimony v. 28. 3. The spirituall prerogatives are comprised under these words Cursed be he that 〈◊〉 thee and blessed be he that blesseth thee It s rightly stiled a blessing because thereby he was made blessed This blessing in regard of the temporal priviledges thereof Esau would fain have had for it is said He would have inherited the blessing In the Greek it is said was willing or desirous to inherit This word inherit in the Text importeth two things 1. A right to it as first-born by vertue of his birth which he had sold. He would eat his cake and have it 2. A perpetuall right thereto for himself and his posterity For inheritances have no set term of dayes or years but extend to men and their children and childrens children without date if it be not cut off Thus he was desirous to have inherited the blessing but when it was too late as this word afterward importeth for it may have a double relation one to the selling of his birth-right Gen. 25. 33. After he had sold his birth-right he desired a ratification of it to himself by his Fathers blessing But it was too late to think of recovering that which was clean sold away The other relation is to his Fathers conferring it on Iacob Gen. 27. 30. In this respect Esaus seeking the blessing was too late as this word translated he was rejected sheweth For it hath respect to Isaacks refusing to blesse Esau after he had blessed Iacob They therefore that apply this to divine reprobation and bring this instance to make it temporary do clean mistake the mark True it is that so soon as Esau came to Isaack and made himself known to be Esau it is said Gen. 27. 33. that Isaac trembled very exceedingly He was cast into a strange ectasis or into a great astonishment and that by a divine work which brought into his mind that ancient word of God Gen. 25. 23. The elder shall serve the younger where with as with a bridle he was held back from altering what he had done In this respect its added that Esau 〈◊〉 no place of repentance First no means to move his Father to repent and alter his mind and to reverse or recall the blessing which he had conferred on Iacob For saith he Gen. 27. 33. I have blessed him and he shall be blessed Wherefore they also clean mistake the mark who apply this to Esaus repentance and thence inter that repentance may be too late yea some take occasion from hence to impeach the authority of this Epistle whereby we see how dangerous it is to mistake the sense of sacred Scripture But though repentance were applyed to Esau yet would none of the foresaid errors follow thereupon for Esaus repentance could be no better then the repentance of Iudas Matth. 27. 3. which was meerly legall more for the punishment then for the sin That which perplexed Esau was the losse of earthly dignity and patrimony which is intended under that relative particle it â—…e sought it which may have reference either to the blessing or to repentance both be of the feminine gender and both tend to the same purpose for in seeking that blessing which Isaack thus conferred on Iacob he sought to have his father repent of what he had done and he sought to make his father repent that he might have the blessing From Esaus rejection here upon his seeking the blessing it doth follow that blessings may be sought too late which the Church sadly acknowledgeth Cam. 5. 6 I opened saith she to my beloved but my beloved had withdrawn himself and was gone my soul failed when he spake I sought him but I could not find him I called him but he gave me no answer This the five foolish virgins found true by sad experience Matth. 25. 3 c. And so much God threatneth Prov. 1. 24 25 c. For God who is the fountain of blessing as the Apostle Iames acknowledgeth Iam. 1. 17. hath his fit times and seasons as he hath means in and by which he conveigheth his blessings and out of which he will give no blessing so likewise his seasons hence the Psalmist in Psal. 32. 6. speaketh of a time when God may be found and also the Prophet Isaiah in cap. 55. 6. implying thereby that there is a time when God will not be found Whence we may learn one speciall reason why many who seek comfort to their souls and peace to their
manifest life in it by the naturall motions thereof Now in regeneration none are still-born If therefore there be no spirituall life no spirituall motions surely there is no regeneration 3. Readinesse on all occasions to go to God as to his Father and of him to seek every needfull thing To whom will Children more readily go for supply of their wants then to their Parents of whom they were begotten and born I will arise and go to my Father saith the Prodigall Luk 15. 18. 4. A constant purpose and faithfull endeavour to avoid all sin This is that which Saint Iohn 1 Epist. 3. 9. intendeth in this phrase Whosoever is born of God doth not commit sin with the inner man in the renewed part he doth not commit sin Of this inner man the Apostle speaketh Rom. 7. 17. where he sayth It is no more I that do it but sin that dwelleth in me 2. Hence we should be stirred up to use all means for the beginning and accomplishing of this blessed work This especially concernes such as upon examination find not this work begun They are to take due notice of the causes of regeneration which concur to the working thereof which are briefly these 1. The primary author is God For in this respect we are born of God God hath begotten us Jam. 1. 18. Even God the Father of our Lord Iesus Christ 1 Pet. 1. 3. 2. The procuring causes are Gods will and Gods mercy There could be nothing out of God to move him It must needs therefore arise from his own meer will So saith the Apostle Iam. 1. 18. Of his own will begat he us And there could be nothing in man to move God hereunto For man by nature is most miserable It must needs therefore arise from Gods meer mercy for misery is the proper object of Mercy On this ground it is justly said 1 Pet. 1. 3. that God according to his abundaâ—…t mercy hath begotten us againe 3. The immediat matter of regeneration is Gods Spirit In this respect we are said to be born of the Spirit John 3. 4. And regeneration is stiled the renewing of the Holy Ghost Tit. 3. 5. For it is a divine work above hâ—…m me ability 4. The ordinary instrumentall cause is Gods word so Iam. 1. 18. God begat us by the word of truth In this respect the word is stiled incorruptible seed 1 Pet. 1. 23. The Gospel is that part of Gods word which is most effectuall hereunto and it is thereupon stiled the Gospel of salvation Eph. 1. 13. And the power of God unto salvation Rom. 1. 16. 5. Ministers and Preachers of the Gospel are ministeriall causes of regeneration who are in relation to their ministry said to beget us and stiled Fathers 1 Cor. 4. 15. Philem. v. 10. All these are comprised under the efficient cause and are so far from thwarting one another as they sweetly concur to produce this divine work of regeneration being subordinate one to another and may in this order be placed together It being the will of God to shew mercy to man he ordained Ministers to cast the seed of his word into mens souls which being quickned by the Spirit men are hereby born againe II. The materiall cause of Regeneration is Christ incarnate God made manifest in the flesh as the Apostle speaketh 1 Tim. 4. 16. In this respect we are said Eph. 5. 30. to be of his flesh and of his bones III. The formall cause of Regeneration is Gods Image planted in us which consists in holinesse and righteousnessâ—… After this Image we are said to be renewed Eph. 4. 24. This makes an essentiall difference betwixt a naturall and regenerate man IV. The finall causes next and subordinate to the glory of Gods free grace and rich mercy are especially two 1. To make men able to do good namely such good as may be acceptable and honourable to God profitable to other men and truly advantageable to themselves The Apostle therefore Eph. 2. 10. speaking of Regeneration which is a kind of creation thus expresseth this end we are created in Christ Iesus unto good works 2. To make men fit for glory For corrupt flesh cannot partake of celestiall glory Whereupon saith Christ Ioh. 3. 3. Except a man be born again he cannot see the Kingdome of God So far shall he be from being admitted into it as he shall not come so neer as to see That fitnesse for heaven is an end of Regeneration is thus declared 1 Pet. 1. 3 4. God hath begotten us again unto a lively hope and to an inheritance incorruptible c. §. 106. Of Saints being Gods first-born II. IN that the society to which we are brought by the Gospell is set out by this phrase Church of the first-born we may observe That all they who are new born are Gods first-born For as the believing Jewes were so by vertue of their priority so the believing Gentiles being brought into the Jewes society and made partakers of their priviledge are so likewise Where the called of God are comprised under this collective word Ephraim they are stiled Gods first-born Jer. 31. 9. So where the called of God are comprised under this collective word Israel they are stiled Gods first-born Exod. 4. 22. The whole Church was comprised under the title Israel In the same respect all Saints are called Heires Rom. 8. 17. and Kings Rev. 1. 6. Yea all not only one body as 1 Cor. 12. 13. but also one spouse Cant. 5. 1. 2 Cor. 11. 2. The Reasons of Saints being Gods first-born may be 1. Their union with Christ. For they are so neerly united unto Christ as he and they make but one body which is excellently set down 1 Cor. 12. 12. By vertue of this union Christs priviledges are conferred on them As he is a King so they As he a Priest so they Rev. 1. 6. As he a Son so they Ioh. 1. 12. As he an heir so they Rom. 8. 17. As he Gods first-born Rom. 8. 29 so they 2. Gods equall and impartiall respect to them all He loves them all with the same love His heart is set on every one of them as if they all were but one and therefore they are all stiled dear Children Eph. 5. 1. 3. Their equall right to the priviledges of the First-born The forementioned titles of heires and Kings prove as much 1. This may inform us in that right which believers have to the heavenly inheritance they are first-born 1 Pet. 1. 3 4. Though all that are begotten of men are not heirs but only the first-born yet all begotten of God are because they are all first-born Esau had a birth-right yea and a blessing appertained to him as he was the first-born Gen. 27. 19 32. so Reuben 1 Chro. 5. 1. The Law expresly provideth that the first-born have the inheritance whereunto he hath a right though his Mother were hated Deut. 21. 16. Much more have Gods first-born a
right to his inheritance even that heavenly inheritance which the Father hath prepared the Son purchased and the Spirit sealed up to their souls This right therefore commeth not from any worth of theirs nor from any merit of any thing done by them but from this prerogative conferr'd upon them For as the Apostle Iames expresseth Iam. 1. 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures Therefore the Apostle Peter 1 Epist. 1. 3. blesseth God for this priviledge saying Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Iesus Christ from the dead 2. This should also stir us up to search after the evidences of this our right Heirs of great inheritances will be very diligent herein yea and they will 〈◊〉 the advise of learned Councel Should not we much rather use all means to get assurance of this prerogative to be of the Church of the first-born Note the exhortation of the Apostle Peter in 2 Epist. 1. 10. If we be new born we are first-born and therefore the evidences of our new-birth are assured evidences that we are Gods first-born therefore well weigh them You had them in the foregoing Section 3. This may admonish such as are the more eminent of the Church not to despise them who are in some outward respect inferior to them be the difference in Wealth or Honour or Authority or Superiority or Learning or Witt or any gift of Body or Mind yet in Gods esteeme and in the greatest priviledge they are all one all first-born all Heires all Kings Note Gal. 3. 28. There is neither Iew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus This is it which the Apostle mainly aimes at 1 Cor. 12. 15 16 c. Well weigh this poynt ye that are any way above others and consider what the Apostle Iames sayth Iam. 2. 1 2 c. 4. This doth afford a ground of consolation to such as are of poore parentage and can expect no inheritance from their Father on earth to young brothers from whom the Elder carriethiall to females who cannot inherit they are all Gods first-born So to all that are Poore Mean Illiterate Weak or any way despicable in mans conceit A great comfort and encouragement it is to such that they are Gods first-born Note Iam. 1. 9. 5. This doth afford an use of direction First in generall to walk worthy of this priviledge and prerogative for it is a great priviledge an high prerogative In particular 1. Moderate your care for things here below For being Gods first-born ye may rest assured he will provide sufficient for the pesent and hereafter give you a kingdome On this ground doth Christ presse this poynt Luk. 12. 29 30 31 32. I may to these use the Prophets phrase Ier. 45. 5. Seeke ye great things for your selves seeke them not Will a Kings first-born carke and care for Farmes Offices or other like meanes of livelihood much lesse should Gods first-borne carke and care for these earth things 2. Patiently beare temporall losses reproaches disgraces and what else may be endured for thy profession sake The right of the first-born will recompence all Note Heb. 10. 32 33 34 35. and 11. 9 10 26 35. This also is well-beseeming Gods first-born 3. Be an example to others how to behave themselves They who in any respect are above others must be as lights unto them The advice of Christ Matt. 5. 16. Let your light so shine before men that they may see your good works c. doth especially appertaine to such Thus may we win and save others as 1 Pet. 3. 1 2. 1 Tim. 4. 16. And this is a great improvement of the talent which God commits to us whereby men bring gaine to the Lord which he will not let passe unrewarded Read Math. 25. 15 27. Thus shall we bring a good repute to our profession yea and much honour to our Father Matth. 5. 16. §. 107. Of Christians enjoying the same priviledges as the Jewes formerly did III. IN that the society to which we are brought by the Gospel is set out by this phrase Church of the first-born It doth informe us That under the Gospel all Christians are made one with Jewes For it s noted as a work of the Gospel to bring us Christians to those who by priority of time are Gods first-born This was of old promised by God Gen. 12. 13. And desired by Saints Psal. 67. 3. And foretold by Prophets Gen. 9. 27. Mal. 1. 11. And the accomplishment thereof manifested Eph. 2. 13. Gal. 3. 27. The grounds of the point may be 1. To give evidence of the extent of Gods mercy Rom. 10. 12. 2. The more to set out the honour of Christs comming For as the honour of his second comming is set out by the appearing of all people to be judged by him So of his first comming by calling all nations to beleeve in him 1. This may informe us in a main difference betwixt the Law and the Gospell The Law was proper to one only Nation the Iewes as Psal. 147. 19 20. The Gospel is common to all Heb. 4. 2. And therefore saith the Apostle Rom. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that beleeveth to the Jew first and also to the Greek Not only so but the Law was a partition wall which kept Iewes and Gentiles one from another But by the Gospel that partition wall is broken down Eph. 2. 14. If the Law were then worhty to be had in so high esteeme as David had it in in how much higher esteeme is the Gospel now to he had Heb. 2. 2. 2. This may instruct us in the dignity and excellency of the Christian Church The Psalmist having an eye on the Church of Israel stiles it the City of God and thus saith of it Psal. 87. 3. Glorious things are spoken of thee O City of God The like glorious things and that in a far more excellent manner may be applied to the Church of Christ For this Church is brought to that and the priviledges of that Church are brought to this This was fore-told Isa. 35. 1 2. and 66. 10 11 2. In regard of the right which the Christian Church hath to the ancient Jewish Church the titles proper to that are entended to this For this is called Sion and Ierusalem and the City of God as in the foregoing verse And the members of this First-born Heirs Children of promise Children of the free woman Gal. 4. 28 31. Abrahams seed Gen. 3. 29. Israel of God Gal. 16. 16. Their maine priviledges whereof we also are made partakers were these 1. A speciall covenant betwixt God and them Gen. 17.
Uncreated as God Ioh. 4. 24. Created are reasonable and unreasonable Reasonable as Angels Heb. 1. 7. and souls of men Eccl. 3. 21. Zac. â—…2 1. Unreasonable as the souls of beasts Eph. 3. 21. It s more cleer then needs be proved that the souls of men are here meant For God can have no perfection added to him The good Angels abide as they were created they are no more perfect then they were indeed by Christ they are confirmed and established in their first estate but that estate is not altered As for evill Angels they shall never be perfected The souls of beasts are never severed from their bodies they both perish together neither are their souls capable of the perfection here intended It s therefore most evident that by Spirits are here meant souls of men which are of a spiritual substance In which respect they are here and in sundry other places called spirits as Eccl. 12. 7. Luk. 23. 46. 1 Cor. 6. 20. That the souls of men are of a spirituall substance appears 1. Because they come immediatly from God as Gen. 2. 7. In this respect he is stiled the God of the Spirits of all flesh Numb 16. 22. and 27. 16. And Father of Spirits Heb. 12. 9. And mens spirits are said to return to him that made them Eccl. 12. 7. 2. God would make man after his own Image which a meer body without a spirit could not be For God is a Spirit John 4. 24. and his Image consists in spiritual endowments as knowledge Col. 3. 10. and holinesse and righteousnesse Eph. 4. 24. The Reasons why the souls of men are of a spiritual substance 1. That the divine excellencies of God might be made the more conspicuous in this admirable fabrick For by reason of the spirit united to the body man is the most admirable creature that God made he is therefore stiled a little world By his understanding he resembleth the Angels by his sight the sun and stars by his breath the aire by his sensible faculties all the excellencies of unreasonable creatures by his vegetable faculties the excellencies of all manner of plants by his flesh and bones the substance of minerals and other senselesse creatures Thus doth he contain in him the quintessence of all creatures having a Spirit to animate his body 2. Their ends for which they were made as To animate bodies to quicken them to enable them to doe those severall functions which belong to the severall parts as the eyes to see ears to hear noses to smell palat to tast mouth to speak shoulders to beare hands to handle and hold and feet to go which they cannot do without a soul instance carved bodies and idols Psal. 115. 5 6 7. Yea instance dead bodies Iudg. 19. â—…7 28. 3. That men might be the better enabled to glorifie their Creator for as it is in Hezekiahs thanksgiving Isa. 38. 19 20. the living the living he shall praise thee 4. That they might be according to their disposition and carriage more capable of the greater reward or punishment For Spirits are much more capable then bodies Take we a distinct view of the severall faculties of mans soul and we shall find man to be the rarest creature that God made No senselesse or unreasonable creature is comparable to man by reason of mans reasonable soul. Yea and a man hath herein a kind of excellency beyond Angels in that he hath a body united to the soul wherein it may more discernably exercise the abilities of a soul. Yea and herein beyond all exception man hath an excellency above Angels in that his nature is such an one as the Son of God was pleased to assume Heb. 2. 6. which he would not have done if a Spirit had not been united to his body Q. If a Spirit be so excellent a thing how can it be begotten seeing begetting is an act of the body as well as the soul. A. 1. The ancient and common answer is negative The soul is not begotten 1. Others answer that by vertue of the divine blessing Gen. 1. 28. the soul is propagated and that as other creatures bring forth according to their kind so man 2. How doth this aggravate the evill disposition of man that consisting of so excellent a part as a Spirit is should so pervert and abuse it as he doth by sin The aggravation of Devils sin is in this respect the greater because they are wholy and only spirituall such are their sins as no means of expiating them is afforded Though man be not wholy spirituall yet is he in part yea and in his principall part By sin is that divine part polluted and all the excellent faculties thereof perverted So that the mind is become a blind and erroneous guide The will a stubborn and rebellious servant The memory an unhappy treasure The conscience a sluggish monitor The heart a false touch-stone The affections domineering masters The senses pernicious inlets Thus all the parts are become instruments of evill What a shame is it that men who have reasonable and immortall Spirits should become worse then the unreasonable and mortall bruits such are Atheists Idolaters blasphemers profane and impious persons despisers of Governours hatefull and revengefull persons Drunkards Gluttons Adulterers Murtherers and many other such like as all notorious sinners Hath God given men Spirits to be more audacious and impudent in sinning 2. This may admonish us to take due notice of this admirable part whereof men are constituted and well to weigh what are the distinct faculties thereof what their severall functions how to be imployed and answerably to use them 1. The first and chiefest is the mind which is given to man for a guide labor to have it inlightened with Gods truth that it may be a good guide Matth. 6. 22. 2. The will ought to be Gods hand-maid ready to yeeld to Gods will revealed to the mind that we may be able to say as Samuel 1 Sam. 3. 10. Speake Lord for thy servant heareth 3. The memory must treasure up all good directions and consolations for future times that what is once learned may be of perpetuall use that we may say with David Psal. 119. 55. I have remembred thy name O Lord in the night and have kept thy Law 4. The conscience ought to be tender of the least sin and quickly smite us as it did David whose heart is said to smite him after he had numbred the people 2 Sam. 24. 10. And after he had cut off the skirt of Sauls robe 1 Sam. 24. 5. And not let us be quiet till it hath brought us to thorow repentance as it did Peter Matth. 26. 75. and then to pacifie us 5. The heart ought to be upright as Psal. 18. 23. This sweetneth all graces and shews a good respect unto God 6. All the affections must be as servants to the understanding and be ordered thereby each of them being placed on their right object and
the sinne of Covetousnesse and is of much force to work Contentment To coveâ—… more then God who hath promised never to leave thee nor forsake thee seeth meet to bestow on thee is a reall deniall of the truth of that Promise and in that respect it maketh God a liar On the other side to be content with such things as thou hast addeth a seal to the truth of this promise and in that respect avoucheth Gods truth and faithfulness yea also it giveth evidence that thou confidently restest upon the accomplishment of that Promise Therefore Covetousness is a vice very dishonourable to God But Contentedness is a virtue very honourable to him §. 68. Of applying to others Promises made to some QUestion is made Where God should say that which is here set down Some think that it is gathered out of the usuall and common Doctrine of the sacred Scripture as if it were thus more distinctly expressed The Lord doth here and there even every where almost throughout the Scripture faithfully promise to be alwayes present with his children to provide for them to succour them according to their need and never to leave them succourless nor utterly to cast them off Thus such an indefinite testimony is used in these words Wherefore he saith Awake thou that sleepest c. Eph. 5. 14. That testimony is not in express terms set down in any particular Text of Scripture But because it is the general Doctrin of the Scripture it is brought in as a divine testimony thus he saith For the holy Ghost in the Scripture very oft cals upon those that sleep in sinne to awake and repent This general interpretation of a Testimony may well stand where the expresse words cannot be found in any distinct place But the Testimony here in this Text quoted by the Apostle is in so many words set down by God himself Iosh. 1. 5. Object That Promise being in particular made to Ioshua how can it be extended to all Saints Answ. It containeth a truth that concerneth all Gods children and therefore as God on one occasion applied it to Ioshua to encourage him against the many and mighty Nations with whom he was to fight So on other occasions it may be applied to others For Gods presence with his and care over them encourageth them against enemies makes them content in any state makes them patient under all crosses heartneth them against all temptations and imboldneth them against all dangers Of that grace which God shewed to Abraham in counting to him his faith for righteousness Gen. 15. 6. the Apostle thus â—…aith It was not written for his sake alone that it was imputed to him but for us also to whom it shall be imputed c. Rom. 4. 24. That which is said of Promises may also be applied to Threatnings and Judgements For thus saith the Apostle of the judgements that were executed on the Israelites in the wilderness These things were our examples And again All these things hapned unto them for ensamples and they are written for our admonition c. 1 Cor. 10. 6 7. Yea the Apostle tels that Whatsoever things were written aforetime were written for our learning Rom. 15. 4. It was usual with the Apostles to apply sundry points delivered by the Prophets to the Jews unto Christians as Rom. 12. 9 16 17 20 1 Cor. 9. 9. 1 Pet. 1. 16. Thus Gods former dealing with Saints in Mercy in Judgement by Promises by Threatnings or any other way may and ought to be applied to every one of us as if the Promises or Threatning had in particular been directed to us For God is of himself and in himself unchangeable With him is no variablenesse Jam. 1. 17. He is as holy as mercifull as just as true as ever he was God being alwayes like himself he answerably dealeth with such as are like those that lived before them God is no respecter of persons Act. 10. 34. He is equal and impartial in his dealings with men in what age soever they live Whosoever believeth on him as Abraham did their faith shall be counted for righteousnesse Whosoever trusteth as Ioshua did shall finde God to be with them and not to fail nor forsake them Whosoever murmur and rebell against him as the Israelites shall also be punished as they were We may here observe one special reason of that small profit which many reap by the Word They reade it and hear it only as an History of former times not thinking that it concerneth them at all This Promise of God made to Abraham I will be thy God and the God of thy seed they conceive to be an especial evidence of Gods favour to Abraham but in that they apply it not to themselves nor take it as spoken to themselves their own faith is little strengthned thereby and small comfort redoundeth to their own souls The like may be said of this Promise to Ioshua and of other Promises to other Saints in former times Hence we may learn a good Direction for reaping much profit from former Promises Threatnings Mercies Judgements Precepts and other points in Gods Word This may be by applying them unto our selves and taking them as directed to our selves in particular Thus will Directions to others put us into the right way and Admonitions to others make us wary and Promises to others encourage us and Threatnings against others restrain us from sinne Thus whatsoever things were written aforetime will prove good Instructions to us Thus shall we not need to wish that we had such extraordinary Ministers as the Prophets and Apostles were For those things which by the Spirit were revealed to them were revealed for us and for our sake they remain upon perpetual record See § 79. See also Chap. 3. v. 15. § 158. Of avoiding the sins of former ages See Ch. 3. v. 8. § 89 90 95. §. 69. Of this phrase He hath said THe Promise here expressed is thus indefinitely set down He hath said There is no antecedent mentioned by the Apostle whereunto this Relative HE hath reference But because the expresse words of the Promise are in the Old Testament it is taken for grant that God is here meant For it was the Lord that made this Promise to Ioshua Josh. 1. 5. and where the said Promise is made to the Congregation of Israel He that makes the Promise is thus set out The Lord thy God Dâ—…ut 31. 6. Of the divers wayes of citing Texts of Scripture See Chap. 2. vers 6. § 50. This indefinite expression of him that made the Promise by this Relative HE giveth us to understand That whatsoever is registred in the Old Testament is to be taken for Gods Word and thereupon to be rested on without making any question thereof or opposition against it The Disciples of an ancient Philosopher had their Master in such high account as they accounted what he had said to be so true as no question was to be made thereof When
doth apply it Deut. 31 6. It cannot be denied but that Gods generall providence is extended to all of all sorts For in him all live and move and have their being Act. 17. 28. And he maketh his sunne to rise on the evil and on the good and sendeth rain on the just and on the unjust Matth. 5. 45. But his speciall care is on them that beleeve on him 1 Tim. 4. 10. In this case the Psalmist maketh an apparent difference betwixt the wicked and the righteous Psal. 37. 17 18 c. The Lord knoweth how to deliver the godly out of temptations and to reserve the unjust to be punished 2 Pet. 2. 9. The Apostle exemplifieth this in the good Angels that were not left nor forsaken and the evil Angels that were cast down into hell and in Noah and his family whom God saved when he brought the flood upon the world of the ungodly and in Lot whom God delivered when he destroyed four Cities and the inhabitants thereof This providence of God in not leaving nor forsaking his might further be exemplified in the three great Patriarchs Abraham Isaac and Iacob and in sundry of their posterity Hundreds thousands millions of instances might be given for the proof hereof I dare boldly avouch that from the beginning of the world to this day not one that trusted in God was left or forsaken §. 75. Of the Inference of vers 6. on vers 5. Verse 6. So that we may boldly say The Lord is my helper and I will not fear what man shall do unto me IN this verse there is an inference made upon the former promise of Gods not leaving nor forsaking his The Conjunction translated so that implieth an inference and such an inference in this place as teacheth us to make a good use of the forenamed promise The use here set down is double one is confidence in God the Lord is my helper the other is courage against man I will not fear c. In the former verse the Apostle alledged the promise to disswade from covetousness and perswade to contentedness Here he addeth two other ends or use thereof Hereby it appeareth that Gods promise of never leaving nor forsaking his is of manifold use and therefore it is the more stedfastly to be rested on and more frequently and seriously to be meditated upon Hereby it farther appeareth that many Inferences and sundry Uses may be made of the same Doctrine This profession The Lord is my helper may also have a more remote reference both to the vice of covetousnesse forbidden and also to the virtue of contentednesse commanded and that as another disswasion from the one and perswasion to the other For if God be our helper what need we covet more then he seeth meet to bestow upon us and why shall we not be content with that which he seeth meet for us If God be our helper we may rest upon it that he will help us to whatsoever he seeth needfull and good for us Hereupon we need not fear mans spoiling us of that which God seeth fit for us neither need we fear any thing that man can do to disturb us in that wherein we rest content This Pronoun WE being of the first Person and Plural number hath reference to him that wrote this Epistle and to those unto whom he wrote it who lived many hundred years after the fore-mentioned promise was made to Ioshua yea it hath reference to all Christians that have lived since this Apostles time and shall live to the end of the world So as hereby is confirmed that which was noted § 68. of applying Promises made to Saints of old to such as should live long after them As this particle WE hath reference to the words following which were the words of David it sheweth that not only Gods promises but also the speeches and actions of Saints in former ages are left upon record for our use that we upon like grounds and occasions should speak as they did and do as they did We may say saith the Apostle namely as the Psalmist did in the words following The same ground of saying what he did we also have We have the Lord to be our God as well as they of old had God is set forth unto us in all those Divine Excellencies of Power Wisdom Truth Righteousnesse Goodnesse Grace Compassion and Patience he was unto them We have also the same Spirit to work in us Knowledge Faith Hope Courage and otherlike Graces that they had On this ground thus saith the Apostle We having the same Spirit of faith according as it is written I believed and therefore have I spoken We also believe and therefore speak 2 Cor. 4. 13. Faith in such Promises as Saints of old had will make Saints in later times freely speak such things as they in former times did Hereof see more in The Saints Sacrifice on Psal. 116. 10. § 67. §. 76. Of Confidence and Boldnesse arising from Gods Promise THe word translated boldly is in the Greek a Participle and may thus be translated word for word So that we being confident may say The root from whence the Greek word here used cometh doth signifie Conâ—…idence And the Verb to be confident This word is alwayes in the New Testament used in the better sense and translated Sometimes to be of good chear or to be of good comfort Matth. 9. 2 22. Sometimes to be confident 2 Cor. 5. 6 8. or to be bold 2 Cor. 10 1 2. But boldnesse in that and this Text is to be taken in the better part for a virtue implying the very same thing that confidence doth It is here the rather translated boldly because it is opposed to fear mentioned in the last clause of this verse For boldnesse and fear are opposed one to another Fear keeps a man from being bold and boldnesse drives away fear In this respect saith Christ Be of good chear or be bold it is I be not afraid Matth. 14. 27. This word therefore here inserted sheweth That Gods Promise duly believed will make men bold or confident in all distresses Ioshua was hereby moved with great resolution and courage to fight against all those Nations which God promised to give into his hands Iosh. 1. 5 10 c. A like promise moved the Israelites boldly to venture thorow the red Sea Exod. 14. 13 c. Iehosaphat was hereby moved to go against that numerous Army that came against him 2 Chrâ—…n 20. 15 c. The like may be noted of Barak Jud. 4. 7. Gideon Judg. 7. 7 c Paul Act. 27. 24 c. and sundry others David professeth that this was it that caused him to hope The Ground hereof resteth in God who maketh the Promise and in those excellent Properties whereby he hath made known himself unto us As 1. In his unsearchable Wisdom in ordering the kinde of Promise he makes to children of men He maketh no promise but what he
comprized XXII Nothing that man can do is to be feared He saith not only I will not fear man but also I will not fear what man shall do XXIII Mans spite to ones self in particular is not to be feared This particle MEE intendeth as much Of these three last Doctrines See § 90. XXIV Confidence in God and Courage against man are inseparable He that can say The Lord is my helper may also say I will not fear man XXV Faith in God and fear of man cannot stand together For he that saith God is my helper will not fear man Of these two last Doctrines See § 91. §. 94. Of the Coherence of vers 7. with the former Verse 7. Remember them which have the rule over you who have spoken unto you the Word of God whose faith follow considering the end of their conversation IN this verse is laid down a fourth duty to be performed to others See § 1. Those others are Ministers so as the duties enjoyned in this verse are branches or the fift Commandment Though the duties be distinct in themselves yet they have reference to those that go before 1. They may have a generall reference to all the forementioned duties For their teachers had well instructed them in all Therefore by remembring their teachers they might be the better directed and incited to them 2. They may have a particular and more immediate reference to the virtues mentioned in the verse immediately going before which were confidence and courage For by remembring the doctrine and practice of their teachers who had well instructed them in the grounds of both and sealed up their doctrine by being themselves a pattern even unto death they could not but be much established thereby §. 95. Of remembring our Teachers TO remember is a proper act of the memory The memory is placed in man as a treasury to lay up for future use such things as the understanding conceiveth to be a truth and the will yieldeth unto as good This act of remembring may admit of a fourfold distinction 1. To receive and lay up what is conceived by the minde Thus the Preacher would have the young man remember his Creator in the daies of his youth even then to receive and lay up his word and works for some use Eccl. 12. 1. 2. To hold fast that which is so laid up Thus it is most properly opposed to forgetfulnesse Remember and forget not saith Moses to the Israelites Deut. 9. 7. 3. To call again to minde what hath been forgotten Thus the Disciples are said to remember what Jesus had said to them Ioh. 2. 22. Jesus in the time of his Ministry had told them that he should rise the third day from the dead but they forgat it till the time of his resurrection Then they remembred it that is they called it again to minde Thus this word is explained Isa. 46. 8. 4. To think on and consider that which we have learned As when we are enjoyned to remember God Deut 8. 18. to remember his law Mal. 4. 4. to remember the Sabbath Exod. 20. 8. These and other like things are seriously and frequently to be thought on Our last English Translators of the Bible do oft translate the originall word which properly signifieth to remember thus think on Gen. 40. 14. Neh. 5. 19. The word remember being here spoken of things that they had before learned may be applied to the three later distinctions namely to hold fast and not forget or in case they had forgotten to use means of calling to minde again and frequently and seriously to think on what they had heard of their teachers and seen to be practised by them In these respects Ioshua adviseth the Israelites that went beyond Iordan to remember the word which Moses commanded them Josh. 1. 13. And an Angel bid them that came to seek Christ in the grave to remember how he spake unto them when he was in Galileâ—… Luk. 24. 6. This word remember is here used because 1. It is a comprehensive word It compriseth under it all particular duties that hearers owe to their teachers as to praise God for them to speak well of them to beleeve their word to obey their directions to imitate their commendable practises c. 2. Remembrance of teachers quickneth up people to do on their behalf when they are absent as much as if they were present But no respect useth to be shewed to them that are forgotten 3. Remembrance of such as are absent doth in a manner set them before our eyes and so represents their doctrine and practise unto us as if we saw them in the Pulpit heard them preaching and beheld their good conversation 4. Remembrance of such teachers at have begotten us to God or further built us up in the true faith is an especiall means to establish us in that truth which we have received from them and to keep us steady in that way of righteousness wherein they walked before us For remembring of them makes them to be in absence as present with us Continuall presence of Ministers and their continuall preaching sound doctrine and living holily doth much confirm and more and more build up hearers So will the remembrance of them do 5. Remembrance of teachers removed from us will keep us from being seduced with corrupt and lewd teachers So soon as faithfull Pastors are removed from their flocks the devil will be ready to thrust in theeves robbers yea and wolves amongst them This the Apostle found to be so by wofull experience Gal. 1. 6 7. and 3. 1. and 4. 9. Yea he foretold as much to the Elders of Ephesus Acts 20. 29 c. It is the greatest honour that living people can do to their deceased Pastors to remember their wholsom instructions and holy conversation On these and other like grounds the Apostles have been very carefull in using means to put people in remembrance of them in their absence For this cause St Paul sent Timothâ—…us unto the Corinthians to bring them into remembrance of his waies 2 Cor. 4. 17. This St Peter thought meet to do as long as he lived 2 Pet. 1. 13. for this end he wrote his second Epistle 2 Pet. 3. 1 2. Hereby is discovered both the ingratitude and folly of such as having had faithfull Ministers forget them so soon as they are removed from them It is taxed as a foul blemish in that City which was delivered by the wisdom of a poor wise man that no man remembred that same poor man Eccl. 9. 15. It was the destruction of Ioash that he remembred not the kindness which Iehojada had done to him 2 Chron. 24. 22 23 c. That therefore which the Apostle here requires as it is our duty so it will be our wisdom to observe This the Apostle presseth upon the Philippians Phil. 1. 27. 2. 12. For this he also commendeth the Corinthians 2 Cor. 11. 2. and the Thessalonians 1 Thess. 3.
of those that can plead for the dignity and authority of such as are spirituall Guides or Governours in Gods Church §. 98. Of Gods Word to be Preached THe subject matter to be preached is here styled the Word of God Though that which is uttered by men as Ministers be properly the sound of a mans voice yet that which true Ministers of God in exercising their ministeriall Function preach is the Word of God Thus it is said of the Apostles They spake the Word of God Act. 4. 31. and hereupon it is said of the people of Antioch that almost the whole City came together to hear the Word of God Acts 13. 44. That which Ministers do or ought to preach is styled the Word of God in a fourfold respect 1. In regard of the primary Author thereof which is God God did immediatly inspire extraordinary Ministers and thereby informed them in his will For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. Therefore they were wont to use these Prefaces The Word of the Lord Hos. 1. 1. Thus saith the Lord Isa. 7. 7. And an Apostle thus I have received of the Lord that which also I delivered unto you 1 Cor. 11. 23. As for ordinary Ministers they have Gods Word written and left upon record for their use For all Scripture is given by inspiration of God 2 Tim. 3. 16. They therefore that ground what they preach upon the Scripture and deliver nothing but what is agreeable thereunto preach the Word of God 2. In regard of the subject matter which they preach which is the will of God as the Apostle exhorteth to understand what the will of the Lord is Eph. 5. 17. and to prove what is that good that acceptable and perfect will of God Rom. 12. 2. 3. In regard of the end of preaching which is the glory of God and making known the maâ—…ifold wisdom of God Eph. 3. 10. 4. In regard of the mighty effect and efficacy thereof For preaching Gods Word is the power of God unto salvation Rom. 1. 16. Preaching the Word of God this is it which is mighty through God to bring every thought to the obedience of Christ 2 Cor. 10. 4 5. For the Word of God is quick and powerfull c. Heb. 4. 12. So close ought Ministers to hold to Gods Word in their preaching as not to dare to swerve in any thing from it The Apostle denounceth a curse against him whosoever he be that shall preach any other word Gal. 1. 8 9. Upon this we have just cause to avoid such teachers as preach contrary to this doctrine Rom. 16. 17. 2 Ioh. v. 10. The whole mass of Popery is hereupon to be rejected So are the manifold errours and heresies that in former ages and in this our age have been broached Pretence of new light and immediate inspiration in these daies is a meer pretence By this subject matter of preaching the Word of God we may receive a good direction to observe two caveats enjoyned by Christ concerning hearing The first is concerning the matter which we hear Take heed what you hear Matth. 4. 25. We must with approbation hear nothing but what we know to be the Word of God We must therefore our selves be well acquainted with the Scriptures and by them try the things which we hear whether they be the Word of God or no as the men of Berea did Act. 17. 11. The second caveat is concerning the manner of hearing Take heed how you hear Luke 8. 18. That which we know to be grounded upon the Scriptures we must receive not as the word of men but as it is in truth the Word of God 1 Thess. 2. 13. We must with reverence attend unto it we must in our hearts beleeve and we must in our lives obey it It is Gods Word that doth convert quicken comfort and build up or on the other side wound and beat down What is the reason that there was so great an alteration made by the Ministry of Christ and his Disciples by the Apostles and others after them Yea by Luther and other Ministers of reformed Churches They preached not Traditions of Elders as the Scribes nor mens inventions as Papists but the pure Word of God The more purely Gods Word is preached the more deeply it pierceth the more kindly it worketh §. 99. Of that Faith which is to be followed ONe particular wherein the foresaid Guides are to be remembred is thus set down Whose faith follow Of faith in generall as it is a gift of God or grace whereby we are justified and saved I have at large discoursed in the Whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. § 11 c. This word Faith must in this place be taken for something that may be heard or seen and in that respect imitable namely for the doctrine of faith Rom. 1. 5. or profession of faith Act. 14. 22. Rom. 1. 8. or effects and fruits of faith Iam. 2. 14 18. or for fidelity and faithfulness Matth. 23. 23. Our English Translators do turn the Greek word which properly signifieth faith into fidelity Tit. 2. 10. Either or every of these significations may here not unfitly be intended For when obedience is yielded to the doctrine of faith which Ministers preach or when people conform themselves to that profession of the faith which their Ministers do or when they shew forth such fruits of faith as they do or are faithfull in their own place as their Ministers were in their own then they follow the faith of their Guides The Apostle setteth out the object of Christians imitation under this word Faith 1. Because faith is a mother grace a breeding grace All the acts of Gods ancient Worthies are produced as acts of faith Heb. 11. 2. Because faith is that grace that makes all things acceptable Without faith it is impossible to please God Heb. 11. 6. 3. Because God is most glorified by the faith of his servants 4. Because in regard of mans good faith is the most necessary profitable and comfortable grace Of the glory which faith brings to God and good to man See The whole Armour of God on Eph. 6. 16. Of Faith § 7 8. §. 100. Of imitating our Guides THe duty which is required of people in reference to the foresaid faith of their Guides is expressed in this word Follow The Greek word translated follow implieth an endeavour to be like those whom they set before them Our English hath borrowed a word from the Latine which carrieth some emphasis namely to imitate There is a Noun derived from the Greek word which we translate follower frequently used in the New Testament as 1 Cor. 4. 16. Heb. 11. 1. and in other places That Noun is by other Authors used to set out a stage-player who endeavoureth to be as like him whose part he
their Pastors had have just cause to follow that faith This ariseth from the inference of this verse upon the former See § 112. II. Christ is a Saviour The title Iesus demonstrateth as much See Chap. 2. v. 9. § 73. III. Iesus is the anointed of God The title Christ intendeth as much See Chap. 3. v. 6. § 54. IV. Iesus Christ belongeth to Iews and Gentiles In this respect the Hebrew name Iesus and the Greek name Christ are both attributed to him See Chap. 3. v. 1. § 29. V. Christ is eternall Thus far may this word yesterday be extended See Chap. 1. v. 10. § 129. VI. Christ was to his Church before his incarnation the same that he hath been since To that time may yesterday be also applied See § 112. VII Christ is to every one in the time present what he was before and will be after This word to day implieth so much See § 112. VIII What Christ hath been and is he ever will be He is for ever the same See § 112. IX Christ is immutable This is the main substance of the verse See Chap. 1. v. 12. § 141. §. 114. Of circumspection against false doctrine Verse 9. Be not carried about with divers and strange doctrines For it is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein UPon laying down the only true Foundation of all sound and saving Doctrine which is Iesus Christ the Apostle fitly inferreth a disswasion from divers doctrines Hereby he sheweth that by fixing our mindes on Iesus Christ and on such things as set him out we may be brought the better to understand sound and saving doctrine Limners by eyeing the person whose picture they draw draw that picture much more to the life It therefore becomes Christians to be well instructed in the Doctrine of Iesus Christ and in those principles which concern him They who study the Gospel will thereby be established in that truth which will bring their souls to eternall salvation The first word of this Text as our English hath set it down translated carried about is a compound and fitly according to the composition turned carried about It is applied to such impotent persons as could not go of themselves but were by others carried hither and thither for cure Mark 6. 55. and to clouds carried about with windes Iude v. 12. and to other light things which are easily moved and carried up and down Eph. 4. 14. It here implieth two things 1. Levity 2. Inconstancy Levity in the disposition of men in that they are easie to be seduced and drawn aside like those whom the Apostle cals children Eph. 4. 14. and silly women 2 Tim. 3. 6 7. Inconstancy in their entertaining one opinion after another That this is mans naturall disposition is evident by the Apostles manner of expressing this disswasion Be no more children tossed to and fro Eph. 4. 14. In that he would have them to be so no more he implieth that formerly they had been such and might also again be such Wofull experience of all ages hath given too great evidence hereof Upon Moses his absence from the Israelites about fourty daies they turned to Idolatry Exod. 32. 1 c. so soon as Iehojada was dead King and people revolted from the Lord 2 Chron. 24. 17 c. Many of those Jews which in congratulation of Christ cryed Hosanna as he was coming to Ierusalem Mat. 21. 15. within few daies after cryed out against Christ Crucifie him Mark 15. 13. This levity and inconstancy in people gave occasion to St Paul thus to complain I marvel that you are so soon removed from him that called you c. Gal. 1. 6. and thus O foolish Galatians who hath bewitched you that you should not obey the truth c. Are you so foolish Having begun in the spirit are you now made perfect by the 〈◊〉 Gal. 3. 1 9. Scarce was there any false doctrine broached but it found many entertainers thereof It is said That many shall follow the pernicious wayes of false prophets 2 Pet. 2. 2. There is in this respect great need of much circumspection that we be not seduced and of labouring to be established in the Doctrine of Christ whereof see more § 118. That with which men are ordinarily seduced is here styled Doctrines This is the same word that is used Chap. 6. vers 2. § 11. but in a farre different sense 1. There it is used in the singular number and implieth the Harmony and Agreement of all sound principles making up one form of Doctrine but here the plural number is used which implieth a variousness and disagreement in false Doctrines as the word divers in this verse implieth 2. There it is taken for the Doctrine of Christ the Doctrine of Truth and Salvation here for the Doctrines which vain men teach doctrines of falshood and perdition Seducers have their doctrines as well as faithfull Ministers which they teach and wherein they instruct their Diâ—…ciples The Pharisees and Sadduces had their doctrins Mat. 16. 12. Mention is also made of the Doctrine of Balaam 〈◊〉 of the Doctrine of the Nicolaitans Rev. 2. 14 15. There is in seducers a diabolical spirit that makes them restless they think it nothing for themselves to run in the broad-way that leadeth to destruction unless they draw others with them thereunto The Scribes and Pharisees would compasse Sea and Land to make one proselyte and that two-fold more the childe of hell then themselves Matth. 23. 15. Though they were blinde yet they would be leaders Blinde leaders of the blinde Matth. 15. 14. This sheweth the necessity of a sound orthodox Ministry whereby men may be instructed in the true Doctrine of Christ and kept from these doctrins of men The Apostle setteth down this as a principall end of Christs giving to his Church Pastours and Teachers that we be henceforth no more children tossed to and fro c. Ephes. 4. 11 14. §. 115. Of divers and strange Doctrines and undue Toleration thereof TO the foresaid Doctrins of men the Apostle addeth these two Epithetes divers strange The first of these divers hath reference both to the multitude and also to the various kinds of things as is shewed Ch. 2. v. 4. § 34. Herein lieth a main difference betwixt the doctrine of God and the doctrins of men Gods doctrine is the truth it self and truth is only one plain clear firm stable but doctrins of men are erroneous and false and in that respect various ambiguous deceitfull inconstant unstable Man is full of vain inventions There is no certain rule to be found but in Gods Word The advice of the Apostle Iohn about trying the spirits whether they be of God 1 Joh. 4. 1. is very behovefull to this purpose For this end we must pray for the spirit of wisdom and revelation in the knowledge of Christ
of the benefit of his Passion and Intercession typified by the Jewish Altars This Metaphor to eat hath reference both to the Legal Rites and also to the Evangelical truth Under the Law the Priests did eat of the Sacrifices offered upon the Altar Deut. 18. 1. Under the Gospel all that are spiritual Priests eat of Christ the true Sacrifice Ioh. 6. 53 54. The eating here meant intendeth a participation of Christ. It is a Metaphor taken from our usual nourishment of our bodies By eating meat we partake of the benefit thereof our life is preserved thereby Thus by eating Christ we live a spiritual life here and are preserved to eternal life hereafter Now we eat Christ by faith Christ dwelleth in our hearts by faith Eph. 3. 17. Where Christ saith He that believeth on me hath everlasting life he addeth by way of illustration Who so â—…ateth my flesh and drinketh my bloud hath eternal life Joh. 6. 47 54. This is the benefit of eating of the fore-said Altar eternal life Thus to have no right to eat of the Altar here mentioned is an exceeding great damage they lose Christ they lose eternal life The Noun translated right is derived from a Verb Impersonal that signifieth It is lawfull This Noun is variously used For it signifieth 1. Authority to command Mar. 1. 27. 2. Authority that carries grace and majesty with it Mat. 7. 28 29. 3. Authority that compriseth government under it Mat. 8. 9. Rom. 13. 1. 4. Power or ability to do what one undertakes Ioh. 17. 2. 5. Power or liberty to do as one will Rom. 9. 21. 6. Power as it intendeth a priviledge or prerogative Ioh. 1. 12. 7. Jurisdiction Luk. 23. 7. 8. A right or property to a thing Thus it is here fitly translated The negative no right implieth that though they profosse themselves to be Christians and in their own conceit may lay claim to Christ yet in truth they have no right at all to him nor to the things which he had done and endured for mans Redemption and Salvation This phrase They have no right to eat giveth proof that men may deprive themselves of Christ and all his benefits For they that eat not of him reap no benefit by him and they that have no right to eat of him shall not partake of him Such were they of whom the Apostle saith They deny the Lord that bought them 2 Pet. 2. 1. And they to whom it is said Christ shall profit you nothing Gal. 5. 2. It is in this respect an especial point of wisdom to enquire and learn who in particular they be that have no right to eat of this Altar For our Direction herein the Apostle giveth his instance They which serve the Tabernacle §. 124. Of serving the Tabernacle THe Tabernacle here meant is that which was made by Moses Direction Exo. 36. 8 c. It was the place where all publick divine services were performed under the Law from Moses his time till Solomon had built a Temple See more hereof Chap. 8. v. 2. § 5. The Greek word translated serve is the same that is used Chap. 8. vers 5. § 12. To serve the Tabernacle or in the Tabernacle for this word is of the Dative case is to addict ones self to all the legal Rites which were used in the Tabernacle and belonged to the ceremonial Law The Apostle here speaks of such as lived after Christ was exhibited on earth and taken into heaven and had accomplished the substance and truth of all the legal shadows and types They by addicting themselves to the service of the Tabernacle did that which presupposed that Christ was not come For the shadow and substance the type and truth could not stand together or if they granted that he was come they presupposed that Christ and what he had done and endured was not sufficient for mans salvation but that it was necessary to adde an observation of the legal Rites thereunto For many taught this Doctrine Except ye be circumcised after the manner of Moses ye cannot be saved Act. 15. 1. Under Circumcision they comprized other legal Rites In these two respects That they made void the exhibition of Christ or impeached the sufficiency of his merit they deprived themselves of all right to him On these grounds saith the Apostle If ye be circumcised Christ shall profit you nothing Christ is become of no effect unto you The Apostles reason is this He is a debtor to do the whole Law Galat. 5. 2 3 4. As he that offendeth in one point is guilty of the whole Law James 2. 10. so he that addicteth himself to one Rite of the Law to be justified thereby bindeth himself to the whole Law and thereupon maketh Christ uselesse and fruitlesse unto him §. 125. Of the Popish Masse-Altar IF the Jews who in the Apostles time served the Tabernacle and waited on the Altar therein had no right to Christ what right may they be imagined to have to him who addict themselves to Ordinances of meer humane Invention placing Gods Worship therein and expecting Salvation thereby Among millions of other Inventions that make Christ to be fruitlesse to the observers of them Popish Masse-Altars may be reckoned Papists have in all their Churches Chappels and other places of devotion material Altars of stone to offer thereon the very body of Christ as they pretend So blinde or impudent they are as they stick not to produce this Text for a warrant of their Masse-Altars which thus they expresse We have a very Altar in the proper sense to sacrifice Christs body upon This they speak of the Altar of the Mass which can no way be intended in this place For 1. Their Altars of the Masse are many this is but one 2. Their Altars are visible material of stone This Altar is a mystical spiritual heavenly Altar 3. Their Altars in the outward matter of them are like the Altar under the Law but this Altar is directly opposed thereunto 4. This Altar is styled a golden Altar before the Throne Rev. 8. 3. Their Altars cannot be imagined to be such 5. They themselves do grant that Christ is the Altar under which the souls of Martyrs lay Rev. 6. 9. But this is that Altar 6. Masse-Altars were not in the Apostles dayes this was 7. Their Altars make this Altar to be of no use or at least insufficient For to use our Apostles Argument If the Altar here meant be sufficient what further need is there of other Altars Ch. 7. 11. 8. 7. On these grounds we may well conclude that they have no right to eat of this Altar who sacrifice upon Mass-Altars Of Papists carnall Service in other Points of Religion See Chap. 7. vers 16. § 82. §. 126. Of the meaning of Heb. 13. 11. Verse 11. For the bodies of those beasts whose bloud is brought into the Sanctuary by the High-priest for sin are burnt without the Camp THe causal Conjunction
merit thereby a reward of God is so far from well-pleasing God as it makes it most abominable in his sight The ground of their gross errour resteth upon a phrase of the Vulgar Latine which is incongruous and barbarous The Rhemists thus translate it word for word God is premerited Hence they inferre that good works are meritorious As the phrase both in Latine and also in English is such as no true and skilfull Grammarian would use so their observation thereupon is such as no sound and Orthodox Divine would raise Against this arrogant position of merit See The whole Armour of God Treat 2. Part. 4. on Eph. 6. 14. § 7. §. 147. Of the Resolution and Observations out of Heb. 13. v. 15 16. 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name 16. But to do good and to communicate forget not for with such sacrifices God is well-pleased THese two verses declare Evangelicall sacrifices Thereabout observe 1. The inference in this word of reference Therefore 2. The substance which setteth out 1. Duties to be performed 2. A motive to enforce the same The duties are of two sorts One respecteth God v. 15. The other respecteth man v. 16. That which respecteth God is 1 Propounded 2. Expounded In propounding the duty six points are expresly set down 1. The kinde of duty Sacrifice of praise 2. The act or performance of it Offer 3. The persons who are to perform it all sorts of Christians Let us 4. The object or person to whom it is to be performed To God 5. The Mediator by whom it is to be tendred Christ By Him 6. The time how long Continually The exposition is 1. Generally hinted in this phrase that is 2. Particularly expressed And that 1. Metaphorically in this phrase Calves of our lips 2. Plainly Wherein we have 1. The act enjoyned Giving thanks 2. The object To his Name In setting down the duty which respecteth men we may observe 1. The connection of this duty with the former by this particle But. 2. The description of the duty it self Wherein we have 1. A caution forget not 2. A distinction of the duty in two phrases 1. Do good 2. Communicate The motive is implied in this causall particle FOR and expressed in the words following Wherein is set down 1. The kinde of motive God is well-pleased 2. The object thereof with such Sacrifices Doctrines I. Use must be made of Christ. That is Christ must be so used as he undertaketh for us He undertaketh to be an Altar Therefore we must offer on him II. Saints are Priests These are they to whom this duty of a Priest is enjoyned Let us offer III. There are spirituall sacrifices These words sacrifice v. 15. and sacrifices v. 16. are spiritually to be taken IV. Praise is a speciall Evangelicall sacrifice It is here so set down in the first place Sacrifice of praise V. God is the proper object of praise It must be offered to God VI. Praise is to be given to God through the mediation of Christ. This phrase by Him hath reference to Christ. VII Praise is a duty to be performed continually So much is here plainly expressed Of all these seven Observations See § 142. VIII An instructers minde is fully to be expressed This phrase that is intendeth as much IX Praising of God must be published They must be the fruit of our lips See § 143. X. Confessing God is a giving thanks The expression of the Greek word which signifieth to confess by giving thanks intends as much See § 144. XI Thanks must be given to God as known by name This expression of the object of thanksgiving to his Name implies thus much See § 144. XII One duty must not cause another to be neglected This is gathered from this particle But. See § 145. XIII Men are backward to works of charity This made the Apostle say forget not See § 145. XIV Charity is a good work It is here styled to do good See § 145. XV. What we have we must communicate to others This other phrase to communicate intends as much See § 145. XVI God is will-pleased with what he requireth This is a generall intended under this phrase God is well-pleased See § 146. XVII Praise and charity in speciall please God These are the particulars which are here said to please God See § 146. XVIII All manner of Christian duties please God This particle of reference such implieth other-like duties besides those which are named See § 146. XIX We must aim at pleasing God This is the main scope of inducing this reason implied under this causall particle for See § 146. §. 148. Of Obedience and Subjection to spiritual Guides Verse 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you THE Apostle here returneth to the duty of people towards their spirituall Guides Somewhat he spake thereof beâ—…ore v. 7th but that was in reference to such Guides as were departed The Guides which here he speaketh of were such as were then living among them Fitly he puts the duties to these Guides in the last place because they might further instruct them in other points which were not set down in this Epistle This Epistle is a very large one and the duties which we owe to God and man are very many Therefore the Apostle having set down such as he thought most meet to be set down in an Epistle for others refers them to their living Guides to be further instructed by them as occasion should serve and thereupon adviseth them to obey such The word translated Them that have the rule over you is the very same that was used vers 7. § 96. The points there noted thereabouts may here be applied The Verb translated Obey properly signifieth to be perswaded of a thing Rom. 8. 38. This may have reference either to the Minde or to the Will of man He that is perswaded in his minde believes the truth of it Act. 17. 4. He that is perswaded in his Will obeys it Act. 5. 36. It implieth such obedience as ariseth from a mans being perswaded of the truth equity and goodnesse of the thing for a man in his will yieldeth to that which to him seemeth good The other word translated Submit your selves is a Compound The simple Verb signifieth to yield or give place as Gal. 2. 5. The Preposition with which it is compounded signifieth under This Compound implieth such a subjection as an inferiour who counts himself under another yields to him who is over him This word is here only used in the New Testament It being added to the other may imply the manner of obedience which is a reverend and due
§ 177. XXV Everlasting praise is due to Christ. This phrase for ever and ever ' imports as much See § 177. XXVI What is prayed for must be believed The addition of Amen intends as much See § 177. §. 180. Of the Apostles earnest desire of his peoples using their best endeavour Verse 22. And I beseech you brethren suffer the word of Exhortation for I have written a letter unto you in few words THis English copulative And is in Greek the ordinary conjunction of opposition BUT which implieth that something is here wanting over and above that which he had declared before which was that God himself wrought in them that which was well pleasing in his sight But here he implieth that to Gods work their endeavour must be added See Ch. 4. v. 11. § 63. As if he had said Though God work in you every good work yet you also must do that which belongeth unto you you must suffer the word of Exhortation This advice the Apostle enforceth by a pithy and meek entreaty thus I beseech you This is the very same word that he used v. 19. § 158. b There it was used on his own behalf He there beseecheth them to pray for his own restoring Here he beseecheth them to do that which was needfull and usefull for themselves even for their own spiritual edification Hereby he giveth instance that Ministers must be as carefull to stir up people to seek their own good as to seek the good of their Ministers He that on his own behalf earnestly desired his people to strive in prayer to God for him Rom. 15. 30. thus expresseth his earnest desire of them to seek their own spiritual good I beseech you brethren by the mercies of God c. Rom. 12. 1. And in another place I I beseech you brethren by the Name of our Lord Iesus Christ c. 1 Cor. 1. 10. 1. There lieth as great a charge upon Ministers for the good of their peoples souls as of their own souls Ezek. 3. 17 18 c. 2. Herein they shall shew the sincerity and ardency of their affection towards their people as he who said My hearts desire and prayer to God for Israel is that they might be saved Rom. 10. 1. And again I could wish that my self were accursed from Christ for my brethren Rom. 9. 3. Yea further thus I will very gladly spend and be spent for you 2 Cor. 12. 15. 3. They shall hereby get to themselves the greater comfort in this world Philippians 4. 1. And the greater reward in the Kingdome of Heaven Dan. 12. 3. Blessed are they who are of the minde of this Apostle to beseech their people about those things which concern their spiritual edification and eternal salvation See more hereof on Ch 6. v. 11. § 76 77. To enforce his earnest desire herein he useth this affectionate title brethren Hereof see Chap. 3. vers 1. § 3 4. § 181. Of suffering the word of Exhortation THat which the Apostle earnestly beggeth of those Hebrews is thus expressed Suffer the word of Exhortation The Noun translated Consolation is derived from the Verb which signifieth beseech Hereof see Ch. 6. v. 18. § 144. It is sometimes translated Consolation or Comfort 2 Cor. 1. 3 4. and sometime Exhortation Rom. 12. 8. This phrase Word of Exhortation is used Acts 13. 15. It is called word of Exhortation because exhortation useth to be given by word of mouth Here this phrase may be taken for all manner of Instruction whether Information Direction Admonition Incitation Consolation or any â—…er the like The Verb translated suffer is usually applied to such things as seem to a mans affection somewhat grievous or distastefull but yet in his judgement suffered or born with It is used of Christs suffering the weaknesses and unbelief of his Disciples yet was some grief unto him yet he suffered them and saith How long shall I suffer you It is sometimes translated to endure 2 Tim. 4. 8. Sometime to bear with Acts 18. 14. Sometimes to forbear Ephes. 4. 2. Here it implieth that they were somewhat offended at the Apostles manner of instructing them so as they did not so well take it as they should Or at least he feared that they might distaste it For he had been both earnest and severe in his Reproofs and Exhortations He intimateth That they had forgotten the Exhortation Chap. 12. 5. That they had need of patience Chap. 10. 36. That their hands hung down and their knees were feeble Chap. 12. 12. But especially his Apostolical severity is hinted Chap. 6. 1 2 c. Chap. 10. 25 26 c. Thereupon he is in the close of this Epistle very earnest with them to suffer the word of Exhortation This implieth a backwarâ—…sse in people to receive that Word which is delivered unto them though it bâ—…â—…or their own spiritual good Prophets and Apostles much complain hereof Deutey 29. 4. 2 Kings 17. 14. 1 Corinth 4. 18. Phil. 3. 18. This therefore is a very needfull Caution and for making the right use thereof people ought to be well perswaded of their Ministers of their good will towards them yea and of their desire of their best good They ought to be like the Thessalonians who received the Word which they heard not as the word of men but as it is in truth the Word of God 1 Thess. 2. 13. §. 182. Of the meaning of these words I have written to you in few words THe reason which the Apostle renders to enforce his desire is thus expressed For I have written a letter unto you in few words This phrase I have written a letter is the interpretation of one Greek word which is a compound The simple Verb signifieth to send The Compound to send to Matth. 21. 34 36. Now because men by letters do use to send their minde to others this word is vsed to set out a mans writing of a letter and thus translated write Acts 15. 20. A Noun hence derived signifieth a letter or an Epistle Col. 4. 16. Of the word translated in few words See Ch. 2. v. 7. § 59. This Noun words is not expressed in the Greek but necessarily understood and well supplied The force of the Apostles reason may sundry wayes be enforced As 1. Though his Epistles were long for it is the longest of all the Apostles Epistles except that to the Romans and the first to the Corinths yet the exhortations of this Epistle were but few for it is spent for the most part in matters of Doctrine and in that respect they might the more patiently bear his exhortations 2. His exhortations were but few and short in comparison of their need for he might have filled large Treatises with his exhortations if he had enlarged them according to their need Now seeing he had so contracted himself and called out such only as he thought most needfull and usefull and comparatively were but
6. 131 God makes matters most cleer to man 6. 132 God the most high 7. 6 God to be spoken of with reverence 7. 6 God a peculiar God 8. 67. and 11. 78 God of peace 13. 163 God is the living God 3. 138. and 3. 85 God desires that which he delights in 10. 17 God to be believed that he is 11. 22 God the rewarder 11. 23 God resembled to Abraham in offering his Son 11. 94 God returns what he receives 11. 100 God seen by believers 11. 150. 12. 77 78 God invisible 11. 151 God carrieth through danger 11. 168 God can make things that stand in his way to yeeld of themselves 11. 176 God makes men differ 11. 277 God how seen 12. 77 78 Gods wrath terrible 12. 137 Good variously taken 13. 116 Good report See Report Good works to be done See works 13. 172 Good works 10. 77 Goods spoiled a persecution 10. 129 Good things to come 9. 53 Gospel to be heeded 2. 5 6 Gospel of Salvation 2. 20 Gospel Preached before Christ 2. 20 Gospel reveales the better things 2. 21 Gospel sins the greater 2. 21. and punishments 10. 107 Gospel first published by Christ 2. 24 Gospel confirmed 2. 25 Gospel-benefits 4. 16 17 Gospel a good word 6. 35 Gospel times blessed times 10. 83. 12. 115 Gospel the truth 10. 90 Gospel more excellent then the Law 12. 115 Gospel came from heaven 12. 126 Gospel-despisers surely and soarly punished 12. 127 Gospel came in with power 12. 130 Gospel unchangeable 12. 132 Governors are servants 3. 51 52 Grace of God cause of Christs death 2. 78 Grace stands with Christs merit 2. 78 Grace to be accepted in the season 3. 76 Grace ground of all good 4 97. 13. 196 Grace put for the Gospel 13. 117 Grace rejected dangerous 10. 92 Grace a cause of preferment 11. 11 192 Grace decayed may be recovered 11. 202 Grand-fathers respect to childrens children 11. 111 Growth in grace 6. 4 5. and 10. 135 Grieved how God is 3. 103 167 168 H. HAbit what it is How gotten 5. 75 Hand attributed to God 2. 33 132 133 Hands of men make external things 9. 121 Things made without hands better then things made with hands 9. 121 Harden See Heart Harlots believed 11. 183 Hatred of iniquity 1. 116 Hear Christ 3. 25 78 Hear aright 3. 77 Hear Christs prayer God did 5. 43 Hearers capacity to be observed 5. 62 74 Hearing how iâ—… profits not 4. 18 19 Heresies against Christs humane nature 2. 140 Heart What it is 3. 79 Heart to whom attributed 3. 79 Heart how hardned 3. 80 81 Causes thereof 3 84 Heart how hardned by God Satan other men 3 82 83 Heart hardned by ones self 3. 85 Heart hardned by degrees 3. 85 Heart hardned a wofull plight 3. 86 Heart hardned how discerned 3. 87 How redressed 3. 88 Heart above all to be kept 3. 126 Heart evill 3 127 Hearts sincerity 3. 70 126 Heart-searcher God is 4. 74 76 77 Heart leads to God 10. 63 Heart how pure 10. 64 Heaven Christ exalted unto 1. 35 Heavens and earths extent 1. 130 Heaven the work of Gods hands 1. 132 and 11. 49 Heavens glory 2. 93 Heaven the hope of believers 11. 76 Heaven opened 4. 84 85. and 10. 53 Heaven an holy place 9. 59. and 10. 53 Heaven the place where Christ continueth his Priesthood 9. 123 124 Heavens way 10. 54 Heaven the place of reward 10. 131 Heaven a City 11. 47 Heaven a Country 11. 72 Heavenly calling and gifts 3. 15. and 6. 33 Heavenly things purified 9. 118 Heavenly things the substances of types 9. 117 Hebrews what they were 1. 5 Hebrews much affected by the Apostle ibid. Heed See Circumspection Heed to be especially given to a speciall charge 8. 15 Heir Christ 1. 17 Heires of Salvation 1. 160 161 162 Heires of promise 6. 133 Heires none but believers 6. 134 Hell-fire how materiall how not 10. 98 Hereticks 11. 270 Hezekiahs sicknesse and recovery 11. 133 Hide such as in danger 11. 125 High-Priest Christ is See Priest 2. 173. and 5. 27 High-Priests infirmities 5. 12 High-Priests function honourable 5. 18 High-Priest and Christ resembled 8. 4 High-Priest alone entered into the most holy place 9. 40 High-Priest went once a year into the most holy place 9. 41 High-Priest entered with blood into the most holy-place 9. 42 Himself Christ offered 1. 29 Highest God is 7. 6 Hold fast 10. 132 Holy-Ghost 2. 35 Holy-Ghost true God and a distinct Person 3. 76 Holy-Ghost put for his gifts 6 34 Holy-Ghost how communicated to hypocrits 6. 34 Holy-Ghost testifieth things written before 9. 46 Holy See Saints Holy who and what so called 3. 5 Holy how men come to be 3. 6 Holy who may be accounted ibid. Holy how things are 9. 14 Holy place 9. 14 Holy of Holies 9. 15 Holy ones draw neer to God 10. 69 Holinesse excellency utility necessity 3. 7 Holinesse an evidence of Gods good respect to man 3. 8 Holinesse vilified by many 3. 9 10 Holinesse to be pursued 3. 11 Holinesse how attained 3. 12 Holinesse makes perfect 10. 27 Holinesse of God conferred on Saints 12. 56 Honour distinguished from glory 2. 66 Honour refused 11. 136 Honour may be sought 11. 136 Honour to grace 11. 11 192 Hope of Saints heaven 6. 148 157 Hope is an evidence that we are Christs 3. 62 Hope causeth rejoycing 3. 63 Hope of believers not uncertain 3. 66 and 6. 80 154 Hope of things not seen 6. 156 Hope better 7. 87 Hope a needfull grace 10. 71 Hope to be professed 10. 72 House of God Saints are 3. 37 58 House variously taken 3. 47. and 8. â—…6 House of Christ excellent and large 3. 59 House of Christ we are 3. 58 House of Christ compriseth all believers before and since Christ exhibited 3. 59 Humane Authors how usefull 11. 244 Humiliation the way to exaltation 2. 63 Husbands faith usefull to wives 11. 58 Hyperbolees how to be used 11. 60 Hypostaticall union of Christ 1. 15 Hypocrites how partakers of Holy Ghost 6. 34 Hypocrites taste of Gods good word 6. 35 Hypocrites how far they may ascend and fall 6. 36 37 Hysop what it typified 9. 103 I. IAcob his name 11. 106 Jacobs prerogatives 11 09 Iacobs trials 11. 110 Iacob worshipped on his staffe 11. 113 Idolatry hatefull 11. 38 Iealousy good over others 4. 2 Iehovah Christ 1. 28 Iephthahs Name Birth Infirmities and Excellencies 11. 207 208 209 Iephthahs rash vow 208 Iericho described How destroyed 11. 174 Iesus 2. 73 Iesus Christ joyned 3. 29 Iewes who so called 8 36 Iewes may be Christians 3. 28 Iewish Christians 7. 61 Iewes liturgy belongs not to Christians 7. 73 Iewes calling to be prayed for 8 37 Iewes priviledges belong to Christians 8. 38 Iewes perfected with Christians 11. 279 If is not alwayes conditional 2. 8 3. 60 Ignorance how it extenuates or aggravates sin 3. 111 Ignorances damages 3. 112 Ignorance a sin
God doth 6. 136 and doth not 7. 92 Repent 3. 109 See Penitent Repentance from dead works 6. 8 Repentance the way to recover 6. 40 Repentance required in the Covenant of Grace 8. 45 Repetitions 3. 158 Report good who have 11. 6 274 Reproach See Shame And see Disgrace Reproach a persecution 13. 135 Reproach just and unjust 11. 14â—… Reproach of Christ 11. 142 and 13. 135 Reproach preferred before Riches 11. 143 Reproof on just ground 5. 59 Reproof impartiall 5. 67 Reproof with remedies 6. 2 Resurrection Principles about it 6. 20 Resurrection of Christ and in three daies 13. 164 Resurrection an evidence of Gods power 11. 99 Resurrection emboldens against sufferings 11. 148 Resurrections diverse 11. 250 Respect of persons God hath none 2. 82 Rest by what words in Hebrew and Greek set out 3. 116 Rest promised to Israel 3. 116. and 10 Christians 4. 6 Rest an evidence of Gods providence 3. 116 Rest may be forfeited 3. 116 118 Rest why called Gods 3. 117 and 4 9 Rest in heaven 4. 6 8 27 Rest of Sabbath and Canaan 4. 27 Rest in heaven is from all travell and trouble 4. 54 55 Rest to come 4. 56 Rest proper to Gods people 4. 57 Rest of Saints like Gods rest 4. 60 Rest in heaven to be laboured after 3. 64 65 Reveale God doth his counsell 11. 89 Revenge See Vengeance Reverence in serving God 12. 135 Reward 11. 145 Reward of suffering 10. 130 Reward of â—…in â—… 16 Reward of good works 6. 57 88 Reward may be aimed at 6. 149 and 11. 145 Reward may stand with Grace 8. 43 Reward after work 10. 136 and 11. 19 Reward given of God 11. 23 Reward makes leave and endure any thing 11. 146 Rewarder God is 11. 23 Riches how esteemed 11. 143 Right to Christ who have not 13. 123 Righteousnesse what it is 1. 114 Righteousnesse of Christs Kingdome 1. 114 Righteousnesse loved of Christ 1. 115 Righteousnesse of God perfect 6. 60 Righteousnesse for faithfulnesse 6. 62 Righteousnesse and Peace 7. 2â—… Righteousnesse excellent 11. 33 Righteousnesse of faith 11. 33 Righteous King 7. 19 Righteous men in this world 10. 144 Righteous men live 10. 145 Righteous men live by faith 10. 146 Right hand how attributed to God 1. 33 Right hand of God Christ exalted unto 〈◊〉 ibid 1. 149 Christs continuance there 1. 150 Rites See Types Run Christ did in the Christian race 6. 158 Run Christ did before others 6. 159 Run we must in our race 12. 8 c S SSabbath rest 4. 31. Sabbath permits no servile works 4. 31 Sabbath in some sense permits servile works 11. 178 Sacrament See Seale Sacrametns Principles about it 6. 13 Sacraments do not confer grace 7. 86 Sacraments of divine institution 9. 108 Sacraments in all ages 9. 108 Sacraments to strengthen faith 11. 156 Sacramentall union 11. 155 Sacrifice of Christ for â—…in 1. 28. and 10. 35 Sacrifices and gifts distinguished 5. 7 Sacrifices for sin 5. 8. Sacrifices why slain 5. 7 Sacrifice bloody and unbloody See bloody Sacrifice of praise 13. 142 Sacrifice of what creatures 9. 102 Sacrifice true better then typicall 9 119 Sacrifices legall cannot stand with Christs 10. 25 Sacrifice ever must be 10. 25 Sacrifice of Christ makes perfect 10. 28 Sacrifice of Christ his own body 10. 18 29 Sacrifices legall insufficient 10. 34 Sacrifices were many 10. 34 Sacrifices legall abrogated 1â—… 98 Saints See Holy See Confessors Saints and Christs fellowship 1. 122 Saints and Christ of one 2. 104 Saints all of the same spirituall being 2. 104 Saints especially to be succoured 6. 71 Saints vilely esteemd 11. 267 Saints perfection in heaven 12. 112 Saints speak after death 12. 118 Salem 7. 4 Salutations commendable 7. 13. and 13. 191 194 Solomon a type of Christ 1. 63 Salvation 1. 159 Salvation neglected 2. 19 Salvation put for Gospel 2. 20 Salvation great 2. 21 Salvation by Christ 2. 95. and 5. 50 Salvation eternall 5. 51 Salvation to all that obey 5. 53 Salvation accompanieth good works 6. 57 To Salvation what right we have 1. 160 Salvations certainty 1. 161 Salvation sure to such as looke for it 9. 146 147 Salvation full at Christs last comming 9. 147 Salvation end of faith 10. 153 Sampsons name weaknesse strength 11. 199 200 Sampsons haire 11. 261 Sampsons death lawfull 11. 203 Samson a type of Christ 11. 206 Samâ—… Christ is ever 9. 90 and 13. 112 Samuels name birth education priviledges 11. 219 c. Samuel a type of Christ 11. 224 Samuel not raised from the dead 11. 223 Sanctity externall to be added to internall purity 10. 67 Sanctifie how God or Christ or Man doth 2. 101 102 Sanctified none are by nature 2. 103 Sanctification and justification from Christ 9. 73 Sanctification imperfect 10. 7 Sanctified ones are perfected 10. 40 Sanctuary diverfly taken 8. 4 Sanctuary what it was â—… 4 14 Sarah her name and faith 11. 52 53 Saâ—…e variously taken 5. 42 Saviour what an one Jesus is 2. 73 Sawn asunder 11. 255 Scape-goate tipyfied Christ 9. 139 Scarlet-wool what it tipyfied 9. 103 Scepter of Christ 1. 111 Schooles See Seminaries Scourging Professors 11. 252 Scourge God doth ofâ—… 12. 40 42 Scoff See Reproach Scripture added to Scripture 1. 63 Scripture proofes 1. 46 63 77 Scripture why quoted without Chapter or Verse 2. 50 52 Scriptures testimony 2. 51 52 and 3. 74 Scripture instructions to be applied to all ages 3. 158. 13 68 Scriptures quoted in the very words thereof 3 74 Scripture circumstances observeable 4. 52 Scripture varied in the letter 1. 72 Scriptures foretold what Christ did 10. 21 Scripture for all in all ages 10. 43 Scripture in no part lost 11. 244 Scripture how the word of truth 11. 244 Scripture ought to be read and known 12. 94 Seales to be annexed to a Covenant made known 9. 100 Season See opportunity Seasonable succour 13. 164 Searcher of heart God is 4. 74 76 77 Security to be avoided 11. 133 Seducers have diverse doctrines 13. 114 Seed of Abraham Christ is 2. 161 162 Seed of beleevers blessed 11. 91 1â—…1 Seed of Isaak blessed 11. 92 Seek God 11. 24 Seek heaven How amiss how aright 11. 71 Self-Murther damnable 11. 204 205 Seminaries necessarie 7. 97 Sense of Scripture held though letter altered 1. 72 Seraphim 1. 84 Served God ought to be 12. 134 Serve God with fear 8. 1â—… 12. 136 Serve God allwaies 9 38 Service of God with preparation 9. 36 Service of God by whom to be performed 9 37 Serving God the end of redemption 9. 85 Serving God with reverence 12. 135 Servant Moses was 3. 51 Servant faithfull 3. 50 Servants Governours are 3. 51 52 Seven a number of perfection 4. 30 Seventy interpreters of the Hebrew Bible into Greek 1. 72 Set times God hath 11. 178 Shadows the types were 8. 12. and 10. 2 Shame 2. 108. See Ashamed Shame whereunto Christ was put 6. 42. and 12. 19
Davids frailties David's trialls before he was setled in the Kingdom David's sins 1 Anger 2 Distrust 3 Polygamy 4 Setting the Ark on a cart 5 Adultery Murther Punishments of Davids Adultery and Murther Davids inward troubles David's graces 1 Respects to Gods Word 2 Faith 3 Repentance 4. Sincerity 5. Integrity 6. Delight in Gods Law 7. Zeal 8. Devotion 9. Submission to God 10. Self denial 1 Loyalty 2. Faithfulness 3. Well using his abilities 4. Justice 5. Keeping Covenants 6. Mercy 7. Sympathy 8. Liberality 9. Retribution 10. Bearing wrongs 11 Recompencing good for evil Terminus a quo ad quem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—…tii eum a Deo Samuel's name Samuel's birth extraordinary Samuel's education Samuel's conversation in his younger years Samuel faithfull as a Prophet Samuels prayer powerfull An heavy cross on Samuel's enterance on his goverment An heavy cross at the end of Samuels goverment Samuel being dead was not raised Bellarm de Christ. Anim. l. â—… cap. 11. Arguments for raising Samuel answered Reasons to prove that Samuel himself appeared not to Saul a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things above human power done by faith c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certamen e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de bello g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regnum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex War lawfull Nations may be subdued a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How promise obtained c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adepti sunt vulg Lat. asseâ—…uti sunt Bâ—…za d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 39. Promises how received how not * Inter spem rem Promises grounds of faith Promises received by faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obturo How Lions mouths stopped a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extinguo Fire terrible b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith quencheth fire a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of a sword d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Os gladii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith freeth from desperate danger a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corroboro c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possum Hezekiah's recovery How Hezekiah pleaâ—…ed his integrity By Faith incureable diseases cured Recovery how prayed for Manifold infirmities Security insolency to be avoided a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verto e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perdo f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac si esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valour commendable Gods spirit works valour Valour of Heathen not true valour Who need valour How Faith makes valiant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclino d 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are Aliens Faith makeâ—… victorious Want of faith cause of 〈◊〉 success War to be against Aliens Why war betwixt Iudah and Israel Why war betwixt David and Saul War betwixt Proâ—…essors to be lamented a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death most irresistible See v. 19. §. 99. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How children raised by Parents Faith Reddiderunt mulieribus mortuos earum c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women worthies Faith extends to raise the dead Faith gets good by others acts a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principles which support in trialls What sufferers are here meant Sufferings of Jews here meant How humane Authors and Traditions used How Scripture the word of truth No part of S. Scripture lost a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tympanum d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How may any offer themselves to Martyrdom 〈◊〉 hate the truth most a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…onsequi c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sâ—…atuo e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 re rursum g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surgo h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the better Resurrection Of the divers kinds of Resurrection See §. 250. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints suffer for advantage Believers have their eye on the Resurrection in their sufferings The Resurrection which Believers aime at is the best Divers kinds of Resurrection a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vâ—…l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flagello Professors basely handled a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bonds b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligo c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imprisonmet d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodio e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custos f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In carcerem traâ—…o Who imprisoned Martyrs had trialls of persecution a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How men stoned Why men stoned a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diffecti sunt b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jewes tradition of Isaiah's being sawen asunder Persecutors cruelty in the death of Martyrs a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cremati vel usâ—…ulati sunt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 os c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hiâ—…rom ad 〈◊〉 Heâ—…od Who are conâ—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumeo We may fly from persecution When Professors may fly when not Sinfull wanderers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wandring a judgement Wandring in the better part Believers may be Wanderers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excorio c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coriaceum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ovis e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caprinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caper Saints clothed with
5. 15. and of a tree Acts 4. 32. Because legall ordinances and rites were representations of evangelicall spirituall and celestiall truths they are called shadows here and Chap. 10. 1. and Câ—…l 2. 17. â—…or 1. Shadows are not substances but meer representations thereof 2. Shadows do but darkly represent the substance 3. Shadows are externall and visible 4. Shadows have no substance of themselves but are mere accidents what they are iâ—… in reference to the body whereof they are a shadow 5. Shadows are fading and transitory Thâ—…s were the legall types meer representations and tâ—…ose dark ones and externall having no substance of themselves and were all transitorie 6. A shadow doth fitly and proportionably resemble the body in head armes back leggs and feet so did God ordain fit types to set out Christ in all things that were meet then to be known one thing by one type another by another By this it appears what kind of service it was that the Priests under the Law performed Even a service about an example and pattern that shewed glorious and excellent things things that made men perfect and happy but those examples had not those excellent things in themselves they were but externall obscure vanishing shadows of them In this respect their service was answerable to the Law whereon it depended carnall See Chap. 7. v. 16. § 81 82. and Chap. 4. v. 8. § 50. §. 13. Of the heavenly things shadowed out by types TO prevent a disesteem of the forementioned services and to shew that they had weighty ends and uses the Apostle sets down that substance whereof they were an example and shadow in these words heavenly things Of the emphasis of this compound word See Chap. 3. v. 1. § 15. Under heavenly things are comprised Christ himself his natures offices actions sufferings his coming into the world living in the world and going out of the world his death buriall resurrection ascension into heaven intercession and all things that he did undertook endured and still continueth to do for mans full redemption and eternall salvation See Chap. 7. v. 3. § 25. These were the things which God first shewed to Moses on the Mount and then appointed a Tabernacle to prefigure his body and comming into the world a Candlestick and Lamps to manifest him to be the light of the world A Table to shew that Christ was the meanes of that communion which we have with God great vessels for water to declare that Christ was the means of washing us from our filth The most holy place to shew that heaven is the place where Christ appeareth before God for us the Ark to shew that Christ is the Cabinet wherein are treasured up all Gods precious things the Mercy seat to demonstrate Christ to be the meanes of obtaining all mercy from God A Priest to shew that Christ is for us in things appertaining to God Sacrifices to manifest that Christ is the means of explating our sins Incense to shew that by Christ our prayers are made acceptable unto God the Altar to manifest the divine nature of Christ whereby his sacrifice intercession and all that he offereth up for us are sanctified and made meritorious and acceptable for us Because no one type or rite could set forth Christ in all his excellencies and undertakings for us there were many types ordained one to set forth one thing another another Object That which was shewed to Moses in the mount is in the latter part of this verse stiled a type in this phrase according to the pattern or type How then could that which was shewed to Moses be the substance Answ. 1. The substance might first be shewed to him and then a type or shadow answerable thereunto and fitly resembling the same 2. The Greek word doth not alwayes signifie as the letters sound a type which prefigures a thing to come but also a pattern as our English hath here well translated it a pattern or ensample to make form or order another thing by it In this sense is this word oâ—…t used in the New Testament thus ye were ensamples 1 Thes. 1. 7. to make our selves an e ensample 2 Thess. 3. 9. So 1 Tim. 4. 12. Tim. 2. 7. 1 Pet. 5. 3. Herein a Metaphor is comprised taken from Painters or Limmers who have their patterns before them and so set their eye upon that pattern as they draw their picture every way like the pattern If as many think the example of things which God commanded Moses to make Exod. Chap. 25 c. were most the heavenly things themselves then would things earthly as those examples were be heavenly For the Tabernacle most holy place Ark mercy seat Altar and other types were all of earthly things and in regard of their matter earthly but the heavenly things here intended were of another kind even such as were before mentioned concerning Christ for the body is of Christ Col. 2. 17. and by Gods making known to Moses both Moses and others by 〈◊〉 instruction might understand what the legall types prefigured and set forth unâ—… them Herein consisteth the excellency of the legall types which though they were in 〈◊〉 but examples and shadows as was shewed in the former Section Yet they 〈◊〉 examples and shadows of heavenly things They were patterns of things in the 〈◊〉 Heb. 9. 23. and a shadow of good things to come Heb. 10. 1. 1. God ordained them to be shadows of heavenly things to shew that he delightâ—… not in meer externall and earthly things Will I eat the flesh of Buls or drink the 〈◊〉 of Goats saith the Lord Psal. 50. 13. And again saith Christ to his Father 〈◊〉 and offering thou didst not desire c. Psal. 40. 6. See Chap. 4. v. 8. § 49. 2. He so ordained them to raise his peoples minds to heaven the proper place of Gods glory the place where Christ himself is and whither he will bring all his 〈◊〉 in their time and so make them set their hearts upon spirituall and heavenly 〈◊〉 set forth unto them by the externall types See Chap. 4. v. 8. § 50. 1. This giveth a demonstration of their erronious opinion who think that the 〈◊〉 rites were for no other end then to keep peoples minds occupyed about those 〈◊〉 so as they should not hunt after meer inventions of men I will not deny 〈◊〉 that for this end they might be instituted but I deny that that was the only or 〈◊〉 end of instituting them That is but a childish end in comparison of that 〈◊〉 and heavenly end for which they were principally ordained They were as 〈◊〉 or looking glasses to represent to Gods people the heavenly things before 〈◊〉 they were as steps or staires to raise them up to some sight of those heaâ—… things They who knew the right end and use of them discerned heavenly 〈◊〉 divine matters in them and were thereupon moved to aspire after those heaâ—…