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
any thing above or beyond the course of nature much less against it This prerogative the Lord of nature hath reserved to himself That men may see and know and consider and understand together that the hand of the Lord hath done this Isa. 41. 20. The things which are impossible with men are possible with God Luke 18. 27. For with God all things are possible Mark 10. 27. Nothing shall be impossible with him Luke 1. 37. As God can and doth daily work by means so when it pleaseth him he can work without means by extraordinary means and by contrary means 1. Without means God made the world Gen. 1. 3. Psal. 33. 9. Moses remained alive forty daies and forty nights and neither eat bread nor drank water Deut. 9. 9. So Elijah 1 King 19. 8. And Christ Matth. 4. 2. 2. The extraordinary means which God hath used have been manifold as 1. In the very thing it self or kinde of means Manna wherewith the Lord fed the Israelites fourty years together was a grain that fell from heaven Exod. 16. 4 c. the like was never heard of before or since 2. In the quantity of the means The meal and oyl wherewith the Prophet Elijah and the widow of Zarephah and her houshold were nourished for three years together was in the kinde of it ordinary but that so little meal as could make but one little cake and so little oyl as was but sufficient for that cake should feed so many so long was extraordinary and miraculous The like may be said of the five loaves and two fishes wherewith Christ fed five thousand men beside women and children Matth. 14. 17 c. 3. In the quality of the means that Daniel and his three companions should for three years feed on pulse only and drink water only and yet their countenances appear fairer and fatter then they who did eat of the choicest meat and drink that could be provided for that end was also miraculous and appeared to be an especial work of God Dan. 1. 5 c. 4. In the manner of providing means that Ravens should be Elijahs Caters constantly to provide him bread and flesh in the morning and bread and flesh in the evening was extraordinary 1 King 17. 6. So also that water upon striking of a Rock with Moses his Rod should flow forth and run like a River Exod. 17. 6. Psal. 105. 41. 3. That the three servants of God should be preserved safe in the midst of an hot fiery Furnace was against means or by contrary means for fire is an ordinary means to consume things cast thereinto Dan. 3. 27. The like may be said of Daniels preservation in the Den of Lions Dan. 6. 22. All these and other like works that are beyond the course of nature are done by God himself Of them all it may be said This is the finger of God Exod. 8. 19. §. 29. Of creatures disability about miracles SUndry Objections are made against the foresaid truth but they may all easily and readily be answered Obj. 1. Christ in the daies of his flesh wrought miracles Answ. Christ in the lowest degree of his humiliation retained his Divine dignity and ever remained to be true God One with the Father John 10. 30. He being in the form of God thought it not robbery to be equal with God but made himself of no reputation Phil. 2. 6 7. What thing soever the Father doth these also doth the Sonne likewise John 5. 19. Christ by his miracles proved himself to be true God Matth. 9. 6. This therefore confirmeth the point that Christ the true God wrought miracles Obj. 2. Prophets Apostles and others who were meer men wrought miracles as Moses Exod. 4. 8. Elijah 1 King 17. 21 22. Elisha 2 King 4. 25. All the Apostles Matth. 10. 1. Answ. God wrought those miracles by them They were but Gods Ministers and instruments therein Peter acknowledges as much Act. 3. 12 16. Thereupon Peter when he miraculously cured Aeneas thus saith unto him Aeneas Iesus Christ maketh thee whole Act. 9. 34. Obj. 3. Wicked men have wrought miracles as Iudas Matth. 10. 1 4. And such as followed not Christ Luke 9. 49. And they of whom Christ saith Depart from me ye that work iniquity Matth. 7. 22 23. Answ. God may and oft doth use wicked men to confirm his truth by miracles as well as to preach it Obj. 4. Miracles may be wrought against the truth For in the Law it is said If there arise among you a Prophet or a dreamer of dreams and giveth thee a sign or a wonder and the sign or the wonder come to pass whereof he spake unto thee saying Let us go after other Gods thou shalt not hearken Deut. 13. 1 2 3. Answ. 1. In the Text there is only a supposition made If there be which doth not necessarily imply that such a thing may be 2. There may be signes and wonders done which are not true miracles 3. Their foretelling of a thing may be upon meer conjecture as Fortune-tellers guesse at things to come But herein is nothing extraordinary 4. God may work by such evil instruments in such an evil cause to try whether his people will be drawn by any means from a known truth This may seem to be implied in these words For the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soul Deut. 13. 3. Obj. 5. The Sorcerers in Egypt wrought miracles For it is said that they also did in like manner with their inchantments Exod. 7. 11 12 22. 8. 7. they did as Moses had done before they turned the Rod into Serpents and water into blood and they brought abundance of Frogs Answ. In outward appearance there was some likenesse betwixt the things which Moses did and which the Sorcerers did but in the truth and substance of the things there was a very great difference The things which Moses did were true and proper miracles but the things which the Sorcerers did they did only appear unto mans eye to be so For the devil can present to the eye of man shews and shapes of such things as indeed are not But suppose that the things which the Sorcerers pretended were reall that there were true Serpents true Blood true Froggs the devil might secretly bring from other places such things and present them before Pharaoh and before them that were present with him And this not above much lesse against the course of Nature Obj. 6. A woman that had a familiar spirit raised Samuel after he was dead 1 Sam. 28. 11 12. Answ. That which appeared to be like unto Samuel was not Samuel himself but the devil presented unto Saul a shape like unto Samuel in which the devil himself spake unto Saul Though he pretended to foretell things future yet he did it but by guesse He saw the Philistims very well prepared and
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
truth mercy justice wrath c. In reference hereunto thus saith Moses of God He is the rock his work is perfect for all his waies are judgement A God of truth and without iniquity just and right is he Deut. 32. 4. In reference also hereunto the Psalmist thus saith The Lord is righteous in all his waies and holy in all his works Psal. 145. 17. The waies wherein God would have us to walk are his precepts whereof thus saith the Psalmist Shew me thy waies O Lord teach me thy path The Lord will â—…each sinners in the way and the meek he will teach his way Psal. 25. 4 8 9. Isa. 2. 3. And God himself thus saith O that my people had hearkened unto me and Israel had walked in my waies Psal. 81. 13. The two later kindes of waies are here especially meant namely his works and his precepts The works of God are styled his waies because we may see him as it were walking therein For by his works we may discâ—…rn the footsteps of his properties and providence They have seen thy goings O God even the goings of my God Psal. 68. 24. By the goings of God are meant the distinct acts of the Divine providence Where it is said to God Thy way is in the sea and thy path in the great waters reference is had to Gods manifestation of his power wisdom mercy and justice in dividing the red sea for the Israelites to pass through it and overwhelming their enemies thereby Psal. 77. 19. In this respect that Gods works are waies wherein he may be seen walking it is our duty 1. To understand the waies of God so farre as he is pleased to walk in theâ—… and to make them known to us Thereby he shews himself to be such a God is none can be imagined to be like unto him so as we may say unto him How terrible art thou in thy works Psal. 66. 3. Among the Gods there is none like unto thee 〈◊〉 Lord neither are there any works like unto thy works Psal. 86. 8. 2. To acknowledge the equity and righteousness of Gods waies The Lâ—… 〈◊〉 righteous in all his wales and holy in all his works Psal. 145. 17. This is it whereaboâ—… God makes with the Israelites this vehement expostulation and that again and again Hear now O house of Israel is not my way equà l are not your waies unequall Ezek. 18. 25 29. 33. 17 20. To impeach Gods waies of iniquity is an high degree of blasphemy 3. To admire and magnifie the Lord in his waies All the Kings of the earth 〈◊〉 praise thee O Lord yea they shall sing in the waies of the Lord Psal. 138. 4 5. Mâ—… is this duty pressed in and under the title of Gods works I will praise thee O Lord with my whole heart I will shew forth all thy marvellous works Psal. 9. 1. Maâ—…y 〈◊〉 Lord my God are thy wonderfull works which thou hast done Psal. 40. 5. Gods precepts are frequently styled his waies To demonstrate this more â—…ly this Epithete Way is oft joyned with Gods Precepts and Commandâ—… Thus prayeth David Make me to understand the way of thy Precepts Teach 〈◊〉 〈◊〉 Lord the way of thy statutes make me to go in the path of thy Commandâ—… And thus he professeth I will runne the way of thy Commandments Psal. 119 â—… 32 33 35. God by his Precepts doth declare unto men how they should carry themselâ—… towards him and towards one another so as they are as a way for them to walâ—… to observe and to do them Gods Precepts are not for meer speculation but for practice It is the peoâ—… use of a way to walk in it Of practising Gods Commandments See the Saints Sacrifice on Psal. 116. â—… â—… § 59. §. 111. Of Ignorance aggravating a sin THat which is here set down of the Israelites not knowing Gods waies iâ—… 〈◊〉 down by way of aggravation We must therefore here consider in what â—…spect ignorance may be an aggravation For Christ makes it a matter of exteâ—…tion saying He that knew not and did commit things worthy of stripes shall 〈◊〉 beaten with few stripes Luk. 12. 48. Upon this ground Christ thus prayed for 〈◊〉 of the Jews Father forgive them for they know not what they do Luke 23. 34. 〈◊〉 Apostle also doth herein extenuate the sinne of the Jews in that they did it thâ—… ignorance Act. 3. 17. And Paul sets it down as an occasion of the mercy which 〈◊〉 found 1 Tim. 1. 13. To clear the point in hand more fully it is meet distinctly to set down the 〈◊〉 of not knowing Men may be said not to know Simply or Relatively 1. Simply when there is in them a meer want of knowing such and suâ—… thing This is called Nescience and it is blamelesse and without sinne in 〈◊〉 cases 1. When it is of things which cannot be known as the perfection of 〈◊〉 excellencies Canst thou by searching sinde out God Canst thou finde 〈◊〉 〈◊〉 Almighty unto perfection Job 11. 7. God dwelleth in the light which no mâ—… 〈◊〉 approach unto whom no man hath seen nor can see 1 Tim. 6. 16. There shall 〈◊〉 〈◊〉 see God and live Exod. 33. 20. 2. When it is of things that are not to be known as Gods secret coâ—… The secret things belong unto the Lord our God but those things which are â—…ed belong unto us Deut. 29. 29. Thus it is said of the day of judgement Oâ—… 〈◊〉 day and that hour knoweth no man no not the Angels which are in heaven 〈◊〉 the Son Mark 13. 32. 3. Of such things as are not meet or fit to be known in this respect Christ saith to his Disciples It is not for you to know the times or the seasons which the Father hath put in his own power Act. 1. 7. 2. Relatively men are said not to know in reference to such knowledge as they might or should have This is properly called Ignorance Ignorance is a privation of knowledge Now a privation presupposeth a contrary habit of that which one hath had or is capable of having As blindnesse presupposeth sight in him that is blinde or at least such a subject as was capable of sight A man that never had sight may be said to be blinde Iohn 9. 1. because he was capable of sight Ignorance thus properly taken is simple or wilfull Simple ignorance is in two cases 1. When means are not afforded to know what we ought to know In this respect the Apostle saith of the times wherein the Gentiles wanted means of knowledge The times of this ignorance God winked at Act. 17 30 This kinde of ignorance is sinfull and that because God at first gave man ability to know whatsoever was meet for him to know That men after Adams fall knew not their duty it was their own fault 2. When means afforded are too slightly used to finde out the true case of a thing The ignorance which Abimelech
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
things and to place their confidence on them Thus though they could not 〈◊〉 themselves justify sanctifie and make perfect those who used them yet they pointed out the means whereby all those things might be done People were taught thereby to rest on Christ and how to carry themselves towards Christ. 2. The heavenly things whereof the legall types were a shadow give unto us just occasion to acquaint our selves with the legall shadows and types and to search after such heavenly things as they set forth Thus will they be of singular use to us This is one end why God by his providence hath caused them to remain upon such a record as is reserved to our dayes and shall continue to the end of the world 3. It is in this respect good paines which they have taken who have endeavoured distinctly to set out the sprituall truths of those types and the heavenly substances of those shadows It will be worth our paines to use all the meanes and helps we can for finding out the heavenly matters intended under them How the mysteries of types may be found out See Chap. 4. v. 8. § 50. §. 14. Of the meaning of these words As Moses was admonished of God when he was about to make the Tabernacle TO shew that the legall Priests had good ground to serve as hath been before shewed the Apostle thus expresseth their warrant As Moses was admonishâ—… c. Of Moses see Chap. 3. v. 2. § 37. Moses was the man whom God chose first to make known his mind unto that he might declare to Priests and others what they should do according to the mind of God so as what Moses delivered unto them from God was as delivered by God himself One speciall ground of Gods making his mind known to Israel by Moses was because they were not able to endure Gods speaking unto them immediatly by himself and thereupon they themselves desired that God would speak unto them by Moses and promised to hear and do what God should speak unto Moses Deut. 5. 27. so as Gods word delivered by his Ministers is to be received as from God himself For this the Apostle commends the Thessalonians 1 Thess. 2. 13. Christ himself saith that he that receiveth such as he sends receiveth him Yea receiveth his Father Iâ—…b 13. 20. The practise of the legall Priests is a good pattern for all sorts of people to do as their Ministers shall be admonished of God The warrant that Moses had to deliver to the Priests what he did is thus expressed was admonished oâ—… God This phrase of God is not expressed in the Greek bâ—…t well added by our English for the emphasis of the Greek word intendeth as much The verb here used signifieth an answer or warrant or word from God The active is applyed to him that delivereth to others what he hath received from God or that speaketh by divine inspiration or revelation Heb. 12. 25. The passive is used of such as are warned admonished or spoken unto by God as the wisemen and Ioseph Matth. 2. 12 22. and Noah Heb. 11. 7. and Cornelius Acts 10. 22. A participle derived from this verb is put for the thing that is revealed by God Luk. â—… 26. A noun of the like kind is put for the answer of God Rom. 11. 4. The Latins call such a kind of answer an oracle The word of this Text is for the most part used of things sacred future and made known by God himself This warrant whereupon Moses instructed the Priests and people gives us to know that Ministers of God must deliver to pâ—…ople that which they receive from God they â—…ust deliver that and nothing but that This was a part of Moses his faithfulnesse for which he is coâ—…mended Chap. 3. v. 2. § 39 40. See the whole Armour of God Treat 3. Part 7. of prayer on Eph. 6. 19. v. 180 181 c. The time wherein Moses was thus admonished of God is thus described when he was about to make the Tabernacle This is meant of that time wherein he was forty dayes with God on the Mount and there received directions for the ordering of Gods worship Exod. 24. 18. Of the Greâ—…k word translated to make See Chap. 9. v. 6. § 38. Mention is here made of the Tabernacle because that was the place of Gods worship By a Synâ—…cdoche all those thing which God gave in charge to Moses to be made concerning his worship are comprised Of the word Tabernacle See v. 2. § 5. This mention of the Tabernacle where about Moses received directions from God giveth proof that warrant must be had from God for his worship and for such things as concern it See Chap. 7. v. 14. § 76. §. 15. Of speciall heed to a speciall charge THat which he had before said of Moses being admonished of God he here proveth by a divine testimony That the testimony is brought in for a proof is evident by this causall particle for The divine testimony is first generally hinted in this word he saith And then particularly expressed in the words of Scripture Though there be no antecedent set down whereunto this relative â—…e may have reference yet the very words which are recorded to be uttered by God to Moses Exod. 25. 1 40. being expressed we are thereby given to understand that God was He that gave the charge which is here set down so as it is a divine testimony Of the force of a divine testimony See Chap. 1. v. 5. § 46. Of the manner of quoting Scripture without naming Author Book Chapter or verse See Chap. 2. v. 6. § 50. Of this phrase He saith See Chap. 13. v. 5. § 69. The charge here given to Moses is enforced with this speciall Item See whereby God would have him know that things particularly and expresly injoyned by God are with more then ordinary heed to be regarded A like â—…tem to this purpose did God give to Moses when he sent him to Pharaoh See that thou dost all those wonders c. Exod. 4. 24. So much is intended under this phrase In all things that I have said unto you be circumspect Exod. 23. 13. 1. An especiall account shall be exacted of such things as are in speciall manner 〈◊〉 2. By our diligence and care in them we shall give the greater evidence of our 〈◊〉 respect to our Lord. We ought therefore in such cases to rouse up our selves and to put on our selves 〈◊〉 greater forwardnesse and diligence Where the Apostle saith Above all take the 〈◊〉 of â—…aith Eph. 6. 16. he doth the more stir us up to labour after it This is 〈◊〉 to make us negligent in other points but to make us more then ordinarily conâ—… in that which is so pressed If a Master give many things in charge to his 〈◊〉 and set a speciall Item on one saying see that you do this doth he give 〈◊〉 servant
the will of his Lord. For the fruit of that tree before it was forbidden was as lawfull for him to eat of as the fruit of any other tree in Eden and it is said that the tree was good for food and that it was pleasant to the eyes Gen. 3. 6. 8. The ends of this covenant were partly on Gods part and partly on mans On Gods part the most high supreme end of all was his glory manifested in sundry of his divine excellencies as his supreme soveraâ—…gnty unsearchable wisdome incomprehensible goodnesse perfect justice both in giving reward according to compact and also in taking revenge according to desert On mans part one especiall end was To make man the more carefull in observing the condition the more watchfull against transgression and the more confident in expecting the reward There was also another end both on Gods part and mans which was to make way for the covenant of grace that thereby the mercy pitty compassion goodnesse and bounty of God might be more manifested to man and that man might have his heart the more enlarged to magnifie God 9. The extent of the covenant of works reached to Adam and all his posterity This is evident by the extent of the punishment to all man-kind Rom. 5. 17. Had Adam in his person fulfilled the condition his posterity had been established and enjoyed everlasting life 10. The restraint of this covenant was such as the condition not observed but broken in any point no way was left for repentance by virtue of that covenant Every transgression brought a curse Deut. 27. 26. Only God reserved to himself liberty to enter into another covenant Quest. Why was this covenant promulged after mans fall and openly proclainâ—…d on Mount Sinai Exod. 20. and called a covenant made with Israel in Horeb Deut. 5. 2. and the word of the covenant Exod. 34. 28. and tables of the covenant Deut. 9. 11. and Ark of the covenant Deut. 10. 8. Was man able after his fall to keep this covenant Answ. No For the law was weak through the flesh Rom. 8. 3. Thereupon it is said that no man is justified by the law Gal. 3. 11. Yet are there many reasons for promulging and reviving the same As 1. That every mouth might be stopped Rom. 3. 19. 2. That it might be a School-master to drive us unto Christ Gal. 3. 24. 3. That we might have a plat-form of true righteousnesse to endevour after it 1 Tim. 1. 8. 4. That sin might be more throroughly known Rom. 3. 20. and 7. 7. and that both in the vile nature and also in the bitter fruits thereof §. 43. Of reward for works standing with grace 〈◊〉 WAs not Gods grace the ground of that life which God promised to Adam If it were how could it be upon condition of works To him that worketh is the reward not reckoned of grace but of debt Rom. 4. 4. Grace and works cannot stand together Rom. 11. 6. Answ. 1. The ordaining of a covenant to give man a reward upon works may be of grace though the retribution or giving the reward to him that worketh be of debt 2. All debt doth not necessarily imply desert or merit of the work For a reward may far exceed the worth of the work and then the work doth not merit the reward The reward which God promised in the covenant of works far surpassed the work required The reward was eternall and infinite the work temporary and finite 3. All creatures men and Angels are bound to do whatsoever God requireth of them on duty though there were no reward Luk. 17. 10. The very conceit of merit in the perfectest work that can be done by meer creatures would be like the 〈◊〉 that were put into the pottage it would cause death 2 Kings 4. 39 40. 4. All the ability that Adam had or which the glorious Angels or glorified Saints have is from God so as none of them have of their own to merit any thing of God 5. The Apostle opposeth works or debt to grace Rom. 4. 4. and 11. 6. in relation to mans corrupt estate after his fall and in relation to mans high esteem of works 2. Quest. Why is reward said to be of debt Rom. 4. 4. Answ. 1. In regard of the order of Gods giving the reward which is upon working The work must first be done and then the reward is given 2. In regard of Gods binding himself by promise and covenant to give such a reward upon such a work done In this respect the giving of reward is a part of justice and men may plead justice as in a case of debt For truth and faithfulnesse in keeping promise and covenant is a part of righteousnesse and justice In this respect God is said to be righteous and just Psal. 116. 5. 1 Ioh. 1. 9. §. 44. Of uses raised from the covenant of works 1. THe foresaid covenant of works instructeth us in four especiall points 1. In the integrity holinesse and perfection of Gods will For that covenant is a plat-form of Gods will There is nothing therein but that which is holy just and good Rom. 7. 12. and all holinesse righteousnesse and goodnesse fit to be enjoyned unto man is therein set down That we may know thus much the law still remaines registred for our use 2. In that duty which men as greatures do owe to the Lord and which the Lord may exact of them For God may still exact what is in the covenant of works and made known by the law and it is our duty to yeeld it unto him That impotency and disability which man had brought upon himself gives him no just dispensation from that that is contained in that covenant if God should in justice deal with him 3. In that wofull plight whereinto man hath implunged himself by transgressing that covenant For 1. He hath forfeited all that glory and happinesse wherein God at first did create him 2. He hath pulled upon himself a curse which is mercilesse and remedilesse 4. In the great need yea and absolute necessity of a Redeemer and such a Redeemer as Christ is For Christ is the only means to free man out of that misery Acts 4. 12. In this respect the Law is our Schoolmaster to bring us 〈◊〉 Christ Gal. 3. 24. 2 The Covenant of works ministereth matter of humiliation and that in foure respects 1. For that sin that Adam committed Adam was a publick person and we all were in his loins and sinned in him Rom. 5. 12. 2. For that natural corruption wherein we are all conceived and born For it is against that integrity which the Law or Covenant of works requireth of man The Law is spiritual Rom. 7. 14. and condemneth the pollution and pravity of our nature 3. For the many actual sins which we continually commit in thought word deed and that by doing that which is evil or
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
redemption which Christ purchased is eternall So it is here stiled See § 65. XXI Christ purchased redemption for us This hath our English here inserted §. 68. Of drawing an Argument from a thing known Heb. 9. 13 14. Vers. 13. For if the blood of bulâ—… and of goats and the ashes of an â—…eiser sprinkling the unclean sanctifieth to the purisying of the flesh Vers. 14. How much more shall the blood of Christ who thorow the eternall Spirit offered himself without spot to God purge your conscience from dead workes to serve the living God THese two verses are a proof of the perfection of that which Christ the truth of the legall types performed The first particle in our English being a causall conjunction giveth evidence hereof It hath in speciall reference to the last clâ—…use of the former verse namely to that eternall redemption which Christ obtained by his own blood The Argument is drawn from the lesse namely from the externall vertue of legall sacrifices It is set down in a connex or conditionall proposition thus If the blood of beasts did cleanse according to the flesh much more doth Christs blood cleanse according to the conscience The Hebrews well knew that such as were legally unclean by the rites ordained under the law were made clean again Therefore he useth this kind of argument having to deal with them that were well acquainted with the legall rites Hereby the Apostle giveth us to understand that argumâ—…nts taken from such things as they with whom we have to do are well acquainted with are of greatest force to convince them Thus much is intended under this phrase I speak to them that 〈◊〉 the law Rom. 7. 1. and this do you not hear the law Gal. 4. 21. It is in this respect an especiall point of prudence to observe wherein they with whom we deal are most skilfull and answerably to seek to convince them by suâ—…h things aâ—… they best understand and which they cannot gain say See Chap. 13. v. 11 § 126. That which hath been delivered about parables may be applyed to other arguments See Chap. 6 v. 7. § 45. §. 69. Of the 〈◊〉 of such meanes as God ordainâ—…s THe argument drawn from legall cleansing is laid down as a granted principle as if he had positively said The blood of buls under the law sanctified to thâ—… purifying of the flesh There are two particular instances of legal purging which are blood and water The former is plainly expressed The latter is implyed under this phrase the Ashes of an heifer The forâ—…er hath an especial reference to the Priests going into the most holy place on the solemn annuall day of expiation Lev. 16. 14 15. Yet the blood of all other sacrifices injoyned in the law are synecdochically comprised under the same For they all had such a vertue as is here set down to the purifying of the flesh It hath been shewed that the blood of those sacrifices typified the blood of Christ and that blood was necessary for the expiation of sin See v. 7. § 43. Under this title Buls the same kind of sacrifice is meant that was intended under the word calves v. 12. § 56. For it was a yong bullock Lev. 16. 3. whose blood was carryed into the most holy place The Apostle calleth it a calf as the LXX did before him because it was young of the first year and a Bull because it was of the male kind Thus is this kind of sacrifice oft expressed under this title as Psal. 50. 13. Heb. 10. 4. These and other like sacrifices were of bruit beasts yet had they a kind of vertue in them as the Apostle here setteth down Even this vertue they could not have of and by themselves for there is no more natural vertue in the blood of bulls and goates then in the blood of horses and swine But God made choyce of these and other like creatures for that kind of cleansing and to typifie the blood of Christ and thereupon they had the foresaid efficacy For any thing is of force to 〈◊〉 whereunto God ordaines it This might further be exemplified in all other 〈◊〉 rites and in all the means which by Gods appointment were used for working miracles â—…s the rod wherewith Moses stroke the Sea and the Rock Exod. 14. 16. 17. â—… All power and vertue is in God He is the primary fountain of all he 〈◊〉 〈◊〉 forth as it pleaseth him what he willeth to be done by such and such means shall be so done On this ground we ought carefully to observe what means God hath 〈◊〉 for the effecting of any thing and carefully use the same and not suffer any seeming meanness in the means to weaken our faith in the effecting of that for which God hath appointed the means This was Naamans fault and if he had not been 〈◊〉 perswaded by his servants he might have returned as foul a leper as he came 2 King 5. 11 13. We ought to lift up our eyes to God and consider his power and wisdome and goodness and subject our selves to his ordinance and not reason against the same This may fitly be applyed to the ordinances which God hath sanctified under the Gospel as to reading and preaching the word to Catechising to administring the Sacraments to prayer and thanks-giving and other Christian ordinances Hereof see more Chap. 2. v. 4. § 28. §. 70. Of purifying Water THe other means joyned with blood for purifying the flesh is thus set down and the Ashes of an heifer This hath reference to that type of a red cow which iâ—… distinctly set down Numb 19. 2 c. Concerning that type sundry speciall points are observable 1. It was an heifer In Greek the title translated heifer is derived from a verb that signifyeth to tame For such an heifer was one of the tame creatures which men use It here hinteth the kind the sex and the age of the beast 1. The kind was of the herd or greater sort of cattel For it was appointed to a very solemn use 2. The sex was the female and that in two respects 1. The female is the most useful in regard of the fruitfulness that it breedeth calves and giveth milk 2. Females as well as males were solemn sacrifices to shew that male and female are all one in Christ Gal. 3. 28. 3. The age was but young for an heifer is so called before it hath a calf So as it was betwixt a young calf and an old cow It was offered up in the prime age 2. The colour of it was red Numb 19. 2. Red heifers are counted the strongest and such as give the best milk Besides red is a bloody colour and it typified the red apparell of Christ being sprinkled with blood Isa. 63. 2. Rev. 19. 13. 3. It was without spot to set out the purity of Christ. 4. Yoke never came upon it Thus it typified Christs freedome from all subjection
God and was resolved to live and dy with them Thus there was the seed of Faith in her and this was accounted a true Faith which would grow and encrease more and more Such a faith had Naaman 2 Kings 5. 15. And Nicodemus John 3. 2. And the Father of the Lunatick Mar. 9. 24. God beholds such a substance in such a kind of faith as will bring forth glorious fruits For the spirit that worketh this ever abideth and he having begun a good work will perform it unto the end Phil. 1. 6. 1. This is sweet comfort to such as find the true seed and beginning of grace in them For this inward working is an evidence of the 〈◊〉 and every true evidence thereof is a matter of much comfort When a woman that desireth children first discerneth that she conceiveth with child she is much comforted and rejoyceth in hope of bringing forth a perfect child The Israelites much rejoyced when the foundation of the house of the Lord was laid after their captivity Ezra 3. 11. in hope that the whole house in time would be perfected For the present God hath the seed of Faith in high account and for the future God wil so bless it as a grain of Mustard-seed shall become a tree Matth. 13. 31 32. 2. They who find the beginnings of grace in them who earnestly desire true grace who sensibly feel the want of it who are truly grieved for that want â—…ay hence receive comfort True grace though small will be accepted 3. Two sorts of people may receive direction from hence 1. They who have but small means Let such improve those means to the best advantage that they can So did Rahab If men well use what they have they shall have more Unto every one which hath shall be given Luk 19. 26. 2. They who have powerfull means as they find any inward working of the spirit in and by those means let them endeavour to grow thereby and answer plentifull means of grace with some competent measure of grace This is an evidence of the truth of grace Though small grace may be true yet true grace will not ever be small Things of Gods Kingdom do grow and that to admiration Ezek. 47. 3 4 5. §. 182. Of the fruits of Rahab's Faith THE person whose faith is here commended is thus set out The harlot Rahab Her example is the more rare 1. By reason of her Sex manifested in the feminine gender she was a 〈◊〉 That women may prove Worthies hath been proved v. 11. § 53. 2. By reason of her Nation She was a Gentile yea She was of the curâ—…ed Stock of the Canaanites so as God can call out into his Church the most â—…likely that may be 3. By reason of her externall condition or silthy profession she was an 〈◊〉 This doth much confirm the point last noted Her name is here said to be Rahab which in Hebrew signifieth broad 〈◊〉 large It fitly answereth both to her former and later condition To her former in regard of her impudency making herself as a broad street for â—…y to come into To the later in regard of the largeness of her heart and soul in receiving a large apprehension of Gods works and those both of his Justice and mercy 〈◊〉 2. 9. c. There is mention made of Rahab Psal. 87. 4. and 89. 10. and Isa. 51. 9. But though in English the names are of the same letters yet in Hebrew they have different letters and come from different roots one signifieth broad the other proud and is put for Egypt The fruits of her faith were such as these manifested Iosh. chap. 2. 1. She entertaineth those that were of the true Church v. 1. 2. She hides them from danger v. 4. 3. She refuseth to betray them v. 4. 4. She beguiles those that sought to apprehend them v. 5. 5. She acknowledgeth the true God v. 11. 6. She confesseth that God had affrighted the Nations v. 9. 7. She ascribeth to God and to his power the great works which he had done v. 10. 8. She is perswaded that what God had said should be v. 9. 9. She adjures them by the true God v. 12. 10. She desires mercy of Gods people when others stood out wherein she looked further than others and more profited by what she had heard v. 12. 11. Her desire of mercy is extended to all hers v. 13. 12. She keeps Covenant v. 14 21. 13. She provides a means for the escape of Gods people v. 15. 14. She incorporated herself into Gods Church for ever Iosh. 6. 25. Matth. 1. 5. This instance of Rahab giveth evidence that God had Gentiles among his people and accounted members of the true Church Jewâ—…sh writers reckon up nine famous women 1. Hagar an Egyptian in Abrahams family Gen. 16. 1. 2. Ioseph's wife Genes 41. 50. These two were the Midwives that preserved the Children of the Hâ—…brews alive against the Kings command Exod. 1. 15. 3. Shiphra 4. Puah 5. Pharaohs daughter Exod. 2. 5. There order sheweth that they mean her who took up Moses though Solomons wife may more fitly be meant 6. Zipporah Moses wife Exod. 2. 21. 7. This Rahab mentioned in my text 8. Ruth The daughter in law of Naomi Ruth 1. 16. 9. Iaell The wife of Heber the Kenite Judg. 4. 17. All these did worthy facts but whether all these were effectually converted is a question Besides these there were many others both men and women Witness the Laws that were made for strangers of both Sexes and their admittance to the Passeover and to other Sacred Rites God hereby gave evidences and pledges of the extent of his goodnes to all of all sorts and of the truth of his promise made to Abraham that in his Seed all Nations should be blessed Gen. 22. 18. Hereby the Lord sheweth himself to be no respecter of persons The like he doth now concerning the recalling of the rejected Jews Rom. 11. 25 26. There ever have been since their rejection some Jews professing the Christian faith Rom. 11. 1. c. The promise which God made for calling the Gentiles moved the Jews to entertain such Gentiles as came in to them and to pray for others The like ground have we to do the like duty on the behalf of Jews §. 183. Of Rahab being an harlot and of her prerogative THat woman who yielded forth such fruits of faith is expresly said to be an Harlot which brandeth her for an infamâ—…us woman Some question is made by the Iewish Rabbins about the Hebrew word whether it should signify an Harlot or an Hostess They suppose it a matter improbable and dishonourable for Israelites comming among Gentiles to enter into the house of an harlot not considering how Gods glory was much more magnified by her conversion for 1. By a secret providence and divine instinct was this thus ordered 2. She is called an Harlot not in reference to her present but
more freely and readily do the good which he did He never put any back that came to him for any good but freely offered much good to many that sought it not Shame is further aggravated by the persons that lay this shame on another as if they be of the same profession If familiars if such as have been made partakers of the goodnesse of those whom they seek to disgrace By this circumstance was the shame laid on Christ much aggravated as is evident by these typicall complaints which are most properly appliable to Christ Mine own familiar friend in whom I trusted which did eat of my bread hath lift up his heel against me Psal. 41. 9. It was thou a man mine equall my guide and mine acquaintance we took sweet counsell together c. Psal. 55. 13. Thus I suppose that the shame of Christ appears to be the greatest that ever was unduly laid upon any §. 21. Of Christs despising shame OF the foresaid shame it is said that Christ despised it The Greek word is a compound The simple verb signifieth to mind a thing The preposition against thus this compound verb to have ones mind set against a thing So as it importeth a light esteem of a thing So light as not to be moved at all therewith but rather to passe it by as a thing not to be regarded It is taken in a bad and in a good sense 1. When things worthy of high esteem are vilified and despised the word is used in a bad sense as to despise government 2 Pet. 2. 10. That is a fault and a Sin The more excellent the thing is the greater is the Sin in despising it 2. When things not to be regarded are despised that kind of despising is good The shame which Christ is said here to despise was despicable and contemptible â—…ad in that respect well despised Two things do clearly demostrate that Christ despised the shame cast upon him 1. They did no whit distemper his mind 2. They did no way hinder his good course His undistempered mind was manifested two wayes 1. By his silence in that he gave no answer at all to many disgraâ—…es 2. By the meeknesse of those answers that he gave He was silent 1. Before the Priests when many false witnesses were suborned against him Matth. 26. 62 63. 2. Before Herod and his Courtiers though he were accused vehemently Luk. 23. 9 10. 3. Before Pilate so as the Governour admired his patience Matth. 27. 14. 4. Before all sorts that gathered about him as Souldiers common people and strangers notwithstanding the reproaches were layed on him This silence was expresly foretold Isa. 53. 7. The meeknesse of his answers may be exemplified in these particulars 1. Against their upbraiding to him his Country and kindred he only useth this proverbiall speech A Prophet is not without honour save in his own Country and iâ—… his own house Matth. 13. 57. 2. To their exprobration of his company he answereth I came to call sinners to repentance Matth. 9. 13. 3. To their cavils at his doctrine he thus replieth My doctrine is not mine but his that sent me Joh. 7. 16. 4. Their blaspheming of his miracles He refuteth with sound arguments Matth. 12. 25 c. 5. To all their reproaches on the Crosse his answer is prayer for them Luk. 23. 34. Not to insist on more particulars it is said when he was reviled he reviled not again c. 1 Pet. 2. 22. The second evidence of his depising shame was that he was not hindered thereby from doing any good 1. The upbraiding of his Country and kindred kept him not from them but on all occasions he had recourse to them and did good unto them 2. Their blaming his company restrained him not from taking opportunity of calling sinners 3. Their slandering his doctrine and miracles moved him not to forbear the one or the other 4. Their accusing him of breaking the Sabbath hindred him not from doing workes of mercy on the Sabbath day The like is verified of every good thing for which he was slandered As the shame which Christ despised ministreth much comfort to the members of Christ who for the profession of his truth are put to much shame for therein they are made conformable to their head So it affordeth an excellent direction for their carriage in that case of shame In which respect that which hath been noted of Christ is the more throughly to be considered See Chap. 13. v. 13. § 137. §. 22. Of Christs sitting at the right hand of the throne of God AS Christ had an eye in his sufferings on the joy that was set before him so after he had suffered he was made partaker of that joy which is expressed in this high transcendent phrase And is set down at the right hand of the throne of Gâ—…d This containeth the recompence which followed upon his sufferings and in generall it setteth out an advancement above all creatures next unto God himself It is to be taken of Christ in that relation wherein he suffered namely in reference to his humane nature but so as united to his divine nature even that person which was God-Man as hath been shewed Chap. 1. v. 3. § 34. Every word in this reward carrieth an especiall emphasis 1. The particle of connexion being copulative and sheweth that it followeth upon his crosse and shame 2. The verb translated is set down is of the active voice and is translated Sat in reference to Christ himself Chap. 1. v. 3. and Chap. 10. v. 12. It implieth a joynt act with his Father His Father said unto him sit and he sat It intendeth a setled continuance in that honour See Chap. 1. v. 3. § 31. 3. Right hand is here metaphorically taken and setteth forth the high degree of Christs dignity which was next unto God himself above all creatures See Chap. 1. v. 3. § 33. 4. The throne is a royall seat as hath been declared Chap. 1. v. 8. § 106. 5. This title of God much amplifieth all the forenamed degrees of Christs advancement He was set by God He was set at the right hand of God He was set on the Throne of God To manifest that this of God is an amplification of Christs advancement it is thus expressed of the Majesty Chap. 1. v. 3. Of the Throne of the Majesty Chap. 8. v. 1. Hereof see Chap. 1. v. 3. § 32. This recompence farr exceeded all his sufferings And by a due consideration of this which Christ knew would follow upon his sufferings was he encouraged to endure what he did It affordeth unto us sundry weighty considerations 1. Christ was advanced as high as ever he was brought low 2. He hath a supreme power 3. There is no more suffering for Christ. He is set down on a Throne 4. Sufferings shall not lose their reward 5. The reward shall exceed all sufferings These and other like recompences which
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
the better known what is indeed a good work the Apostle thus explaineth it to do his will Of the distinction of Gods will See Ch. 2. 4. § 37. Here is meant Gods revealed will which is his word This is the Rule of every good work To do Gods will is to obey his Word Therefore as God hath made known his will in his Word for our Rule So must we conform our selves thereto and yield Obedience unto it Of Gods will and that as it is our Rule and of practising Gods will See The Guide to go to God or An Explanation of the Lords-Prayer on Petit. 3. § 56 58 59. Of practising Duty See The Saints Sacrifice on Psal. 116. v. 9. § 55 59. §. 174. Of Gods working that which is well-pleasing in his sight THe Apostle further addeth in his prayer this clause Working in you that which is well-pleasing in his sight both to shew the ground of their ability to do a good work and also the consequence that followeth thereupon 1. The ground thereof is Gods working in them The Greek word translated working is a word of sundry significations It signifieth to do to perform to work to make c. It is used not onely to set forth mans making a thing out of some matter but also Gods creating of the world of nothing as in this phrase He made the worlds Heb. 1. 2. It is a divine and mighty work that is here intended a kinde of Creation For man is utterly unable of himself to do that which is well pleasing in Gods sight and thereupon to do any good work We are not sufficient of our selves to think any thing as of our selves 2 Cor 3. 5. The Apostle therefore doth seasonably adde this of Gods working in them to direct them whence to seek ability for doing that which he required them to do Of mans disability to do Gods will See The Guide to go to God or An Explanation of the Lords-Prayer on Petit. 3. § 60. Here observe a difference betwixt the godly and wicked God worketh in the godly the Devil worketh in the other Ephes. 2. 2. Hence ariseth the difference of their works 2. The consequence following upon a good work is thus expressed That which is well-pleasing in his sight The Greek word translated well-pleasing is the same compound that was used vers 16. § 146. It implieth that God doth not onely like such a work but also takes delight therein In other places it is translated accepted 2 Cor. 5. 9. and acceptable Rom. 12. 1 2. And an Adverb thence derived Heb. 12. 28. The Greek phrase thus translated in his sight is the very same that is thus translated Unto the eyes of him Chap. 4. v. 13. § 76. It implieth Gods distinct discerning and perfect knowing of a thing even as of that which is before him and in his sight God is not well pleased with matters upon hear-say or upon others approving of them but upon his own sight Thus is this very phrase used 1 Ioh. 3. 22. This therefore ought to be our care to order all our works as in the sight of God This was the commendation of Zacharias and his wife That they were righteous befoâ—…e God or in his sight Luk. 1. 6. It is said of Enoch That he walked with God that is in Gods sight Gen. 5. 24. Hereupon our Apostle maketh this inference He pleased God Heb. 11. 5. They order their works in Gods sight who do them in truth and sincerity for God is a searcher of the heart Ier. 17. 10. and that which is done in truth from the heart is done in the sight of God §. 175. Of Gods continuing to work upon the regenerate THe prayer here made for perfecting them in every good work to do his will and for working in them that which is well-pleasing in his sight is for them in whom the good work of grace was begun so as God continueth to work in and upon those that are effectually called and regenerate Of such saith the Apostle It is God which worketh in you both to will and to do of his good pleasure Phil. 2. 13. Thereupon we may be confident of this very thing that he which hath begunne a good work in us will perform it untill the day of Iesus Christ Phil. 1. 6. Herein lieth a difference betwixt Gods working on Adam when he had created him at first and on such as are created again Having made Adam perfect he left him to himself to stand or fall Experience being thereby given of a creatures vanity being left to its self though it be made perfect God now himself continues to go on in finishing that good work which he began This sheweth a necessity of our continual dependance on God and that so long as we live we seek grace and blessing from him time after time and that we return the glory not only of our first Conversion but also of our continuall Edification to him that still we praise him both for preventing and also for assisting grace and that we use all to the glory of his Name §. 176. Of calling on God through Iesus Christ. THe Apostle thus concludes this prayer Through Iesus Christ. Of the Greek particle translated through See Ch. 2. v. 9. § 74. Of these two Titles Iesus Christ joyned together See Chap. 3. vers 1 § 29. This clause is fitly put in the last place after the whole prayer because it may have a just reference to every part of the prayer For God makes us perfect through Iesus Christ and that which is well pleasing in Gods sight is so through Iesus Christ. There can be no communion betwixt God and us but through Iesus Christ. What good thing so ever God doth to us he doth it through Iesus Christ. Whatsoever we do acceptably to God it must be done through Iesus Christ. God hath made us accepted in the beloved Eph. 1. 6. This saith God is my beloved Son in whom I am well pleased Matth. 3. 17. God is not only well-pleased with Christ but also in him that is he doth rest so well-pleased with Christ as whomseover he beholdeth in him he also resteth well-pleased with them Therefore all the good that God doth to any of his he doth through Iesus Christ. Hereupon saith Christ Whatsoever ye shall ask the Father in my Name he will give it you Joh. 16. 23. And we are exhorted to do all in the Name of the Lord Iesus Col. 3. 17. Of praying to God and praising God in and through Iesus Christ See v. 15. § 142. §. 177. Of adding Praise to Prayer TO the former prayer that the Apostle made he addeth this form of praise To whom be glory for ever and ever This Relative to whom may have reference either to the God of peace v. 20. or to Iesus Christ who was mentioned immediately before They are both one God and fountain of all blessing and to either of them
God An evil fear of God b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promises of Rest. Typicall Rests True Rest. Why promises of things to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What this Rest is Rest not to be left From what Saints shal rest a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unbelievers fail of the prize Rules to runne well Motives to run well * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What preaching the Gospel imports ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the bâ—…er things which Christians enjoy See my 〈◊〉 on Ezâ—…k 〈◊〉 1. 〈◊〉 〈◊〉 The Progress of Gods Providâ—…nce ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Why a Word oâ—… hearing â—…o 〈◊〉 The Word heard may be without profit c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chrysost. Theophylact Occum altique in loc Complut Non profâ—…it sermo auditus illis non coâ—…raperatus fidei corum qui obedierunt Aug. Error in Psal. 77. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infundo d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word fruitless to unbâ—…levers See §. 40. Faith receivetâ—… what the Word 〈◊〉 A relation betwixt the Word and Faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contrariorum contraria sunâ—… consequentia Unbelievers excluded from believers priviledges a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believers may know they believe Judge others as thy self a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Future things promised as sure as present See Chap. 8. v. 8. §. 33. The beginning of heavenly rest here enjoyed Unbelievers enter not into Gods rest God spake by Prophets Gods oath an infallible argument See Chap. 6. v. 18. §. 140. See Chap. 1. v. 5. §. 46. Proper causes may fail God determines what lie swears Provoke not God to swear The Sabbath and Canaan were Rests Of the Hebrew words whereby these two Rests are set down See §. 31. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 1. v. 10. §. 132 134 How God is said to work d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sum Fâ—…o f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God finished the full number of creatures Against Transubstantiation God perfected every creature * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Iactum fundamentum e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. de Mund. cap. 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things of different times are not the same a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seven a number of perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quievit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quies f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cessaviâ—… g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbathum The Sabbathâ—… rest How God still Works What works to be forborn on the Sabbath What our rest in heaven shall be i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God spent six daies in creating Nor great nor mean servile works to be done on the Sabbath Vers. 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So much only quoted as makes to the point in hand Privatio unius est inductio alterius a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods promise shall be accomplished a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Linquere Gods promise cannot be utterly void a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a favour to have a good thing before others How priviledges come to be slighted England the first Kingdom that cast out Popery a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 limes d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 definire f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Times not known by man a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficientis c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David the Author of the whole book of Psalms Psalms without title * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liber Psalmorum Psalms for Solomon b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmus Davidâ—… Levites put tunes to Psalms Moses prayer Psalms by prophetical spirit David speaks of a Rest four hundred and fifty years after Canaan was entred into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is hope while the season lasteth Verse 8. The dependance a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Ioshua See The Churches Conquest on Exod. 17. 9. §. 9 Who Ioshua was Ioshuaâ—… â—… 〈◊〉 of Christ. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 sunt 〈◊〉 in 〈◊〉 〈◊〉 vis 〈◊〉 〈◊〉 〈◊〉 â—…ctio significatiâ—… In what respects Ioshua gave Israel rest Gods work â—…tributed 〈◊〉 David spake of the rest to come Types were not the truth Why types instituted Mistake not happinesse Of Jewish Christians See Ch. 7. v. 11. §. 6â—… Blessings here enjoyed not to be rested in The day of 〈◊〉 into rest 〈◊〉 in and beâ—… Ioshua's time When day of seeking rest â—…egan Truths under types Why truths under types See Ch. 8 v. 5. §. 13. In three cases God detested legall 〈◊〉 See Ch. 7. v 16. §. 8â—… The ground
Christ where he saith Ye do erre not knowing the Scriptures Mat. 22. 29. sheweth that he meaneth erring in knowledge 2. In Will or heart for the Scripture doth oft put these one for another This is liere especially meant and of it we shall speak more in the next § 3. In the life and actions of men To this purpose saith the Wise-man He is in the way of life that keepeth instruction but he that refuseth reproof erreth Prov. 10. 17. The former clause sheweth that the erring which he speaketh of is in the way and course of a mans life To this purpose saith the Apostle They have forsakâ—… 〈◊〉 right way and are gone astray 2 Pet. 2. 15. or erred viz. out of the right way The first kinde of error is ignorance The second wilfulness The third rebellion §. 107. Of wilfulness aggravating sin THe erring in heart here intended is such perversness of will as made them 〈◊〉 part from the wayes of the Lord and stubbornly oppose against him This is it that much grieved the Lord and forced him to complain against 〈◊〉 Of Gods complaining See § 105. Of sinners wilfulness and stubbornness Wisdom complains Prov. 1. 24 25. Aâ—… God himself Isa. 1. 4 5. And he tels his Prophet That they are impudent and 〈◊〉 hearted Ezek 3. 7. This wilfulness makes men refuse and reject the means which God affords for thâ—… good and brings them into an incurable condition Prov. 1. 24 25 26. How earnest should we be in beating down our stout stomacks and proud heâ—… Such hearts are in us all by nature but much increased by our own perversâ—… Think how little thou gainest thereby It is the Almighty God against whom tâ—… standest out He with the froward will shew himself froward Psal. 18. 26. Obserâ—… how parents deal with stubborn children they will make them feel the smart of thâ—… wilfulness Is it safe for the earthen pot to dash it self against the iron pot Pray to God to give thee a heart of flesh which may be affected with his â—…cies tremble at his judgements and melt at his Word Pray that thy 〈◊〉 may be made pliable to Gods will To this we ought to give the more â—…gence because it is very hardly rooted out as the phrase next to be spâ—… of sheweth §. 108. Of the danger of Wilfulnesse THe Hebrew phrase whereby the wilfulnesse of the afore-said persons is set 〈◊〉 word for word is this A people erring They are so given to erre as 〈◊〉 will not be drawn from it They will still remain such as they are and never 〈◊〉 claim it Witness Pharaoh and his servants Exod. 9. 34. Witness as these â—…lites in the wilderness so others after them God set watchmen over them 〈◊〉 Hearken to the sound of the trumpet but they said We will not hearken Jeâ—… 6. 〈◊〉 Witness especially the Jews in Christs time of whom it is said Though Iesus 〈◊〉 done many miracles before them yet they believed not on him John 12. 37. Aâ—… the Jews in the Apostles time it is said that They were filled with envy and 〈◊〉 against these things which were spoken by Paul contradicting and blasâ—… 〈◊〉 Acts 13. 45. Wilfulness takes away all spiritual sense and exceedingly hardneth mens 〈◊〉 So as no sufficient means can be used to mollifie them and to alter this their 〈◊〉 disposition How should this move us to take heed of giving any way to this wilfull and â—…born disposition It is a bitter root We ought not to suffer any root of biâ—… 〈◊〉 spring up and trouble us Heb. 12. 15. §. 109. Of sinne aggravated by continuing therein THis Adverb alway added by the Greek intendeth a long continuaâ—… 〈◊〉 sinne and it is here brought in as a further aggravation of the sinne oâ—… 〈◊〉 Israclites in the wilderness By this circumstance doth Stephen aggravate both 〈◊〉 sinne and also the sinne of their successors saying Ye do alwaies resist the 〈◊〉 Ghost Acts 7. 51. And the lying disposition of the Cretian is thus aggravated 〈◊〉 Crâ—…tians are alway liars Titus 1. 12. This kinde of aggravation is frequently 〈◊〉 under this expostulary phrase How long as Numb 14. 11 22 27. 1 King 〈◊〉 Psal. 4. 2. Ier. 4. 14. See § 102. Sinne is of an increasing nature Though at first it may seem to be but as a 〈◊〉 of mustard-seed yet by long growing it may come to be as the greatest of 〈◊〉 〈◊〉 cannot be bowed nor rooted up A strong incitation this is to such as have long runne on in sinne at length to repent and to return to their Father as the Prodigall did By repentance mercy may be obtained but obstinacy and impenitency implungeth into utter destruction Well observe Gods pithy expostulation with Israel As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live Turn ye turn ye from your evil waies for why will you die O house of Israel Ezek. 33. 11. On the other side Christ hath with a strong asseveration aâ—…er'd twice together this doom Except ye repent ye shall all perish Luke 13. 3 5. A man by an impenitent heart treasureth up unto himself wrath against the day of wrath Rom. 2. 5. §. 110. Of Gods waies HItherto of the first part of Gods complaint which was of their stubbornnesse See § 106. The other part is their ignorance thus set down And they have not known my waies This their ignorance as it is a distinct sinne in itself so it was the cause of the former sin whereupon some turn this copulative AND as it is in the Hebrew and adversative BUT as it is in Greek into a causall FOR. Here we are to consider two points 1. What are the waies of God 2. How their not knowing of them was an aggravation of their sin A way is that course wherein one walketh The Hebrew Verb whence this word way is derived signifieth to tread upon as Thou shalt tread the Olives Mic. 6. 15. And I will tread them in minâ—… anger Isa. 63. 3. The Greek word translated Way is derived from a Verb which signifieth to go According to both these derivations a Way is that whereon one treads or wherein he goeth It is attributed unto God metaphorically and that in two respects 1. Actively setting out that way wherein God himself walks 2. Relatively intending that way wherein he would have us to walk Of the former kinde there are two sorts 1. Gods secret way This is his unsearchable counsell Hereof saith the Apostle How unsearchable are his judgements and his waies past finding out Rom. 11. 33. And God himself by his Prophet thus My waies are higher then your waies and my thoughts then your thoughts Isa. 55. 9. 2. His manifest way Under this in speciall are contained his works whereby he declares himself and his Divine properties unto us as power wisdom