was taken Now these Hebrews well knew 〈◊〉 God was the Author of the whole Scripture and that Moses wrote as he was â—…ved by the holy Ghost Therefore the Apostle thought it sufficient thus to intiâ—… the principall or ministeriall Author He spake 2. He expresseth nor Book nor Chapter but only saith In a certain 〈◊〉 Of this manner of quoting a text and of the Greek particle thus translated in certain place See Chap. 2. v. 6 § 52. Though the main scope of the Apostle was to demonstrate a Rest to be obserâ—… in the beginning of the world yet because the very distinct day of Rest was 〈◊〉 remarkable in producing the testimony he expresly premiseth that the testiâ—… is of the seventh day This seventh day here mentioned was the last day of the first week 〈◊〉 ever was It may be that from this instance of Gods observing the first seventh day 〈◊〉 〈◊〉 of seven was in succeeding ages so highly esteemed as it was accounted a 〈◊〉 of perfection As at first seven daies made up a week Gen. 2. 2. so sundry Feasts consisted of 〈◊〉 daies Lev. 23. 3 6 15. 34. The year of rest was the seventh year and the 〈◊〉 of Jubilee was the seven times seventh year Levit. 25. 4 8. The time of a 〈◊〉 uncleanness was seven daies Lev. 12. 2. A leper was to be cleansed on 〈◊〉 seventh day Lev. 14. 9. Seven daies was the time of consecrating a Priest 〈◊〉 29. 35. and the Altar Exod. 29. 37. Seven daies was the time for preâ—… a sacrifice Levit. 22. 27. and for keeping the Lords watch Lev. 8. 35. 〈◊〉 of expiation was to be sprinkled seven times Lev. 16. 14. and also oyl of 〈◊〉 Lev. 8. 11. Naaman was to wash himself seven times 2 King 5. 〈◊〉 There were wont to be seven daies of fasting 1 Sam. 31. 13. And of feastâ—… 2 Chron. 7. 9. seven Bullocks and seven Rams used to be offered up to make 〈◊〉 â—…onement God commanded Iobs friends so to do Iob 42. 8 Balaam had 〈◊〉 as much Numb 23. 1. Sundry other sevens are mentioned both in the 〈◊〉 and new Testament especially in the Book of the Revelation So as the number 〈◊〉 had in it a mystery above other numbers That the proof might be the more clearly and fully discerned the Apostle makes 〈◊〉 of setting it down in the very words of the Author thereof as is imâ—… by this phrase on this wise This is the Interpretation of one Greek Adverb 〈◊〉 word for word in English signifieth SO. Of quoting Scripture in the very 〈◊〉 thereof See Chap. 3. v. 7. § 74. §. 31. Of the Rest of the Sabbath THe testimony it self out of which the Apostle draweth his argument is thus expressed And God did rest c. Two reasons may be given why the Apostle retains this copulative conjunctiâ—… â—…ND Oâ—…e is because in Hebrew the Verb rest is of the Future tense but a copuâ—… joyned to it gives it the force of the Preterperfect tense and makes it signifie 〈◊〉 time past The other is because the force of the argument lieth in the connexion of this testimony with that which was set down in the third verse namely that God finished â—…is works from the foundation of the world AND rested He did not rest till he had finished his works but so soon as he had finished them he rested He finished his works from the foundation of the world AND from the foundation of the world he rested Thus we see how usefull it may be to retain seeming circumstantiall particles of Scripture There are two distinct Verbs used in Hebrew both which are translated 〈◊〉 rest One signifieth to be quiet and free from trouble Thus it is applied to the Ark which after long tossing and driving hither and thither upon the waters is said to rest upon the mountains Gen. 8. 4. The Noun used Psal. 95. 11. and translated 〈◊〉 is derived from this Verb. Hereof see Chap. 3. v. 11. § 116. The other signifieth to cease from doing a thing or to leave off It is attributed to Manna which ceased to fall as at other times it had done fourty years together Iosh. 5. 12. According to the Hebrew notation we may here thus translate 〈◊〉 God did Sabbatize The word Sabbath is derived from this Verb and retained not only in Greek and Latine but also in other languages among Christians The notation of this word sheweth in what respect God is said to rest namely by ceasing to create more creatures then he had done which was his work in the other six daies These words following he rested from all his works demonstrate as â—…ch 1. By this kinde of rest it appears that this answer of Christ My Father worketh 〈◊〉 Joh. 5. 17. doth not contradict that which is here said of Gods rest because the rest here is from creating new kindes of creatures but the working whereof Christ speaks is about Gods doing good to the creatures and it concerns Gods providence which never ceaseth but every moment day and night on Sabbaths and other daies puts forth it self in preserving sustaining succouring ordering and governing his creatures 2. This rest of God is set before us as a pattern Exod. 20. 10 11. We may therefore learn thereby wherein the rest of the Sabbath consisteth not in idleness oâ—… doing nothing at all but in forbearing the ordinary works of the six daies the works of our worldly calling Of the works which may and ought to be done on the Sabbath See my Treatise entituled The Sabbaths Sanctification Quâ—… 5 c. 3. This rest of God gives us a view of that kinde of rest which we shall enjoy iâ—… heaven namely a ceasing from the works of this world before we enter into heaven for that rest is styled a keeping of a Sabbath The seventh day mentioned in this testimony is the same whereof mention 〈◊〉 made Gen. 2. 3. namely a seventh after the six daies which God spent in creating the world and all things therein So much is expressed Exod. 20. 11. yea in the first Chapter of Genesis it is expresly declared what particular creatures God made in every of the six daies We are not to think that there was any such need of Gods taking up so 〈◊〉 time as he did in creating the world as if he could not have done it in a shoâ—… time If it had been his pleasure when he said Let there be light to have said 〈◊〉 at that time Let there be a firmament Let there be waters and dry Land Let 〈◊〉 earth bring forth all manner of plants Let there be sun moon and starres 〈◊〉 there be fowl and fish Let there be beasts all creeping things upon the earth aâ—… let there be man they had all been so soon as there was light even in the first day yea he could have made all in one moment Two reasons
may be given of Gods taking up six daies in making 〈◊〉 world One that by a due consideration of every daies work we might the better 〈◊〉 scern the difference of every creature one from another and the dependance 〈◊〉 one upon another For the creatures first made were for the use of such as folloâ—…ed after them The other that God might be a pattern to children of men throughout all ages how to spend their time namely by working six daies in every week and restiâ—…g the seventh Of that Objection which from this seventh day wherein God rested is maâ—…e against Christians keeping their Sabbath the next day which is the first day of the week See the forementioned Sabbaths Sanctification Quest. 43 c. In the last place this clause is added from all his works because he had finished them Hereof see § 28. This generall particle ALL compriseth under it the severall works of God oâ—… what kinde or sort soever they were whether above or below great or mean 〈◊〉 any at all excepted This is to be noted against them who pretend this or that kinde of works for â—…olation of the Sabbath Some think that if the works be great and weighty As carrying in of the harveâ—… when opportunity serveth upon the Sabbath day which otherwse they say may be spoyled The Law of God is express against this excuse Exod. 34. 21. Others think that they may do small matters as if God took no notice of theâ—… Let such consider the end of him that gathered sticks upon the Sabbath 〈◊〉 15. 32. Both these and all others that do any kinde of works that ought not to be done on the Sabbath swerve from this pattern of God who rested from 〈◊〉 his works §. 32. Of the Resolution of Heb. 4. v. 3 4. 〈◊〉 Fâ—…r we which have believed do enter into rest as he said As I have sworn in 〈◊〉 â—…ath if they shall enter into my rest although the works were finished from the 〈◊〉 of the world 〈◊〉 〈◊〉 〈◊〉 spake in a certain place of the seventh day on this wise And God did rest the 〈◊〉 day from all his works THe summe of these two verses is a difference betwixt two rests The one is a rest to be enjoyed in heaven The other is the rest of the Sabbath The former is First Propounded Secondly Proved In the point propounded are set down 1. The persons whom it concerns 2. The point it self concerned About the persons we have 1. The manner of expressing them in the first person and plurall number and 〈◊〉 past We that have 2. The grace whereby they are fitted for rest Believed In the point concerned is expressed 1. The act in the time present Do enter 2. The subject of that act into Rest. The proof is 1. Generally intimated in this phrase As he said 2. Particularly exemplified In the exemplification God himself is brought in speaking and confirming the 〈◊〉 in hand thus As I have c. Of Gods speech there are two parts 1. The argument that he useth 2. The matter confirmed The argument is his Oath sworn amplified by the kinde of Oath in wrath 〈◊〉 by the manner of propounding it in this particle If. The matter confirmed is an heavy judgement which was a failing of that which was prepared for them The thing prepared was Rest amplified by the Author of it My Rest saith God Their sailing thereof is thus expressed If they shall enter or they shall not enter The other kinde of rest was the rest of the Sabbath In setting down this 1. There is a note of distinction betwixt the two rests Although 2. A declaration of the ground of this later rest That ground is 1. Propounded 2. Proved In the proposition we have 1. The kinde of ground which was Gods finishing his works 2. The time when From the foundation of the world The proof is 1. Generally intimated 2. Particularly exemplified In the generall there are four points to be considered 1. The Author thereof He said 2. The place where In a certain place 3. The subject whereabout The seventh day 4. The manner how On this wise In the exemplification there are four observable points 1. The person God HE. 2. His act Did Rest. 3. The time The seventh day 4. The object from what he rested From his works This is amplified by the note of generality ALL. §. 33. Of Doctrines raised out of Heb. 4. 3 4. I. UNbelievers are excluded from the priviledge of Believers The inference of this verse upon the former in this causall particle FOR demonstrates thâ—… much See § 21. II. True Believers may know they have faith He was a true Believer that said Wee which have believed See § 22. III. Professors must judge of others as they do of themselves This Apostle doth put others in the same rank with himself by using the plurall number See § 22. IV. Faith giâ—…es assurance of the thing promised For thus saith a Believer We 〈◊〉 enter See § 23. V. Future things promised are as sure as if they were present The rest concerning which he saith in the present We do enter was then to come See § 24. VI. Beginnings of heavenly rest are here enjoyed It is of the time of this life that be here saith We do enter See § 24. VII Rest is prepared for Believers This is here set down as a granted case See § 24. VIII God spake by his Prophets This relative HE hath reference to God yeâ—… they were the words of David See § 25. IX The Word written is as a Sermon preached That whereof this is spoken He said was the written Word See § 25. X. That which unbelievers misse of Believers attain to This is the force of the Apostles argument implied in this conjunction AS God said that unbelievers should not enter into his rest thence the Apostle inferres that Believers do enâ—…er thereinto See § 25. XI Gods Oath is an infallible argument Unbelievers shall not enter into 〈◊〉 as God hath sworn or because God hath sworn they should not enter 〈◊〉 § 26. Of Doctrines gathered from Gods Oath the form and matter thereof See Chap. 3. v. 11. § 120. XII Things of the same name may be of different kinds This discretive conjâ—…ction Although intends as much Heaven and the Sabbath are both a rest yeâ—… different rests See § 27. XIII The creatures are Gods work They are hère so called See § 28. XIV God in six daies made up the full number of creatures In this sense it is here said that he finished them See § 28. XV. God perfected his creatures The word finished implieth thus much also See § 28. XVI The world is a comely Fabrick The notation of the Greek word translated world intends as much See § 29. XVII The world hath a foundation This is here taken for grant by attributing a foundation to the world See § 29. XVIII Gods works were perfected at the very first This is the intendment
of 〈◊〉 Preposition From. See § 29. XIX God left not off to work till he had finished his works The inference of Goâ—… resting upon finishing his works by this causall Conjunction FOR proves 〈◊〉 point See § 30. XX. A Divine testimony is a sound argument This phrase For he said shâ—…eth that the Apostle useth this testimony to prove the point in hand See § 30. XXI Scriptures may be quoted without naming the place So doth the Apostle here See § 30. XXII Seven is a number of perfection God rested on that day See § 30. XXIII The very words of Scripture are to be expressed This phrase on this wise intends thus much See § 30. XXIV God rested not till he had finished his works This copulative and inteâ—… so much XXV The last day of the week was the day of Gods rest This was the seventh day here mentioned See § 31. XXV God made no new creatures after the first six daies For in the seventh he 〈◊〉 from ALL his works See § 31. XXVII The same word may have different senses The Sabbath the Land of 〈◊〉 and Celestiall Glory are all called Rest but the Apostle here proveth 〈◊〉 â—…ey are different things See § 27 31. §. 34. Of the meaning of Heb. 4. 5. Verse 5. And in this place again If they shall enter into my Rest. THis verse like a perfect transition may look two waies to that which went before and to that which followeth In the former reference it implieth that the foresaid Rest of the Sabbath cannot 〈◊〉 〈◊〉 Rest whereinto Christians are to enter because at another time he spake of 〈◊〉 〈◊〉 In the later reference namely to that which followeth it laies down the ground 〈◊〉 another Rest then the Land of Canaan The copulative Conjunction AND hath reference to the first Verb of the 〈◊〉 verse which is thus translated He spake To make up the sense that 〈◊〉 must be repeated in this verse thus And he spake in this place again It was one and the same Spirit even the Holy Ghost that testified of the one 〈◊〉 â—…e other Rest. So as both testimonies are of Divine Authority and neither of them to be denied but by distinction of rests to be reconciled By this phrase in this place the Apostle intends Psal. 95. 11. He cals it this 〈◊〉 because he had quoted it before and expounded it and applied it to the 〈◊〉 〈◊〉 â—…and It was the Text whereupon he was then in his Epistle commenting As a Preacher having read and expounded a Text of Scripture so oft as he hath 〈◊〉 in his Sermon to speak of any point in or about that Text may say In this 〈◊〉 So the Apostle here in this his Epistle of that Text. This Adverb again is to be taken of another time then that which was menâ—… in the former verse Sometimes indeed it is used to joyn divers proofs of 〈◊〉 and the same thing as Chap. 1. v. 5 6. But here to set forth distinct times for â—…oof of different things Thus in the beginning of the world there was mention 〈◊〉 of a rest which was the rest of the Sabbath day but now again above three thousand years after that mention is made of another Rest. That therefore cannot be this This phrase If they shall enter into my rest is here alledged because therein mention is made of Rest. The other part of the sentence about Gods Oath was not to the present purpose of the Apostle and therefore it was not here set down though it would have made up the full sentence It was twice before expressed v. 3. Chap. 3. 11. It is usuall with the Penmen of the New Testament to quote so much only of a parcell of Scripture as makes to the point in hand though it make not up an intire sentence as Matth. 4. 15. Rom. 4. 18. Gal. 3. 16. The Rest here mentioned is so set down as it plainly appears to be a Rest to 〈◊〉 So as it cannot be that Rest which was at the beginning of the world Thus the first Rest is removed and this point proved that another Rest then the rest of the Sabbath is to be endeavoured after These words If they shall enter have the form of a strong negation See Chap. â—… v. 11. § 115. They there imply that the persons of whom they are spoken should 〈◊〉 enter into the promised rest of Canaan From thence the Apostle makes an inference in the next verse that there must â—…ds be another rest to come then that of Canaan Of this Rest of this Epithete MY in reference to God and of entring into it See Chap. 3. v. 11. § 116 117 118. §. 35. Of the Resolution and Observations of Heb. 4. 5. THe Summe of this Verse is A Transition about the removal of two rests from being the eternal rest proper to believers Here of are two parts One wherein the rest of the Sabbath is removed This Point is 1. Intimated by mentioning another rest to be entred into 2. It is proved and that two wayes 1. Implicitly under this copulative AND which presupposeth the divine testimony thus expressed He spake v. 4. 2. Expresly by two circumstances One of the Place The other of the Time The other part of this transition is wherein the rest of Canaan is removed and that by excluding them to whom it was promised in these words If they shall enter Doctrines I. The Lord distinctly expresseth his minde concerning different things He spake so and so of the Sabbath AND he spake for this word is to be repeated so and so of another Rest. II. Due observation of distinct texts will bring great light to doubtfull points In the former verse the Apostle notes out one Text under this phrase In a certain place Here in this verse another under this phrase In this place and thereby cleaâ—… the matter questioned Severall Texts may have severall circumstances to enlighten them III. A right distinction of times may reconcile seeming differences This particle Again intends a different time from the former and thereupon a different matter IV. Exclusion of some makes way for others Unbelievers being excluded believers gain assurance of admittance The privation of one form is the induction of another Of other Doctrines arising out of these words If any shall enter into my rest See Chap. 3. v. 11. § 120. §. 36. Of the Apostles Scope in the 6th verse Verse 6. Seeing therefore it remaineth that some must enter therein and they to when it was first preached entred not in because of unbelief THe two first words of this verse Seeing Therefore are both relative Conjunctions and imply an inference upon that which went before In the former verse Gods protestation against unbelievers is set down That they should not enter into his rest The inference which the Apostle makes thereupon is that there is a rest for believers to enter into The Argument may be
that were comprised under their exâ—… and legall Rites By this means may we in many respects come to discern sundry particular benefits arising out of those truths which it may be we should not so readily discern in a single simple consideration of the truths themselves For finding out the truth of types observe these rules 1. Be well acquainted with the Prophets who were expounders of the Law A Prophet will tell you that circumcision intended the taking away of the foreskin of the heart Jer. 4. 4. Another will tell you that sacrifices set out the offering of Christ Psal 40. 6. 2. Observe what applications in the New Testament are made of the legall Rites unto their severall truths For the Penmen of the New Testament were guided by the same Spirit that Moses was and knew what was the intendment of his Rites Thereby we may know that the Rite of not breaking a bone of the Paschal Lamb Exod. 12. 46. did prefigure the kind of Christs death and the not breaking of his bones Ioh. 19. 36. Other types applied to their truths in the New Testament are set down before in this § 3. By just consequence may sundry truths be found out For example from this ground that the Highpriest prefigured Christ we may by consequence inferre that the Highpriest appearing before God for the people and bearing their names in his Breast-plate did prefigure Christs appearing before God for us and presenting us by name unto God Exod. 28. 29. Thus may the Highpriests Robes and Ornaments be applied to Christ. 4. A perpetuall equity will leade us to finde out the truth of a type as the equity of thâ—…s that prayer shall ever be made unto God in the Name of Christ shews that the daily offering up of incense did typifie as much Mal. 1 11. 5. A fit analogy and resemblance of a type with the truth as Israels bondage 〈◊〉 Pharach with our spirituall bondage under sinne Their deliverance by the red sea with our Redemption by the blood of Christ. The clouds sheltring them from the parching heat of the sun with Christs preserving us from the wrath of God So in other things §. 51. Of the Resolution of Heb. 4. v. 7 8. 7. Again he limiteth a certain day saying in David To day after so long a time as it is said To day if ye will hear his voice harden not your hearts 8. For if Iesus had given them rest then would he not afterwards have spoken of â—…ther day THe summe of these two verses is this Canaan is not the rest to be rested in This is 1. Proved v. 7. 2. Confirmed v. 8. In the proof is set down 1. An inference on that which went before in this Adverb Again 2. The substance of the proof which is 1. Propounded 2. Exemplified In the Proposition there is 1. An intimation of Gods prerogative 2. A manifestation thereof Gods Prerogative is set out 1. By his act He limiteth 2. By the object thereof A certain day The manifestation of Gods Prerogative is by a Divine Testimony In setting down the testimony is noted 1. The Penman of it or the place of Scripture Saying in David 2. The mater of it That is 1. Simply considered in this word To day 2. Relatively extended in this phrase After so long a time The exemplification of the point is 1. Generally implyed in this phrase As it is said 2. Particularly expressed in these words of Scripture To day if ye will hear 〈◊〉 voice harden not your hearts Of the particular branches of this Scripture See Chap. 3. v. 7. § 76 c. The confirmation of the former proof is in the eight verse In it one thing is granted Another is inferred The thing granted is that Ioshua gave Israel a Rest. The point inferred is that that rest was not a rest to be rested in In the thing granted we may distinguish the persons and the point The persons are 1. The Doner Ioshua and the Donees in this relative Them under whom are comprised the then living Israelites 2. The point gift or thing given which was Rest. In setting down the inference observe 1. The manner by way of supposition If Then 2. The matter which contains a proof of the point that Ioshua did not give them the rest to be rested in The proof is double 1. It is taken from this circumstance of time Afterward 2. From the difference of time when Ioshua gave Israel rest and Davidâ—…teth â—…teth to enter into a rest This later is another day §. 52. Of Instructions raised out of Heb. 4. 7 8. I. PRoof may be added to proof for confirmation of the same point This is implied under this Adverb Again See § 42. II. God setteth seasons This is the intent of this word He limiteth See § 43. III. Times are not known to man This word certain is not certain or sure 〈◊〉 indefinite See § 42. IV. God spake by David This phrase saying in David hath reference to God See § 44. V. David was the Penman of the book of Psalms That Book is by a Metonymy 〈◊〉 David See § 44. VI. That whereunto we are invited to enter into long after must needs be another 〈◊〉 〈◊〉 that which was possessed long before This is the Apostles Argument It is 〈◊〉 in this phrase after so long a time See § 45. VII There is hope of entring while the day continues This is the main end of presâ—… this word To day See § 45. VIII Scripture proofs may be inculcated Four times hath this proof To day if ye 〈◊〉 〈◊〉 c. been insisted upon See § 46. Of sundry Observations gathered out of these words To day if ye will hear c. See Chap. 3. § 120. IX 〈◊〉 was Israels Governour X. Canaan was a place of rest to Israel XI Ioshua setled Israel in Canaan XII Gods work is ascribed to man These four last Doctrines are taken for grant and made the ground of the inference following See § 47 48. XIII Canaan was not the rest to be rested in This is the main point which the 〈◊〉 here proves See § 49. XIV Scripture circumstances are observable The principall force of the Apoâ—… argument resteth upon a circumstance of time Because David after Ioshua 〈◊〉 〈◊〉 Israel in Canaan speaketh of another day therefore Ioshua's rest was 〈◊〉 rest to be rested in In another place the Apostle draws an argument from 〈◊〉 word seed in the singular number to prove that Christ was promised to Abraâ—… Gal. 3. 16. The whole Scripture is given by inspiration of God 2 Tim. 3. 16. We may not therefore think the least little therein to be in vain 〈◊〉 us in this respect to be the more observant not only of the generall 〈◊〉 and main scope of a place of Scripture but also of the manner of setâ—… 〈◊〉 down and of other circumstances appertaining thereunto §. 53. Of setting down the Conclusion of a Discourse Verse 9. There remaineth
therefore a Rest to the people of God THis verse sets down the conclusion of the Apostles Discourse concerning the rest of the Sabbath and of the Land of Canaan both which he had proved by sundry arguments not to be the rest intended by David Thereupon he inferreth this conclusion There remaineth a rest that is there is another kind of rest for Gods people to rest in This concluding particle Therefore doth demonstrate this to be a conclusion So it is used Rem 8. 1. Gal. 3. 7. This Conjunction is sometimes used by way of interrogation as Shall he finde faith Luk. 18. 8. So Act. 8. 30. Sometimes for confirmation of a point and tranâ—… no doubt and truly As No doubt the Kingdom of God is among you and 〈◊〉 ye 〈◊〉 〈◊〉 Luk. 11. 20 48. Sometimes by way of addubitation or supposition and translated Perhaps Act. 8. 22. Haply Act. 17. 27. But most frequently it is used by way of inference and translated then as then are ye bastards Heb. 12. 8. This is in a manner all one as here in my Text Therefore An expresse setting down of a conclusion is an especiall means of making ones minde and meaning clear It shews what is the main intendment and what is especially to be observed It is like a white in the Buâ—…t or a mark to such as shoot at rovers to direct the 〈◊〉 in drawing his bow and shooting out his arrow Or rather like to the lanâ—… in the Admirall Ship which directeth all the Ships in the Navy Thus the demonstration of the main conclusion gives great light to the whole Discourse §. 54. Of the Rest to be laboured after THat which is here inferred is that there is a Rest. The Greek word here translated Rest is no where else used throughout the New Testament not in any other Greek Author except in some of the Greek Fathers who have taken it from this place The notation of it is taken from an Hebrew word which signifieth Rest and soundeth Sabbath See § 31. Hereupon the last Translators have thus turned it in the Margin Keeping a Sabbath So as the rest here intended is not simply a lying sitting or standing still without doing any thing at all but a ceasing from such things as are done here in this world These are called our own works in the next verse Of the heavenly Rest here intended See § 6 8 9. This word doth fitly set forth the Rest that is to come For as God who rested on the Sabbath from creating new creatures yet did other works of providence and as Gods people here on earth who cease from the works of their calling on Sabbath daies yet do sundry works of piety and mercy which are proper to the Sabbath So in heaven the glorified Saints who rest from the works of this world do many celestiall works which are proper to that place and time These works are excellent and glorious in their kinde The Saints there have sufficient ability to perform them according to the minde of their Lord and withall there is in them a ready willingnesse and forwardnesse to put out their ability and that to the utmost in those works §. 55. Of Rest in Heaven from Troubles on earth THat which under the word here translated Rest the Apostle doth in speciall give us to understand is that there shall be a freedom from every thing that is toylsom and grievous in this world The wise man in Ecclesiastes declareth how full of outward molestations and inward vexations this world is and that as long as men abide therein Besides the many expressions that he hath of the vanity of the things of this world sometimes in way of aggravation doubling the word and adding this note of generality ALL unto it thus Vanity of vanity vanity of vanities all is vanity Eccl. 1. 2. 12. 8. and besides the labours travels and troubles that he there mentioneth ten severall times he useth this clause Vexation of spirit But in the Rest here mentioned they rest from their labours Rev. 14. 13. and all tears shall be wiped away from their eyes Rev. 21. 4. under labours all molestations of body are comprised and under tears all vexations of spirit Labours and troubles are not the things whereunto God hath ordained man as unto his ultimate end Man by sinne hath pulled them upon himself Sin was the cause of this doom upon the woman I will greatly multiply thy sorrow c. and of this upon the man In sorrow shalt thou eat c. Gen. 3. 16 17. From sin proceeded all manner of evils even evils of punishment Obj. The Lord himself saith I create evil Isa. 45. 7. Hereupon a Prophet maketh this inference Shall there be evil in a City and the Lord hath not done 〈◊〉 Amos 3. 6. Ans. By evil in those and other like places the just punishment of sin is intended That God is said to create and do in these respects 1. God ordained that sin should be punished 2. God by his providence ordereth the punishments which are inflicted on sin and that for the kinde measure and continuance thereof 3. The Ministers and means whereby sinners are punished are appointed and sent by God On these grounds we may conclude that Gods people shall for the present be sufficiently supported in their afflictions and at length be fully freed from all 1 Cor. 10. 13. Upon expectation of the soresaid freedom and rest it is just and equall both diligently to work the work of our Lord and Master all the working time of this our Pilgrimage and also patiently to endure whatsoever the Lord shall be pleased 〈◊〉 upon us Christ hath made himself a worthy pattern herein I must saith 〈◊〉 〈◊〉 the works of him that sent me while it is day Joh. 9. 4. And Though He 〈◊〉 a Son yet learned he obedience by the things which he suffered Heb. 5. 8. There being a freedom and rest to come Christ had an eye thereto Heb. 12. 2. So had 〈◊〉 Heb. 11. 26. When we are pinched or grieved with any work travell trouble or affliction 〈◊〉 us call to minde and meditate on this freedom and rest Marrineâ—…s passe over 〈◊〉 boisterous and dangerous seas in hope of attaining to a quiet haven Labourers toyl all the day in hope of rest at night So others in other cases Expeâ—… of freedom rest and recompence upholds their spirits yet they may â—…ail of their expectation But they for whom this rest is prepared shall not 〈◊〉 thereof What then should we not do what should we not endure in hope of this rest The 〈◊〉 because hope thereof is certain and sure If the joy honour and glory which will accompany this rest were duly 〈◊〉 it would much more stirre us up to this duty §. 56. Of Rest to come OF the soresaid Rest it is here said that it remaineth The same word is here used that was used before v. 6.
man in this world ceaseth from his own works Therefore no man in this world entreth into his Rest. Of the meaning of the word here translated rest and of this phrase enter into 〈◊〉 Chap. 3. v. 11. § 116. 〈◊〉 relative HIS is not reciprocal as if it had reference to him that enâ—… but it hath reference to another namely to God and it is taken in the 〈◊〉 sense that it is taken vers 1. There is a like word consisting of the very same 〈◊〉 but different spirits used in this verse which is reciprocal and for distinctiâ—… 〈◊〉 translated his own In what respect the heavenly Rest here intended is calâ—… Gods rest See v. 1. § 9. Some apply this phrase of entring into his rest unto Christ and to his Resurâ—… and Ascension and thence infer a conformity of the members to their 〈◊〉 But no mention being heretofore made of Christ in the Apostles discourse 〈◊〉 Rest it is not probable that he would have reference to Christ without naâ—… him Others apply it to a spiritual Rest. But that Rest is only a beginning of a Rest. It 〈◊〉 be the full Rest here intended It is therefore most proper and pertment to 〈◊〉 〈◊〉 in hand to refer it to our heavenly Rest which is to come §. 59. Of the works which are here called his own works FOr finding out the meaning of this phrase His own works we must consider 〈◊〉 difference betwixt Saints on earth and in heaven For the Rest here spoken of is proper to Saints who are Gods people 〈◊〉 here on earth may be considered in that entire estate wherein God at first 〈◊〉 him and also in that corrupt estate whereinto he fell In his entire estate there were these kinde of works 1. Such as tended to the preservation of his body as to eat drink and 〈◊〉 God gave man the fruits of the earth for meat Gen. 1. 29. And Adam slept Gen. 2. 21. In heaven our bodies shall need no such means of preservation 2. Such as were of use for increase of mankinde For thus saith God Be fruitfull and multiply Gen. 1. 28. To this head may be referred all works which by vertue of relations as betwixt husband and wife parents and children and other superiours and inferiours should have been performed In heaven they neither marry 〈◊〉 are given in marriage but are as the Angels Mat. 22. 30. 3. Such as man used partly for obtaining things needfull for his body and partly for trial of his obedience as diligence in his place and calling For God put man 〈◊〉 the garden of Eden to dresse it and to keep it Gen. 2. 15. In heaven there shall be to such labour In the corrupt estate whereinto man sell we may consider sin it self and the punishments thereof Here on earth we commit innumerable sins but in heaven we are freed from all Glorified Saints are not only fully justified but also perfectly sanctified The Church there is holy and without blemish Eph. 5. 27. The punishments of our sins are natural or accidental Natural are all manner of infirmities whether of minde or body or both Of minde as anger fear care grief and such like Of body all kinde of labour toil wearisomness with the like Accidental are all manner of miseries calamities crosses losses pains 〈◊〉 and finally death it self Of these there shall be none in heaven Rev. 14. 1â—… 21. 4. These and other works like unto them are said to be our works in these respects 1. We do them in by and of our selves 2. They come originally from our selves 3. They are most agreeable to our nature minde and will None of the fore-mentioned works are done in heaven They therefore that enter into Gods rest are truly and properly said to cease from them and in that respect to rest See § 55. The Verb translated cease is the very same that is used of Gods forbearing to create any new creatures on the seventh day and translated rested v. 4. From that Verb the Noun which is oft translated rest is derived So as to cease or rest is to leave off doing such things as one did before This is that rest or keeping of a Sabbath mentioned v 9. § 54. This is a point of singular comfort and sufficient to support us in all our toâ—…s travels troubles cares fears griefs sins and effects thereof There is a rest wherein we shall cease from them all By this kinde of rest a vast difference betwixt earth and heaven is manifested the ultimate end of Gods people is demonstrated and our likenesse to God is coâ—…summated In this Rest God is all in all §. 60. Of Saints ceasing from their own works as God from his THe Apostle to expresse his minde more fully about ceasing from ones 〈◊〉 work giveth instance of Gods ceasing from his Hereof he made mention before v. 4. There we shewed what works of God were meant and how God ceased from them See § 31. This note of resemblance AS sheweth that this instance of God is produced as an illustration of the point Hereabout three things are observable 1. That the works from which God ceased were his own The Greek word translated his own is emphatical Indeed many times it is indefinitely translated His as here and Matth. 22. 5. Most usually this reciprocal particle own is added as his own servants Matth. 25. 14. His own â—…loaths Mark 5. 20. Sometimes this restrictive Adjective proper is added as their proper tongue Act. 1. 19. His proper gift 1 Cor. 7. 7. It is attributed to the one onely-begotten proper Sonne of God and thus translated His own Sonne Rom. 8. 32. The works which God created were the works from which he ceased and these were his own prâ—… works 2. That God ceased from ALL his works Hereof see § 31. in the end 3. That God utterly ceased from those his works He never returned to the work of Creation again In all these respects shall the people of God cease from their works 1. They shall cease from their own proper works even from their sinnes which are most properly their own and from all the effects which they have produced 2. They shall cease from all manner of works which here on earth they did and endured 3. They shall utterly cease from all such works as cumbered them here on earth so as never to be encumbred with them again Thus Gods people cease from their own works as God did from his Besides as God in ceasing from some works namely works of Creation yâ—… continued to do other works namely works of Providence So Gods people though they cease from their works here on earth shall have other kinde of works which are fit for the place where they shall be therein to exercise themselves See § 54. Yet further as God ceased not till the seventh day for he continued to work all the six dayes
Exod. 20. 11. so Saints shall not cease from all their works here on earth Their dayes on earth are working dayes wherein they do works of necessity which tend to the preservation of their body Works of duty to God and man and works of corruption A full ceasing from all these works is â—…xhere to be expected We are enjoyned to do the works of our calling Eccles. 9 10. Iohn 9. 4. and those works also needfull for nature Eccles. 5. 18. Nature it 〈◊〉 moveth us thereunto Ephes. 5. 29. and while we live sin will retain some life in is though it may be restrained and kept down Rom. 7. 18 c. Sin remaining the fruits also thereof must needs remain as travel trouble losses and all manner of crosses The best of men are subject hereunto Surely they come short of the mark who place the rest here spoken of in mortiâ—…ation of sin and living to God in peace of conscience joy in the holy Ghost and such like works of the Spirit I will not deny that these are first-fruits 〈◊〉 and evidences thereof But the full fruition of this rest cannot be on 〈◊〉 §. 61. Of the Resolution and Observations of Heb. 4. 9 10. 9. There remaineth therefore a rest to the people of God 10. For he that is entred into his rest he also hath ceased from his own works as God did from his THe Summe of these two verses is in two words Saints Rest. Here is in particular to be considered 1. The Inference in this word Therefore 2. The Substance which is 1. Propounded vers 9. 2. Exemplified vers 10. Rest propounded is set out 1. By an intimation of the time when it is to be enjoyed in this word There remaineth 2. A restriction of the persons for whom it is reserved The people of God The Exemplification is set forth by a resemblance Of the Resemblance there are two parts 1. A Proposition 2. A Reddition or Application In the Proposition there is 1. A Description of the person 2. An Exposition of the point The Person is described 1. By his Act He is entred 2. By the Subject whereinto he entred That Subject is set out 1. By the kinde Rest. 2. By the Author His. In the Exposition there is 1. A Cessation or leaving off He also hath ceased 2. The Matter left off His own works Of the Reddition there are two parts 1. The Person to whom the resemblance is made As God 2. The Point wherein the resemblance consisteth Did from his Doctrines I. The conclusion of a Discourse is to be set down This verse is the conclusion of the Apostles Discourse of Rest. And the note of a conclusion Therefore is expressed See § 53. II. There is a Rest. This is here taken for grant See § 6. III. That full rest is to come This word There remaineth intends as much See § 56. IV. The rest to come is as a Sabbath The word used by the Apostle intends as much See § 55. V. The full rest to come is proper to Gods people It remaineth to them See § 57. VI. Points of concernment are to be made clear For this end is this tenth verse inferred as a reason upon the former See § 58. VII The rest prepared for Saints is Gods In reference to God it is stiled HIS See § 9. VIII Some shall enter into Gods rest This is set down as a granted case in these words He that is entred See § 39. IX Men on earth have works of their own See § 59. X. Gods rest on the Sabbath was a resemblance of Saints rest in heaven This note of resemblance AS declares as much § 60. XI Saints in heaven cease from their works on earth So much is here directly expressed See § 59. XII God rested from all his works See § 3â—… XIII While Saints are here they cease not from their own works as God ceased not in the six days See § 60. §. 62. Of being like to God Verse 11. Let us labour therefore to enter into that rest lest any man fall after the saâ—… example of unbelief THis verse layeth down an especial use to be made of all that the Apostle hath delivered about the Rest before-mentioned One use was before noted v. 1. which was an admonition to fear lest we come short of that rest The other use is an exhortation to do our best for attaining thereunto This relative Conjunction therefore imports as much The Greek word here used is the very same that was used v. 1. § 2. It may have either a remote or an immediate reference The remote reference is to all that hath formerly been delivered of the reality of that Rest that there is indeed such a rest v. 9. Of the certainty of it § 24. and of the excellency of it that it is Gods rest v. 1. § 9. And that it brings a freedom from all labour and trouble v. 10. § 59 60. There being such a Rest we ought therefore to endeavour after it See § 63. The immediate reference is to the last clause of the former verse wherein Gods patern is set before us in this phrase As God did from his God having spent six dayes in creating all things rested the seventh day from all his works Let us therefore having done our work here Labour to enter into his rest Thus Gods practice is a patern to us It is set down in the Law as a patern for us to work in the six dayes and Rest on the seventh Exod. 20. 11. Here it is propounded as a motive to stir us up to endeavour after a Rest that we may be like God and rest from all our own works as he did from his God rested from his own works therefore let us labour to enter into that Rest where we shall cease from our own works By this it appears that Saints should be such as God is God at first made 〈◊〉 after his own Image Gen. 1. 27. and we are exhorted to be renewed after Gods Image Ephes 4. 23 24 Col. 3. 10. In general we are incited to be followers of God Ephes 5. 1. In particular to be holy as he is holy Levit. 19. 2. 1 Pet. 1. 1â—… 16. To do good as God doth Matth. 5. 45. To be kinde and mercifull as he is Luk. 6. 35 36. To lâ—…ve as God doth 1 Ioh. 4. 11. To forgive one another as God doâ—…h Eph. 4 32. Yea to be perfect as he is Mat. 5. 28. 1. Gods patern is the most perfect that can be set before us we may be sure not to eâ—…re if we hold clâ—…se to it 2. It is the best and most honourable patern we can have 3 It is the safest For who can blame us for imitating God Object Gods patern is too high for any creature to set before him Answ. For clearing this point we must distinguish betwixt the things of God There are incommunicable and communicable Excellencies in God Some things are incommunicable
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
History after the mention of the Sabâ—… yet they were all made within the six daies Eden and the trees therein were â—…e on the fourth day Gen. 1. 12. and the woman on the sixth day for then he â—…e them male and female Gen. 1. 27. All the creatures that were made are comâ—…sed in the first Chapter of Genesis in the second Chapter he sets down the distinct 〈◊〉 of making many things Mention is there made of the manner of making 〈◊〉 himself v. 7. who notwithstanding is expresly said to be created on the sixth 〈◊〉 Gâ—… 1. 27. Here by the way take notice of the absurd doctrine of Popish Transubstantiaâ—… whereby Papists imagine such a creature to be made as God never made a 〈◊〉 that cannot be seen or felt an humane body in the form of bread and blood â—…ch likewise cannot be seen nor felt but appears in the shew of wine To omit 〈◊〉 absurdities this seemeth to adde a strange new creature to the creatures â—…ch God made in the six daies as if he had not then finished all 2. In regard of the perfection of every particular creature God is said to finish 〈◊〉 Nothing needed to be added to any neither did any thing need to be 〈◊〉 to make it better I know saith the wise man that whatsoever God doth it 〈◊〉 〈◊〉 forever nothing can be put to it nor any thing taken from it Eccles. 3. 14. Is this respect it is said of every creature which God made It was very good Gâ—… 1. 36. Such was Gods wisdom as he saw what shape stature proportion and property was 〈◊〉 for every thing Such was his power as he was able to effect whatsoever in wisdom he saw meet Such was his goodnesse as he would answerably create and order every thing â—…earn to admire every work of God and to adore and reverence the Lord himself that made them Rest content in what he doth submit to him in all his works Seek not to alter them Matth. 5. 36. 6. 27. 10. 30. Learn of God to finish what belongeth unto thee before thou leave thy work of thyself It was Christs meat to do the will of him that sent him and to finish his â—…rk Joh. 4. 34. Yea he layeth a necessity upon himself in this respect saying I â—…st work the works of him that sent me while it is day We cannot finish our work â—…ll our day be ended Therefore whatsoever thine hand findeth to do do it with thy â—…ight c. Eccl. 9. 10. §. 29. Of this phrase From the Foundation of the world THe time of Gods finishing his works is thus expressed From the foundation of the world There was before mention made of the foundation of the earth Chap. 1. v. 10. § 131. But there another Greek word was used which implied the 〈◊〉 of the earth This word also may intimate a stability The word is a compound The simple Verb signifieth to cast The compound to cast or lay 〈◊〉 A foundation useth to be laid down in the earth It is the lowest part of an â—…fice whereupon all the rest of the structure lieth The Latines use to expresse it by these two words a foundation laid The other Noun translated world signifieth in Greek order ornament aâ—… So it is translated 1 Pet. 3. 3. whose adorning c. From this Root there is a Verb derived which signifieth to adorn as women aâ—… themselves c. 1 Tim. 2. 9. and to garnish Matth. 12. 44. Fitly doth this notation appertain to the world as here it is taken namely for 〈◊〉 universe or whole fabrick of all creatures which were made by God in a most â—…ely order and beauty For God made every thing beautifull in his time Eccl. 3. 11. This was before shewed § 28. This universe or world is here said to have a foundation and that in two especiall respects 1. To intimate the stability of it It was not like a building without a foundation as that house was which was built on the sand and soon fell Luk. 6. 49. Sâ—… Chap. 1. v. 10. § 131. 2. To demonstrate the beginning of it For a foundation useth to be first laid Thus is it used Heb. 6. 1. In this later sense this phrase the foundation of the world is oft used When mention is made of things eternall a Preposition that signifieth before is set before iâ—… As of Gods love to his Sonne Thou lovedst me saith Christ to his Father before the foundation of the world Joh. 17. 24. And of Election God hath chosen us before 〈◊〉 foundation of the world Eph. 1. 4. 1 Pet. 1. 20. When the point is of things about the beginning of the world this Preposition from is used Christ is said to be a Lamb slain from the foundation of the world Rev. 13. 8. In this phrase from the foundation of the world doth the force of the Apostles argument especially lie The rest of the Sabbath was upon the beginning of the world Therefore it cannot be that rest which is to come Things of different times whereof one is of time past the other of time to coâ—…e cannot be the same The Paradise wherein Adam in his innocency was cannot be the same which Christ hath promised to him that overcometh Rev. 2. 7. The calling of the Jews out of the Babylonish captivity cannot be that which is promised of calling them to embrace the Gospel Rom. 11. 26. David that died many hundred years before the exhibition of Christ cannot be that David which is promised to be a Prince among Christians Ezek. 34. 24. 37. 24 25. §. 30. Of the Interpretation of the former part of Heb. 4. 4. Verse 4. For he spake in a certain place of the seventh day on this wise And Gâ—… did rest the seventh day from all his works BOth the particle of connexion which is a causall conjunction FOR aâ—…d the very matter of this verse do evidently demonstrate that it is brougâ—… in as a proof of that which went before namely that God finished his worâ—… This is proved by Gods resting A wise man that undertakes a work will not 〈◊〉 or clean give over his work till it be finished If any do otherwise he gives occâ—…sion to men to mock him Luk. 14. 29 30. We cannot therefore think that God who is wisdom it self would rest till he had finished what he intended Of 〈◊〉 imitating God herein See the later end of § 28. The kinde of proof is drawn from a Divine testimony which is thus intimated He spake 1. He names not the Author but indefinitely saith HE. This having reference to the sacred Scripture out of which the words which he quoteth are taken 〈◊〉 needs be meant if we consider the principall Author of the Holy Ghost whom 〈◊〉 expressed Chap 3 v. 7. or if we consider the Penman of Moses who wrote 〈◊〉 Book out of which this testimony
〈◊〉 〈◊〉 Collum e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per 〈◊〉 dâ—…rsi â—…dere Variâ—…us f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An error that God seeth no sin in justified persons 1. There is sin in justified persons 2. Other men see sin in them 3. Such see sin in themselves 4. God punisheth sin in the justified Grounds of the fore-said errour Numb 23. 21 expounded a Pelican annoâ—… on Tindall transl of 〈◊〉 Piscat in loc b Hier. â—…ug in Psal. 31. Vaâ—…ab Calvin Piscat c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lam. 4. 18. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esth. 8. 6. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods full discharge doth not prove that God seeâ—…h not the sin discharged How the Church is without spot a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ is the heart searcher We have in all things to do with God An account to be given to God Verse 13. Vers. 13. a Luther Calvin b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Means of grace to be improved a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Against ubiquity and Transubstantiation The preheminency of Christs Priesthood The way to heaven opened Seek things above In prayer look to heaven Christ is before his Father for us Beleevers shall be with Christ in heaven a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ passed through all difficulties into heaven We on earth have communion with Christ in heaven a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What it is to hold fast Christs Priesthood is the ground of perseverance a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs infirmities to be known Two negatives make a strong affiâ—…mative a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pâ—…i e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Infirmities to which we are subject Evidences of Christs fellow-feeling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Similiter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similis Iâ—…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 similitudo a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Ch. 9. v. 14. §. 80. Christs perfect purity Sacrifices typified Christs purity So did Priests Prophets foretold Christs purity Sin is an accident to mans nature Joh. 14. 30. The Virgin Mary not without sin Why Christ without sin Uses arising from Christs purity a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods mercy and grace distinguished a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What it is to receive and finde c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing out of God to move him Man cannot merit No works of â—…tion Rest on mercy and grace a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God runs at his childrens cry a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempus h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tempus statutum opportunitas God helps in the finest time Vers. 14. Vers. 15. Vers. 16. Vers. 14. Vers. 15. Vers. 16. The inference How one taken from among men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No fit Priest but out of man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 2. v. 17. §. 179. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…fferre offerre b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sustollere c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God needeth not mans gifts Why God accepted gifts of men Difference betwixt Priests and Prophets Christ makes acceptable * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 act 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 med dono Marc. 15. 45. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What were gifts Saints are Priests Why Sacrifices slain a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin may be pardoned a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Compassion in Priests and Ministers c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignorance a sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Several kindes of infirmities b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 High-priests subject to sin a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Necessitate praecepti Necessitate medâ—…i See Chap. 2. v. 17. §. 166. Means for our good to be used Priests offered for others sins Priests offâ—…red for themâ—…elves The Highâ—… 〈◊〉 sin Christ had no 〈◊〉 Christ offered â—…ot â—…or himself Vers. 1. Vers. 2. Verse 3. Vers. 1. Vers. 2. Vers. 3. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b De sacto * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De â—…ure d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notation of Aarons name c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 monâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ no pattern in unmeet matters a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Men are glorified by the things wherein they glorifie God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs Priesthood Aaronâ—… 〈◊〉 See Chap. 7. v. 11. §. 66. Defects of Aarons Priesthood Christ the excellentest of Priests Vers. 6. Vers. 6. Flesh for Christs humane nature Daies for brevity of life Christ still retains his flesh Christ did works of service in this life Saints tears only in this life a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Participium Aorsti primi b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 egeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oro d
beyond all patience impatient And B. Neal and others putting him on especially against the Publisher of the Book made him so fierce as he would admit no Apology Hereupon the said William Gouge was moved distinctly to declare his own opinion and judgement about the Calling of the Iewes which he did in these ensuing propositions which were found fairly written amongst his papers 1. All that I can gather out of the holy Scripture for the Calling of the Iewes importeth no more than a spirituall Calling to beleeve in Iesus Christ and embrace the Gospel 2. This their spirituall Calling may be called an outward glorious Calling in regard of the Visibility and Generality of it to put a difference betwixt the promised Calling of the Nation and the continuall Calling of some few persons for in all ages since the rejection of the Jewes some few here and there have been called Thus the Calling of the Gentiles in the Apostles time when Christians had no pompous Civil government was an outward glorious Calling by reason of the Visible famous Churches which they had 3. It is probable that at or after their Calling they shall not be scattered as now they are but be gathered together into Churches and be â—…reed â—…rom the bondage and slavery wherein they have been many yeares together 4. To give them a soveraigntie over all the whole Church seemeth to me to be derogatory to that absolute soveraignty which Christ the head of his Church hath in whom the promises of the perpetuitie of Davids Scepter of the extent of his dominion of the subjection of all Nations are accomplished 5. To set down the distinct Time Place and other like circumstances of their Calling needeth more than an ordinary Spirit and implieth too much curiosity 6. The point oâ—… the Calling of the Jewes being no fundamentall point of Christian Religion to be over-stiff in holding one thing or other therein to the disturbance of the peace of the Church cometh near to Schisme Upon which being examined by the Arch-Bishop Abbot and his answer approved he was released from his imprisonment Ordinarily in the Summer vacation he was with his Family in the Country but not for his own ease but rather for the good of Gods Church For besides his preaching every Lords day where he was he got time to publish these Treatises which are now in print viz. The whole Armour of God Domesticall Duties An Explanation of the Lords Prayer Gods three Arrows viz. Plague Famine and Sword upon occasion of the Judgements then raging The Saints Sacrifice of Thanksgiving upon his recovery from a dangerous sicknesse To which is now added his Commentary upon the whole Epistle to the Hebrewes the subject of his Wednesday Lectures for many years While he was setled in Black-â—…riers he took his Bachelaur of Divinities degree in the year 1611. which was the eighth year of his Master of Arts degree And in the year 1628. he took his Doctor of Divinities degree In which year eight Ministers of London proceeded Doctors which was the occasion that Doctor Collins the then Regins Professor put up his Degree and procured it to passe in the Regent-house before he had any notice thereof or consent of his whereby he did in a manner force him to take his degree yet so as when he heard that it was passed he readily went to Cambridge and there kept all his Acts which the Statute requireth as he had done in all his former degrees Such respect was shewed to him as in sundry publick imployments he was chosen a Trustee or Feofy As in the year 1616. he was chosen one of the Trustees for Mr. Whetenhalls three Lectures In the year 1626. he was chosen one of the Trustees for impropriations and for many other pious and charitable uses wherein he ever shewed himself a faithfull Trustee And in some cases by his great paines and cost he procured to be settled for ever such pious donations as otherwise would have been wrested away The foresaid case of Impropriations was this There was a select society of 13. persons that joyned themselves together as Trustees to stir up such as were piously affected to contribute towards the buying in of Impropriations giving them freely towards the maintenance of the Ministers of the Word Who were so faithfull in their trust as albeit they met very frequently and spent much time in consultation about that businesse yet they never spent one penny of what was given for refreshing themselves Yea though they had sundry Agents and Messengers whom they imployed in affaires concerning the same far and near yet they never took one penny out of the stock wherewith they were intrusted for the same but themselves at least most of them contributed towards the discharge of all manner of by-expences And when they had an opportunity of buying in a great Impropriation had not Monie in stock to do it they did amongst themselves give and lend so much as might effect the work Among others the said Dr. Gouge at one time lent 300. pound gratis to that use besides the Monethly contribution which he gave Within a few years 13. Impropriations were bought in which cost betwixt five and six thousand pounds into which their care was to put able Orthodex and conscionable Ministers Their aim was to plant a powerfull Ministery in Cities and Market-Towns here and there in the Country for the greater propagation of the Gospell This was it that raised up envy against them and made Doctor Laud then Bishop of London to consult with Mr. Noy the Kings Atturney Generall about breaking this society Hereupon Mr. Noy brought them all into the Court of Exchequer and upon this ground that illegally they made themselves a Body without any grant from the King Upon debating of the case by Counsell on both sides the Decree of the Court was that their actings were illegall that their trust should be taken from them that what they had purchased should be made over to the King and the King should appoint such as he thought meet for the disposing of those Impropriations which they had bought in The foresaid Atturney that strictly examined all their Receipts and Disbursements found that they had layed out of their own Money at the time when they were questioned a thousand pounds more then they had received thereupon obtained an order of the Court That those debts should be first discharged out of the revenues of the Impropriations before they should be disposed to particular uses Thus was their trust clean wrested out of their hands and from that time they have had nothing to do therewith In the year 1643. He was by Authority of Parliament called to be a Member of the Assembly of Divines wherein his attendance was assiduous not being observed during the whole time of that session to be one day absent unlesse it were in case of more than ordinary weaknesse ever preferring that publick imployment before
all private businesse whatsoever Wherein he was not one to make up a number but a chief one He sat as one of the Assessors and very frequently filled the Chair in the Moderators absence And such was his constant care and conscience of spending his time and improving it to the best advantage that he would fill up the void spaces of his Assembly-affaires with his own private studies To which end it was his constant practice to bring his Bible and some other Books in his pocket which upon every occasion he would be reading as was observed by many He was likewise chosen by a Committee of Parliament among others to make Annotations upon the Bible being well known to be a Iuditious Interpreter of Scripture How well he hath performed his trust is evident to all that read the Annotations from the beginning of the first book of Kings unto Iob which was his part In which the Intelligent Reader will observe such skill in the Originall such acquaintance with the Sacred Story such judgement in giving the sense of the Text and such quicknesse and pertinency in raising observations that without the help of any otherComment a man may accommodate himself with the Sense Doctrines and Uses of most of those Scriptures which came under his hand in those cursory Annotations When the book of Sports and Recreations on the Lords Day was appointed by publick Authority to be read in severall Churches thorowout the Nation as divers other faithfull Ministers he utterly refused to read the same resolving to suffer the utmost rather than manifest the least approbation of such a wicked and ungodly thing so contrary to the expresse letter of the Scripture By reason of his ability and dexterity in resolving cases of conscience he was much sought unto for resolving many doubts and scruples of conscience and that not only by ordinary Christians but also by diverse ministers in City and Country and that by word of mouth and writing being accounted the Father of London Divines and oracle of his time He was likewise a sweet comforter of troubled consciences wherein he was exceeding skilfull and dexterous as many hundreds in the City have found time after time being sought unto far and near by such as groaned under afflictions and temptations many of whom through Gods blessing on his labours were restored to joy and comfort out of unspeakable terrors and torments of conscience He was of a most sweet and meek disposition yea such was his meeknesse of Spirit that it seemeth unparalleld for though he had lived with his Wife above 20. years together yet neither Child nor Servant could ever say that they observed an angry countenance or heard an angry word proceed from him towards her all her life Some have observed that in his visage towards his latter end he did much resemble the picture which usually passeth for Moses his effigies Certainly he was the exact effigies of Moses his Spirit and in this resembled him to the Life that he was one of the meekest men this generation knew He was as a great Peace-kâ—…eer so a great Peace-maker having an excellent dexterity in composing differences far he was from doing others wrong and far from revenging wrong done by others He suffered much both by the Speeches and also by the Actions of evill and envious persons yet he would pray for them rather than in any harsh way requite them He accounted revilers and wrong-doers to do more hurt to themselves than to him Sundry scandalous and false aspersions have been cast upon him particularly by such as have been guilty of those crimes which they have laid to his charge For some who have lived by an unwarrantable trade of Usury for justifying their own unwarrantable practice have not stuck to impute the same to him from which he was ever free never putting any Monies out to use either by himself or any other for him neither directly nor indirectly as he hath been often heard to say as in his life so not long before his death He was ever Charitable especially to the godly poor according to the direction of the Apostle Paul in Gal. 6. 10. Where he exhorteth us to do good unto all especially unto them who are of the household of Faith He maintained some poor Scholars at the University wholy at his own charge and contributed liberally towards the maintenance of others He was of such a charitable and bountifull disposition that though his Father left him a competent estate yet such were his disbursements yearly for his Kindred and others who stood in need of relief that from the death of his Father till his Children came to be of years to call for their portions he laid up nothing of all his commings in so that they who out of envy cry up his estate to be greater than it was do consequently cry up his Bounty Charity because whatsoever his estate was it was wholy laid out for the relief of such as stood in need necessary expences for his Family only excepted which as it doth appear from the Doctors papers So in his life time he expressed as much to some of his Children And truly as in other things he excelled others so in this even himself He was very conscionable in spending his time from his youth to his very death He did use to rise very early both Winter and Summer In the Winter he did constantly rise so long before day as he performed all the exercises of his private devotions before day light and in the Sommer time about four of the Clock in the Morning by which meanes he had done half a daies work before others had begun their studies If he heard any at their work before he had got to his study he would say as Demosthenes spake concerning the Smith that he was much troubled that any should be at their Calling before he at his He was a man of much temperance and sobriety as in his eating and drinking so in his apparell As for recreations howsoever many pious persons do spend time therein and that lawfully in warrantable recreations yet he spent none therein Insomuch as he was never expert in any kind of exercise for recreation He hath been often heard to say that he took not any journey meerly for pleasure in all his life time study and paines having been all waies both in youth and age his chiefest pleasure and delight Yea it was his meat and drink to be doing the will of his heavenly Father wherein he took as much pleasure and delight as naturall men do in their eating and in their drinking or in their sports and pastimes Such was his Carriage and Conversation that there was scarce a Lord or Lady or Citizen of quality in or about the City that were piously affected but they sought his acquaintance and were ambitious of his Company wherein they look
much content and found much benefit to their souls wellfare And whereas many persons of quality came out of their good respect to Visit him he would indeavour so to order their conference as it might be profitable to edification or if their Visies were meerly complementall he accounted it a great burden unto him He was allwaies of a very friendly and courteous disposition whom the meanest not only of his Parish but of the City found easie of access and as easie to be intreated yea ready to do what he could to all Among other graces Humility was eminent in him for he was not observed to be puffed up either with the flocks of multitudes unto his Ministery which were many and great nor with any applauses of men but would still say he knew more of himself to a base him than any could know to extoll him He was much in Communion with God and contented not himself only with daily constant ordinary holy exercises but was also frequent in extraordinary duties In the Bishops time when it might not be permitted to keep a Fast openly in the Church he was one of those Ministers who frequently helped pious Christians in their private Fasts In times of fear and danger he and others had sometimes weekly sometimes monethly Fasts whereof many in his own House and Vestry which he was eminently observed to perform with extraordinary reverence and awfullness of spirit His confessions were accompanied with much sense of sin broakennesse of heart self-abhorrency judging of the creature and justifying of God In petition very pertinent Judicious Spirituall Seasonable accompanied with Faith and Fervour like a true Son of Iacob wrestling with tears and supplications as resolving not to let him go without a blessing But none like him in Thanksgiving after a man would think he had spent the last drop of his Spirit in Confession and Praier O how would he revive and gather up his Spirits when he came to the work of Thanksgiving wherein he would be so large particular warm and vigorous that in the end of the day he would quicken the auditory as if then the work had been but newly to begin and that only had been the work of the day Wherein he may be a pattern to all his surviving Brethren in the Ministery He was very inquisitive after the good and wellfare of the Church of God as at home so abroad that accordingly he might order his prayers in their behalf being ever mindfull of them in his prayers And when he heard it went ill with the Church of God in any place like another Nehemiah he sat him down and wept and mourned and fasted and prayed unto the God of heaven in their behalf Great was his patience under the visiting hand of God especially in his old age when God visited him with painfull Maladies Though by reason of the bitterness of his paines by the Stone and sharpness of Urine and that Lethalis arundo as he oft called it that deadly Arrow in his side which he knew could never be pluckt out of it but by death I mean his Asthma which he got by an excessive cold in attending upon publick imployment notwithstanding I say by reason of these he hath been often heard to groan yet was he never heard once to grumble But he would oft say Soul be silent Soul be patient it is thy God and Father that thus ordereth thy estate Thou art his clay he may tread and trample on thee as it pleaseth him thou hast deserved much more it is enough that thou art kept out of hel though thy pain be grievous yet it is tolerable thy God affords some intermissions he will turn it to thy good and at length put an end to all none of these can be expected in hel He would oft make mention of the extent of Obedience which he said was not only to endeavour to do what God requireth but also patiently to bear what Gods will is to lay upon his creature as Christ himself though he were the Son yet learned obedience by the things which he suffered In his greatest pangs he oft used this speech of Iob Shall we receive good from the hands of God and not evill He often commended his Soul unto Christ and would say I am perswaded that he is able to keep that which I have committed to him against that day When any of his Friends went about to comfort him in those gifts which God had bestowed on him and works which he had wrought by him he would answer I dare not think of any such thing for comfort Iesus Christ and what he hath done and endured is the only ground of my sure comfort Many that came to visit him in his weaknesse professed that they went away better than they came by reason of those savoury and gracious expressions that proceeded from him Though towards his latter end his fits of the Stone were frequent and sharp having some times 4. or 5. in an hour yet such was his desire to finish that so much desired Commentary of his upon the Epistle to the Hebrewes that so soon as the bitterness of the pain of a fit was over he returned to his work and made some progresse therein And thus he continued labouring at his work through much pain till Tuesday the sixth of Decem. 1653. About which time as his naturall strengh was exceedingly decayed so his Intellectuals began to fail and for the three following daies drowsiness seized upon him insomuch that he could not hold up his head to look into a book but slumbered away his time in his Chair and upon the Friday being the third day since he had given over his studies enquiring what day it was he cried out Alas I have lost three daies The day following being Saturday he had no desire to arise out of his bed neither indeed could in regard of his weaknesse which was such as he said Now I have not long to live in this world the time of my departure is at hand I am going to my desired haven the apprehension whereof was no little joy unto him for he had often said unto such of his friends as came to visit him in his sickness I am most willing to dy having I bless God nothing to do but to dy Indeed he seemed sometimes to be in Pauls strait between Life and Death having a desire to depart that he might be with Christ which was best but yet very desirous was he to finish his Commentary on the Epistle to the Hebrews which he knew would be usefull to the Church of God and in that respect was willing to live and God so far answered his desire in that particular that he lived to finish it within half a Chapter But when he perceived that his time in this world could not be long O! how sweet and joyfull was the apprehension of Death unto him which he
1. By purging away this kinde of filth Christs sacrifice is distinguished from all the legal sacrifices and purifications none of them could purge away sinne Sinne makes too deep a stain even into the very soul of man to be purged away by any external and earthly thing That which the Apostle saith Heb. 10. 4. of the blood of Bulls and Goats which were the greatest and most efficacious sacrifices of the Law may be said of all external means of purifying It is not possible that they should take away sinnes Therefore they are said to sanctifie to the purifying of the flesh Heb. 9. 13. not to the purifying of the soul. Quest. Was not legal uncleanness a sinfull pollution Answ. Not simply as it was legal that is as by the Cerimonial Law it was judged uncleanness For 1. There were sundry personal diseases which by that Law made those that were infected therewith unclean as Leprosie Lev. 13. 3. Running of the Reins Lev. 22. 4. Issue from the flesh Lev. 15. 2. and other the like 2. There were also natural infirmities which were counted uncleanness yet not sins in themselves as womens ordinary flowers Lev. 15. 33. their lying in ehildbed Lev. 12. 2. 3. Casual matters that fell out unawares and could not be avoided caused uncleanness Lev. 5. 2. Numb 19. 14. 4. So also did sundry bounden duties for the Priest who slew and burnt the red Cow and he who gathered up her ashes were unclean yea and he who touched a dead corps which some were bound to do for a decent burial thereof Numb 19. 7 10 11. Quest. 2. Was it not a sinne to remain in such uncleanness and not to be cleansed from it Answ. It was and thereupon he that purified not himself was to be cut off Numb 19. 13 26. But this sinne was not simply in the legal uncleanness but in the contempt of that order which God had prescribed Lev. 22. 9. or at least in neglect of Gods Ordinance The like may be said of an unclean persons touching any holy thing Lev. 22. 3. It was sinne if he came to knowledge of it Lev. 5. 3. because therein he wittingly transgressed Gods Ordinance Quest. 3. Were not sinnes also taken away by the oblation of legal sacrifices Answ. True it is that by the offering up of those sacrifices people were assured of the pardon of sinne but not as they were external things but as they were types of the allsufficient sacrifice of Christ It was then peoples faith in the mysticall substance of those sacrifices which was Christ whereby they came to assurance of the pardon of sinne It therefore remains a true conclusion that sinne is purged away by Christs sacrifice alone so as herein the sacrifice of Christ surpasseth all other sacrifices Whereas the Apostle further addeth this relative particle OUR our sinnes he maketh a difference therein also betwixt the Priests under the Law with their sacrifices and Christ with his For they offered for their own sinnes Lev. 16. 6. as well as for others But Christ had no sinne of his own to offer for His sacrifice was to purge away Our sinnes our sinnes only not his own Thus is this phrase to be taken exclusively in relation to Christ himself but in relation to others inclusively None no not the best excepted For the Apostle using the plural number indefinitely includes all of all sorts and using the first Person puts in also himself though an Apostle and so one of the most eminent Christians §. 29. Of Christs purging our sinnes by HIMSELF A Third difference betwixt Christ and the legal Priest is in the sacrifice by which the one and the other purged people The Priests sacrifice was of unreasonable beasts Christ of HIMSELF He by himself purged our sinnes The first particle of this verse who having reference to that excellent Person who is described in the words before it and after it noteth out the Priest This clause by himself sheweth the sacrifice or means of purging The Sonne of God the Creator of all things the Sustainer and Governour of all is the Priest and this Priest offered himself and so by himself purged our sinnes True it is that the humane nature of Christ only was offered up whereupon it is said that he was put to death in the flesh 1 Pet. 3. 18. and suffered for us in the flesh 1 Pet. 4. 1. yet by reason of the hypostaticall union of his two natures in one Person he is said to give himself Ephes. 5. 2. and to offer up himself Heb. 7. 27. And thereupon it is said that he put away sinne by the sacrifice of himself Heb. 9. 26. And as here purged our sinnes by himself For as much as it was impossible that the Word should die being the immortal Sonne of the Father he assumed a body that he might die for all and yet remain the incorruptible Word Great is the emphasis of that phrase It sheweth that this work of purging our sinnes was above humane strain though an humane act or rather passion were requisite thereto as to suffer to shed blood to die yet a divine value and vertue must needs accompany the same to purge sinne It must be done even by him himself who is God-man He himself must be offered up In which respect it is said that God hath purchased the Church with his own blood Acts 20. 28. This title Himself having reference to that Person who is both God and man includes both the natures This Person himself offered up himself to purge our sinnes by himself This is a great mystery the like was never heard of The Priest that offereth the sacrifice that is offered one and the same The same mystery is implied under this phrase Christ sanctified the people with his own blood Heb. 13. 12. But this of sanctifying or purging with or by himself hath the greater emphasis More cannot be said to set out the invaluable price of our redemption the indelible stain of sinne and available means of purging it See Chap. 9. v. 12. § 57. §. 30. Of Christs glory after his suffering A Fourth difference betwixt Christ and the Levitical Priesthood is in these words He sate down on the right hand of the majesty on high Hereby is implied a continuance of Christs Priesthood after his death This is denied of the Priesthood under the Law Chap. 7. 23. But Christ having by his death offered up a sufficient sacrifice for all our sins and by his burial sanctified the grave and that estate wherein the bodies of beleevers after death are detained till the day of consummating all things rose from the dead and ascended into Heaven there to continue an high-Priest for ever This then notes out another part of Christs Priesthood The former was of subjection and suffering this of dignity and raigning By that was the work wrought and price laid down by this is the efficacie and virtue thereof applied and the benefit
XII Under the Gospel Gods whole will is revealed Herein lieth the opposition betwixt that phrase at sundry times v. 1. being spoken of Gods former dispensing of his will by parts and his revealing of it under the Gospel Ioh. 14. 26. Acts 20. 27. Hereupon a curse is denounced against such as shall teach any other Gospel Gal. 1. 8 9. and against such as shall take from or add to this Gospel Rev. 22. 18 19. XIII Under the Gospel there is one only way of making known Gods will This appears by the opposition of this phrase v. 1. in divers manners That only way is preaching as hath been before shewed § 11. XIV Christ was a Prophet For God spake by him He was as he is stiled Luk. 7. 16. a great Prophet XV. Christ hath an absolute jurisdiction He is an Heir An heir to the great King of Heaven and Earth This sets forth Christs Kingly Office XVI Christ as Mediator received his dominion from his Father He appointed him Heir XVII Christs dominion extendeth it self to all things This is expresly set down under this phrase Heir of all things Psal. 2. 8. XVIII Christ is the Creator Joh. 1. 2. Col. 1. 16. XIX The Father created by the Sonne This is expresly here set down and it is to be taken in respect of the distinction that is betwixt their persons and the order of their working The Father worketh by the Sonne and the Sonne from the Father XX. All things in Heaven and earth were created by the Sonne The word worlds implieth as much For the plural number is used to shew that the world above and the world beneath even Heaven and all things therein and earth and all things therein were created by him §. 39. Of the heads of Doctrines raised out of the third Verse XXI DIvine mysteries may be illustrated by sensible resemblances These two resemblances Brightness Character are for that end here produced There is in many visible and sensible creatures a kinde of divine stamp In that they are sensible we that are best acquainted with visible and sensible matters are much helped in apprehending things mysticall that are any wayes like them XXII The Sonne is of the same essence with the Father XXIII The Sonne is light of light very God of very God XXIV The Sonne is coeternal with the Father XXV The person of the Sonne is distinct from the person of the Father XXVI The incomprehensible glory of the Father most brightly shineth forth in the Sonne So as the Father is made conspicuous in the Sonne These and other like mysteries are very pertinently set forth under these two Resemblances Brightness Character whereof see § 19 c. XXVII Christ is the preserver and governour of all things This phrase upholding all things intendeth as much XXVIII Christ ordereth all things by his command The Greek word translated word importeth as much See § 25. XXIX Christs command is irresistible It is here stiled the word of his power whereby he disposeth all things according to his own will Psal. 115. 3. XXX Christ is a true Priest The act of purging applied to him demonstrateth as much For it is proper to a Priest to purge Lev. 14. 4 c. and 16. 16. XXXI Christ was a true man This phrase by himself sheweth that the sacrifice by which Christ purged was himself namely his body or his humane nature For Christ hath given himself for us an offering and a sacrifice to God Ephes. 5. 2. XXXII Christ was God and man in one Person As man he suffered and was made a sacrifice as God he added such merit to his sacrifice as it purged away sinne Chap. 9. 14. XXXIII Christs sacrifice was effectual to take away sinne For it is directly said that he purged our sinnes Chap. 9. 14. XXXIV Christ was exalted after he had humbled himself His purging sinne implieth his humbling of himself unto death When he had done this then he sate c. This implieth his exaltation Luk 24. 26 46. Phil. 2. 8 9. XXXV Christ having finished his sufferings ceased to suffer any more He sate down and rested Rom. 6. 9 10. As God when he had finished all the works of Creation rested Gen. 2. 2. Heb. 4. 10. so Christ after his sufferings XXXVI Christ as our Priest ever presents himself before God for us namely to make intercession for us Christs sitting implieth abode This abode being at Gods right hand is before God even in his sight This is he that purged our sinnes therefore he is there as our Priest and to make intercession for us And because there is no limitation of his sitting or abode it is to be taken for a perpetuall act All these are plainly expressed in other places as Chap. 9. 24. and 10. 12. Rom. 8. 34. XXXVII Christ as Mediator is inferior to the Father The right hand is below him that sits on the Throne Mark 10. 37. XXXVIII Christ as Mediator is advanced above all creatures The right hand is the next place to him that sits upon the Throne and above all that stand about the Throne as all creatures do 1 King 2. 19. Gen. 41. 40. Eph. 1. 20 21. Phil. 2. 9. XXXIX Christ is a King He sits on the right hand of the Majesty or of the Throne of the Majesty Chap. 8. 1. This is a royal Kingly seat Psal. 110. 1 2. 1 Cor. 15. 25. XL. The highest Heaven is the place of Christs rest and glory This phrase on high intendeth as much It is expresly said that he is set on the right hand of the throne of the Majesty in the Heavens Chap. 8. 1. And it is also said that the Heaven must receive him untill the time of restitution of all things Acts. 3. 21. §. 39. Of Christs Excellency Verse 4. Being made so much better then the Angels as he hath by inheritance obtained a more excellent Name then they THough the Apostle premised the three former verses as a Proem and therein couched the Summe of the Doctrinal part of this Epistle yet he passeth from that general Summe to the particulars so as he maketh the one depend upon the other as is evident by the Participle being made whereby that which followeth is knit to that which goeth before This verse therefore is a Transition from the geneal to the particulars for it followeth as a just consequence and necessary conclusion from the premises and it is premised as the principal Proposition of all that followeth in this Chapter The Excellency of Christs Person is the principal point proved from this verse to the end of this Chapter and that by an argument of unequals The inequality is betwixt Christ and Angels He is infinitely preferred before them The Apostle in the former verses proved Christ to be more excellent then the excellentest men even such as God extraordinarily inspired with his holy Spirit and to whom he immediately revealed his will that they might make it known to others
to him Dan. 7. 10. 4. They are much employed about declaring the will of God By Angels God delivered his Law on Mount Sinai Act. 7. 53. Gal. 3. 19. To this hath the Apostle relation Heb. 2. 2. Obj. God himself spake all these words Exo. 20. 1. Ans. God was indeed the true primary principall Authour of the Law Angels were his Ministers in delivering it They were as Heralds who in the presence of the King publish his Proclamation The word spoken by Prophets is stiled the Word of the Lord Isa. 1. 10. Of that which Prophets uttered it is said Thus saith the Lord Exod. 11. 4. Angels were Gods Ministers in delivering his Law sundry waies 1. They were attendants on God when it was delivered They earnestly desire to be where Gods counsell is made known They were therefore in the Assemblies of Gods people where the mysteries of the Gospel were published Eph. 3. 10. 2. They were Witnesses and approvers of the Law In this respect Saints are said to judge the world 1 Cor. 6. 2. In that they and witnesses and approvers of Christs Judgement So Mat. 19. 28. 3. They were as the mouth and voice of God in delivering the Law In this respect saith the Apostle As though God did beseech you in us we pray you in Christs stead to be reconciled unto God 2 Cor. 5. 20. In this sense saith the Apostle the word spoken by Angels was stedfast Heb. 2. 2. It is also manifest that in sundry other particulars God used to make known his will by Angels as Gen. 16. 7 9. 19. 1. 1 Kin. 19. 5. 2 Kin. 1. 3. Dan. 7. 16. Luke 1. 13. 26. 2. 10. Act. 1. 11. 5. 19 20. 8. 26. 10. 3. Rev. 1. 1. 5. They are Gods Ministers to execute and perform what God will have done In this respect Angels are said to ascend and descend on the ladder that reached from earth to heaven Gen. 28. 12. and to do his Commandments hearkening to the voice of his Word Psa. 103. 20. This is further evident by the many particular employments mentioned in sacred Scripture whereunto God put them as to bring Lot out of Sodom Gen. 19. 1. c. Israel out of Egypt Num. 20. 16. to stop Balaams course Num. 22. 22. to stop Lions mouths Dan. 6. 22. 6. They are executioners of Gods judgements witnesse the Angel that slew seventy thousand with the pestilence in three daies 2 Sam. 24. 15 16. And the Angel that slew an 185000 in one night 2 Kin. 19. 35. In this respect Angels are said to have the Vials full of the wrath of God Rev. 15. 7. They are mighty and terrible and one Angel is able to do more then millions of men Therefore God useth them for the greater terrour to men 7. They are speciall Instruments of praising God Excellently are they set forth in performing this duty Rev. 7. 11 12. And they are said Rev. 4. 8. in extolling the name of the Lord not to rest day or night that is never to cease in performing that duty Because this is an especiall work of theirs the Psalmist oft cals upon them to perform it as Psa. 103. 20. 142 2. Not as if they were negligent therein but thereby he sheweth how ready they are to perform it and so commends them for it and therein makes them examples to others §. 97. Of the Functions of Angels in relation to Iesus Christ. THe Functions which Angels perform to the Sonne of God distinctly are especially such as they perform to him being incarnate even as he is also Sonne of man In generall it is said that the Angels ascend and descend upon the Sonne of man Ioh. 1. 51. Relation is therein had to Gen. 28. 12. By that Ladder Christ is meant who by his humane nature touched the earth and by his divine nature reached up to heaven The Angels ascending and descending imports the continual service they do to him and that they are deputed of the father thereunto the Apostle proveth Heb. 1. 6. and the Psalmist also Psa. 91. 11. Particular Functions expressed to be done by Angels to Christ are these 1. To foretell his conception Luke 1. 30 31. 2. To declare his birth Luk. 2. 9 10 11. 3. To prevent his danger Mat. 2. 13 14. 4. To minister unto him in his need Mar. 1. 13. 5. To protect him from enemies Mat. 26. 53. 6. To confirm and comfort him in his agony Luk. 22. 43. 7. To open his grave at the time of his resurrection Mat. 28. 2. 8. To witnesse his resurrection to them that looked for him Luk. 24. 5 6 23. 9. To confirm his ascention into heaven Act. 1. 10 11. 10. To accompany him into heaven Psa. 68. 17 18. Eph. 4. 8. 11. To attend and magnifie him in heaven Rev. 5. 11 12. 12. To reveal what he will have done Rev. 1. 1. 22. 16. 13. To fight with him against his enemies Rev. 12. 7. 14. To gather out of his kingdom all things that offend Mat. 13. 49 50. 15. To accompany him at his last coming Mar. 8. 38. Mat. 25. 31. 16. To execute his last judgement Mat. 13. 49 50. §. 98. Of the function of Angels in relation to the bodies of men in this life THe Functions which Angels perform to men are performed to them especially as they are adopted of God and members of Christ For all Saints have Angels attending on them Functions of Angels to such have respect to them in this world or in the world to come In this life they tend to the good of their bodies or of their souls and that either by procuring positive good things or preventing and redressing of evils In generall It is the Function of Angels to attend on Saints and to minister unto them v. 14 In this respect they are stiled their Angels Mat. 18. 10. They are as those servants who are appointed by a King to attend his Children and thereupon are called the Princes Servants Particular Functions of Angels which concern the good of Saints bodies in this life are these that follow 1. Angels are as Stewards to provide for men in time of need Hereof we have a memorable History 1 King 19. 5 6 7. 2. They are as Physicians to cure their maladies Ioh. 5. 4. 3. They are as Nurses to bear them as it were in their arms and to keep them from hurt Psa. 91. 11 12. 4. They are as guides to direct them in the right course and to keep them from wandring Gen. 24. 7. 32. 1. 5. They are as Souldiers to guard them and to keep them safe from danger Psal. 34. 7. Hereof we have a great instance 2 King 6. 17. They are also as Souldiers to destroy the enemies of the Church 2 King 19. 35. 6. They are as Rescuers Saviours and deliverers to pull Saints out of danger and to set them free Act. 5. 19. 12. 7 8. c. To these may
5 6 8. This charge is expresly given by the Lord Be ye not as your Fathers Zec. 1. 4. Steven doth thus aggravate the sinnes of the Israelites As your Fathers did so do ye Acts 7. 51. Our Fathers were of the same mould as we are all sprouting out of the same cursed stock They ignorant of Gods will as well as we they of a rebellious disposition as well as we They prone to all manner of sinne as well as we What sin might not be justified if the practice of Ancients were a sufficient warrant This is a Point to be the rather observed in these daies because the patern of Fathers and Ancestors is much stood upon It is a common plea when an evil practice is spoken against to say Our Fathers did so Many superstitious and idolatrous courses are hereby patronized The Lord in his Law makes this an aggravation of sinne that children walk in the evil courses of their Fathers I am a jealous God saith the Lord visiting the iniquities of the Fathers upon the Children Exo. 20. 5. namely such Children as tread in their Fathers steps §. 96. Of tempting God THe sin of the fore-mentioned Fathers is set down in these two words tempted proved the latter being added as an explanation of the former For to tempt one is to try or prove whether he be such an one as he is taken to be or can and will do such and such a thing This latter word proved may be added as an effect or consequence following upon the former as if it had been said By tempting God they proved and found by experience that God was indeed such a God as he had made himself known to be The Greek word here translated proved signifieth to discern and is so used and translated twice in one verse Ye can discern the face of the Skey and of the earth but how is it that ye do not discern this time The Hebrew word also so used Gen. 42. 15 16. Hereupon God is said to be a trier of the heart Psa. 7. 9. Jer. 17. 10. that is one who findeth out and discerneth what is in mans heart If it be here taken as an explanation of the former word and so set forth in general the same sin that the former doth then two words are here used for the greater aggravation of the sinne Of the meaning both of the Hebrew word used by the Psalmist and also of the Greek word here used by the Apostle and translated tempted and of the divers kindes of temptations See the Guide to go to God on the Lords Praier Peti 6. § 170. Tempting of God in this place is set down as a sinne which provoked God and so is taken in the worst sense In general every transgression is a tempting of God In which respect it is said of those who tempted God that they hearkened not to his voice Num. 14. 22 Thus their Idolatry Exo. 32. 4. their rebellion Num. 16. 2. their adultery Num. 25. 1. and other notorious sinnes are so many particular instances of their tempting God for by such sins men make a triall of Gods justice whether he will execute vengeance upon them or no. In particular men tempt God by two extreams one is presumption the other distrustfulnesse Both these arise from unbelief That distrustfulnesse ariseth from unbelief is without all question And howsoever presumption may seem to arise from over much confidence yet if it be narrowly searched into we shall finde that men presume upon unwarrantable courses because they do not beleeve that God will do what is meet to be done in his own way Had the Israelites beleeved that God in his time and in his own way would have destroyed the Cananites they would not have presumed against an expresse charge to have gone against them without the Ark of the Lord and without Moses as they did Num. 14. 40. c. Men do presumptuously tempt God when without warrant they presume on Gods extraordinary power and providence That whereunto the devil perswaded Christ when he had carried him up to a pinacle of the Temple namely to cast himself down was to tempt God therefore Christ gives him this answer Thou shalt not tempt the Lord thy God Matth. 4. 5 6 7. Men distrustfully tempt God when in distresse they imagine that God cannot oâ—… will not afford sufficient succour Thus did the King of Israel tempt God when â—…e said The Lord hath called these three Kings together to deliver them into the hand 〈◊〉 Moab 2 Kin. 3. 13. So that Prince who said Behold if the Lord would make windâ—… heaven might this thing be 2 Kin. 7. 2. As the Israelites in the Wildernesse tempted God through presumption Nâ—… 14. 44. So most frequently through distrustfulnesse as at the Red Sea when Pâ—…raoh pursued them Exo. 14. 11 12. and at Marah where the waters were bitter Exo. 15. 23 24. and in Sina where they wanted bread Exo. 16. 2 3. and in Râ—…dim where they wanted water Exo. 17. 3. and in Kadesh upon the like occasion Numb 20. 2. and in Kibroth-Hattaavah where they lusted after flesh Numb 11. 4. and when the Spies were returned from searching the Land Numb 14. 2. And when the Lord had executed just judgement on Rebels Numb 16. 41. And when they compassed the Land of Edom Numb 21. 4 5. and at sundry other times The heinousnesse of this sin is manifest by the Causes and Effects thereof and also by the severe judgements inflicted thereupon I. The Causes of tempting God are these 1. Want of Understanding This doth Moses thus set out The Lord hath an given you an heart to perceive and eyes to see and ears to hear unto this day Deut. 29. 4. 2. Forgetfulnesse This the Psalmist thus expresseth They forgat his works and his wonders that he had shewed them Psal. 78. 11. They soon forgat his works c Ps. 106. 13. 3. Unbelief Ye did not beleeve the Lord your God faith Moses to the Israelâ—… Deut. 1. 32. 9. 23. This cause of the Israelites tempting God doth the Psalâ—… ost mention Psal. 78. 22 32. 106. 24. Yea Moses and Aaron were hereby broâ—… to tempt the Lord Numb 20. 12. 4. Too light esteem of God Who is the Lord that I should obey his voice siâ—… Pharaoh who exceedingly tempted God Exod. 5. 2. II. The Effects arising from that sinne of tempting God or Concomiâ—… which go along with it are 1. Murmuring against God Numbers 14. 29. and against his Ministers Numb 14. 2. 2. Impatience in straits They waited not for his counsel Psa. 106. 13. 3. Rebellion The Psalmist stileth these tempters of God A stubborn and 〈◊〉 ous generation Psal. 78. 8. 4. Blasphemy What a blasphemous speech was this Is the Lord amongst 〈◊〉 no Exod. 17. 7. 5. Apostasie They said one to another Let us make a Captain let 〈◊〉 turn into Egypt Numb
Synechdochically 〈◊〉 for the plurall So Psal. 44. 1. 64. 9. But the Apostle expresly to clear the 〈◊〉 of the holy Ghost useth the plurall number thus My works Though both the Hebrew and Greek words translated works are used to 〈◊〉 out common and ordinary works yet also especially when they have 〈◊〉 unto God they are oft put for extraordinary works works of wonder even 〈◊〉 raculous works as Psal. 44. 1. Ioh. 5. 36. The works here intended are those many and great wonders which the Lord 〈◊〉 from Israels passing through the red sea unto the wilderness to their going through Iordan into Canaan Some of them were works of mercy in providing for them things needfull 〈◊〉 delivering them from dangers whereof see § 92. Others were works of judgement in punishing them for their sinnes whereof see § 96. These were not works done in former ages or in farre remote parts of the world to the notice whereof they could not come but by hear-say only but they were works done among them done upon them so as they saw them Both the Hebrew word used by the Psalmist and also the Greek word 〈◊〉 by the Apostle signifie a seeing of a thing present with the bodily eyes Deut. 7. 19 Mark 11. 20. Here is mention made of mighty works and of their express seeing of 〈◊〉 What clearer evidence could they have of Gods power and providence yet 〈◊〉 tempted him The clearest evidences which God can give of himself and of 〈◊〉 Divine excellencies work not upon incredulous and obdurate hearts Such â—…ders did God in Egypt as the Egyptians themselves could say to Pharaoh 〈◊〉 thou not yet that Egypt is destroyed Exod. 10 7. yet did not Pharaoh â—…ull Undeniable demonstrations were given by Christs Birth Life Works Doctrine Death Resurrection Ascension and Gifts that followed thereupon that 〈◊〉 was the promised Messiah yet to this day will not the Jews beleeve him so to be Blindnesse of minde and hardnesse of heart possesseth them Besides their own naturall blindnesse and hardnesse The God of this world hath further blinded their mindes and hardned their hearts lest the light of the glorious Gospel of Christ should shine unto them 2 Cor. 4. 4. By experience we finde that the clearest and brightest light doth no good to blinde eyes We have in this respect great and just cause to take heed how we provoke God to give us over either to our own corruptions or to the malice of Satan For preventing this let us not close our eyes against any light shewed unto us lest we prove like these Israelites who though they saw with their own eyes Gods wonderfull works yet continued to tempt him §. 100. Of Gods continuing to shew his power among such as oppose it THere is yet a further aggravation of their sinne by the time here set down under this phrase fourty years In Psal. 95. 10. this circumstance of time fourty years is referred to God and to his grieving for their obstinacy For God is there thus brought in complaining Fourty years long was I grieved c. The reason why God continued so long to be grieved was because they continued so long to tempt him The Apostle therefore doth not alter the sense of the Prophets words by referring them to another clause but makes it the more clear So long as they tempted God they grieved him Therefore in that they tempted him fourty years they grieved him fourty years This the Apostle himself asserts under this question v. 17. With whom was he grieved fourty years Thus whether we referre the fourty years to their sinne or to Gods displeasure thereaâ—… the sense remains the same To satisfie all doubts about this and other like alterations we must remember that the Penmen of the New Testament were not Translators of the Old but such as quoted here and there some places for proof of the point in hand to which purpose it was sufficient for them to give the sense of the place though they altered the words See Chap. 1. v. 6. § 72. Chap. 9. v. 20. § 106. As this time fourty years hath reference to that which goeth immediatly before thus they saw Gods works fourty years it gives evidence of Gods doing wondrous works all that time notwithstanding their tempting of him For mans incredulity cannot hinder the working of Gods power What if some did not believe shall their unbelief make the faith of God without effect Rom. 3. 3. An incredulous Prince would not believe that God could give such plenty as was gromised by the Prophet when Samaria by a long fiege was almost famished Yet it came to passe as the man of God had spoken 2 King 7. 18. Nor the Jews nor the Disciples of Christ could be brought to beleeve that Christ should rise again from the dead yet he did rise again the third day Obj. It is said that Christ did not many mighty works in his own Country because of 〈◊〉 unbelief Matth. 13. 58. Answ. That is not to be taken of weakning Christs power as if mans unbelief would hinder it but of withholding the benefit of Christs power from unbeleevers Unbelief is as a strong and high dam against a flowing river which doth not dry up the spring nor the flowing of the waters but only keeps the waters from running into that channell where the dam is set The waters still flow up and rise higher and higher against the dam and because they are kept from running through the dam they make another passage and therein flow on Thus Christ left his own Country and went into other places and there manifested his power The word preached did not profit the Israelites not being mixed with faith in them that heard it Yet in it self The Word of God is quick and powerfull c. Hâ—…b 4. 2 12. This mighty power of God still working even when men oppose against it may be some stay to troubled consciences and to such as are inclined to despair §. 101. Of Gods Long-sufferance THe time of fourty years hath reference to Gods continuing to do wonders 〈◊〉 only by works of judgement but also of mercy grieving so long at the obstinacy of his people and thus it giveth us to understand that the Lord is a God of long-suffering and great forbearance Thus is he frequently set forth in sacreâ—… Scripture as Exod. 34. 6. Ion. 4. 2. Psal. 103. 8. Here is mention made of fourty years forbearance He did forbear the old world one hundred and twenty years Gen. 6. â—… and the Amorites four hundred years Gen. 15. 13. and the Polity of the Jews eight hundred years and the Christiâ—… state above sixteen hundred and the world about six thousand Every of us haâ—…e good evidence of Gods long-suffering in our selves Our people had been no people our sunne had been darknesse our souls had been in hell ere this if the Lord had not been a God of much
benefit of it more thankfull and obedient and to â—…gravate the sin of those who by their incredulity deprived themselves thereof 〈◊〉 they deprived themselves of an especial pledge of Gods favour Learn hereby to acknowledge that rest and quiet which any way you have 〈◊〉 be Gods The rest which we have had in this Land since Queen Maries dayes 〈◊〉 Gods The rest that this City hath had in special or any other Cities or Towns The rest that we have in our houses or in our beds when we quietly sleep 〈◊〉 in is Gods God gives God continues it To God praise and thanks is to be â—…ven for the same and the good and benefit we reap thereby is to be turned to 〈◊〉 glory of his Name § 118. Of mans forfeiting the benefit of Gods promise Quest. HOw can Gods oath for depriving the Israclites of this Rest 〈◊〉 with the promise which he sware to their Fathers of giving it them Answ. By distinguishing the persons who entered into that Rest and who 〈◊〉 deprived thereof the two oaths of God may easily be reconciled and stand â—…ther without any contradiction His oath of promise was made to such as should believe the word of God 〈◊〉 walk in the way of God His oath of threatning was made against the incredulous who would not 〈◊〉 that course which God had prescribed for entring into that Rest. Gods oath of promise was accomplished in those that entred His oath of â—…ning was accomplished in those who were destroyed in the wilderness This â—…tion may be gathered out of Gods own words Deut. 1. 34 35 c. By this we see that incredulous and rebellious persons deprive themselves of 〈◊〉 benefit of those promises which are made to the faithfull Thus the old world â—…prived themselves of the benefit of the Ark 1 Pet. 3. 20. Thus Lots sons in Law deprived themselves of that preservation which they might have had Gen. 19. 14. Memorable in this case is the example of the incredulous Prince who upon the relieving of Samaria was trod to death 2 King 7. 17 c. The Pharisees rejected the counsell of God against themselves Luk. 7. 30. So did the wicked guests Luk. 14. 18 c. Faith and obedience are two conditions which God requireth of those to whom he maketh his good and gracious promises Though it be most true that God doth all the good which he doth and bestoweth all the blessings which he bestoweth upon his â—…ree Grace and meer mercy and that mans faith and obedience doth not simply move God to make promise of good unto him or to do good unto him yet he requires these as means wherein and whereby man should be partakers of his Grace and whereby man may gain assurance to himself and give evidence to others that God intendeth such and such good things to him In this respect they who believe not are said to put away from them that which God hath promised Act. 13. 46. For unbelief as a thick mist before the eyes of our understanding Luk. 19. 42. and brings obstinacy upon the will Exod. 5. 2. Num. 14. 41. Wherefore as we desire to partake of the benefit of Gods promise and Covenant let us take heed of forfeiting the same by not observing the course which God hath prescribed God hath promised to give to them that ask Matth. 7. 7. But if we regard iniquity in our heart the Lord will not hear Psa. 66. 18. God hath promised not to fail nor forsake his Heb. 13. 5. Yet will he forsake them that forsake him Deut. 31. 16 17. Of forsaking the promise of celestial Rest. See Chap. 4. v. 1. § 7. §. 119. Of the Resolution of Chap. 3. v. 7 8 9 10 11. 7. Wherefore as the holy Ghost saith To day if you will hear his voice 8. Harden not your hearts as in the provocation in the day of temptation in the wildernesse 9. When your Fathers tempted me proved me and saw my works fourty years 10. Wherefore I was grieved with that generation and said They do alwayes erre in their hearts and they have not known my wayes 11. So I sware in my wrath they shall not enter into my rest IN these five verses Gods dealing with the Israelites in the wilderness is set down The end hereof is to deter Christians from disrespecting Christ. This is done by way of disswasion The disswasion is 1. Generally propounded in the fore-said verses 2. Particularly exemplified in the rest of the Chapter In the General observe 1. The manner of propounding it 2. The matter whereof it consisteth The manner is in these words Wherefore as the holy Ghost saith Herein are four distinct points observable 1. The Inference in this word Wherefore 2. The Resemblance in this particle AS 3. The principle Author The holy Ghost 4. The kinde of expressing his minde in this word saith The Matter sets out 1. A virtue 2. A vice The virtue is premised as a means to prevent the vice as is evident by this conditional conjunction IF The virtue is set out by an act Hear and the object voice limited by a double restriction 1. Of the person HIS 2. Of the time TO DAY The vice prohibited is set out 1. By the kinde of it v. 8 9. 2. By the consequence following upon it v. 10 11. The kinde of vice is 1. Propounded 2. Aggravated It is propounded 1. Under an act forbidden Harden not 2. Under the object thereof Your heart The aggravation is taken 1. From the place where this sinne was committed The place is described 1. By two titles taken from their sinnes Provocation Temptation ampâ—…fied by the time the day 2. By the barrennesse of it Wildernesse 2. An aggravation is taken from the persons who committed the sinne The persons are described 1. By a note of relation Fathers 2. By a distinct expression of their acts which were two Tempted proved and enforced 1. By the means of restraining them They saw my works 2. By continuance thereof Fourty years Herein two points are intended 1. Gods patience in continuing to do wonders fourty years 2. Their obstinacy in continuing to sinne all that time though they saw his 〈◊〉 so long 2. The consequence following upon their sinne hath reference to God and 〈◊〉 in two respects 1. To his fatherly affection v. 10. 2. To his just indignation v. 11. His fatherly affection is 1. Implied 2. Manifested Gods fatherly affection is implied 1. By the kinde of it in this phrase I was grieved 2. By the persons at whom he was grieved This generation Generation intendeth two points 1. A multitude 2. A succession of people The manifestation of Gods affection is 1. Generally hinted by his complaint in this word said 2. It is particularly expressed in the substance of the complaint which consâ—… of two vices whereof he complaineth The former is set out 1. By an act They erred 2. By the subject thereof is heart 3. By
of another 1 Pet. 3. 8. To have peace one 〈◊〉 â—…ther Mar. 9. 50. By private mutuall exhortations and performing other like duties one to â—…ther private Christians come to be as Ministers of God yea as Gods one to â—…ther For God is good and doth good Psal. 119. 68. Thus shall Christians 〈◊〉 that goodnesse is in them by these fruits of goodnesse that proceed from them By mutuall exhortations and other like duties private Christians shall much 〈◊〉 on the publick Ministry of the word In that by this means Christians are 〈◊〉 fitted to profit by the publick Ministry This is the rather to be done by private Christians because they have 〈◊〉 opportunities of doing it §. 145. Of â—…difying others daily THe sore said duty of mutuall exhortation is to be performed daily or 〈◊〉 as the Greek phrase soundeth The very same words of that Greek 〈◊〉 are not elswhere in the New Testament used but like phrases as Act. 2. 46 â—… Luk. 11. 3. and some as emphaticall as the phrase in this verse namely 〈◊〉 5. 42. 17. 17. These are all translated daily which here implieth a 〈◊〉 performing of a duty that we think it not enough that we have sometimes 〈◊〉 formed it but we must still be doing it day after day We may not be 〈◊〉 well doing 2 Thess. 3. 13. But as we have any opportunity still be doing more 〈◊〉 more good in this kinde Gal. 6 9 10. Exhortations admonitions and other like means of edification are 〈◊〉 food whereby the soul is nourished unto spirituall and eternall life 〈◊〉 as bodily food is daily ministred in which respect it is called daily bread Luk 〈◊〉 so ought the spirituall food to be daily given thus more fruit and comfort may be thence expected Of continuall doing good See § 125. §. 146. Of taking the opportunity of edifying others THis phrase While it is called to day seems to imply a restraint For the Greek words translated while do signifie a limitation and are ordinarily translated till as Act. 7. 18. 1 Cor. 11. 2â—… 15. 25. Rev. 2. 25. or untill as Gal. 4. 19. but here it is such a restraint as intendeth a very large extent The day is properly that time wherein light appeareth Thus it is opposed to the night which is a time of darknesse See § 91. In the day time while it is light men uâ—…e to work and travell Psal. 104. 23. which they cannot so well do in the night Hereunto Christ alludes saying I must work while it is day the night cometh when no man can work Joh. 9. 4. To day is indefinitely put for the time wherein a thing may be done The Apostles meaning is that they should exhort one another while there is time and opportunity to do that duty Thus this phrase may be taken three waies 1. In reference to the means which God affordeth for working grace in men In this respect to day is put for that time which is called the day of salvation the accepted time 2 Cor. 6. 2. 2. In reference to particular mens lives and that 1. To the life of him that exhorteth in which sense an Apostle saith I think it meet as long as I am in this tabernacle to stir you up 2 Pet. 1. 13. 2. To the life of him to whom the exhortation is given For while a man lives there may be hope of doing him good in the judgement of charity 3. In reference to the Church which shall continue so long as this world lasteth Thus to day may extend to the end of the world For so long as there are professors of the faith on earth they ought to exhort one another An Apostle hath care of those that should survive after his decease 2 Pet. 1. 15. In the first reference which is to the means of grace this limitation while it is called to day is used as a motive to stirre them up to perform this duty of mutuall exhortation in that there is a speciall time called to day wherein we may do good thereby which time will not alwaies last for it hath a date and period Therefore he addeth this Verb called which implieth a manifestation of a thing as Luk. 1. 35. So as we ought to take that season which God is pleased to offer unto us of doing what good we can for the mutuall establishing of one another It was before shewed that opportunity must be taken for our own spirituall good § 76 Here the Apostle adviseth to take the season of doing good to others This phrase The fields are white already to harvest Joh. 4. 35. implieth a season and opportunity of reaping And it is used by Christ to shew the reason why he then would not suffer himself to be hindered from preaching the Gospel no not by taking his ordinary food He laieth a necessity upon taking the season of doing good I must work saith he while it is day Joh. 9. 4. A forcible reason hereof is rendred in these words The night cometh when no man can work When the season is gone all hope of doing good is taken away Christ hereupon wisheth that Ierusalem had in her day known the things which belonged to her peace but saith he unto her Now they are hid from thine eyes Luke 19. 42. Experience verifies that which the wiseman hath thus testified There is no work nor device nor knowledge nor wisdom in the grave Eccles 9. 10. So there may be while we live a time wherein no means will do any good namely when the Candlâ—…stick shall be removed out of his place Rev. 2. 5. and the Kingdom of God shall be taken away Matth. 21. 43. Then though men cry they shall not be heard Pro. 1. 28. This nearly concerns us for yet it may be said Behold now is the accepted time behold now is the day of salvation 2 Cor. 6. 2. Now therefore Ministers Magistrates Parents other Governours yea and private friends must be all carefull to put the Apostles advice in practice While it is called to day §. 147. Of the damage of neglecting means for softning the heart TO enforce the foresaid duty of mutual exhorting one another and that froâ—… time to time so long as the season continueth the Apostle declareth the 〈◊〉 ger of neglecting the same in these words Lest any of you be hardened He had before shewed vers 8. the great damage of hardness of heart he 〈◊〉 therefore here inculcate that damage to make them the more watchfull against it The manner of bringing in this damage is by way of Caution and prevention 〈◊〉 this particle lest In the Greek it is thus that not as if he had said that not aâ—… of you or that none of you be hardned Hereby it appeareth that where 〈◊〉 of softning are omitted or neglected the heart will be hardned As the heart 〈◊〉 man is of its own nature hard So after it is by publick
dead workes THe first of the foresaid principles is thus expressed Repentance from dead works By dead works are meant all manner of sins which are so stiled in regard of their cause condition and consequence 1. The cause of sin is privative the want of that spirit which is the life of the soul as the want of life is the cause of putrefaction Men that are without that spirit are said to be dead in sin They must needs be dead works which come from dead men Eph. 2. 1. 2 The condition of sin is to be noisome and stinking in Gods nostrils as dead carrion Psal. 38. 5. 3. The consequence of sin is death and that of body and soul temporall and eternall Rom. 5. 12. and 6. 23. Repentance implieth a turning from those workes The severall notations of the word in all the three learned languages imply a turning The Hebrew noune is derived from a verb that signifieth to turn and is used Ezek. 33. 11. The Greek word according to the notation of it signifieth a change of the minde 〈◊〉 change of counsell So the Latine word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componuntur ex prepositione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat post Act. 15. 13 Prior vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mens Tit. 1. 15. seu intellectâ—… Phil. 4. 7. Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligo confidero Matth. 24. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post vel iâ—…erum considero ut ij solent quos hujus vel illius facti poenitet Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posterior cogitatio qualis suit in Prodigo Luc. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convertâ—… vel convertor tanquam Synonyma conjunguntur Act. 3. 19. 26. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cura est Est impersonale Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poeniteâ—… Impersonale Est enim poenitentia posterior cura Solemus nos pâ—…itere alicujus facti cum animum id attentius expendentes cura solicitudo subit Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentia ducor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponitur apud alios authores mutatio consilij sed nunquam legitâ—…â—… novo Testamento Alij componunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditor 1 Tim. 4. 15. Ita ut significet iterum vel postea meditor ut senior filius Matth. 21. 29. In generall repentance implieth a reformation of the whole man It presupposeth knowledge sense sorrow and acknowledgement of sin but yet these mâ—…e not up repentance For they may all be where there is no true repentance Iâ—…das had them all yet was he not reformed He retained a murtherous mind foâ—… he murthered himself Reformation makes a new man A man turnes from what he was to what he was not This the Apostle thus expresseth to turn them from darkness to light and from the power of Satan unto God Act. 26. 18. From this ground there are made two parts of repentance 1. Mortification whereby we die to sin Sin is like the Egyptian darkness which extinguished all lights it is like thornes in the ground which soak out all the life thereof Sin therefore must be first mortified 2. Vivification which is a living in righteousness If grace be not planted in the soul it will be like the ground which will send forth weeds of it self The soresaid reformation is of the whole man For the minde seeth a necessâ—…y thereof the will pursueth it the heart puts to an holy zeale and the outward parts help to accomplish it Therefore repentance consisteth not simply in sins leaving a man for a prodigall when he hath spent all may cease to be prodigall and an old adulterer when his strength is ceased may forbear his adulterous acts but in these and others like them though the act be forborn the inordinate desire may remain Nor doth repentance consist in leaving some sins onely So did Herod Mar. 6. â—… Nor in turning from one sin to another as from prophaness to superstition so did they whom the Pharisees made Proselytes Matth. 23. 15. Nor in a meer ceasing to do things unlawfull so may such as are idle on the Sabbath day The speciall principles that are comprised under this first head have reference either to the expression of dead workes or of repentance from them They are such as these 1. Man by nature is dead in sin Eph. 2. 1. Tit. 1. 16. though he live a nâ—…rall life 1 Tim. 5. 6. 2. All the acts of a naturall man are dead workes His thoughts words and deeds though they may seem never so fair Gen. 6. 5. Tit. 1. 15. for they are 〈◊〉 of dead men 3. The end of all a naturall man doth is death Rom. 6. 16. 4. There is a necessity of mans being freed for there must be repentance from deâ—… workes He were better not be then not be freed Repentance is necessary for freedome from dead works Luk. 13. 3 5. for this end knowledge sense sorrow desire resolution and endeavour to forbear dead workes are requisite Under this first head is comprised whatsoever is meet to be taught in a Cateâ—…hisme of the law rigour and curse thereof of sin the kinds and issue thereof of death and the severall sorts of it of all mans misery and impotency of repentance of the nature necessity and benefit thereof of meanes and motives to atâ—…in it and signes to know it §. 9. Of principles concerning God THe second principle is this Faith towards God By vertue of this principle they were instructed in two great points One concerning God The other concerning Faith God is here to be considered essentially in regard of his divine nature or personally in reference to the three distinct persons Father Son Holy-Ghost In the former respect they were taught what God is what his divine properties what his workes In the latter respect they were taught the distinction betwixt the three persons and that in regard of order and kind of workes which are to beget to be begotten and to proceed and also in their distinct manner of working the Father by the Son and Holy-Ghost the Son from the Father by the Holy-Ghost the Holy-Ghost from the Father and the Son Concerning the Father they were taught that he is the primary fountain of all good that he sent his Son to save the world Ioh. 3. 17. that he gave the comâ—…orter which is the Holy-Ghost Ioh. 14. 16 26. Concerning the Son they were instructed in his two distinct natures and the union of them in one person which was God manifest in the flesh 1 Tim. 3. 16. and in his three offices which were King Priest and Prophet A King to gather preserve and protect his Church A Priest to make
1 Tim. 4. 14. and the Apostle setteth out the Act of ordination under this rite where he saith Lay hands suddenly on no man 1 Tim. 5. 22. Such as under the Gospell are to be set apart for ordinary Ministers are Pastours and Teachers Mens abilities to these functions are to be tried and good Testimony given of their orthodox judgement and pious conversation and in a publique assembly on a day of fasting and prayer they are after some exhortation and direction concerning the Ministeriall function and prayer made for Gods blessing on them they are to be set apart to the Ministeriall function by this rite of imposition of hands This rite was used to shew that the blessing which they desired and the ability which was given or was further to be expected was from above and for obtaining thereof prayer used to be joyned with imposition of hands Act. 6. 6. and 13. 3 and 20. 8. Of ordaining Ministers see more Chap. 3. v. 2. § 35. §. 18. Of principles about Prayer and Thanksgiving BEcause Prayer was joyned with imposition of hands and lifting up of hands is a rite proper to Prayer and put for Prayer 1 Tim. 2. 8. I suppose this to be a fit place to bring in that head of our Christian Religion which was questionless one branch of that ancient Catechisme Principles about Prayer may be such as these Prayer is a bounden duty It is to be made onely to God and in the name of Jesus Christ. It is to proceed from the heart and to be made with reverence and and in faith It is a meanes of obtaining all needfull blessings All things that tend to Gods glory our own or brothers good whether temporall or spirituall may be sought of God by Prayer To this head also may Thanksgiving be referred Christians ought to be as conscionable in giving thankes as in making Prayers Hereby they shall testifie their zeale of Gods glory as well as they testifie their desire of their own good Thankes must be given to God and that for all things and at all times and in all places publiquely and privately ever in the name and thorow the mediation of Jesus Christ. Of Prayer and Thanksgiving see more in the Whole Armour of God Treat 3. Part. 1. on Eph. 6. 18. § 1. c. §. 19. Of principles about Death THe fifth principle is thus set down And of the resurrection of the dead Of this principle there are two heads One concerning the dead the other concerning their resurrection About the dead there might be these principles No man ever yet remained alive on earth for ever It is appointed unto men once to dye Heb. 9. 27. onely one exception is recorded which was Enochs of whom it is said that God took him Gen. 5. 24. which phrase the Apostle thus expoundeth Enoch was translated that he should not see Death Heb. 11. 5. as for Elijah who went up by a whirlewind intâ—… heaven 2 King 2. 11. it is not expresly said that he died not Though in his body he were taken up from the earth yet might his soul onely be carried into heaven Yet I will not deny but that he also might be exempted from Death But if this be granted there are onely two that we read of exempted from this common condition and one or two exceptions especially they being extraordinary do not infringe a generall rule This rule must not be extended to such as shall be living at the moment of Christ's comming to judgement for in reference to them thus saith the Apostle We shall not all sleep 1 Cor. 15. 51. and again we which are alive shall be caught up together in the clouds with them that are raised from the dead 1 Thess. 4. 17. Death is only of the body which the soul leaveth and thereupon it remaineth dead the soul it self is immortall Eccles. 12. 7. mans body was not at first made mortall for Death came by sin Rom. 5. 12. yet by Christ is the sting of Death pulled out 1 Cor. 15. 55. and the nature of it is altered For at first it was denounced as an entrance to hell Gen. 2. 17. Luk. 16. 22 23. by Christ it is maâ—… a sweet sleep 1 Thes. 4. 13. and the entrance into heaven 2 Cor. 5. 1. Phil. 1. â—…3 it is to believers a putting off the rags of mortality 1. Cor. 15. 53 54. it is a full abolition of sin Rom. 6. 7. and they rest from all labours and troubles Rev. 14. 13 §. 20. Of principles about Resurrection THe bodies of men are not like the bodies of beasts which ever remain in the earth but they shall be raised Which the Apostle proveth by many argumeâ—… 1 Cor. 15. 12 c. They shall be raised by the power of Christs voyce Ioh. 5. â—… and that at the last and great day Matth. 13. 49. all at once in a moment 1 Câ—… 15. 52. even the very same bodies that they had on earth Iob. 19. 27. not the substance but the quality onely of the bodies shall be changed 1 Cor. 15. 43 44. Bâ—…ing raised each body shall be united to his own soul and that for ever not to be separated again As for mens soules they never dye but immediately upon their separation from the body they go to those places where after the day of Judgement their bodies shall be with them Luk. 16. 23. they that are living at the day of judgement shall be changed 1 Cor. 15. 51. and suddenly caught up to judgement onely the dead shall first rise and then the quick shall be taken up with thâ—… 1 Thes. 4. 15 17. of Christ's Resurrection see Chap. 13. v. 20. § 164. §. 21. Of principles concerning the last Iudgement THe sixt and last principle is thus expressed and of eternall Iudgement This principle noteth out two points 1. The matter it self Iudgement 2. The continuance thereof Eternall About the matter it self these particulars following are observable There shall be a day of Judgement All men shall be judged Jesus Christ in his humane nature shall be the visible Judge Act. 17. 31. He will judge all men according to their workes Matth. 16. 27. every work shall be brought to Judgement whether it be open or secret whether it be good or evill Eccles. 1â—… 1â—… men shall give an account for every idle word Matth. 12. 36. all shall not receiâ—… the same sentence The righteous shall receive a blessed sentence of life the wicked a fearfull doom of condemnation Matth. 25. 34 c. There is a set day for this Judgement Act. 17. 31. but it is unknown to men and Angels that men might alwayes watch Mar. 13. 32 33. but it shall not come till the number of Gods 〈◊〉 shall be fulfilled Rev. 6. 11. The continuance of the day of Judgement under this word Eternall which is to be taken of the time following that shall never have an end hath respect to 〈◊〉 reward of the
the greatest In the fourth promise observe 1. The inference of it as the cause of all the former for 2. The substance This layeth down two points 1. A double act on Gods part 1. Affirmative I will be merciful 2. Relative I will remember no more 2. A treble object concerning men 1. Their unrighteousnesses 2. Their sinns 3. Their iniquities 2. The manner of expressing all the foresaid promises is absolute §. 79. Of Observations raised out of Heb. Chap. 8. v. 8 9 10 11 12. 〈◊〉 8. I. TRransgressors of a covenant are blame-worthy God doth here himself find fault with them See § 30. II. Weaknesse of the covenant excuseth not transgressors thereof The old covenant 〈◊〉 weak yet the transgressors thereof are blamed See § 30. III. God spake in the mouth of his Prophets These phrases He saith Thus saith the Lord prove the point See § 31. IV. God enters into covenant with men This is the main intendment of this testimony See § 39. c. V. The new covenant is a remarkable matter Therefore this note Behold is prefixed See § 32. VI. The new covenant was reserved to the dayes of the Gospell Those were the dayes then to come See § 33 34. VII Gods promises are as performances Therefore they are set down in the time present The days come See § 33. VIII The last covenant is ever fresh This Epithite new intends as much See § 35. IX The Church is as an house It is here so called See § 36. X. The spituall priviledges of the antient Iewes belong to Christians In this respect Christians are comprised under those titles Israel Iudah See § 36 38. XI All nations under the new covenant are united Israel and Iudah that were divided kingdomes are here set down united under the new covenant See § 37. Vers. 9. XII The new covenant is not such an one as the old was It is not according to that but better See § 54. XIII The old covenant was a divine covenant I made it saith the Lord. See § 54. XIV The old covenant was established with the Israelites in the wilderness The fathers here mentioned were they who lived in the wildernesse See § 54. XV. Men are proue soon to revolt In that day wherein God first established his covenant with the Israelites they revolted See § 55. XVI God gives deliverance I lead them out of Egypt saith the Lord. See § 55. XVII Memorable matters are to be remembred The mention of that memorable deliverance out of Egypt so long after giveth proof hereof See § 57. XVIII A time of speciall providence is a fit covenanting time Such was the time of Gods bringing Israel out of Egypt when he renewed his covenant with them See § 57. XIX God deals tenderly with his people These phrases took them by the hand to lead them gives evidence hereunto See § 55. XX God fully delivereth his He leads them out of their danger See § 56. XXI Men are prone to slight Gods kindnesse This is here exemplisied in the Israelites led out of Egypt See § 57. XXII Abuse of Gods kindnesse provoketh him to cast off his people So hath he dealt with the Israelites See § 59. Vers. 10. XXIII Christians must be distinctly informed in their priviledges This I collect from the inference of the particulars of the new covenant upon abrograting the old See § 60. XXIV God is the author of the new covenant It is God that saith thereof I will make See § 40 45. XXV The best things are reserved to the latter times These times are implyed under this phrase after these dayes See § 61. XXVI It is God that worketh on mens souls The inward parts here mentioned and hearts are put for their souls See § 64. XXVII Gods work is an effectuall work He puts into See § 65. XXVIII Gods work abides This phrase I will write intends as much See § 63. XXIX Gods first informes the mind He first puts his lawes into mens minds See § 66. XXX The Lord is in speciaâ—…l a God to his confederates Thus he here promiseth to be See § 67. XXXI God hath a peculiar people Such are they whom he takes to be his people See § 68. XXXII Gods peculiar people will answerably carry themselves This phrase they shall be to me a people implyeth the duty and disposition of Gods people See § 69. Vers. 11. XXXIII Knowledge of the Lord is a priviledge of the new covenant It is here reckoned among the priviledges thereof See § 72. XXXIV There needs not such means of instruction under the new covenant as needed under the old This is the main point intended under this phrase they shall 〈◊〉 teach c. See § 70 71. XXXV All of the new covenant have knowledge of the Lord. This is here plainly expressâ—…d See § 73. XXXVI Knowledge aboundeth under the new covenant The inference of this phrase all shall know me c. upon that which went before proves as much See § 73. Vers. 12. XXXVII Pardon of sin is the ground of other priviledges of the new covenant The inference of this priviledge upon the former by the causall particle for giveth proof hereof See § 74. XXXVIII God is pacified toward his confederates The meaning of this word mercifull intends as much See § 75. XXXIX Sins of Gods confederates deprive them not of his favour He is mercifull to their sins that is he pardoneth them See § 76. XL. All sorts of sins are pardoned to Gods confederates these severall titles unrighteousnesses sins iniquities being all of the plurall number comprise all manner of sins under them See § 76. XLI God fully acquitteth his confederates He remembreth their sins no more See § 76. XLII The promises of the new covenant are absolute So are these here mentioned and like to these are all others See § 77. §. 80. Of the old Covenant abrogated Heb. 8. 13. In that he saith a new covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away THe conclusion of the Apostles argument concerning the deficiency of the old covenant is here laid down The argument was this If the first covenant had been faultlesse no place had been sought for the second But place was sought for a second Therefore the first was not faultlesse The proposition is plainly set down in the seventh verse The assumption is largely proved by a divine testimony v. 8 9 c. The conclusion is here in this Text. This conclusion is laid down as a just consequence following upon the foresaid testimony as is evident by this clause In that he saith The force of the consequence lyeth in this That the introduction of a new form presupposeth the abolition of the former The building of a new house where an old one was presupposeth a pulling down of the old The word covenant is not in the Greek but fitly supplyed out of the eight verse Of this epithite new see
in his life time Answ. In judgement we must consider 1. Desert 2. Guilt 3. Apprehension of condemnation in the conscience of the malefactor 4. The denunciation of the sentence of condemnation Of this latter that speech is not to be taken but in regard of the desert and of the guilt he is condemned and may also be in his own conscience condemned We say of a Traytor that peremptorily refuseth the Kings pardon he is condemned already though he be not brought to the bar for tryall Object 3. If judgement be immediately upon death what need a solemne day of judgement Answ. 1. For our bodies which rest till that time 2. For declaration of the equity of Gods just proceeding In this respect that day is called the day of revelation of the righteous judgement of God Rom. 2. 5. 3. For confirmation of that judgement that hath passed upon men at their death For by the sentence of the judge they know that there is no alteration thereof By this point of judgement immediatly after death to Popish errours are directly refuted 1. Their conceit of purgatory 2. Of praying for the dead Of these two see more in The whole Armour of God on Eph. 6. 18. § 39 40. §. 137. Of the certainty of judgement to come THe Apostle by inferring judgement as well as death upon Gods appointment and decree giveth us to understand that Judgement is most certain and cannot be avoided no more then death As this is true of the judgement that passeth upon the soul immediatly upon the dissolution of it from the body so also of that judgement which shall passe upon body and soul at the great and last day for as the soul is judged at death so shall body and soul be judged after the Resurrection That therefore which is said of the one may be applyed unto the other The last judgement is as sure as death Of Iudgement saith the Apostle God hath appointed a day in which he will judge the world Act. 17. 31. And to like purpose the wise man saith God shall bring every work unto judgement Eccles. 12. 14. And a must which implieth a necessity is put upon it 2 Cor. 5. 10. We must all appear before the judgement seat of Christ. This was foretold by Enoch who lived in Adams time for Adam lived 930 years and Enoch was born 622 years after Adam was created so as he lived 306 years in Adams time And that prophesie which he uttered concerning Christs coming to judgement whereof the Apostle Iude maketh mention v. 14. 15. might be uttered in Adams time and from thence continued to the Apostles time for this word Maranatha is taken to be the beginning of Enoâ—…hs Prophesie 1 Cor. 16. 22. They signifie thus much Our Lord cometh It was part of that solemn denunciation of judgement which the Church made against impenitent sinners whereby they gave over such a sinner to the last judgement of Christ as if there were left no pardon for him Ever since the Apostles time this Article of Christs coming to judgement hath been held in the Church and so will be so long as there is a Christian Church on earth There is a necessity of a future judgement for a clear manifestation of the justice of God Though God be most just in all his wayes Psal. 105. 17. yet in this world is it not so evidently discerned because God in wisdom oft suffereth the wicked to prosper yea and to dominere over the righteous But then shall every one be manifested in his own proper colours and God will render to ever one according to his deeds Rom. 2. 6. Did mockers believe this they would not say where is the promise of his coming 2 Pet. 3. 4. 1. This point of judgement after death discovereth the grosse errour of those who imagine that death is an utter destruction of body and soul. The Heathen discerned that the soul was immortal by the spiritual substance thereof and by the properties and effects of it we have further evidence hereof by the light of Gods word The Resurrection of the body seemed to them a strange Doctrine and when it was preached to them they mocked for it is indeed an Article of faith which cannot be demonstrated by reason but is believed because it is expresly revealed in the word See more here of Chap. 6. v. 2. § 20. 2. This cannot be but a matter of great terror to obstinate and impenitent sinâ—…s To such may be applied this caveat know thou that for all these things God will 〈◊〉 thee into judgement Eccles. 11. 9. To aggravate this terror Christ Jesus whom â—…pious persons while here they live and whom they reject yea and persecute in his Members shall be their Judge This Judge said to the impious Priests and others who crucified him yea shall see the Son of man sitting on the right hand of power and 〈◊〉 in the Clouds of Heaven Namely to judge them Mark 14. 62. Yea one end of his comming is to execute judgement upon all that are ungodly c. Iud. v. 15. 2 Thes. 1. 8. Hence is it that such are called upon to weep and howle for the mysteries that â—…all come upon them Iam. 5. 1. No marvel that Felix trembled when he heard 〈◊〉 preach of judgement to come Act. 24. 25. And that Iudas hanged himself 〈◊〉 27. 5. And that they who beheld the lamb sitting as a judge said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne Rev. 6. 16. If any thing be of force to make men wish Balaams wish That they may 〈◊〉 death of the righteous and their last end be like theirs Numb 23. 10. this is 〈◊〉 O that it might be of force to move them to live the life of the righteous 3. This on the other side ministreth much matter of comfort to such as believe in Christ and make conscience of well ordering the whole course of their life Here 〈◊〉 this world they have many discomforts and discouragements For 1. They are subject to the same outward condition as others are Eccles. 9. 2. 2. They are in this world as sheep among wolves Matth. 10. 16. 3. Their integrity is either not seen or not regarded but depraved and scorned 4. Such is their estated in this world as the Apostle saith If in this life only we have 〈◊〉 in Christ we are of all men most miserable 1 Cor. 15. 19. But in that day they shall be pronounced blessed and accordingly they shall be forever blessed So as a full recompence shall be returned for all their sufferings here This is enough to make believers content in any estate as Paul was Phil. 4. 11. and to blesse God for taking away as Iob. did Iob. 1. 21. and quietly to sleep in chaines and setters as Peter did Acts 12. 7. and to rejoyce in suffering shame for Christs name 〈◊〉 5. 4 1. and to sing
vigour of Christs sacrifice §. 26. Of Gods will the ground of the efficacy of Christs sacrifice Heb. 10. 10. By the which will we are sanctified through the offering of the body of Iesus Christ once for all THat which the Apostle intimated in this general phrase establish the second he doth here in expresse termes declare namely that it was the body of Christ which was that sacrifice wherein God resteth well pleased and thereupon it is established for ever In this first clause by the which will The relative which hath reference to that which goeth before In the seventh verse this very word will is used and applyed to God the Father But withall there is intimation given of Christs will in that he said Loe I come This giveth evidence even of the will of Christ himself So as I would exclude neither the one nor the other for they both agree in one and by both of them is the foresaid sacrifice made perfect The will of the Father was the cause of Christs being made a sacrifice and because it was the will of the Father that his Son should be a sacrifice the Son willingly offered himself Hereupon saith Christ I came down from heaven to do the will of him that sent me Indeed he there inserteth this negative not to do mine own will but that is intended exclusively as if he had said not mine own will alone or in way of opposition if in any case it could be so that Christs will should be against the will of his Father as where it is said not as I will but as thou wilt Matth. 26. 39. The will of God gives a being to all things Under this phrase God said Gen. 1. 3. which is used in the beginning of every dayes work at the creation the manifestation of Gods will is meant So soon as God manifested his will that such and such a thing should be it was so and that as he would have it to be Our God is in the heaven he hath done whatsoever he pleased Psal. 115. 3. In those actions which Christ did the concurrence of his will with his Fathers addeth much to the strengthning of our faith and is a forcible motive for us to trust thereunto and rest thereupon Fitly therefore hath the Apostle thus expressed the ground of the efficacy and perfection of Christs sacrifice by which will we are sanctified Of Gods will the rule and ground of all that Christ did See v. 7. § 20. §. 27. Of perfection consisting in holinesse THe vertue efficacy and benefit of that which ariseth from the foresaid will of God is expressed under this word Sanctified Of the notation and divers acception of this word see Chap. 2. v. 11. § 101 102 103. It is not here to be taken as distinguished from justification or glorification as it is 1 Cor. 1. 30. and 6. 11. But so as comprising under it all the benefit of Christs Sacrifice In this general and large extent it is taken verse 14. and Chap. 2. 11. and Act 26. 18. Only this word giveth us to understand that perfection consisteth especially in holinesse for he expresseth the perfection of Christs Sacrifice under this word Sanctified which implyeth a making holy This was that special part of perfection wherein man was made at first Ecles 7. 31. Hereunto the Apostle alludeth where he exhorteth to put on that new man which after God is created in righteousness and true holinesse Eph. 4. 24. For this end Christ gave himself even unto death for his Church that he might sanctifie it c. Eph. 5. 25. This should move us to labour after holinesse Of holinesse and the excellency thereof and motives thereto and means of obtaining it See Chap. 3. v. 1. § 5 c. §. 28. Of Christs Sacrifice making perfect THe principal thing intended under this word sanctified in this place is that Christs sacrifice maketh perfect In this respect Christs sacrifice is here opposed to the legall sacrifices which could not make perfect So as Christs sacrifice was offered up to that which they could not do The like is said in general of the law Heb. 7. 19. For this end was Christs Sacrifice surrogated in the room of the legal Sacrifices This surrogation had been in vain if Christs Sacrifice had not made perfect If the dignity of his persan that was offered up and his almighty power unsearchable wisdome and other divine excellencies be duly weighed we cannot but acknowledge that his Sacrifice as it is perfect in it self so sufficient to make us perfect Hereof see more Chap. 7. v. 19. § 87. in the end and v. 25. § 103. §. 29. Of Christs body a sacrifice THat the Apostles mind in this general phrase by the which will we are sanctified might be the better conceived he doth thus explain it through the offering of 〈◊〉 of Iesus It was shewed before v. 6. § 18. that by the body of Christ his whole huntane 〈◊〉 is understood We may further adde that Christs whole person God-man is 〈◊〉 intended not that the deity was sacrificed but that it had a peculiar work in tâ—…s sacrifice namely to support him that offered himself and to sanctifie that saâ—…fice and to adde dignity thereto Therefore it is said that it was the body of Jesâ—…s Christ which titles set forth both the natures of him who was the sacrifice 〈◊〉 intended Of these two titlet Iesus Christ see chap. 3. v. 1. § 29. Of this word â—…ing see chap. 5. v. 1. § 6. The notation of the Greek word implyeth a bringing 〈◊〉 the common use of it an Offering up And here it intendeth that Christs body was given up as a price and ransom and offered up as a sacrifice See chap. 9. v. 14. § 79. 89. Herein lieth a main difference betwixt the body of Christ and the bodies of Martyrs put to death None but Christ was offered up for a sacrifice others â—…ght be to seal the truth of the Gospel and to be an example of constancy unto others It was the body of him that was the most excellent which was a sacrifice for our 〈◊〉 For God hath purchased his Church with his own blood Act. 20. 28. Well thereâ—…re is it stiled precious blood 1 Pet. 1. 19. And the Lord of glory is said to be crucified 1 Cor. 2. 8. No other body could do the great work What is said of Bulls and Goats that it is not possible that their blood should take away sins may be applyed to all other meer Creatures For infinite wrath was to be pacified perfect justice to be satisfied and divine favour to be procured to sinners 1. This instructeth us in sundry mysteries which are 1. The horrible nature of sin It could not be expiated without a sacrifice no sacrifice was sufficient to that end but the body of Iesus Christ. 2. The value and worth of mans Redemption There was no greater price to be found in earth or in heaven all
which apâ—… to his Priest-hood he was in his humane nature and by vertue of his ofâ—…â—…ervant yet then also in his divine nature to which his humane nature was 〈◊〉 united he was Lord of all Phil. 2 6 7. 2. He did not alwayes stand ministring as the legal Priests but ascended into 〈◊〉 and there continueth to sit at Gods right hand Aâ—… for Priests this their standing to minister intendeth their inferiority which iâ—… fâ—…ther set forth by this word daily which implyeth an insufficiency in that which they did because they could not at once do what might be expected they wâ—…e forced day after day to stand ministring See more hereof Chap. 7. v. 27. § 112. §. 34. Of the insufficiency of legall sacrifices THe forenamed daily ministring is thus exemplified offering ostentimes The most speciall work of this ministry was to offer sacrifices Hereof see Chap. 5. v. 1. § â—… 7. Priests stood in Christs roome and by offering sacrifices were types of Christs offering himself a sacrifice for our sins The special point intended here by mentioning that act of offering is that they did it oftentimes For the high Priest did every year when he entred into the most holy place offer sacrifices They offered sacrifices at every feast and on the first day of every moneth and morning and evening every day when any committed a special sin and brought a sacrifice for it the Priest offered it up So they did for such as were legally unclean and desired to be cleansed yea there were also gratulatory sacrifices offered up for mercies and blessings received Well might it therefore be said that they offered oftentimes This in generall implyeth an insufficiency and imperfection in what they did § 4. which is further made manifest by this phrase following the same sacrifices This word the same hath respect 1. In general to the kind of sacrifices They were all living creatures unreasonable creatures such as were counted clean by the law and that beasts and sowle 2. In particular to the same occasions for on every day of attonement a goat and a bullock was to be offered up Levit. 16. 6 15. Every morning and evening a lamb was to be offered up Exod. 29. 39. For the sin of a Priest and of the whole congregation a yong bullock was to be offered up and for the sin of a ruler an shee-goat and for the sin of any of the people a shee-goat Lev. 4. 3 14 23 28. So in other cases the same sacrifices were prescribed to be offered upon like occasions The ost offering of the same sacrifices doth cleerly demonstrate that those sacrifices did not take away sin See v. 2. § 4. Though those sacrifices could not make perfect yet might not the Priests offer up any other sacrifices of their own invention Gods wrath was provoked by such Isa. 65. 3 4. Some would offer the first born and fruit of their body but God was not pleased with such Michah 6. 7. 1. God is a supreme Lord. The most high soveraign over all To his word must all creatures stand and not swerve from it 2. God is of infinite wisdome and best knoweth what is fit to be done To adde to such things as he hath determined is to oppose our shallow wit to his incomprehensible wisdome 1. This plainly demonstrateth the impiety and folly of all humane inventions about Gods holy ordinances 2. Let us under the Gospel do that which the Priests did under the law which is to observe the same ordinances which God hath instituted and to hold close unto them but still do the same as the same are to be done In vain saith God they do worship me teaching for doctrines the commandements of men Matth. 15. 9. The same that are here intended were more then one for the word is of the plural number so is the word wherewith it is joyned Sacrifices For under the law there were many sacrifices whereof sundry instances were given before One kind of sacrifice was not sufficient to typifie that whole truth and all the benefits and excellencies that were in Christs sacrifice therefore there were many one to prefigure one thing another another thing This giveth us instruction in the wisdome of God who to help his peoples weakness and the better to fet forth the manifold benefits which they received by Christ prescribed many types and many kinds of sacrifices Thus he dealeth with his Church under the Gospel in prescribing unto it one Sacrament of regeneration and another of spiritual nourishment 2. As this taught the Jewes to offer up all those sacrifices as occasion was offered according to the ends and uses So it teacheth us to search into the mysteries of the several sacrifices and other types that we may find out the distinct ends and uses of them By way of analogie we Christians may hence learn to take notice of the several ordinances that God enjoyneth to us and to know that none of them are in vain but all of them in regard of our need and for our good That which was implyed under legal Priests daily ministring and offering oftentimes and that the same sacrifices is plainly expressed in this last phrase can never take away sins for if they could have done that they would have ceased as the Apostle himself inferreth v. 2. § 4. Of â—…he emphasis of these two words can never See v. 1. § 3. It hath been shewed v. 4. § 9. that there is an impossibility in such sacrifices as were offered under the law to take away sin The word translated take away is a compound derived from the same simple 〈◊〉 that that word was which is used v. 8. § 23. It is compounded with another preposition then that was yet used in the same sense that there it was and carâ—… as great an emphasis for the taking away of sin here intended is an utter freeâ—…g of a man from the guilt and punishment thereof yea also from the domineeâ—…g power of it But this the legall sacrifices could not do This strongly proves the imperfection insufficiency and impotency of them §. 35. Of Christs offering one Sacrifice for sin Heb. 10. 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God THis verse is added in opposition to the former as is evident by the first particle but In the former verse it was proved that the sacrifices which were offered under the law could not take away sins this proveth that there is a sacrifice which hath done that that they could not The argument is taken from that Priests ceasing to offer any more sacrifices after he had offered one whereby is implied that there needed no other because that one had done it to the full The Priest that offered this one perfect sacrifice is intended under this phrase This man In Greek there is only a pronoun expressed which properly signifieth
but there shall be a purging with fire at this day to refine all things 2. Churches have continued and will continue to that day 3. It is an heavenly Canaan that Christians expect 4. They looked for Christ the Kng of Kings to sit on his throne 5. They account the grave to be a sweet bed to rest in 6. They expect a generall resurrection as a returne from Captivity 7. The first comming was in the flesh in great meannesse and weaknesse as a servant to serve to suffer but now as a lord to reigne rule and govern all things As great a difference as is betwixt infirmity and omnipotency betwixt meannesse and majesty betwixt a servant and a soveraigne betwixt suffering and judging betwixt fighting and triumphing betwixt paying a price and taking possession betwixt momentaninesse and everlastingnesse So great a difference there is betwixt their hope and ours Obj. â—…ey also expected this glorious day of Christ Iude v. 14. Iâ—… 19. 25. Answ. Not so immediatly as we many changes and alterations were expected before this day as was shewed before This teacheth us to have answerable minds 2 Pet. 3. 11. And answerably to carry our selves This is that worthy walking which is much pressed in the new Testament Col. 1. 10. 1 Thes. 2. 12. Phil. 1. 27. Eph. 4. 1. §. 84. Of the clear evidences of Christs comming SO evident is the aforesaid point of the day of the Lords approaching near aâ—… the Apostle saith yee see it Of the meaning of the Greek word translated see see Chap. 2. v. 8. § 68 And v. 9. § 72. Sight here may be taken properly and applyed to the eyes of the body or metaâ—…ically applyed to the eyes of the soul. In the former respect they might see the accomplishment of the types prophesies and promises concerning Christs-first comming in the flesh Of his living on earth of his sufferings death burial resurrection and ascension they might see also the evidences of his being in heaven by the gifts which he gave to Children to men Eph. 4. 8 9 c. In the latter respect they might understand and believe those things which were written of Christ and upon conceiving and believing the truth of them be said to see his day approaching This giveth instance that God hath so cleerly made known the consummation of all things as Christians may see them They may be as sure of the truth of them as if they saw them all with their bodily eyes Oft therefore is this note of observation Behold prefixed before this comming of the Lord Iud. 14. Rev. 1. 7. and 16. 15. And they have as just cause to believe this article of our Christian faith as any other article What now may we think of those mockers which are mentioned 2 Pet. 3. 3. saying where is the promise of his comming what can be thought of these but that wilfully they close their eyes against that truth which is as clear as the Sun §. 85. Of that care which the approaching of the last day requireth THis argument taken from the clear approaching of the last day is much enforced by this comparative inducing of it so much the more as The argument is taken from the lesse to the greater If at all times we must be circumspect over our selves and others then especially when we see the day approaching But now under the Gospell we see the day approaching therefore now especially we must be circumspect Yea by how much the more we see this by so much the more circumspect we must be This manner of arguing addeth much emphasis and sheweth that the more clearly God hath made this known to us the more carefull and conscionable we must be in fiâ—…ting our selves to appear before Christ in that his day Well mark the places before quoted about the manifestation of Christs comming and you may find this inference either plainly expressed or by just consequence inferred It is one special end of Gods manifesting this mystery unto us that we should perform the foresaid duty 1. It is naturall unto all things to make the greater speed to their center the nearer they come to it Hot watry things ascend the faster the higher they goe Heavy things fall down faster the nearer they come to the earth Herein lyeth the difference betwixt naturall and violent motions the former encrease their speed the latter decrease by continuance 2. On this day every one is to receive his final doome In and after it there is no time to do what hath been omitted or of redressing that which hath been done amisse For our help in fitting our selves against this day let these rules be observered 1. Oft meditate on this day and on the near approach thereof even when thou lyest down and when thou risest up when thou tarriest at home or goest abroad when thou art at thy calling or doing workes of justice and mercy in all places at all seasons This is an especiall meanes to keep men in awe An ancient Father professeth that he had this continually sounding in his eares arise ye dead and come to judgement 2. Take notice of such particular duties as the Holy Ghost on this ground enforceth For this purpose consider these Texts Luk. 21. 28. Rom. 8. 19. 1 Cor. 1. 7. Heb. 11. 16. 2 Tim. 4. 8. 3. Patiently bear afflictions for the day draweth nigh Iam. 5. 8. Heb. 10. 37. 4. Watch Matth. 13. 35. Luk. 12. 36. 5. Be sober 1 Pet. 4. 7. Sobrlety is a kind of moderation in all things excesse is contrary thereunto Luk. 21. 34. 6. Try thy faith Luk. 18. 8. 2 Cor. 13. 5. Of all graces this will then stand thee in most stead 7. Be the more carefull to avoyd all sin 1 Cor. 16. 11. Then shall that judgement be pronounced which will admit of no repentance 8. Be more carefull of all duty 2 Pet. 3. 11. A servant will double his diligence when he knoweth his Master is at hand Matth. 24. 46. §. 86. Of the resolution and observations of Heb. 10. 24 25. Ves. 24. And let us consider one another to provoke unto love and to good workes Vers. 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching IN these two verses there is a direction in reference to others to keep them from falling away Vers. 24. Hereof are two parts 1. The duty to be performed v. 24. 2. The meanes of effecting the same v. 25. In setting down the former we may observe 1. The connexion of it with the former in this copulative and. 2. The direction it self Wherein we may again observe 1. The manner of propounding it Let us 2. The matter whereof it consisteth This is set out 1. By the main duty 2. By the end thereof In the duty we have 1. An act enioyned consider 2. The object thereof one another The end is described 1. By another
here intended the full sense of the Apostle will cleerly appear thus By the faith of Ioshua and the rest of the host of Israel the walls of Ierichoâ—…ell â—…ell down The Iewish Rabbins and Chaldee Interpreters are of opinion that those high and thick walls sunk down right into the ground and were swallowed up of the 〈◊〉 that the stones and rubbish of the walls might be no hinderance to the Israelites entring into the City But for this we have no sure ground out of the record of sacred Scripture These particulars are expresly set down 1. The walls fell down flat 2. All living Creatures in the City man and beast male and female young and old were slain with the sword except Rahab and those who were in her house 3. Whatsoever was combustible was burnt as Linen Woollen Wooden and other like things 4. Metalls that could endure the fire as Silver Gold Brass and Iron were consecrated to the Lord. For God would have the first fruits None of the people might take any part thereof to try whether they would rest on God for sufficient provision or no. 5. The City it self was burnt with fire 6. A curse was layd on him that should build it up again Thus was this 〈◊〉 block clean removed out of their way and that with no violence used by 〈◊〉 for it is said of those walls they fell down The verb is of the active â—…oyce and for ought that any man could see they tumbled down of themselves but this was not done till the Army had used such means as God had prescribed unâ—… them which were these 1. The men of Armes march along in order They make no trenches to keep themselves safe They stand not in battle aray to repel the excursions of their enemies they set no engins against the walls nor assault the Citie But march on one after another whereby they lye the more open to their enemies 2. Seven Priests go before with seven trumpets of Rams hornes sounding with them Had they sounded with the Silver Trumpets which were consecrated and to the alarum whereof in war a blessing was promised Numb 10. 9. An evident performance whereof is recorded 2 Chro. 13. 14 15. some spirit might have been put into the Israelites and a more seeming ground of faith but God would thus try them by so mean a meanes as sounding of Rams hornes which we read not before or after to be used for triumph 3. The Ark followeth the Priests The Ark was but a little Chest Exod. 25. 10. It could not hold any store of ammunition neither was there a sword or any warlike instrument therein So as to the eye of flesh and blood this Ark could stand them in little stead Yet to such as believed it was a great prop for their faith For the Ark was an especial evidence of Gods presence among them It had in it the book of Gods Covenant betwixt him and his people and thereupon it is called the Ark of the Covenant Hebr. 9. 4. Yea it was Called by the name of the Lord of Hâ—…sts 2 Sam. 6. 2. When it was lift up the Priest said Let God arise Numb 10. 35. The Lord is said to dwell betwixt the Cherubims over it 2 King 19. 50. From it the Lord used to deliver his Oracles Exod. 25. 22. And before it they used to fall and pray Iosh. 7. 6. Gods blessing accompanied it 2 Sam. 6. 12. On those and other like grounds the Lord caused the Ark to be carried in their march to establish their faith Of this Ark See Chap. 11. v. 30. § 20. 4. In their march the foresaid Trumpets only sounded The people were commanded to be silent to shew that they needed not consult one with another what to do but attend the pleasure of God 5. The reere or gathering Host went last with it all their provision was carried whereby it is evident that they did not fear any attempt of the enemy 6. In this order they went round about the Citie once a day for six days together and on the seventh day they went round about it seven times In which respect the walls are here said to be compassed about seven dayes not by a seven dayes siege against it for every day after they had gone about it they returned to the Camp and there lodged But on the seventh day after they had marched about it seven times they gave a great a shout whereupon the walls fell flat to the ground and the Army entred into the City and destroyed it This seventh dayes circuit and seven times on the seventh day was to prove their faith the more and to try their obedience and patience Flesh and blood might thus have objected while we compass the City they may sally out against part of our Army yea six dayes compassing the Citie may make us weary in that we are so long without success so as herein their faith is proved God in this course doth also tender their weakness in giving the Citie within the space of seven dayes without any great pains of their own into their hands For they were now come into Cannan they had no store of provision before hand a long siege might have brought them to great want God doth therefore herein keep them from fainting before the work was done §. 175. Of Gods removing stumbling blocks out of his Peoples way THis phrase By faith the walls of Iericho fell down giveth proof that faith may work upon senseless creatures Not that senseless creatures are capable of receiving or rejecting faith but that believers by their faith may have power even over senseless creatures The other phrase quenched the violence of fire v. 34 is attributed to faith in such a sense as the point in hand is That which is said of senseless may be applyed to unreasonable creatures for believers by their faith have stopped the mouth of Lions v. 33. Faith is set on him who hath an absolute power over reasonable unreasonable senseless and all sorts of creatures That what he can do faith in that course which he prescribeth may be said to do in that it is the means which hâ—… hath sanctified for the manifestation of his power The falling of the walls of Iericho doth further shew that God can and will remove such stumbling blocks as lye in that way thorow which he will have his people to pass This City was a block in their way to the other part of Canaan and the walls of the City were a block to keep them from entring into the City Therefore he caused the walls to fall and the City to be destroyed Thus he divided the Sea Exod. 14. 21. and Iordan 2 King 2. 8. Christ setteth down this in two extraordinary instances One is in removing a mountain Matth. 17. 20. The other is in plucking up a Sycamore-tree by the roots and planting it in the Sea Luke 17. 6. Object All these are
As God hath his houre for effecting his own acts so likewise for permitting wicked ones to do what they do Mark 14. 41. Luc. 22. 15. The Father hath put times and seasons in his own power Act. 1. 7. And he teacheth Children of men to do things in their season Isa. 28. 26. Much more will he himself order matters in their fittest season 1. This gives evidence of the Divine Providence in ordering matters and sheweth that they fall not out by chance 2. This giveth ground of contentment and comfort in all events They fall out in the fittest time and season When any that are dear or usefull unto us are taken away be they Governors Ministers Parents Husbands Wives Children Friends or any other they are taken away in the time appointed by God which is the fittest time It is in vain to seek either to prevent or to put off Gods time As it cannot be prevented so it shall not be overslipt on the seventh day the walls that held out seven dayes compassing fell down 3. We have hereupon good ground to wait for the Lords time as the Host of Israel did Waite because it will surely come Hab. 2. 3. He that believeth shall not make hast Isa. 28. 16. This was it which Christ intended under this phrase mine houre is not yet come John 2. 5. 4. This should put us on cheerfully to get on in the work and way of the Lord though for a time we may meet with many discouragements from the threatnings and attempts of men When the Pharisces told Christ that Herod would 〈◊〉 him Christ returnes this answer I must walk to day and to morrow and the â—…n following Luc. 13. 32 33. God hath a time for thee to work and in that time he will uphold thee And what God appoints shall in time be accomplished Divine Truth is insallible Tit. 1. 2. Heb. 6. 18. And that Divine Truth 〈◊〉 manifest it self both in the substance of matters and in their circumstances 〈◊〉 Manneâ—… Means Time All which are here verified There being seven days spent in the Armies marching about Iericho one of them must needs be the Sabbath Now this was the strictest time of observing the Sabbath yet on a Sabbath the whole Army marched at least once about Iericho This marching was not simply a work of Piety but a servill work yet by Gods appointment performed on a Sabbath day Which giveth instance that in some cases some servill works may be done on the Sabbath Hereof see more in my Treatise of the Sabbaths Sanctification 37. quest §. 179. Of the Resolution of and Observation from Heb. 11. 30. IN this verse there is a proof of the Faith of the Israelites under the conduct of 〈◊〉 Here we are to consider 1. The thing proved 2. The kind of proof In the former One thing is expressed which is Faith The other is implied which sets out the persons whose faith is commended The latter is 1. Propounded 2. Amplified In that which is propounded we may observe 1. The subject whereon their Faith was manifested the walls of Iericho 2. The effect whereby it was manifested fell down In amplifying the proof we may observe 1. The means used they were compassed about 2. The time how long seven dayes Doctrines I. Faith may work upon senceless creatures The walls of Iericho which by Faith fell down were such Creatures See § 175. II. Stumbling blocks in the way which God hath appointed shall be removed Iericho was a stumbling-block to the Israelites entring into Canaan but destroyed See § 175. III. Mans best defences against God are nothing The high and thick walls of Iericho fell down before Gods people See § 175. IV. God can make such things as stand against his people to yield of themselves The walls of Iericho fell down of themselves without any battering See § 176. V. Great matters may be effected by mean means The means used for entring into Iericho were in mans apprehension very mean yet the walls of the City round about fell down which was a great matter See § 177. VI. God hath a set time for his works The expression of seven dayes intends as much See § 178. VII What God 〈◊〉 shall in his time be accomplished In the seventh day which God appointed Iericho fell down See § 178. VIII In some cases some servile works may be done upon the Sabbath One of the seven dayes wherein they compassed the City must needs be upon the Sabbath See § 178. §. 180. Of the Apostles method in setting down the example of Rahab Heb. 11. 31. By faith the harlot Rahab perished not with them that believed not when she had received the Spies with peace THE thirteenth instance of the proof of the vigor of faith and tenth after the Flood and second after the Law and last of the Anaphora which carrieth this word before it by Faith is Rahab In setting down this instance the method and order of the Apostle in producing examples to commend unto us this precious gift of Faith is worthy to be observed 1. He calls out eminent persons such as Abel Enoch Noah Abraham c. which are the more perfect patterns 2. He inserts women as Sarah and the Mother of Moses to prove that even women may become Worthies 3. He produceth multitudes as they who passed thorough the Red Sea and marched about Iericho to shew that Faith is a common gift for all sorts of people 4. He giveth instance of a notorious sinner which was Rahab to provoke the worst to repent and believe This is a strong enducement thereunto for if the Faith of eminent persons if the faith of weak women if the faith of multitudes work not upon us let us be ashamed to come short of one that was an Harlot Though the Spies were received by Rahab before the walls of Iericho fell down yet she and her family were not preserved before That preservation was the fruit and effect of her faith and in that respect also this instance of Faith is fitly set down after the former §. 181. Of Gods accepting the seed of Faith COncerning the Faith here mentioned great question is made whether it were a true justifying Faith or no. Some deny it to be so because she was not of the Church nor had heard Gods Word which is the true ground of such a Faith But I answer that she had heard of Gods works Iosh. 2. 9. c. and thereby she was brought to believe and acknowledge that the God of Israel was the true God and a mercifull God and that to sinners whereupon she was enduced to trust in God and to desire communion with his people Hereby she attained a true Faith whereof this was the seed and so accepted of God for a true faith She believed that the Lord had given the Israelites the Land of Canaan and that they should possess it and that they were the true and only people of
7. 52. and an Apostle Iames 5. 10. 6. Power in Prayer Of Samuels power we heard before § 221. An Apostle giveth testimony of Elijah's power herein Iam. 5. 17 18. The like is noted of Isaiah 2 Cron. 32. 20 21. and of Daniel Dan. 2. 18. and 9. 23. §. 226. Of the Analysis of and Observations from Hebr. 11. 32. And what shall I more say For the time would fail me to tell of Gideon and of Barak and of Samson and of Jephthah of David also and Samuel and of the Prophets THE sum of this verse is a succinct Catalogue of sundry Worthies Herein we may observe 1. A Transition 2. An Induction In the Transition observe 1. The Manner 2. The Matter The Manner is by way of Interrogation The Matter noteth out 1. An extent 2. A restraint The extent implyeth that there were more Worthies than he reckoned up The restraint implieth that it was not meet for him to reckon up all The induction setteth down sundry particular persons and that two wayes 1 By their distinct names which are in number six 1. Gideon 2. Barak 3. Samson 4. Iephthah 5. David 6. Samuel 2. By their function Prophets Doctrines I. FAith is the grace that much commends men All here set down are commended by their faith as the inference of this Catalogue upon the former sheweth II. God had more worthies than are requisite to be made known This interrogation What should I more say intendeth as much See § 192. III. Great is the multitude of Believers Time would fail to reckon them up all See § 192. IV. Tediousness is to be avoided This is the reason why the Apostle forbeareth to go on as largely as he had done before See § 192. V. Grace maketh honourable All these that for honour sake are put into this Catalogue were endued with Grace VI. God enableth men to accomplish what he calleth them unto All these here mentioned were called unto great atchievements and answerably enabled VII A mean man may be enabled to great matters So was Gideon See § 195. c. VIII Such as are weak in Faith may become strong So did Barak See § 198. IX God can give strength to admiration Instant Samson X. Grace lost may be recovered So it was in Samson XI Men of eminent parts are subject to Gross Sins So was Samson and other of the Worthies here mentioned Of these three last Doctrins See § 199. c. XII Bastardy is no bar to regeneration Jephthah was base born yet new born See § 207. XIII Rash vows are dangerous Witness Iephthahs vow See § 208. XIV Best Saints are subject to soarest trialls Witness David See § 212. XV. God punishes sin in his dearest children So he did in David and in Samson before him See § 213. XVI God can make a child to be a Prophet So he made Samuel See § 220. XVII The most faithfull Governour may be rejected So was Samuel See § 222. XVIII God of old had extraordinary ministers of his Word See § 225. XIX Faith exerciseth it self in men of extraordinary parts Such were the Prophets and such were all the extraordinary persons who are commended See § 225. §. 227. Of subduing Kingdoms through Faith Hebr. 11. 33. Who through Faith subdued Kingdoms wrought righteousness obtained promises stopped mouths of Lyons THE Faith of the forementioned Worthies is in this and the verses following commended by sundry rare effects which may be brought to two heads 1. Great things done v. 33 34. 2. Soare things endured v. 35 36 37. This relative Who hath reference to the Worthies mentioned in the former â—…erse of whom some did some of the things here mentioned others did others as we shall shew upon the particular acts This phrase through Faith is set down in the beginning to shew that faith 〈◊〉 it self to all those kinds of works done and sufferings endured and it sheweth that by Faith matters above human power may be done So were many of the following instances Faith eyeth God and resteth on him yea and draweth vertue from him to do or endure whatsoever shall seem good to him The first of the great things here mentioned to be done is thus expressed Subdued Kingdoms The Greek word which we translate subdued is a compound The root whence it commeth is a man that signifieth strife or fight And the simple verb thence derived signifieth to strive or to fight 1 Tim. 6. 12. This compound implyeth by striving or fighting to subdue and destroy As our English word Kingdom hath his notation from a King so the Greek word used by the Apostle and by Kingdoms he meaneth whole Nations consisting of many Towns Cities and people in them and those severall Nations under the government of severall Kings This instance of subduing Kingdoms being brought in as an effect of faith giveth proof to the lawfulness of war for War is the ordinary means of subduing Kingdoms Hereof see more chap. 7. v. 1. § 9. Yea further this giveth proof that by war Nations may be subdued and that either by bringing the Inhabitants thereof under subjection or by destroying of them This effect hath in speciall reference to David All the forementioned Judges as Gideon Barak Samson Iephthah and Samuel subdued such Kingdoms as in their time tyrannized over the people of God but none of them brought under and destroyed so many as David did To subdue and destroy so many as David did may imply a bloody and cruell disposition but such a disposition may not be imagined to be in him who was so guided by faith as David was and who was endued with such excellent graces as hath been observed to be in David § 214 215. They who take a warrant from Ioshua and the Iudges that succeeded him or from David and the Kings that succeeded him must be sure of a good ground that it may be said of them through Faith they waged war and subdued Kingdoms Thus may they with courage attempt such matters and upon their good success rejoyce and give the praise to God Of the just grounds of War See The Churches Conquest on Exod. 17. 9. § 18 19. §. 228. Of working righteousnes A Second effect of faith is thus set down wrought righteousnes The verb translated wrought cometh from a noun that signifieth work and the verb to work Matth. 26. 10. It being applyed to Faith as an effect thereof plainly demonstrateth that Faith is operative Iam. 2. 22. Gal. 5. 6. 1 Thessal 1. 3. There is such a Life Vigour Spirit and in it as will not as cannot be wholly smothered The Spirit of Faith forceth the Believer to speak 2 Cor. 4. 13. So also to walk and to do So long as a man hath Life and Spirit in him there will be motion at least there will be breathing By working we may give evidence of the truth of Faith in us See more hereof in the
people must needs be a grievous contradiction Further to aggravate this contradiction it is said to be against himself indeed sometimes they contradicted his Disciples to blame him thereby as in the case of not fasting Matth. 9. 14. and rubbing corn on the Sabbath day Matth. 12. 1. and eating with unwashed hands Matth. 15. 2. But even against his own self against that doctrine which he himself preached and the works which he himself wrought They regarded not the dignity of his person the integrity of his life the benefit of his works nor any other thing in him which might have restrained them from their violent contradiction but impudently they contradicted him himself By this it appears that the most excellent and innocent persons may have the most virulent oppositions by the vilest among men §. 25. Of being weary and fainting in our Christian course THat Christs pattern in enduring such contradictions as he did may be the more deeply weighed the Apostle declareth the dammage that may follow upon neglect of that means The dammage is in generall hinted in this particle lest which is the interpretation of two Greek words a that not that ye faint not It is a word of caution and prevention implying that such a dammage of mischief is like to follow upon neglect of the foresaid duty The dammage consisteth of two branches The first is thus translated 〈◊〉 wearied The Metaphor is taken from runners in a race or from such as labour and toyâ—… in any hard work and with the difficulty thereof or rather through their own sluggishnesse and lazinesse wax weary and give over the former course I find this word used in two other places as where it is said the prayer of faith shall save him that is weary and ready to faint we translate it sick Jam. 5. 15. and where Christ saith thou hast laboured and hast not fainted Rev. 2. 3. Here is added the subject your minds wherein such may be wearied or faint In the Greek it is so placed between two verbs as it may be referred to either of them Thereupon some thus translate it lest ye be wearied in your minds and faint Others thus lest you be wearied and faint in your minds There is no great difference in referring it to the one or the other It hath reference to both and is fitly fixed betwixt them They who be wearied in their minds faint in their minds And they who faint in their minds are wearied in their minds The latter word translated faint signifieth to be loosed it is used of things fast knit whereby they remain strong and steady as a mans joynts and limbs But if they be loosed they lose their strength and become feeble and weak It is used of the fainting of the spirit or soul of man for want of food Matth. 9. 36. and 15. 32. And to such a fainting under affliction v. 5. Here it is taken in a spiritual sense 〈◊〉 appears by joyning it with this phrase in your minds And thus it is taken Gal. 6. 9. By the inference of this danger the Apostle giveth us to understand that virulent contradictions and strong oppositions may make men weary of good courses Psal. 73. 13 14. Ier. 20. 7 8 9. As those crosses are in their kind grievous so humane frailty is much perplexed therewith And because good courses are occasions of such contradictions many wax weary of their good courses Well therefore did the Apostle premise this note of caution and prevention lest We have cause to be circumspect over our selves herein and carefully use all means to encourage our selves against those temptations Hereof see more Chap. 3. v. 12. § 122. This last clause and faint in your minds is added as the reason of their wearisomenesse in good courses Howsoever the bitternesse of contradiction may give occasion of being weary yet the proper cause thereof resteth in our selves even in our own faint spirits Hereupon saith the wise man If thou faint in the day of adâ—… thy strength is small Prov. 24. 10. David acknowledgeth thus much of himself I said this is my infirmity Psal. 77. 10. It was inward fainting that made many of them who believed in Christ to be afraid to confesse him Ioh. 12. 42. That wearinesse ariseth from fainting in mens minds is evident by the different disposition of men diversly minded For where there is the same occasion of weaâ—…inesse in all there is not the same effect In the time of the captivity many Leviâ—…es went away from the Lord but the Sons of Zadock remained faithful Ezek. 44. 10 15. And in the time of the primitive persecution many forsook Paul 2 Tim. 4. 16. yet not all The spirit of a man will sustain his infirmity Prov. 18. 14. Nothing dismaieth a man of courage instance Moses David Iob the Prophets the Apostles and Martyrs in all ages It is not simply contradiction but pusillanimity which causeth wearisomeâ—…esse It is an undue plea to pretend the grievousnesse of contradiction for excuse of mens wearisomnesse in their Christian course it becometh men rather to take notice of themselves and of their own faint-heartednesse that they may be the more humbled and brought to repentance for the same that so the Lord may be the more merciful unto them When men duly load themselves God will be ready to â—…ase them but if men by laying the blame elsewhere think to ease themselves the Lord will load them the more Now whether it be safe for a man to ease himself and the Lord load him or to load himself and the Lord ease him judge yee This further sheweth how needfull and usefull it is to get an undainted spirit and an invincible resolution to go on in our Christian course though all the world should contradict us Courage and resolution doth much in temporall and earthly matters yet they may in their bodies notwithstanding all their courage wax weary as in war in running a race in travelling in undertaking any other task but spiritual courage will so enable us as we shall not only well begin and hold out a good while but go on to the end of our Christian race §. 26. Of resisting unto blood Heb. 12. 4. Ye have not yet resisted unto blood striving against Sin THe Apostle doth in this verse declare how far the forementioned duty of imitating Christ in suffering is to be extended even unto blood The word which we translate resisted is a double compound Of the simple compound see Chap. 2. v. 7. § 62. The preposition added in this double compound signifieth against and is well translated resisted It is a Souldier-like word and importeth a manly standing against an enemy foot to foot spear to spear not yeelding a foot or haiâ—…es breadth as we say and that unto blood that is so long as blood or breath remains in our bodies or so long as we live Mans life remains in his blood
comprized XXII Nothing that man can do is to be feared He saith not only I will not fear man but also I will not fear what man shall do XXIII Mans spite to ones self in particular is not to be feared This particle MEE intendeth as much Of these three last Doctrines See § 90. XXIV Confidence in God and Courage against man are inseparable He that can say The Lord is my helper may also say I will not fear man XXV Faith in God and fear of man cannot stand together For he that saith God is my helper will not fear man Of these two last Doctrines See § 91. §. 94. Of the Coherence of vers 7. with the former Verse 7. Remember them which have the rule over you who have spoken unto you the Word of God whose faith follow considering the end of their conversation IN this verse is laid down a fourth duty to be performed to others See § 1. Those others are Ministers so as the duties enjoyned in this verse are branches or the fift Commandment Though the duties be distinct in themselves yet they have reference to those that go before 1. They may have a generall reference to all the forementioned duties For their teachers had well instructed them in all Therefore by remembring their teachers they might be the better directed and incited to them 2. They may have a particular and more immediate reference to the virtues mentioned in the verse immediately going before which were confidence and courage For by remembring the doctrine and practice of their teachers who had well instructed them in the grounds of both and sealed up their doctrine by being themselves a pattern even unto death they could not but be much established thereby §. 95. Of remembring our Teachers TO remember is a proper act of the memory The memory is placed in man as a treasury to lay up for future use such things as the understanding conceiveth to be a truth and the will yieldeth unto as good This act of remembring may admit of a fourfold distinction 1. To receive and lay up what is conceived by the minde Thus the Preacher would have the young man remember his Creator in the daies of his youth even then to receive and lay up his word and works for some use Eccl. 12. 1. 2. To hold fast that which is so laid up Thus it is most properly opposed to forgetfulnesse Remember and forget not saith Moses to the Israelites Deut. 9. 7. 3. To call again to minde what hath been forgotten Thus the Disciples are said to remember what Jesus had said to them Ioh. 2. 22. Jesus in the time of his Ministry had told them that he should rise the third day from the dead but they forgat it till the time of his resurrection Then they remembred it that is they called it again to minde Thus this word is explained Isa. 46. 8. 4. To think on and consider that which we have learned As when we are enjoyned to remember God Deut 8. 18. to remember his law Mal. 4. 4. to remember the Sabbath Exod. 20. 8. These and other like things are seriously and frequently to be thought on Our last English Translators of the Bible do oft translate the originall word which properly signifieth to remember thus think on Gen. 40. 14. Neh. 5. 19. The word remember being here spoken of things that they had before learned may be applied to the three later distinctions namely to hold fast and not forget or in case they had forgotten to use means of calling to minde again and frequently and seriously to think on what they had heard of their teachers and seen to be practised by them In these respects Ioshua adviseth the Israelites that went beyond Iordan to remember the word which Moses commanded them Josh. 1. 13. And an Angel bid them that came to seek Christ in the grave to remember how he spake unto them when he was in Galileâ—… Luk. 24. 6. This word remember is here used because 1. It is a comprehensive word It compriseth under it all particular duties that hearers owe to their teachers as to praise God for them to speak well of them to beleeve their word to obey their directions to imitate their commendable practises c. 2. Remembrance of teachers quickneth up people to do on their behalf when they are absent as much as if they were present But no respect useth to be shewed to them that are forgotten 3. Remembrance of such as are absent doth in a manner set them before our eyes and so represents their doctrine and practise unto us as if we saw them in the Pulpit heard them preaching and beheld their good conversation 4. Remembrance of such teachers at have begotten us to God or further built us up in the true faith is an especiall means to establish us in that truth which we have received from them and to keep us steady in that way of righteousness wherein they walked before us For remembring of them makes them to be in absence as present with us Continuall presence of Ministers and their continuall preaching sound doctrine and living holily doth much confirm and more and more build up hearers So will the remembrance of them do 5. Remembrance of teachers removed from us will keep us from being seduced with corrupt and lewd teachers So soon as faithfull Pastors are removed from their flocks the devil will be ready to thrust in theeves robbers yea and wolves amongst them This the Apostle found to be so by wofull experience Gal. 1. 6 7. and 3. 1. and 4. 9. Yea he foretold as much to the Elders of Ephesus Acts 20. 29 c. It is the greatest honour that living people can do to their deceased Pastors to remember their wholsom instructions and holy conversation On these and other like grounds the Apostles have been very carefull in using means to put people in remembrance of them in their absence For this cause St Paul sent Timothâ—…us unto the Corinthians to bring them into remembrance of his waies 2 Cor. 4. 17. This St Peter thought meet to do as long as he lived 2 Pet. 1. 13. for this end he wrote his second Epistle 2 Pet. 3. 1 2. Hereby is discovered both the ingratitude and folly of such as having had faithfull Ministers forget them so soon as they are removed from them It is taxed as a foul blemish in that City which was delivered by the wisdom of a poor wise man that no man remembred that same poor man Eccl. 9. 15. It was the destruction of Ioash that he remembred not the kindness which Iehojada had done to him 2 Chron. 24. 22 23 c. That therefore which the Apostle here requires as it is our duty so it will be our wisdom to observe This the Apostle presseth upon the Philippians Phil. 1. 27. 2. 12. For this he also commendeth the Corinthians 2 Cor. 11. 2. and the Thessalonians 1 Thess. 3.