Country and another of the true Religion about their Rites of Titles in secular matters and priviledges he is to prefer his own Country As if there be war betwixt those two Nations about such secular Rites he may bear Armes under his Soveraign though an Idolater against the other though of the true Religion 3. In secret differences betwixt his Country and the other of the true Religion where the cause is not openly known by the common subjects a subject is bound to the command of those whose subject he is The Church may be preferred in such cases as follow 1. When there is speciall warrant either by inward divine instinct which Rahab had or by express command About this point of instinct men must take heed of conceited phantasies and diabolical suggestions 2. When ones Country is by God devoted to destruction In this case the Inhabitants of Babylon are commanded to come out of her Rev. 18. 4. 3. When some members of ones Country are to be punished for intolerable impiety and the Church is stirred up by God to be an instrument therein Because the Benjamites took part with the Citie of Gibeah who were of their own Tribe in this case they sinned and were destroyed Iudg. 20. 12 c. 4. When ones Country seeks the ruin of the Church meerly for Religion sake he that is of that true Religion may take part with the Church 5. When there is such deadly fewd betwixt ones Country and the Church as they cannot both stand together a true Believer may take part with the true Church In such cases a man may say to those of his Country as Levi did to his Father Mother Brethren and Sisters I have not seen them nor will I acknowledge them Deut. 33. 9. A man herein prefers true Religion before natural affection spiritual amity before Civill society yea God before man We are therefore in the foresaid cases to pull out the bowells of natural affection and in the cause of God to prefer him before all Luk. 14. 26. The Apostle S. Iames from these effects of Rahabs Faith inferreth that she was justified by works James 2. 25. meaning that that faith wherewith she was justified was not a bare naked faith without works but a faith that manifested it self by works and in that respect her works did declare her to be justified So as a mans inward faith in God and love of him must be manifested by works See more hereof In the Saints Sacrifice on Psal. 116. 9. § 59. §. 191. Of the Resolution of and Observations from Hebr. 11. 31. By faith the harlot Rahab perished not with them that believed not when she had received the Spies with peace THE sum of this verse is in two words Faiths proof Hereof are two parts 1. The point proved 2. The kind of proof In the former we have 1. The particular grace Faith 2. The person whose faith it was The person is described 1. By her name Rahab 2. By her condition an harlot The latter which is the kind of proof admits two considerations 1. An event that fell out This is 1. Propounded in this phrase she perished not 2. Amplified by the contrary event which befell others In the amplification is set down 1. The kind of Judgment implyed in this phrase with them 2. The cause thereof in this phrase that believed not 2. An effect In setting down whereof three branches are expressed 1. The particular act she received 2. The object or persons whom she received the Spies 3. The manner how with peace Doctrines I. The seed of Faith is accounted for Faith Such was the Faith here mentioned See § 181. II. God takes notice of penitents by name Witness Rahab See § 182. III. Some Gentiles under the Law were called Such a one was Rahab See § 182. IV. Women may prove Worthies Rahab was a woman and here reckoned amongst Worthies See § 182. V. Notorious sinners may obtain much mercy An harlot here so did See § 183. VI. God hath penitents in high account Rahab was a true penitent See § 183. VII Faith keeps from common destruction See § 184. VIII Others may reap benefit from the faith of some By Rahabs Faith all that were in her house were preserved See § 184. IX God can put difference betwixt different persons Rahab perished not with others in the Citie See § 184. X. Infidelity is the cause of destruction They perished who believed not See § 185. XI Spies are lawfull This is here implyed by the mention of Spies in this place See § 186. XII Men in danger are to be preserved from such as seek their lives Thus did Rahab preserve these Spies See § 187. XIII They who are taken under protection must be dismissed in peace So were these Spies See § 188. XIV Mental equivocation is sinfull See § 189. XV. There are cases wherein the Church is to be preferred before ones own Country Rahabs case was such an one See § 190. XVI Faith is justified by works So did Rahab here justifie her Faith See § 18. §. 192. Of Registring some specialls in publick records Heb. 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 Jepthath and of David also and Samuel and of the Prophets THE Apostle having long insisted on a distinct narration of the fruits of the faith of sundry Worthies he here contracts his Catalogue that his Epistle might not swell too much The Sacred Scripture setteth out the examples of many other Worthies which the Apostle supposed to be very pertinent to his purpose Therefore he doth not abruptly break off his induction of particulars but elegantly contracts it and that 1. By a bare expression of their names v. 32. 2. By a concise declaration of the common effects of their faith in the verses following He passeth from his distinct description of particulars to a brief enumeration of others by a transition in these words What shall I more say the time would fail c. This transition consists of a Rhetoricall communication wherein a question is propounded and an answer made by himself which maketh it to be a Rhetoricall figure This question What shall I more say implieth that he had much more to say In the Greek it runs thus word for word and what do I yet say which implieth a purpose to break off his former distinct expression of the fruits of the faith of particular persons though he had much more to say For in the former Catalogue he culled out some only of those who are recorded in the five Books of Moses and in Ioshua till the Church was brought into the promised land He passed over Enoch Shem or Melchisedech Rebekah Aaron Caleb and sundry others Whereby he hinteth that God had more Worthies than are requisite to be made known 1. There were more recorded in the old Testament yea and in the
96. The Apostle therefore may here have reference to the Law and that may be one word of Angels here meant But this must not be restrained only to the giving of the Law but rather extended to other particulars also which at other times Angels delivered from God to men For before the Gospel was established in the Christian Church God frequently delivered his will to men by the ministry of Angels as we shewed in the first Chapter § 96. And wheresoever any judgment was executed upon any person for any light esteem of that message which was brought by an Angel the same may be here understood and applied to the point in hand §. 10. Of the respect due to Gods Word by any Minister delivered SOme take the word Angels in the larger sense for any manner of messengers from God that brought his Word to his people Of this large extent of Angels see on the first Chapt. § 79 82. If Angels be here thus largely taken under the word of Angels may be comprised every declaration of Gods will by any Minister whether ordinary as Prophets and Levites or extraordinary as Prophets or coelestial as the heavenly spirits For the word or message of any messenger sent of God is to be received as spoken by God himself Isa. 13. 20. Gal. 4. 14. 1 Thes. 2. 13. In this sense the comparison will lie betwixt the Ministry of Gods Word before the exhibition of Christ and after it and proves the ministry of the Word since Christ was exhibited to be the more excellent This comparison will well stand with the main scope of the Apostle which is to incite Christians to have the Gospel and the Ministry thereof in high esteem But that which the Apostle hath delivered in the former Chapter and further delivereth in this Chapter ver 5 7 16. of coelestial Angels clearly manifesteth that such heavenly spirits are here principally intended By just and necessary consequence it may be inferr'd that the word of all Gods Ministers before the time of the Gospel was such as the word of Angels is here said to be stedfast c. §. 11. Of the stedfastnesse of Gods word OF the foresaid word of Angels it is said that it was stedfast that is firm stable inviolable that which could not be altered that which might not be opposed gainsaid or neglected It is attributed to Gods promise which never failed Rom. 4. 16. to an Anchor that fast holdeth a ship Heb. 6. 19. and to a Testament ratified by the Testators death which no man altereth Heb. 9. 17. Gal. 3. 15. The reason hereof resteth not simply on the authority or infallibility of Angels who delivered the word but rather on the authority and infallibility of the Lord their Master who sent them For the word of an Angel was the word of God as the word of the Lords Prophet was the word of the Lord 1 Sam. 15. 10. and as the word of an Ambassadour or of an Herauld is the word of the King or of him that appointed him For if they be faithfull as good Angels are they will deliver nothing but that which is given them in charge and that they will also deliver in the Name of their Master that sent them The word of Angels therefore being the word of the Lord it must needs be steadfast For with the Lord there is no variableness neither shadow of turning James 1. 17. I am the Lord saith God of himself I change not Mat 3. 6 §. 12. Of the stedfastness of the severall kindes of Gods Law SOme object the abrogation of the Law which is said to be delivered by Angels against the stedfastness thereof For a fuller Answer hereunto I will endeavour to shew in what respect the several kindes of Gods Law may be said to be stedfast notwithstanding any abrogation of any of them Gods Law is distinguished into three kinds Iudiciall Ceremoniall and Morall 1 The Iudiciall Law was steadfast so long as the Polity to which the Lord gave it continued 2 The Ceremoniall Law was steadfast till it was fully accomplished in the truth and substance thereof and in that accomplishment it remains everlastingly steadfast 3 The Morall Law which is here taken to be especially intended was ever and ever shall be a steadfast and inviolable Law It endureth for ever Psal 19. 9. This is it of which Christ thus saith It is easier for heaven and earth to pass then one title of the Law to fail Luke 16 17. Indeed Christ hath purchased for such as believe in him a freedom from the Law in regard of sundry circumstances Such as these 1 In regard of an end for which it was at first instituted namely to justifie such as should in themselves perfectly fulfill it The end is thus expressed The man which doth those things shall live by them Rom. 10. 5. The man namely he himself in his own person not by another nor a Surety for him Which doth namely perfectly without failing in any particular Those things namely all the things in their substance and circumstances that are comprised in the Law Our freedom from the Law is thus expressed We have beleeved in Iesus Christ that we might be justified by the faith of Christ and not by the works of the Law Gal. 2. 16. 2 In regard of the penalty of the Law which is a curse for every transgression according to this tenour thereof Cursed is every one that continueth not in all things which are written in the Book of the Law to do them Gal. 3. 10. Our freedom from this curse is thus set down Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. And thus There is no condemnation to them which are in Christ Iesus Rom. 8. 1. 3 In regard of the rigor of the Law which accepts no endeavours without absolute perfection The tenour of the curse imports as much for it pronounceth every one cursed that continueth not in all things Gal. 3. 10. Our freedom from this rigour is thus exemplified If there be first a willing minde it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8. 12. 4 In regard of an aggravating power which the Law hath over a naturall man For a naturall man committeth sin even because the Law forbids it and in despite of the Law and thus the Law makes sinne exceeding sinfull Rom. 7. 13. From this we are freed by the grace of Regeneration whereby we are brought to delight in the Law of God after the inward man and with the minde to serve the Law of God Rom. 7. 22 25. But notwithstanding our freedom from the moral Law in such circumstances as have been mentioned that Law remaineth most steadfast and inviolable in the substance of it which is an exact form and declaration of that which is good and evil just and unjust meet and unmeet and of what is due
must bear a loving respect to their people even as a Parent to his only childe or a husband to his wife or a friend to his dearest friend yea and ãâã as much also as the Apostle here doth Sundry like expressions are else-where used to give further proof hereof as brethren 1 Cor. 1. 10 My brethren Rom. 15. 14. My beloved brethren Jam. 1. 16. My brethren dearly beloved and ãâã ââ¦or Phil. 4. 1. Children Joh. 21. 5. Little Children My little Children 1 Joh. 2. 1â⦠and 3. 18. My little Children of whom I travell in birth again Gal. 4. 19. These and other like insinuations of love do give people to understand that their Ministers do what they do in love that they instruct in love that they exhort in love that they reprove in love that they dââ¦nounce Gods judgements in love and thereupon will say Let him smite me it shall be a kindness and let him reprove me it shall be as an excellent oyle which shall not break my head Psal. 141. 5. In this respect the caveat which the Apostle giveth to Fathers Eph. 6. 4. Provokâ⦠ãâã to wrath and to husbands Colos. 3. 19. Be not bitter is to be observed of all that have an occasion and calling to reprove others Provocations are as scalding hot potions which no patient can endure to drink down and bitterness in reproof is like gall in the stomach which it cannot retain but will soon vomit it up Indeed all reproofs and denunciations of judgement seem hot and bitter but testimonies of love cool the heat and sweeten the bitterness of them There must therefore ãâã manifested good evidences of love by those who desire to do good by denunââ¦ons of judgements reprehensions of vices and other like sharp kinds of teachinâ⦠§. 56. Of judging the best of others THat the Apostle might not seem to flatter those to whom he gave this title ââ¦loved he plainly declares his opinion of them in these words We are persuaâ⦠better things of you c. Of this manner of expressing his minde in the plurall number thus We are pââ¦swaded see v. 3. § 24. The Greek word implieth such an opinion as makes one confident that it iâ⦠so as he conceives it to be Thus it is said They be perswaded that John ãâã Prophet Luk. 20. 6 Matthew speaking of the same thing thus expresseth it ãâã held John as a Prophet Matth. 21. 26. and Mark thus They counted John that ãâã was a Prophet indeed Mark 11. 32. By comparing these Evangelists together ãâã see that to hold or to account a thing to be indeed so and so is to be perswaded ãâã it is so Thus is this word frequently used as Romans 15. 14. 2 Tim. 1. 5. It iâ⦠translated to have confidence Galat. 5. 10. and to be confident Phil. 1. 6. and ãâã assure 1 John 3. 19. In this respect this word is joyned with another that ââ¦eth to know as Rom. 14. 14. Philip. 1. 25. This comparative better which implyeth the things that he was perswaded of hath reference to the forementioned case of Apostates as if he had thus exprââ¦sed his mind better then to be once onlightned better then to have only tasted of ãâã heavenly gift better then to be made partakers of the common gifts of the Holy ãâã better then to have only tasted the good word of God and the powers of the world to ãâã and after all to fall clean away We are perswaded that you are better principâ⦠then so and that you have laid a better and surer foundation which will ãâã sail By this pattern we learn in generall to take heed of judging others over ãâã And particularly of judging Professors to be Hypocrites and such as will ãâã Apostates This is that judging which Christ expresly forbids Matth. 7. 1. And therefore another Evangelist adds this inhibition to us condemn not Luke 6. 37. Rash judging especially in this kinde is first against Christs prerogative ãâã 14. 10 11. 2. Against the rule of charity 1 Corinth 13. 7. 3. It is a meanes to ãâã the like judgement upon our selves Matth. 7. 1 2. Yet notwithstanding it is too common in these our dayes thus to judge Proââ¦sors Many put no difference betwixt a Professor and an Hypocrite for they ãâã no mean betwixt profaness and Hypocrisie if a man be not openly profane ãâã ãâã then counted an Hypocrite Oh the subtilty of Satan never had he any stratâ⦠whereby he got greater advantage then this There is hardly any thing wherâ⦠true piety is sooner nipt in the head then by this Many seem to be more profâ⦠then their conscience tels them they should be to avoid this brand of Hypocriâ⦠That we be no instruments of Satan in this kind let us learn of our Apostle to ãâã and think to judge and speak the best of professors It is necessary for Ministâ⦠ãâã shew some good hope of their people If they have not some hope what ââ¦rage can they have to Preach unto them and if people conceive they have no ãâã what comfort can they have to hear them Of the two it is better to have a good perswasion of those who inwardly are ãâã sound at least if we doe not wittingly wink at the evill which is apparent and evident to all then unjustly to censure and condemne the upright In the ãâã the rule of charity is expresly violated but not so in the former §. 57. Of salvation accompanying good works WHat those better things are the Apostle doth thus expresse Things that ãâã company salvation That these are the better things meant is evident by ãâã copulative conjunction AND For it joynes this latter as an exposition of the former Of salvation see Chap. 1. v. 14. § 159. The Greek word is of the genetive case whereby is implied that the things here intended do as it were cleave to salvation salvation cannot be separated nor taken away from them it necessarily followeth upon them To expresse more distinctly what these things are the Apostle himself mentioneth these particulars their work their labour of love their respect to Gods name that is to his glory Their Ministring to Saints and their continuance therein To these may be added saving knowledge justifying faith patient hope sound repentance new obedience humility sincerity constancy and all other sanctifying graces and perseverance in them This phrase such things as accompany salvation doth hereupon clearly demonstrate that salvation is the recompence of good works In this respect hope is stiled the helmet of salvation Ephes. 6. 17. Salvation is as an helmet upon the head of him that is possessed with hope salvation is also said to be the end of our faith 1 Pet. 1. 9. More generally it is said that to them who continue in well doing shall be eternââ¦l life Rom. 2. 7. And he that endureth to the end shall be saved Matth. 10. 22. And be that soweth to the Spirit shall of
this circumstance of time for ever which hath reference not only to the time of this life but also to everlastingnesse They are so perfected in this world as they shall remain perfect in the world to come Of the phrase here translated for ever see v. 12. § 36. This giveth evidence of the perseverance of Saints If they be perfected for ever they shall never finally fall away The ground of this perseverance resteth on the efficacy of Christs sacrifice Of Saints perseverance see chap. 2. v. 6. § 68 c. §. 40. Of Sanctified ones THe persons that are perfected by Christ are here said to be them that are sanctified Of the meaning of this word sanctifying see Chap. 2. v. 11. § 102 103. Among other significations the word sanctified is used for setting apart to a sacred use or end and also for making a thing holy In the former sense it here implyeth that Christ perfecteth such as are set apart by his Father even such as by Gods eternal decree are ordained to life These are they that are given to Christ by his Father Ioh. 6. 37. Eight times doth Christ make this the ground of that which he did namely that such and such were given unto him of God Ioh. 17. 2 6 7 9 11 12 24. Cleerly is this manifested by the Apostles golden Chain the first link whereof is predestination Rom. 8. 30. Hence is it said that as many as were ordained to eternall life believed Act. 13. 48. 1. This cleerly manifesteth the freenesse of Gods grace towards them that are perfected by Christ. 2. It is an argument against the universality of redemption See Chap. 2. v. 9. § 81. 3 It inciteth those who are perfected to give the glory thereof to God it is he that hath made the difference betwixt them and others Matth. 11. 25. Rom. 11 35 36. In the latter sense as sanctification is put for making holy the application of that act of Christ in making perfect manifesteth that sanctification is an evidence of perfection They who are made perfect are such as are made holy Not that sanctification as distinguished from justification is perfect in this world but that it compriseth under it also justification Indeed men are perfectly justified here in this world but the perfection of their sanctification is reserved to the world to come There spirits of just men are made perfect Chap. 12. v. 23. 1. They who are made perfect are also made holy by reason of that cleansing virââ¦e which accompanieth the merit of Christs blood Chap. 9. v. 14. This was evidenced by the water and blood that issued out of Christs side on the Crosse Ioâ⦠19. 34. 2. It is a proper work of faith whereby we are justified to purifie the heart Act. 15. 9. 1. Hereby we may gain evidencence of Christs mighty work on earth in perfecting us Sanctification is a work of the Spirit in us for by sanctification soul and body with all the powers and parts of them are altered from their natural disposition So as this work is sensible yea and visible and thereupon it will be a good help to find out our spirituall disposition 2. This is a strong motive to labour after sanctification both the getting and also for the increasing of it Hereof see Chap. 3. v. 1. § 5 c. §. 41. Of the resolution of Heb. 10. v. 11 12 13 14. Vers. 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins Vers. 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God Vers. 13. From henceforth expecting till his enemies be made his footstool Vers. 14. For by one offering he hath perfected for ever them that are sanctified IN these four verses the perfection of Christs sacrifice is declared and that two wayes 1. Comparatively v. 11 12 13. 2. Simply v. 14. The comparison is betwixt legal Priests and Christ. This comparison consisteth of two parts 1. The insufficiency of what legal Priests did v. 11. 2. The alsufficiency of what Christ did v. 12 13. Vers. 11. In setting down the insufficiency of what Priests did is declared 1. The evidences whereby it was manifested 2. The matter wherein it consisted The evidences are five 1. The variety of persons every Priest 2. The inferiority of their services stand ministring 3. The multiplicity of sacrifices manifested hy the plural number Sacrifices 4. The frequency of offering them in these words daily oft times 5. The kind of sacrifices In this word the same The matter wherein the insufficiency of legal sacrifices consisteth is that they cannot take away sinnes They were offered for sins yet could not take them away Vers. 12. In setting down the sufficiency of what Christ did the like method is observed For there is declared 1. The evidences whereby it was manifested 2. The matter wherein it consisted 1. The evidences were 1. The singularity of the person This man 2. The unity of sacrifice one sacrifice This is amplified 1. By the manner of using it It was offered 2. By the end of it for sins 3. By the continual vigour of it for ever 3. The authority of him that offered he sat down This is amplified 1. By the height of his exaltation at the right hand of God 2. By his continuance there v. 13. Vers. 13. That continuance is 1. Generally propounded in this phrase for ever 2. Particularly described 1. By the beginning of it from henceforth This is amplified by an act of Christ in this word expecting 2. By the continuance thereof This is illustrated by an effect which is to subdue his enemies set out in this metaphor till his enemies be made his foot-stool Vers. 14. The matter wherein the sufficiency of Christs sacrifice consisteth is set out by an effect It maketh perfect This is amplified 1. by the means whereby that perfection is effected an offering Illustrated by the unity of it one 2. By the continuance thereof for ever 3. By the persons perfected them that are sanctified §. 42. Of Observations raised out of Heb. 10. v. 11 12 13 14. Vers. 11. I. THere were many legall Priests This phrase every Priest implyeth many See § 32. II. Priests ministred as servants For they stood ministring See § 33. III. Priests oft offered their sacrifices They did it daily and Often times See § 34. IV. The Priests held close to those sacrifices which God enjoyned They still offered the same and no other See § 34. V. The Priests rffered many sacrifices This is implyed under the plural number sacrifices See § 34. VI. Legal sacrifices could not take away sin This is plainly expressed See § 34. Vers. 12. VII Christ did what the Priests could not The particle of opposition BUT intends thus much See § 35. VIII Christ was the one only Priest of the New Testament This word this man intends as much See § 35. IX
confident in Christs support and assistance against all tryals by man or Devill This is the Victory that over commeth the world even our saith 1 Joh. 5. 4. Faith also is a shield whereby we may quench the fiery darts of the devill Eph. 6. 17. 5. It maketh us resigne our selves and affaires to Christs desposing cheerfully going on in our warrantable courses and patiently waiting for that issue which he will give Faith makes a man believe that his head better knowes what is fit for him then himself 6. It workes hope above hope Rom. 4. 18. It makes a man thorow a thick cloud of temptations to behold comfortable glimpses of Gods favour and against sense to rest on Gods word Psal. 43. 5. Thus by faith we are united to Christ justified sanctified supported established quieted Therefore it is a soveraigne means to make us steadfast in our profession and to keep us from apostacy This is fitly added to patience as the ground thereof See Chap. 6. v. 12. § 86. If faith do so support us and and keepe us from apostacy surely it cannot be totally and finally lost This text the just shall live by faith being three severall times quoted in the new Testament I hold it meet to shew how in every of the places they agree with the Prophet out of whom it is quoted The maine scope of the Prophet and of the Apostle is the same namely to shew how when all means faile a man may be safe For this end he declareth who is safe the just and how he is safe by faith All are not safe nor are any safe by any thing in themselves But the just by faith thus is he established This text is produced Rom. 1. 17. to prove that by nature men are not just because the righteousnesse of God is revealed from faith to faith This is proved by this text Again this text is produced Gal. 3. 11. to prove that no man is justified by the law for the Prophet sayeth the just shall live by faith Here it is produced to prove the stability of Christians which ariseth from faith All these are intended by the Prophet For he inferreth 1. That all men are not righteous Because the righteous live by faith For all ââ¦ave not faith 2 Thes. 3. 2. 2. That no man by his works which is by the law can be justified For they live by faith 3. That faith is the ground of their stability For his soul which is lifted up is not upright in him that is a man confident in himself cannot be stable the just shall live by his faith Faith being the ground of mans stability we may well think that want of faith is an especiall reason of mens restlesse cares for future wants and troublesome feares of being undone What makes men upon every sin to question Gods favour but want of faith What makes men faint in their Christian course what makes them fear that they shall not hold out what makes them use indirect means what makes sââ¦n to abound and Satan to tyrannize but want of faith want of faith is it that makes mââ¦n revoult Is it any marvell if a corps putrifie and swarme with wormes and other vermin when it hath no life in it where there is no faith there is no spirit no life no assurance of Gods favour no right to Christ. Faith brings all This is enough to stir us up to use all means for getting strengthening and preserving faith Hereof see more in the whole Armour of God On Eph. 6. 16. Treat 2. Parâ⦠6. § 17 c. §. 147. Of a just mans living by his own Faith THat relative pronoun HIS which is plainly expressed by the Prophet Hab. 2. 4. thus the just shall live by HIS faith is implied and understood under the Greek phrase and sheweth that the ââ¦aith whereby a just man lives must be his own As it is the wisedome of the prudent to understand HIS way Prov. 14. 8. And as the just man walketh in HIS integrity Prov. 20. 7. So the just man lives by HIS faith To him that believeth HIS faith is counted for righteousnesse Rom. 4. 5. For every one shall give an account of himself to God Rom. 14. 12. Obj. 1. Christ saw the faith of them that brought an impotent man unto him and thereupon said to that man Thy Sins are forgiven thee Matth. 9. 2. Answ. He saw the faith of the impotent man himself as well as the faith of his friends Obj. 2. Upon the faith of the woeman of Canaan Christ cast the Devill out of her Daughter Matth. 15. 28. And on the like ground he did the like for a mans Son Mark 9. 23 25. Answ. This was a temporall blessing but our text speaketh of a spirituall life Obj. 3. The unbelieving husband is sanctified by the wife 1 Cor. 7. 14. Answ. That is in regard of Matrimoniall communion Obâ⦠4. A believing wife may save her husband 1 Cor. 7. 16. Answ. By being a means of working faith in him So as to be saved by his own faith Obâ⦠5. Children of a believing parent are in that respect holy 1 Cor. 7. 14. Answ. Not in regard of an inherent or imputed holinesse but in regard of their right to the Covenant of grace and the priviledges thereof This directeth every particular soul to labour for faith as they do desire to live thereby and to partake of the benefits thereof Let not Children so trust to the faith of their Parents as they neglect to get faith of their own The like may be said to people in reference to their ministers To wives in reference to their husbands To husbands in reference to their wives To servants in reference to their Masters and to one friend neighbour in reference to another That which the wise virgins implied concernââ¦ng their own oyl that they had but enough for themselves may be said of every ones faith they have but enough for themselves Christ expresly sheweth that of those that are neerly knit together in this world One may be taken and another left Luk. 17. 34 c. What now may we think of works of Superrogation What of Implicite Faith §. 148. Of Professors revolting TO move us the more diligently to labour after Faith the Apostle sheweth the dan age of failing thereof for he implieth that without faith men will draw back and then God will have no delight in them The word translated draw bark is a compound The simple verb signifieth to send In the middle voice it signifieth to avoid or shun 2 Cor. 8. 20. Yea and to withdraw 2 Thes. 3. 6. The preposition signifieth under The compound properly signifieth to slip away and that under hand privily and for fear or shame It is used of Peter who withdrew himself from communion with the Gentiles Gal. 2. 12. St. Paul on the contrary useth the word with a negation where he sayth that he did not shun
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 ãâã him Christ returnes this answer I must walk to day and to morrow and the ââ¦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 ãâã manifest it self both in the substance of matters and in their circumstances ãâã 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 ãâã 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 ãâã 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
Loe here the Glorie of the slightââ¦d Gowne Who was to 's Tribe an ornament and Crowne Who with past Learning and well-study'd Youth Had pious Age soe knew and lou'd the Truth The Graver shews his Face but if you 'd looke Into his Minde t is picturd in this booke By which his Name will liue till Time shall lââ¦e Rââ¦uld in Aeternity and Death shall Dââ¦e A LEARNED AND VERY USEFUL Commentary ON THE WHOLE EPISTLE TO THE HEBREWES Wherein Every word and particle in the Originall is explained and the Emphasis thereof fully shewed The sense and meaning of every Verse clearly unfolded Each Chapter and Verse logically and exactly Analysed Genuine Doctrines naturally raised and applied from the severall words and particles in the whole Epistle The manifold Types of Christ clearly and largely unveiled Divers Cases of Conscience satisfactorily resolved Severall Controversies pithily discussed Various Common-places throughly handled Sundry errors and Heresies substantially confuted Very many dark and obscure places of Scripture which occasionally occur perspicuously opened BEING The substance of thirty years Wednesdayes LECTURES at Black-fryers LONDON By that Holy and Learned Divine WILLIAM GOUGE Doctor of Divinity and late Pastor there Before which is prefixed A Narrative of his Life and Death Whereunto is added two Alphabeticall TABLES I. Of the particular points contained in the whole COMMENTARY II. Of the severall Greek words in this EPISTLE which are clearly and fully explained LONDON Printed by A. M. T. W. and S. G. for Ioshua Kirton and are to be sold at his Shop at the Sign of the Kings Arms in Pauls Church-yard 1655. THE EPISTLE TO THE CHRISTIAN READER Christian Reader THou hast here at length that so much desired and long looked for Commentary of Doctor GOUGE on the Epistle to the Hebrews The largeness whereof may be a sufficient plea for the long stay thereof at the Press Though it be a Posthumus a child brought into the world after the death of his Father yet I do assure thee it is his own For though he set not upon this work for the fitting it to the Press till the latter ââ¦nd of his dayes after he was seventy years of age being kept from â⦠by other publick imployments as is well known yet it pleased ââ¦od so to lengthen out his life that he lived to finish this Commentaââ¦y upon the whole Epistle excepting one half Chapter the complââ¦ting whereof though it cost me some time and pains that it might be answerable to the rest yet in respect both of its form and mattââ¦r it may well be accounted his own work For as being his Amanuensis to a great part of the work I observed his Method so the matter and substance of that half Chapter I found in his own nââ¦tes to which I have added no more than I thought necessary to make it like the rest So that I may truly say thou hast here Doct. GOUGES Commentary upon the whole Epistle to the Hebrews And therein the substance of above a thousand Sermons Preached at that famous Wednesday Lecture in Black-fryers London though now cast into a new mould by way of Section Yea I am perswaded and that upon good grounds that there is scarce a point in Divinity which he handled upon any portion of Scripture in the whole course of his Ministery but he hath brought the substance of it into this Commentary Severall Sermons which upon the first view I thought fit to be published and hereunto had designed them I have since found fully handled in his Commentary wherein I conceive thou maist find as many points of Divinity Cases of conscience and Controversies fully ãâã though succinctly handled as in any Commentary whatsoever yet ãâã As he was ever acknowledged by all Scholars that heard him or read any part of his works to be most exact and accurate in the opening of the true sense of a Text in the resolving thereof and raising of genuine observations from the same So in the giving of the naturall sense and meaning of the Apostle in this Epistle and in the analysing first of every Chapter then of every Verse and in raising of the proper deductions and conclusions from each word and particle almost in this Epistle he hath shewed his skill to the utmost it being the fruit as of his yonger so of his elder years when as he grew herein more and more acute and dexterous Though the Doctrines which he raised from each word and particle are not set down under the notions of Doctrines nor the Reasons for the confirmation thereof under the terms of Reasons yet in the Section where the Greek word or particle is opened there are expressed as the doctrines thence naturally arising so the reasons for the confirmation thereof and likewise many practicall inferences ever holding it one part of his art to conceal his art especially in writing though in Preaching as none more slid and judicious so scarce any more clear and perspicuous cordescending to the capacity of the meanest ever affecting thesimplicity of plain preaching rather then obscure and lofty expressions At the end of this Commentary besides a large English Table of all the materiall points treated of by the Author I have added an Alphabeticall Index of above seven hundred Greek words which thou maist find learnedly and dexterously explicated either by their Etimologies Synouimaes or various acceptations if they be ãâã ãâã ãâã ãâã ãâã or if not yet thou hast the clearest and most familiar explication that each word is capable of For it was one part of the Authors excellency that constantly in the Course of his Ministery he did endeavour to instill into the heads of his Auditors the fullest sense of the Spirit in a familiar way though veiled under many significant simple compound or decomposite notions Such was his depth of Iudgement that after he had conferred place with place he could suddainly methodize the different senses and give forth the quintessence of all his Collations so as the meanest Capacity might be edified by him That I may not exceed the bounds of an Epistle I shall only adde this word concerning the Narrative of my dear Fathers Life and Death Though some things therein may ãâã credible as his indefagitable pains ãâã meekness and the like yet I do ãâã ãâã there is not one particular expressod in the whole but upon mine own knowledge I can avouch for truth having observed most of them my self and heard the rest often from his own month Though he be now dead yet he still speaketh to us in this elaborate Commentary of his of which he died in travell Though it were his Benoni yet to the heedfull Reader it may justly become another Benjamin a Son of the right hand to lead him fully into the bowels of the whole Epistle The Authors sole aim in all his Ministery being the same with Austins and in this Commentary like that of Hierom to hold out clearly the
say unto you I say unto all may be applied to the Epistles of the Apostles For in them they intended the good of all Christians The particular inscription of their Epistles to particular Churches or persons was as the ordinary dedication of books to particular persons which are intended to the good of all St Luke dedicated his histories of the Gospel of Christ and Acts of the Apostles to one man and by name to Theophilus yet he intended them to the good of all St Paul in that Epistle which he directed only to Titus by name concludes with this generall benediction Grace be with you all Tit. 3. 15. The Epistle to Philemon was written upon a speciall occasion yet so carried as sundry generall instructions meet for all Christians to know are couched therein All Christians therefore are to read and hear the Epistles of the Apostles as heedfully as they were bound to do unto whom in speciall they were directed As for this Epistle to the Hebrews it may seem in sundry passages thereof to be written by a propheticall spirit to meet with sundry heresies that were in future times to be broached rather then such as at that time were discovered such as these A true reall propitiatory sacrifice to be daily offered up yea such a sacrifice to be unbloody Sonnes of men to be sacrificing Priests properly so called Many Intercessors and Meaiators to be under the Gospel and sundry other which have been published by Papists long since this Epistle was written So as this Epistle in sundry respects may be as usefull to us who live in the time of Popery and are much infested with popish heresies as to the Hebrews if not more Hitherto of the Title §. 9. Of the Occasion of this Epistle THe occasion of this Epistle was two-fold 1. The immortall and insatiable malice of the unbeleeving Jews against all that professed the Name of Christ. 2. Their inbred superstition about the Mosaicall rites So implacable was their hatred of all that maintained the Christian faith as in that cause they spared not their own countrymen 1 Thes. 2. 14. St Paul while he was of the Jewish religion was highly esteemed of Priests Rulers and other Jews but when he became a Christian none was more fiercely and violently persecuted then he So dealt they with all that were of that faith and where they had not sufficient power of themselves they stirred up the unbeleeving Gentiles against all that professed the Christian faith especially if they were Jews Acts 142 19. Hence it came to pass that these Hebrews to whom in particular this Epistle was directed suffered much for their profession sake Chap. 10. 32 c. wherefore to encourage them unto all perseverance in the faith and to keep them from apostasie and falling away from the truth received the Apostle wrote this Epistle which is filled with many forcible encouragements and with terrible denunciations of sore vengeance against Apostasie St Pauls words were of old said to be thunders which is most true in this Epistle where he writes against apostasie Chap. 6. v. 4 6 8. and Chap. 10. v. 26 27 27 28 c. and Chap. 12. 25 29. This was one occasion of this Epistle to uphold them in the Christian faith 2. The Jews that lived after the truth of the Mosaicall Types was exhibited were notwithstanding so superstitiously and pertinaciously addicted to those legall rites as they would not endure to hear of the abrogation of them but in maintenance of them rejected the Gospel Yea of those that beleeved in Christ many thousands were too zealous of the Law Acts 15. 5 and 21. 20. Wherefore to root out that conceit the Apostle writes this Epistle whereby he proves that by bringing in the new Testament of the Gospel the old Covenant of the Law was abrogated and that the Law could not make perfect Chap. 8 and 9 and 10. And this was the other occasion of this Epistle §. 10. Of the Scope and Method of this Epistle THat main Point which is aimed at thoroughout the whole sacred Scripture especially in the new Testament is the principall scope of this Epistle and the main mark whereat the Apostle aimeth therein namely this that Iesus Christ is the alsufficient and only Saviour of man This was the Summe of the first Promise made to man after his fall Gen. 3. 15. This was the truth of all sorts of Types whether they were choice persons sacrifices sacraments sacred places sacred instruments sacred actions or any other sacred things This was the substance of the Prophecies that were given by divine inspiration This was intended by the great deliverances which from time to time God gave to his Church and people This was the end of writing the History of Christ by the Evangelists This is the summe of the Sermons of the Apostles recorded in the Acts and the ground of all their sufferings This is also the summe of their severall Epistles That this may the more distinctly clearly and fully be demonstrated the Apostle doth to the life set out Christs two Natures divine and humane in one Person his three Offices Princely Propheticall and Priestly together with the excellency and sufficiency of them To this do tend all the divine Instructions Refutations Exhortations Consolations Denunciations The severall points of this Epistle may all be comprised under two heads 1. Grounds of Faith 2. Rules for Life The grounds of faith are laid down from the beginning of the Epistle to the 22th verse of the 10th Chapter Yet sometimes he falleth into pertinent digressions by way of Exhortation Consolation and Reprehension to make them thereby to give the more diligent heed to those grounds of faith The Rules for Life are set out in the latter part of the 10th Chapter beginning at the 22th verse and in the three last Chapters The Grounds of faith are all about Christ. These are 1. Summarily propounded in the three first verses 3. Largely amplified in the other parts of this Epistle In the first generall Proposition these grounds of faith are noted 1. Christs divine nature This is manifested in this Title Sonne and in this divine work making the world v. 2. 2. Christs humane nature This is intimated under this phrase purged our sinnes which presupposeth bloud for bloud only purgeth sinne chap. 9. 22. and bloud demonstrateth Christs humane nature 3. The distinction of Christs Person from the Person of the Father This also is cleared by the Title Sonne in this particle By twice used in the second verse and by those phrases Brightness of his glory Image of his person 4. The Union of Christs two Natures in one Person This phrase By himself purged our sinnes declares the sufferings of his humane nature and means it of his divine nature in one and the same person 5. His Princely or Regal Office This is set out in these three phrases Heir of all things Upholding all things by the might of his
his Subjects ordering their affairs when they have to doe with their Soveraign and with their fellow-subjects Christ loveth and delighteth in the righteous and will thereupon reward their righteousnesse Thus saith the Psalmist to this purpose The righteous Lord loveth righteousnesse his countenance doth behold the upright Psa. 11. 7. And again The Lord loveth the Righteous Psa. 146. 8. §. 116. Of Christs hatred of iniquity TO Christs love of righteousnesse is added his hatred of iniquity because these two are contrary one to another Men use to be contrarily affected to contrary objects Vain intentions and Gods Law are directly contrary one to another Thereupon saith the Psalmist I hate vain thoughts but thy Law do I love Psa. 119. 113. We are commanded to hate the evil and love the good Amos 5. 5. The word translated iniquity is a generall word which signifieth a transgression of the Law and it is so translated 1 Ioh. 3. 4. It is also translated unrighteousnesse and directly opposed to righteousnesse 2 Cor. 6. 14. For righteousnesse is a conformity to the Law which is the rule of righteousnesse So as transgression must needs be contrary thereunto The word iniquity is of as large an extent as unrighteousnesse and implieth an unequall dealing which is contrary to the rule or Law of God This sheweth that Christ was so farre from dealing unjustly and doing any unrighteousnesse as he hated it even in others Hatred is directly contrary to Love And as Love importeth a delight in a thing so hatred a lothing and detesting of it A Prophet giveth this advice Hate the evil Amos 5. 15. An Apostle thus expresseth it Abhor that which is evil Rom. 12. 9. Therefore that which God hateth is said to be an abomination unto him Isa. 1. 13 14. Prov. 6. 16. By this hatred of iniquity an evident proof both of the truth of Christs love and also of the greatnesse thereof is given It was so great as it made him hate the contrary This is a great amplification of love and it shews that they which hate not iniquity do not in truth and fervency love righteousnesse It is therefore set down às anote of an unrighteous man that he abhors not evil Psa. 36. 4. Hereby may righteous Magistrates righteous Ministers righteous Masters and all righteous persons be proved That which is said of righteousnesse it self may be applied to persons qualified therewith Christ loveth the righteous and hateth the unrighteous The way of the wicked is an abomination to the Lord but he loveth him that followeth after righteousnesse Pro. 15. 9. So may we do So must we do We may we must love the righteous 2 Ioh. v. 1. and hate the unrighteous Psa. 139. 21 22. Not simply their persons but their evil qualities In regard of mens persons we are commanded to love our enemies yea though they be wicked even such as curse us and persecute us Mat. 5. 44. But in regard of their quality we must hate even the garment spotted with the flesh Jude v. 23. Christs love of righteous and hatred of unrighteous persons manifesteth the righteous government of his Kingdom in that he dealeth with every one according to his works rewarding the righteous which is a fruit of his love and punishing the righteous which is an effect of his hatred and both according to their works which is the evidence of his justice and righteousnesse Thus is Christ set forth as righteous in himself and righteous in the administration of his kingdom He is a righteous person and a righteous King who also maketh his Kingdom and the Subjects thereof all righteous §. 117. Of the meaning of this relative particle Therefore UPon the former description of Christs righteousnesse this inference is made Therefore God hath annointed thee This may be taken as the cause of Christs righteousnesse or as a consequence following from thence The Hebrew phrase is oft used to set out the cause of a thing as Gen. 18. 5. Therefore are ye come that is for this cause The same phrase is translated with a causall particle Gen. 38. 26. Because I gave her not c. It is also used to declare a consequence or an effect as Psa. 1. 5. Therefore the ungodly c. So Gen. 2. 24. Therefore shall a man leave c. The Greek phrase also used by the Apostle is sometimes put for a cause as Mat. 13. 13. Therefore spake I to them in Parables And it is thus translated for this cause Ioh. 12. 27. 1 Tim. 1. 16. It is also put for an effect or consequence as Mat. 14. 2. It may in the one or the other sense be here taken As a cause it implieth that Gods anointing Christ that is pouring his Spirit upon him made him to be so fit and able a King as he was As an effect it intendeth that Christ being most righteous and every way able and fit to govern the Kingdom God therefore annointed that is deputed him thereto In this respect it must have reference to Christs humane nature or to his person as Mediator God-man Thus God gave the Spirit unto him not by measure Joh. 3. 34 and the Spirit of the Lord was upon him Luk. 4. 18. This word of inference Therefore may also be taken as a manifestation of Gods annointing him Thus Christ loved righteousnesse therefore it was manifest that God annointed him as where Christ saith therefore the Kingdom of heaven is like unto a certain King Mat. 18. 23. It is manifest that the Kingdom of Heaven is like c. This relative Therefore as it noteth a cause hath reference to the former part thus God hath annointed thee therefore thou lovest Righteousnesse As it declareth a consequence it hath reference to the latter part thus Thou lovest righteousnesse therefore God hath annointed thee that is saw it meet to annoint thee None of these senses crosse the other but they may well stand together For God may annoint Christ and depute him to his Function because he loveth righteousnesse and Christ may manifest his love of righteousnesse because God hath annointed him Finally both the Hebrew and Greek phrase translated therefore is sometimes used for ornament sake or to begin a sentence as in English we use this phrase now then It is also used to couple sentences together §. 118. Of the meaning of this phrase God thy God THe Authour of the annointing here mentioned is set out very emphatically at least as our English and some other Translators expresse it by a rhetoricall Figure doubling the same word in the same sense thus God even thy God Hereby it is intimated that the matter here set down is true faithfull and worthy of all observation and acceptation In like manner doth the Lord set out himself in relation to his Church saying Psa. 50. 7. I am God even thy God This he doth that his people might take the more through notice thereof and
the God-head into flesh but by taking of the manhood into God so as he remained in his divine nature when he was incarnate the very same that he was before without any addition diminution or alteration Of other Objections answered See Chap. 6. v. 17. § 136. §. 143. Of Christs everlastingnesse THE last phrase whereby Christs immutability is set out is this Thy years shall not fail Years are not properly applied to the Lord For eternity admits no distinction of times as things temporary do 2 Pet. 3. 8. The holy Ghost doth herein speak of the Lord as we mortall creatures use to speak one of another for the continuance of temporary things which have a beginning and shall have an end are distinguished by howrs daies weeks moneths and years The longest ordinary distinction of times is a year That continuance which exceedeth that date useth to be set forth by multiplying years as two years ten years an hundred years a thousand years and so forward The fewer of these distinctions that any passe over the shorter their continuance is The more they passe over the longer is their continuance If still they continue year after year and that without date or end so as still their years are continued and cease not they are counted everlasting their years fail not In this respect that we might the better discern the continuance of the Lord years are attributed to him as Iob 10. 5. Are thy years as the daies of man Are they so short or have they an end as mans daies Can the number of his years be searched out Job 36. 26. They are without number and cannot be found out His years are throughout all generations Psa. 102. 24. They ever continue In this respect the Psalmist saith to the Lord From everlasting to everlasting thou art God Psal. 90. 2. Fitly therefore is this phrase shall not fail added to the years which are spoken of the Lord. The Hebrew word Psa. 102. 27. is diversly taken 1. Is signifies the perfecting of a thing as when the bud of a flower is grown to the maturity thereof it is said to be perfect Isa. 18. 5. The perfection of Gods Law is set out by an Adjective derived from this root Psa. 19. 7. 2. The finishing of a thing and that in a fair manner is expressed by this word thus the work of Solomons pillars are said to be finished 1 King 7. 22. 3. Consuming and destroying a thing is declared by the same word thus the rebellious people in the wildernesse are said to be consumed in that they were destroyed Deut. 26. It is in this testimony used in the middle sense for ending and finishing a thing and being negatively used it implieth that the years of the Lord shall never be finished nor have any end Thus they shew him to be everlasting He shall for ever continue as he is The Greek word here used by the Apostle intendeth as much as the Hebrew doth It is applied to the expiring of a mans life Luk. 16. 9. when you fail that is when you cease to be in this world when you depart or die Christ expresseth the perseverance of faith by such a negative phrase as is in this Text thus that thy faith fail not Luk. 22. 32. §. 144. Of Christs everlasting continuance as he is Mediator AS by way of resemblance this description of everlastingnesse Thy years shall not fail may be applied to the deity of Christ so most properly to his humane nature to his Mediatorship as he was God-man To all his offices to the merit virtue and efficacy of all that he did and endured for mans redemption to his mysticall body and to the gifts and graces which he bestoweth on his members 1. In regard of his humane nature his years shall not fail in that being raised from the dead he dieth no more Rom. 6. 9. He continueth ever He ever-liveth Heb. 7. 24 25. 2. As Mediatour he is said to live ever to make intercession for us Heb. 7. 25. 3. As King he shall reign for ever and there shall be no end of his Kingdom Luk. 1. 33. 4. He is a Priest for ever Psa. 110. 4. 5. In respect to his Propheticall Office he is stiled an everlasting light to instruct and direct his people Isa. 60. 19 20. 6. In regard of the merit and vertue of what he did and suffered He is the same for ever Heb. 13. 8. 7. His gifts are without repentance Rom. 11. 29. They are such as he never repenteth the giving of them and thereupon he never takes them away As for such Apostates as have clean put them away they never had any true sound sanctifying saving grace 1 Ioh. 2. 19. 8. That body whereof he is the head must also continue for ever If the years of the head shall not fail can the years of the body fail On this ground it is that the gates of hell shall not prevail against the Church Mat. 16. 18. §. 145. Of the uses of Christs Immutability THE eternall and everlasting Immutability of Christ our Redeemer and Saviour is many waies of singular use 1. It demonstrateth Christ to be true God Mal. 3. 6. 2. It distinguisheth him from all creatures as here in this Text from Idols especially Isa. 41. 4. 44. 6. 3. It strengthneth our faith in all his divine properties promises and former works Psa. 44. 1 2. 90. 1 2. Gen. 32. 10 11 12. Heb. 13. 5 6. 4. It instructeth us in an especiall use of Gods former dealings with men which is in like good courses to expect like blessings and in like evil courses to expect like judgements For the Lord is ever the same and ever of the same minde what in former times was right in his eyes and acceptable unto him is so still Rom. 4. 23 24. What formerly offended him and provoked his wrath still so doth 1 Cor. 10. 5 6. c. 5. It assureth us of his continuall and perpetuall care of his Church Mat. 28. 20. yea and of the Churches perpetual continuance Mat. 16. 18. 6. It encourageth us against all attempts of enemies present and to come Psa. 110. 1. Rev. 2. 10. 7. It teacheth us to do what in us lieth for perpetuating his praise and for this end both to set forth his praise our selves all our daies Psal. 104. 33. and also to teach our posterity so to do Psa. 78. 5 6. 8. It directeth us how to be like to Christ namely in constancy and unchangeablenesse in our lawfull promises oaths vows and covenants Neh. 5. 12 13. Psalm 15. 4. Eccl. 5. 4. Ier. 34. 10 18. and in our warrantable enterprises 1 Cor. 15. 58. 9. It admonisheth us to submit our selves to the Lords ordering Providence all our strivings against the same cannot alter this purpose 1 Sam. 3. 18. 10. It establisheth such as have evidence of their election and calling against all Satans assaults and fears arising from our
are they which shew unto us the way of salvation Acts 16. 17. That under this word Salvation the Gospel is here meant is evident by the opposition thereof to the word spoken by Angels ver 2. That word was before the time of the Gospel and it is comprised under this title Law Now here he preferreth the Gospel before the Law therefore the Gospel must needs be here meant Fitly may the Gospel be stiled salvation in sundry respects as 1. In opposition to the Law which was a ministration of condemnation 2 Cor. 3. 9. But this of salvation Eph. 1. 13. 2. In regard of the Author of the Gospel Jesus Christ who is salvation it self Luk. 2. 30. 3. In regard of the matter of the Gospel Acts 28. 28. Whatsoever is needfull to salvation is contained in the Gospel and whatsoever is contained in the Gospel maketh to salvation 4. In regard of Gods appointing the Gospel to be the means of salvation For it pleased God by preaching the Gospel to save those that beleeve 1 Cor. 1. 21. 5. In regard of the end of the Gospel which is to give knowledge of salvation Luk. 1. 77. 1 Pet. 1. 9. 6. In regard of the powerfull effects of the Gospel It is the power of God to salvation Rom. 1. 16. Quest. If salvation be appropriated to the Gospel how were any of the Jews that lived before the time of the Gospel saved Answ. They had the Gospel Heb. 4. 2. Gal. 3. 6. In this respect Christ is said to be slain from the foundation of the world Rev. 13. 8. to be ever the same Heb. 13. 8. The first Promise made to man in the judgment denounced against the devil immediatly after mans fall Gen. 3. 15. contained the summe of the Gospel Abels sacrifice Gen. 4. 4. and Noahs Gen. 8. 20 21. and others and the sundry Types of the Ceremonial Law and sundry Prophecies and Promises in the Prophets set out Christ the substance of the Gospel but not so clearly so fully so powerfully as the ministry of the Gospel In this respect not simply but comparatively salvation is appropriated to the ministry of the Gospel and a main difference made betwixt it and the ministry of the Law 2 Cor. 3. 6 7. Oh how blinde are they who trust to any other means of salvation then the Gospel Such blinde beetles were Jews who would be justified and saved by the Law and Papists by their works and Enthusiasts by the inspirations of their own brains and the vulgar sort by their good meaning It will be our wisdom to give good entertaintment to the Gospel to be well instructed therein to beleeve in it to subject our selves thereto and to be conformable to it in the whole man Our labour herein is not lost Salvation is a sufficient recompence I suppose there is none so desperate but like Balaam he could wish to die the death of the righteous and that his last end might be like his Numb 23. 10. Let our care be to use the means as well as to desire the end To us is the word of this salvation sent Acts 13. 26. If we neglect the Gospel we put away salvation and judge our selves unworthy of eternal life Acts 13. 46. §. 21. Of the great Salvation of the Gospel THe excellency of the aforesaid Salvation is set out in this word so great The relative whence this is derived is sometimes joyned with a word of wonder thus how wondrous great In like manner this word here so wondrous great It is a relative and withall a note of comparates yet hath it here no correlative nor reddition to shew how great it is I finde in other places a reddition joyned with it as where mention is made of a very great earthquake it is thus expressed so mighty an earthquake such an out as was not since men were upon the earth Rev. 16. 18. This manner of setting down the word without a correlative wants not emphasis for it implieth it to be wonderfull great so great as cannot be expressed Where the Apostle maketh mention of a very great danger wherein he despaired even of life he thus sets it out God delivered us from so great a death 2 Cor. 1. 10. so great as one would have thought none could have been delivered from it In like manner this phrase here intimateth that this salvation is so great as never the like was brought unto men before nor can a greater be expected hereafter Well may the salvation brought unto us by the Gospel be stiled so great in three especiall respects 1. In regard of the cleer manifestation thereof The types prophesies and promises under the Law were very dark and obscure in regard of the cleer preaching of the Gospel Now salvation is so clearly revealed as a clearer manifestation thereof is not to be expected in this world The vail which was upon the heart of the Iews is taken away under the Gospel and now we all with open face behold as in a glasse the glory of the Lord 2 Cor. 3. 15 16 18. 2. In regard of the large spreading forth of this Gospel Thus said the Lord to his Sonne of old concerning this Point It is a light thing that thou shouldest be my servant to raise up the tribes of Iacob and to restore the preserved of Israel I will also give thee for a light to the Gentiles that thou mayest be my salvation unto the end of the earth Isa. 49. 6. 3. In regard of the efficacy and the power of the God Prophets complained of the little fruit that they reaped of their labours thus I have laboured in vain I have spent my strength for nought Isa. 49. 4. Who hath beleeved our report Isa. 53. 1. The word of the Lord was made a reproach unto me and a derision daily Jer. 20. 8. But the Apostles in most of their Epistles give thanks for the efficacy of the Gospel in those Churches to whom it was preached as Rom. 1. 8. 1 Cor. 4. 1. 4 5. Phil. 1. 3 5. Col. 1. 3 4. 1 Thes. 1. 2 3. 2 Thes. 1. 3. 1 Pet. 1. 3. 2 Ioh. v. 4. This on the one side doth much amplifie the blessing of the Gospel and it ratifieth the promise which God of old thus made to his Church I will do better unto you then at the beginning Ezek. 36. 11. For under the Gospel God hath provided a better thing for us Heb. 11. 40. namely a better Covenant Heb. 8 6. a better testament Heb. 7. 22 better Promises Heb. 8. 6. better Sacrifices Heb. 9. 23 a better hope Heb. 7. 19. So great are the things by the Gospel revealed unto the Church as in former agâ⦠were not made known Ephes. 3. 5. Many Prophets and Kings and Righteous men desired to see these things but saw them not Matth. 13. 17. Luk. 10. 24. After this salvation not only the Prophets have enquired but also the Angels
may be said to be little in measure and in time and both these simply and comparatively 1. Simply Because for measure it was no other then is common to man and for continuance it was at the furthest but from his conception to his ascension 2. Compartively It was but light in measure having reference to his almighty power and but short in time having reference to his eternity Christ verily as a surety for sinners underwent the wrath of God and curse of the Law Gal. 3. 13. which was so heavy a burthen as it troubled his soul Joh. 12. 27. made him exceedingly sorrowfull to the death Mar. 13. 34. and it cast him into such an agony as his sweat was as it were great drops of blood falling down to the ground Luk. 22. 44. It made him once and twice and again thus to pray O my Father if it be possible let this cup passe from me Matth. 26. 39. and to cry out and say My God my God why hast thou forsaken me Matth. 26. 46. In these respects if ever any on earth were such an one as the fore-mentioned Hebrew word signifieth a miserable man in a desperate and incurable case Christ as a meer man according to humane strength was in that his bitter agony Yet in regard of the union of his divine nature with the humane that agony was neither desperate nor incurable but tolerable and momentany He well endured it and freed himself from it Thus was it but little in regard of measure and time Christs humiliation was thus moderated because it was not for his own destruction but for the salvation of others In relation to his bitter agony it is said that in the days of his flesh he offered up prayer and supplication with strong crying and tears and that he was heard in that he feared Heb. 5. 7. By Gods ordering his Sonnes estate in his sufferings we may rest upon this that he will answerably order the sufferings of the members of Christ so as they shall neither be too heavy nor too long they shall be but little in measure and time This the Apostle thus expresseth Our light affliction which is but for a moment c. 2. Cor. 4. 17. And again There hath no temptation taken you but such as is common to man And God will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape 1 Cor. 10. 13. Their sufferings are by God inflicted not in hatred but in love not for their destruction but for their instruction This is a forcible motive to patience Herein lies a main difference betwixt the afflictions of Christs members and others Though God correct the former yet his mercy shall not depart away from them but from others it may clean depart 2 Sam. 7. 15. §. 60. Of Gods crowning Christ with glory and honour THe point which the Apostle principally aimeth at is the excellency of Christ which he doth here set out two wayes 1. Singly in this phrase Crowned with glory and honour 2. Relatively in this set him over the works c. To shew the ground of this exaltation of Christ the Apostrophe to God is still continued thus Thou crownest him See § 55. This Metaphor of crowning hath reference to a Royall dignity To crown is properly to set a crown upon ones head and that act declareth one to be a King thus it is said of Solomon Behold King Solomon with the crown wherewith his mother crowned him Cant. 3. 12. Of Christs Royall dignity See Chap. 1. § 106 111. 112. Of Gods conferring upon Christ that Royalty whereunto he was advanced See Chap. 1. § 119 149. This Metaphor of crowning may also have reference to Christs labours and travels in his life time and to the reward which God gave him after he had fully accomplished all and gotten an absolute conquest over all his enemies In publike undertakings the Champion that hath well finished his task and overcome was in way of recompence crowned Hereunto alludeth the Apostle in this phrase They which run in a race run all but one receiveth the prize They do it to obtain a corruptible crown 1 Cor. 9. 24. 25. Thus Christ after he had run his race and overcome was crowned by his Father To this tendeth that which is said of Christ Psal. 2. 8 9. He humbied himself and became obedient unto death even the death of the cross Wherefore God also hath highly exalted him Thus may all the members of Christ expect after they have finished their course and overcome to be crowned The Apostle with strong confidence expected as much for thus he saith I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me the crown of righteousnesse 2 Tim. 4. 7 8. with the expectation hereof do the Apostles incite Christians to hold out in doing the work of the Lord 1 Pet. 5. 4. and in enduring temptations Iam. 1. 12. For he that can and will perform what he hath promised hath made this promise Be thou faithfull unto death and I will give thee a crown of life Rev. 2. 10. To amplifie that Royall dignity these two words Glory Honour are added Glory is oft put for the excellency of a thing See Chap. 1. v. 3. § 19. so as this dignity was the most excellent that any could be advanced unto The Hebrew word according to the notation thereof importeth a ponderous or substantiall thing opposed to that which is light and vain The Greek word sets out that which is well spoken of or is of good report and a glory to one The other word Honour in Hebrew implieth that which is comely or bright It is translated beauty Psal. 110. 3. The Greek word intendeth that a due respect be given to such as we have in high account Where the Apostle exhorteth to render unto others their due he thus exemplifieth it honour to whom honour is due Rom. 13. 7. The duties therefore which inferiours owe to their superiours are comprised under this word honour as the duty of servants 1 Tim. 6. 1. of children Ephes 9. 2. and of subjects 1 Pet. 2. 17. This then sheweth that as Christ is most excellent in himself so he is highly to be esteemed by others Honour is due unto him therefore honour is to be yeelded to him Psal. 45. 2 3 11 17. We honour Kings crowned with gold shall we not honour Christ crowned with glory These are fit epithets to set out the Royall dignity of Christ. They shew him to be most excellent in himself and to be highly esteemed by others When the Apostle saith of Christ God hath exalted him and given him a name which is above every name he sets out his glory And where he addeth That at the name of Iesus every knee should ââ¦ow he sets out his honour By this the ignominy
of the Cross is taken away §. 61. Of Dominion given to Christ. GOD contented not himself that he had advanced the foresaid man to a royall Dignity and that to the most excellent that could be but also added Dominion and Jurisdiction unto him For it is further said in the Apostrophe to God and didst set him over the works of thine hands This copulative AND here joyneth together the distinct parts of Christs advancement In this phrase Thou didst set which is the interpretation of one Greek word there is some difference from the Hebrew which is thus translated Thou madest him to have Dominion The Greek word is somewhat more generall then the Hebrew It signifieth to appoint or to set or place as Heb. 5. 1. Every High-Priest is ordained or appointed And Iames 3. 6. The tongue is SET in our members or among our members But the Hebrew word more specially signifieth to rule as Gen. 4. 7. Thou shalâ⦠rule over him And in the third Conjugation to make to rule or to give power to rule as Dan 11. 39 He shall cause them to rule This Conjugation is in the text in hand used by the Psalnââ¦st When the Preposition which signifieth over is added to the Verb that signifieth to set as in this text it is it intendeth as much as the Hebrew word doth namely to be ââ¦et over others to rule them or to be appointed to rule or to be made to rule So it is oft translated Matth. 25. 21 23. â⦠will make thee ruler over many This then implieth aâ⦠higher degree oâ⦠advancement which is Authority and Rule This point is further amplified by the extent thereof in this phrase Over the works of thy hands Of the meaning of this phrase See chap. 1. § 132 134. The difference betwixt this phrase Works of thy hands in this place and the former is this that here it is taken in a larger extent then there There it comprehended only the heavens but here all manner of creatures both above and below not any at all accepted The indefinite expression of the works of Gods hands intends as much This is further confirmed in the next verse by this generall particle ALL all things whereof See § 67 68. §. 62. Of the subjection of all things to Christ. TO make Christs rule the more absolute this is further added Thou hast put all things in subjection under his feet This is the rather added to make up that part of the assumption which seemed to be wanting v. 5. The whole assumption was to have been this To Christ he hath put in subjection the world to come but to Angels he hath not put it in subjection The later part is there set down the former here at least in the full sense though not in the very words for instead of the world â⦠come he here saith all things which is more then that It is a Logicall and true principle that under the greater the lesse is comprized Now all things may well be accounted the greater in reference to the world to come Again where he there said unto them he here saith under his feet which implyeth a greater degree of subjection on their part who are put under and of dominion on his part under whose feet they are put This phrase under his feet implieth that they are brought as much under him as any can be brought They are not beside him as the Princes stood beside the King of Iudah Jer. 36. 21. but under him Not under his hand as souldiers under the hand of their Captain 2 Sam. 18. 2. but under his feet Not at his feet as the ten thousand that went at Baraks feet Judg. 4. 10. but under his feet Lower then under ones feet cannot any be put Thus therefore do the people of God expresse the subjection of Gentiles under them He shall subdue the people under us and the Nations under our feet It doth withall imply that there is no fear of any creatures freeing themselves from subjection under Christ. They who are under ones feet are kept down from rising up against him The phrase applied to Christs enemies implieth an utter subduing of them and his Just indignation against them as hath been shewed Chap. 1. § 154. Not enemies only but all of all sorts are thus put in subjection under Christ which intimateth that all yield obedience unto him Some as his enemies per force others willingly Psal. 110. 2 3. So as Christs dominion is not a meer titular matter As he hath power to command so subjection is yielded to his command It is therefore a point of egregious folly to be like unto those who sent this message after this Lord We will not have this man to rule over us Luke 19. 14. All are put under his feet will they nill they they shall be subject unto him Who hath resisted his will Rom. 9. 19. In the daies of his flesh Fishes Luk. 5. 6. Windes sea Matth. 8. 27. Diseases Luke 4 39. The worst of men John 2. 15. 18. 6. and devils themselves Mark 1. 27. were all subject unto him Mark what a Gentile said of the commanding and overruling power of Christ Luke 7. 7 8. As it is our duty so it will be our wisdom voluntarily to submit to Christ and to yield willing obedience to him This is the property of his people Psal. 110. 3. Thus shall we make a virtue of necessity We are put under Christs feet There is therefore a necessity of submitting But free and willing subjection is a virtue §. 63. Of Humiliation the way to Exaltation ALl the forementioned branches of Christs advancement which are here and Isa. 53. 12. Eph. 4. 10. Phil. 2. 10. and in sundry other places inferred upon his humiliation afford unto us sundry considerable observations as 1. That working and suffering are the way to glory and honour 2. That works of service and suffering were requisite for mans Redemption and Salvation v. 10. 3. That God was mindefull of his Son in his meanest and lowest estate § 55. according to that which is written of the Son in relation to his Father Thou wilt not leave my soul in hell neither wilt thou suffer thy holy One to see corruption Thou wilt shew me the path of life c. Psal. 16. 10 11. 4. That all the members of Christs Body have good ground to be confident that after they have done and endured what God shall call them unto they shall be recompensed with a Crown of glory 1 Pet. 5. 4. Christ therefore is to be looked on as well advanced as debased in his exaltation and in his humiliation in heaven at his Fathers right hand as well as on the Crosse or in the Grave Crowned with Glory as well as with Thornes Heb. 12. 1. Thus will our faith be better settled and more strengthened as Steven's was when he saw the Sonne of man standing
of ãâã 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 ãâã point See § 30. XX. A Divine testimony is a sound argument This phrase For he said shââ¦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 ãâã from ALL his works See § 31. XXVII The same word may have different senses The Sabbath the Land of ãâã and Celestiall Glory are all called Rest but the Apostle here proveth ãâã ââ¦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 ãâã ãâã Rest whereinto Christians are to enter because at another time he spake of ãâã ãâã In the later reference namely to that which followeth it laies down the ground ãâã another Rest then the Land of Canaan The copulative Conjunction AND hath reference to the first Verb of the ãâã verse which is thus translated He spake To make up the sense that ãâã 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 ãâã ââ¦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 ãâã because he had quoted it before and expounded it and applied it to the ãâã ãâã ââ¦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 ãâã in his Sermon to speak of any point in or about that Text may say In this ãâã 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 ãâã and the same thing as Chap. 1. v. 5 6. But here to set forth distinct times for ââ¦oof of different things Thus in the beginning of the world there was mention ãâã 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 ãâã 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 ãâã enter into the promised rest of Canaan From thence the Apostle makes an inference in the next verse that there must ââ¦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
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 ãâã Chap. 3. v. 11. § 116. ãâã 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 ãâã sense that it is taken vers 1. There is a like word consisting of the very same ãâã but different spirits used in this verse which is reciprocal and for distinctiâ⦠ãâã 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 ãâã But no mention being heretofore made of Christ in the Apostles discourse ãâã 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 ãâã be the full Rest here intended It is therefore most proper and pertment to ãâã ãâã 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 ãâã difference betwixt Saints on earth and in heaven For the Rest here spoken of is proper to Saints who are Gods people ãâã here on earth may be considered in that entire estate wherein God at first ãâã 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 ãâã 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 ãâã 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 ãâã 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 ãâã 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 toââ¦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 coââ¦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 ãâã 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 ââ¦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
his particle of opposition BUT as if it had been said Though Christ ââ¦fied not himself by assuming the Priesthood to himself yet he was glorified thereby by his Fathers conserring it upon him To make the Apostles meaning more clear take all these words He that ãâã unto him Thou art my Son to day have I begotten thee as a description of the Father and repeat the word glorified which must needs be here understood then the sense will appear to be this Christ glorified not himself to be ãâã an Highpriest but his Father glorified him in ordaining him to be the Highpriest This Verb to be made is inserted to confirm that which was before noted ââ¦ers 1. § 3. about ordaining an Highpriest For to be made an Highpriest is to be deputed or appointed and set apart to that Function In this sense is this ãâã made frequently used as Hebr. 7. 16 21 22. §. 25. Of Psal. 2. 7. applied to Christs Priesthood THese words He that said unto him Thou art my Sonne to day have I begotten thee are taken out of Psal. 2. 7. and most fitly applied to God the Father in reference to his begotten Son as we have shewed Chap. 1. v. 5. § 48 c. where the ââ¦hole text is expounded The Apostle doth here again alleadge it to prove that the Father ordained Christ to be the Highpriest for his Church Obj. In this testimony there is no mention of a Priesthood Answ. 1. This testimony is an express description of the Father and it being iââ¦serted upon the question of Christs Priesthood it implieth that the Father made him Highpriest 2. This word begotten may be extended to conferring dignity or an honourable Function upon one as well as communicating essence 3. It being taken for grant that Christ was an Highpriest for the Father to acknowledge him to be his Sonne ratifieth that Function and implieth that it was his Fathers pleasure that he should be the Highpriest Thus Christ being come a Prophet into the world his Father ratified that Function by this testimony This is my beloved Son in whom I am well pleased and thereupon he inferreth this duty ãâã him Matth. 17. 5. 4. The Psalmist immediatly after this testimony expresseth a branch of Christs Priesthood in these words Ask of me c. Psal. 2. 8. Now in quoting a Text it is not unusuall to expresse only a part of it because the remainder may be found in the place out of which it is quoted 5. It was the purpose of the Apostle to set out the dignity of the Office as well as the Office it self That this was his purpose is evident by these two words hoâ⦠glorified applied thereunto Now that God the Father should glorifie his begotten Son by making him an Highpriest much amplifieth the dignity of that Function Thus is this testimony a most pertinent testimony It is a testimony taken out of sacred Scripture and in that respect the more sound as was shewed Chap. 1. ver 5. § 46. Of quoting the very words of Scripture See Chap. 3. ver 7. § 74. Of quoting neither Book nor verse See Chap. 2. ver 6. § 50. §. 26. Of Christ being glorified by his Priesthood Quest. HOw could the begotten Son of God who is true God equall to the Father be glorified by being made an Highpriest Answ. 1. Distinguish between the Sonne of God singly considered in his Diâ⦠nature or as the second Person in sacred Trinity and united to the humane nature and thereby made also the sonne of man In this later respect was he gââ¦orified 2. Distinguish between honour conferred on one by such and such an underâ⦠and the honour arising from undertaking such a thing Though such a ãâã can simply conferre no honour on Christ yet in the managing of it he ââ¦ight bring much honour to himself and to his Father who appointed him thereâ⦠as glory of mercy justice truth wisdom power and other like Attributes Thus was Christ and his Father by him glorified in the lowest degree of his humiliation even in his kinde of death Such undertakings as bring glory to God do glorifie the undertakers Therefore Christ exhorteth his to let their light so shine before men that they may see their ãâã works and glorifie their Father which is in heaven Matth. 5. 16. No man can in a right way glorifie God but he shall therein glorifie himself ãâã that 1. In regard of the work it self For every thing is so much the more gloricââ¦s by how much the more God is glorified thereby 2. In regard of the fruit and reward that will follow thereupon For he ãâã can and will perform what he hath said hath said Them that honour me I will ãâã 1 Sam. 2. 30. This is the right way to be glorified Walk in this way whosoever thou ãâã ãâã wouldst be glorified §. 27. Of Gods begotten Son our Highpriest A Main point intended in the foresaid testimony is that God the Father ââ¦ed his begotten Son to be an Highpriest In this respect is he said to be called of God an Highpriest v. 10. As he was ãâã a Prophet Chap. 3. v. 2. so an Highpriest In this respect he is said to be sent Joh. 3. 34. and anointed Luk. 4. 18. There was an absolute necessity that this Son of God should be our Priest in ãâã respects 1. In that none was able to do the work that was to be done for us by our ãâã but the Son of God Of those works See Chap. 2. v. 17. 2. In that none was worthy to appear before God for us but his own Son ãâã none sit but he for the honour of the true Priesthood This doth much commend the love of God who gave his begotten Son to be our Priest Ioh. 3. 16. It doth also Minister great ground of boldnesse unto us to approach unto the Throne of grace having the begotten Sonne of God to be our Priest We ãâã make no question of his sufficiency to the whole work which he is able to ãâã to the very utmost nor can we make any doubt of Gods accepting him Hâ⦠is the begotten Sonne of God and beloved in him the Father is well-pleased Matth. 3. 17. §. 28. Of the Coherence and meaning of the sixth verse Verse 6. As he saith also in another place Thou art a Priest for ever after the ãâã â⦠ãâã BEcause the former testimony was somewhat obscure the Apostle addeth ãâã other which is more perspicuous and lesse subject to exception For ãâã the Priesthood it self and also Gods deputing Christ thereunto are here ãâã set down These two Conjunctions As Also give proof that the following ãâã tends in generall to the same purpose that the former did so as more then one Dvine testimony may be produced to prove one and the same thing as hath ãâã shewed Chap. 1. v. 5. § 67. This Verb he saith may admit a treble reference 1. To David who was the
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 ãâã change of counsell So the Latine word also ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã componuntur ex prepositione ãâã ãâã ãâã ãâã ãâã quod significat post Act. 15. 13 Prior vox ãâã ãâã ãâã ãâã ãâã componitur ex ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã mens Tit. 1. 15. seu intellectâ⦠Phil. 4. 7. Inde ãâã ãâã ãâã ãâã ãâã intelligo confidero Matth. 24. 15. ãâã ãâã ãâã ãâã ãâã post vel iââ¦erum considero ut ij solent quos hujus vel illius facti poenitet Est igitur ãâã ãâã ãâã ãâã ãâã posterior cogitatio qualis suit in Prodigo Luc. 15. 17. ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã convertâ⦠vel convertor tanquam Synonyma conjunguntur Act. 3. 19. 26. 20. ãâã ãâã ãâã ãâã ãâã componitur ex ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã cura est Est impersonale Inde ãâã ãâã ãâã ãâã ãâã poeniteâ⦠Impersonale Est enim poenitentia posterior cura Solemus nos pââ¦itere alicujus facti cum animum id attentius expendentes cura solicitudo subit Hinc ãâã ãâã ãâã ãâã ãâã poenitentia ducor ãâã ãâã ãâã ãâã ãâã exponitur apud alios authores mutatio consilij sed nunquam legitââ¦â⦠novo Testamento Alij componunt ãâã ãâã ãâã ãâã ãâã ex ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 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 mââ¦e not up repentance For they may all be where there is no true repentance Iââ¦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 necessââ¦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 nââ¦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 ãâã 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 Cateââ¦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 atââ¦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 comââ¦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
short of heaven how diligent ought we to be in the triall of the truth of grace We have before shewed in every branch differences betwixt the upright and hypocrite In briefe the knowledge of the upright is experimentall their faith unââ¦ained the work of the Holy Ghost renewing the good word abideth ever in them and they have assured evidence of their future happiness §. 37. Of an Hypocrites fall Verse 6. THe Apostle having declared in the two former verses how far an hypocrite may ascend on the ladder of salvation In this sixth verse he declareth how far he may fall down The main point is expressed in this phrase If they shall fall away In Greek thus and falling away For it depends on the former thus It is impossible that person inlightned c. And falling away c. The Greek participle is a compound and here onely used and no where else thorowout the New Testament The simple verb signifieth to fall Of it see Chap. 3. v. 17. § 168. The preposition with which it is compounded signifieth from The compound verb to fall from a thing or to fall clean away The Metaphor may be taken from an house that is fairely built above ground but the foundation thereof not found The fall of such an house useth to be a totall or universall fall not of this or that part alone Christ speaking of the fall of such an house saith Great was the fall of it Matth. 7. 27. This Metaphor may also be taken from a man that having ascended high on a ladder falleth down to the bottom and so bruiseth his body and breaketh his bones as he is not able to rise up again Thus the falling here spoken of is not a falling away onely from some particular graces and gifts received nor from some measure of them but a totall and universall falling from them all as in the Angels which kept not their first estate but left their own habitation Jude v. 6. That the fall here spoken of may the better be discerned I will here more distinctly shew how far such as profess the Gospell for the description before mentioned v. 4 5. is of such may fall Falling away may have respect to the measure or continuance of grace In regard of the measure some fall away in part some in whole In regard of continuance some so fall as they recover themselves again soââ¦e so as they can never be recovered Both the degrees of the measure namely partiall and totall have respect to the outward profession and to the inward disposition of him that falleth away In profession he falleth away in part who denyeth some of those principles ãâã Religion which formerly he professed as Peter and Barnabas Gal. 2. 12. In disposition he falleth away in part who thorow his own weakness carelesnâ⦠or temptations decayeth in those graces which once he had at least in the measure power and comfort of them Hereof see Chap. 3. v. 12. § 136. In profession he wholly falleth away who renounceth all his Religion even ãâã whole saith which once he professed as those Levites in the captivity whom God afterwards though they repented would not admit to offer sacrifice before ãâã Ezek. 44. 9 10. and many Christians in the ten fiery persecutions and many ãâã our Countrymen in Queen Maries dayes They in disposition wholy fall away who do not only deny the saith but ãâã clean put away a good conscience 1 Tim. 1. 19. and 4. 1 2. Hence followeth ââ¦tred of the truth persecution against the Preachers and professors thereof and ââ¦sphemy against Christ himself Such were many of the Pharisees Mark 3. 30. Hââ¦meneus and Alexander 1 Tim. 1. 20. and Iulian. These and such other fall awâ⦠wholy in outward profession and inward disposition in tongue and ãâã And from the whole even from all the Articles of Christian Religion ãâã the whole or for ever even with a setled peremptory resolution never to ââ¦turn to the Religion again They that fall away in these last respects are such as are here meant Seeing there are such degrees of falling away let us take heed of procâ⦠from one degree to another Let us carefully look both to our profession and dââ¦position If by our own weakness or any temptation we be brought any way to dââ¦cay in grace let us not renounce the faith If by fear or other temptation wâ⦠Wordâ⦠brought to deny it let us not put away a good conscience If in part we be broâ⦠to do it let us not still go on to adde one degree to another so as we should ãâã fall from the whole for ever which is a most fearfull case The forementioned degrees of falling away are to be noted against the errâ⦠ãâã Novatus He lived in the year of our Lord 253. He came from Africkââ¦o ââ¦o ãâã There fell an eââ¦lation betwixt him and Cornelius Bishop of Rome That Câ⦠had admitted into the Church upon their repentance some that had fallen away in the seventh persecution under Decius Hereupon Novatus published that none ãâã had offered sacrifice to the heathen gods were to be admitted to repentance He pressed this Text to justifie his error Some of the Latine Fathers and others Papists and Lutheranâ⦠ãâã upon a misinterpretation of this Text and other passages in this Epistle dâ⦠the canonicall authority thereof Concerning the point in question to deny this Epistle to be canonicall because it avoucheth that it is impossible to renew again unto repentance such as are there described is to cut not to unty the knot That which the Apostle here speaketh of is the sin unto death 1 Joh. 5. 16. which is the sin against the Holy Ghost but every outward denying of the faithâ⦠fear of persecution is not the sin against the Holy Ghost For Peter did as ãâã Matth. 26. 70 c. yet upon his repentance was continued and confirmed in ãâã Apostleship Ioh. 21. 15. c. It is said of Novatus that he was so puââ¦ed up against those that fell as if ãâã ââ¦mained no hope of salvation for them The Novatians affirm that not onely sacrificing to idols but also many other ãâã sins unto death Thus they left no place for repentance nor for the grace of God ãâã to such as in times of persecution yeelded to Idolatry Hereby we see how dangerous it is to mistake and misapply the sense of sacred Scripture §. 38. Of the impossibility of Apostates renovation OF those who totally fall away it is here said that it is impossible to renew ãâã This word impossible is a compound The simple verb whence it is derived signifieth to be able so as it intendeth a power but the privative preposition taketh away all power A thing is said to be impossible two wayes 1. Improperly 2. Properly That improperly is said to be impossible which can hardly be done Thus doth Christ himself
God is ever miââ¦full of such and such persons to support to succour and every way to do ãâã good and withall to recompence all the good they do He that forgets noâ⦠ãâã ever remember Hereupon the Psalmist professeth that the righteous shall be in ââ¦lasting remembrance Psal. 112. 6. So faithfull is Gods remembrance of his Saints as a Prophet herein preferres him before all parents who use to be most mindfull of their children thus Can a woman forget her sucking childe c. yea they may ãâã yet will I not forget thee Isai. 49. 15. On this ground doth the Psalmist with ãâã emphasis expostulate this case Hath God forgotten to be gracious hath he is ãâã shut up his tender mercy Psal. 77. 9. These interrogations are strong negatioâ⦠they imply that God neither doth nor will nor can forget To assure us the ãâã ââ¦of the Holy Ghost mentioneth certain Books or Roles of remembrance ãâã before God wherein the righteous deeds of his servants are recorded How this righteousness of God is a prop to mans faith was shewed § 6â⦠1. This is a great inducement to labour after such things as God approveth If ãâã God like such a thing he will never forget it we may rest upon it that what Gâ⦠hath in everlasting remembrance shall be abundantly recompenced If a subâ⦠were sure that his Prince would never forget what he doth for his sake what ââ¦ld he not readily do This is it that Saints have in all ages trusted to and accordingly desired namely that God would remember them Nehem. 5. 19. and 13. 14. Psal. 106. 4. Isai. 38. 3. For well they knew that upon Gods remembrance they ââ¦ght confidently expect an abundant recompence 2. This may be an incouragement against mans ingratefull forgetfulness Many are ââ¦dy to forget all manner of kindness and goodness done to them as Pharaohs Butâ⦠Gen. 40. 23. Hereby it comes to pass that many repent of the good they have done and wax weary in doing more But is such would raise their eyes from man to God and duly consider this evidence of his righteousness certainly they would not I am sure they need not repent of any good thing they have done for he that can most abundantly and will most assuredly recompence every good thing nor can nor will forget any He is not unrighteous to forget them §. 64. Of unrighteousness in forgetting Kindness IN that this evidence is given of Gods not being unjust because he forgetteth not that which is good it followeth that to forget a good work is a point of unrighteousness Surely Ahasuerus by the light of nature discerned thus much who when by reading of the Chronicles he was put in mind of a great good thing that Mordecai had done for him thus said What honour and dignity hath been done to Mordecai for this Ester 6. 3. For hereby that which is due to a good deed is not rendered which is appââ¦r injustice and unrighteousness 1. Hereby is discovered that palpable unrighteousness which is done by all sorts to God How are his kindnesses forgotten Moses and other Prophets have much complained hereof Of the Rock that beg at thee thou art unmindfull and hast forgotten God that formed thee Deut. 32. 18. Israel is oft taxed for forgetting the Lord their God Judges 3. 7. 1 Sam. 12. 9. Psal. 78 11. Isai. 17. 10. Who hath not cause to be humbled for this point of unrighteousness and that both in regard of the people among whom he liveth and also in regard of himself Let this be the rather well noted that we may hereafter be more righteous in this kinde 2. The unrighteousness of man to man is also hereby discovered Both superiors and inââ¦eriors in Common-wealth Church and State are too prone to forgeâ⦠kindnesses done to them and therein to prove unrighteous If this were known to be a part of injustice and unrighteousness it would assuredly be more amended then it is §. 65. Of that work which God will not forget THe first particular which God is here said not to forget is thus expressed Your work Some would have this to be joyned to the next clause as a property of their love as the next word labour is as if he had thus said your working and laborious love but this cannot well stand in two respects 1. Because the pronoune Your is interposed for if these two words worke labour were two Epithites this relative your should be referred to love thus the work and labour of your love 2. Because labour comprizeth work under it in which respect the word work would be to little purpose I rather take these words your work to be a distinct clause by it self Quâ⦠What kinde of work may be here meant Answ. Most interpreters take faith to be the work here intended Indeed faith is a work and this Epithite may be given unto it to set out the life and efficacy of it but I do not finde it simply stilââ¦d a work only this phrase the work of faith is used 1 Thes. 1. 3. 2 Thes. 1. 11. and this This is the work of God that ye believe ãâã ãâã whom he hath senâ⦠Joh. 6. 29. I will not deny but that faith taken in a large sense for a mother grace accompanyed with all her children which are all maner of fruits of faith may ââ¦e ãâã understood for so it is all one as the generall work of grace which I take to be here meant Work therefore is here the same which the Apostle in another place calleth a good work Phil. 1. 6. Object Thus it should rather be called the work of God then your work Answ. It may well be called both The work of God originally because God is the author of it but your work iââ¦strumentally because men assisted by Gods Spirit bring forth this fruit Both ãâã God and Man are joyned together in this work God hath begun a good work iâ⦠ãâã Phil. 1. 6. God worketh in you both to will and to do Phil. 2. 13. This phrase your work generally taken excludeth not faith hope repeâ⦠or any other good grace but comprizeth all under it Grace is expressed ãâã this word work to shew that it is operative and effectuall yea also to shew thâ⦠is a working grace which God forgets not So as this is the point here especially intended God will not forget the good work of grace I know thy workeâ⦠ãâã Christ to the Church at Ephââ¦sus Rev. 2. 2. Well mark such places of Scripâ⦠mention Gods approving remembrance of a grace and you shall finde the ãâã evidence thereof to be set down as Nehem. 5. 19. Isai. 38. 3. 1. Such a work is Gods own work Every good gift and every perfect gift is ãâã above and commeth down from the Father of lights Jam. 1. 17. So as God is the ââ¦thor and efficient cause of it 2. In regard of the matter of it it is agreeable to Gods
to them all This impartiall desire is thus further explained I would to God that all that hear me this day were both almost altogether such as I am Acts 26. 29. and again thus I am debtor both to the Greeks and to the Barââ¦rians both to the wise and to the unwise Rom. 1. 14. and thus We exââ¦rted ãâã comforted and charged every one of you as a father doth his children Here he sheweth that as a Fathers heart is impartiall to all his Children so was his to all that were under his charge For saith he I ceased not to warn every one night and day Hereupon he maketh this inference I am pure from the blood of all men Acts 20. 26 31. All Christians are as fellow members of one and the same mysticall body 1 Câ⦠12. 12. There is neither Iew nor Greek there is neither bond nor free there is ãâã ãâã nor female for ye are all one in Christ Iesus Gal. 3. 28. Contrary is their practice who on by-respects dispence the Ordinances of God ââ¦ing more favour to great ones and rich ones then to the meaner and poorer ãâã Gravely and severely is this unchristian practice censured by the Apostle Iames Chap. 2. v. 1 2 3. c. Surely all that are faithfull will be of this our Apostles minde Moses his faithfulness is herein commended that it was manifested in all the house of God Heb. 3. 2. Thus will mens Ministry be the better accepted and thus will they do the more good and take away occasion of muttering and murmuring As Ministers must bear an equall respect to every one so every one of what rank or degree soever ought to subject themselves to their Ministry and use it for their own particular edification Every one needs the benefit thereof Every one may ãâã good thereby Should not every one whose good a Minister ought to endeavour improve his Ministers endeavour to his own good The desire of the Apostle is that every one do so and so See Chap. 3. v. 12. § 123. §. 79. Of diligence about our own spirituall good as well as about our brothers temporall good THat which the Apostle desireth is that they would shew the same diligence c. The verb translated shew is the same that was used v. 10 and implyeth an evident and clear manifestation of a thing see § 69. It is not enough to have a purpose of doing a duty or to do it in private so as others can take no notice thereof but we must shew that we do it and give good proof thereof The noune here translated diligence is derived from the same root that the verb translated Labour Chap. 4. 11. was So as it intendeth both an indeavour and also forwardness and earnestness therein and is fitly interpreted diligence which is to be used for attaining that which is indeavoured after Hereof see Chap. 4. v. 11. § 63 64 65. This relative the same hath reference to the labour of love mentioned v. 10. and intendeth two points One generall That diligence in our Christian course be constant Such diligence as we have formerly used must still be used even the very same We may not ââ¦lacken we may not cool we may not wax more remiss therein Hereof see § 72. and Chap. 3. v. 6. § 68. c. Thus this relative implyeth a motive taken from their former diligence For if they who have formerly been diligent grow negligent their former diligence will be a witness against them and an aggravation of their after-negligence Ephesus is checked for leaving her first love This therefore is one motive to incite them to persevere they had begun well The other point is more particular That such labour and diligence as we shew in behalf of others bodily need we shew in behalf of our own soules good For assurence of ââ¦ope tends to our spirituall good In this respect the Apostle commendeth such as had attained to and given proof of the one and the other namely the work of faith which makes to our spirituall good and labour of love 1 Thes. 1. 3. And he makes this the end of the commandment namely charity and faith 1 Tim. 1. 5. 1. In both of them God is glorified It was shewed § 69. how love in ministring to Saints is shewed toward Gods name So by hope Faith and other like graces which make to our salvation God is glorified Abraham being strong in faith gave ãâã to God Rom. 4. 20. and God accounted it a glory to be stiled the hope of Israel Jâ⦠14. 8. and 17. 13. 1. By being diligent about the graces that make to our salvation we manifest spirituall prudence about the good of our Soules as well as charity to the good of our neighbours body by diligence in ministring to them 2. By our care about our soules salvation we manifest a Christian and heavenly disposition which diligence about the temporall good of others doth not necessarily import For Heathen and other naturall men may be very charitable to others about their temporall good They therefore exceedingly fail in Christian prudence who are diââ¦gent in matters of charity for others temporall good but are careless and negligent about their own souls eternall good As they are justly taxed who make pretence of faith and have not works of charity Jam. 2. 14. So they are more justly to be censured who boast of their many good workes to others and have attained to no assurance of faith and hope in regard of their own salvation Hereof Popish and superstitious persons are very guilty Ministers may here learn a good lesson namely to press upon people diligence in both kinds of duties Many are very earnest in stirring up people to workes of charity and bounty but neither instruct them in Articles of Faith nor stir them up to diligence thereabout Let us learn to adde grace to grace and to give all diligence therein 2 Pet. 1. 5 6 7. What God hath joyned together let no man put asunder Matth. 19. 6. §. 80. Of diligence in attaining assurance of hope THe speciall matter whereabout the Apostle would have them shew their diligence is stiled full assurance of hope This phrase full assurance is the interpretation of one Greek word which is compounded of an adjective that ââ¦eth ful and a verb that signifieth to bring The active verb ãâã compounded signifieth to assure or make full proof 2 Tim. 4. 5. The passive to be fully perswaded or assured of a thing Rom. 4. 21. and 14. 5. The noâ⦠here used is applyed as in this place to hope so to faith Chap. 10. 22. and to understanding Col. 2. 2. It is opposed to wavering doubting and uncertainty By this it is evident that assurance is a property of hope There are the same props to support hope as to support faith which are Gods promises and properties They who deny assurance to hope contradict the
Scripture strip this grace of much joy and comfort which it bringeth in afflictions and take away the difference betwixt the hope of Christians and worldlings Quest. Is not then that true hope which wants assurance Answ. Not the truth but the perfection of hope consisteth in this assurance That which the Apostle saith of knowledge 1 Cor. 13. 9. may also be applyed unto hope and to other Christian graces we hope in part So long as we remain in this flesh the flesh remaineth in us as well as the Spirit From the flesh commeth doubting wavering and all manner of weakness Mat. 26. 41. But as the Spirit getteth strength and prevaileth over the flesh so will this doubting and wavering be more and more dispelled and assurance more and more increased Hereof see more in The whole Armour of God Treat 2. part 6. of Faith on Eph. 6. 16. § 39 Some take hope in this place to be put for Faith Indeed these two graces do in many things so fitly agree as not unfitly one may be put for the other The matter is not great whether the one or the other be here meant In the exemplification of this point both faith and hope are expressed Faith v. 12. Hope v. 18. But because hope is here named by the Apostle and that which is here spoken of it may agree to hope as well as to faith I take the litterall expression to be the best and safest Of hope what it is Of assurance of hope Of the agreement and disagreement betwixt it and faith Of the use and need of Hope See the whole Armour of God Treat 2. Part. 7. of Hope on Eph. 6. 17. § 3 4. c. The Apostle here gives us to understand that Christians may by diligence attain unto assurance of hope God will blesse his in a diligent and carefull use of such meanes as he hath appointed for attaining such and such graces yea and the measure of them This discovers the reason why many long continue wavering and never get assurance They take no pains they use no diligence they think God should work in them this assurance without any paines of their own Such may wish as Balaam did Numb 23. 10. for that which they shall never attain Let not us be wanting to our selves If we thinke assurance of hope worth the ãâã let us do to the utmost what God enableth us to do for attaining thereunto ãâã ãâã acquaint our selves with the grounds of hope Gods promises and propertâ⦠and frequently and seriously meditate thereon Let us conscionably attend Gods Ordinances and earnestly pray that God would adde his blessing to our en ãâã We are of our selves backward dull and slow to believe and hope we ãâã much prone to doubting In these respects we ought to use the more diligence ãâã to quicken up our spirits unto this full assurance and not cease till we have atââ¦ined some evidence thereof This last phrase unto the end is in sense and almost in words the same that was used Chap. 3. 6. The difference is onely in the prepositions which are two diâ⦠ãâã in letters but both signifie one and the same thing It is hereby intended that perseverance must be added to diligence Perseverance I say as long as we live For the word End hath reference to the time of ãâã life See more hereof Chap. 3. v. 6. § 68. §. 81. Of slothfulness about sanctifying graces Verse 12. THe Apostle to enforce his exhortation unto diligence addeth an inference against the contrary vice thus that ye be not slothfull c. By this inference it is implyed that if they be not diligent slothfulness will seize upon them Which if it do they cannot attain to the forementioned assurance The Greek word translated slothfull is the same that was interpreted dul Chap. 5. 11. § 58. There is shewed the notation and emphasis of the word In reference to the mind it importeth dulness in reference to practise it intendeth slothfulness slothfulness I say in use of meanes whereby grace may grow and gather strength The word is properly used of such as are slow of pace as an old man or an Asse It is contrary to quickness Here it seââ¦teth out not so much a naturall imperfection as an acquired vice which seized upon them by their carelesness They had not exercised themselves in Gods word thereby to sharpen their wits and make themselves more capable of the mysteries of godliness they had not acquainted themselves with the promises treasured up in the word nor with the properties of him who made those promises and thereupon became dull of hearing and slow of believing Object The Apostle commended their diligence in the former verse and desireth ãâã still to shew the same diligence why then doth he here forewarn them of slothââ¦lness Answ. 1. He that admonisheth one to do what he doth commends him for so doing 2. ãâã commended their diligence in charity but admonisheth them to take ãâã of slothfulness in matters of faith hope and other like graces It appeareth that herein they were not so diligent therefore he desireth that they be not slothfull therein For 1. They who are forward in duties of love to man may be dull and slothfull in knowledge faith hope c. Saul is thus commended He cloathed the daughters of ãâã Scarlet and put on ornaments of Gold upon their apparell 2 Sam. 1. 24. Yet was he slothfull about sanctifying graces 2. Duties of love to others are more outward and in that respect more easie Object Love is a fruit of faith Gal. 5. 6. Answ. Indeed true Christian love is so yet there may be many specious shewes of such a love as sprouts not from faith As Saul in his time was diligent in seeking and procuring the good of his people yet slow in believing Gods promises and backward in relying aââ¦d trusting on Gods providence So others in other ages and in this our age also Many that have been abundant in workes of charity have been of mean knowledge and weak faith if they have had any faith at all See ãâã hereof § 79. §. 82. Of avoyding vices contrary to duties required THe slothfulness here disswaded is directly contrary to the forementioned diligence and mention is thereof made to shew that for the more prosperoâ⦠flourishing of a vertue the contrary vice is to be avoided This is oft ãâã by the Holy Ghost in generall termes thus Cease to doe evill learn to dâ⦠well Isâ⦠â⦠16 17. Put off the old man put on the new man Eph. 4. 22 24. Let us lay aside ââ¦ry weight and let us run with patience the race which is set before us Heb. 12. 1. 8 in this particular Prov. 12. 24 27. As vertue and grace is a fruit of the Spirit so vice and sin of the flesh ãâã these are contrary the one to the other Gal. 5. 17. If the lusts of the flesh be nouriâ⦠and not
dissolved 2 Cor. 5. 1. §. 84. Of the meaning of the 17. verse Heb. 7. 17. For he testifieth Thou art a Priest for ever after the order of Melchisedec THis verse is added as a proof of that everlasting power virtue and efficacy of Christs Priest-hood which is asserted in the latter part of the former verse To make the proof to be the more heeded the Apostle premiseth the ground of his proof which is a divine testimony He sets it down indefinitly thus He testifieth meaning the Holy-Ghost For the testimony is expresly set down in Sacred Scripture concerning which the Apostle useth this phrase The Holy-Ghost saith Chap. 3. v. 7. The confirmation being taken out of Sacred Scripture is demonstrated to be a very sound one Chap. 1. v. 5. § 46. Of the manner of quoting it without naming Author Book Chapter and verse and of the emphasis of this word testifieth See Chap. 2. v. 6. § 50 51. The Apostles argument to prove the perpetuall efficacy of Christs Priest-hood is taken from the kind of Priest-hood after which Christ was Herein two branches make much to the proof of the point One is the excellency of Christs Priest-hood which was after the order of Melchisedec and thereupon consisted not of such carnal things as Aarons Priest-hood did See v. 4. § 31. and v. 11. § 66. The other is the perpetuity of Christs Priest-hood expressed in this phrase for ever By this meanes it hath a power to make us partakers of an endlesse life See v. 3. § 26. Of a further opening of this description of Christs Priest-hood see Chap. 5. v. 6. § 28 c. §. 85. Of the meaning of the 18. Verse Heb. 7. 18. For there is verily a disanulling of the Commandement going before for the weaknesse and unprofitablenesse thereof THis Verse is inferred as a consequence following upon the establishing of Christs Priest-hood This causal conjunction FOR doth sometimes point at a consequence as verse 12. § 67. The consequence is a disanulling of the former carnal commandement For two opposite Lawes cannot stand together Gal. 5. 2 3 4. To adde the more force to this consequence he inserteth this adverb of asseveration verily See v. 5. § 37. That which before v. 12. § 67. was termed a change is here stiled a disanulling Disanulling implyeth a plain abrogation and clean taking away of a thing How far the Commandement here intended is disanulled See v. 12. § 68. This phrase going before is the interpretation of one compound participle and properly translated according to the true meaning thereof The commandement concerning the Leviticall Priest-hood is here said to go before in reference to Christs Priest-hood The Leviticall Priest-hood was a type of Christs therefore the Commandement concerning that must needs even in time go before this for this succeeded that to accomplish what that could not Weaknesse and unprofitablenesse imply two reasons of disanulling the foresaid Commandement Of the derivation of the Greek word translated weaknesse see Chap. 4. v. 15. § 89. The word there used is a substantive and this an adjective but both from the same root and this adjective being of the neuter gender is as a substantive The weaknesse here spoken of consisted in this that that Law was utterly unable by it self and by strict observance of the rites thereof to do that which was needfull to be done namely to make the observers perfect This word is translated impotent and applied to him that was born a cripple Acts 4. 9. It is also translated according to the composition of it without ãâã and applyed to a natural mans condition Rom. 5. 6. In this respect the ãâã of this Law are called weak elements Gal. 4. 9. The other word translated unprofitable is also a compound and an ãâã used as a substance The simple verb fignifieth to profit Rom. 2. 25. From thence an adjective signifying profitable 1 Tim. 4. 8. This compound with a privative preposition hath the force of a negative So it is used Titus 3. 9. It implyeth that though a man be zealous of the Lawâ⦠ãâã take much paines and be at great costs thereabouts yet he shall get nothing ãâã but lose all his paines and costs All will be in vain Therefore these two ãâã are joyned together unprofitable and vain Titus 3. 9. The Apostle ãâã this true by experience For after he had set forth his zeal about the Law and declared how blamelesse he was touching the righteousnesse which is in the Law ãâã addeth what things were gain to me those I counted losse and dung Phil. 3. 6 7 8. The negative is frequently used of such things as are here called unprofitable thus meats which have not profited them which have been occupied therein Heb. 13. 9 Bodily exercise that is external performances of duties of piety ãâã ãâã 1 Tim. 4. 8. The flesh profiteth nothing John 6. 63. that is an external apprehension and observation of things spiritually meant These two Epithites weaknesse and unprofitablenesse do much aggravate the folly of those who dote on carnal ordinances which cannot be but weak and unprofitable and when men have spent themselves thereupon if they look on the ãâã that they have laboured to do they will behold all to be vanity and vexation of spirit as the wise man complaineth of the works that he had wrought Eccles. 2. 11. These fools are set down in their rankes § 82. §. 86. Of the meaning of these words For the Law made nothing perfect Heb. 7. 19. For the Law made nothing perfect but the bringing in of a better ãâã did ãâã ãâã which we draw nigh unto God IN this verse an evidence is given of the weaknesse and unprofitablenesse of the Leviticall Law which is this that it made nothing perfect What is ãâã by perfection hath been shewed v. 11. § 61. If we put the Apostles argument ãâã a syllogistical form the point intended by the Apostle will appear to be ãâã ãâã thus That Law which makes nothing perfect is weak and unprofitable But the Law of the Leviticall Priest-hood makes nothing perfect therefore it is weak and unprofitable The force of the argument lyeth in this that it is the end of a Law to make those to whom it belongeth perfect Now that Law which cannot effect that which is the main end thereof must needs be weak and unprofitable To make perfect so as is here intended namely to work and accomplish all those graces that may bring men to glory is above the power of any external thing ãâã by man To work such perfection of grace as may bring to perfect glory is a diâ⦠work and cannot be effected but by a divine power even the power of God himself He here useth a word of the neuter gender nothing as being most fit to set ãâã an universality but he intendeth thereby mens persons as if he had said no ãâã Thus
of the Majâ⦠ãâã the heavens Vers. 2. A Minister of the Sanctuary and of the true Tabernacle which the ãâã pitched and not man THese two verses set out the places where Christ exercised his Priest-hood ãâã about two things are observable 1. The circumstances 2. The substance The circumstances are two 1. A transition in these words The things which we have spoken 2. The sum of all Now this is the sum The substance is set out two wayes 1. Simply 2. Typically In the simple consideration two points are noted 1. Christs office 2. The place where Christ exercised it Christs office is 1. Expressed in this title High-Priest 2. Amplified two wayes 1. By our right unto it in this word we have 2. By his excellency in this relative such The place where he exerciseth his function is 1. Described 2. Named The place is described 1. By Christs abode there who is set 2. By the dignity there conferred on him This is set out two wayes under ãâã metaphors 1. On the right hand namely of God 2. Of the throne This is amplified by the supreme Soveraignty of him that ãâã thereon in this word Majesty The name of the place is thus expressed in the heavens Vers. 2. In the typicall consideration two like points are set forth 1. Christs office a Minister 2. The places whereof he is a Minister These are two 1. The Sanctuary 2. The Tabernacle This latter is amplified 1. By the kind thereof true 2. By the author who is set down 1. Affirmatively which the Lord pitched 2. Negatively and not man Doctrines Vers. 1. I. Transitions are usefull The mention of things spoken ãâã a ââ¦tion See § 2. II. It is usefull to give the Sum of a discourse So doth the Apostle here See â⦠2. III. Christ is an High-Priest So is he here called See § 2. IV. Christ is a spirituall and heavenly High-Priest This is the main sum of these two verses See § 2. V. Christ is such an High-Priest as noâ⦠ever was or can be like him This word Sâ⦠intends as much See Chap. 7. v. 26. § 108. VI. Christ remaines our Priest before God This act is set in reference to the place here set down giveth proof hereof See Chap. 1. v. 3. § 31. VII Christ as our Priest is inferiour to the Father VIII Christ as our Priest is advanced above all creatures These two last Doctrines are couched under this phrase at the right hand See Chap. 1. v. 3. § 33. IX Christ as our Priest is a King He is set on a throne See Chap. 1. v. 3 § 32. X God is a supreme Soveraign God is comprised under this title The Majesty which implyeth supreme Soveraignty See Chap. 1. v. 3. § 32. XI The highest heaven is the place where Christ exerciseth his Priest-hood See Chap. 4. v. 14. § 84. Vers. 2. XII Christ is a Minister Thus much is here plainly affirmed See § 3. XIII The most holy place typified heaven That was it which is here called Sanctuary which was a type of heaven See § 3. XIV Christ is a Minister of heavenly things He is a Minister of the true and heavenly Sanctuary wherein all things are spirituall and heavenly See § 4. XV. The Iewes Tabernacle was a type of Christs body Thereupon Christs body is stiled the true Tabernacle See § 5. XVI Christs humane nature was the immediate work of God This phrase which the Lord pitched hath reference to Christs body See § 6. XVII Gods workmanship is far more excellent then mans To demonstrate thuâ⦠much this negative is added and not man See § 6. §. 8. Of the meaning of the former part of the third verse Vers. 3. For every High-Priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer THis causall particle For sheweth that this verse is added as a reason of that which goth before The main and generall point was that Christ is a Minister of the Sanctuary and true Tabernacle whereby is intended that Christ did such things as belonged to that Sanctuary and Tabernacle Among other things this was an especiall one to offer a sacrifice This he here proveth from the generall to a particular Every High-Priest is ordained to offer up gifts and sacrifices Therefore Christ the great High-Priest was also ordained to that end Quest. What sacrifice is mentioned in the former verses For this proof seemeth to intend a sacrifice that Christ should offer up Answ. 1. This phrase Minister of the Sanctuary and Tabernacle intendeth a sacrifice For it was one part of the ministrie of the Tabernacle to offer sacrifices 2. The Tabernacle was a type of Christs body so as to be a Minister of the Tabernacle was in the truth to offer up his body And it is expresly said that he offered up himself Chap. 7. v. 27. Object The Tabernacle was the place where sacrifices were offered up How then can it be pââ¦t for the sacrifice it self Answ. The same metaphor may in divers respects be applyed to divers things and the same truth and substance may be set out by divers types rites and figures Though shadowes types rites and figures were divers things one different from another yet one and the same truth may answer to them all namely in divers and different respects Thus one and the same Christ is the sacrifice the Altar and the Priest The sacrifice as man who was offered up the Altar as God who sanctified the sacrifice the Priest as God-man who offered the one upon the other One and the same Christ was also the truth and substance of the Ark the mercy-seat the Incense the Shew-bread the Tables the Lights and of other types used under the Law The same Christ was also the truth and substance of Noahs Ark of the clooâ⦠that covered the Israelites in the wildernesse of the Pillar of fire of Mannathâ⦠ãâã from heaven of the water that came out of the Rock and of other like types So also he was the truth and substance both of the Tabernacle as it was a place ãâã sacrificeâ⦠and also of the sacrifices therein In what respects the Tabernacle ââ¦ed Christs body is shewed § 5. That Christs body was a sacrifice is evident by ãâã phrase We are sanctified through the offering of the body of Iesus Heb. 20. 10. The severall branches of the first part of this third verse have been handâ⦠before Of Christ an High-Priest see Chap. 2. v. 17. § 172. c. Of ordaining ãâã High-Priest see Chap. 5. v. 1. § 3. Where the very word of this Text ãâã used Of the difference betwixt gifts and sacrifices see Chap. 5. v. 1. § 7. Of offering gifts and sacrifice see Chap. 5. v. 1. § 6. A speciall point here intended is that Christ did that for which he was ordained The force of the Apostles argument resteth hereon because every High-Priâ⦠is ordained to
several duties required in the one and in the other yet in this they agree that something is required on mans part in both Lev. 18. 5. Mark 1. 15. 6. In an ability which God giveth to man to fulfil the one and the other Though ãâã the former God left the ability that he gave in mans power to retain it or lose ãâã and not so in the latter Covenant yet in both there is an ability given ãâã 7. 29. Ier. 31. 33. 7. In the ratification of both which was by certain seals The two Trees in Eden for the former Gen. 2. 9. And sundry Sacramenââ¦s for the latter 8. In the same general ends of both which were Gods glory and mans good Prov. 16. 4. Isai. 43. 7. Rom. 10. 5. Ioh. 6. 47. 9. In the same general extent of both The former extended to all the branches of the first root which was Adam with whom the first Covenant was made The latter to all the branches of the other Root which is Christ with whom the other Covenant was made Rom. 5. 18. 10. In the penalty against transgressors of the one and other which is death and damnation Gen. 2. 17. Deut. 27. 26. Iohn 3. 18. Luke 13. 35. §. 48. Of the difference betwixt the two Covenants of Works and Grace The Covenants of Works and Grace do differ in the particulars following 1. In the different consideration of the Authour of the one and the other which are in the first Gods supreme Soveraignty and in the latter his rich mercy 2. In the procuring cause of them which was of the former Gods meer will and pleasure of the latter pitty and compassion 3. In the manner of making the one and the other The former was without a Mediator the latter with one 4. In the time the former was made before man had sinned the latter after his transgression 5. In the occasion of making the one and the other The occasion of the former was to try mans faithfulnesse in that integrity wherein God made him The occasion of the latter was to shew the necessity of mans continual dependance on God 6. In the confederates or parties with whom the one and the other was made The former was made with all mankinde The latter with the Elect only 7. In the particular good that was promised In the former a reward was promised upon fulfilling the condition by man himself Rom. 10. 5. In the latter was afforded 1. A Surety for Man Heb. 7. 22. 2. Ability to do what God would accept Ezek. 36. 27. 3. A better reward in Mans Communion with Christ Iohn 14. 3. and 17. 23 24. 8. In the duties required by the one and the other Perfect obedience was required by the former Faith and Repentance by the latter 9. In the order of Gods accepting In the former God accepted the person for the work which is thus expressed If thou do well shalt thou not be accepted Gen. 4. 7. In the latter the work is accepted in reference to the person 10. In the ratification The former was ratified by Word Promise and Seals The latter was further ratified by Oath Heb. 7. 20. and bloud Heb. 9. 16 17. 11. In the issue of the one and the other The former was violable It might be forfeited and was forfeited The latter is inviolable and shall never be broken Ier. 33. 20 21. 12. In the matter of the one and the other These two Covenants do so far differ in the very matter and substance of them as they can no more stand together than the Arke of God and Dagon 1 Sam. 5. 3 4 The Apostle doth so far oppose Works and Grace in the case of justification and salvation as they cannot stand together Rom. 11. 6. This difference betwixt the Covenant of Works and Grace giveth evidence of Gods wisdom in working by contraries and in bringing light out of darknesse 2 Cor. 4. 6. and good out of evil as he brought meat out of the eater Iudg. 4. 14. For mans sin and misery that fell thereupon caused this better Covenant This is an especial instance to prove that all things work together for good ãâã 8. 28. The foresaid difference doth also much amplifie the goodnesse of God For God did not only repair or renew the Covenant of Works after it was broken but entered into a far better Covenant Observe the particulars wherein the Covenant of Grace excelleth the Covenant of Works and you will clearly discern how ãâã Gods goodnesse is amplified by substituting the covenant of grace insteed of the coâ⦠of workes §. 49. Of the agreement betwixt the covenant of grace as it is stiled old and new THe covenant of grace hath continued from Adams fall and shall continue to the end of the world In this respect it is stiled an everlasting covenant But it hath been variously dispensed in the severall ages of the world The greatest difference in the dispensation thereof hath been manifested in the ãâã that passed before and since Christ was exhibited This difference is so great as the covenant of grace though alwayes one and the same in substance hath been distinguished into an old and new covenant Heb. 8. 13. In what respect it is called new hath been shewed § 35. The old covenant is so called in respects contrary thereunto The latitude of the covenant of grace will more clearly be discerned if we duly consider the agreement and difference as it is called old and new The agreement is manifested 1. In their author and that considered in the same respect Namely as he is our Creator and Lord and as he is our Redeemer and Father for so was God of old called and acknowledged Deut. 32. 6. 2. In the procuring cause which was the feee grace and rich mercy of God ãâã 1. 54 55 72 78. 3. In the same ground and meritorious cause of both which is Jesus Christ Heb. 13. 8. Rev. 13. 8. 4. In the same promises which are remission of sins reconciliation with God and everlasting happinesse Exod. 34. 7. Lev. 8. 15. Psal. 91. 16. 5. In the same duties required which are faith Gen. 15. 6. and repentance ãâã 33. 11. 6. In the same ground of stability which is the continuall abode and operation of the Spirit in Gods confederates Psal. 51. 11 12. 7. In the same generall end which is the praise of the free grace of God Exod. 33. 18 19. and 34. 6. 8. In the same persons with whom the covenants are made which are sinners by nature but elect of God Psal. 33. 12. and 89. 3. 9. In the same word of faith whereby the one and other covenant is revealed Galat. 3. 8. Heb. 4. 2. 10. In the same substance of Sacraments and the same spirituall food 1 Cor. 10. 3 4. §. 50. Of errors contrary to the Identitie of the covenant of grace distinguished into the old and new THe Identitie in substance of the covenants of grace distinguished into old and
new doth both discover sundry errors and also instruct us in sundry principles of religion Of those instructions see § 51. 1. Errors discovered thereby are such as these 1. That none but temporall blessings were promised under the Law This was an error of Servetus and sundry others They do not consider that the temporall blessings promised were types of heavenly hereupon it is said of the Patriarks and other believing Jewes that they desired a better country that is an heavenly Heb. 11. 16. As the covenant made with them was the same in substance with that which is made with us so they had the same object of faith and hope that we have See v. 5. § 13. 2. That there was one way for attaining salvation under the law and another under the Gospell This was one of Socinus his errors By this the covenant of works is revived and the Church under the Law subjected to that covenant By this an essentiall difference is made between the old and new Testament whereas in ãâã stance they are both one and the same as is shewed § 49. By this position the ãâã which Gods word made different as the covenant of works and the old covenant of grace are made one and the things which God makes one and the same in substance are in substance made different as the old and new covenant 3. That the souls of the faithfull before Christ passed not into heaven the place of glorious Angels and glorified Saints but into a supposed place under the earth which they call Limbus Patrum This is the error of Papists They make four places for the souls of those who depart out of this world under the earth 1. Hell properly so called which is the lowest an everlasting place of intolerable torment for such as die in mortall sins 2. Purgatory which they place next above Hell where are intolerable torments but only for a time for such as dye in veniall sins 3. A place called Limbus Infamum which they place immediatly above ââ¦gatory and make it a place of darknesse without pain but also without heavenly blisse and this for such infants as dye unbaptized there to abide everlastingly 4. The foresaid limbus patrum which they make the uppermost of them all a place of darknesse but free from thâ⦠paines of hell and purgatory and withall from the joyes of heaven Here they say the soules of the faithfull that dyed before Christ were reserved but freed from thence by Christs descent into hell All these places except hell are fictions of their own brain and have no ground in sacred Scripture Concerning limbus patrum for the other fictions I passe by the conceit thereof is directly against the identity of the two covenants of grace in substance For if the same covenant in substance were made with the faithfull before Christ that is made with the faithfull since Christ surely then they all partake of the same substantiall priviledges They before Christ believed on Christ as we do Rom. 4. 3. They obtained remission of sins Rom. 4. 7. They were reconciled unto God and adopted to be Gods children Why then should not they partake of the same glory that we do Christ implyeth that they do so Matth. 8. 11. The translation of Enoch Gen. 5. 24. and rapture of Eliiah into heaven 2 King 2. 11. are evidences hereof See Chap. 9. v. 15. § 90. 4. That the souls of the faithfull before Christ passed into a place of rest and refreshing but not into that place whither now the souls of the faithfull ãâã Christs ascention do passe There is an error of Arminius and his followers Many of them deny the foresaid limbus patrum But yet come too neer unto it They cannot determine where this place of refreshing is Even their opinion is refuted by the Identity of the old and new covenant of grace Christ was a lamb slain from the beginning of the world Rev. 13. 8. that is his sacrifice was to all purposes ãâã effectuall before it was offered up as after and thereupon he is said to be the same yesterday today and for ever Heb. 13. 8. §. 51. Of Instructions raised from the Identitie of the covenant of grace distinguished into the old and new THe Identity of the covenant of grace distinguished into old and new ãâã us in sundry principles 1. That the efficacy of Christs merit is everlasting even from that time wherein he was first promised Gen. 3. 15. Therefore there were Sacrifices from the beginning Gen. 4. 4. to typifie Christs Sacrifice It is said of the law and of all the types thereof that they were a shadow of things to come but the body is of Christ Col. ãâã 17. Heb. 10. 1. If by vertue of the everlasting merit of Christ they who lived before he was exhibited might in faith rest thereon how much more may we how much more ought we with strong confidence rest thereon Heb. 9. 13 14. 2. That there is the same extent of the Sacrament of initiation under the new corenant as was under the old If infants might partake of the Sacrament of regeâ⦠before Christ was exhibited then much more since That which the Apostle saith of the Ark in relation to Baptisme 1 Pet. 3. 21. that it was a like fiâ⦠may be said of circumcision All their Sacraments were like figures not types of ours The Apostle maketh an expresse analogie betwixt circumcision and Baptisme Col. 2. 11 12. 3. That there is but one Catholick Church and that the Church of believing Jewes and Gentiles is the same and that the same circumstantials appertained there unto For all believers before and after Christ are partakers of the same covenant of grace in substance One God and Father One Lord Iesus Christ 1 Cor. 8. 6. One spirit one body Eph. 4. 4. 2 Cor. 4. 13. One Mediator 1 Tim. 2. 5. One Gââ¦spell Heb. 4. 2. One Faith Gal. 3. 7. 4. That the inheritance which they looked for is even the same which we look for see § 50. Error 3 4. §. 52. Of the difference between the covenant of grace as it is stiled old and new III. THe difference betwixt the old and new covenant is 1. In the time The old was before Christ exhibited the new since Heb. 1. 1 2. 2. In the manner of delivering The old was more obscurely delivered under types and prophecies the new more clearly 2 Cor. 3. 13 14. 3. In the extent The old was restrained to a select people Psal. 147. 19 20. The ãâã is extended to all nations Matth. 28. 19. 4. In the Mediator Moses a meer man was made the Mediator of the old Gal. 3. 19. But Jesus Christ God-man the Mediator of the new Heb. 8. 6. 5. In the ratification The old was ratified by the blood of beasts Exod. 24. 8. The new by the blood of the Son of God Heb. 9. 12. 6. In the efficacy The old comparatively was
a ministration of death the new a ministration of the Spirit 2 Cor. 3. 7 8. 7. In the kind of confederates Under the old Gods confederates were in their non-age as children under Tutors and Governors Gal. 4. 5 7. 8. In the kind of Seales or Sacraments Under the old they were more in number more various in rites more difficult more obscure more earthly By comparing the Sacraments of the one and the other together this will evidently appear 9. In the manner of setting forth the promise of God In the old it was set forth more meanly under temporall blessings Deut. 28. 2 c. Under the new more directly under spirituall and celestiall blessings Matth. 5. 3 c. 10. In the yoke that is laid on the confederates by the one and the other By the old an heavy yoke was laid Act. 15. 10. By the new an easie and light yoke ãâã 11. 30. So great a difference there is betwixt the new covenant and all other covenants as it is stiled a better covenant v. 6. and Chap. 7. 22. See § 24. and Chap. 7. v. 22. § 94. §. 53. Of Instructions arising out of the difference betwixt the new covenant and other covenants IF the difference betwixt the new and other covenants be observed we shall find it far to excell all other covenants Whereby we are instructed in sundry points as 1. In the manifold wisdome of God as the Apostle stileth it Eph. 3. 10. This is manifested in ordering the government of his Church according to the state and condition thereof For 1. In mans entire estate when he was made perfect God made with him a covenant of works 2. After mans fall when the Church was in the infancy of it God ordered it as best befitted that estate 3. In the child-hood of it he gave his people such externall ordinances as were most convenient for them 4. In the riper age of it he fully revealed his whole will and gave them ordinances more spirituall 5. When the Church shall come fully to be compleat and more perfââ¦ct then at the first there shall be no Sun no Moon no Temple no externall ordinances Rev. 21. 22 23. 2. In the encrease of Gods goodnesse This is herein manifested that all the changes of Gods covenant were ever to the better The covenant of Grace was better then the covenant of works The new covenant better then the old At first when all were in one family yea and afterwards when there were many distinct Families the first-born was both a Governor and also an Iustructor of the whole Family Gen. 4. 7. and 18. 19. When the Church encreased into a Nation God set apart the twelfth part namely one tribe of twelve to be ordinary Ministers therein Numb 3. 12. When the Church stood in need of other Ministers God raised up extraordinary Prophets and endewed them with an extraordinary Spirit When the time of the Gospell approached God raised up a Minister even ãâã the Baptist who was greater then any before him Matth. 11. 11. After Christs ascension he gave Apostles Prophets and Evangelists who did not only most clearly make known the whole counsell of God to the Church that was in their dayes but also left it on record for the benefit of all Churches after them to the end of the world 3. In the greater degree of glory which the soules of Saints departed under the new covenant have then they who departed under the old For although all went to the same place of glory yet they under the old wanted the fruition of Christ as God-man This addeth much to our glory Luk. 23. 43. Phil. 1. 23. 2 Cor. 5. 8. Questionlesse the soules of Saints in heaven before Christs ascention did as many on earth desire to see those things which they who ascended after Christ did Matth. 13. 17. As the glorified soules now want something of the glory which they shall have after the resurrection namely the union of their bodies with their soules and in that respect long for the last day so the soules of Saints before Christ might long for his presence Heb. 11. 39 40. and 10. 20. Against the alteration of mans estate to the better may be objected that mans corrupt estate is not better then his entire estate yet the entire was changed into the corrupt estate Answ. 1. Though the corrupt estate be not simply in it self better then the entire yet through Gods wise dispensation it proved to be better and that in two respects One in reference to Gods glory as is shewed Chap. 2. v. 10. § 86. The other in reference to the good of Gods elect For they have in Christ a greater stability then Adam had and far better priviledges 2. That alteration was by mans transgression He implunged himself into that misery which sin brought so as that may be termed a just punishment of mans transgression rather then an alteration on Gods part This answer may be given to all those judgements which age after age have been inflicted on Gods people for their sins as to the Jewes captivity in Babylon to their rejection under the Gospell to the casting off of many of the Churches of Greece planted by the Apostles and to sundry Christians becomming antichristians yet God who at first brought light out of darknesse hath caused much light to shine out of sundry of the forementioned dark conditions and will also bring further light out of others so as Gods work will appear to be to the better §. 54. Of the meaning of these words Not according to the covenant which I made with their Fathers Heb. 8. 9. ãâã according to the covenant that I made with their Fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant and I regarded them not saith the Lord. THe foresaid new covenant is here amplified by preferring it before the old and that the excellency thereof might more evidently be manifested he setteth out the old covenant in this verse and the new covenant in the three following Thus by comparing them together it will appear which is the better He sets down the comparison negatively thus not according to the covenant c. This negative hath reference to the manner of delivering the former covenant as if he had said not under such dark types and shadowes not clogged with such bââ¦rthensome rites and ceremonies nor with such chargeable sacrifices and other oblations as the old covenant was but more clearly with easier burthens and lesse cost Of the differences betwixt the old and new covenant See v. 8. § 52. Of a covenant what it is see v. 8. § 39. That the covenant which is here intended might not be mistaken it is set down by the persons with whom it was made in these words which I made with their ãâã God is here brought in as the Author of that covenant as
Mar. 12. 9. The like is threatned against Christians under the new covenant to whom the Apostle thus saith If God spared not the naturall branches take heed least he also spare not thee Rom. 11. 21. And Christ to the Church of Ephesus thus I will remove thy Candlestick out of his place except thou repent Rev. 2. 5. and to the Church of the Laodiceans thus I will spew thee out of my mouth Rev. 3. 16. Lamentable experience hath given proof of the truth hereof in most of the Churches of Greece Gods truth justice and wisdome moveth him thus to deal with unfaithfull confederates His truth because he hath threatned as much His justice because revenge is as due to transgressors as reward to observers of the covenant His wisedome least he might seem too indulgent to transgressors and least transgressââ¦rs should thereupon grow insolent and and impudent It stands us in hand upon the foresaid ground to have our eye alwayes upon the ââ¦dition which by vertue of the covenant is required of us and to be as carefull and conscionable in keeping the condition as we are desirous to enjoy the benefit ãâã priviledges of the covenant which now under the Gospell is faith and repentance Of this phrase saith the Lord. See v. 8. § 31. §. 60. Of a distinct understanding of the priviledges of the new Covenant Heb. 8. 10. Vers. 10. For this is the covenant that I will make with the house of Israel after those dayes saith the Lord I will put my lawes into their mind and write them in their hearts THe Apostle having in generall declared the abrogation of the old covenant in regard of the weaknesse thereof doth in this and the two verses following distinctly describe the new covenant which succeedeth in the room of that which is abrogated The description following sheweth the new covenant to be so excellent an one as it night well be substituted in the room of the other and thereupon introduceth it with this causall particle FOR or because he thus beginneth his description This is the covenant giving us hereby to understand that Christans ought to be distinctly and fully informed in the priviledges belonging unto them For this very end were the writings of the Evangelists and Apostles added to the Prophets Generals are of little use till they come in particular to be understood and applyed Iohn the Baptist thought it not enough to say there standeth one among you whom you know not but also more particularly saith of Christ Behold the lamb of God and again this is the Son of God Joh. 1. 26 29 34. 1. It is a fond conceit that many think it enough that they live in the time of the Gospell under the new covenant wherein Christ is exhibited and the whole councell of God revealed and yet know little of the particular priviledges and mysteries of the covenant This generall knowledge may be rather a meanes of aggravating their condemnation then bringing them to salvation if they rest therein 2. Commendable in this respect is the pains of such as labour distinctly to set out this new covenant and other mysteries of the Gospell that so their people may the more distinctly understand the same According to the manner of Ministers teaching people use to conceive the mysteries of godlinesse 3. They who according the clear means of manifesting Gospell mysteries do clearly and distinctly understand the same will better discern the benefit of Gods gracious dispensation towards them God is here brought in to be the author of the new covenant For it is he that saith I will make This doth much commend this covenant and sheweth it to be a divine covenant Hereof see v. 8. § 40 41. The word translated make is not the same which is used v. 8. § 34. nor that which is used v. 9. § 54. Those two words are more generall then this This is more proper to a covenant and signifieth to covenant as if he had said this is the covenant that I will covenant The noun translated a covenant is derived from this verb so as this verb in this place is most proper and emphaticall This metaphor house is explained v. 8. § 36. Of this title Israel See v. 8. § 36. It is here taken more largely taken then there for here it compriseth under it all the people of God without that difference that was there made betwixt Israel and Iudah It is in this place spiritually taken for the whole Church of God under the new Testament called the Israel of God Gal. 6. 16. §. 61. Of the time of the old Covenant passing before the new Covenant could come in THis phrase after those dayes sets down the time of the Gospell Those daies hath reference to the time of the old covenant For speaking in that time he saith the dayes come The dayes coming were the dayes of the new Testament Therefore he saith speaking of the dayes of the old Covenant after those dayes When those dayes are finished and hereby he implyeth that the dayes of the old covenant must be passed before the new covenant can be brought in for two different covenants can not stand together no more then two different Priests could v. 4. or two different Tabernacles chap. 9. v. 8. or two different sacrifices chap. 10. v. 9. There must be a privation of one form before there can be an introduction of another v. 7. and chap. 7. v. 11. 1. This is to be noted against that popish Hodg-podg whereby they confound the law and the Gospel works and faith holding a justification by both which is as if light and darknesse should be made to stand together Let the Apostles opposition betwixt grace and works Rom. 11. 6. be well noted against their position 2. Let this make us rejoyce in the passing over of those dayes and take heed of entertaining any desires of their returning again Mark the Apostles zeal in this case Gal. 3 1 2 3. §. 62. Of the method of the Apostle THe substance of the new Covenant is set down in certain promises which are as so many priviledges They are in number foure but may be drawn unto two heads 1. The priviledges covenanted 2. The main ground or cause of those priviledges This is set down in the second Rank thus I will be to them a God and they shall be to me a people The priviledges are two Justification and Sanctification Justification is imployed v. 12. Sanctification is set forth in the two parts thereof 1. Illumination of the minde all shall know me v. 11. 2. Renovation of the other parts I will write my Lawes in their inward part As for the order the Apostle is not over strict and curious therein it being but a circumstance Though the help of our understanding in conceiving thââ¦se several promises I have thus distinguished them yet my purpose is to tread in the steps of the Apostle and to handle the foresaid promises in
8. 21. Answ. This effect was not in regard of that sacrifice it self but in regard of the truth which it typified It is said of Abel to whose sacrifice God had respect Gâ⦠4. 4. that by faith he offered unto God a more excellent sacrifice then Cain Now his faith had respect unto Jesus Christ. 2. Obj. God is well pleased with the spirituall sacrifices of Christians Heb. 13. ãâã Rom. 12. 1. Phil. 4. 18. Answ. That which makes them pleasing to God is the mediation of Christ which is that incense that is mixed with the prayers of Saints Rev. 8. 3 4. 3. Christ offering himself to God is a strong prop to our faith for thereby it is evident that attonement is made betwixt God and us Whom then need we fear If God accept us who shall be against us Though death Hell Devill and all were vanquished if God were not satisfied our conscience could not be pacified God could have other instruments and means of tormenting us but God being satisfied none can hurt us Rom. 8. 33. Hence is it that the peace of God is said to passe all understanding Phil. 4. 7. §. 82. Of Christs purging blood THe effect and vertue of Christs offering is answerable to the excellency thereof set out in these words purge your conscience from dead works The word here translated purge commeth from the same root that that noââ¦n did which with a verb added to it we translate having purged chap. 1. v. 3. § 27 It implieth a taking away of filth and making foul things clean It is applyed to cleansing of things corporall Luke 11. 39. and to legal purgations v. 22. and to inward spirituall things and that as an act on Gods part Iohn 15. 2. and as an act of man in relation to his indeavour 2 Cor. 7. 1. Iames 4. 8. Here it is meant of a spiritual purging from sin This is evident 1. By the opposition that is here made to the purifying of the flesh v. 13. 2. By the subject here said to be purged which is the conscience Here then we are given to understand three points 1. The blood of Christ is of a purging nature 2. That purging virtue reacheth to the soul. 3. The soul is cleansed from sin These three may be summoned up in this one proposition By Christs blood mans soul is cleansed from sin This is set out by other metaphors as washing and making white Rev. 7. 14. This phrase having our hearts sprinkled from an evil conscience intends as much Heb. 10. 22. But most expresly this The blood of Christ cleanseth from all sin 1 Iohn 1. 7. 1. This effect of purging as here taken presupposeth such uncleannesse as defileth the soul and in that respect ministreth matter of much humiliation for if the Leper under the Law by reason of his legall uncleannesse were to cry unclean unclean Lev. 13. 45. how much more ought we in regard of our spiritual uncleannesse If they were not quiet till they were cleansed how can we rest with our sinfull pollutions in us 2. The foresaid effect of purging attributed to Christs blood ministereth matter of consolation for it giveth proof of that there is a fountain opened to the people of God for sin and for uncleannesse Zac. 13. 1. On this ground it may be said comfort ye comfort ye my people Isa. 40. 1 2. 3. This should stir us up to come to this Fountain and to strive so to enter into it as we may be cleansed thereby as the Jews did at the poolâ⦠of Beââ¦hesda John 5. 2 3 4. It is not in this case as it was there that only one should be healed at a time even he that first stepped in but Christ inviteth all of all sorts to come to him Mat. 11. 28. Let us therefore every one go to Jesus as the Leper did and say Lord iâ⦠thou wilt thou canst make me clean Mat. 8. 2. Yea let us joyn together as the ten Lepers did and in faith expect to be cleansed Luke 17. 12. c. Had we such sense of our spirituall Leprosie and such faith in Christs power and goodnesse as they had we should as readily and earnestly seek to Christ as they did and finding our selves cleansed should as willingly and joyfully return to glorifie God as the Samaritan that was amongst them did Luke 17. 15 16. §. 83. Of conscience in reference to sin THat which is purged as a foresaid is the conscience Of conscience in generall and of an evill and good conscience See Chap. 13. v. 18. § 155. Conscience is here Synecdochically put for the whole soul of man And it is here the rather expressed because 1. Sin most selseth on the conscience 2. The conscience is most affected with the pardon of sin That sin most seiseth on the conscience is evident by that terror of conscience which seised upon Adam and Eve after they had sinned For it made them ashamed of themselves and afraid of God Gen. 3. 7 8. Fitly therefore to this purpose saith the Apostle of natural men their conscience is defiled Titus 1. 15. Conscience is the most quick lively and sensible power of a mans soul. It is in the soul as the heart is in the body As a pestilentious humour or poysonous ingredient doth most seise on the heart so ãâã on the conscience There is no such plague no such poyson as sin to the conscience The devill not ignorant hereof like a poysonous adder seeketh to sting the conscience and like a ravenous blood-sucker to suck out this heart blood How watchfull should this make us against sin and Satan and to feare them as we fear to be infected with the plague or drink in poyson Hence is it that the conscience is most affected with pardon of sin Being justified by saith we have peââ¦ce with God Rom. 5. 1. Justification consisteth especially in the pardon of sin Rom. 4. 7 8 And peace with God is peace of conscience As the heart is most affââ¦cted with cordials so the conscience with this spirituall cordiall Thereupon saith Christ to a poor distressed soul Son be of good cheer thy sins be forgiven tââ¦ee Matth. 9. 2. And David might well pronounce the man blessed ââ¦se transgressioâ⦠is forgiven Psal. 32. 1. This teacheth us to acquaint our selves with the Gospel with those things that are revealed therein of Christ especially concerning this spirituall purging That so faith may be bred and strengthned in us for the quieting of our conscience against the infection of sin §. 84. Of dead workes THe filth purged from the conscience is expressed under this phrase dead works Under workes all manner of sinfull motions are comprised whether in thought word or deed They are called dead works in regard 1. Of their cause which is want of life 2. Of their condition which is very noysome 3. Of the consequence which is death it self as hath been shewed Chap. 6. v. 1. § 8.
is a compound Both the compound and also the simple verb whence this noun is derived signifieth finish Well might this noun be here used because all the types prophesies and promises concerning the sufferings of Christ were accomplished in the end of the world The Greek word here translated world is not the same that was so translated in the former part of this verse That former word in this phrase foundation of the world hath a notation from beauty and comlinesse for God in the beginning made a most beautiful and comly world Of this notation see chap. 4. v. 3. § 29. This latter word in this phrase the end of the world is derived from a word that signifieth age or continuance in that the world had then continued many ages Of this notation see chap. 1. v. 2. § 18. Under the end of the world all those dayes are comprized which have passed and ââ¦all passe betwixt the ascension of Christ into Heaven and his last coming unto judgement Hereof see more chap. 1. v. 2. § 13. This instance of Christ appearing in the end of the world giveth proof that the best things prepared for the Church were reserved for the last dayes The Prophets who foresaw and foretold those best things applied their prophesies to the last dayes Isa. 2. 2. Ier. 31. 31. Act. 2. 17. 1. This the Lord did to try the faith and patience of Saints in former times For this end after God had promised unto Abrahams seed and withall that his seed should inherit the Land of Canaan he foretold that his seed should be a stranger in a Land that was not theirs four hundred years For this end the day of the full restitution of all things hath been put off sixteen hundred years and more Rev. 6. 11. And how long it shall yet further be put off who knoweth 2. He thus ordered it that the good things promised might be the more longed for as it is said that many Prophets and righteous men desired to see those things Matth. 13. 17. 3. To make those good things more welcome when they came This manifesteth the happinesse of that time whereunto we are reserved and it ought to provoke us to all thankfulness and worthy walking see more hereof Chap. 2. v. 3. § 21. §. 130. Of the best things reserved to the last daies THe manner of Christs comming into the world is thus expressed He appeared The Greek word is the same that is translated made manifest v. 8. § 47. There it is negatively used for it is spoken of former time wherein that was not made manifest which now is manifest and clearly appeareth Of old Christ was shadowed out obscurely in types now he is manifested in the flesh 1 Tim. 3. 16. So as the very substance of such things as were before obscurely shadowed are now most clearly revealed This clear revelation is to the life set out by the Apostle 2 Cor. 3. 18. We all saith he not only some extraordinary persons endued with an extraordinary Spirit but all the Saints and people of God With open face or as the Greek word implyeth uncovered face for this is opposed to the vail mentioned v. 14. whereby the brightnesse that now shineth forth was exceèdingly obscured but now there is no vail to hinder the brightnesse of the Gospell We behold as in a glasse He means a clear looking glasse which doth most lively represent that which is beheld in it The glory of the Lord The excellency of his mercy of his truth of his wisdome of his justice and other divine properties By the sight or understanding of that glory we are changed into the same Image that is we are made partakers of the divine nature 2 Pet. 1. 4. namely in holinesse and righteousnesse from glory to glory from one degree to another By reason of this clear and bright appearing of Christ and the mysteries of the Gospell the Apostle saith that that is now revealed which in other ages was not made ãâã Eph. 3. 5. 1. This clear manifestation of truth typified much maketh to the honour of God in that his forementioned properties are hereby made very conspicuous 2. It makes much to the advantage of the Church in that hereby many nations are brought in to believe in the Lord Jesus What cause is here given of bewailing the great ignorance coldnesse and deadnesse but little love and life that is in many among whom Christ by his Gospell hath conspicuously appeared By this appearing of Christ many are exalted unto heaven who by their not laying hold of heaven shall be brought down to hell Mat. 11. 23. Let us by this gracious dispensation of the Lord endeavour to answer the abundant means of grace afforded ââ¦to us with some competent measure of grace that according to the clear manifestation of the things obscurely made known under the law we may abound in knowledge be strengthned in faith established in hope mad rich in good works and be constant unto the end Thus will it not repenâ⦠the Lord that he hath reserved those best things to our times and us to enjoy those best things §. 131. Of Christs putting ââ¦way sin by the Sacrifice of himself AN especial end of Christs coming into the world is here thus expressed to put away sin The word translated to put away is a noun and may word for word be thus turned to the putting away of sin The sense is the same in both only the noun carrieth somewhat the more emphasis This word is used Chap. 7. v. 18. § 85. and translated disanulling Putting away doth more fully answer the composition of the Greek word From the emphasis of this phrase some infer that God seeth not sin in persons that are justified Of this errour see Chap. 4. v. 13. § 78. Others infer that there is no sin in justified persons 1. This is contrary to the current of Scripture For there is no man that sinneth not 1 Kings 8. 46. If we say that we have no sin we deceive our selves and the truth is not in us yea we make God a lyar 1 Joh. 1. 8 10. 2. It is contrary to the confessions of all Saints In ãâã David Psal. 51. 2. Dan. 9. 5. Ezra 9. 6 7 c. 3. It is contrary to the main scope of the two last petitions in the Lords Prayer 4. It is contrary to the conscience of them who have not a cauteriââ¦ed and dead conscience To passe by these two errours we may well infer from the foresaid phrase that sin is so far removed from such as are pardoned as if they had no sin in them God imputeth not their sins to them He will remember them no more This is a particular branch of the new covenant as is shewed Chap. 8. v. 11. § 76. The manner of bringing in this fruit of Christs appearing sheweth that Christ came into the world for this very end
the glory which shall be revealed in us Rom. 8. 18. For our light affliction which is but for a moment worketh for us a ââ¦ar more exceeding and eternall weight of glory 2 Cor. 4. 17. Gods bounty and magnificence puts him on hereunto In all things he sheweth himself like a God And in all things exceeds man None shall repent the losse of any thing for his sake This added to the former is a strong incitement to do undergo let go and endure whatsoever God calls us unto The husbandman waiteth for the precious fruit of the earth c. Jam. 5. 7. And should not we waite and endure for this precious recompence Hold not wealth too dear cast not away this recompence of reward â⦠This latter property enduring implieth an everlastingnesse in the reward here intended Hereof see Chap. 5. v. 9. § 51. §. 131. Of Saints assurance of heaven THat the reward here spoken of might not be mistaken he expresseth the place where it is to be enjoyed in Heaven This is plentifully proved in the new Testament especially The place addeth much to the excellency of it Hereof see chap. 2. v. 10. § 93. This is the true Paradice 2 Cor. 12. 4. This is that City for the setting out whereof the most pretious things of this world are used Rev. 22. 10. 1. This amplifieth the bounty of God He seeketh not on earth that which satisfieth him to bestow on his therefore he provideth an inheritance in Heaven for them Indeed if man be regarded earth may seem an habitation good enough for him notwithstanding all he can do or endure But it seemeth not enough to the divine Majesty to bestow 2. Who would not serve such a Master who would not depend on such a Father 3. Much may this comfort Saints against their ordinary condition in this world Were it not for their hope in Heaven they would be of all men the most miserable 1 Cor. 15. 19. But expectation of Heaven is enough to uphold their heads and hearts 4. Sundry duties may hence be inferred 1. Heaven is on high therefore set your affections on things above Col. 3. 2. 2. Heaven is invisible Look up to it with faith the eye of the soul Heâ⦠11. 27. 3. Heaven is farre off Therefore wait till the Lord come Matth. 25. 14. 4. Heaven is a pure and clean place Therefore cleanse your selves from all filthinesse 2 Cor. 7. 1. 2 Cor. 6. 6. 5. Heaven is not for external pharisaical righteousnesse Matth. 5. 20. Let us make our Robes whiââ¦e in the blood of the Lamt Rev. 7. 14 15. 6. Heaven may be forfeited by the things of this world Therefore be ready to let them go for Christs sake 7. Heaven is to come Therefore look for it chap. 9. 28. 8. The Keyes of the Kingdom of heaven are Gods Ordinances Mat. 16. 19 Let them therefore be observed and kept pure To all that hath been said about reward the Apostle annexeth this evidence knowing in your selves This is sometimes set down as a duty Eph. 6. 8. And sometimes as a priviledge implying that God by his Spirit giveth his Saints even here while they live on earth this prerogative to know they have such a reward layd up for them in heaven It hath been shewed chap. 1. v. 14. § 161. That Saints are sure of salvation and by those evidences whereby it is made sure to them they may know it It hath also been proved in The whole Armour of God Treat 2. Part. 6. Of faith § 36 37. c. That true faith may be known Now faith is the substance of things hoped for that is the reward in heaven They therefore that know they have faith may also know that they have in heaven an enduring substance §. 132. Of holding fast confidence Heb. 10. 35. Cast not away therefore your confidence which hath great recompence of reward THe illative conjunction therefore sheweth that this verse is added as a conclusion of the former point Namely that we should persevere in our holy profession because it hath so great a reward By this inference it is evident that true Christians may have their eye upon the reward that is set before them in suffering for the Gospels sake See more hereof chap. 6. v. 18. § 149. The duty enjoyned upon aiming at reward is set down negatively thus cast noâ⦠away your confidence Of the composition and diverse acception of the word translated confidence see chap. 3. v. 6. § 61. The word signifieth in general a free profession Some refer it to an open profession of the Christian faith before men Thus they make it contrary to a mans drawing back v. 38. But most interpreters take it to be a firm confidence in God which maketh us free in uttering our mind to him In this sense it importeth the cause of a free profession of the faith which is confidence in God This being attained must be maintained which for the greater enforcement the Apostle thus expresseth negatively cast not away The word used by the Apostle is a compound the simple verb signifieth to cast or lay aside Rev. 2. 22. 4. 10. The compound to cast away as the blind man that made haste to Christ cast away his Garment Mark 10. 50. They that do not fast hold their confidence cast it away Of fast holding confidence see chap. 3. v. 6. § 68. Hereby the folly of proud secure carelesse and fearful Christians is discovered who after evidence of some confidence given cast away the shield of faith like a fearful bragadocia after one skirmish casteth away his Armour and brings upon himselfe a perpetual reproach of a coward To encourage Christians to stand to their cause and to hold their confidence to the end The Apostle expresly declareth the issue of perseverance in this phrase which hath great recompence of reward The relative which hath reference to confidence for it is of the same gender and giveth us plainly to understand that perseverance procures a blessed recompence See chap. 3. v. 6. § 69. These two words recompence of reward are the interpretation of one greek compound word whereof see chap. 2. v. 2. § 16. Here it is taken in the better sense for that reward which is mentioned before § 130. concerning which Christ saith be that endureth to the end shall be saved Mat. 10. 22. Hereupon Christ himself at the end of his work saith I have finished the work which thou gavest me to do and ãâã O Father glorifie thou me c. John 17. 4 5. And this Apostle thus I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me a Crown of righteousnesse 2 Tim. 4. 7 8. The reward is given at the end of the work as in a race it is given at the Goale and in the battel he that overcometh is recompenced Revel 2. 7. Of the benefit
are barr'd wherein Men have a libeââ¦ty and power One is authority over an Husband the other is to exercise a Ministerial function 1 Tim. 2. 12. 1 Cor. 14. 34. But instead of them be hath given two great prerogatives One is an extraordinary spirit whereby they have been Prophetesses as Miriam Exod. 15. Deborah Judg. 4. 4. Anna 1 Sam. 2. 1. Huldah 2 King 22. 14. and others The otheâ⦠is a power and authority over Nations and Kingdomes for it is prophefied that Queens shall be Nurses to the Church Isa. 49. 23. 3. This affords an admonition to Husbands and other men to esteem VVomen as having a right to all the spiritual privileges that they have and as Heirs together with theâ⦠of the grace of life 1 Pet. 3. 7. 4. This ought to quicken up VVomen to labour after Knowledge Faith Love and other graces and to use all means for attaining the same §. 54. Of Sarahs receiving strength to conceive Seed THE particular wherein Sarah is here said to give proof of her saith is ãâã she received strength to conceive Seed The word translated to conceive is in Greek a noun and is usually put for a Foundation Of the derivation thereof see Chap. 4. v. 3. § 29. It may here be taken of receiving and retaining Seed as Seed-corn is received and contained by the earth Some take it for Sarahs conferring Seed of her own whereupon this question is started Whether Women have Seed as well as Men and a Child conceived of the mixture of them both But the resolution of such questions I leave to Physicians The meaning of the Apostle is clear that notwithstanding she had been long barren and very aged having lived forty years beyond the ordinary time of Womens bearing Children yet by faith she conceived Seed whereby she came to be with Child even as a Child-bearing Woman This she could not do of her self nor by any strength or vigour of nature and thereupon it is said that she received strength She believed that God who had promised would above the course of nature give her ability to conceive with child and to bring forth a Child so as Faith will work vigour where it was not before The Apostle exemplifieth this in sundry particulars 2 Cor. 4. 8. 9 10. but especially is this verified in sundry cures that Christ did Among others take for instance the Woman that was cured of her Issue of blood Mark 5. 25 26 c. We certainly fail of many good things that we might receive from the promises of God for want of faith Christ did not many mighty works in his own Country because of their unbelief Matth. 13. 58. How should this stir us up to use all means for getting increasing and strengthening faith so much commended in this Chapter See for this purpose The whole Armour of God on Eph. 6. 17. Of Faith Treat 2. part 6. § 17 c. This gives a further proof that Children are the blessing of God For Sarah received strength to conceive Seed she received it from the Lord. For it was the Lord that had promised it Gen. 17. 16. 18. 10. This is expresly observed Psal. 127. 3. 128. 3. 1. Children as a blessing have been craved of God Gen. 25. 21. 1 Sam. 1. 10. 2. They have been promised as a blessing Gen. 17. 19. 3. As for a blessing praise hath been given to God for them Gen. 29. 35. 1 Sam. 2. 1. 4. Directions have been given well to use them even as a Divine blessing Eph. 6. 4. 5. It hath been counted a great fault to seek them otherwise than of God Geâ⦠30. 1 2. 6. God hath severely upbraided them that have abused these blessings Ezek. 16. 20 21. 7. Want of them hath been threatned as a curse Hos. 9. 14. and inflicted as a judgement 2 Sam. 6. 23. 8. Children are an especial means of propagating their Parents virtues yea of continuing the World and especially the Church in the World and a succession of them generation after generation is the onely way of continuing perpetual service by mortal Men to the immortal God It is therefore a very evil disposition to be discontent for having Children It is to be discontent at Gods blessing as the Israelites were at Manna Numb 11. 16. This discontent is many waies manifested 1. Some will not marry because they would not have Children 2. Others for that end marry such as are past Child-bearing 3. Others will have two Beds to forbear lying with their Wives 4. Others fret at their Wives because they bring forth many Children 5. Others having many Children wish them dead 6. There are that unnaturally make away their Children after they are born yea some in the very womb All these fruits of discontent arise from distrustfulness Had men faith in Gods providence they would account Children an especial blessing Children being a blessing we ought to pray for them and to praise God for them when we have them and to use them as a Divine blessing by well educating of them Hereof see Domestick Duties Treat 6. § 6 c. §. 55. Of Sarahs bringing forth a Child being barren and past age TO Sarahs conceiving it is added that she was delivered of a Child This is the interpretation of one Greek word We have not one English word to express the full sense of it Some thus translate it she brought forth Of the Greek word see Chap. 6. v. 7. § 47. This is added to shew the continuance of Gods blessing and of her faith She did not onely believe unto conception but also unto delivery Answerably God blessed her in conceiving and in bringing forth Concerning Sarahs faith this giveth instance that true Faith continueth till that which is believed be accomplished Faith resteth on God on his Properties on his Promises and thereupon is supported and kept from failing To amplifie the gift of God and faith of Sarah this phrase is added when she was past age or as it is in the Greek beyond or above the time of age The word translated age doth also signifie stature Luk. 12. 25. 19. 3. It is derived from a word that implyeth measure Eph. 4. 13. and signifieth ãâã great James 3. 5. But here as in other places Ioh. 9. 21 23. it signifieth age and the word premised before it time implyeth that time wherein Women according to the ordinary course of nature are Child-bearing ãâã preposition promised before both the other words which signifieth beside or beyond sheweth that the time of age here meant was beyond and above that time wherein Women use to be Child-bearing as was before noted â⦠54. This preposition is in this case translated against Rom. 4. 18. thus ãâã hope or beyond or above hope Our English hath fully exprest the Apostle's meaning in this phrase when she was past age The sacred Historie further testifieth that she was
barren Gen. 11. 30. Some here insert it thus Sarah being barren received strength c. Hereby it appeareth that her faith passed over many difficulties as was before noted of Abraham's faith § 44. §. 56. Of the ground of a strong Faith THE reason of Sarahs strong faith is thus expressed Because she judged him faithfull that had promised Of the conjunction translated because see Chap. 2. v. 14. § 136. It in general intends the true ground and cause of her faith which was her perswasion of Gods truth and faithfulness in making good his word Gods promise is in it self a sufficient ground for faith and it is the more sure ground because he that maketh it is faithfull Yet these work not faith but in such as judge him so to be and this will work an invincible faith Of the Greek word translated ââ¦udged see Chap. 13. v. 7. § 96. The word is oft translated counted or accounted Phil. 3. 7 8. It implyeth an assent of the mind to the truth of a thing and here a full assent without any doubting at all as it is said of her Husband He staggered not at the promise of God through unbelief c. being fully perswaded that what God had promised he was able also to perform Rom. 4. 20 21. Obj. The Historie maketh mention of her questioning the truth of the promise and doubting of the accomplishment thereof Gen. 18. 12. Answ. Distinguish times and her doubting and believing may be reconciled for when first she heard the message through weakness she distrusted the event but the promise being again repeated and she put in mind of Gods almighty power she stedfastly believed Gen. 18. 14. Thus Zacharias at first believed not but afterwards he was strengthened in faith Luk. 1. 20. Herein we have a proof that weak ones may attain to a stedfast faith This may be by reason of further means afforded for strengthening faith and by reason of Gods blessing upon those means It is therefore needfull and usefull to continue the use of means for strengthening faith and increasing other graces We do not here while we are in this world attain to the full measure of faith or of any other grace We may not therefore give over the use of means but continue to use them so long as we live Let such as are weak in faith and subject to doubtings take notice that weak ones may be strong in faith and thereupon use means for strength Let Ministers Parents and others that have the charge of any soul under them when they observe any of their Charge weak and wavering and doubting do their best for strengthening and establishing them and that upon this ground that weak ones may be made strong Two things are joyned together which added much to the strengthening of her faith One was the Promiser the other was his property The Promiser is set down with some emphasis thus He that had promised This is the interpretation of one Greek word and it pointeth at God himself who is here thus described to shew the ground of her faith which was no vain phantasie of her own brain but an express promise and that of God himself Of the word translated promised see Chap. 4. v. 1. § 6. Chap. 6. v. 13. § 94. The property that is here noted of God is faithfull Hereof see Chap. 2. v. 17. § 177. This epichite faithfull is added to shew the height of the reason of her beââ¦ing so incredible a promise which was Gods truth and faithfulness in accomplishing whatsoever he promiseth being great or mean likely or unlikely Of Gods promise the ground of faith and of Gods faithfulness a strong Pillar to support it see Chap. 10. v. 23. § 73. §. 57. Of the increase and continuance of Gods blessing Heb. 11. 12. Therefore sprang there even of one and him as good as dead so many as the Stars of the Skye in multitude and as the Sand which is by the Sea shore innumerable THE first illative particle therefore sheweth that this verse is inferred as a consequence following upon Sarahs faith which consequence is the ââ¦ecompence therefore Whereas before she had lived ninety years without haââ¦ng any Child at all because she believed Gods promise of giving her a Son the benefit of that promise is extended to a numerous yea even an innumerable Of-spring This is a great encouragement to believe the truth of Gods promises and to ââ¦st upon the accomplishment of them The benefit of Gods promise shall be far extended unto such so as Faith shall not lose her recompence The word translated sprang is of various acceptions and significations and among others it signifieth to be born or brought forth in reference to Children that come out of the Mothers womb Our English hath well expressed the sense of it in this place by this word sprang to shew that not the immediate Children of Abraham by Sarah are here onely meant for that was onely one but his posterity generation after generation Some translate it thus there proceeded a posterity This implyeth the continuance of Gods blessing that it was not onely for one Child but for Posterity generation after generation and also it giveth evidence that God can raise great matters out of small beginnings as the waters that came from the Sanctuary increased from ankles deep to a river that could not be passed over Ezek. 47. 3 5. This God doth 1. To manifest and magnifie his Divine power 2. To make men more thankfull Take instance hereof in Iacob Gen. 32. 10. A continual increase of a blessing causeth thanks to God to be continued time after time 3. To keep men from being too much puffed up with the blessing of God For if they had the fulness of the blessing at first they would boast too much thereof But blessing increasing by degrees prevents high conceits 4. Hereby God brings men to use warrantable means for the increase of his blessing when as they observe that blessing to increase more and more As the Widow by the increase of Oil was moved to call for Vessel after Vessel 2 King 4. 5 6. This teacheth us to take heed of despising the day of small things Zach. 4. 10. Men are too prone hereunto This was it that made the Jews despise Christ. This is it that makes many to scorn the Ministers of Christ and their Ministry They are ready to scoff at the power of God manifested in such as are wrought upon by the Ministry as Tobiah the Ammonite did at the Jews for rearing uâ⦠the Wall of their City Neh. 4. 3. §. 58. Of the mutual good that a believing Husband and Wife may dâ⦠each other THE foresaid small beginning of a numerous issue intended is thus exprespressed of one To shew that this circumstance is remarkable an emphatical particle is set before it which is the ordinary particle ãâã but
The two ãâã Conquerours Alexander and Caesar were carefull in taking the first opâ⦠and in using all the expedition they could The Motto of the one was ãâã he let slip no season and of the other that as soon as he came and saw ãâã overcame These principles are of special use in spiritual dangers §. 127. Of continuing in what is well begun THE time of their continuing to hide their Son is set down in this phrase three months which is expressed by one word in Greek The Grecians have ãâã words for other months as for four months John 4. 35. and five months ãâã so others they have one general word to comprise all months unâ⦠it Those three months were as long a time as they could hide him Some say ãâã the Egyptians searched the Israelites houses every three months It appears ãâã some discovery began to be made of their child or at least that there was ãâã suspition of such a child For the history saith she could not longer hide him ãâã 2. 3. Questionless diligent inquisition was made by the Egyptians conâ⦠the Israelitish women that were with child from which inquisition though ãâã while they might conceal their child yet long they could not For wicked ãâã as their father 1 Pet. 5. 8. are diligent and sedulous in pursuing their ãâã and mischievous courses Thus was Herod in seeking the life of Iesus ãâã 2. 8 16. and Ahab in seeking after Elijah 2 Kings 18. 10. This circumstance sheweth that care in preventing danger is to be continued ãâã long as may be It is said of the mother of Moses when she could not longer ãâã him Exod. 2. 3. So as she hid him as long as she could Rahab hid the ãâã till they who fought them were out of sight Iosh. 2. 15 16. So Ioseph aâ⦠in Egypt to keep Iesus there safe untill the death of Herod Matth. 1. 15. The benefit of preventing danger consisteth in continuing so to do till fear of ãâã be overpast If such as are hid for a time be left and fall into the danger ãâã good cometh by the former hiding ãâã it is a point of unfaithfulness to fall from those whom we have begun to ãâã and succour Such were the men of Keilah who would have delivered ãâã into the hands of Saul 1 Sam. 23. 12. or rather that timorous and ãâã King of Israel who after he had taken some care of Ieremiah and freed ãâã out of the prison where he was like to die and caused bread to be allowed ãâã every day upon the instigation of the Princes delivered him up into their ãâã ââ¦er 38. 5. This unfaithfulness is much greater in the spiritual dangers of our souls as ãâã Governours shall begin to protect their people from Idolatry and after ãâã them up thereto as Ioash did 2 Chron. 24. 17 18. and Ministers that ãâã well begin to keep their people from Sathans snares and after suffer ãâã to slide back by negligence or by any corruption in life or doctrine as sunâ⦠false brethren and Apostles in the primitive Church So Parents and Goverâ⦠of families So friends and neighbours yea and all backsliders that negâ⦠their own souls which for some time they have begun to keep An Apostles ãâã of such is that it had been better for them not to have known the way of ãâã 2 Pet 2. 21 22. This particular sheweth how necessary constancy and perseverance is in the ãâã things that we do enterprise Hereof see more Chap. 3. v. 6. § 68. §. 128. Of respecting Children that carry Gods Stamp ONE special reason of the aforesaid care that the Parents of Moses had of him is thus expressed because they saw he was a proper child This word because doth in general intend a reason The particular reason was a visible stamp of Gods respect to this child in the ãâã favour and feature of it The Hebrew expresseth it by a general word that signifieth good and compriseth under it every kinde of goodness Hereof see Chap. 13. v. 9. § 116. It setteth out the beauty and comeliness of persons and is translated fair Gen. 6. 2. and 24. 16. The Greek word here used signifieth comely and beautifull It is used in this very case Acts 7. 20. There the word God is added to it and the title God being added it is translated very fair for the addition of God to things in Canaans language addeth an excellency unto them as Cedars of God tall Cedars Mount of God a great mount and so in other things Or els this phrase fair to God may imply a divine Stamp whereby it was evident that God had marked him for some great work This might God set on him to move both his Parents and also Pharaohs daughter to respect him In this respect it was not fondness in the parents by reason of the prettiness comeliness and fairness of the child that moved them to do what they did but that divine Stamp and their faith thereupon God oft setteth a Stamp on such as are by him deputed to weighty works Iacobs holding his brother by the heel was such a kind of stamp Gen. 25. 26 and Iohn Baptists springing in his mothers belly Luk. 1. 41. So Sampsons strength Iudg. 14. 6. and Davids courage 1 Sam. 17. 34. This God doth to raise up in men before hand an expectation of some great matter that thereby they may be moved to call upon God to depend on him and to ascribe the praise and glory of that which is done by such to God Moses his brethren are herein blamed that they did not understand that God would deliver them by Moses when Moses avenged one of his brothers that was oppressed and smote an Egyptian Acts 7. 24 25. This is the reason that moved the parents of Moses to take such care as they did of preserving him and thereby it appears that it ought to be the care of Parents to take special notice of such children as God doth set any special mark upon The name which God gave to the second child of Bathsheba which was Solomon 1 Chron. 23. 9. and Iedidiah 2 Sam. 12. 25. gave David to understand that that Son was a select Child of God hereupon both David was the more carefull of his education Prov. 4. 3 4. and Bathsheba also Prov. 31. 1 2. On that ground David is carefull to give his Son sundry instructions 1 Chron. 22. 7. c. and to give his Princes a charge concerning him 1 Chro. 2â⦠17. c. and 28. c. This phrase which is oft applied to the Virgin Mary She laid up those things in her heart Luk 2. 19 51. have reference to extraordinary evidences of divine glory in her Son and made her more carefull over him 1. Care upon such a ground importeth an eye of the soul on Gods providence and faith in effecting some great matter This as it manifesteth a good and
being means to strengthen our Faith ONE special end of this Passeover in reference to the first observation thereof was to assure them of their preservation from that destruction which should be in every house of the Egyptians God afforded them this means for strengthning their Faith This general to strengthen Faith is the end of all Sacraments It was an end of Circumcision Rom. 4. 11. It is indeed the end of those extraordinary signes which God of old afforded to his people Exod. 4. 5 8 9. Iudg. 6. 37. and 7. 10 11. This was the end of Gods enâ⦠into Covenant with his People Gen. 17. 17. and of binding himself by Oath to make good his promise Heb. 6. 17 18. 1. God knoweth mans backwardness to believe and proneness to distââ¦ust 2. He hath an earnest desire that we should partake of the benefit of his promises On these grounds he useth means for strengthning our faith 1. On the tender heartedness of God towards man How should this bind us to God 2. Let us carefully observe the means which God affordeth for strengthning our faith and use them aright As this Passeover was continued in future years after that deliverance given it was a memorial thereof and giveth proof that Gods memorable mercies are to be held in perpetual memory See more hereof As the keeping of this Passeover is here produced for an evidence of the faith of Moses who by Faith kept the Passeover it giveth proof that Sacraments are to be solemnised by faith as one Sacrament so all Sacraments are to be solemnized and in the particular here set down by Faith every part of Gods worship is to be performed By faith Abel offered his Sacrifice v. 4. What things soever you desire when you pray believe c. Mar. 11. 24. Faith makes both our pesons and works acceptable to God v. 6. otherwise our persons are odious and our works are abominable in Gods sight In Sacraments this is the rather to be observed because thereof are two parts One is Gods offer The other is our receiving This is done by faith without which Gods offer is altogether in vain 1. Hereby take notice of the reason of that small or rather no profit which many receive from Gods Ordinances in general and from the Sacraments in particular They want that eye of the soul whereby they might perceive the good tendered to them by God and the hand whereby they might receive it Faith is both that eye and hand 2. Hereby learn how to prepare thy self to a due partaking of the Sacrament By faith observe it Let thy heart be seasoned and filled there with For this end take notice of Gods promises particularly of those that are sealed up by the Sacrament Thus may faith be wrought in thee Meditate on them so may thy faith be strengthned so will the Sacrament be profitable unto thee §. 157. Of sprinkling blood TO the former evidence of Moses his Faith by keeping the Passeover the Apostle addeth another which was sprinkling of blood Those two are joyned together by the ordinary copulative and. And well may they be joyned for the one was observed with the other when the Lamb was slain they were enjoyned to take of the blood and strike it on the two side posts Exod. 12. 7. The noun translated sprinkling is derived from a verb that signifieth to ãâã out For the blood was powred into a bason and carried to their dore and theâ⦠sprinkled upon the posts thereof Of the derivation of the noun translated sprinkling see Chap. 9. v. 2â⦠§ 11. Blood was there used to be a sign unto them that blood should not be ââ¦ed iâ⦠their houses Blood under the Law typified the means of atonement Hereof see Chap. 9. v. 7. § 43. and v. 18. § 99. The sprinking of blood did typifie the application of the means of atonement to a mans own self Hereof see Chap. 9. v. 12. § 71 72. Blood was the ground of atonement sprinkling was the means of reaping benefit thereby The rite of sprinkling blood was used only the first time of celebrating the Passeover because it was a sign of that particular deliverance which then onely was given There was not the like occasion for it at other Passeovers For such a Destroyer as is noted in the words following was onely sent at that time §. 158. Of him that destroyed the first-born in Egypt ONE special reason of the foresaid rite of sprinkling blood is thus expressed lest he that destroyed c. So as it was for preventing a great danger This particle lest or as it is in the Greek that not meaning that the destroyer might not touch them implieth that what was done was to prevent danger that such or such an evill might not surprize them So as faith may stand with prudence in preventing danger both in resetence to our selves and also in reference to others For Moses hereby prevented both the danger of his own house and also of every house amongst the Israelites Prudence in this case may especially be used when such means are used as God prescribeth for preventing danger We heard before v. 23. § 125. that danger might be prevented in others And Moses forsaking Egypt sheweth that men may avoid the danger whereunto themselves are subject How Fear and Faith may stand together see Chap. 5. v. 7. § 45. This phrase he that destroyed cometh from the same root that the word tranââ¦ted perdition did Whereof see Chap. 10. v. 39. § 151. It is here a participle of the present tense and implyeth that he was much in destroying He spared never a house of any of the Egyptians Quest. Who was this destroyer Answ. 1. Principally and primarily it was God himself for he saith I will ââ¦ite all the first born c. and Moses saith the Lord will pass thorough to smite the Egyptians Exod. 12. 12 23. 2. Instrumentally and secundarily an Angel might do it as an Angel smote Israel with a plague 2 Sam. 24. 16. and the Assyrians with a sudden destrustion 2 Kings 19. 35. Whether one or more Angels were implyed is not expresly determined and it is too curious to search after it It might be done by the Ministry of one or ââ¦my might be imployed about it Whosoever they were they were Gods instruments and as it were Gods hand so as hereby it is manifest that God a venââ¦th He hath many wayes means and instruments of vengeance but they are ãâã ordered by him Hereof see Chap. 10. v. 30. § 112. §. 159. Of the extent of Gods vengeance on all of all sorts THE parties destroyed are here said to be the first-born such as first opened the womb Of the derivation and composition of the Greek word see Chap. 1. ver 6. § 67. Under this word first-born are here comprised not only the first born of men but also of beasts Exod. 11. 5. Yea and their
preferred before pleasures Moses by faith preâ⦠afflictions See § 137. XII Matters must be enterprised on good ground This word Esteeming intends as much See § 142. XIII Christ was known of old For he was known to Moses See § 142. XIV Christ was reproached before he was exhibited In this respect this phrase iâ⦠here used the reproach of Christ. See § 142. XV. Believers prefer Christs reproach before riches Witness Moses See § 143. XVI Believers discern betwixt things that differ This phrase greater riches ãâã giveth proof hereunto See § 144. XVII There is a reward This is here taken for granted See § 145. XVIII Respect may be had to reward So Moses had See § 146. XIX Reward puts on to endure Moses was hereby put on See § 146. XX. Danger may be avoyded For this end Moses forsook Egypt See § 157. XXI Faith expels fear Faith made Moses not to fear See § 148. XXII The most terrible ones are not to be feared Moses feared not the Kings ãâã wrath See § 148. XXIII Faith makes invincible The expression of that which Moses feared not which was the wrath of a King giveth proof hereunto See § 149. XXIV Faith seeth God Thus Moses saw God See § 150. XXV God is invisible So is he here set down to be See § 151. XXVI Faith raiseth the mind above sence For sence cannot see that that is invisible See § 152. XXVII Sight of Good keeps from fear of man Thus was Moses kept from fear of Pharaoh See § 149. XXVIII Faith works obedience By faith Moses was moved to do what God required about the Passeover See § 153. XXIX What God enjoynes must be observed God commanded Moses to observe the Passeover and so he did See § 153. XXX Gods works are oft attributed to his Ministers As this word kept implieth an ordaining it proves the point See § 153. XXXI Deliverances are to be remembred This was the end of the Passeover See § 154. XXXII In Sacraments the Sign and Things signified are oft mutually put each for other The Passeover was the thing signified yet it is here put for the external celebration thereof See § 155. XXXIII God affords means for strengthning faith This was one end of the Passeover See § 156. XXXIV Sacraments are to be solemniz'd in faith so did Moses keep the Passeover See § 256. XXXV Blood is the means of atonement It was blood that kept the destroyeâ⦠from entring into the Israelites houses See § 157. XXXVI A right application makes means usefull Sprinkling of the blood intends so much See § 157. XXXVII Faith and prudence in preventing danger may stand together By faith Moses used that means that kept out the destroyer See § 158. XXXVIII The Lord revengeth He it was that destroyed See § 158. XXXIX The dearest and usefullest that men have may be taken from them Who dearer than their First-born who more usefull than their Cattle yet were these destroyed See § 159. XL. God can extend Iudgement to all of all sorts The first-born here destroyed are set down in the plural number none exempted See § 139. XLI God ordereth punishment according to sin The Egyptians destroyed the Male Children of the Israelites and their First-born are destroyed See § 160. XLII Children may be punished for their Fathers sins So were these first-born See § 161. XLIII God can preserve his from common judgments So were the first-born of the Israelites preserved See § 162. XLIV God can keep judgement far off from his even so as the judgement may not touch them See § 162. §. 165. Of Israels passing through the red Sea Hebr. 11. 29. By Faith they passed thorow the red Sea as by dry land which the Egyptians assaying to do were drowned THE eleventh instance which the Apostle produceth to prove the Vigour of Faith is exemplified in Moses together with all those that under his guidance went out of Egypt It is indefinitely said and that in the plural number They passed thorow The word translated passed thorow is a compound The simple verb signifieth to go The preposition implieth thorow So as it is well translated They passed thorow Here are intended the whole multitude of Believers not onely some of the eminent persons as Moses Aaron Hur Ioshua Caleb and such others but also all of all sorts So as faith is a grace appertaining not only to extraordinary persons but also to persons of the meaner rank This in brief should stir up all great and mean learned and unlearned Governors and Subjects Male and Female Young and Old to labour after Faith Quest. What kind of Faith was this Answ. Surely such a Faith as hath hitherto been set forth a true justifying and saving faith It cannot be denied but that there was in Moses and some others a miracuâ⦠saith which may stand with a justifying Faith as a sensitive soul is in a ãâã man 1. Obj. It is said of them who passed thorow the red Sea that they murmuâ⦠and wished they had not been brought out of Egypt Exod. 14. 11 12. Answ. 1. That might be said of some of them as it is said afterwards the next ãâã that was among them Numb 11. 4. ãâã Though upon the sight of Pharaohs host they might distrust yet upon ãâã exhortation and upon sight of the path that was made in the Sea they ãâã ãâã Obj. God sware to them that believed not that they should not enter into his ãâã Heb. 3. 18. Aââ¦s By vertue of the true Faith of some all might be made partakers of the ãâã and temporal blessing God in this preservation would manifest a difâ⦠betwixt such as professed his name and such as openly opposed against ãâã ãâã place of danger whereinto they went and thorow which they passed and ãâã were preserved from the fury of their enemies is here stiled the red ãâã In Hebrew it is stiled the Sea of rââ¦ed or a Bulrush by reason of Reeds or ãâã growing on the banks thereof or of weeds in the bottom of it Those ââ¦eeds which Ionah doth thus mention the weeds were wrapt about my ãâã Jonah 2. 5. are expressed under this Hebrew word which signifieth Reed ãâã Rush. The Chaldee paraphrase and the Greek LXX translate it red-Sea The Apostle followeth them so doth Luke in relating Stephens speech Act. ãâã ââ¦6 In all Nations at and since the several translations of the Bible called this ãâã the red-Sea Hereupon that it might be the better known what Sea was ãâã meant they translated it red-Sea Thus they translated the Asterismes and Coââ¦stellations which are mentioned Iob 9. 9. and 38. 32. by the Common ãâã with which they were then called as Arcturus Orion Pleiades Which are ãâã the Hebrew names there used but names taken from the Grecians This Sea is called the red Sea on these grounds 1. The Sand on the shoares thereof were red 2. The mountaines bordering
extraordinary Answ. Yet they are of force and fit to prove Gods power and goodness in removing ordinary obstacles and that by an argument from the greater to the less which may be thus framed If God upon an extraordinary faith work extraordinary matters much more will he work ordinary matters upon an ordinary faith Christ himself maketh this inference Mark 11. 23. 24. So doth his Apostle Iam. 5. 16 17 18. Both of them from extraordinary instances prove the ordinary power of prayer Wherefore when Sathan or wicked men or our own sins or any kind of temptations stand as Iericho in our way to Canaan Pray to him that is able to remove these stumbling blocks and believe as Christ adviseth Matth. 11. 24. We have the more cause to believe in such cases because mens greatest defences are nothing against God The walls of Iericho were thick and high and they were ãâã shut up because of the Children of Israel Josh. 6. 1. Yet those walls of that City fell down when God would have it so So did Goliah that great Giant fill 1 Sam. 17. 49. and Senacherib with all his Host 2 King 19. 35 37. Mans preparations and defences without a divine blessing are as walls dauâ⦠with untempered morter Ezek. 13. 11 13. and as an house built upon the ãâã Matth. 7. 26 27. It is therefore an egregious point of folly to spend a mans wit to use all his paines to put forth his utmost strength and to make the greatest defence that he ãâã against or without the Lord Isa. 30. 1. Numb 14. 40. Men in matters against God are like blind Bayards which rush on to their own destruction The men of Iericho might have considered that it was as easy for God to break open their gates or beat down their walls as to divide the red Sea ãâã Iordan Rahab considered as much Iosh. 2. 10. And the Gibeonites Josh. ââ¦3 c. But where mens minds are blinded and their senses stupified folly ãâã it self Such folly manifesteth it self in most men they trust to their ãâã Skill Strength Multitude of men and preparations which themselves make ãâã seek not to the Lord. In sicknesses like Asa they trust to Physitians and ãâã unto the Lord 2 Chro. 16. 12. If the enemies come against them they do as the men of Iericho did Iosh. 6. 1. but seek not to the Lord. This is it that God ãâã much tax in his own people Isa. 22. 8 9. c. This may stir up such as have the Lord on their side and are by him set apart to any work boldly to go on notwithstanding the opposition that is made against them Mans oppositions are no more than the high and strong walls of Iericho Note ãâã resolution 1 Sam. 14. 21. The like is noted of Asa 2 Chro. 14. 11. §. 176. Of oppositions giving place of themselves THis act Fell down giveth proof that God can make the strongest opposition to yield of itself It is said that the Sea fled Psal. 114. 3. And that Peters chaines fell off from his hands and that an Iron gate opened of its own acâ⦠Act. 12. 7 10. As senseless so reasonable Creatures have done thus As the great host of Midian ran and fled from Gideon with his three hundred ãâã Iudg. 7. 21. The like is noted of the Philistines 1 Sam. 14. 15. and of the Assyrians â⦠King 7. 7. and of the men that came to apprehend Christ Iohn 18. 8. Gods power is such as if he say to any Creature Stand it stands Go it goes The Sun stood still when God would have it Iosh. 10. 13. and ran backwards when God would have it so 2 King 20. 11. It is said of all the Creatures which God used to plague the Egyptians with they rebelled not against his word Psal. 105. 28. This is a great encouragement to Gods people against all oppositions in Gods way though they see no meanes for removing them yet God can make them remove of themselves What Chaines or Cords had Daniel to tye the Lions among whom he was cast What water had his three Companions to quench the fire into which they were cast What Angells were used to pull the Devills out of their holds when Christ commanded them to come out These and other like things are recorded not to make us neglect meanes nor to expect such miracles but when we see no means to rely on God and in faith say God will provide §. 177. Of great works done by weak means THE means prescribed for making way to enter into Iericho were to the eyâ⦠of Flesh and Blood very unlikely The means are distinctly noted § 174. Yet they were effectual so was Moses his striking of the Sea and a Rock with his Rod Exod. 14. 16. and 17. 6. The like may be observed of many means which God from time to time hath caused to be used 1. God prescribeth means to try our obedience but unlikely means to try our faith 2. He prescribeth means to be occasions of looking to him for his blessing only but strange and mean means to draw our hearts from depending on Creatures 3. Means are prescribed to give evidence of the divine providence but weak means to give evidence of Gods Almighty power for his power is manifested in weakness 2 Cor. 12. 5. Let us learn hereby to take heed of doting on means In use of means look to God submit to his will prescribe nothing unto him but rest on his power and blessing We may and ought carefully to observe what means God hath sanctified for the effecting of any thing and conscionably use the same To contemn or neglect means is to oppose our shallow conceit to Gods unsearchable Wisdom Had not Naaman been better advised by his servants he might have gone away from the Prophet as foul a Leper as he came 2 Kings 5. 11. Mens greatest failing in this kind is about weightyest matters such as concern their souls salvation Therefore herein especially take heed of Sathans subtilty Go on in Gods way observâ⦠his course and then all Sathans attempts shall be as the walls of Iericho they shall fall down flat §. 178. Of the Walls of Jericho falling down in the seventh day THE Apostle taketh notice of the number of dayes in which they compassed the City before the walls fell down whereby he would have us take notice that God hath a set time to do what he intendeth It was a longer time but a set time which he appointed for preparing the Arke even an hundred and twenty yeares Gen. 6. 3. compared with 1 Pet. 3. 20. God had his set time for bringing his people out of the Egyptian bondage Gen. 15. 13. Exod. 12. 41. And out of the Babylonish Captivity Ier. 25. 11 12. He had a set time both for plenty and also for famin in Egypt Gen. 41. 26. So set is this time as it is stiled an houre Iohn 2. 4. and 7. 30.
God and was resolved to live and dy with them Thus there was the seed of Faith in her and this was accounted a true Faith which would grow and encrease more and more Such a faith had Naaman 2 Kings 5. 15. And Nicodemus John 3. 2. And the Father of the Lunatick Mar. 9. 24. God beholds such a substance in such a kind of faith as will bring forth glorious fruits For the spirit that worketh this ever abideth and he having begun a good work will perform it unto the end Phil. 1. 6. 1. This is sweet comfort to such as find the true seed and beginning of grace in them For this inward working is an evidence of the ãâã and every true evidence thereof is a matter of much comfort When a woman that desireth children first discerneth that she conceiveth with child she is much comforted and rejoyceth in hope of bringing forth a perfect child The Israelites much rejoyced when the foundation of the house of the Lord was laid after their captivity Ezra 3. 11. in hope that the whole house in time would be perfected For the present God hath the seed of Faith in high account and for the future God wil so bless it as a grain of Mustard-seed shall become a tree Matth. 13. 31 32. 2. They who find the beginnings of grace in them who earnestly desire true grace who sensibly feel the want of it who are truly grieved for that want ââ¦ay hence receive comfort True grace though small will be accepted 3. Two sorts of people may receive direction from hence 1. They who have but small means Let such improve those means to the best advantage that they can So did Rahab If men well use what they have they shall have more Unto every one which hath shall be given Luk 19. 26. 2. They who have powerfull means as they find any inward working of the spirit in and by those means let them endeavour to grow thereby and answer plentifull means of grace with some competent measure of grace This is an evidence of the truth of grace Though small grace may be true yet true grace will not ever be small Things of Gods Kingdom do grow and that to admiration Ezek. 47. 3 4 5. §. 182. Of the fruits of Rahab's Faith THE person whose faith is here commended is thus set out The harlot Rahab Her example is the more rare 1. By reason of her Sex manifested in the feminine gender she was a ãâã That women may prove Worthies hath been proved v. 11. § 53. 2. By reason of her Nation She was a Gentile yea She was of the curââ¦ed Stock of the Canaanites so as God can call out into his Church the most ââ¦likely that may be 3. By reason of her externall condition or silthy profession she was an ãâã This doth much confirm the point last noted Her name is here said to be Rahab which in Hebrew signifieth broad ãâã large It fitly answereth both to her former and later condition To her former in regard of her impudency making herself as a broad street for ââ¦y to come into To the later in regard of the largeness of her heart and soul in receiving a large apprehension of Gods works and those both of his Justice and mercy ãâã 2. 9. c. There is mention made of Rahab Psal. 87. 4. and 89. 10. and Isa. 51. 9. But though in English the names are of the same letters yet in Hebrew they have different letters and come from different roots one signifieth broad the other proud and is put for Egypt The fruits of her faith were such as these manifested Iosh. chap. 2. 1. She entertaineth those that were of the true Church v. 1. 2. She hides them from danger v. 4. 3. She refuseth to betray them v. 4. 4. She beguiles those that sought to apprehend them v. 5. 5. She acknowledgeth the true God v. 11. 6. She confesseth that God had affrighted the Nations v. 9. 7. She ascribeth to God and to his power the great works which he had done v. 10. 8. She is perswaded that what God had said should be v. 9. 9. She adjures them by the true God v. 12. 10. She desires mercy of Gods people when others stood out wherein she looked further than others and more profited by what she had heard v. 12. 11. Her desire of mercy is extended to all hers v. 13. 12. She keeps Covenant v. 14 21. 13. She provides a means for the escape of Gods people v. 15. 14. She incorporated herself into Gods Church for ever Iosh. 6. 25. Matth. 1. 5. This instance of Rahab giveth evidence that God had Gentiles among his people and accounted members of the true Church Jewââ¦sh writers reckon up nine famous women 1. Hagar an Egyptian in Abrahams family Gen. 16. 1. 2. Ioseph's wife Genes 41. 50. These two were the Midwives that preserved the Children of the Hââ¦brews alive against the Kings command Exod. 1. 15. 3. Shiphra 4. Puah 5. Pharaohs daughter Exod. 2. 5. There order sheweth that they mean her who took up Moses though Solomons wife may more fitly be meant 6. Zipporah Moses wife Exod. 2. 21. 7. This Rahab mentioned in my text 8. Ruth The daughter in law of Naomi Ruth 1. 16. 9. Iaell The wife of Heber the Kenite Judg. 4. 17. All these did worthy facts but whether all these were effectually converted is a question Besides these there were many others both men and women Witness the Laws that were made for strangers of both Sexes and their admittance to the Passeover and to other Sacred Rites God hereby gave evidences and pledges of the extent of his goodnes to all of all sorts and of the truth of his promise made to Abraham that in his Seed all Nations should be blessed Gen. 22. 18. Hereby the Lord sheweth himself to be no respecter of persons The like he doth now concerning the recalling of the rejected Jews Rom. 11. 25 26. There ever have been since their rejection some Jews professing the Christian faith Rom. 11. 1. c. The promise which God made for calling the Gentiles moved the Jews to entertain such Gentiles as came in to them and to pray for others The like ground have we to do the like duty on the behalf of Jews §. 183. Of Rahab being an harlot and of her prerogative THat woman who yielded forth such fruits of faith is expresly said to be an Harlot which brandeth her for an infamââ¦us woman Some question is made by the Iewish Rabbins about the Hebrew word whether it should signify an Harlot or an Hostess They suppose it a matter improbable and dishonourable for Israelites comming among Gentiles to enter into the house of an harlot not considering how Gods glory was much more magnified by her conversion for 1. By a secret providence and divine instinct was this thus ordered 2. She is called an Harlot not in reference to her present but
to her former past condition As Matthew the Publican Matth. 10. 3. This may be explained by an infamous title given to a woman but in reference to the time past which is thus expressed a woman which was a ãâã Luk. 7. 37. For God had purified her heart by faith Acts 15. 9. 3. They went not to her house because it was a publick Stewes but because it was a remote and secret place for it was upon the Town-wall Iosh. 2. 15. For the point in hand there are two roots from whence the Hebrew word may be derived which expresly signify to play the Harlot or to comââ¦it ââ¦cation There is also an other Hebrew word which signifieth meat whence they would derive the word attributed to this woman and expound it Hostess or Victualer that selleth meat but they cannot give any express instance thereof They produce some places where this word is used but if the sence of place be well observed it will appear that in all those places the word may he more fitly translated Harlot then Hostess as Iudg. 11. 1. 1 Kings 3. 16. Ioel 3. 3. This word in Hebrew is in other places put for an Harlot by their own confession nor can it be taken for an Hostess or Victualer as Gen. 34. 31. Lev. 21. 7. Ezââ¦k 16. 41. Prov. 23. 27. Besides the LXX who well understood the meaning of the Hebrew words ever translate it with a word that properly signifieth an Harlot And two Apostles expound it so namely this Apostle here and Iamesâ⦠â⦠25. Surely this much tendeth to the magnifying of God's Almighty power free ãâã and rich mercy that an Harlot should attain to such Faith and be made ãâã of such favour and honour as she was as 1. To profit by Gods works so far beyond all her Country as she did 2. To be an Hostess to the people of God 3. To be a means of preserving not herself only but all hers from a common destruction 4. To be admitted though a Gentill into the Commonwealth of Israel 5. To be incorporated into the true Church of God 6. To be married to a prime Prince in Israel which was Salmon 7. To be one of those Progenitors from whom the promised Messiah by liâ⦠descent should come Matth. 1. 5. 8. To be called out by an Apostle and by name to be put into the Catalogue ãâã Gods Worthies 9. To be produced by another Apostle as a prime pattern of manifesting her ãâã by works Iam. 2. 25. 10. To be an heir of eternal life as all Christs progenitors from whom in ãâã line he descended are supposed to be and as all true believers are These shew how forward God is to honour penitent sinners And how much ãâã such may receive from him The names of such as are registred in sacred Scripture give further evidence hereof Ruth Naaman Matthew Zaccheus the ãâã that washed Christs feet with her tears Paul and others Matth. ââ¦1 32. Gods high account of such is manifested many wayes 1. By sending his Son to call such Matth. 9. 13. yea to seek and to save ââ¦hem 2. By affording his Gospel and Ministers to preach it unto them Actsââ¦6 ââ¦6 17 18. 3. By Christs patient waiting upon them Rev. 3. 20. 4. By Gods readiness to receive sinners when they are coming to him even a ãâã off Luk. 15. 20. Psal. 32. 5. 5. By that joy which Angââ¦lls express upon the conversion of sinners Luk. 1â⦠10. 6. By that glory and praise which the Church giveth for such Gal. 1. 22 23. ãâã 11. 18. 7. By that recompence which God confers upon them This consisteth of sunâ⦠branches as 1. A free discharge of their whole debt and full remission of all their sins Luk. 18. 13 14. 2. His sanctifying comforting and supporting spirit in an abundant measure 1 Cor. 15. 10. 3. External honours instance Rahab Ruth and the Prodigal Luk. 15. 23. 4. External life and it may be a great degree of glory in heaven for if notorious sinners after their conversion remain faithfull and give forth fruits meet for repentance their former wicked course shall not be remembred to impaire their heavenly glory Ezek. 18. 21. Yea many such converts are by a consideration of their former wickedness stirred up to labour in Gods work more abundantly than others 1 Cor. 15. 10. 1. This giveth a cleer demonstration of the free grace and rich mercy of our God for sin to God is more than any Rebellion or ââ¦igh Treason against the ãâã Monarch on earth 2. It giveth also a demonstration of the Equity and Justice of God upon impenitent sinners Ezeâ⦠18. 27 c. We may from hence infer that the destruction of every impenitent siââ¦ner is of himself Hos. 13. 9. 3. This mercy of God to Rahab should stir up others to do as Rahab did Though all Iericho stood out yet would not she she had heard and she believed that there was no standing out against God She therefore comes in she seeks mercy and finds mercy goe and do thou likewise Luk. 10. 37. §. 184. Of Rahab not perishing with others AMong many other evidences of Gods mercy to this penitent one is thus expressed She perished not with them that believed not This phrase She perished not with is the interpretation of one Greek word which is a double compound Of the simple verb and of the first composition See Chap. 10. v. 39. § 151. The other preposition which maketh it a double compound signifieth with and hath reference to others which are said not to believe so as she was preserved from a common destruction By her not perishing is meant her preservation from death Under it is comprised not only the preservation of her person but also of all that were with her in her house Iosh. 6. 23 25. The manner of her preservation was this 1. When the walls of the Citie fell down and thereby a way was made for the whole Army to enter into the Citie Ioshua sends to her the spies who knew where her house was and promised preservation to her and all in her house This is a worthy president for Generalls and other Commanders to rââ¦tifie the Engagements of such as are imployed by them 2. The Spies that were preserved by her readily goe and accomplish what she had made them promise and swear This is a good example for such as have received kindness especially when they are bound by promise and oath to a particular retribution 3. All in her house are saved so as Covenant and Oaths are to be performed to the full 4. They were for a time left without the Camp of Israel to shew that all to whom external favour is shewed are not presently to be made partakers of all the priviledges of the Church There must be a time for such as have been of a false Religion to give good evidence of their true Faith and repentance
many and so great were his victories as he is accounted one of the nine Worthies of the World The glory fame and triumph arising from conquest over enemies hath ever been accounted one of the greatest 6. A great and a good name and that while he lived and after he was dead among Jews and Christians to this very day Upon the first shewing of himself against the enemy his name was extolled above the Kings 1 Sam. 18. 7. His fame was spread abroad not onely throughout all Israel but also in other Countreys even among the enemies 1 Sam. 21. 11 and 29. 5. yea it is said that his name was much set by 1 Sam. 18. 30. The Lord himself saith I have made thee a great name c. 2 Sam. 7. 9. No mans name after his death was more famous than Davids If any were of good name or note they were said to be like David 2 Kings 18. 3. and ãâã 2. If any of his posterity degenerated they were said to be unlike David as 1 Kings 11. 46. and 14. 8. and 15. 3. Yea the Royal Throne and Citie was stiled the Throne and Citie of David 1 Kings 8. 1. The Sepulchers where Kings were buried Sepulchers of David Neh. 3. 16. the promises concerning Christ are called the sure mercies of David Isai 55. 3. Acts 13. 34. When God speaketh of him he ordinarily giveth him this Title David my servant 1 Kings 11 18. and God is stiled the God of David 2 Chr. 34 4. The Lord God of David Isai 38. 5. and David is called the man of God Neh. 12. 36. They who desire a good name let them endeavour to be like David 7. A stock of the regal line One King there was before David namely Saul but he and his posterity were cut off Davids posterity continued to sit on his Throne so long as there was any King of Ierusalem Herein a difference is made betwixt Saul and David 2 Sam. 7. 15 16. Though many of his posterity deserved to be cut off yet for Davids sake God continued them 1 King 11 11 12 13 34 35 and 15. 4. 2 Chr. 21 7. 8. A stock of Christs Kingdom In this respect Davids Kingdom is said to endure for ever 1 Sam. 7. 16. Ier. 23. 5 6. Therefore the Evangelist Matthew who sââ¦ts down the legal Pedigree of Christ begins with David Matthew 1. 1. §. 217. Of David's being a type of Christ. DAVID in sundry excellencies was an especial type of Christ as appeareth by the particulars following 1. His name For Christ is oft called by that name of David Ezek. 34. 23 24. and 37 24 25. Besides David's name doth signifie beloved see § 211. and Christ was the beloved of God Matth. 3. 17. 2. His particular calling David was a shepheard so Christ Ioh. 10. 11. 3. His faithfull keeping of his Fathers sheep 1 Sam. 17. 34. In this respect Christ is called the good shepheard Ioh. 10 14. 4. His manifold crosses Christ was envied scorned persecuted and other wayes afflicted as David was 5. His patient bearing of crosses Of Davids patience we heard before § But Christs far surpassed Davids 6. His special functions royal and prophetical Christ also was a King and Prophet 7. His Duel with Goliah Christ in like manner did Combat with and overcame that great Goliah the Devil 8. His victories over all his enemies So Christ hath and will subdue ãâã §. 218. Of the fruits of David's Faith A Question may be moved how those things before mentioned may be accounted fruits of David's Faith For he as others are brought in as patâ⦠of Faith Answ. 1. His name which signifieth beloved shewed that he believed in God 2. His sins though they came not from Faith yet they made way to the greatâ⦠manifestation and exercise of his Faith 3. His manifold crosses did much more manifest and exercise his Faith 4. His graces were apparent fruits of Faith The Apostle hath produced all ãâã worthy works of other Saints as fruits of Faith in like manner were Davids Faith is a mother grace from which all other graces do proceed 5. His priviledges were a recompence of his Faith as Gods accepting Abel translating Enoch saving Noah and other recompences of other Saints followed upon their Faith and were evidences thereof §. 219. Of Samuel's names THE sixth particular instance of the Apostles general Catalogue is Samuel a David and Samuel are joined together by a double copulative For besides that they lived together at the same time they both sustained two great ãâã one civil the supream Governour the other Ecclesiastical an extraordinary Prophet In Samuel we may observe 1. His name 2. His birth 3. His education 4. His life and conversation 5. His crosses 6. His blessings 7. His rest in the typical resemblance of Christ in the grave I. His name Samuel is compounded of three words the first letter onely of some of them being used The Hebrew word signifieth thus much I asked him of the Lord for he was a Childe of prayer This reason is rendred 1 Sam. 1. 20. By this name we see 1. What faithfull and fervent prayer may do even open a barren womb 2. Memorials of Gods mercies are to be kept This name preserved a memorial both of Gods mercy in giving a Son and also of the means of obtaining that mercy which was prayer 3. Fit names are good memorials They oft bring to minde the memorable matter for which the name is given 4. Gods hearing prayer is a matter worthy to be remembred §. 220. Of Samuel's birth and education II. SAMUELS birth was extraordinary for it was out of a barren womb So was Isaaks Gen. 11. 30. Iacobs Gen. 25. 21. Josephs Gen. 29. 31. Sampsons Judge 13. 2. The Shunamites son 2 King 4. 14. John Baptists Luke 1. 7. Hereby we see that matters above hope are under hope Rom. 4. 18. This Chapt. giveth many evidences thereof III. Samuel's education was from his Child-hood ãâã with piety As upon prayer he was conceived so for his birth solemne praise was given to God 1 Sam. 2. 1. By vow before he was conceived he was devoted to God and in his infancy he was actually dedicated to God From his Child-hood he was trained up in the house of God These acts of piety in his parents God rewarded with sundry other Children and with ââ¦xtraordinary endowments on this Samuel God spake to him while he was yet a Childe and after so inspired him as he became an extraordinary Prophet Oh that parents would set the parents of Samuel as a pattern before them Assuredly they should some way or other finde an abundant recompence §. 221. Of Samuel's life and conversation IV. SAmuel's life and conversation may be considered two wayes 1. In his younger years while he was under government 2. In his riper and elder years while he was a Governour 1. While he was young he ministered unto the Lord before
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 ââ¦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 ãâã 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
was as a naked sword 1 Sam. 18. 11. and 19. 10. Yea though Saul commanded his servants to kââ¦l David 1 Sam. 19. 1 11. pursued him himself 1 Sam. 19. 22. and that with an Army 1 Sam. 23. 8. yet David escaped So Elijah escaped the edge of Ahab's and Ahaziah's sword 1 King 18. 10. and 19. 2. 2 King 1. 9. so Michaiah 1 King 22. 28. and Elisha 2 King 6. 14 31. This instance sheweth that by Faith desperate dangers may be escaped I say desperate not in regard of God and his power as if there were no hope of help in him but in regard of man the danger being above his strength to stand against it and above his ability to overcome it or to free himself from it That which to sense is desperate without beyond above hope to Faith in God is sperable under hope and recoverable David was ost in danger of death Psal. 18. 4 5. Psal. 116. 2. so Hezekiah Isa. 38. 10 11 c. and Paul 2 Cor. 48 9 10 and 11. 23 24. Yet were they all delivered from those deadly dangers Faith makes a man depend on him who is able to deliver him in the greatest straits A Heathenish King could say to Daniel Thy God whom thou servest continually he will deliver thee and again Is thy God able to deliver thee from the Lions Dan. 6. 16 20. But much more to the purpose is this of an Apostle We had the sentence of death in our selves that we should not trust in our selves but God which raiseth the dead c. 2 Cor. 1. 9 10. Quest. May Saints in confidence expect every deliverance that God can give Answ. Not simply but with submission unto his will as they who said our God whom we serve is able to deliver us and he will deliver us but if not we will not serve thy Gods c. Dan. 3. 17 18. see more hereof in the Saints sacrifice on Psal. 116. 8. § 52. This is a great consolation and encouragement in the greatest straits and distresses whereunto in this world we are or may be brought None are or can be so great as to give just occasion of despair because none do or can exceed Gods ability to help On this ground the believer is confident when that man that walketh onely by sence utterly despaireth §. 233. Of Saints being weak A Seventh effect of Faith is thus set down out of weaknesse were made strong These words were made strong are the interpretation of one Greek compound verb it is used both actively and passively The simple verb whence it is compounded signifieth to be able This compound to make able or to make strong It is applied to God 1 Tim. 1. 12. 2 Tim. 4. 17. In the passive it is attributed to Abraham Rom. 4. 12. To Paul Act. 9. 22. To Timothy 2 Tim. 2. 1. And to all Christians Eph. 6. 10. Here it is passively taken And may be applied to sundry of Gods Worthies who were brought to great weaknesse but yet recovered and made strong Of the Greek word translated weaknesse see Chap. 4. vers 16. § 89. To aggravate the weaknesse whereunto they were brought the abstract is used He doth not say of weak which is the concrete but out of weaknesse which is the abstract were made strong This carrieth emphasis implieth such an extremity of weaknesse as there was little or no hope of recovery from the same This fruit of Faith in being made strong out of weaknesse differeth from other fruits before mentioned in this that it setteth out the vigour of Faith in a mans weakness The former instances shewed the vigour of Faith against other strong and violent things as Kingdoms Lions Fire and Sword which presupposed strength in those that believed But here is weaknesse weaknesse in themselves and out of that made strong This may fitly be applied to the bodily weaknesse of Hezekiah he was sick ââ¦to death And thereupon he received this message from the Lord Thou shalt ãâã and not live 2 King 20. 1. It appears that he was sick of the Plague or Peââ¦ence for he had a boil or Plague-sore which arose on his body and was afterwards healed by a lump of Figs The venom of that sickness had seized on his ââ¦al parts and it is probable that the tokens appeared upon his body which are counted apparent signs of death In this respect it was truely said according to the course of nature Thou shalt die and not live Thus was Hezekiah very weaknessâ⦠so weak as there was no hope of gathering strength Yet out of this weakness was he made strong that is he recovered his health and strength again This recovery was extraordinary Yet was it obtained by Faith as is evident by the faithfull prayer which he made 1 King 20. 3. and which was graciously heard whereupon we may conclude that it was in Faith For the prayer of Faith shall save the sick Jam. 5. 15. Obj. In his prayer he pleads his walking with God which implieth works Ans. 1. He pleaded not the merit of his works but his sincerity in doing what he did as an evidence of Gods spirit in him and of his respect to God â⦠He doth not plead his walking before God as a thing done by him but as a condition prescribed by God whereby it might be known to whom Gods promise did belong For God had said That David should not want one of his ââ¦ed to sit on the Throne of Israel if they did take heed to their way to walk before God in truth 1 King 2. 4. But Hezekiah being conscious to his own integrity and having at that time no Son to succeed him on the Throne in his prayer calls Gods promise to minde and pleads that to God The word remember iâ⦠Hezekiah's prayer sheweth that he had reference to Gods promise as Moses had in his prayer Exod. 32. 13. This sheweth that by Faith incurable diseases may be cured Quest. May recovery of health and longer life when one is sick be prayed ãâã Ans. Yes with submission to Gods will And that on these grounds 1. They are comprised in the fourth petition 2. Christians are enjoyned so to do Iam. 5. 14. 15. 3. Such things are promised as a blessing Exod. 23. 25. Psal. 41. 3. 4. Saints have prayed for those blessings 2 Sam. 1â⦠16. 5. God hath accepted and granted such prayers Phil. 2 27. 6. Saints recovery and continuance on earth is a blessing to the Church Phil. 1. 24. Though the weaknesse here intended may be applied to bodily sicknesse yet iâ⦠it not to be restrained thereunto Fââ¦r the word weaknesse is such an indefââ¦ite word as may be applied to all manner of weakness whether of body or Soul under weaknesse of Soul are comprised all manner of troubled passions as anger grief fear with the like so also Satans manifold temptations and sundry effects following thereupon as trouble
2. The subject whereupon it was exercised Armies 3. The kind persons whose Armies they were Aliens 10. That effect of Faith which concerned women is thus expressed women received their dead raised to life again Here observe 1. The persons whose act is was women 2. The act it self received 3. The subject or thing which they received their dead 4. The great alteration of that subject which was to life again The other head of fruits of Faith are great Sufferings which are ten in number Those may be reduced to three heads 1. The sufferings of Professors 2. The sufferings of Martyrs 3. The sufferings of Confessors § 259. Of the sufferings of Professors five distinct heads are set down Of the sufferings of Martyrs four heads Of the sufferings of Confessors one general one The five effects of Professors sufferings were these 1. They were tortured This is amplified 1. By their willing undergoing their tortures thus not accepting deliverance 2. By the end of their enduring that they might obtain a better Resurrection 2. They had trial of cruel mockings Here observe 1. The reality of the thing they had trial 2. The kind of suffering mockings 3. The extent of that kind In this epithete cruel 3. They were scourged 4. They were cast into bonds 5. They were imprisoned Three effects of Martyrs were these 1. They were stoned 2. They were sawen asunder 3. They were slain with the sword 4. Before this last this which was as dangerous as the other three is inserted thus were tempted The effect of Confessors is expressed in this phrase wandred about And it is aggravated 1. By the places whether they wandred 2. By the reason of their wandring The places whether they wandred were of two sorts 1. Habitable by men 2. Habitable by beasts for the most part The former sort of places is implyed under other mens neglect of them This is set down four ways 1. By their mean apparel Sheep-skins and Goate-skins 2. By their want being destitute 3. By their affliction afflicted 4. By mens evill entreating them in this word tormented The reason of the wandring of Confessors is taken from the worlds unworthiness of them thus expressed of whom the world was not worthy The places not inhabited by men are expressed in these four kinds 1. Desarts 2. Mountains 3. Denns 4. Caves of the earth §. 273. Of observations raised out of Hebr. 11. 33 34 35 36 37 38. I. FAith doth things above human power Such were many effects of Faith here set down See § 227. II. War is lawfull This act of Faith subdued was by wars See § 227. III. Nations may be subdued by war So much is implyed under this word Kingdoms See § 227. IV. Faith is operative It is here said to work See § 228. V. The proper work of Faith is righteousnes Believers are here said to work righteousnes See § 228. VI. Divine promises are the ground of Faith Those are they on which Faith hath an eye See § 229. VII Promises are received by Faith They are here expresly said to be obtained thereby See § 228. VIII Faith can vanquish the fiercenes of unreasonable crââ¦atures Lions are the fiercest of all yet their mouths stopped by Faith See § 230. IX Faith freeth from the most violent senseless creatures Fire is that creature yet by Faith quenched See § 231. X. Faith preserveth from the deadliest instrument that is the sword See § 23â⦠XI Saints may be weak This is here taken for grant in this phrase oââ¦t of weaknes See § 233. XII By faith such as are weak may be made strong This is here plainly expressed See § 234. XIII Valour is commendable Believers are here commended for it in this word waxed valiant See § 236. XIV Faith makes valiant This is an effect here attributed to faith See § 237. XV. Faith makes valiant in greatest danger namely in fight See § 235. XVI Faith makes victorious This phrase turned to flight intends as much See § 238. XVII War is especially to be against Aliens Their armies are here said to be turned to flight See § 239. XVIII Women may have a strong Faith The express mention of womââ¦n proves as much See § 240 241. XIX By Faith the dead have been raised See § 241. XX. Faith receives benefit from others acts Those believing women received their dead children raised by the Prophets See § 242. XXI Believers are enabled to endure sore trials Such were they which follow See § 243. XXII Matters of Faith may be quoted out of humane Authors Such were the Authors out of whom the Apostle quotes many of these acts of Faith See § 244. XXIII Professors of truth may be brought to exquisite torments for the truths sake Such were many of the torments here set down See § 245. XXIV True Professors willingly endure their torments They would not be delivered See § 246. XXV Persecutors can offer favour upon yielding So much is here intended See § 247. XXVI Faith in the resurrection makes Professors endurâ⦠what they do This enâ⦠is here expressely set down See § 248. XXVII The last Resurrection is the best It is here stiled the better in comparison of all other resurrections See § 248. XXVIII Believers suffer advisedly The end which they propound to themselves demonstrateth as much in this word that See § 249. XXIX Believers suffer for their advantage This phrase that they might obtain intends as much See § 250. XXX Mockings are a kind of persecution It s an instance of persecution they are here mentioned See § 251. XXXI Mockings pierced deep Therefore this Epithete cruel is added to them See § 251. XXXII Professors are basely handled For they are scourged See § 252. XXXIII Professors of the truth are used as malefactors Witness their bonds and imprisonments See § 253. XXXIV The things which professors endure are reall They have triall or experience thereof See § 254. XXXV Stoning was an antient kind of death Express mention is here made of it See § 254. XXXVI Multitudes may have their hands in persecuting Saints For in stoning a multitude of people were used See § 255. XXXVII Professors have been sawed asunder This is expresly set down See § 255. XXXVIII The death of Martyrs hath been with much cruelty The distinct kinds of death here specified demonstrate as much See § 256. XXXIX Professors may prove Martyrs This word slaine imports as much See § 257. XL. Persecutors make many Martyrs This instrument sword implies as much See § 258. XLI Temptations on the right hand are as dangerous as cruell Martyrdom This word were tempted joyned with sundry kinds of death intendeth as much See § 256. XLII Such as suffer not as Martyrs may prove Confessors For it is said that they wandred c. See § 259. XLIII Believers may be wanderers So much is here expressed of them See § 260. XLIV Confessors may flie from persecution The word Wandââ¦ing
help us on in our Christian course Run Looking unto Iesus The Greek word translated looking is a compound Of the simple ãâã See Chap. 2. v. 8. § 68. That properly signifieth to see This compound carrieth emphasis and properly signifieth to look back or see again and joyned with the preposition which signifieth unto as here it is joyned intimateth withdrawing of the eyes from all other objects and fastning them on that which ãâã behold That the word seeing or looking is taken sometimes literally sometimes metaphonically hath been shewed Chap. 2. v. 9. § 72. Here it is taken metaphorically and applied to the eyes of the mind and setling them on Jesus The eye of the soul is faith wherewith things invisible to the bodily eye may be seen Heb. 11. 27. Thus Abraham saw Christ before he was actually incarnate ãâã 8. 56. So may we that live since his ascension look on him Thus have thus ãâã all true believers look on Christ from the beginning of the world to the end thereof Of this title Iesus see Chap. 2. v. 9. § 73. It setteth forth the main end of Christs assuming our nature which is to be our Saviour and that to save from our sins Matth. 1. 21. It is here fitly used in that thereby we are put in mind of that help we may expect from Jesus for this title sheweth that Christ hath undertaken to be our Saviour and to free us from all dangers and from all things that may hinder us in our race to heaven This direction of looking unto Jesus giveth us to understand that the ability which we have to run our Christian race is from Jesus This is demonstrated 1. Affirmatively thus I can do all things through Christ which strengthneth me Phil. â⦠13. In this respect is Christ resembled to a vine Joh. 15. 1. And to an head Eph. 4. 14. 2. Negatively without me saith Christ ye can do nothing Joh. 15. 5. By Christ that disability which man at first by his sin brought upon himself to good is taken away His nature is altered he is made a new creature 2 Cor. 5. 17. 1. Much doth this commend the goodnesse of God who though he hath set an hard race before us yet he hath provided sufficient help He deals not with his people as Pharaoh with the Israelites who imposed an heavy task upon them and yet denied ordinary means for the accomplishing the same Exod. 5. 7. 2. This goodnesse of the Lord should encourage us against our own weaknesse and incumbrances inward or outward Iesus can do more for our help then the Devill and all his instruments for our hindrances He is ready at hand to put out his hand to save us as he did Peter when we are ready to sink Mark 14. 31. This metaphor looking setting forth the act of faith gives evidence that faith is the means of obtaining help from Iesus This was lively represented by the Israelites looking upon the brazen serpent Numb 21. 8. Ioh. 3. 14 15. Christ is the fountain faith the pipe whereby grace is conveyed to us See the Churches Conquest on Exod. 17. 11. § 43. §. 13. Of Christ the Author of Faith TO enforce the foresaid duty of looking unto Iesus he is here set forth to be he Author and Finisher of faith Of this word translated Author See Chap. 2. v. 10. § 95. There it is translated A Captain but such an one as is also the beginner and first author of a thing It being here premised before the other title Finisher it implieth such an Author as is the primary beginner as hath the absolute ordering of that which he beginneth so as he can and will finish it according to his mind Thus is Christ the Author of our faith This is evident by these and such like generall proofs Faith is the gift of God Eph. 2. 8. It is given to you to believe Phil. 1. 29. But more particularly in that the Apostle prayeth for faith from the Lord Iesus Christ Eph. 6. 23. On this ground this gift is stiled the faith of Iesus Christ Rom. 3. 22. Gal. 2. 16 20. For as Christ is the revealer of faith and the object of faith and the matter of faith so also the Author of it The means whereby this grace is wrought are of Christ as the principall outward means which is the preaching of the Gospel stiled the word of faith Rom. 10. 8. And the Sacraments which are seals of the righteousnesse of faith Rom. 4. 11. Yea also the Spirit which is stiled the spirit of faith 2 Cor. 4. 13. And faith is said to be given by the Spirit 1 Cor. 12. 9. All these means outward and inward are of Christ therefore the grace wrought by them must also be of him It is not of man by nature neither doth the law reveale or work it but it is by Iesus 1. This clearly demonstrateth that without Christ no faith at least no such faith as should bring men to salvation For this author of faith is also stiled The Captain or Author of salvation Chap. 2. v. 10. And Chap. 5. v. 9. § 50. 2. It informeth us in the kind of this gift that it is supernaturall The Son of God came from the bosome of his Father to reveale it and to work it in us 3. It is our duty to use such means as Christ hath sanctified for attaining this gift He that is the Author of it will work it in his own way and course §. 14. Of Christ the Finisher of Faith TO shew that Christ goeth on in that good work of faith which he hath begun The apostle addeth this other work of Christ Finisher Of the Greek verb whence the noun here translated Finisher is derived See Chap. 2. v. 10. § 97. According to the notation of the word it signifieth one that perfecteth what he taketh in hand and so as nothing needs be added thereto So as faith is perfected by Christ. With much confidence doth the Apostle thus confirme this point I am confident of this very thing that he who hath begun a good work in you will perform it untill the day of Iesus Phil. 1. 6. But more expresly speaking of Christ he thus sayeth Who shall confirm you unto the end that ye may be blameless In this respect saith Christ himself Him that commeth to me I will in no wise cast out Joh. 6. 37. Thus he giveth his sheep eternall life Ioh. 5. 28. Christ doth finish what he undertakes because 1. It is his Fathers will that he should so do Ioh. 6. 39 40. 2. To manifest his Power Wisedome Faithfulnesse and other like excellencies He is far from a foolish builder Luk. 14. 28. c. 3. To move men to depend on him in that he will in no wise faile such as believe on him 1 Pet. 2. 6. 1. Here we have the true ground of a believers confidence and of persevering unto the
every The other inward stiled the sin and described by this effect which doth easilâ⦠beset us In setting down the latter about use of helps we may note 1. The manner of propounding it in the first person and plurall number let us 2. The matter whereof it consisteth which is set down in a metaphor of running a race whereby is intended a right finishing of our Christian course and it poynteth at foure vertues 1. Diligence and speed in this metaphor run 2. Patience which is plainly expressed 3. Perseverance In this phrase run the race 4. Prudence In these words set before us This noteth out two poynts 1. The warrant we have for what we do In this phrase set before 2. The speciall right which concerneth us In this word us The former sheweth a direction The latter a limitation Vers. 2. The pattern of Christ himself is 1. Propounded v. 2. 2. Amplified v. 3 4. In setting down this help The Apostle noteth 1. A duty which sheweth what we must doe 2. A reason why we must doe that duty In setting down the duty observe 1. The action required In this word Looking unto 2. The object of that act Iesus The reason here alleadged for looking unto Iesus is taken from that which Christ did which is of two sorts 1. What he works in us Faith This is amplified by two kinds of working 1. His beginning it The Author 2. His perfecting it The Finisher 2. What he wrought or rather endured for us This is 1. Propounded 2. Amplified The proposition confisteth of two branches In both which is set down The object and the action thereabout The first object is crosse The action appertaining thereunto endured The other object is shame And the Action thereabout despised That which Christ endured for us is amplified two waies 1. By that which Christ set before him which is here stiled joy 2. By that which followed upon his suffering Here note 1. The method or order in this copulative and. He first suffered and then was exalted 2. The matter which was an high exaltation This is described 1. By the stability of it is set down 2. By the eminency of it at the right hand 3. By the dignity or royalty of it of the throne All these are amplified by the person whose right hand and whose throne it was namely Gods The amplification of the foresaid pattern of Christ is set down two waies 1. By a review thereof v. 3. 2. By the extent of following Christ v. 4. In the review we may observe 1. A duty enjoyned 2. A reason to enforce the same About the duty observe 1. The act required consider 2. The object thereof Which is described 1. By the dignity of the person Him 2. By the kind of opposition against him contradiction amplified by the greatnesse thereof such 3. By the speciall person opposed himself 4 By the condition of the persons who opposed him Sinners 5. By his manner of bearing it endured The reason is drawn from prevention of a great dammage wherein is set down 1. The kind of dammage lest ye be wearied 2. The cause thereof and saint in your minds Vers. 4. In the extent of following Christ we are to observe 1. The manner of propounding it which is negatively ye have not 2. The matter wherein are foure poynts considerable 1. The act to be don resist 2. The continuance thereof unto blood 3. Another act striving 4. The object thereof against Sin §. 29. Of Observations raised from Heb. 12. 1 2 3 4. Vers. 1. I. EXamples of Saints before us are to be followed The inference of this verse upon the former chapter implied in this word whereâ⦠intendeth as much See § 2. II. Former examples of Iewes are registred for us Christians Thus much is implied in this phrase we also See § 2. III. Suffering Saints are Gods witnesses They are here so expresly called See § 2. IV. God hath a multitude of witnesses This metaphor a cloud and these two epithites compassing and so great do fully demonstrate this poynt See § 3. V. Impediments must be removed This is the first kind of helps here prescribed See § 4. VI. Impediments must be clean abandoned This word lay aside intendeth as much See § 4. VII Things burthensome hinder Christians in their race This is implied under this word weight See § 5. VIII Every burthen is to be laid aside The universal note every is here expresly set down See § 5. IX Original corruption is properly a sin That is the sin which is here intended See § 6. X. Original corruption is ready to stir us up to actual sins This is the meaning of this phrase doth so easily beset us See § 6. XI Inward and inbred corruption is to be sââ¦bdued The sin here spoken of must be laid aside See § 7. XII General directions are to be applied to our selves The manner of expressing the duty in the first person us declares as much See § 8. XIII Christians must draw on others to the duties which they perform themselves The manner of expressing the duty in the plural number which hath reference to others proves this point See § 8. XIV A Christians course is a race The metaphor of running a race here used proveth as much See § 8. XV. Diligence is requisite for the finishing of our Christian course This metaphor run intendeth as much See § 9. XVI Patience must be added to diligence Thus much is plainly expressed See § 9. XVII Perseverance is requisite for finishing our Christian course This phrase run the race implieth perseverance till we come to the end of our race See § 9. XVIII Prudence is requisite for well ordering our Christian course It is an especiall point of prudence to observe what is set before that is what is warranted in Gods word See § 9. XIX That is most warrantable which is prescribed to us in particular This is that which is set before us See § 9. Vers. 2. XX. Ability to run our Christian race is from Iesus For this end is he here brought in and described unto us See § 12. XXI An especiall means of receiving grace from Christ is to know and believe ââ¦n him This is intended under this word looking unto See § 12. XXII Iesus first worketh faith in us In this respect he is the author of our faith See § 13. XXIII Iesus perfecteth the good work of faith which he hath begun In this respect he is stiled the finisher of our faith See § 14. XXIV Christ is a pattern to Christians For this end that which he did and endured is set before us See § 15. XXV Christ had joy set before him This is here expressed See § 15. XXVI By the joy that was set before Christ he was encouraged to endure what ââ¦e did This preposition For intendeth so much See § 15 16. XXVII Christ had his Crosse. This is implied under this word Crosse. See § 17. XXVIII Christ endured his
then man was enabled to perform In the other Covenant of grace the condition is Beleeve and repent Mark 1. 15. Faith hath respect to our justification and compriseth under it all things tending thereto Under repentance all sanctifying graces are comprised whether they respect mortification or vivification the two parts of repentance Quest. How can free grace stand with a condition Answ. 1. With a condition of works to be don by our selves it cannot stand 2. The condition of the Gospel which is faith and repentance are the work and gift God Eph. 2. 8. Ier. 10. 23. 2 Cor. 3. 5. Ier. 31. 18 33. In this respect they are so far from impeaching the grace of God as they do much magnify the same God of his own free grace works in us that which he requireth of us for attaining life 3. Faith is not to be considered in this case as a work of man but as an hand or instrument whereby we lay hold on Christ. 4. Repentance is but a meer qualification for fitting us to enjoy that which Christ hath purchased for us 5. Both faith and repentance are evidences of our right to Christ Jesus and therefore are enjoyned that we might have some sensible assurance of our eternal Salvation On this ground we are to enquire after the condition which God requireth for the partaking of that which he freely granteth us as we do desire the benefit of the grant §. 44. Of the benefit of Afflictions arising from enduring THe particular condition here required on our part is to endure chastening Under chastening all manner of affliction that God layeth upon his children are comprised They are called chastening by reason of the end that God aimeth at in afflicting them which is their good as hath been shewed § 36 37. Of the meaning of the word enduring and of Christs excellent pattern in enduring the Crosse see § 18. That is a worthy pattern for us and it is the more to be heeded by reason of that inference which the Apostle here maketh that afflictions are made profitable by enduring them Matth. 10. 22. 2 Tim. 2. 12. Iam. 1. 12. and 5. 11. This therefore did the Apostle glory in on the behalf of the Thessaloââ¦ians 2 Thes. 1. 4. See more here of in The whole Armour of God on Eph. 6. 15. § 16 17. 1. By this we may discern an especial reason of that little good which many gain by crosses they faile of observing this maine condition They may beare the cross because they cannot cast it off but they do not endure it contentedly willingly in obedience to God What they do is perforce with much inward grudging and outward muttering 2. Thou maist learn hereby how to gain good by afflictions even by enduring them which that thou maist the rather do observe well these few directions 1. Look to God that smiteth and duly weigh his supreme Soveraignty his almighty power his unsearchable wisdome his free grace his rich mercy his great forbearance and other like excellencies 2. Be circumspect over thine inward disposition to keep thy self from fretting vexing and perplexing thy spirit 3. Be watchfull over thine outward behaviour that thou manifest no discontent therein 4. Be well informed in the manifold trials whereunto the best are subject in this world 5. Take to thy self an invincible courage and resolution to hold out and still prepare thy self for more when some are past §. 45. Of the need and benefits of Afflictions UPon observing the foresaid condition of enduring chastisement it is added that God dealeth with them as with Sons The verb translated dealeth with properly signifieth to offer to See chap. 5. v. 1. Here it hath a reciprocal reference to God himself as if it had been said he offereth himself or he is offered to you as to Sons Of Gods respecting Saints as Children see v. 5. § 32. The inference of Gods atherly respect to Sons of men upon their enduring chastisement gives further proof that afflictions are fruits of Gods fatherly care over his children as hath been proved v. 5. § 37. It is further manifested by the need we have of correction and by the good which commeth to Saints thereby 1. The need ariseth from without us and from within us Without us The world and the things thereof as plenty peace pleasure preferment such like allurements do ordinarily make men secure wanton and loose But afflictions take away the sweet of all those alluring baits experimentally discover the vanity of them Witnesse the mind of men in pain of body in sicknesse in ãâã of liberty and other crosses Isa. 30. 22. Within us are proud thoughts ambitious imaginatious covetous desires noysome lusts and many other abominable corruptions which as festring matter lie in the soul eating up the life thereof But afflictions are as a rasor to lââ¦nch the sores of the soul and to let out the putrifying infecting matter They are as purging pils and potions to purge out noysome humors and in that respect needfull 2. The good that commeth to Saints by afflictions is an effecting of those ends which their wise Father aimeth at even such as these 1. Examination of mens selves to find out that corruption which is to be purged out Lam. 3. 40. 2. Humiliation under Gods hand Iosh. 7. 6 c. 3. Deprecation not only of the Judgment but of the cause thereof Psal. 32. 5. 4. Conversion unto God 2 Chron. 33. 12. 5. Circumspection that they offend not in the like againe Psal. 119. 67. Of the good fruits of afflictions See more v. 5. § 37. The principall duty hence arising is that which the Apostle himself hath noted in the beginning of this verse that we endure afflictions See § 44. §. 46. Of all of all sorts subject to trials TO commend Gods dealing with his children so as hath been set forth by afflicting them the extent thereof is thus set out for what Son is he whom the Father chasteneth not The manner of bringing in this extent with this causal particle for sheweth that it is a proof of the point The proof is taken from the constant course thereof That which is done to every child none excepted must needs be needfull and useful Experience of the good it doth where it is used moves a wise Father impartially to use it towards every childe The phrase may either be comparatively used in reference to earthly parents or simply to our heavenly Father In the former reference thus as earthly parents correct their children so doth God all his In the latter reference thus God doth impartially deal with all his children There is none at all whom he suffereth to passe through this world without chastisements Yet to adde the more force to this assertion he sets it down interrogatively thus what Son c. Hereby the Apostle doth challenge all to give an instance of the contrary as if he had said shew me the child of God who hath
have therein to God Lev. 19. 2. 1 Pet. 1. 15 16. There is nothing wherein a creature can more resemble his Creator then in holinesse This is that Image of God after which God at first created man Gen. 1. 26 27. Eph. 4. 24. 5. In regard of the communion which thereby we have with God For without holinesse no man shall see God v. 14. But they who have communion with God are stiled an holy Priest-hood an holy nation 1 Pet. 2. 5 9. God therefore hath chosen uâ⦠that we should be holy before him Eph. 1. 4. Christ for this end gave himself for his Church and sanctified and cleansed it that it might be holy and so fit to be presented unto God Eph. 5. 25 26 27. Besides these generals there are other particulars which shew why the holinesse of justification and why the holinesse of sanctification are said to be Gods The holinesse whereby we are justified is said to be Gods 1. In regard of the very matter and essence of it For it is the holinesse of the Son of God our surety very God In this respect we are said to be made the righteousnesse of God in him 2 Cor. 5. 21. 2. In regard of Gods imputing his Sons righteousnesse to us and accounting it ours Psal. 32. 1. Rom. 4. 6. 3. In regard of Gods accepting it as ours For that which God accepts may well be stiled his Eph. 1. 6. The holinesse whereby we are sanctified is said to be Gods 1. In regard of the immediate worker of it in us which is the third person in sacred Trinity who is very God the Spirit of God who in regard of this divine operation is stiled the Holy Ghost Rom. 15. 16. and sanctification is said to be that of the Spirit 2 Thes. 2. 13. 2. In regard of the instrumental means of working it which is Gods word 3. In regard of the pattern of it whereunto it is framed that is Gods will Mat. 6. 10. 1 Thes. 4. 3. Rom. 12. 2. Gods will is like the mould whereinto metal is cast and our sanctification is like metal cast into that mould so they who are truly sanctified carry the very Image of the will of God This giveth an evidence of the good and great respect which God beareth to his in conferring upon them his own holinesse even the excellency of his excellencies It was an high degree of dignity that God should at first create man after his own Image but after man had forfeited that dignity to confer a greater which is the holinesse of God here meant is beyond apprehension The honour which Ahasââ¦erus did to Mordecai in causing the royal apparel to be put on him and the royal Crown to be set upon his head and he set upon the Kings horse was counted so great as this proclamation was made thereof Thus shall it be done to the man whom the King delighteth to honour Est. 6. 8. c. But behold a dignity infinitely greater then that Saints are arraied with the holinesse of God Gods holinesse is as a Crown set on their heads Thus shall it be done to them whom the King of heaven delighteth to honour Of the grace of God See v. 15. § 82. §. 57. Of Saints partaking of Gods holinesse IT is said concerning the forementioned holinesse of God that we are partakers of it Of the notation of the Greek word translated partakers see Chap. 6. v. 8. § 47. It here sheweth that Saints have not of themselves the foresaid holinesse of God They receive it and so are made partakers of it 1 Cor. 4. 7. Phil. 1. 7. 1 Pet. 4. 10. 2 Pet. 1. 4. 1. It being Gods holinesse man cannot possibly have it but by participation from God who can have any thing that is Gods but by Gods gift 2. Man by nature is clean empty and utterly destitute of all holinesse Psal. 14. 3. 2 Cor. 3. 5. 3. Man of himself is most unholy by the stock whence he commeth by his conception and birth by his condition and disposition Gen. 6. 5. 1. This taketh away all ground of self-boasting from them that have this holinesse of God 2. This gives just cause of returning the praise and glory of all that holinesse which we have to him that hath made us partakers thereof Rom. 11. 35 36. This is one end whereat God aimeth in making men partakers of his holinesse §. 58. Of afflictions working Gods holinesse MEntion is here in special made of Gods holinesse to give proof of the profit of correctionâ⦠They work in men that admirable gift of Gods holinesse Thus much an Apostle intendeth under this phrase that the trial of your faith might be found ãâã praise and honour and glory 1 Pet. 1. 7. On this ground another Apostle exhorteth Christians to count it all joy when they fall into divers temptations Iam. 1. 2. Manasse 2 Chro. 33. 12. and the prodigal are special instances hereof 1. Afflictions bring men to sight of sin to sorrow for the same to an humble confession thereof and to earnest deprecation from the guilt and punishment of sin Thus they come to obtain some sweet evidence of the remission of their sins and justification of their persons Psal 32 4 5. 2. Afflictions are grievous to the ââ¦lesh and thereupon put on men to seek some ease and refreshing in spirit which can be no other way then by partaking of Gods holinesse 3. Afflictions are an especiall means to wean men from the vanities of this world and to subdue the unruly lusts of the flesh whereby the first part of sanctification which is mortification is wrought in them Hos. 5. 14 15. 4. Afflictions make men enquire after God and learn what may be pleasing unto him Upon this enquiry duly made it will be found that nothing is more pleasing to God then holinesse Hos. 6. 1. Adde this motive to sundry others that have been noted before and it cannot but bring us to endure what it shall please the Lord to lay upon us This is an especial means of trial whether afflictions have had a kindly work on us or no If they have we have thereby been made partakers of the holinesse of God §. 59. Of the meaning of these words No chastening for the present seemeth to be joyouâ⦠but grievous Heb. 12. 11. Now no chastening for the present seemeth to be joyous but grievous neverthelesse afterward it yeeldeth the peaceable fruit of righteousnesse unto them who are exercised thereby THis verse is added to meet with that which flesh and blood might object against all the comforts and encouragements before delivered for well-bearing afflictions and that is experience and sense will say we find no joy but feele much grief under afflictions To take away ãâã the Apostle grants that to be true which sense opposeth that chastening for the present is grievous The grant as expressed in Greek is very emphaticall For 1. It is set down in the most generall term thus
the reins Ier. 17. 10. and to whose eyes all things are naked and opened Heb. 4. 13. Charity judgeth not the hearts and consciences of men It leaveth them to God Charity believeth all things and hopeth things 1 Cor. 13. 7. that is the best it can of all It interpreteth all things in the better part By this means is brotherly-love established 3. We must as much as lieth in us be perfectly joyned together in the same minde and in the same judgement 1 Cor. 1. 10. Union in minde and judgement is an effectual means of working and preserving union in heart and affection They who continued ãâã in the Apostles Doctrine were of one heart and one soul Act. 2. 42. 4. 32. Under the heart the affections are comprized under the soul the minde Unanimity is a great cause of brotherly-love Therefore we are oft exhorted to be of the same minde Rom. 12. 16. 2 Cor. 13. 11. Phil. 2. 2. Qu. What if all that professe the same faith cannot be brought to be in all points of one opinion so as there must needs be differences in that kinde as ever there were and ever are like to be Ans. In such cases let us dissent in love and wait till God reveal the truth to the one or to the other Differences in judgement must not cause alienations of heart and affection especially if the difference be about inferiour and indifferent things ãâã 14. 2 3. 4. We must be thorowly informed about Gods love to us and get all the evidences we can thereof Gods love is as fire it heateth where it is harboured As fire kindleth fire so love kindleth and enflameth love especially when the soul is perswaded thereof Now they who truly love God will undoubtedly love such as bear the Image of God which Professors of the true faith doe 1 Iohn 4. 20 21. 5. 1. Apprehension of Gods love to us will the more enforce us to love the Brethren if withall we be perswaded of their love to us as we ought to be unlesse we see apparent evidences of the contrary Thus farre of the Rules concerning Opinion § 8. Of Rules for Brotherly-love concerning Meditation FOr Meditation 1. We must advisedly meditate on the excellency of this grace of brotherly-love All the excellencies of love have an eminency in brotherly-love Now love is set out by the Apostle as the most excellent of all graces Where he exhorts to covet earnestly the best gifts he adds this clause Yet shew I unto you a ãâã excellent way 1 Cor. 12. 31. That way is to season all with love And having reckoned up sundry singular properties and effects of love he layeth Faith Hope and Love together and concludes that of them love is the greatest 1 Cor. 13. 13. greatest in use greatest in continuance In use because all practical graces are set on work by love and love extends it self to the good of others It seeketh not her own onely Whereas Faith and Hope are as hands clasped fast holding that which makes to ones own good Love is as an hand opened dispersing that it hath to the good of others In continuance Love is greater then Faith or Hope because these end with this present life but Love continueth in the life to come and is most perfect in Heaven Besides there is no grace wherein a creature may more resemble his Creatour then Love God assumeth to himself this Title Love and that by a kinde of Property thus God is Love 1 John 4. 8 16. This doth in an high transcendent manner commend the excellency of Love and due Meditation on the excellency of a thing is an especial means of seeking after it and laying hold on it 2. We must duly consider the worth of a brother Brothers here meant are Saints by calling Whatsoever their outward condition be in this world they are most precious persons They are styled precious in Gods sight and honourable Isa. 43. 4. Excellent Psal. 16. 3. Gods jewels Mal. 3. 17. They are a chosen generation a royall Priesthood a holy Nation a peculiar people 1 Pet. 2. 9. Comparatively The righâ⦠is more excellent then his neighbour Prov. 12. 26. that is then any other man not righteous And that in his birth For he is born of God John 1. 13. In his life He liveth by faith Hab. 2. 4. Gal. 2. 20. In his death Precious in the sight of the Lord is the death of his Saints Psal. 116. 15. Blessed are the dead that die in the Lord Revel 14. 13. This made Balaam to wish that he might dye the death of the righteous Numb 23. 10. God set his love on them before the world was He so dearly loved them as he spared not his dear and only Sonne but gave him to death for them Rom. 8. 32. He hath given his holy Spirit to quicken them to beautifie them to make them amiable before God and men He hath given his Angels a charge over them Psal. 91. 11. The Angels are ministring spirits for their sakes Heb. 1. 14. The whole world is preserved for them and they are reserved to glory Who should not who would not be kindly affectionated to them in brotherly-love 3. We must seriously think upon the good that may be reaped by them and from them The good is both temporall and spirituall Laban learned by experience that the Lord had blessed him for Iacobs sake Gen. 30. 27. And Potiphar saw that the Lord was with his servant Ioseph and that the Lord made all he did to prosper in his hand Gen. 39. 3. The good that those men received from Iacob and Ioseph who were both Saints was temporall Much spirituall good may also be received from such by their pious pattern prudent counsell pithy exhorrations powerfull prayer and other like means yea hereby also may our eternall salvation be promoted Due consideration of these and other-like benefits cannot but work brotherly-love towards them 4. We must diligently mark the prejudice that useth to arise from professors alienation of their hearts one from another and from dissentions following thereupon Gods blessed name is thereby blasphemed the Ministry of the Gospel standered the holy profession disgraced the faithfull ones grieved the guiltlesse miscensured the weak offended and enemies made to insult Surely they who duly consider these mischiefs will for the preventing hereof labour for this grace of brotherly-love §. 9. Of Rules for Brotherly love concerning Practice FOr practice 1. We must remove such impediments as ordinarily keep men from this grace of brotherly love One great and prime impediment is self-love Nothing more hinders the love of others especially the love of the brethren then self-love It is like the thorns among which good seed was sown Thorns use to soak out the life and heart of the ground so as good corn cannot there grow up to any maturity Self-love and brotherly love are oft opposed as 1 Cor. 10.
pointeth at Gods Providence his brother hath need this manifesteth a brothers necessity Iohn 3. 17. We may from hence infer That the mercy which by many is very highly esteemed cometh short of the true extent of mercy and is too too scanty Some particular instances hereof are such as follow 1. Some having a minde to build Almes-houses hospitals or other like ãâã of charity or piety will do nothing to any in their distresse upon conceit that that is enough for them to do Such works rightly done are warrantable and commendable but yet such as so carry the matter may seem to be more vain-glorious then truly charitable 2. The like may be said of such as intending to leave a liberal Legacy to some Colledge or Hospital to maintain poor Scholars and impotent persons neglect all other opportunities of shewing mercy 3. There be some that will be content to contribute some money to help those that are in distresse but utterly refuse to visit the sick to go to prisoners to take any pains about relieving others Though the former ought to be done yet the latter should not be neglected Their Charity is too lazy a kinde of Charity 4. On the other side There be others will take great pains in visiting prisoners and sick folks and with wholsome words will seek to comfort them that are in distresse but will not part with a peny to relieve any This is too covetous a Charity 5. There be that will much solicit others to be charitable but do nothing themselves This is a self-condemning Charity 6. Of a contrary disposition are others who will prosesse to do what they can themselves for relief of the distressed but they will not stir up any others This is an unneighbourly kinde of Charity If they think it a good duty for themselves to do Why do they not also provoke others to do good and to partake of the reward Besides this kinde of Charity may prove too scanty in that one alone cannot to purpose do that which by the help of many may be done Many hands will lift up a heavy burthen 7. There be that say They will pray for such as are in distresse but that is all which they will do This is a disgracefull kinde of Charity it bringeth a reproach upon the profession 8. Many that are bountifull to Friends and Kindred will do nothing at all to such as are strangers This kinde of Charity savoureth too much of self-love Thus some sail one way some another and thereby lose the glory of that which in part is well done Like the King of Israel who smiting his arrows on the ground thrice and then staid lost that full conquest over his enemies which otherwise he might have got 2 Kin. 13. 18 19. Let us that are charitably minded extend our charity to all sorts of persons to all kinde of cases according to the Rule of charity before-mentioned Thus shall we do the more good to others and receive the more comfort to our own souls neither will failing in one needfull point take away the glory of all Therefore as an Apostle adviseth to adde grace to grace 2 Pet. 1. 5 6 7. So I advise in this case to joyn to brotherly-love hospitality to the succouring such as are restrained by sicknesse imprisonment bonds or any other way To these joyn distribution to the necessity of the Saints Hereunto Intercession for the oppressed consolation to the troubled in conscience and finally prayer for all For he that said of one work of Charity Do this said also of other works Do this and this also What God hath joyned together let not man put asunder Matth. 19 6. §. 29. Of the meaning of this phrase As being your selves also in the body AS an Incitation and Direction to the forementioned extent of mercy the Apostle addeth this clause As being your selves also in the body This is translated word for word as it is in the original Some take it in the very same sense as the former clause was As bound with thââ¦m and understand the principal Verb as repeated in this clause thus Remember them that are afflicted as if ye your selves also were afflicted in the body In this sense they take the word body synecdochically for the person as if he had thus said As if you your selves also were afflicted in your own person This is a sense agreeable to the Apostles words but not fully expressing the extent of the Apostles intent and emphasis of his phrase 2. Others by this phrase being in the body take a mans common natural condition to be meant even a frail weak changeable estate subject to all kinde of miseââ¦ies as others are and thereupon thus set out the sense of the phrase As being in the body of those that are afflicted 3. There be that take the word body mystically for the mysticall body of Christ as if the Apostle had pressed the spirituall union of Christians under Christ their Head for a motive to work mutuall compassion And indeed it is a very forcible motive It is plainly and pertinently pressed 1 Cor. 12. 26. Though in the general the former clause As bound together and this As in the body may aim at the same scope yet in particular they may be distinguished one from another as the manner from the cause the former especially setting out the manner that is with much compassion and fellow feeling As bound with them The later leading us to a cause of mercy even our common condition being in the body as others and also our spiritual union being of the same mystical body §. 30. Of Compassion wrought by consideration of the common condition of all THe literal acception of this phrase As being your selves also in the body doth shew that that common condition whereunto all are subject should work compassion towards them which are in any adversity in that we our selves are also in the body and are of such a constitution as others are subject to the like adversity This doth the Apostle thus presse Restore such an one is fallen in the spirit of meeknesse considering thy self lest thou also be tempted Gal. 6. 1. This is that thing which Iob aims at where he saith to his friends If your soul were in my souls stead I would strengthen you with my mouth Job 16. 4 5. Hereby he intimates to his friends that they might be in such a case as he was 'T is oft pressed upon the Israelites that they should remember that they were servants in the Land of Aegypt and that thereupon they should shew mercy to servants Deut. 5. 14 15. And that they should not oppresse a stranger because they were strangers in Egypt Exod. 23. 9. God made men subject to like infirmitiââ¦s that other are to be Priests that ãâã might have compassion on the ignorant Heb. 5. 2. Yea Christ himself took on him not only the nature of our infirmities but also the infirmities of our nature that
his modesty in that he doth not peremptorily say We have a good conscience but we trust we have Of his confidence in that he useth a word which implieth a full perswasion It is further observable that in setting down this confidence of a good conscience he useth the plural number thus We trust shewing thereby that he hoped of others as much as he knew of himself For the rule of charity puts us on to believe all things and to hope all things 1 Cor. 3. 7. §. 155. Of a good Conscience in all things THe word translated Conscience is a Compound The simple Veââ¦b from whence it is derived signifieth to see Matth. 2. 2. and to know John 13. 18. and a Proposition which signifieth with So as conscience implieth Knowledge with namely with some other thing The Greek Latine and our English composition imply as much Our English is taken from the Latine Conscience then implieth a double knowledge One of the minde which is a bare understanding of a thing Another of the heart so as the hearts witnessing of a thing together with the minde is conscience Where the Apostle saith What man knoweth the things of a man save the spirit of a man which is in him 1 Cor. 2. 11. By Spirit he meaneth Conscience Hence it is that some make the notation of Conscience in Latine to be the knowledge of the heart Or the double knowledge that is comprized under conscience may be of God and a mans own self God knoweth all things even the most secret thoughts Ps. 139. 2. and every man knoweth the most secret things of himself 1 Cor. 2. 11. The testimony therefore of a mans heart with his minde or rather with God is Conscience In this respect Conscience is said to bear witnesse Romans 9. 1. And the Apostle rejoyced in the testimony of his Conscience 2 Cor. 1. 12. Conscience is seated within a man for it is applied to the heart Heb. 10. 22. yea it is styled the heart Pro. 15. 15. 1 Sam. 24. 5. And it is also styled the Spirit 1 Cor. 2. 11. It is so seated within a man that it may the better perform the function which belongeth unto it It being within may see all within and without As a man within a house full of windows may see what is within the house and what is without it Where Solomon saith to Shimei Thou knowest all the wickednesse which thine heart is privy to that thou didst to David my father 1 King 2. 44. he appealeth to the conscience of Shimei That the Conscience cannot be discerned by others without is evident by these phrases Who can know the heart Jer. 17. 9. What man knoweth the things of a man 1 Cor. 2. 11. The function of Conscience is to witnesse Rom. 2. 15. For this end it hath ability to know the things of a man The witnesse of Conscience is the surest witnesse that can be It is a faithfull witnesse that will not lie Prov. 14. 5. In Courts of men a mans own Conscience is a witnesse beyond exception yet may a man with his tongue belie himself but he cannot do so with his Conscience The witnesse which Conscience giveth is of two kinds either to accuse or to excuse Rom. 2. 15. To accuse of evil to excuse by freeing from evil unjustly laid to ones charge The conscience of the Jews accused them Ioh. 8. 9. St Pauls conscience excused him Act. 23. 1. From this principal function of the Conscience followeth trouble or peace to a mans soul. Trouble if his conscience accuse him as in the case of Iudas Mat. 27. 4 5. Peace when it excuseth Rom. 5. 1. Hereby know that a man shall never want authentick witnesse wheresoever he be whether alone or in company in light or dark The Conscience which the Apostle here speaketh of is styled a good Conscience Three things especially concur to make up a good Conscience 1. The matter whereupon it worketh 2. The proper act thereof 3. An effect or consequence following thereupon 1. The matter whereupon a good Conscience worketh is a conformity in the whole man to the holy will of God Gods will made known to man is mans rule whereunto all his thoughts words and actions ought to be conformable 2. Where this matter is to be found the Conscience will bear witnesse thereunto and give a true testimony thereof This is the proper act of Conscience 3. The Consequence that followeth hereupon is peace and quietnesse in the soul. For that Conscience which can give true testimony to a mans full conformity will quiet the soul and keep it from doubts fears and vexation of spirit Such a good conscience was perfect in mans entire estate but by his fall it was clean lost and became an evil conscience For 1. Every imagination of the thoughts of mans heart is onely evil continually Gen. 6. 5. 2. Mans evil conscience exceedingly faileth in the proper work thereof and that sometimes in a defect sometimes in an excesse In the defect when it suffereth a man to runne into all evil and doth neither check nor trouble him for the same This is styled a scared Conscience 1 Tim. 4. 2. The excesse is when it doth so out of measure trouble him as it takes away all hope of pardon and hinders sound and true repentance yea and makes his very life a burthen unto himself Such a conscience had Iudas Matth. 27. 3 4 5. In this respect The wicked are like the troubled Sea when it cannot rest whose waters cast up mire and dirt There is no peace saith my God to the wicked Isa. 57. 20 21. Since mans fall a good Conscience must needs be a renewed Conscience Two things concurre to the renovation of the Conscience and making it good One is faith in the Lord Jesus Christ whereby the Conscience is purged and purified from that natural defilement which it had For the bloud of Christ doth purge the Conscience from dead works to serve the living God Heb. 9. 14. Hereupon we are exhorted to draw near with a pure heart in full assurance of faith having our hearts sprinkled from an evil conscience Heb. 10. 22. See The whole Armour of God on Eph. 6. 26. Treat 2. Part. 6. Of Faith § 51. The other is a sanctified work of the Spirit whereby the heart is alienated from sinne and made watchfull against it and withall it is put on to conform it self to the holy will of God This conformity being true and entire without hypocrisie moveth the conscience to bear witnesse thereunto Rom. 9. 1. 2 Cor. 1. 12. This is the Conscience that is styled a pure conscience 1 Tim. 3. 9. 2 Tim. 1. 3. and a conscience void of offence Act. 24. 16. That then is accounted since mans fall a good conscience which 1. Giveth true testimony of a mans faith in Christ for the pardon of his sinnes and reconciliation
Christ last and second 9. 143 144 Comming of Christ looked for by believers 9. 145 Comming of Christ yet to come 10. 139 Comming of Christ speedy 10. 140 Communication of properties in Christ 9 57 Companions with sufferers 10. 126. Lord 11. 138 Company with wicked dangerous 11. 138 Comparisons see Parables Compassion in Priests and Ministers 5. 9 Compassion on all sorts 5. 11. and 10. 128 Complaints of God 3. 105 Concealing such as in danger 11. 125 Conclusion to be expressed 4. 53 Conception of Christ 8. 6 Conditions stand with free grace 12. 43 Confessors and Professors distinguished 11. 259 Confessors brought to wander 11. 261 Confessors brought to want 11. 262 Confession of sin 10. 7 8 Confessors hardly handled 11. 264 Confidence for profession of faith or faith it self 3. 61 Confidence to be maintained 10. 132 Confesse thy condition 11. 67 Conscience what it is 13. 155 Conscience good and evill 13. 155 Conscience not quieted by legal rites 9. 49 Conscience most affected with sin 9. 83 Conscience quieted when purged from sin 10. 5 Conscience evil 10. 66 Consider what it intendeth 3. 21 Consider weighty matters 3. 22 Consider Christ above all 3. 23 41 Consider one another 10. 75 Consecrated a way is by Christ 10. 55 Consolation from Gods promises 6. 144 Consolation strong 6. 145 Conspiring in sin aggravates it 3. 104 Constancy See Perseverance Constancy of Christ in sufferring 12. 18 Content with thy gifts 2. 37 Content with any estate 11. 45. And 53. 61 62 c. Continue See Persevere Continue God doth his great works among opposers 3. 100 Continuance in sin aggravates it 3. 102 109 Contradictions of sinners against miseries 12. 24 Contradiction make weary 12. 2 Contrary vices to be avoided 6. 8â⦠Contraries cause contrary consequences 4. 31 Converted ones at first most assaulted 10. 119 Converted ones at first great courage 10. 121 Conviction works on affection 7. 77 Corruption bitter 12. 84 Corruption to be kept down 12. 85 Corruption defileth many 12. 87 Courage spirituall needfull 12. 25 Covenant what it is 7. 94. and 8. 39 Covenant made with Christ â⦠118. 8. 45 Covenant and Testament differenced 7. 94 Covenant with Christians wherein better 7. 94 Covenant established on the Mediator 8 24 Covenant of God established on promises 8. 26 Covenants four causes 8. 40 Covenant new 8. 35 Covenant a prop to faith 8. 41 Covenant of works 8. 42 Covenant of works why promulged after mans fall 8. 42 Covenant of Grace 8. 45 46 Covenant upon tables of stone 9. 30 Covenant of God the ground of the good he doth 10. 46 Covet best gifts 2. 37 Courage spiritual needful 12. 25 Country of believers 11. 72 Councell of God immutable 6. 135 Creation not understood by reason 1â⦠8 Creation by Gods word 11 8 Creation of nothing 11. 8 Creatures variously taken 4. 75 Creatures perish how many wayes 1. 137 139 Creatures how altered by Christ 1. 140 Creatures cannot work miracles 2. 28 29 Crosse what it is 12. 17 Crosse of Christ 12. 17 See sufferings Crown Crowning 2. 60 Cruelty in death 11. 255 Cruelty of men exceeds beasts 11. 271 Crucifie Christ again 6. 41 Curse followes rejecting 6. 49 Custome no sure rule 10. 80 D. DAnger See Distresse Danger utmost to be declared 6. 30. and 10. 87 Danger of others to be prevented 11. 125 187 Danger to be timely prevented 11. 126 Danger to be prevented so long as may be 11. 127 Danger avoided by such as have courage 11. 147 158 168 Dangerous places made the safest 11. 168 Davids name frailties crosses graces priviledges 11. 211 212 c. Day To day taken for eternity 1 50 This Day applied to set times 1. 58. and 1. 61 Day the extent of it 3. 76 91 146 Daily do good 3. 145 146 Day the last 10. 82. How it approacheth 10. 83 Day the last how it is seen to appear 10. 84 Day the last how fitted for it 10. 85 David the penman of the book of Psalms 4. 44 David a type of Christ 11. 217 Death of Christ vanquished Satan 2. 144 Death See Mortall Death fearful 2. 149 Death in Gods power 5. 41 42 Death principles about it 6. 19 Death of Christ a death of suffering 2. 76 Death in causes of Religion 10 103 Death approaching take care of posterity 11. 112 119 Death most irrecoverable 11. 240 Dead works 6. 8. and 9. 8â⦠Dearest yeelded to God 11. 93 Dearest subject to destruction 11. 159 Deceitfull sin is 3. 122 148 Defer not repentance 3. 76 Defences against God in vain 11. 175 Degrees of sin 2. 18. 3. 85 Deliverance from spirituall bondage 2. 152 Deliverance out of troubles 11. 121 Depart from God See Apostates Deputed to his function Christ was 3. 33 See Appointed Desertions spirituall take not away all comfort 3. 64 Desire of doing good 13. 156 Desires though earnest may be in vain 12. 96 Desperat distresse avoided 11. 23â⦠Despââ¦se the Law who do 10. 102 Despisers of the Law put to death 10. 103 Despisers of Gospel more sorely punished 10. 107 Determined God hath whom to blesse 11. 90 Devil destroyed 2. 141 Devils power of death 2. 142 143 Devil an accuser 2. 146. 3. 122 Devil compriseth all the evill angels 2. 147 Devil described 3. 122. ãâã ãâã ãâã ãâã ãâã â⦠74 81. and 3 164. and 6. 84. and 10. 5 Dy men must 9. 133 Dy but once men do 9. 134 135 Different times argue different things 4. 29 Different things discerned by faith 11. 144 Different priviledges from God 11. 277 Diffidence See unbelief Diligence about heavenly rest 4. 64. and 6. 79 Directions to be added to admonitions 3. 143 Disgraces See reproaches Disgrace put upon professors ââ¦0 124. Disgrace a kind of persecution ibid. Disobedience distinguished from transgression 2. 14 Distresse no just cause of distrust 3. 39 See Danger See Desperate Distrust See unbelief Divers doctrines 13. 115 Divine truths differenced 2. 22 Doctrines divers and strange 13. 115 Dominions 1. 84 Dominion of Christ 2. 61 69 Doubling a word an emphaticall hebraisme 6. 103 Draw neer to God 10. 62 Drinks legall 9. 50 Dulnesse in hearing 5. 50 Dulnesse from want of exercise in Gods word 5 68 Duty necessary 2. 3 Duty daily to be done 3. 145 E EArth the foundation 1. 131 Earths and heavens extent 1. 130 Earth the place of Saints plgrimage 11. 69 Efficay of Christs propheticall office 2. 122 127 Efficacy of Christs blood before shed 9. 90 Elder not ever the worthier 11. 11 106 Elders who are 11. 6 Election Gods power therein 2. 131 Elect only given to Christ 2. 133 Elect perfected by Christ 10. 40 Eliah died not 9. 133 Elohim when to be taken of God when of creatures 1. 107 Encrease of Gods goodnesse to his Church 8. 53. And 11. 57 61 End of world cleared 9. 119 End justifieth not an act 11. 125 Endeavour after heaven 4. 63 Endeavour acceptable 13.
have 3. 48 Ministers of God men are 3. 164. 7. 51 Ministers coworkers with God 4 48 Ministers function honourable 5 19 Ministers able to preach deep mysteries 5. 73 Ministers a means to help on to perfection 6 5. 26 Ministers mildnesse earnestnesse and impartiality 6. 6 77. 78 Ministers maintenance 7 18 Ministers Prerogative notwithstanding their meanesse 7. 52 Ministers necessary and profitable 13. 149 Ministers must watch 13. 1ââ¦9 Ministers must give an account 13. 151 Ministers joy and grief about people 13. 152 Ministers conscionable to be prayed for 13. 153 Ministers restrained and restored 13. 159 186 Ministers pray for people 13. 162 And people for Ministers 13. 153 Ministers desire to be with their people 13. 187 Ministers associating themselves together 13. 188 Ministers impartiality 9. 101 Monisters must have their warrant 9. 101 Ministery effectual by Gods blessing 6. 28 Miracle what it is 2. 28 33 34 Miracles wrought by God alone 2. 28 Miracles bear witnesse to divine truth 2. 30 Miracles now not needfull ibid. Miracles signes wonders distinguished 2. 31 32 Mock See Reproach Monarchy See King Morall Law perpetual 7. 70 Morall Law how mollified 7. 70 Mortal are all of all sorts 7. 97 and 9. 133. Mortality exempts not from services 7. 97 Mortality how it instructs men 9. 139 Moses and Christ compared 3. 36. and 11. 135 Moses faithfulnesse 3. 39 Moses prerogatives how excelled by Christ 3. 45 Moses had all from Christ 3. 48 Mose how said to bring Israel out of Aegypt 3. 164 Moses instructed in Gods mind 8. 14 Moses why taken to the top of the mount 8. 19 Moses Law 10. 101 Moses trials gifts and priviledges 11. 133 134 135 Moses refused honour pleasures and riches 11. 136 139 Mother a joynt parent 11. 124 Multitude See many Multitude of believers 11. 192 Multiplication of seed a blessing 6. 105 Murther of ones self damnable 11. 204 205 Must a necessity and a duty 11. 22 Mysteries many and great in Christs Priest-hood 5. 57. 7. 24 Mysteries couched under histories 7. 23 24 N. NAme of God 2. 112. and 6. 69 Name of Gods Son 1. 42 Nature of man prone to sin 3. 122 Naturall mans power and will in what 4. 63 Necessary what is 8. 9 Necessity twofold 2. 3 Necessity of duty ibid. Necessity of Christs undertaking 2. 166 Necessity of observing things enjoyned 9. 114 Necessity of Christs suffering but once 9. 128 Negative argument how it holds 1. 46 Negatives doubled emphaticall 4. 76 Neglect of Salvation 2. 19 Neglect no means of others good 3. 147 Nescience wherein blamelesse 3. 111 Nestorius his heresie 2. 77 New way 10. 56 News to be made known 13. 184 New Covenant 8. 35 New Covenant and old 8. 49 New Testament ratified by Christs death 9. 95 New Testament inviolable 9. 95 New Testament violated by Papists 9. 95 Nigh to God we draw by Christ 7. 88 Noahs Fame and faith 11. 26 Novatus error 6. 37 Now 2. 68 Now is Christ in heaven for vs 9. 124 O. OBjections usefull 2. 68 Obedience simple and absolute to God 11. 37 41 88 Obedience in suffering 5. 48. and 11. 95 Obedience a sign of salvation 5. 52 53 Obedience universal 8. 16 Obedience to Ministers 13. 148 Obedience to civill and Spiritual Rulers differenced 13. 148 Obedience answerable to the charge 11. 41 Obedience to be continued 11. 42 Obseure points to be explained 10. 58 Offer to God Christ did 9 ââ¦1 Offered himself Christ did 1 Offer himself to Marryââ¦dome bow any may 11. 246 Oile for annointing 1. 1ââ¦0 Oile and the spirit compared together ibid. Oile of gladnesse 1. 121 Old how things wax 1. 139 Old babe a disgrace 5 71 Old and new Covenant 8. 49 Old covenant abrogated 8. 80 Once Christ offered 9. 128 Once Christ entered into heaven 9. 60 Once only men die 9. 134 One Sacrifice once offered by Christ 7. 115 Opportunity to be taken 3. 76. 146 Opportunities limited by God 4. 43 Opportunity while it lasteth good may be expected 4. 45 Opportunity God helps 4. 99 Opportunities of returning to their Country Patriarchs omitted 11. 74 Oracles of God 5. 63 65 Ordinances of God effectual 9. 69 Ordination of Ministers 3. 35. and 6. 17 Original sin 12. 6 7 Original sin to be suppressed 12. 7 Oath See swear Others to be brought to God 2. 126 Others to be looked unto 3. 124 144 4. 3 Others blood offered by Priests 9. 127 Others to be instructed in what we believe 11. 120 Others receive good by the faith of some 11. 184 Our own spiritual good to be cared for 6. 79 Our own works 4. 58 Our selves must first be cleansed 7. 113 Our own faith justifieth 10. 147 Our selves to be incited with others 2. 4 and 4. 3 Our selves to be looked unto 3. 124 Outward blessing no evidence of Gods favour 3. 98 P. PArables usefull 6. 45 Papists See Popish Papists religion carnal 7. 82 Papists violate Christs last will 9. 95 Papists wrong people in keeping the word from them 10. 91 Parents carefull of their children 11. 124 Parents honoured by worthy children 11. 124 Parents observe Gods stamp on a child 11. 128 Pardon of sin the ground of other priviledges of the new covenant 8. 74 Pardon fully extended to all sins 8. 76 Pardon of sin is to remember it no more 10. 48 Pardon procured by sacrifice 10. 49 Partakers of the heavenly calling who are 3. 17 Partakers of Christ who are 3. 151 Passover described 11. 154 Patience of God 3. 101 Patience of God turned to wrath 3. 113 Patience to be added to faith 6. 86 Patience a support in suffering 10. 122 Patience an help to perseverance 10. 135 Patience of Christ under the Crosse 12 18 Patriarch 7. 32 Pattern See Example Peace of Christ 7. 21 Peace and righteousnesse 7. 22 Peace attributed to God 13. 163 Peace the divers kinds of it 12. 71 72 Peace to be followed 12. 72 Peace its excellency necessity and utility 12. § 72 Peace with all men 12. 73 Peace-breakers who they are 12. 74 Peace the meanes of procuring and preserving 12. 75 Peace and holiness to be joyned together 12. 76 Peculiar people 11. 80 Penitents highly esteemed by God 11. See Repent 183. People of God who are To them rest belongs 4. 57 People peculiar to God 8. 68 69 People pray for Ministers 13. 153 People of God liable to divine revenge 10 114 People of God to be associated with 11. 138 Perfected how Christ is 2. 97. and 5. 49 Perfect two wayes 5. 72 Perfection to be aimed at 6. 5 Perfection needs no addition 7. 65 Perfection prayed for 13. 172 Perfection consisteth in holinesse 10. 27 Perfected by Christ who are 10. 40 Perjury 6. 187 Perishing of creatures 1. 137 139 Perplexities Saints subject unto 11. 263 Persecution Professors may flie from 11. 259 Persecution causeth perplexity 11. 263 Persecutors offer freedome to such as yeeld 11. 247 Persecutors
In what respects God is said to harden Satan cannot force mans will One man cannot force anothers will The blame of sin not to be put off to others 1. Naturall hardnesse a ãâã ãâã ãâã ãâã ãâã 2. Unbelief 3. Hypocrisie 4. Pride 5. Presumption 6. Frequent sinning 7. Relapse 8. Ill company 9. Plenty 10. Afflictions Means of softning mens hearts Jews rejected means of softning How men fall about means How men positively harden their own hearts Withstand beginnings Degrees of sin a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã obeaeco c ãâã ãâã ãâã ãâã ãâã Cor obduratum d ãâã ãâã ãâã ãâã ãâã occaecatae sunt mââ¦ntes Effects of an hard heart 1. Security 2. Inconsideratenesse 3. Stupidity 4. Obstinacy 5. Malice 1. Take heed of the causes of a hard heart Graces contrary to the causes of a hard heart 2. Get a sense of the burthen of sin How sin appears horrible 3. Speedily turn from sin 4. Beware of a relapse 5. Be constant in use of means 6. Walk before God 7. Apply judgments 8. Number thy days aright 9. Examine thy self daily 10. Pray a ãâã ãâã ãâã ãâã ãâã What provocation is â ãâã ãâã ãâã ãâã ãâã â ãâã ãâã ãâã ãâã ãâã â ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã â ãâã ãâã ãâã ãâã ãâã â Acerbare amaritudâ⦠ââ¦fferre h ãâã ãâã ãâã ãâã ãâã i ãâã ãâã ãâã ãâã ãâã â ãâã ãâã ãâã ãâã ãâã k ãâã ãâã ãâã ãâã ãâã lis jurgium ãâã ãâã ãâã ãâã ãâã jurgavit â ãâã ãâã ãâã ãâã ãâã Acerbare exasperare ad amaritudiââ¦em seu amaraâ⦠iram cââ¦citare l ãâã ãâã ãâã ãâã ãâã m ãâã ãâã ãâã ãâã ãâã Sins of former ages to be observed Take notice of the sins of former ages a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Atticè ãâã ãâã ãâã ãâã ãâã quasi ãâã ãâã ãâã ãâã ãâã hac ipsa die c ãâã ãâã ãâã ãâã ãâã cum luce vel prima luce Thucyd. ãâã ãâã ãâã ãâã ãâã sub lucem Lysias d ãâã ãâã ãâã ãâã ãâã Diei noctispacium e ãâã ãâã ãâã ãâã ãâã Hodiââ¦rno die f ãâã ãâã ãâã ãâã ãâã The wildernes described The wildernes Gods School Why the wildernesse here mentioned Gââ¦ds provision ãâã the Israelites in the wildernesse No evidence of Divine Providence works on incredulous See v. 9. §. 99. ch 8. v. 9. §. 55 57. Gods kindenes to us an aggravation of our sins Distresse no sufficient cause of distrust Gods manifold waies of providing To tempt God In the midst of blessings how great a sin a ãâã ãâã ãâã ãâã ãâã ubi b ãâã ãâã ãâã ãâã ãâã doââ¦cc c ãâã ãâã ãâã ãâã ãâã usquedam ãâã ãâã ãâã ãâã ãâã usque quo d ãâã ãâã ãâã ãâã ãâã quoad e ãâã ãâã ãâã ãâã ãâã quo ubi a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Who meant by Fathers Why ancient Jews called Fathers Practise of Fathers no warrant for sin a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã How men tempt God evilly Presumption ariseth from diffidence Presumptuous tempting of God Distrustfull tempting of God Israels manifold temptings of God Causes of tempting God Effects oftempting God Judgements on tempters of God How to avoid tempting of God a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Why God provided for the incredulous Gods kindness to incredulous a prop of faith to beleevers Outward blessings on wicked Judge not Gods favour by outward blessings a ãâã ãâã ãâã ãâã ãâã ãâã meââ¦m b ãâã ãâã ãâã ãâã ãâã Gods works in the wilderness were extraordinary c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã Gods extraordinary works work not on incredulous See v. 16. §. 163. The agreement betwixt the Psalmist and the Apostle Words may be altered if sense be held God not hindered by mans unbelief Instances of Gods long-suffering Why God long forbears Who may bless God for his forbearance Forbear as God doth ãâã ãâã ãâã ãâã ãâã See chap. 6. v. 1. §. 2. See §. 109. * ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã ripa b ãâã ãâã ãâã ãâã ãâã gravate ferre c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã pondus dolor e ãâã ãâã ãâã ãâã ãâã poudere premor molestè fero f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã i ãâã ãâã ãâã ãâã ãâã k à ãâã ãâã ãâã ãâã ãâã nauseabââ¦is vââ¦smetipsos How God grieved a ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã gigno Conspiring aggravates sin ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Gods love makes him complain a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã Benoni Participium praesens medium inter perfectum faturum e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã seduco ãâã ãâã ãâã ãâã ãâã k ãâã ãâã ãâã ãâã ãâã erratis l ãâã ãâã ãâã ãâã ãâã m ãâã ãâã ãâã ãâã ãâã n ãâã ãâã ãâã ãâã ãâã See Chap. 10. v. 26. §. 88. a ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã Repent a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã calcavit ãâã ãâã ãâã ãâã ãâã derivatuâ⦠ab ãâã ãâã ãâã ãâã ãâã vado See Chap. 10. v. 20. §. 54. Gods secret way Gods visible way Waies wherein God would have us walk Some ignorance extenuateth sin Ignorantia dicit simplicem scientiae negationem Ignorantia importat scientiae privationem Th. Aquin. sum Theol. pri 2d Quaest. 76. Art 2. Nescience blameless in three cases Simple ignorance * Ignorantia juris vel facti Wilfull ignorance Ignorantia est ãâã vel directâ⦠siââ¦ut cum ãâã stuââ¦io â⦠vult nââ¦ire aââ¦qua ut liberius peââ¦t vel ãâã sicut cum aliquis propter ãâã vel propter alââ¦s occupationes negligâ⦠aââ¦cre id ââ¦r quod â⦠peccato rââ¦tur T. Aquin. sum Theoâ⦠prim â⦠quaest 76. Aâ⦠3 Ignorance cannot be the mother of devotion The wofull plight of ignorant persons Ignorance an insufficient plea. They who are under ones charge must be instructed a ãâã ãâã ãâã ãâã ãâã quibus b ãâã ãâã ãâã ãâã ãâã ita c ãâã ãâã ãâã ãâã ãâã itaque d ãâã ãâã ãâã ãâã ãâã Septem septies e ãâã ãâã ãâã ãâã ãâã In Niphal jura vit a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã Requtes mea b
had to the manner of doing duty 1. Examination 2. Humiliation 3. Abnegation 4. Exhortation 5. Direction 6. Consolation a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã God directs how to worship him Of Gods manifold making known his mind See Chap. 1. v. 1. Sect. 11. Why God took Moses into the Mount Solitarinesse fit for communion with God a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d Noster ille Pontifex Beza Pareââ¦s Iunius * ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã quod derivatur a ãâã ãâã ãâã ãâã ãâã unde vaââ¦ia tempora mutuatur f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã 1. What a Mediator is â⦠Whâ⦠is there â⦠Mediator â⦠Who were at variance â⦠Who is the Mediator ãâ¦ã 7. Who partake of that benefit 8. How long lasteth this office Their miserable plight who are without a Mediator Against other Mediators Vuigo dicitur qui divitem affectat thelo-dives qui sapientem thelo-sapiens c. Ergo hic thelo hnmilis dicitur i. volens-humilis affectans humilitatem Aug. Epist ad Paulin. Hypocrisis humilitatis Oecum-in loc The distinction of Mediator oâ⦠redemption and intercession discussed Christs Mediation a ground of confidence Do all in the name of this Mediator ãâã to please him whââ¦m ãâã Mediator hath pacified How Christ is the Mediator of the Covenant Why Christ undertook to be a Mediator of the Covenant Chrisââ¦s love evidenced in his Mediation ââ¦aith supportââ¦d by Christs Mediation Why covenant to be kept with God a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã Promises to Jewes and Christians differ not in substance Wherein lyeth the difference of promises a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã What meant by first covenant f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã What faultless is h ' A. Wherein the first covenant was faulty a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã Impotency exempts not from blame a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Why things to come are set down in the time present See Chap. 4. v. 3 Sect. 24. a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã * See Chap. â⦠v. 6. Sect. 72. d ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã House variously taken The name Israel The notation of the name Iacob b ãâã ãâã ãâã ãâã ãâã supplantavit Iââ¦de ãâã ãâã ãâã ãâã ãâã Iacob c ãâã ãâã ãâã ãâã ãâã Calx d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã Deus g ãâã ãâã ãâã ãâã ãâã principem se gerere ãâã ââ¦patum ãâã Prov. 8. 16. Est. 1. ââ¦2 Notation of Iudah g ãâã ãâã ãâã ãâã ãâã ââ¦cit In Hiphil ãâã ãâã ãâã ãâã ãâã celebra vit Psal. 136. 1. Iââ¦de ãâã ãâã ãâã ãâã ãâã Iudah h ãâã ãâã ãâã ãâã ãâã Iudeus i ãâã ãâã ãâã ãâã ãâã k Iudaeus l ãâã ãâã ãâã ãâã ãâã Iudaââ¦e m ãâã ãâã ãâã ãâã ãâã Iudaizantes Se Iudââ¦os profitebantur Pray for the calling of the Jews a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã What a covenant is Two parts of a covenant Covenant humane Covenant divine The four causes of a covenant 1. The Efficient The procuring cause 2. The matteâ⦠of a covenant 3 The form 4. The Ends of a covenant Gods glory the supreme end Mans happinesse a subordinate end Gods condescention to man in covenanting with him Gods covenant a prop to faith Gods Covenant shewes 1. What God expects of us 2. What we may expect from God 3. What priviledges belong to us 4 What is to be ãâã by us Two Covenants One of works The other of Grace What the Covenant of works is 1. The Author of it 2. The Ground thereof 3. With whom it was made 4. What was promised therein 5. What was required thereby 6. Mans ability to do what was requited â⦠The Seals of it 8. The Ends thereof 9. The Extent of it Why it was proclaimed after mans fall How reward may stand with grace How reward is of debt The covenant of works instructeth 1. In the perfection of Gods will 2. In mans duty 3. In the misery of sinners 4. In the need of a Redeemer The Covenant of works gives matter of humiliation 1. For Adams sinne 2. For natural corruption 3. For actual sins 4. For effects of sinne The Covenant of works directs us 1. To acquaint our selves with it 2. To examine our selves by it The Covenant of works gives cause to prayse God 1. For our Surety 2. For freeing us from it Christian abnegation What the Covenant of Grace is Titles of the Covenant of Grace 2. The Authour 3. The procuring cause 4. The Mediator See chap. 1. verse 9. Sect. 118. 5. The time when 6. The occasion 7. The parties with whom 8. The good promised 9. The duties required 10. The ratification a ãâã ãâã ãâã ãâã ãâã Gods special love to man Woe to them that reject the covenant of Grace b ãâã ãâã ãâã ãâã ãâã Consolation from the covenant of grace Go boldly to God Oft eye the covenant Gratulation for the covenant of grace The covenant of grace ever since Adams fall New and old covenant 1. Wherein the new and old covenant agree 1. Error Temporall blessings only under the law 2. Error Two wayes to heaven 3. Error Limbus Patrum Bellarm. Tom. 1. de Christo. lib. 4. cap. 1. Et Tom. 2. de Purgat Lib. 2. cap. 6. 4. Error An unknown place of blââ¦sse Efficacy of Christs Sacrifice everlasting Infants baptisme ãâã ãâã ãâã ãâã ãâã One Catholick Church in all ages Gods manisold wisdom Encrease of Gods goodnesse Saints under the new covenant advanced to greater glory a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã duco b ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã See Chap. 3. v. 16. Sect. 163. a ãâã ãâã ãâã ãâã ãâã terrâ⦠b ãâã ãâã ãâã ãâã ãâã gigno inde ãâã ãâã ãâã ãâã ãâã No kindnesse wins ungratious persons See Chap. 3. v. 8. Sect. 92. A time of deliverance a fit time for covenant a ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã quiâ⦠Pagnin Vatabl
ãâã ãâã ãâã ãâã ãâã calcaneum c ãâã ãâã ãâã ãâã ãâã Supplantavit Jer. 9. 4. * ãâã ãâã ãâã ãâã ãâã Esau. d ãâã ãâã ãâã ãâã ãâã Pilus Isa. 7. 20. e ãâã ãâã ãâã ãâã ãâã seciâ⦠f ãâã ãâã ãâã ãâã ãâã Edom. g ãâã ãâã ãâã ãâã ãâã rubuit ãâã Gen. 25. 31. c. The younger preferred Different blessings for different persons a ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã A Grand-father blesseth his sons children b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã Fructum edidit The younger brother preferred before the elder See v. 4. §. 11. e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã Oblitus est g ãâã ãâã ãâã ãâã ãâã Grace extendeth to the seed of believers a ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Prostravit c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã inclinavit Pro. 2. 2. e ãâã ãâã ãâã ãâã ãâã Lectus 2 King 4. 10. f ãâã ãâã ãâã ãâã ãâã baculum Num. 17. 2. g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã summus Luk. 16. 24. Mar. 13. 27. God on all occasions to be worshipped Reverend gesture in worshipping God a ãâã ãâã ãâã ãâã ãâã Addidit b ãâã ãâã ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã Finis ãâã ãâã ãâã ãâã ãâã Words of dying men heeded a ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Care of dead corps Papists Reliques a ãâã ãâã ãâã ãâã ãâã A mother composed under parents b ãâã ãâã ãâã ãâã ãâã Populus excelsus c ãâã ãâã ãâã ãâã ãâã Glorioââ¦a Exod. 6. 20. Parents honored by worthy Children Parents especially ought to be carefull of their children A joynt care of both parents over their children a ãâã ãâã ãâã ãâã ãâã Why Moses Parents hid him How extraordinary pattââ¦rns are imitable Why men to be hid from danger How men may be concealed Nothing agaist Truth A good end justifieth not an ill act A sin to betray the innocent a ãâã ãâã ãâã ãâã ãâã Sera est in fundo parsimonia ãâã ãâã ãâã ãâã ãâã Vââ¦ni vidi vici a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã Why Moses hid but three months Malicious are sedulous Danger to be prevented as long as may be a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã A divine stamp God oft marketh such as are for great imployments Parents to take notice of Gods stamp on a child a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã Evill Edictâ⦠not to be obeyed Superiour commands no warrant for evill a ãâã ãâã ãâã ãâã ãâã Grandis sactus b ãâã ãâã ãâã ãâã ãâã Weighty matters to be attempted by men of years Moses a type of Christ. a ãâã ãâã ãâã ãâã ãâã How Moses refused honââ¦r b ãâã ãâã ãâã ãâã ãâã Faith makes honours to be sleighted Ambitious have littlâ⦠Faith What ambition is c ãâã ãâã ãâã ãâã ãâã Supââ¦r apparere Superbire Honour may be sought Cautious about seeking honour Arist. in Ethic. Honour voluntarily refused ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã ab ãâã ãâã ãâã ãâã ãâã eligo How Moses chose afflictions b ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã Male tractare e ãâã ãâã ãâã ãâã ãâã Male tractari f ãâã ãâã ãâã ãâã ãâã Una male vexari g ãâã ãâã ãâã ãâã ãâã Who were the people of God Saints under affliction Affliction keeps not believers one from another Advantages of Communion of Saints Damages of company with wicked ones a ãâã quam b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã vel ãâã ãâã ãâã ãâã ãâã fââ¦uor d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã Pleasures occasion sin How pleasures causo sin Happiness cannot consist in pleasures All pleasures not unlawfull Why pleasures are usefull Cautions about pleasures a ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã ââ¦bitratus Matters to be interprised on good ground a ãâã ãâã ãâã ãâã ãâã Different kinds of reproach How Christ reproched before he was exhibited Christ known before he was Incarnate a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã quia ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã What reproaches precious Why believers and others of contrary opinions a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Recompence not upon merit What reward did Moses eye a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã respicio d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã aâ⦠f ãâã ââ¦d ãâã ãâã ãâã ãâã ãâã ãâã Reward puts on to do and endure Moses twice forsook Egypt Chrysost. Theodoret Theophyl Occumen Iunius in Paral Aug. Marlorat in Eccles. Expos. Prudence in avoiding danger may stand with courage Faith makes leavâ⦠any place a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã Faith maks invincible a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Faith seeth God a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã ab ãâã ãâã ãâã ãâã ãâã How God is invisible Against Anthropomorphites Against representationâ⦠of God God to be conceived as he is revealed Invisible ones see things visible Faith seeth what is invisible Faith of an infinite capacity Faith seeth beyond things seen How Martyrs endured what they did V. 28. Faith makes obedient a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Gods work attributed to man The notation of the name Pass-over a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã Transiliit d ãâã ãâã ãâã ãâã ãâã Transitus e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã g Pascha The occasion of the name Passeover The divers respects wherein the word Passover is used A'description of the Passover Gods mercies to be remembred Sacraments to be observed by Faith a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã ââ¦ffundo ãâã ãâã ãâã ãâã ãâã fundâ⦠d ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã Faith and prudence in preventing danger b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã God the principal destroyer a ãâã ãâã ãâã ãâã ãâã Dearest subject to destruction Why the dearest taken away Provoke not
God Set not heart on things below b ãâã ãâã ãâã ãâã ãâã All of all sorts subject to destruction The sin and punishment of the Egyptians alike Judgment answerable to sins Children may suffer for their Fathers sin a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Veââ¦se 24. 25. ãâã V. 27. V. 28. Verse 25. Verse 26. Verse 27. Verse 28. a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã Faith common to all sorts Who they were that believed Many reap benefit by the faith of some See §. 166. in the end d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã Mare judici Mare algosum f ãâã ãâã ãâã ãâã ãâã The red Sea why so called g ãâã ãâã ãâã ãâã ãâã How they passed thorow the red Sea ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã veâ⦠ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã l ãâã ãâã ãâã ãâã ãâã Faith makes bold Faith makes weak ones strong God carrieth through danger God can make the most dangerous place the safest Difference betwixt the power of God and creatures Who comprised under Agyptians a ãâã ãâã ãâã ãâã ãâã Boldness of enemies against Gods people Power of Sathan in wicked ones Many Professors too timorous a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã bibo c ãâã ãâã ãâã ãâã ãâã Presumption causeth destruction Means of somes preservation may prove others destruction What kind of Sacrament the Israelites passing through the red Sea was What Iericho was Why Iericho destroyed How Iericho fell by faith How the walls fell The degrees of Iericho's destruction a ãâã ãâã ãâã ãâã ãâã The means of destroying Iericho Why the Ark was carried in the Army Faith works on senceless creatures God removes impediments Mens defences against God are nothing Folly to attempt against God a ãâã ãâã ãâã ãâã ãâã Why God useth mean means Observe unwarranted means God hath his set times A servil work on the Sabbath * Or that were disobedient Motives to believe How Rahab first came to believe Seed of faith accepted Comfort in the seed of faith Improve smal means Measure of grace according to means a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã latus ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã latus ãâã ãâã ãâã ãâã ãâã clatus a ãâã ãâã ãâã ãâã ãâã Whether the Hebrew word signify Hostess or Harlot b ãâã ãâã ãâã ãâã ãâã ââ¦ornicatus est c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã Of the LXX see chap. 1. v. 6. §. 1â⦠e ãâã ãâã ãâã ãâã ãâã Rahabs prerogatives Gods high account of penitents a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã perdo c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã How Rahab was preserved How Rahabs not perishing was an act of her Faith Faith keeps from common destruction Others reap benefit by the Faith of some a ãâã ãâã ãâã ãâã ãâã Inââ¦idelity causeth destruction a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã explorator e ãâã ãâã ãâã ãâã ãâã Why Spies sent Spies are wartantable Events do not judge actions ãâã ãâã ãâã ãâã ãâã Antigo Doluâ⦠an virtus quis in hoste requirit Virg. How Rahab received the spies Why Rahab received spiââ¦s against her Country See §. 190. a ãâã ãâã ãâã ãâã ãâã Men in danger to be preserved Rahabs failing in her answer to the Kings Officers God passeth by the infirmities of the upright How Rahabs words freed from falshood What equivocation in generall is See the English Annotations on 2 Chro. 22. 1. ãâã ãâã ãâã ãâã ãâã Aequivocatio Tropes and Figures the some with equivocation Popiââ¦h equivocation detestable Cautions about Popish equivocation Equivocation upon equivocation Equivocation upon oath See chap. 6. v. 16. §. 125. Limitations about verbal ambiguities Popish reservations cannot be found out Papists equivocate before incompetent Mogistrates Papists wittingly deceive Arguments against Popish equivocation Aristotle Absurdities of equivocation Arguments for equivoââ¦ation answered Wherin ones Countrey to be preferred before the Church August contra Faust. Manich. lib. 22. cap. 75. Wherein the Church to be preferred before ones Country See §. 187. How Rahab was justified by workâ⦠* Or that were disobedient Transition Rhetoricall communication a ãâã ãâã ãâã ãâã ãâã More Worthies then registred Be not over-carefull of a memoriall after death It is ãâã in our generation to do good Multitude of Believers Tediousnes to be avoyded 15. Judges Why but five ââ¦udges named Why not in their order Grace adds honour God fitted men to their functions a ãâã ãâã ãâã ãâã ãâã Succidââ¦t Lam. 2 3. ãâã ãâã ãâã ãâã ãâã Gideon b ãâã ãâã ãâã ãâã ãâã vel ãâã ãâã ãâã ãâã ãâã litigavit c ãâã ãâã ãâã ãâã ãâã Lev. 21. 4. Judg. 11. 25. Gen. 26. 22. ãâã ãâã ãâã ãâã ãâã litigator ãâã ãâã ãâã ãâã ãâã Ierubbaal Fortitude ãâã ãâã ãâã ãâã ãâã Baraks name a ãâã ãâã ãâã ãâã ãâã Fulminavit ãâã ãâã ãâã ãâã ãâã Fulguravit Baraks infirmity Baraks vertues Samsons name a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Sol c ãâã ãâã ãâã ãâã ãâã Affixum relativum d ãâã ãâã ãâã ãâã ãâã Est nota nominis Hercules not comparable to Samson Samsons sin Sin not unpunished in Saints The great things which Samson did by his strength The meansâ⦠which Samson used Sampsons right use of his strength Samsons hair no naturall cause of his strength Samsons strength from God How Samsons strength in his hair What ââ¦air implieth Grace decayed may be recovered Samsons death wherein ââ¦is lawfull Self-murther a damnable sin a Plato in Crit. Arist. in Ethic. Senec. b Cic. in Soââ¦n Scip. c Virg. Aen. 6. Quam vellenâ⦠aethere in alto Nunc est pauperem duros perferre labores Insepultus abââ¦iciatur Senec controvers ãâã ãâã Pretences for hope of the salvation of self-murtherers Euseâ⦠Eccles. hist. l. 8. c. 12. Cic. Tusc. Quest. 1. l. 1. Senec. Epist. 24. Sol ejââ¦s a ãâã ãâã ãâã ãâã ãâã ruiâ⦠b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã Iephthah a bastard Infamy of bastardy Nullius filius A bastard highly advanced Arguments to prove that Iephthah offered up his daughter a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Children a blessing Arg. to prove that Jephthah's Daughter was not sacrificed d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã Excusat non a toto sed a tanto Excellency of Iephthah 1. Valour 2. Improvement of valour against enemies 3. Care of others 4. Providence 5. Fair dealing 6. Piety A Iove principium 7. Faith a ãâã ãâã ãâã ãâã ãâã 1 Chron. 11. 1. b ãâã ãâã ãâã ãâã ãâã Amicus dilectus Cant. 5. 9.
§ 37. but in a different sense There it was ãâã impersonally here it is govern'd by a Nominative case which is Rest. The Verb is of the Passive voice and may word for word be thus translated ãâã is left But in our English the Active interpretation best expresseth the Aâ⦠meaning which is that the rest here intended is reserved for us hereafter ãâã is not here to be expected while we live in this world He shall enter into peace ãâã 57. 2. This rest shall be when the Lord Iesus shall be revealed from heaven 2 ãâã 1. 17. They that die in the Lord shall rest from their labours Rev. 14. 13. 1. This world is not a fit place nor this life a fit time to enjoy such a rest as is reserved in heaven 2. Rest here would glue our hearts too much to this world and make us say It ãâã to be here Matth. 17. 4. It would slack our longing desire after Christ in heaven Death would be more iââ¦ksom and heaven the less welcom 3. There would be no proof or triall of our spirituall armour and of the severall graces of God bestowed on us 4. Gods providence prudence power mercy and other like properties could not be so well discerned if here we enjoyed that rest This rest being to come and reserved for us it will be our wisdom while here we ãâã ãâã prepare for trouble and to address our selves to labour as the souldiers in the ãâã and as the labourers in the day-time Yet withall to have our eye upon this rest to come that thereby we may be the more encouraged and incited to hold out to the end waiting for this rest that is to come §. 57. Of Gods people to whom Rest is reserved THe persons to whom the celestiall rest is reserved are styled The people of God The Greek Noun translated people may have a notation from the Verb ãâã signifieth to enjoy For people are such as enjoy society and communion one ãâã another As this word hath reference to God it implieth such as are Gods confederates such as are in league and Covenant with him For bâ⦠vertue of the new Covenant God thus saith to his confederates I will be their God and they shall be my people ãâã 31. 33. This people of God are such as God ãâã ãâã to Salvation 2 Thess. 2. 13. Whom Christ hath redeemed to God by ãâã blood Rev. 5. 9. and whom the holy Ghost hath saââ¦ctified Rom. 15. 16. This is their right and thus they are ââ¦itted to this Rest. By vertue of this relation betwixt God and them God takes them to be in speciall manner a peculiar people to himself Deut. 14. 2. 1 Pet. 2. 9. and they take the Lord in speciall manner to be their God Iosh. 24. 24. Both these are to the life thus expressed in relation to God and Israel ãâã hast avouched the Lord to be thy God and the Lord hath avouched thee to be his ââ¦liar people Deut. 26. 17 18. Hereupon saith the Lord to them I will say It ãâã my people and they shall say The Lord is my God Zach. 13. 9. The former implies a great dignity in that God vouchsafeth to take us to be his peculiar people The later a bounden duty whereby we tie our selves to carry our selves to God as becomes his peculiar people who have taken him for our Lord. This description of the persons is set down by way of restraint and shews ãâã the rest here spoken of is only for them None but Gods people shall partaââ¦e thereof In this respect it is said of Jesus He shall save his people from their ãâã Matth. 1. 21. And he is the Saviour of the body Eph. 5. 23. Of a righteous man iâ⦠is said He shall enter into peace Isa. 57 2. These are they that diâ⦠in the Lord and thereupon rest from their labours Such are they of whom this Apostle thus saith We which have beleeved do enter into rest v. 3. This is further manifest by the contrary end of such as are of a contrary disposition To them who by patient continuance in well doing seek for glory c. ââ¦nall life shall be given but unto them who obey unrighteousnesse shall be indignation and wrath Rom. 2. 7 8. The like is noted 2 Thess. 1. 9. Matth. 25. 41 Luke 16. 23. The ground of that rest which the former sort of people have is Gods free grace and rich mercy together with the merit of Christ Luke 12. 32. 1 Peter 1. 3 19. The ground of the contrary end that others attain unto is their just ãâã Rom. 6. 23. None can justly rest upon attaining this rest till he have some assurance that ãâã is of the number of Gods people justified by faith for we which have beleeved ââ¦o enter into rest v. 3. and sanctified by the Spirit for the unrighteous shall not inherit the Kingdom of God 1 Cor. 6. 9. Excellent and glorious is this rest but not fit for every one There is a qualification required for such as enter thereinto It becomes Gods people to take God for their Lord and accordingly to yield all holy obedience unto him If through infidelity and impenitency God be provoked to say to any Lo-ammi ye are not my people what can be expected but that God should swear that they shall not enter into his rest as he did to the Israelites Psal. 95. 11. §. 58. Of the inference of the 10th verse upon the 9th Verse 10. For he that is entred into his rest he also hath ceased from his own works ãâã God did from his IN this verse the Apostle expresly and distinctly declareth what that excellent rest is whereof he hath spoken so much before in this and the former Chapter He purposely describeth it to shew what that is which remaineth for Gods people and by this description he proveth that it yet remaineth and is not here on earth possessed The causall particle FOR whereby this verse is inferred upon the former sheweth that it is inferred as a proof or reason The reason is taken from the different estate of Gods Church here in this world and in the world to come This world is full of labour travell and trouble as was shewed § 55. But in the world to come there is a freedom from all these Therefore the rest here spoken of is not to be found in this world but is reserved for the world to come The Argument is grounded upon an undeniable principle oft inculcated by this Apostle namely that there is a rest into which Gods people shall enter The argument may be thus framed There is a Rest to be entred into here or hereafter But not here Therefore hereafter Thus it remaineth The Description of this Rest in this verse proveth that it cannot be entred into ãâã world Whence another Argument may thus be framed He that is entred into his Rest hath ceased from his own works But no
Saints Sacrifice on Psal. 116. ver 9. § 59. The proper work of Faith is here said to be righteousnes Of righteousnes what it is and of the distinct parts thereof See Chap. 1. v. 9. § 114. Of the excellency of righteousness See v. 7. § 33. This effect of Faith hath reference to all the forementioned Worthies For all of them wrought righteousnes both in the good which they did for Gods people and also in the righteous vengeance which they executed on their enemies So did Gideon Barak Samson Iephthah David and Samuel Of David it is expresly said that he executed Iudgment and Iustice unto all his people 2 Sam. 8. 15. Of righteousnes in Governours which is here especially meant See Chap. 7. v. 2. § 20. §. 229. Of receiving Promises THE third effect of the Faith of the foresaid Worthies was this they obtained the promise Of the Greek word translated obtained See Chap. 6. verse 15. § 109. Of the other word translated promises See Chap. 4. v. 1. § 6. To obtain promises implyeth three things 1. To be accounted in the number of those to whom the promises belong Act. 2. 39. In this respect such are called Heires of the promise Hebr. 6. 17. 2. To believe those promises and thereby to apply them as matters which concern our selves in particular Thus to believe and to receive are put for one and the same thing Iohn 1. 12. 3. To enjoy the things promised Thus promises are taken Metonymically the efficient put for the effect as Heb. 6. 12. and 10. 36. All these may well stand together neither of them cross the other but do very fitly depend one upon another as so many links upon one and the same chain For the Gospell assuring those that live under it and attend unto it that the promises belong to them and their children they thereupon believe them as Act. 2. 39 41. and through this faith they come in time to enjoy the things promised as the Saints of old did Heb. 6. 12. The last of the foresaid respects which is to enjoy the things promised is here especially meant and that is most agreeable to the word of obtaining or enjoying here used by the Apostle Object It is said of the ancient Patriarks that they received not the promises v. 13. Yea as much is said of all that lived before Christ. v. 39. Answ. 1. There are three distinct Greek words in this and the two other ãâã out of which the objection is raised Yet I cannot deny but that those three words do oft signifie one and the same thing 2. We must distinguish betwixt times The Worthies mentioned v. 17. lived ãâã before those that are intended in this text In the former place he speaketh ãâã Abraham Isaac Iacob Ioseph and such as lived before Israels entrance into Canaan but here of the Iudges Kings and Prophets that possessed that ãâã Thus the former received not the promises of driving out the Canaanites inhabiting their Land and being a populous and setled politie These did enjoy those promises 3. Observe the difference of promises Some were of speciall matters belonâ⦠to themselves as a promise was made to Ioshua of subduing the Nations ãâã 1. 5. Promises to severall Iudges of Victory over those enemies which in their days oppressed the people Iudg. 4. 7. and 6. 14. To David a Kingdom was promised 1 Sam. 16. 13. These they obtained Other promises were of the Mysticall Truth and spiritual substance of the external and typical promises That truth and substance was Christ himself actually exhibited and all things which he did and endured for mans Redemption and Salvation None that lived within the time that the Apostle here speaketh of received these promises as verse 39. 4. Put difference betwixt an assured expectation and a present fruition and betwixt that evidence which faith giveth v. 1. and that which is by sense In the former respect namely in an assured expectation all the faithfull embraced and received all the promises made to them even before they were accomplished Abraham saw Christs day John 8. 56. Thus David saw Christ crucified Psal. 22. 1. c. raised Psal. 16. 10. ascended Psal. 68. 18 set at Gods right ãâã Psal. 119. 1. In the latter respect none received the promises but they that lived when they were actually exhibited Act. 13. 32 33. 5. Distinguish betwixt Christ himself and the things which he did and enâ⦠on the one side and the benefits which slow from thence on the other side which are remission of sins and eternall salvation Though they enjoyed not the former yet they did these latter Heb. 6. 12. Act. 15. 11. This that is here noted as a fruit of their Faith that they obtained the promises ãâã demonstrateth that divine promises are the ground of Faith as hath been proved Chap. 6. v. 13. § 96. This also doth further demonstrate that by faith things promised are obtained By Faith Abraham obtained the promised Son By Faith Moses carried the Israelites out of Aegypt By faith Ioshua vanquished the Nations and divided their Land amongst the Israelites The like ââ¦ight be exemplified in all other accomplishments of Gods promises Hereupon it is said Believe in the Lord your God so shall you be established 2 Chro. 20. 20. On this ground said old Elizabeth to the Virgin Mary Blessed is she that believed for there shall be a performance of those things which were told her from the Lord Luk. 1. 45. Faith is that means which God hath sanctified to this end Hereof see more in The Churches Conquest on Exod. 17. 27. § 43. §. 230. Of stopping the mouths of Lions A Fourth effect of the faith of the foresaid Worthies is thus expressed stopped the mouths of Lions The word translated stopped signifieth the hindring of the force and Violence of a thing It is thrice only used in the new Testament 1. It is used in reference to a mans mouth so as he cannot utter any thing against this or that point nor reason against the same in this phrase that every mouth may be stopped Rom. 3. 19. 2. In reference to a mans credit thus No man shall stop me of this boasting â⦠Cor. 11. 10. 3. In reference to the fierceness of Lions So here Thus it may be taken literally and have reference to those Lions among whom Daniel was cast their mouths were so shut as they could not hurt Daniel Dan. 6. 22. It may be Mââ¦tonymically extended to every way of hindring Lions from doing any hurt as to Samson who tare a Lyon and so kept him from doing hurt to himself or to any that were in his company Iudg. 14. 6. And to David who slew a Lion and a Bear that entred upon his Fathers flock 1 Sam. 17. 34. c. And to Benasah who also slew a Lion 2 Sam. 23. 20. Lions are of all living creatures the most fierce cruell and irresistible Prov. 30. 30.