As God he was the Altar that sanctified that Sacrifice for the Altar sanctifieth the gift Matth. 23. 19. As God-man in one person he was the Priest that offered that Sacrifice upon that Altar Through the eternall spirit he offered himself Heb. 9. 14. Herein the sufficiency of Christs Priest-hood is evidenced in that each nature did what was proper to it By the humane nature all matters of service and suffering were done and endured by the Divine nature all matters that required Divine authority and dignity were performed from the union of those two natures in one person the accomplishment consummation and perfection of all arose See more hereof Chap. 9. v. 14. § 78. §. 173. Of Christ an high and great Priest AS Christ was a true Priest so he is here styled by the Apostle an Highpriest In Greek these two words are compounded in one which word for word we may translate Arch-Priest as Arch-Angel 1 Thess. 4. 16. Jude v. 9. Arch-Shepherd or Chief Shepherd 1 Pet. 5. 4. Arch-builder or Master-builder 1 Cor. 3. 10. Arch-Publican or Chief-Publican Luk. 19. 2. In the Hebrew the phrase translated Highpriest is great Priest Levit. 21. 10. And the same person translated in English Chief Priest is in Hebrew Head-Priest 2 King 25. 18. Aaron was the first that had this title given unto him Lev. 16. 3. and the eldest son of the family of Aaron was successively to be High-Priest after the death of thé former High-Priest Exod. 29. 29 30. There were sundry Duties and Dignities proper to the High-Priest for the time being As 1. To enter into the most Holy place Lev. 16. 3. 2. To appear before God for the people Exod. 28. 29. 3. To bear the sins of the people Exod. 28. 38. 4. To offer incense Lev. 16. 12 13. 5. To make atonement Lev. 16. 32. 6. To judge of uncleannesse Lev. 13. 2. 7. To determine controversies Deut. 17. 8 12. 8. To blesse the people Num. 6. 23. Christ is styled High-Priest 1. For excellency sake to shew that he was the chiefest and most excellent of all 2. To demonstrate that he was the truth whom Aaron and other High-Priests typified 3. To assure us that all those things which were enjoyned to Aaron as High-Priest were really in their truth performed by Christ. For 1. Christ entred into the true Holy place which is heaven Heb. 9. 24. 2. Christ truly appeareth before God for us Heb. 9. 24. 3. Christ hath born all the sins of all the Elect 2 Cor. 5. 21. 4. Christs intercession is the true incense which makes things that are pleasing and acceptable to God to be so accepted for us Eph. 1. 6. 5. By Christ we have â—…eceived the atonement Rom. 5. 11. 6. Christ purgeth our sins Heb. 1. 3. 7. Christ is the supream Judge and determiner of all Controversies Christ is also called a great High-Priest Heb. 4. 14. to adde emphasis unto this excellency Never was there never can there be any like to him in dignity and excellency Nor Aaron nor any other had both these titles Great High given unto them Though an High Priest under the Law were in Hebrew styled a Great Priest Numb 35. 24 28. yet never was any called Great High Priest but Christ only He indeed was Great in his person being God-man Great in his sacrifice being an humane nature united to the Divine Great in the works that he did and continueth to do all of them carrying a Divine value and efficacy By the way note the intolerable arrogancy of Antichrist that Man of sinne who takes to himself this style The greatest Highpriest Two degrees higher then that which is attributed to Christ. §. 174. Of the excellency and benefits of Christs Priesthood THese two titles High Great applied to Christ as Priest do imply that he was a most excellent Priest Those titles simply taken import an excellency In reference to others comparatively taken they import a super-excellency above all others Never was there nor ever can there be such an excellent Priesthood as Christs was which the Apostle in this Epistle proveth by sundry evidences 1. The Dignity of his person Christ was not only a son of man but also the Son of God Other Priests were meer sons of men Heb. 7. 28. 2. The Purity of his nature Christ was holy harmlesse undefiled separate from sinners all other Priests were sinners Heb. 7. 26 27. 3. The Eminency of his order Christ was a Priest after the order of Melchiâ—…dech Heb. 5. 6. None so but he 4. The solemnity of his Ordination Christ was made Priest with a sacred Oath others without an Oath Heb. 7. 20 21. 5. The kinde of his Priesthood Christ was a true reall Priest others only typicall or metaphoricall See § 172. 6. The unchangeablenesse of his Office Christs Priesthood was unchangeable Others office passed from one to another Heb. 7. 23 24. 7. The everlastingnesse of his Priesthood Christ abideth a Priest continually others were not suffered to continue by reason of death Heb. 7. 3 23 24. 8. The perfection of Christs Priesthood Christ by his Priesthood effected to the uttermost what was to be effected by a Priest But the Priesthood under the Law made nothing perfect Heb. 7. 11 25. These excellencies are every one expresly noted by this Apostle and shall be more distinctly and largely handled in their severall places So excellent a Priesthood as Christs is cannot but bring many benefits to Christs Church For 1. It is necessary that the Church have a Priest to be for it in things apperâ—…ing unto God and that by reason of the infinite disparity and disproportion 〈◊〉 is betwixt God and man Hereof see The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 62. 2. It is also necessary that Christ be the Priest of the Church and that by reason of that infinite Dignity Authority Power and worth which belongs to that Priâ—… Hereof see § 172. All the benefits that flow from Christs Office and Passive obedience from 〈◊〉 Death and Sacrifice from his Buriall and Resurrection from his Ascension and Intercession are fruits and effects of his Priesthood For as our Priest he subjected himself to the service and curse of the Law he offered up himself a Sacrifice he was buried and rose from the dead he entred into heaven and there maketh continuall intercession for us Particular benefits of Christs Priesthood are these that follow 1. Satisfaction of Divine Iustice For Christ as our Priest and Surety standing in our room in our stead and for us satisfied Divine Justice Without this satisfaction no mercy could be obtained but through this satisfaction way is made for all needfull mercy In this respect it is said that God is just and a justifier of him which beleeveth in Iesus Rom. 3. 28. To justifie a sinner is a work of great mercy yet therein is God just because
often termed his best friend next unto Iesus Christ. And that Saturday though he kept his bed through weaknesse yet was he more wakefull and his spirit more lively and cheerfull than for severall daies before which questionlesse was from his joyfull apprehension of his approaching departure His speeches that day were more than ordinarily heavenly speaking much in admiration of the freenesse of Gods grace and riches of his Mercy in Iesus Christ. As while he lived he led an heavenly life so about the time of his death by those comforts and joyes which he found in his Soul he seemed to be in Heaven while he was upon the Earth and so continued full of sweet comfort and heavenly expressions to the last of his understanding and speech which continued till Monday morning when both failed him from which time he lay breathing but shorter and shorter till eight of the clock that night about which time in the presence of all his Chilren and divers friends he quietly slept in the Lord making an happy change from earth to heaven Dec. 12. Anno Christi 1653. Being 79. years old having served God faithfully and painfully in his generation The Names of such Books as this Author hath written 1. OF Domesticall duties eight treatises out of part of the fifth and sixth Chapters of the Epistle to the Ephesians 2. The whole Armour of God on part of the sixth Chapter of the Epistle to the Ephesians 3. A Treatise of the sin against the Holy Ghost out of Matth. 12. 31 32. Mark 3. 28 29. 4. Two Catechismes one handling the fundamentall principles of Christian Religion the other brief answers to the chief Articles of Religion 5. A Guide to go to God or an Explanation of the Lords prayer 6. Gods three Arrowes Plague Famine Sword in three treatises 1. A plaister for the Plague on Num. 16. 44. to the 50. 2. Dearths death on 2 Sam. 21. 1. 3. The Churches Conquest over the Sword on Exod. 17. 8. to the end 7. The extent of Gods providence A Sermon on Matth. 10. 29 30 31. preached Nov. 5. 1623. on occasion of the downâ—…all of Papists in Black-friers ten daies before with the Relation of the said downfall 8. The Dignity of Chivalry A Sermon on 2 Chron. 8 9. preached before the Artillery Company of London June 13. 1626. 9 The Saints Sacrifice or a Commentary on the 116. Psalm 10. Two treatises 1. The Sabbaths Sanctification 2. A Treatise of Apostacy on Luke 15 31. 11. The Saints support A Sermon on Neh. 5. 19. preached before the Commons of Parliament June 29. 1645. 12. Mercies Memoriall A Sermon on Evod. 13. 3. preached in Pauls Church London Nov 17. 1644. being the day of Q. Elizabeths inauguration 13. The progress of divine providence A Sermon on Ezek. 36. 11. preached before the house of Peers Sep. 24. 1645. 14. A Sermon on Ezek. 24. 16. preached at the Funerall of Mrs. Margaret Duck with a large Relation of her life and death 15. The right way A Sermon on Ezra 8. 21. preached before the Lords Sep. 12. 1648. The day of humiliation for a blessing on the Treaty between the King and Parliament 16. A large Commentary and exposition on the whole Epistle of Saint Paul to the Hebrewes These Books are lately printed and are sold at the Kings Armes in Pauls Church-yard AN exposition of the Book of the Prophet Isaiah by William Day late Fellow of Kings Colege Cambridge now Minister at Maple Durham in Oxford-shire Of Government and Obedience as they stand directed and determined by Scripture and Reason Four books by Iohn Hall of Richmond Judiciall Astrology largely confuted from Scripture Authority Nature Reason Experience Confession large observations on History and from severall other particulars of that unlawfull Art by Iohn Gaule of Staughton in Huntingdon-shire A large Scripture Concordance containing a Survey of Theologiâ—…all propositions with their Reasons and Uses Alphabetically digested by William Knight The History of the Counicll of Trent written in Italian by Picero Soave Polano and translated into English by that learned Kinght Sir Nathaniel Brent and enlarged in this fourth edition with many considerable and remarkable additions A Scripture Chronology wherein the principall Periods of time from the Creation of the world to the death of Christ are included and many questions of great importance resolved by William Nisbet Minister in Scotland The Character and History of the Bishops in the Reigns of Queen Elizabeth and King Iames written by Sr. Iohn Harrington for Prince Henry Nâ—…w observations on the Creed Commandements Sacrament with the use of the Lords prayer maintained and a Treatise of popular errors in Religion by Iean Despagne The Magistrates Authority in matters of Religion aâ—…erted or the Right of the State in the Church A discourse written by Hugo Grotius Loci communes D. Martini Lutheri ex Scriptis ipsius latinis in 5. classes distributi â—… M. Theodosiâ—… Fabricio A Teatise of Contrition Conversion and Self-deniall being the summe of 80. Sermons on Act 2. 37. by R. Ienison Dr. of Divinity A plain Discovery of the whole Revelation of St. Iohn by Iohn L. Napier The great mystery of Ungodliness discovered from the writings and speakings of a company of spirituall Juglers called Quakers wherein their cheats are manifested to the world by Ralph Farmer Minister at Bristoll A Vindication of the Parish-Churches and Parcchial Ministers of England from the uncharita ble Censure and infamous Title of Antichristian and Rabylonish by Thomas Gage Preacher of the Word at Deâ—…l in Kent A COMMENTARY Upon the EPISTLE to the HEBREVVS §. 1. Of the Authority of this Epistle 1. THAT we may with the better warrant collect Articles of Faith and Rules for Life out of this Epistle it is requisite that we be well informed in the Divine Authority thereof and also well weigh the excellency of it These Evidences following make clear the Divine Authority of this Epistle 1. The Matter of it which is beyond the reach of humane invention So profound Mysteries are revealed therein as could not be known but by divine Revelation 2. The Manner of unfolding those Mysteries which is with such Majesty and Gravity as argueth a divine Spirit 3. The Congruity of it with other Canonical Scriptures so as if all Scripture be given by inspiration of God then this also 4. The direct Refutation of pernicious heresies which since the writing of this Epistle have been forged so as it must needs be inspired by a fore-knowing Spirit 5. The whole Tenour of this Epistle and manner of expressing the legal Ordinances therein shew that this Epistle was written while the Temple stood and Levitical Rites were in use which was in the Apostles time so as if it had not been Canonical it would questionless have been discovered by them 6. The Pen-man of it whom we shall shew hereafter to be Paul the Apostle 7. The express Approbation which St Peter gives of it for he makes
us even for our good See chap. 2. § 83. wherefore we ought to consider him This argument Moses nseth to stâ—…r up the Israeliâ—…es to attend to God and his Law The Lord shall open unto thee his good treasure Deut. 28. 12. So doth the Wise man Prov. 4. 1 2. Nature it self pâ—…tteth on every thing to seek its own good In regard of us Christians as prudence on our own behalf in helping on our own good requires as much so gratefulnesse towards Christ. Shall the Sonne of God descend so low as he did and endure so much as he did and all for our sake and we not regard it Do ye thus requite the Lord O foolish people Deu. 32. 6. This is a great aggravation of Christians neglect of the duty implied under this note of reference Wherefore The Levites herewith aggravated the sins of the Jeâ—…s and justified Gods heavy judgements against them in that God gave them right Iudgements true Laws and good Statutes yea also his good Spirit to instruct them them and yet they regarded him not Let us for our part take due notice of all that Christ hath done and suffered for us to be throughly affected therewith and to make a right use of all §. 3. Of Brethren in reference to Saints THe Apostle to work the more upon these Hebrews manifesteth both his intire affection to them by stiling them brethren and also his good opinion of them by calling them holy and partakers of the heavenly calling Of the divers acceptation of this Title Brethren See Cha. 3. v. 1. § 3. Some take the word brethren in this place to be used in relation to Saints of Christ as it is used Chap. 2. v. 11 12. But that reference cannot well here stand The word useth to be some note of restriction when this relation is used in reference to Christ as the brethren of the Lord 1 Cor. 9. 5. or his brethren Act. 1. 14. or Christ himself is brought in so calling them as Chap. 2. v. 11 12. When a meer man speaks to others and cals them brethren this relation is to be taken betwixt him that speaketh and them to whom he speaketh Thus this title here hath relation betwixt the Apostle and those to whom he wrote Because they were Hebrews to whom in speciall this Epistle was directed it may be supposed that the Apostle useth this Title in reference to that common stock whence he and the Hebrews came as where he saith Brethren Children of the 〈◊〉 of Abraham Act. 13. 26. And my brethren my kinsmen according to the flesh Rom. 9. 3. But this attribute holy will not well admit that restriction For most of the Jews were through their unbelief cut off from the holy root All the Jews are not to be wholly exempted Such as remained not in 〈◊〉 are here intended as well as Gentiles This Title Brethren in this place is to be taken in a spirituall sense and that in reference to a mutuall profession of the same faith Thus it is taken ver 12. Chap. 10. ver 19. Chap. 13. ver 22. and in other Epistles of the Apostles for the most part In this sense all Christians of what stock or degree soever they be whether Jews or Gentiles great or mean male or female free or bond Magistrate or Subject Minister or people All sorts of Christians are knit together by a common mutuall bond They all have one Father Mal. 2. 10. Eph. 4. 4. One Mother the Church for they are born again by the Word of God which is proper to the Church 1 Pet. 1. 23. One Elder Brother who is the first-born amongst many brethren Rom. 8. 29. One and the same priviledges Eph. 4. 4 5 6. They are all one in Christ Gal. 3. 28. One and the same Inheritance belongeth to them all 1 Pet. 1. 4. 3. 7. In these and other like respects they are also stiled members of the same body 1 Cor. 12. 12. And branches of the same Vine Iohn 15 5. See more hereof § 17. 1. God hath thus nearly linked them together to shew that he is no respecter of persons Therefore that a Title which the Grecians use to give to an only Son 〈◊〉 to them all in reference to God Eph. 5. 1. Hereof See § 17. 2. Hereby is shewed that Christians should live in love amongst themselves 1 Pet. 3. 8. and maintain peace Gen. 13 8. and be of the same minde and affection 1 Cor. 1.0 and ready to help and succour one another Exod. 7. 11. and carry themselves as equals one to another Rom. 12. 16. Not swelling one against another 2 Cor. 12. 20. In a word all kinde of Christian duties are much enforced by the relation of brethren §. 4. Of this Title of insinuation Brethren THe Apostle here inserteth this Title Brethren to manifest his own minde and affection to them For hereby he professeth himself to be a brother to them of the same Father and Mother of the same houshold a co-heir with them and withall affectioned as a brother toward them yea and to be as one of their equals This he doth to insinuate his own soul more kindely into theirs to sweeten his Exhortations and Admonitions to enforce them the more to shew that what he doth he doth in love for their good To other Churches he doth somewhat more enlarge his heart even in this kinde as Rom. 12. 1. 1 Cor. 1. 10. Gal. 4. 12 19. Phil. 4. 1. Herein the Apostle makes himself a patern to Ministers Masters Tutors and all others that are in place to instruct direct incite or restrain others They may by this patern learn how to work upon those with whom they have to do Affection is rather to be shewed then authority Though I might be much bold in Christ to enjoyn thee that which is convenient yet for love sake I rather beseech thee saith the Apostle to Philemon v 9 10. I deny not but that authority and severity at some times in some cases to some persons is to be used Rebuke with all authority Tit. 2. 15. I will not spare 2 Cor. 13. 2. But if mildenesse gentlenesse and kindenesse may prevail use these rather Of that modesty and humility which is couched under this Title brethren See The whole Armour of God on Eph. 6 10. § 30. Of Christ not ashamed to call men Brethren See Chap. 2. § 107 108. Of sweetning â—…ealousies and other bitter pils herewith See § 121. of this Chap. See also Chap. 6. ver 9. § 54. §. 5. Of this Epithete Holy to whom and to what it is attributed THe Epithete which the Apostle here gives to the brethren Holy is an high and honourable Title It is elsewhere in like manner given to others as 1 Thes. 5. 27. All the holy brethren The most excellent that are have this Title Holy attributed unto them as God himself Rev. 6. 10. Father Joh.
had about Sarah to be the wife of Abraham was a simple ignorance because he was deceived by Abrahams speech Gen. 20. 5. yet was it sinfull in that it was possible for him to have found out the truth of that case if he had used his utmost endeavour Simple ignorance in both the forementioned cases may be either of the Law or of a fact The former is the more general and the more blameable We say of the Laws of a Land that every one should know the Law and that ignorance thereof excuseth no Subject that liveth under that Law Much more are all bound to know the Law of God because that Law was first written in mans heart Rom. 2. 15. Christ saith of the servant that knew not his Masters will and did commit things contrary thereunto that he shall be beaten A Masters will made known is a Law to his servant Though one particular servant know it not yet is he not excused thereby from blame and punishment Luk. 12. 48. The later which is ignorance of a fact is more special respecting some particular branches of the Law As Pauls persecuting Christians He knew that blasphemy persecution and oppression in general were sins against the Law so that there was not ignorance of the Law in him But to blaspheme the name of Christ to persecute and oppresse Christians which were particular facts he knew not to be sin for he saith I verily thought with my self that I ought to do many things contrary to the name of Iesus Act. 26. 9. So as this was ignorance of such and such facts Christ saith in the like case They which kill you will think they do God service Joh. â—…6 2. Simple ignorance in the severall kindes thereof may extenuate sinne Luke 12. 48. Wilfull ignorance is in two other cases 1. When means afforded for knowledge are neglected as the Israelius who enquired not at the Ark which they had among them in the dayes of Saul 1 Chron. 13. 3. too much neglected the means which God afforded of knowing his will In this respect the sins which they committed upon ignorance of Gods will were sins of wilfull ignorance 2. When means afforded are rejected This is it which Christ thus layeth to the charge of the Jews How often would I have gathered thy children together and ye would not Mat. 23. 37. In these respects ignorance may be said to be voluntary 1. Indirectly when one by reason of pains or other imployments neglecteth to learn that which might restrain him from sinne To this tends that reason which Ieroboam rendred to keep the Israelites from going up to the Temple to be instructed there in the will of God It is too much for you to go up unto Ierâ—…salem 1 King 12. 28. To the same purpose tend the excuses which they made that refused to go to the Kings Supper One pretended his ground which he had bought the other his yoke of oxen Luke 14. 18 19. 2. Directly when one will purposely be ignorant of his duty for this very end that he may more freely go on in his sin as the Jews which gave this answer to the Prophet of the Lord As for the words that thou hast spoken to us in the name of the Lord we will not hearken unto thee but we will certainly do whatsâ—…ver goeth forth out of our own mouth c. Ier. 44. 16 17. The former of these is so far from extenuating of sin as it causeth some aggravation thereof The later doth out of measure aggravate the sin Ignorance properly taken is a sin See Chap. 5. v. 2. § 10. The ignorance comprized under these words They have not known my wayâ—… 〈◊〉 wilfull ignorance and that not only in the indirect kinde but also in the direct It was an affected ignorance most wilfull and therefore it is here well set down as a great aggravation Of their wilfulnesse in sinning against God See § 107. §. 112. Of the danger and damage of ignorance THat which hath been noted of ignorance aggravating sinne shews that the Position of Papists concerning ignorance to be the mother of devotion iâ—… 〈◊〉 most absurd Position I would demand Whether devotion be a good thing or 〈◊〉 If good How can it be the childe of such an evil as ignorance is Can sweet waâ—… come from a salt spring Iam. 3. 12. Who can bring a clean thing out of an â—…clean thing Not one Iob 14. 4. Surely the devotion which is pretended to coâ—… from ignorance is meer superstition or which is worse Idolatry When you 〈◊〉 not God you did service unto them which by nature are no gods Gal. 4. 8. It is also made by the holy Ghost the mother of self-conceit Rom. 10. 3. Oâ—…â—…tempt of holy things Iude v. 10. Of lust 1 Thess. 4. 11. Of murther Luke 23. 3 Of all manner of sin 1 Tim. 1. 13. Experience sheweth that where there iâ—… 〈◊〉 knowledge there is little conscience Of the hainousness of ignorance Sâ—… 〈◊〉 whole Armour of God on Ephes. 6. 17. § 24. They savour too rank of that Popish errour who think that much knowledge 〈◊〉 not fit for common people and thereupon do what they can to suppress freqâ—… and powerfull preaching Hereby it further appears that it is a most wofull plight wherein most peoâ—…lie and those not only Savages Pagans Turks Jews Papists but also the â—…mon sort of Protestants For ignorance blindeth the mindes of most which 〈◊〉 them so provoke God as they do The Devils are said to be the Governours of 〈◊〉 darknesse of this world Ephes. 6. 12. Who can be meant by darknesse but blâ—… and ignorant persons such as the God of this world is said to have blinded 2 Coâ—… 4. No marvel that Satan ruleth over such for they cannot discern his power â—…lice subtilty sedulity and mischievous enterprises When the Troops of Syâ—… were smitten with blindeness they were easily led into the midst of their 〈◊〉 2 King 6. 18 19 c. So ignorant persons are easily drawn into Satans pâ—… Consider the case of a blinde man how ready he is to wander out of his way 〈◊〉 stumble at this stone to rush against that poste to fall into any pit or pond 〈◊〉 is the case of an ignorant man The sinne of ignorance therefore is a sinne for which ignorant persons 〈◊〉 to be deeply humbled as for a disgracefull and dangerous sinne and 〈◊〉 earnestly to crave pardon for this sinne The Sacrifices that were offered 〈◊〉 the Law for ignorance Levit. 15. 27 c. afford good ground for performing 〈◊〉 duty It is a vain conceit that many have that their ignorance will be a sufficient 〈◊〉 against divine judgement Where Christ aggravateth sins against knowledge concludeth that they also who sin on ignorance shall be beaten Luke 1â—… Though some kinde of ignorance may somewhat extenuate a sinne yet no â—…rance of that which a man may and should know can make
the continuance therein alwaies The later is set out 1. By a deficiency They knew not 2. By the object thereâ—… My waies 2. Gods righteous indignation is manifested in his Oath which is 1. Generaly expressed I sware 2. Particularly described Gods Oath is described 1. By the provoking cause Wrath. 2. By the form of it implied in this particle IF 3. By the matter which is deprivation of what otherwise they might have hâ—…d This deprivation is aggravated 1. By their utter exclusion Shall not enter 2. By the place from whence they were excluded The place is illustrated 1. By the commodity of it Rest. 2. By the excellency of that commodity in reference thereof to God My 〈◊〉 §. 120. Of Observations collected out of Heb 3. 7 8 9 10 11. I. CHrists faithfulness must make Christians heedfull in attending to him The â—…ticle of inference Wherefore intends thus much See § 73. II. The Apostle delivered what was agreeable to the minde of the Spirit 〈◊〉 wrote as the holy Ghost spake This particle AS sheweth the agreeablenâ—… See § 74. III. The holy Ghost is the Authour of the Old Testament He therein spake 〈◊〉 § 74. IV. The Word written is as a Sermon spoken The testimony here alleadged is taken out of the Word written yet of it this Verb saith is used See § 74. V. The first opportunity for grace is to be taken This is intended under this word Today See § 76. VI. Gods Word is mans rule Gods word is implied under this phrase His voice which is here set down as our rule See § 78. VII Gods Word is to be heeded We must hear it See § 77. VIII Hearing Gods Word is a means to prevent hardnesse of heart The manner of premising this duty with this conditionall particle IF intends thus much See § 77. IX Mans heart may be hardened This is here taken for grant in that he admonisheth them not to harden their hearts See § 80 c. X. Man may harden his own heart This Relative Your hath reference to those that are admonished not to harden their hearts See § 85. XI Hardnesse of heart is an hindrance to profitable hearing In that he inferres this admonition not to harden their heart upon the duty of hearing he sheweth that they whose hearts are hardened cannot well hear Gods Word See § 77. XII Sinnes of Predecessours are to be avoided This note of resemblance AS hath reference to their Predecessours to whom they must not be like See § 89. XIII Notice is to be taken of the sinnes of former ages These two titles Provocation Temptation are records of former sinnes that so succeeding persons may take notice thereof See § 90. XIV Mans continuing in sinne is a day of sinning For this end is the Israelites continuing to tempt God called the day of temptation See § 91. XV. Kindnesse works not oâ—… incredulous Many and great were the kindnesseâ—… which God shewed to the Israelies in the wildernesse yet in the wildernesse they remained obstinate See § 92. XVI Straits are no just cause of distrust The Israelites are blamed for their unbelief in the wildernesse though therein they were brought to many straits See § 93. XVII Sinnes of forefathers are no warrant to successors The children that came from the Israelites in the wildernesse are here warned to take heed of their fathers sins See § 95. XVIII It is a great sinne to tempt God Tempting of God is here set down as an high provocation of God See § 96. XIX God is kinde to the ungratefull This word proved being added to tempted sheweth that they who tempted God had sundry proofs of his goodnesse See § 97 98. XX. Extraordinary works work not on incredulous Who ever saw greater works of God then the Israelites in the wildernesse They saw these works and yet believed not See § 99. XXI Mans unbelief straitneth not Gods power Though the Israelites in the wildernesse believed not yet God all that time even fourty years continued to do wonders they saw his works See § 100. XXII God is of long suffering He continued to be grieved fourty years together See § 101. XXIII Continuance in sinne much aggravates sinne This particle of inference Wherefore having reference to Gods swearing vengeance upon their fourty years provocation proveth as much See § 102 109. XXIV Mans obstinacy grieves God It was Israels obstinacy that provoked God to say I was grieved See § 103 XXV Conspiracy of many in sinne is one aggravation XXVI Continuance after others in the like sinne is another aggravation These two Observations arise from the meaning of this word Generation See § 104. XXVII God is oft forced to complain of his people This word said as here used is a word of complaint See § 105. XXVIII Wilfulnesse aggravateth sin Erring in heart is a kinde of wilfulnesse This is here set down as an aggravation See § 106 107. XXIX Gods works are his waies Therein he makes himself to be seen as it 〈◊〉 walking before us Therefore they are here called his waies See § 110. XXX Some ignorance aggravateth sin Their not knowing is here set down as 〈◊〉 aggravation See § 111. XXXI Gods patience may be turned into just vengeance This particle so sheweth that by abuse of patience God was brought to swear judgement 〈◊〉 § 113. XXXII God may be brought to swear vengeance This is here plainly expressed See § 114. XXXIII God may be incensed to wrath For here he saith of himself I sware 〈◊〉 wrath See § 114. XXXIV Men must be tender of imprecations The manner of Gods oâ—… whereby the imprecation is left to be understood intendeth as much See § 11â—… XXXV There is a rest prepared for Gods people This is implied under this 〈◊〉 Rest. See § 116. XXXVI The rest of Gods people is in speciall manner Gods rest For thus Gods 〈◊〉 leth it My rest See § 117. XXXVII Men may deprive themselves of the benefit of Gods promises God 〈◊〉 promised this rest to the children of Israel yet these Israelites deprived themselâ—… thereof See § 118. §. 121. Of this title Brethren used in Admonitions and Reprehensions c. Verse 12. Take heed Brethren lest there be in any of you an evil heart of unbelâ—… 〈◊〉 departing from the living God HEre the Apostle beginneth distinctly to lay down the use which we are to 〈◊〉 of Christs Propheticall Office The use in generall is that we cleave close to Christ and never start 〈◊〉 him In laying down this use the Apostle hath an eye to the forenamed Divine â—…mony as to the groundwork of this use Hereupon he maketh a fit applicâ—… thereof to those in particular to whom he wrote ver 12 13 14. and addeth 〈◊〉 unto a clear exposition of many passages in that testimony in the other verses oâ—… 〈◊〉 Chapter In his application he useth a pithy disswasion from backsliding v. 12. and 〈◊〉 a good direction to prevent the same v.
Obj. 3. Christ promiseth not to blot out of the book of life the name of him 〈◊〉 overcometh Rev. 3. 5. Answ. His name was indeed written in the book of life and Christ here 〈◊〉 miseth to manifest as much Obj. Moses thus prayeth concerning himself If thou wilt not forgive 〈◊〉 blot me out of thy book Exod. 32. 32. Answ. That was a matter which in a rapture of zeal for Gods glory aâ—… love to his people he could have wished It is not to be taken for a simple 〈◊〉 absolute prayer It was like Pauls wish Rom. 9. 3. where God saith to 〈◊〉 whosoever hath sinned against me him will I blot out of my book it is to be taken of Gods manifesting him never to be written therein 2. Others object sundry suppositions as this When the righteous man turneth away from his righteousnesse c. he shall not live Ezek. 18. 24. Answ. 1. A supposition doth not inferre a necessity or certainty of a thing only it declareth a necessity of the consequence as if we should say When God fails of his promise he is not faithfull See § 60. 2. By righteous man there may be meant one that is righteous only in profession and in the judgement of charity 3. Exhortations to hold out Admonitions to take heed of falling away Heb. 12. 15. and threatnings against such as fall away Heb. 10. 38. are also objected Answ. These and such like are used as means to make men look to their standing and to make them watchfull against falling away but do not necessarily imply that they may fall especially totally and finally 4. Sundry instances of such as have fallen are alleadged as 1. The Angels that fell and Adam Answ. These are nothing to the purpose For the question is of Beleevers in Christ who are established by him Angels and Adam stood by their own strength 2. Saul Iudas and such others as clean fell away See § 131. Answ. These were hypocrites and never had any true sanctifying grace Such were they who are said to have no root in them Luke 8. 13. and the branch that is said to be taken from the Vine Iohn 15. 2. and they whose love is said to wax cold Matth. 24. 12. and they who are said to be fallen from grace Gal. 54. and to have made shipwrack of faith 1 Tim. 19. and to depart from the faith 1 Tim. 4. 1. and to erre from the faith 1 Tim. 6. 14. and to turn like a dog to his vomit and like a swine that was washed to her wallowing in the mire 2 Pet. 2. 22. and to fall away Heb. 6. 6. and to sinne wilfully after they have received the knowledge of the truth Heb. 10. 26. None of these nor any like to them had true saving grace in them Of them all it may be said If they had been of us they would no doubt have continued with us 1 Joh. 2. 19. 3. Paul Peter and such others as were elect and effectually called Answ. Though these fell into very great sinnes yet they did not sinne in such a manner as to be accounted totally to depart from God or to lose all grace The arguments alleadged in the former § do prove as much How farre such may fall shall be shewed in the next § §. 136. Of the degrees of the fals of such as are effectually called THey who are effectually called through security pride inward and outward temptations may so farre fall as to lose 1. All that joy and comfort wherewith they were before upheld 2. All assurance and sense of the Spirits abode in them so as they may in their opinion think him clean departed 3. The fruits of the Spirit and the power and efficacy of his grace so as they shall finde no growth of grace but rather a decay in faith love zeal gift of prayer and other like fruits They shall be as trees in winter They shall wax cold and remiss in the duties that formerly they performed 4. They may be given over to their own lusts and to such gross and grievous sins as naturall men would be ashamed of 5. They may have a troubled tormenting conscience and thereby be put as it were upon a rack so as that which brought them much quiet and peace before will be a terror and torture unto them yea they may be brought to the very pit of despair 6. They may be brought not only inwardly but also outwardly to feel the shame and smart of their foul fall and to have sore judgements executed on themselves children and others belonging unto them 7. They may be long under the inward and outward effects of their folly 〈◊〉 not easily recover themselves but sigh groan weep cry roar before they 〈◊〉 celve sound comfort 8. They may utterly lose the measure and degree of that grace they had before at least of their former joy and comfort and carry the grief of their fall even 〈◊〉 their grave Most of these if not all of them may be exemplified in David and that 〈◊〉 Psal. 51. For it is manifest that he lost 1. The joy and comfort that formerly he had in that he thus prayeth Râ—… unto me the joy of thy salvation v. 12. 2. The sense that he had of Gods presence with him and of the abode of 〈◊〉 Spirit in him which made him thus to pray Cast me not away from thy preseâ—… and take not thy holy Spirit from me v. 11. 3. The power and efficacy of Gods grace manifested in this clause Uphold â—… with thy free Spirit v. 12. which is as if he had said I feel my self very 〈◊〉 and unable to perform any good duty my former strength is wasted uphoâ—… strengthen inable me again by thy Spirit to perforn the duties which thou 〈◊〉 quirest 4. That he was given over to his own lusts and to other temptations is 〈◊〉 by his adultery by seeking to make Uriah drunk by contriving his death 〈◊〉 the destruction of many other of his souldiers As the title of the Psalm so 〈◊〉 part of his prayer Deliver me from blood-guiltinesse is a sufficient proof bâ—… the express history of all these 2 Sam. 11. 4 c. 5. That he had much trouble of conscience is evident by these phrases Mâ—… waxed old through my roaring all the day long for day and night thy hand was 〈◊〉 on me c. Psal. 32. 3 4. 6. The outward judgements that were executed on him are evident in the â—…ry recorded after his fall Heavy judgements were denounced against him 2 〈◊〉 12 10 c. and answerably were they executed 7. With how much ado he recovered himself is evident by his many gâ—… complaints such as these Have mercy upon me O Lord for I am in trouble 〈◊〉 eye is consumed with grief yea my soul and my belly c. Psal. 31. 9 10. 8. Whether he ever recovered his former joy and comfort again is unceâ—… Surely Sampson Solomon Asa and others did not §.
or private means 〈◊〉 if those means be not still used the heart will â—…all to its native hardness As 〈◊〉 and clay and other like things which are naturally hard will upon withholding means of softning after they have been once softened fall to their native 〈◊〉 So the heart of man Or as water though it be made scalding hot if fire be taâ—… from it will soon wax cold of it self and as all manner of heavy things being 〈◊〉 some means or other drawn upwards will of themselves fall down again if 〈◊〉 means be taken away So the heart There is a natural proneness and inclinatioâ—… it to hardness The indefinite expression Lâ—…st any of you implieth that all of all sorts even 〈◊〉 best were subject to this decay and to this hardning of their heart In this respâ—… they ought all of them to be carefull in practising the fore-mentioned duty mutuâ—… one to another among all sorts of them See v. 12. § 123. Of hardness of heart and of the great damage thereof See § 80 c. §. 148. Of the deceitfulness of sin THe Apostle doth further declare the ground of that proneness to wax hard 〈◊〉 this phrase through the deceitfulness or with the deceitfulnesse of sinnâ—… 〈◊〉 as it is by the manifold deceits of sinne that it prevails so much as it doth upon 〈◊〉 The particular deceits hereafter specified give evident proof hereunto By sinne is here in special meant the corruption of nature that corruption 〈◊〉 which all are conceived and born which they carry about them so long as 〈◊〉 retain their mortal body It is that which in Scripture is called the 〈◊〉 opposed 〈◊〉 the Spirit It continually lusts against the Spirit Gal. 5. 17. and is ever soliciâ—… man to evil and hindering him in every good thing that he enterprizeth 〈◊〉 18 c. It containeth in it all manner of evil lusts Ephes. 4. 22. which are 〈◊〉 lusts of deceitfulnesse or deceitfull lusts because a man is exceedingly 〈◊〉 therewith By reason hereof deceitfulnesse is attributed to riches Mat. 13. 22. 〈◊〉 this inbred corruption maketh men so to dote on riches as they prefer them beâ—… true godliness and heavenly happiness Though in some special respects the inward corruption may justly be stiled 〈◊〉 fâ—…ll yet is not this evil quality to be restrained only to it As 〈◊〉 damme or 〈◊〉 ther is so are her imps and brats Both innate corruption and also outward 〈◊〉 sprouting from thence are all deceitfull The Apostle attributeth this very 〈◊〉 theâ—…e 〈◊〉 to unrighteousnesse 2 Thess. 2. 10. He also cals 〈◊〉 that is mens conceâ—…ts grounded upon their own corrupt reason and sense 〈◊〉 deceit Colos. 2. 8. And another Apostle cals the lascivious practices and 〈◊〉 carriages of some formal Professors their own deceivings wherein they 〈◊〉 themselves 2 Pet. 2. 13. In all these places the word of the Text is used even six times whereof 〈◊〉 speak of our natural corruption others of the fruits thereof In this Text 〈◊〉 mâ—…y indefinitely be taken for any kinde of sin inward or outward for every 〈◊〉 deceitfull The Verb from whence the Greek Noun translated sinne is derived 〈◊〉 notation from an Hebrew root that signifieth to imbitter and provoke for 〈◊〉 sinne exasperates and provokes God See § 90 103. In that respect it hath many deceitfull devices All the devices of sinne are as fair baits whereby dangerous hooks are covered over to entice silly fish to snap at them so as they are taken and made a prey to the â—…isher There is a Greek word thrice used in the New Testament which is taken from that practice of a fisher Our English translate it excited Jam. 1. 14. beguiling allure 2 Pet. 2. 14 18. The Primitive root from whence the Greek word is derived signifieth deâ—…it Thence a Noun which signifieth meat or a bait whereby fish fowl or other living creatures are taken and the fore-said Verb which signifieth to lay a bait or to catch with a bait and metaphorically to entice allure and beguile This deceitfulnesse of sinne is a strong inducement to make us watchfull against it and that the rather because of our foolish disposition and pronenesse of nature to snap at every bait and to yeeld to every temptation Hereof see § 122. No man is willing to be beguiled Though most men love to be flattered and delight therein yet when they discern that their flattrries mock them they are offended That we may the better discern the mockings and cousenages of sin I will set some of them before you The deceits which sin useth are such as these 1. Sin presents it self in another dresse then its own 2 It pretends fair advantages 3. It insensibly soaketh into mens hearts 4. It so bewitcheth those that give entertainment to it as it cannot be cast off Of these four particulars See § 122. 5. It accommodates it self to particular mens humours as Zedekiah and the four hundred false prophets observing that Ahab was set to go against Ramoâ—…h-Gilead answerably ordered their Prophecies even so as best besitted his humour 1 Kin. 22. 6. Thus lust sets upon the plegmatick humour pride on the sanguine anger on the cholerick revenge on the melancholy passion of the female Sex lasciviousnesse on youth stoutness on the strong man covetousness on the old man so the like on others 6. When once it begins to tempt a man it will hardly cease till it hath prevailed against him Though the Spirit resist it yet will it continue to resist the Spirit Rom. 7. 21 23. When lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth forth death Jam. 1. 15. 7. It works it self into a man by degrees At first it saith as Lot did of Zoar Gen. 19 20. Is it not a little one But that little one is like a little leaven which leaveneth the whole lump 1 Cor. 5. 6. At first it saith Taste a little upon that taste followeth a liking then a desire which moves him to commend it and to accustom himself thereunto Evil communications corrupt good manners 1 Cor. 15. 33. From words they proceed to deeds 8. It suggests good effects and events to follow upon yeelding to it abusing that general principle of the Apostle All things work together for good Rom. 8. 28. Though God thorow his unsearchable wisdome and Almighty power may bring good out of evil yet is not sinne the true and proper cause of good To like purpose doth it pervert this Apostolical cordial Where sin abounded grace did much more abound Rom. 5. 20. 9. It much presseth the common practice of most men charging such as yeeld not with singularity and thereby deceives many 10. It insisteth much upon moderation and alleadgeth That a man may be righteous overmuch and to cast himself into many unnecessary dangers Ecclis 7. 16. 11. It much inculcateth the power of
Jews out of the Babylonish Captivity Ier. 25. 11 12. Four hundred years for the setling of Abrahams seed in Canaan Gen. 15. 13. Four thousand years almost for the Redeemer of mankinde to be actually exhibited Six thousand years are going a pace for the last coming of the great Judge foretold by Enoch Jude v. 14. 2. In like wisdom God oft brings his children to many trials Instance the case of Israel in Egypt and in Babylon In these respects the Lord to upold the faith of them to whom those good things are intended maketh promises of them before-hand The expectation of the Rest of Canaan promised to Abraham and his seed sâ—…ported the spirits of the beleeving Israelites in Egypt and in the wildernesse Mâ—… more will the heavenly Rest promised uphold the hearts of beleeving Christians These things saith Christ to his Disciples I have spoken unto you that ye 〈◊〉 have peace c. Upon the promise of this Rest the Apostle makes this conclusâ—… Comfort one another 1 Thess. 4. 18. That we may be the bette established by these promises we ought to set this 〈◊〉 before us and much to meditate thereon as Moses did Heb. 11. 26. And 〈◊〉 Heb. 12. 2. Of applying promises See The whole Armour of God Treat 2. Parâ—… 〈◊〉 on Eph. 6. 16. Of Faith § 71. §. 7. Of forsaking a Promise THe phrase A promise being left us is somewhat ambiguous The Proâ—… US which causeth the ambiguity is not in the Greek text Our Englâ—… seemeth to take the word lest for given as if it had been said Lest a promise 〈◊〉 given us If the Pronoun had been expressed it might have carried some such 〈◊〉 This Verb with a Pronoun is thus translated I have reserved to my self c. â—…n 11 4. and without a Pronoun thus they left no children Luk. 20. 31. The Verb here used properly signifieth to forsake and so it is turned by the Translators Heb. 11. 27. 2 Pet. 2. 15. Our former English Translators thus â—…der it in this place by forsaking the promise The simple Verb signifieth to 〈◊〉 or to be wanting or to lack Luk. 18. 22. Tit. 1. 5. 3. 13. The Verb here used is of the Passive voice and it may be thus translated 〈◊〉 promise being left or forsaken To leave or forsake a promise is to neglect 〈◊〉 the course which is appointed for obtaining the thing promised Thus the housâ—… Eli left the promise made to them whereupon the Lord saith I said indeed 〈◊〉 thy house and the house of thy Father should walk before me for ever But 〈◊〉 Lord saith Be it farre from me 1 Sam. 2. 30. In like manner Iercboam forsar promise for proof hereof compare 1 King 11. 38. with 1 King 14. 9 10. Of unbeleevers depriving themselves of the benefit of Gods promises See 〈◊〉 3. v. 11. § 118. That which our last Translators express under this phrase A promise being 〈◊〉 us is included in the word promise For the very making of a promise to any 〈◊〉 leaving it with them In this sense it doth on the one side amplifie Gods goodâ—… in leaving with them a precious promise of Rest. And on the other side it doth 〈◊〉 gravate their folly in loosing the benefit of such a promise left them §. 8. Of leaving the promise of Rest. THe thing promised is thus expressed entring into his Rest. Of the notation of the Greek Noun translated Rest and of the empâ—… of the Verb translated enter into See Chap. 3. v. 11. § 116. The Rest here meant is that truth and substance which was typified by 〈◊〉 namely heaven it self Chap. 9. v. 24. This is the rest which remaineth to us 〈◊〉 And this is it whereabout the Apostle would have us jealous over our selves 〈◊〉 fear lest we leave and forsake the promise of it This is the rest which God 〈◊〉 compence to his servants that are here troubled 2 Thess. 1. 7. Hereby they who 〈◊〉 the Lord rest from their labours Rev. 14. 13. To shew that we ought not to leave the promise of this Rest we are exhorted lay hold on eternall life 1 Tim. 6. 12. To strive to enter in at the strait gate Luk. 13 〈◊〉 To work out our salvation Phil. 2. 12. And this is to labour to enter into that 〈◊〉 Heb. 4. 11. This metaphor Rest whereby our future happinesse in heaven is set out iâ—…sufficient motive to enforce that duty Here in this world we are subject to hard travell sore labour manifold 〈◊〉 great dangers fierce assaults violent temptations grievous sins and many misâ—… from all which we have rest in heaven For then shall all tears be wiped away 〈◊〉 21. 4. In this respect they are pronounced blessed who attain to this rest Rev. 1â—… 〈◊〉 This doth much aggravate their folly who any way leave the promise of entring into this rest by refusing to walk in that way and to observe that course which is in Gods Word prescribed for attaining to this rest If the Israelites manifested egregious folly and a wilfull disposition by depriving themselves of the rest promised in Canaan What do they who leave the promise of entring into this rest This very rest is enough to make a wise man do and endure any thing which may at length bring him thereunto The hireling chearfully doth his work the husbandman readily taketh pains the souldier couragiously adventureth his life the mariner resolutely passeth over the seas and others in their places take much pains and endure much hardness knowing that they shall have a rest at least hoping for it Should we Christians fail in our task and leave the promise of entring into this rest This rest is a freedom from all outward molestations from persecution from grief and care of minde from sicknesse from pain from all losses and other crosses yea and from sinne it self Should we then leave the promise of entring thereinto §. 9. Of Heaven styled Gods Rest. TO amplifie the Rest here intended the Apostle in reference to God styleth it HIS Rest. It was shewed before Chap. 3. v. 11. § 117. in what respects Canaan was called Gods Rest. Much more fitly may this Rest be so called and that in these respects 1. The Rest of heaven was prepared by God from the foundation of the world Matth. 25. 34. 2. It was purchased by the precious blood of the Sonne of God Hebr. 9. 12. 3. We are conducted thereunto by the the Spirit of God Gal. 5. 5 25. 4. It is made known and promised to us by the Word of God Matth. 13. 19. 5. Heaven is the habitation and resting place of God Matth. 5. 34. 6. 9. 6. There all beleevers shall rest with God Father Sonne and holy Ghost and have their everlasting communion with him Iohn 17. 21 24. Hebr. 12. 22 c. 7. It is a most excellent Rest. For things excellent are said to be of God Psal. 87. 3.
This addes an edge to the foresaid duties of striving and labouring to enter into this rest Who would not enter into the rest of God This also doth yet further aggravate the sinne of those that leave the promise of this Rest in that it is Gods Rest. §. 10. Of jealousie over our selves and others THe persons liable to the damage of leaving the foresaid promise are set out in these words any of you The Adjective any is an extensive word It sheweth that the duty required must be performed to others and that of what rank or degree soever For all of all sorts are subject to this damage of coming short The Pronoun following with the Preposition of you are words inclusive They include men themselves so as Christians must be jealous over others and themselves too over themselves and others too They must fear lest themselves or any among them come short Of circumspection over our selves and also over others See Chap. 3. v. 12. § 123 124. §. 11. Of the damage of coming short of the promise THe damage like to follow upon leaving the promise of rest is comprized â—…der this Verb come short The Verb is derived from a root which signifieth afterwards and that many times when it is too late as the foolish Virgins the door being shut afterwards came Matth. 25. 11. Answerably this Verb signifieth to come after or behinde or short Ye come behinde in no gift saith the Apostle 1 Cor. 1. 7. that is ye come not behinde them that have attained such and such gifts but ye also have your part and portion therein It is sometimes taken to want or lack a thing as What lack I yet Mat. 19. 20. And he began to be in want Luk. 15. 14. It is likewise taken to fail of a thing as Lest any man fail Heb. 12. 15. Men want lack fail or come short of a thing two wayes 1. When that which they had is exhausted and clean gone Thus it is said whâ—… the wine which was prepared for a wedding feast was all drunk up They wanted wiâ—… Joh. 2. 3. 2. When men have not attained to that which is set before them Thâ—… it is said of all unregenerate persons They come short of the glory of God Rom. 3. 23. The word used by the Apostle is taken from runners in a race who if they be idle secure carelesse heavy lazie come behinde or short of the prize and 〈◊〉 of obtaining it So secure Christians that fear not lest they leave the promise 〈◊〉 entring into Gods rest will assuredly come short of it and fail of the beâ—… thereof Such among others are unbelievers These shall never enter iâ—… Gods rest This demonstrateth the wrong that unbelievers and all carelesse idle and secure Professours do to themselves They come short of the glorious prize that 〈◊〉 set before them and so bring shame disgrace and irreparable damage to thâ—…selves For lazy runners are shouted at and that in scorn and derision by all 〈◊〉 Spectators and judged most unworthy of any approbation or remuneration Tâ—… doom is expresly set down Luke 13. 27 28. Matth. 25. 11 12 28 29 30. Of 〈◊〉 damage of unbelief See more Chap. 3. v. 12. § 129. v. 18. § 171. §. 12. Of not coming short of the Goal THis Metaphor of coming short having reference to runners in a race 〈◊〉 afford good Direction and great Encouragement for doing our best to 〈◊〉 into Gods rest Particular Rules of Direction are these and such like 1. Be temperate in all things 1 Cor. 9. 25. 2. Lay aside every weight and the sinne which doth so easily beset 〈◊〉 Heb. 12. 1. 3. Run the way of Gods commandments Psal. 119. 32. This is the race that is 〈◊〉 before us Heb. 12. 1. 4. Make speed and be not lazie Psal. 119. 60. The Metaphor of running â—…plies thus much 5. Strive to outstrip others We must seek that we may excell to the edifying 〈◊〉 the Church 1 Cor. 14. 12. 6. Have an eye to that which is before and look not back to what is behiâ—… Phil. 3. 13. 7. Give not over till thou come to the goal Revel 2. 10. If thou givest over 〈◊〉 maist come short of the prize Encouragements are such as these 1. A faithfull endeavour will be accepted 2 Cor. 8. 12. Phil. 3. 13. 2. Not one only as in races among men but all that do their best endeaâ—… shall partake of the prize The Apostle speaking hereof saith The righâ—… Iudge will give a Crown not to me onely but to them also that love his â—…pearing 2 Tim. 4. 8. For whosoever shall call upon the name of the Lord shall be saved Rom. 10. 13. 3. God who seeth all and beareth a like respect to all that run well is the rewarder Eph. 6. 8. 4. The Crown that is given is incorruptible 1 Cor. 9. 25. §. 13. Of this word Seem THere is further in this Admonition a word inserted worthy our due consideration It is this should seem There are sundry respects in which it may be brought in As 1. To mitigate the sharpness of his admonition In that he doth not positively conclude that he took them for Apostates but only implieth that they may seem to be in hazard of that case It intends as much as the insinuation doth whereby he seems to call back or correct that which might be so taken as if he had surmised that they would prove Apostates Heb. 6. 7. 2. To stir up their fear the more even against such coldness and dulness as might hazard the prize set before them To such a purpose he saith I am jealous over you with godly jealousie 2 Cor. 11. 2. 3. To manifest the extent of a Christians watchfulnesse which must be against a seeming or appearing to be an Apostate We may not think it enough that we do not utterly fall away but that we do not seem so to do and that we do not give occasion to other Christians to think that we are fallen or like to fall The Apostle to this purpose giveth this advice Abstain from all appearance of evil 1 Thess. 5. 22. 4. To demonstrate the condition of hypocrites who seem to be what they are not They think they stand 1 Cor. 10. 12. That shall be taken from them which they seem to have Luk. 8. 18. This an Apostle doth thus clear They went out from us but they were not of us For if they had been of us they would no doubt have continued with us but they went out that they might be made manifest that they were not all of us 1 Joh. 2. 19. 5. To aggravate the fault of backsliders Through want of the foresaid Christian fear they seem or appear or give evidence that they will come short of the prize For to seem is oft put for an evidence Iames Cephas and Iohn seemed to be pillars Gal. 2. 9. that is they evidently
points 1. That we have Christ for our Priest 2. That he is passed into the heavens do prove that Christs bodily absence 〈◊〉 not our communion with him nor our participation of the benefit of his Priesthood We have him for our Priest though he be passed into the heavens 〈◊〉 is this again set down Heb. 8. 1. 1. Though in body he be absent yet in his Divine spirit he is ever with us according to his promise Matth. 28. 20. 2. Faith hath a virtue to pierce into heaven where Christ is It seeth him who 〈◊〉 â—…sible Heb. 11. 27. Ioh. 20. 29. Singular comfort doth this Minister to us on earth that so great a distance as is 〈◊〉 heaven and earth cannot hinder our communion with Christ. We may by saith have recourse to him as if he were on earth And though he were on earth 〈◊〉 â—…cesse to him would be to little purpose without faith Mat. 13. 58. §. 86. Of Christ a Priest both God and man and of our duty thereupon TO shew distinctly who this Priest was he expresseth his Name Iesus This Name was his proper Name given to him upon his incarnation Of it See Chap. 2. v. 9. § 73. Chap. 3. v. 1. § 29. By this title the Apostle declareth Christ to be man whereby he was fit to do all works of service and suffering that were to be done and endured by a Priest He declareth himself hereby to be a Saviour See Chap. 2. v. 9. § 73. Because the Priesthood which Christ undertook required matters of Divine dignity and authority the Apostle addeth that speciall relation which Christ had to God in this phrase The Sonne of God Of this relation See Chap. 1. ver 2. § 15. By this it appeareth that our Priest was both God and man able and fit for that Function Hereby is Christ distinguished from Aaron and from all other Priests Hereof see more Chap. 2. v. 17. § 172. The duty required by virtue of Christs Priesthood is thus expressed Let us hold 〈◊〉 our profession Of the manner of the Apostles expressing his minde in the plurall number and first person whereby with others he incites himself See v. 1. § 3. By profession is here meant the true faith professed Of the word here translated profession See Chap. 3. v. 1. § 27. The Verb translated hold fast signifieth to hold a thing so fast as not to set it go again Thus it is used of holding Christ when they had apprehended him Matth. 26. 48. And of Herods holding Iohn when he bound him in prison Mark 6. 17. It is also used of the Jews holding the traditions of their Elders which they would by no means let go Mark 7. 3 4 8. It is applied to retaining of sinne in obâ—…inate persons which shall not be forgiven Ioh. 20. 23. Here it implieth perseveâ—… In this sense is this Verb used three times by Christ namely in his Epistle to Pergamus Revel 2. 13. to Thyatira Revel 2. 25. and to Philadelphia Rev. 3. 11. Of Perseverance in the faith See Chap 3. v. 6. § 68. The inference of this duty upon the description of Christ our Priest sheweth that the ground of our Perseverance resteth on Christs Priesthood For this end doth the Apostle exhort us to consider the Highpriest of our profession Chap. 3. â—…ers 1. The Sacrifice which Christ as our Priest once offered up the intercession which he continually maketh and the benefits which flow from his Priesthood whereof See Chap. 2. v. 17. § 174. are both means and helps to Perseverance It becomes us even in this respect to be well informed in this mystery of Christs Priesthood much to meditate thereon and well to place our confidence on it §. 87. Of the Infâ—…rence of v. 15. Verse 15. For we have not an Highpriest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sinne THis verse is added to remove a scruple which might arise from the excellency of that Priest who is described in the former verse For a poor sinner upon a deep apprehension of his own unworthinesse vilenesse and cursednesse might thus reason True it is that Christ is a Priest but so great an Highpriest 〈◊〉 on a glorious Throne in heaven the very Sonne of God as I poor weak cursed sinner who am subject to many infirmities and corruptions dare not go to him for mediation To remove that scruple The Apostle here sheweth that albeit he were so great and glorious a Priest yet he was withall touched with a feeling of our infirmiâ—… and tempted as we are so as we have good cause to believe that he will be mâ—…cifull unto us and ready to receive and relieve us Hereof See Chap. 2. v. 1â—… § 176. Thus this causall Conjunction FOR is here fitly added in that it pointeth 〈◊〉 a reason why we should hold fast the profession of our faith in Christ because â—…e is not only the Sonne of God a great Highpriest in heaven which was one râ—…son but also because he was touched with the feeling of our infirmities and 〈◊〉 as we are which is another reason We may well hence inferre that it is necessary to be instructed in Christs â—…liation temptations passions and infirmities as well as in his Divine Majesty Dignity Authority and Power The sacred Scripture doth distinctly perspiceously and fully declare both Where it speaks of the one it frequently speaks 〈◊〉 the other Christs humiliation infirmities and sufferings are the means whereby we 〈◊〉 accesse to Christ They are the ground of our incouragement to â—…ie unto 〈◊〉 His Divine dignity and power are means of strengthening our faith and maâ—… us wholly to rely upon him Were it not for the former we durst not approâ—… unto him Were it not for the later we could not with confidence rest 〈◊〉 him §. 88. Of Christs fellow-feeling IN setting down the infirmities of Christ the Apostle useth two negatives 〈◊〉 We have not an Highpriest which cannot be touched c. This he doth to conviâ—… us the more of the truth of the point Two negatives in Greek make a 〈◊〉 affirmative as was shewed v. 13. § 76. It is more then if he had said We 〈◊〉 a Highpriest that can be touched c. These two negatives intend an improbabâ—… if not an impossibility of the point yea they imply that it cannot be otâ—… thought but that Christ should be so touched of iâ—… we may not make any 〈◊〉 or question The word here translated can is in this case turned able which impliâ—…â—… fitnesse and readinesse to a thing See Chap. 2. v. 18. § 183. This phrase touched with a feeling is the interpretation of one Greek 〈◊〉 which is a compound The simple Verb signifieth to suffer the Preposiâ—… with The compound to suffer with or to be mutually affected with oâ—… sufferings even so as if those sufferings
metonymically the effect be put for the efficient sinnes for sinners 〈◊〉 where God saith I will be mercifull to their sinnes Heb. 8. 12. that is to 〈◊〉 that have sinned in pardoning their sins Thus saith the Publican God be 〈◊〉 to me a sinner Luk. 18. 13. The Sacrifice may be said to be for sinners even for their good in that it 〈◊〉 〈◊〉 means of removing the guilt and punishment thereof But this particle for being indefinitely taken for an end sins may here 〈◊〉 be understood and Sacrifices offered to obtain pardon of sins Hereupon it is 〈◊〉 concerning such an one as had a Sacrifice offered up for his sin it shall be 〈◊〉 him Lev. 4. 35. If any will extend this end for sinnes to offering up of gifts also the end 〈◊〉 further be taken in reference to sinne pardoned for which mercy gifts in â—…mony of thankfulnesse were brought to God as they who to testifie their â—…nesse for Gods bringing them out of their bondage into the promised Land brought gifts to be offered to the Lord Deut. 26. 10. But I take the former sense of Sacrifice offered for pardon of sin to be most proper to this place Hereby is intended that sin is pardonable All Sacrifices for sin all legal â—…ings for uncleannesse all prayers for pardon all promises of pardon all 〈◊〉 of sinners do prove as much 1. This gives evidence of Gods free grace and rich mercy to man Exod. 34. â—… Isâ—… 43. 25. 2. This affords matter of admiration in that none is like unto God herein Micab 7. 18. 3. This is a ground of singular comfort as Christ said to a poor distressed man Sonne be of good cheer thy sinnes be forgiven thee Matth. 9. 2. Assurance of the pardon of sinne is the most soveraign ground of comfort that can be 4. This affords manifold Directions as 1. To be well-instructed in the grounds of pardon 2. To consider the need we have thereof 3. To apply it aright unto our selves 4. To rest thereupon 5. To be watchfull against sin for the future Ioh. 5. 14. 8. 11. See more hereof in my Treat of the sin against the holy Ghost § 5 6. §. 9. Of compassion in such as have to do with others in the things of God Verse 2. Who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmities THe sixth branch of the Description of an High-priest is That he can have compassion Of the notation of the Greek word translated have compassion and of the Greek word translated can how it signifieth a fitnesse and readinesse to do a thing See Ch. 4. v. 15. § 88. From adding this property of an High-priest to have compassion to the former about his dealing for men with God may be inferred that they who are to deal for men especially about God must be full of compassion This the Apostle implieth under sundry properties belonging to a servant of the Lord who must be for 〈◊〉 to God 2 Tim. 2. 24. 1. He must not strive It is want of compassion that makes men strive or be contentious 2. He must be gentle unto all men Gentlenesse and meeknesse arise from compassion 3. He must be apt to teach None more fit and meet to teach others then men of compassion 4. He must be patient One ready to bear with the evils and weaknesses of others Such an one was Moses who is said to be a man very meek above all the men which were upon the face of the earth Num. 12. 2. This language of the Apostle Paul My little children of whom I travel in birth again Gal. 4. 9. sheweth him to be a man full of compassion All men are subject to many weaknesses and imperfections yea in many there 〈◊〉 much perversnesse especially about the wayes of God they are as children prone to provoke them that seek their good so blinde as they cannot discern their own good if therefore they who have to do with them be not as Parents use to be to their children full of compassion they will soon cease to seek their good There is no such means of overcoming evil with goodnesse as bowels of compassion Cruell and hard-hearted men are unfit to be Ministers who are to be for men in things pertaining to God Ministers oft meet with cases which require much pity and great patience If they be ready to fret and fume and in scorn put away such as propound their cases to them they may send away poor souls comfortlesse Let Ministers therefore put on bowels of mercy kindenesse humblenesse of minde â—…eeknesse long-suffering Col. 3. 12. They are as Priests for men in things pertaining to God That they may do this let them consider that they with whom they have to do are their own flesh Isa. 58. 7. and that no man ever yet hated his own flesh but nourisheth and cherisheth it Ephes. 5. 29. Let them also consider how ouâ—… Lord prâ—…nounceth the mercifull to be blessed and promiseth that they shall obtain mercy Maâ—… 5. 7. §. 10. Of Ignorance THe persons on whom compassion is especially to be had are here specified to be of two sorts 1. Such as are ignorant 2. Such as are out of the way Of the distinct kindes of ignorance and of the dangers thereof and duties thence arising See Ch. 3. v. 10. § 111 112. In that the ignorant are here brought in as an instance of such sinners as were to have Sacrifices offered up for their sins the Apostle giveth us to understand that Ignorance is a sin It is expresly said That if any soul sin through ignorance he shall bring a sin-offering Num. 15. 27 28. 1. Ignorance is a transgression of the Law of God for it is contrary to that knowledge which the Law requireth But every transgression is since 1 Iohn 3. 4. 2. Ignorance is a defect of that Image of God after which God at first created man for knowledge was a part of that Image Col. 3. 10. 3. Ignorance is an especial branch of that natural corruption which seised upon the principal part of man namely his understanding 4. 〈◊〉 is the cause of many other sins Gal. 4. 8. 1 Tim. 1. 13. Therefore it must needs be a sin it self 5. Judgements are denounced against ignorance as against a sinne Hos 4. 6. 2 Thess. 1. 8. 6. Ignorance is a punishment of other sinnes Isa. 6. 10. Ioh. 12. 40. Though Ignorance be a sinne yet ignorant persons are here brought in as a 〈◊〉 object of compassion Christ renders this ground of his praying for the Jews that had a hand in crucifying him Luk. 23. 34. And Peter alledgeth it as a ground of his tendring mercy unto them Act. 3. 17. Ignorance is a spiritual blindenesse so as they see not the dangerous course wherein they walk and in that respect are the more to be pitied §. 11. Of having compassion on
for men to swear This is here taken for granted See § 116. IV. God only is to be sworn by God is comprised under this word the greater Sâ—…e § 120. V. An oath confirms a truth It is here said to be for confirmation See § 1â—…1 VI. An oath is to determine controversies This phrase an end of all strife inâ—…endeth as much See § 121. VII Men ought to rest in an oath For to them it is an end of strife See § 121. VIII An oath is of use in all manner of differences It is an end of ALL strife See § 121. §. 130. Of Gods willingnesse to do what he doth Heb. 6. 17. Wherein God willing more abundantly to shew unto the â—…eires of promise the immutability of his counsell confirmed it by an Oath THe application of the former comparison taken from mens swearing is in this and the next verse set down and therein the reasons of Gods swearing are exâ—…sly declared This relative wherein in Grammaticall construction may have reference to the last word of the former verse which in Greek is an Oath But I rather referre it to the whole sentence going before or to the point in hand as if he had said In which matter or in which case In which case of confirming a matter by oath God willing more abundantly c. This then sheweth that God conformed himself to mans usuall practise for mans good The word translated willing implieth an inclination and readinesse of ones disposition unto a thing so as he needs no other motive thereunto it is that which â—…e desireth to do Covetous men are thus described they that will be rich or they that are willing to be rich 1 Tim. 6. 9. for it is the same word that is here used A covetous man needeth no other motive then his own inward disposition to seek after riches It is said of Pilat that he was willing to content the people Mark 15. 15. It was his desire so to do Thus God was of himself ready and forward to do that which is here spoken of and that of his own meer free grace yea he was desirous to do it He was no way forced thereunto This then setteth down two points 1. The cause of Gods binding himself his meer will and good pleasure This is the ground of all the good he doth to man Matth. 11. 26. see more hereof chap. 2. v. 4 § 37. 2. The manner of Gods binding himself God did it readily cheerfully This shewed that he was willing thereunto He had in his eternall counsell decreed to do what he did and yet would by Oath bind himself thereunto and this he was willing to do He doth willingly what he hath bound himself to do This is a point worthy of all admiration that God should of his own will willingly bind himself for our sake to accomplish his own determined counsell Should not we now rest with confidence on this good will and pleasure of God This ground and manner of Gods doing what he doth namely willingly should be a pattern unto us to do what we are bound unto willingly and cheerfully The Apostle speaking of his duty in preaching the Gospell thus saith Necessity is layed upon me yea woe is unto me if I preach not the Gospell But if I do this thing willingly I have a reward 1 Cor. 9. 16 17. God loveth such 2 Cor. 9. 7. and accepteth what they are able to do 2 Cor. 8. 12. This David pleaded before God 1 Chro. â—…9 17. Psal. 119. 108. §. 131. Of Gods â—…uper abounding in meanes to make men believe GOds willingnesse to do good to man is exceedingly amplified in this word of the comparative degree more abundantly Of a like word see chap. 2. v. â—… § 5. Here it implieth more then was necessary and it is fitly inserted to meet with a secret objection that might be made against Gods binding himself by Oath For it might be said God is the Lord God of truth even truth it self There 〈◊〉 no fear no possibility of his sailing in any of his words or promises Why then should he bind himself by oath For satisfaction hereof the Apostle seemeth to grant that what God did in this case was ex abundanti more then needed namely in regard of himself his own excellency and his own faithfulnesse but yet he did that which was needfull in regard of man by reason of his weaknesse and dulnesse his backwardnesse to believe and pronesse to doubt in which respect Gods word promise covenant and Oath are all little enough That Gods binding of himself was for mans sake is made evident in the next verse Hereby we see Gods tender respect to mans weaknesse It makes him do more then otherwise needed it makes him respect our infirmity more then his own excellency His promises and threatnings prove as much The former are to allure us to duty the latter to keep us from sin Such is the supreme soveraignty of God 〈◊〉 it is enough for him to declare his mind to his creatures to command what he would have to forbid what he dislikes To use any meanes for the one or 〈◊〉 is ex abundanti of his super-abundant grace and goodnesse What is it then to 〈◊〉 his oath to promises and threatnings The like may be said of Gods adding stalâ—… to his covenants such are the Sacraments Rom. 4. 11. What other reason can be rendred hereof then the abundance of his grace 〈◊〉 mercy 1. This ministreth much matter of humiliation to us who do in a manner provoke God to draw the line of his goodnesse to the uttermost extent thereof and to make him exceed and abound to make him do more then needs if we were not so dull and slow in believing as we are 2. This should move us to super-abound in our high esteem of God and in all thankfulnesse and obedience to him In speciall it should move us with all stedfastnesse to believe that which God doth so abundantly confirm unto us Let us not make Gods surpassing and super-abounding grace to be in vain Let us not provoke him to say What could have been done more that I have not done Isa. 5. 4. 3. By this pattern of God we are taught to condiscend to others infirmity and that in doing more then needs One immutable thing is sufficient to settle a mans mind yet God used two immutable things Though we be conscious to our own integrity and truth which we utter yet if others question it and require further confirmation let us not stand too much upon our own credit but yeeld to their infirmity and if required adde an oath provided it be made in truth in righteousnesse and in judgement Ier. 4. 2. It cannot be thought but that every word of God should be most true It is impossible that he should lie yet heuseth two immutable things But it may be thought that man may lie that is not impossible Rom. 3. 4 If
framed according to this exact rule which is accepted of God This is 〈◊〉 righteousnesse of faith where by laying hold on Christs righteousnesse to be â—…ed we 〈◊〉 our selves to have alwayes a conscience voyd of offence towards God 〈◊〉 towards maâ—… Act. 24. 16. For if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8. 12. 3. In regard of an accidentall power which the Law through mans corruption hath to increase sin and to make it out of measure sinfull Rom. 7. 13. For the â—…ry forbidding of a sin by the Law maketh the corrupt heart of man more eagerly pursue it as a stubborn childe will do a thing the more because it is forbidden Heathen by the light of nature discerned thus much hereupon they had this proverb we are 〈◊〉 prone to that which is forbidden and desire things denyed There is a secret antipathy and contrary disposition in our corrupt nature to Gods pure Law But by the Spirit of Christ that antipathy is taken away and another disposition wrought in true believers namely a true desire and faithfull endevour to avoyd what the Law forbiddeth and to do that which it requireth In this respect saith the Apostle I delight in the Law of God concerning the inward man Rom. 7. 〈◊〉 4. In regard of the curse of the Law For the Law peremptorily denounceth a curse against every transgressor and transgression Deut. 27. 26. Gal. 3. 10. The Law admits no surety nor accepts any repentance Thus all men having sinned come short of the glory of God Rom. 3. 23. Yet this curse doth not light on all for Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. In this respect there is no condemnation 〈◊〉 that are in Christ Iesus Rom. 8. 1. Though the morall Law be altered in the forementioned respects yet still it remaines to be of use for instruction and direction 1. For instruction it demonstrateth these points following 1. What God himself is Exod. 20. 2. 2. What his holy will is Psalm 40. 8. 3. What our duty is to God and man Matth. 22 37 38 39. 4. What sin is 1 Iohn 3. 4. Rom. 3. 20. 5. What are the kinds of sin Iam. 2. 11. Rom. 7. 7. 6. What the pravity of our nature is Rom. 7. 14. 7. What the sinfulnesse of our lives is Rom. 7. 19. 8. Gods approbation of obedience Exod. 20. 6 12. 9. Gods detestation of transgressors Exod. 20. 5 7. 10. The fearfull doome of sinners Gal. 3. 10. 11. Mans disability to keep the Law Rom. 8. 3. 12. The necessity of another meanes of salvation Rom. 3. 20 21. 2. For direction The Law is of use to these points following 1. To convince men of sin 2. To humble them for the same 3. To work an hatred of sin 4. To restrain them from it 5. To work self-deniall 6. To drive mâ—…n to Christ. 7. To pâ—…t them on to endevour after as neer a conformity to the Law as they can 8. To make them fearfull of pulling upon their soules a more fearfull doom then the curse of the Law which is by despising the Gospell 9. To make impenitents the more inexcusable 10. To make believers more thankfull for Christs active and passive obedience â—…hereby as a surâ—…ty he hath done foâ—… them what they could not and endured that curse which they deserved to free thâ—…m from the same §. 71. Of the resolution and observations of Heb. 7. 11 12. 〈◊〉 11. If therefore perfection were by the Leviticall Priest-hood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedec and not be called after the order of Aaron Vers. 12. For the Priest-hood being changed there is made of necessity a change also of the Law THe sum of these two verses is a demonstration of the imperfection of the Leviticall Priest-hood Thereof are two parts In the first The point it selfe is laid down In the second a proof thereof The point it selfe is a Priest-hood This is set out two wayes 1. By the kind of it 2. By the priviledge appertaining to it In setting down the kind of that Priest-hood we are to observe 1. The manner of setting it down by way of supposition in this particle IF 2. The matter whereof it consisteth This hath two branches 1. The persons exercising it The sons of Levi implied in this word Leviticall 2. The imperfection of it implied in this supposition If perfection c. The priviledge of a Priest-hood is a relation betwixt it and the Law under iâ—… the Law c. This is amplified 1. By the persons who received the Law under it The People 2. By a consequence following upon it v. 12. The proof of the point is from the nâ—…ed of another Priest-hood Here again we are to observe the manner and the matter The manner of expressing the proof is by an interrogation what need c. The matter is 1. Generally propounded in this phrase another Priest c. 2. Particularly exemplified The exemplification is in two orders The first order is asserted thus After the order of Melchisedec The other order is removed thus not called after the order of Aaron Vâ—…rs 〈◊〉 The consequence of the foresaid priviledge of a Priest-hood being a reâ—… betwixt it and a Law is a change of the one with the other Hereof are two 〈◊〉 〈◊〉 taken for granted The Priest-hood being changed The other an inference made upon that grant there is made a change c. This is amplified by the necessity of it of necessity Doctrines I. A conditionall supposition may be the ground of a contrary conclusion This supposition it perfection c. Is a ground to prove the Priest-hood imperfect See § 61. II. There was a Priest-hood under the Law This is here taken for granted See § 〈◊〉 III. The Priests under the Law were Sons of Levi. This word Leviticall 〈◊〉 〈◊〉 as much See § 61. IV. The Priest-hood under the Law was imperfect This is implied under the â—…sequence inferred upon this supposition If perfection c. See § 61. V. A Priest-hood was used for establishing a Law This was the reason of this â—…hood See § 63. VI. The Law established by a Priest-hood is for peoples use For the people 〈◊〉 it See § 63. VII An imperfect Prieâ—…t-hood needs another This is here taken for granted See § 64 VIII Nothing may â—…e added to that which is perfect This by consequence followed from the Apostles argument See § 65. IX Christ came in the roome of Levi. This also is here taken for granted See § 64. X. Christs Priest-hood is after the order of Melchisedec This is expresly 〈◊〉 See § 66. XI Christ was not after the order of Aaron This also is expresly affirmed See § 66. Vers. 12. XII The Legall Priest-hood is
before God 2 King 20. 3. 3. Herein lyeth a main difference between the upright and hypocrite instance the difference betwixt Abels and Cains offering Gen. 4. 4 5. 4. That which is good is altered and perverted by failing in the manner good is thereby turned into evill and duty into sin 5. Failing in the manner makes God reject that which in the matter he requireth Isa. 1. 11. 6. God detests things commanded by himself when they are done in an ill manner Isa. 66. 3. 7. In this case he that doth the work of the Lord is accursed Ier. 48. 10. 1. This giveth just cause of examining our selves even about the good things that we do This is to be done in ordinary and extraordinary duties in publick and 〈◊〉 duties on Sabbath and other dayes in duties of piety charity justice in 〈◊〉 particular callings and other occasions If this be not thorowly done we may 〈◊〉 we have done God good service when that which is done is odious in his 〈◊〉 Isa. 58. 3. This use is the rathâ—…r to be observed because every one best knowâ—… his own failings in the manner of what he doth 1 Cor. 2. 11. 2. Upon due examination we cannot but be deeply humbled ever for our failings 〈◊〉 the manner of doing good things I know nothing which ministreth more matâ—… of humiliation to professors then this In this respect it may be said of their 〈◊〉 performances Iâ—…habod where is the glory 1 Sam. 4. 21. The glory of our 〈◊〉 hearing praying singing partaking of the Sacrament almes-deeds and 〈◊〉 duties is hereby taken away which if prophane men knew they would inâ—… over professors 3. This giveth just occasion of Abnegation and of renouncing all confidence 〈◊〉 in our best workes for we much fail therein 1 Sam. 3. 2. He well knew this 〈◊〉 said unto God Enter not into judgement with thy servant c. Psal. 143. 2. 〈◊〉 he who said We are all as an unclean thing and all our righteousnesses are as 〈◊〉 raggs Isa. 64 6. Did justiciaries well understand this it would make them 〈◊〉 down their gay Peacocks-Feathers They would not be so conceited of themâ—… as the proud Pharisee but rather as the humble Publican Luk. 18. 11 12 13. There is nothing of such force to work in us this lesson of denying our selves as a consideration of the manner of doing the good things we do This consideraâ—… would soon put an end to all conceipts of fulfilling the Law of meriting of doing workes of supererogation and sundry other proud apprehensions 4. Upon the foresaid ground be exhorted to learn as well how to do what we enâ—… as what we do God loves adverbs We were as good be ignorant of the day itself as of the manner of performing it To know what ought to be done and not to know how it ought to be done will be a great aggravation of sin 5. For well doing that which is good observe these few rules 1. Exercise thy self in Gods word diligently read it hear it and meditate on it This is an excellent help and the best that I can prescribe for Gods word doth expresly and distinctly declare both what is to be done and how it is to be done Gods word is a lamp unto our feet and a light unto our path Psal. 119. 105. 2. Think on duty before hand and endevour to prepare thy self thereto Sudden hasty rash unprepared enterprizing a sacred duty is one occasion of failing in the manner of doing it Eccles. 5. 2. 3. Consider with whom thou hast to do in all things even with him who is the searcher of the heart This will make thee circumspect in every circumstance Conceipts that we have to do with man alone makes us look only to the outward duty read 2 Cor. 2. 17 4. In penitent confessions acknowledge thy failing in the manner of doing duty Thus maist thou gain assurance of forgivenesse for former failings and be made more watchfull for the future Humble free serious confession is an especiall meanes of obtaining pardon for what is past and power against the like for the future For the former note Psal. 32. 5. For the latter Act. 19. 18 19. For both 1 Ioh. 1. 9. 5. Pray for ability even about the manner of doing duty Of our selves we are not sufficient to think any thing as of our selves 2 Cor. 3. 5. The work of the Spirit is herein especially manifested we know not what we should pray for as we ought Herein the Spirit helpeth our infirmities Rom. 8. 26. In praying for the Spirit plead Christs promise Luk. 11. 13. Unregenerate persons may pray read hear fast receive the Sacrament give almes do just acts and perform other good duties in the substance Rom. 2. 14. But none can do good in a right manner except the regenerating Spirit be in him and help him 6. For comfort in this case we must have our eye upon our Surety in whom was no failing at all Heb. 6. 26. As Iohn was comforted upon hearing that Christ could do that which none else could do Rom. 5. 4 5. so may we be comforted in the perfection of our Surety in that what he did he did in our stead and for us In regard of our impotency we have as great cause to weep as Ioâ—…n had and in regard of our Sureties perfection as good ground of comfort as he had Wherefore in all thy performances when thou appeareth before God let thine eye be fast fixed upon thy Surety §. 18. Of Gods care in giving directions for his worship THat Moses might know both what to do and how to do it a pattern was shewed him Of the Greek noun translated pattern See § 13. Of the Greek verb translated shewed and of the noun translated example thence derived See Chap. 4. v. 11. § 66. This act of shewing a pattern hath reference to God who thus said to Moses according to all that I shall shew thee c. Exod. 25. 9. Hereby God manifested his care over his Church in giving direction for the right manner of worshipping him We heard before Chap. 7. v. 14. § 76. that warrant must be had from God for divine worship God therefore is carefull to give instructions and directions thereabouts for this end God appeared of old to the Fathers by dreames visions revelations and ministry of Angels and thereby declared his will unto them After that he caused Moses to give sundry Lawes to his people and to write them down for postâ—…rity He gave also Prophets to make known his mind After all these he sent his Son who was in the bosome of his Father and declared him He also sent forth Apostles to whom he gave his Spirit and caused them not only by preaching to reveal his will but also by writing to leave it to succeeding ages The Lord well understands what ignorance folly and superstition possâ—…sseth mens soules and how all the
covenant or no. If we be then assuredly we have knowledge of the Lord such knowledge as will make 〈◊〉 subject to him and rest upon him It is not a small measure of knowledge that in these times is sufficient The forementioned description of this knowledge thus They shall not teach every man his 〈◊〉 c. sheweth that the knowledge of the Lord shall abound under the new covenant It was foretold that the earth shall be full of the knowledge of the Lord as 〈◊〉 〈◊〉 cover the Sea Isa. 11. 9. This is manifested to be accomplished 1 Ioh. 2. 27. 1 Cor. 1. 5. 2 Cor. 8. 7. 1. Hereby a clear difference betwixt the two covenants is manifested 2. Evidences are hereby given of the encrease of Gods goodnesse 3. This makes much to the honour of Christ and gives evidence that the only beâ—… Son who is in the bosome of the father hath declared him Joh. 1. 18. 1. It is a strange conceit and contrary to this prerogative that men may have too much knowledge Hereof see The Whole Armour of God Treat 2. Part. 8. of the Word of God on Eph. 6. 17. § 23. 2. The practice of many comes too neer to that opinion For they content themselves with a small measure of knowledge Because when they have done all that they can they can know but in part a very small part of knowledge satisfieth them Can such indeed be imagined to have a right to the new covenant 3. This transcendent description of the degree of knowledge which under the nâ—…w covenant is promised should stir up such as think they know much yet further to grow in knowledge till they be rich therein 1 Cor. 1. 5. and filled therewith Col. 1. 9 and abound in it 2 Cor. 8. 7. This is the duty of private Christians how much more of Parents Masters Ministers and others who are in place to instruct those that are under them §. 74. Of pardon of sin the ground of other priviledges of the new Covenant Heb. 8. 12. For I will be mercifull to their unrighteousnesse and their sins and their iniquities will I remember no more THe fourth promise and priviledge is laid down in this verse It is the justification of a sinner consisting in the pardon of sins This is a great one in it self and it is laid down as the ground and cause of all the rest The conjunction of connexion which is a causall particle FOR or Because implyeth as much so as Gods mercy in pardoning the sins of them whom he receiveth into the new covenant is the cause of all other priviledges of the new covenant For this causall conjunction because hath reference to all and every of the forementioned priviledges Because God is mercifull in pardoning our sins he putteth his law into our hearts He is to us a God and he teacheth us to know him Thou hast saith Hezekiah in lovâ—… to 〈◊〉 soul delivered it from the pit of corruption for thou hast cast all my sins behind thy â—…ack Isa. 38. 17. He maketh Gods mercy in pardoning his sin the cause of Godâ—… freeing him from destruction The like reason doth God himself render of redeeming his Church Isa. 44. 22. Hence is it that David setteth this favour of God in the first place Psal. 103. 3. and first craveth it Psal. 51. 1. Yea and placeth blessednesse therein Psal. 32. 1 2. By Gods pardoning of sin all thâ—…t hinders mercy is removed For sin is that cloud which keepeth away the light of Gods mercy the dam that keepeth the currant of Gods grace from flowing on to us and the bar that fast closeth the door against Gods entring into our soul. When that cloud is dispelled and that dam broken down and that bar pulled out a ready way is made for Gods mercy to come unto us 1. Hereby is discovered the vilenesse of sin and the wretchednesse wherein we lye by reason thereof So long as sin lyeth on us no grace and favour can be expected from God neither can there be any comfortable communion betwixt God and uâ—… God in himself is to sinners as sinners a consuming fire Heb. 12. 28. and 〈◊〉 are as stubble Take notice hereof that sorrow for sin hatred of sin desire of pardon and faith therein may be wrought in your hearts 2. This doth much amplifie the benefit of the pardon of sin It is a great benefit in it self but much greater in that it is a means of the forementioned blessed priviledges namely that God is moved to write his Lawes in our heart to be our God and to cause us to know him On this ground might Christ well say to a poor distressed man Son be of good chear thy sins be forgiven thee Matth. 9. 2. Assurance of the pardon of sin is the most soveraign ground of comfort that can be 3. This may put us on to do the uttermost that possibly we can to attain assurance of the pardon of sin and to give no rest to our souls till we have attained some evidence thereof In this case the advice which the wiseman giveth to a debter Prov. 6. 3 4 5. is to be observed The very horror of sin in it self and the wofull plight whereinto it bringeth sinners is motive enough to enforce this poynt But behold a stronger motive a positive motive The priviledges that it bringeth with it Upon pardon of sin followeth every good gift even whatsoever the sanctified heart of man can desire for what can it more desire then what is comprised 〈◊〉 the priviledges of the new covenant Were this well weighed it would make us cry for pardon of sin and plead the grounds thereof as David did Psal. 51. 1. Had a man but one request in his own behalf to make unto God surely this which the Publican made God be mercifull to me a sinner Luk. 18. 13. would be the best §. 75. Of Gods being pacified with his consederates THe Lord thus setteth down the ground of pardon of sin I will be mercifull to their unrighteousnesse The Greek word properly signifieth one that is appeased or pacifiâ—…d by a Mediator The Hebrew word used by the Prophet Ier. 31. 34. may also be applyed to the same sense We translate it forgive which is the generall intendment of it For they that are appeased do use to forgive That Hebrew word is translated spare Deut. 29. 20. Another Hebrew word of the same Letters but transposed hath a contrary signification for it signifieth to consume or utterly destroy Deut. 28. 38. There is another Hebrew word oft used in the same sense that the word of my Text is which properly signifieth to cover and metaphorically to make an attonement Lev. 16. 33 34. The cover of the Ark had a name derived from this word and translated in English a mercy-seat Exod. 25. 17 18. The Latine translates the word of my Text and this latter Hâ—…brew word propitius
Sin is thus expressed to make it the more loathsome unto us For dead things are loathed Among other dead things nothing so loathsome as these dead works It is utterly destitute of the spirit of life and is acted by him that hath the power of death It makes us odious in the sight of God Angels and Saints and brings us to eternal death and damnation Well may sin be said to be deceitfull that causeth any to delight therein The issue thereof if it be considered in the extent of it will be found to be more woefull then can be expressed then can be conceived On the other side this doth much amplifie the benefit of Christs sacrifice in that it hath a vertue to purge from dead works This is the main end of setting out this effect of Christs blood after this manner There can be no such incouragement against death no such comfort in death as that dead works are purged away The sting of death is sin 1 Cor. 15. 56. Take away these dead works and death will be no death Christ manifesteth his power in quickning such as are dead in sin as much as â—…e did in raising Lazarus out of the grave §. 85. Of serving the living God AN especiall end of purging away sin is to serve the living God The Greek word translated to serve is the same that was used v. 9. § 49. It compriseâ—… under it all duties which on our parts we owe to God The former act of Christ in purging our conscience from dead works gives evidence of Gods mercy to us This of our duty to God The former sets out our justification this our sanctification This is inferred upon the former to shew that it is a proper effect thereof and an inseparable companion of it It declareth both a duty on our part and also an ability which Christ on his part giveth to perform the same as if it had been said he 〈◊〉 purged us from sin that we might be able to serve God This 〈◊〉 prefigured in the preface to the decalogue wherein mention is made of freeing Gods people and thereupon all the commandements which comprise all that service we owe to God are inferred much is this pressed by Prophets and Apostles Psal. 56. 13. Luk. 1. 74. This serving of God is inferred upon Christs purging us from dead works to shew that all manner of righteousnesse is from Christ both the righteousnesse of justification and also the righteousnesse of sanctification 1 Cor. 1. 31. Eph. 5. 26. Of sanctification accompanying justification See The Guide to go to God or an explanation of the Lords prayer 6. Petit. § 89. This was râ—…presented by that blood and water which issued out of Christs side Ioh. 19. 34. Of Christ the Author of sanctification See Chap. 2. v. 11. § 102. 1. This discovers the perverse disposition of such as clean pervert Gods wise order in bringing man to salvation God freeth man from the bondage of satan whose wages is death to be his free servants whose wages is life But many that desire to be freed from the foresaid bondage think much to subject themselves to Gods yoaâ—… They take liberty to live as they list They desire to be justified but care not to be sanctified Like Balaam they desire to dye the death of the righteous Numb 23. 10. but are loath to live the life of the righteous They know that sin is the sting of death and that the issue thereof is very bitter yet they feel so sweet a relish therein as to please their corrupt humour they will not forsake it to serve God This is an high pitch of impiety and a point of egregious folly for they prefer death before life and a master whose wages is death before a master whose wages is life Such are all impious persons that make profession of the Gospell It will be our wisdome to endeavour after that which Christ aimed at in purging us from dead workes Thus will not Christ repent the offering of his blood to purge us Let us therefore enquire wherein we may serve God acceptably Rom. 12. 2. This is distinctly and fully set down in Gods word wherewith we ought diligently to acquaint our selves The God whom we ought to serve is here stiled the living God in opposition to those dead works from which our conscience is purged and it implyeth that the serving of God is a ready way to life in that he is the living God Of this title the living God See Chap. 3. v. 12. § 138. §. 86 Of the resolution of Heb. 9. 13 14. Vers. 13. For if the blood of bulls and goats and the ashes of an Heâ—…ser sprinkling the unclean sanctifyeth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the eternall Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Vers. 13. THese two verses set down a proof of the efficacy of Christs sacrifice The proof is drawn from a comparison which is of the lesse to the greater Herein we may observe 1. The manner of propounding the argument 2. The matter whereof it consisteth The manner is by way of supposition in a connex proposition manifested by this conditional particle If. The matter consisteth of two parts 1 A thing taken for granted v. 13. 2. A consequence inferred thereupon v. 14. The thing taken for grant is that the legal rites had their efficacy In setting down this he expresseth 1. Some distinct rites 2. The kind of their efficacy The rites are of two â—…rts 1. Blood 2. Ashes metonimichally put for the water also with which the aâ—…s was mixed The former is amplified by the kinds of beasts whose blood it was bulls and 〈◊〉 The latter also is amplified two wayes 1. By the beasts whose ashes it was an heifer 2. By the manner of using it This is set down 1. By an act sprinkling 2. By the object of that act The unclean The efficacy of those rites is set out by an extent and by a restraint The extent is in this word sanctifieth The restraint in this phrase to the purifying of the flesh Vers. 14. In the consequence inferred upon the forenamed granted observe 1. The manner of inferring it in this phrase How much more 2. The matter inferred 1. The matter sets out the efficacy of the truth typified by the forementioned â—…ites Hereabout is set down 1. The kind of truth The blood of Christ. 2. The vertue thereof This is manifested 1. By the causes 2. By the effect The causes are two 1. Efficient in this word the Spirit amplified by his property eternal 2. The material in this word Himself This is illustrated 1. By the act of using it offered 2. By the quality of it without spot 3. By the object to whom it was offered to God The effect of the foresaid sacrifice is 1. Propounded in this word purge 2. Amplified three wayes
when they are whipt put in the stocks in an inner prison and that at night as Paul and Silas did Acts 16. 13 24 25. â—… The foresaid point instructeth us in sundry duties as 1. To have an holy conversation 2 Pet. 3. 11. 2. To repent Acts 17. 31 32. 3. To take heed of all sin Eccles. 12. 14. Matth. 12. 36. 4. Faithfully to imploy our talent Matth. 29. 19. 5. To judge our selves 1 Cor. 11. 31. 6. To take heed of judging others rashly 1 Cor. 4. 5. Rom. 14. 10. 7. To take heed of doing wrong 2 Thes. 1. 6. 8. To abound in works of mercy Matth. 25. 35. 9. Patiently to endure Iames 5. 8 9. 10. To long for this day Tit. 2. 13. §. 138. Of repeating the same things IN the 28. verse is the second part of the aforesaid comparison as is evident by this note of reddition or application SO wherein two things in Christ are manifested to be answerable to the two things noted of man 1. Man dyeth but once and Christ was but once offered 2. After mans death commeth judgement and Christ having offered himself will appear the second time in judgement The principal point for this comparison was produced was to prove that Christ was offered but once This is here directly concluded It was thrice before affirmed namely Chap. 7. v. 27. and v. 12. 5. 60. and 26. § 120. of this Chapter Here the fourth time and again Chap. 10. v. 10. The Apostle knew that it was a true sure and weighty point and he foresaw that it would be much questioned and contradicted as it is by the Papists in their Masse wherein they say that the very body of Christ is daily offered up Hereby we see that matters of moment may be again and again repeated 1. This checks the pride of such Ministers as scorn to utter what hath been before delivered by themselves or others Many errours arise from affecting new matter 2. It manifesteth that such hearers as cannot endure to hear the same things again have itching ears It sheweth that they have more desire to have their ear tickled then their heart wrought upon 3. It teacheth Ministers wisdome in putting difference betwixt points of greater and lesser weight and so to presse the weightier matters as their people may not let them slip 4. It admonisheth people both to be patient in hearing the same things again and also to confer with one another yea and to meditate with themselves thereabout For knowledge and faith came not to us as revelations and inspirations did to Prophets we must use means for aâ—…taining them Of repeating the same thing See Chap. 3. v. 15. § 158. §. 139. Of Christs bearing mens sins THe main point here proved is that Christ is offered and that but once Of these two points See Chap. 7. v. 27. § 115. Here is further set down the end why he offered himself namely to beat sins The word translated to bear is a compound and that with the same simple verb that the former compound translated offered was But the propositions in the one and the other are different Of the difference between these two compound verbs See Chap. 7. v. 1. § 6. Whereas in verse 26. it is said that Christ put away sin by the sacrifice of himself and here that he baâ—…e sins This latter setteth down the means whereby the former was effected For Christ by taking our sins upon him and so bearing them took them away from us This was typified by the sin-offering and also by the scape goat Levit. 16. 21 22. The goat which being slain was called the sin-offering was so called because it was a sacrifice for sin over the scape goat which also typified Christ who by his divine nature had victory over death sin was confessed and that goat is said to bear all their sins Expresly was this foretold Esa. 53. 4 5. and it is most cleerly revealed to be accomplished 1 Pet. 2. 24. where the word of Text is used In this respect Christ is said to take the hand-writing that was contrary to us out of the way nailing it to the Crosse Colos. 2. 14. yea he is said to be made sin for us 2 Cor. 5. 21. and a curse for us Gal. 3. 13. Quest. How did Christ bear sins Answ. 1. As sin was a debt and Christ our surety that debt was imputed to him thus was he made sin 2 Cor. 5. 21. 2. He endured the punishment of sin Thus was he made a curse Gal. 3. 13. This he did to free us from sin and the punishment thus we are said to be healed by his stripes Esa. 53. 5. 1 Pet. 2. 24. and to be freed from the curse Gal. 3. 13. This also he did that we might be made the righteousnesse of God in him 2 Cor. 5. 21. O blessed change Christ took upon him our sins and freed us with his righteousnesse 1. This burden of sin that lay on Christ should deeply humble us who are the cause thereof It was such a burden as we had sunk everlastingly under the burden of it if he had not born it If ever thou wilt bâ—…hold sin in the horriblenesse of it behold it lying on the Lord Jesus and making him lye graveling on the ground sweating drops of blood praying thus Father if it be possible let this Câ—…p passe and crying my God my God why hast thou forsaken me It is something to behold sin forcing Adam out of Paradise and pressing the evill Angels down to hell and in the manifold judgements that God hath inflicted on sinners and in the terrours of aâ—… despairing conscience and in the tortures and torments of the damned but all these come far short of the burden that lay upon the Son of God who knew no sin and yet was made sin for us who was the most blessed one and yet was made a 〈◊〉 foâ—… us 2. Thus doth much aggravate the wretched disposition of them who continue to â—…dd sin to sin What is this but to adde load unto load to presse their surety the â—…ore or else to presse themselves more deeply into Hell This causeth the Lord thus to complain behold I am pressed under you as a Cart is pressed that is full of sheaves 〈◊〉 2. 13. O ungrateful and foolish persons ungrateful in slighting the great burthen of their surety foolish in depriving themselves of the benefit thereof 3. This ministreth much comfort to such as are pressed with the burthen of their 〈◊〉 Here is a means of ease As he that beheld the Serpent of brasse that Moses lifted up was eased and cured Numb 21. 9. So shall he be that by faith looketh on Christ. This surety of ours who barâ—… our sins inviteth all that labour and are heavy lâ—…en to come unto him and promiseth to give them rest Math. 11. 28. Rest therefore with confidence on this
these can be imagined to look for Christs second comming unto salvation 2. This sheweth that it is not in vain to look for the comming of Christ for it is unto salvation To incite us the more earnestly constantly and patiently thereâ—…to let the following considerations be duely observed as 1. The certainty of salvation Rev. 22. 20. 2 Cor. 5. 10. 2. The ground of this expectation which is Gods promise and his truth and faithfulnesse in accomplishing his promises Promises have been made hereof from Enochs time Iude v. 14. and they have been so oft renewed as very mockers could not but take notice thereof 2. Pet. 3. 3 4. 3. The uncertainty of the time of coming suddenness thereof should make us with patience and without ceasing to look for it Mark 13. 32 33. 4. The benefit of waiting 1. It will make men conscionable of all duties Matth. 25. 4 16 17. 2. It will make us carefull in forbearing all sin He who waits thinks his Lord may come very suddenly and desires that he may be found doing what his Lord enjoyned Matth. 24. 46. He is loth that he should be found in sin that would provoke the Lord to cast him into hell Assuredly the sinner in his sin thinketh not that in that very act the Lord will come in judgment 3. It makes men ever prepared so as they shall never be suddenly surprized when they lie down when they rise up when they eat and drink when they goe to the work of their calling when they goe abroad when they tarry at home yea when they goe to their lawful recreations they will commend themselves to God knowing that in all these cases Christ may come to judgement 5. The dammage of not waiting 1. It makes secure and negligent Matth. 25. 3. 2. It opens flood-gates to all impiety and iniquity Matth. 24. 48 49. 3. It causeth destruction to come upon them suddainly Prov. 1. 27. Luk. 17. 26. and 21. 34. §. 147. Of Salvation bestowed on those that look for it AS this great benefit Salvation hath reference to Christs last comming it sheweth that believers shall then enjoy Salvation they shall have that performed which they looked for Christ commeth for that end Then the Lord will give rest 2 Thes. 1. 7. The Lord will then give the crown of righteousnesse unto them that love his appearing 2 Tim. 4. 8. Then Christ bringeth his reward with him Rev. 22. 12. 1. This is the appointment of the Father 1 Thes. 5. 9. Iohn 6. 39. 2. This is it which the Sun himself hath purchased Eph. 1. 14. 3. Many promises are made hereof 1 Timothy 4. 8. Tit. 1. 2. 4. This is the end of the believers faith 1 Pet. 1. 9. and of his hope Tit. 1. 2. 1 Thes. 5. 8. 1. This manifesteth the ground that believers have of the assurance of their Salvation It is one end of Christs comming the second time and that in glory namely to give Salvation to them that have looked for it 2. This is a forcible motive to stir us up to look for this comming of Christ. The reward which is Salvation and the assurance thereof which is the end of Christs comming to satisfie those that have looked for him and to give them Salvation looked for will to the full satisfie those which have the longest and most patiently looked for it §. 148. Of the resolution of and observations from Heb. 9. 27 28. Vers. 27. And as it is appointed unto men once to dye and after this the Iudgement Vers. 28. So Christ was once offered to beare the sins of many and unto them that look for him shall he appear the second time without sin unto salvation THe sum of these two verses is a proof of Christs offering himself but once The proof is taken from the common condition of men which is to dye but once It is set down by way of comparison as appeareth by the notes of a comparison As So. The comparison is full and consisteth of two parts 1. A proposition v. 27. 2. A reddition or application of the comparison v. 28. In the proposition 1. The main point is laid down whereof are two branches 1. The common condition of man To dye 2. The time how oft Once 2. It is amplified two wayes 1. By the ground of it an inviolable law It is appointed 2. By a consequence following thereupon Wherein observe 1. The kind of consequence the Iudgement 2. The time when it fals out after this In the reddition two acts of Christ are set down the latter being a consequence of the former The first act is that he was offered namely by himself The second that he shall appear The former act is amplified two wayes 1. By the time how oft he was offered Once 2. By the end of his offering himself to beare the sins of many Here observe 1. An act bear â—… The subject what he did bear sins 3. The object whose sins he did bear the sins of many The second act of appearing is amplified 1. By the time The second time 2. By the manner of appearing without sin 3. By the persons for whose sake he shall appear unto them that look for him 4. The end of his appearing to them unto Salvation Doctrines â—…ers 27. I. THere is a death This is here taken for granted in this word die II. All men are subject to death This is implyed under this indeâ—… particle men Of these two doctrines See § 133. III. Men have but one death to die The word once being exclusive intendeth so 〈◊〉 See § 134. IV. There is no avoyding of death An inviolable order and decree is set upon it It is appointed See § 135. V. There is a judgement to come The word Iudgement here mentioned declares 〈◊〉 See § 136. VI. Mans certain judgement is after death Under this phrase after this he meanâ—… death See § 137. Vers. 28. VII Christ was offered up VIII Christ was but once offered up These two are plainly expressed See § 38. IX Christ did bear mens sins This is set down as the end of his suffering See § 139. X. They were many whose sins Christ did bear This is plainly expressed See § 140. XI Christ died not for all This followeth by just consequence See § 141. XII Christ by bearing mens sins took them away This is gathered by comparing 〈◊〉 phrase of bearing sins with the phrase of putting away sin v. 26. See § 139. XIII Christ will conspicuously manifest himself The word translated appear implyeth as much See § 142. XIV Christs last comming is but a second comming This word second hath reference to his first comming in the flesh so as no other is to be expected till the last day of the world See § 143. XV. At Christs last comming sin shall be utterly abolished Thus much is intended under this phrase without sin See § 144. XVI Believers wait for Christs last comming This is implyed under this phrase they
much upon the necessity of legall rites The like earnestnesse against them is manifested in the Epistle to the Roâ—… Chap. 3. 4. and to the Galathians throughout the whole Epistle the like 〈◊〉 doth the Prophet Ieremy manifest against the superstition of the Jews in his time Ier. 7. 4. c. And another Prophet against their Idolatry Isa. 40 18. c. So other Prophets and Christ himself against sundry superstitions of the Pharisees Mat. â—…3 13. c. By such holy zeal and earnestnesse a secret terrour may be wrought in mens souls whereby they will be moved to renounce their Idolatry superstition impiety and iniquity or else made the more inexcusable But on the contrary if such errours or corruptions be winked at or slightly reproved maintainers of them will be the more imboldened What cause have we in our dayes to be instant and earnest against the Masse of Popish Heresies and superstitions and so against the revived errours of Pelagians and semi-Pelagians about Election upon foreseen grace universal Redemption universal graces free will total and final apostacy of Saints and other like erroneous and pâ—…ious Doctrines The Lord give wisdom courage and zeal to his Ministers in these and other like cases And understanding patience and obedience in people to his truth Of repeating and inculcating the same things see chap. 3. v. 15. § 158. and chap. â—… v. 28. § 138. §. 4. Of oft offering legal Sacrifices Heb. 10. 2. For then would they not have ceased to be offered because that the Worshippers once purged should have had no more conscience of sins THis verse is added as a proof of the reason concerning the impotency of the foresaid legal sacrifices The reason was taken from the reiteration of those sacrifices whereby it was manifest that they could not make perfect The Argument may be thus framed That which makes perfect ceaseth when it hath made perfect but the sacrifices which were offered up yeare by yeare continually ceased not therefore they could not make perfect The manner of expressing this point is very emphatical it being with an interrogation thus would they not have ceased c of the Emphasis of an interrogation see chap. 1. v. 5. § 46. v. 14. § 155. By this inference would they not have ceased The Apostle proveth that reiteration of sacrifices argueth an imperfection in them Hereof see chap. 7. v. 27. § 112. If one Offering make perfect what need another Offering if no need then in vain Philosophers say of nature that it doth nothing in vain Much lesse will the God of nature suffer holy Ordinances to be continued in vain The word translated being of the middle voice signifieth to for beare to do that which was done before The active signifieth to refrain 1 Pet. 3. 10 But the middle voice is most frequently used and applyed to men and to other Creatures To men it is applyed in respect of their speeches and actions Of Christ it is said â—…e left speaking Luk. 5. 4. He means preaching so it is said of him that he ceased to pray Luk. 11. 1. It is also applyed to tumultuous uproars Act. 20. 1. In reference to mens actions it is said of the Jews that they left beating of Paul Act. 21. 32. In reference to other Creatures it is said of the wind and water that they ceased Luke 8 24. Namely to rage or be tempestuous Here it is applyed to sacrifices and that in the negative They ceased not for though they could not make perfect yet they had their use which was to prefigure that sacrifice which could make perfect and in that respect were useful till that sacrifice which they prefigured was offered up This phrase then would they not have ceased as it implyeth an imperfection in the sacrifices so also it implyeth a need of a frequent use of them For therefore they ceased not because there was still use of them Hereof see chap. 7. v. 27. § 112 §. 5. Of the quiet conscience of such as are truly purged A consequence following on a perfect sacrifice is thus expressed The Worshippers once purged should have had no more conscience of sin This is here brought in as a reason why the legal sacrifices ceased not namely because they could not free the conscience from sin The preposition joyned with the infinitive mood and translated because sheweth that this consequence is a reason of reiterating legal sacrifices The word translated Worshippers is that which is translated who serve chap. 8. v. 5. § 12. For it is meant of observing divine services and in that respect may be fitly translated worshippers see chap. 9. v. 9. § 49. The adverb translated once is like to that which is used chap. 7. v. 27. § 115. and chap. 9. v. 12. § 60. It implyeth a kind of perfection as if he had said once for all so as there needed no more purging The word translated purged is that which is used chap. 9. v. 14. § 82. only this is a participle derived from that verb. Of conscience see chap. 9. v. 14. § 83. The meaning of this phrase should 〈◊〉 â—…ad no more conscience of sin intendeth thus much that there would have reâ—…ed no sin in them to have accused and troubled their conscience 〈◊〉 They might have been fully freed and purged from the sins whereof they 〈◊〉 guilty at the time of their offering and yet afterwards commit other sins 〈◊〉 might accuse their conscience and trouble them and in that respect stand 〈◊〉 of other sacrifices Answ. The Apostle meets with this objection two wayes 1. In that he expresseth the same sacrifices v. 1. meaning the same in nature and kind though they were not the same in number 2. This phrase There is a remembrance again v. 3. implyeth that they were not purged of the present sins whereof they stood guilty Obj. 2. Such as were unclean were by those sacrifices cleansed under the Law 〈◊〉 14. 20. Numb 19. 12. Answ. They were only legally clean to the purifying of the flesh chap. 9. v. 13. â—… 75. Obj. 3. David saith purge me with hysop and I shall be clean Psal. 51. 8. Answ. 1. That is spoken metaphorically in reference to the Law Exod. 12. 22. Lev. 1â—… â—… 2. Hysop is used by David metonymically The adjunct or means of prinkling â—…ood put for blood it self and that in special reference to the blood of Christ. 3. The phrase is synecdochically to be taken the type put for the truth also Obj. 4. This maketh no more against the legal sacrifices then against Christs sacrifice for notwithstanding Christ hath actually offered up himself yet believers â—…e still conscience of sin that is they have sin in them to trouble their conscience 〈◊〉 thereupon they do day after day make mention of their old sins Answ. If they perform the duties aright they do not acknowledge a present guilt of their sins past
one whom he absolved Go and sin no more John 8. 11. Satan if he be cast 〈◊〉 will do what he can to return again whence he came out and if he finde that 〈◊〉 empty and that party secure he will take with him seven other spirits more 〈◊〉 then himself and they all enter in and dwell there Mat. 12. 44 45. §. 8. Of remembring again sins which remain in men THe means used under the Law of remembring sin again sheweth that sins remaining must be remembred again The main injunctions under the Law for 〈◊〉 sin give good proof hereunto As Lev. 5 5. Numb 5. 7. Iosh. 7. 9. Answeâ—…ble hereunto hath been the practise of Gods Saints in all ages as Gen. 42. 21. Iudg. 10. 15. 1 Sam. 2. 19. 2 Sam. 12. 13. Dan. 9. 20. Ezra 9. 6. Neh. 1. 7. 1. Promise of forgivenesse is made to this kind of remembrance Prov. 28. 13. 1 Iohn 1. 9. 2. Upon right observing of this duty Gods promise of forgiving hath been perâ—…ed 2 Sam. 12. 13. Psal. 32. 5. 3. Threatnings are denounced against those that confesse not their sins Prov. 28. 〈◊〉 1 Iohn 1. 8 10. 1. This manifesteth one reason of sin lying on many mens conscience festring 〈◊〉 the soul and over-pressing it The reason is because it is not remembâ—…red not 〈◊〉 or acknowledged but hid concealed and smothered Psal. 32. 3. Sin is of 〈◊〉 nature it is as corruption in a wound closed yea as an hot vapour in a â—…oud which causeth thunder or in the earth which causeth an Earthquake 〈◊〉 things kept close wax violent They are as fiery darts Eph. 6. 16. The Apostle in that phrase alludes to poysoned darts and bullets which are of all the most dangeâ—…s How this duty of confessing sin is to be performed to God and how to man is â—…inctly shewed in The Guide to go to God or explanation of the Lords prayer 5 Pet. § 117 128 129. The mention of the time here intended under this phrase every yeare sheweth â—…hat the people of God had a set time of confessing their sins for that circumstance of 〈◊〉 hath reference to their annual solemn day of humiliation and reconciliation Leâ—… 16. 2. c. A like solemn rite tending to the same purpose is mentioned Deut. 26. 5. c. By way of resemblance Christians may take such courses When persons of years were baptized at that solemn time they made confession of their sins Mat. 3. 6. The like course they took upon administring the Lords sâ—…pper 1 Cor. 11. 28 31. So oâ—… Sabbath dayes fasting dayes and other solemn occasions §. 9. Of the impotency of external rites about spiritual matters Heb. 10. 4. For it is not possible that the blood of Bulls and of Goats should take away sin THis verse may be taken as a distinct argument to confirm the impotency of the legal sacrifices because they consisted of the blood of bruit Beasts which could not expiate sin Or it may have immediate reference to the third verse as shewing a reason why in those sacrifices there was a remembrance again of sin namely because those sacrifices were of bruit beasts which could not take away sin so as sin remained notwithstanding those sacrifices and therefore there was a remembrance again of them Both references tend to the same purpose and may both be comprized under this causal conjunction a FOR. b The word translated not possible is the very same that is translated impossible Chap. 6. v. 18. § 141. Of the derivation and divers acceptions of the Greek word See chap. 6. § 38. Here it is taken for an impossibility in regard of an impotency in the nature of the thing it self There is such an impotency in the blood of beasts as it is impossible that sin should be taken away thereby By blood he meaneth that which was shed when the beasts were offered up for sacrifices whereby was typified the blood and death of the Lord Jesus Under these two Creatures Bulls and Goats all other clean Creatures that were offered up for sacrifices are synecdochically comprized for they were all of the same kind These two are here mentioned in reference to the solemn annual sacrifice that was offered up for sin on the day of reconciliation Lev. 16. 11 15. These â—…ere called sin offerings because they were types of Christs sacrifice which did indeed take away sin but they themselves could not and that by reason of the disproportion betwixt the means of cleansing on the one side and the thing cleansed together with the filth cleansed away on the other side The means were meerly external earthly and carnal namely the blood of Beasts The thing to be cleansed was the soul of man which is a spiritual substance The filth to be taken away was sin which is a spiritual pollution It is in a manner of an infinite kind because it is committed against an infinite Majesty By it Gods wrath which is infinite is provoked Now what is there in the blood of beasts to pacifie such wrath to wash away such pollution as sin and to purge such a spiritual substance as the conscience spirit and soul of man is It is not possible that so great a work should be wrought by so mean a means External and carnal things cannot work internal and spiritual effects See more hereof chap. 9. v. 9. § 49. Had not Christs humane nature been united to his divine nature it could not have merited and done so great works as it did It is in reference hereunto that Christ saith The flesh profiteth nothing John 6. 63. On this ground it is said that Christ through the eternal spirit that is his divine nature offered himself c. chap. 9. v. 14. § 77. We may from hence infer that the opinion of our adversaries concerning the Sacraments conferring grace by the very work done is erroneous and pernicious What is water in baptisme what is bread and wine in the Lords Supper simply considered in themselves more then the meats and drinks and washings under the Law yea then the Blood of Bulls and Goats here mentioned What are Ministers of the Gospel in regard of their persons and mould and outward condition more then Priests and Levites under the Law The first preacher of the Gospel who was Christs fore-runner acknowledged that he was not worthy to bear Christs shooes and that â—…e baptized with water Mat. 3. 11. all that he could do was to use the cutward element Other Ministers are no more worthy then he nor can do any more 〈◊〉 he did When Paul and Barnabas were by the Heathen accounted Gods they acknowledge themselves to be men of like passions with others Act. 14. 15. Though Apostles were planters and Evangelists waterers yet neither is he that planteth any 〈◊〉 neither he that watereth but God that giveth the increase 1 Cor. 3. 7. Indeed it is true that in regard of the office that Iohn the Baptist had to be the 〈◊〉
the Churches Conquest on Exod. 17. 11. § 43. There is no grace wherein and whereby God is more honored then by Faith Heereof see more in the whole Armour of God on Eph. 6. 16. § 7. Great also is that good which Faith bringeth unto man see ibid. § 8. Besides Faith of all graces doth most strip a man of self-conceipt For boasting is excluded by the Law of Faith Rom. 3. 27. Faith is as an hand stretched out to receive what a man knowes he hath not of himself yea it is stretched out as far as God himself Hereby the believer giveth evidence 1. That he needeth such and such blessings 2. That they are not to be had in himself 3. That they cannot be received from any creature If they were he would not reach out his hand so far beyond all creatures Faith therefore so drives a man from himself and from other creatures as it maketh him rest wholy and only upon God This teacheth us how to make our appearing before God acceptable to him and withall how to make our prayers powerfull and prevalent with him namely by Faith Faith resteth on Christ for acceptance with God and faith is to prayer as fire to powder See hereof the Churches Conquest on Exod. 17. 11. § 43. There also are directions given for exercising faith in prayer The Apostle amplifieth this gift of faith by this property thereof full assurance In this assurance consisteth the excellency of faith Such a faith had Paul Rom. 8. 38. and Abraham Rom. 4. 21. and Iob 19. 25. and the disciples of Christ Iohn 6. 69. Yea and all sound Christians 1 Iohn 4. 16. Obj. These had an extraordinary spirit Ans. The Apostle indefinitely saith of all sound Christians We have the same Spirit of Faith 2 Cor. 4. 13. Papists make this a doctrine of presumption others of desperation To these both may this text be opposed Papists are ignorant of the ground of assurance which is not simply in faith as an act of ours but in Gods promises and the truth of them It is not in our holding Christ but as is it an evidence of Christs holding us Rom. 8. 39. 39. If the differences betwixt faith and presumption be duely weighed we shall finde that assurance is farr from presumption Of the difference betwixt these See the whole Armour of God on Eph. 6. 16. Treat 2. Part. 7. Of Faith § 88. Those other which make assurance a doctrine of desperation do not well weigh the degrees of assurance For so much as there is of the truth of Faith so much there is of assurance Of a strong faith there is a full assurance of a weake faith but a weake assurance even such as may stand with doubting Hereof see the whole Armour of God on Eph. 6. 16. § 39. This teacheth us to use all means whereby we may attaine to this assurance A direction for attaining hereunto is set down in the Churches Conquest on Exod. 17. 11. § 43. §. 66. Of Conscience and the evill thereof THe third vertue required for a right manner of drawing neere to God is Sanctiâ—…ie which is thus expressed having our hearts sprinkled from an evill conscience and our bodies washed with pure water This sheweth that sanctification consisteth in the renovation of soul and body The former is set down in these words having our hearts sprinkled c. The latter in these and our bodies washed c. The heart is the innermost part of a man as hath been shewed Chap. 3. v. 8. § 79. It is here put for the whole soul of a man as is evident by the other part of a man from which this is there distinguished namely the body He useth the plurall number hearts because he giveth his advice to many even to all that professe the Christian faith This metaphor of sprinkling hath reference to the Law whereby blood and water were sprinkled upon persons uncleane to clense them See hereof Chap. 9. v. 13. § 71 72. A right applying of Christs blood to sinful souls is hereby intended Foâ—… nothing but Christs blood can cleanse mans heart from sin To be sprinkled from an evill conscience is by sprinkling to be freed or cleansed from an evill conscience To shew that his own heart needed clensing as well as others he useth the 〈◊〉 person plurall our hearts The filth from which he would have the heart to be clensed is here stiled 〈◊〉 evill conscience Of the notation of the word conscience of the nature of it of the kindâ—… of it Good Evill and renewed and of the extent of it See Chap. 13. v. 18. § 155. The Conscience is evill when through sluggishnesse it neglecteth to performe the dutie for which it was placed in man which was to check him and restrain him from sin or otherwise iâ—… so out of measure clamorous as it bringeth man to dispaire By this description it appeareth that the very heart is polluted See Chap. 3. v. 1â—… § 127. But withall it is here manifested that the blood of Christ applyed unto us clenseth us from the pollution of conscience As is shewed Chap. 9. v. 1â—… § 82 83. How great a benefit this is iâ—… made evident in the recovery from Apostacy on 〈◊〉 15. 31. § 21. Where the damage of a restlesse and senselesse conscience is discovered The evill of no other power of the soul can more to the full set out mans misery then the evill of conscience The conscience iâ—… evill in two respects 1. In regard of the quality of it for as all other powers of soul and parts of body it is deprived of that integrity wherein it was first created and also depraved with a contrary qualitie The depravation thereof is manifested either by not doing that dutie which properly belongeth to it or by doing it amisse 2. In regard of the object when there remaineth evil in the soul for the conscience to work upon that past present future yet the conscience doth not that work which it should For sin past and present it believes not the pardon of them And as for sin to come there remaines a purpose to continue in it as Ier. 44. 17. and so no reâ—… Thus is conscience accessary to all the evill of a mans soul and in that respect very evill in it self Hence it followeth by just consequence that it is necessary that a mans soul be pâ—…ged from an evill conscience They who have retained an ill conscience have bâ—…n much blamed 1 Tim. 4. 2. Tit. 1. 15. But men have rejoyced in the testimony of a good conscience Heb. 13. 18. and of a clear conscience Acts 23. 1. and of â—… pâ—…re conscience 1 Tim. 3. 9. with such kinds of conscience an evil conscience cannot stand no more then darknesse with light There can be no peace where there is an evill conscience Isa. 57. 21. The terror of an evill conscience will manifest its self either
act to provoke 2. By the object whereunto they should provoke This is double 1. Love unto love 2. To good works and to good works Vers. 25. The means of performing the foresaid duty of considering one another is in one word christian communion This is set down two wayes 1. Negatively 2. Affirmatively The negative declares 1. The thing forbidden 2. An exemplification The thing forbidden is forsaking Amplified by the thing forsaken The assembling of themselves together The exemplification is set out 1. By the extent of it in this word manner or custome 2. By a restraint of it Of some 3. By the inference in this particle of comparison as The affirmative declares 1. The duty required 2. A motive to inforce it In declaring the duty we are to observe 1. The inference in this particle of opposition But. 2. The substance herein is noted 1. An act exhorting 2. The object one another The motive is taken from the neer approach of the last day This is 1. Propounded 2. Enforced In propounding it there is mention made 1. Of the time it self the day 2. Of the drawing neer thereof approaching 3. Of the cleer evidence ye see 4. Of the inference of it so much the more as Doctrines Vers. 24. I. Christians must be carefull of others edification as well as their own This is gathered from this copulative and. See § 75. II. Circumspection is a christian duty This verb consider imports as much See § 75. III. Circumspection must be extended to our selves and others For we must consider 〈◊〉 another See § 76. IV. Christians must be provoked to duty This is the end of considering one another See § 76. V. Christians must especially be provoked to love That is here in particular named See § 77. VI. Love must be manifested by works These therefore are added to love See § 77. VII Works proceeding from love are good works So they are here stiled See § 77. Vers. 25. VIII They who have once joyned themselves to the Church must never fall from it This is to forsake the assembling of themselves together See § 78. IX Professors are prone to fall away This exemplification as the manner is implyeth as much See § 80. X. Custome is no sure rule The Apostle here would not have us follow the custome See § 80. XI All are not to be involved in the guilt of some The Apostle here speaking of a revolt taxeth some only not all See § 80. XII The Apostacy of some must make others the more stedfast For this end the Apostle doth here make mention of others Apostacy See § 80. XIII It is a christian duty to incite one another to duty This phrase exhorting one another intendeth thus much See § 81. XIV Christians must do what they can to keep one another from Apostacy This particle of opposition But intends thus much § 81. XV. There is such a day to come as never was nor shall be till that day This is the last day the day of judgement which by an excellency is here stiled the day See § 82. XVI The last day is neer approaching So much is here expressed See § 83. XVII The evidences of Christs neer approaching are very clear We may see as much See § 84. XVIII The near appoach of the last day should make christians the more carefull of duty This phrase of comparison So much the more as intendeth thus much See § 85. §. 87 Of setting before professors the utmost danger of Apostacy Vers. 26. For if we sin wilfuly after that we have received the knowledge of the truth there remaineth no more sacrifice for sin THe Apostle in this and some other verses following layeth down a generall reason to enforce all the forenamed duties especially to enforce his caution against Apostacy in the beginning of the former verse The reason is taken from the fearfull issue that may follow upon neglect of the foresaid duty and upon forsaking their holy profession Before he declareth the doome he setteth down the greatnesse of the sin whereunto they are like to fall that so the justice of the punishment might more clearly appeare The causall particle that is premised For plainly demonstrateth that the description of the fin and declaration of the punishment are brought in as a reason to make Christians the more watchfull against the beginning of Apostacy Of the notation of the Greek word Sin how it is taken from an Hebrew word which signifieth to imbitter hath been shewed Chap. 3. v. 13. § 148. In which sense it is said whosoever abideth in Christ * sinneth not 1 John 3. 6. The word also implyeth persisting in sin and making a trade thereof This being the nature of sin to imbitter God and to grieve his good Spirit no marvell that the aggravation thereof so far as is here set down doth cause so great vengeance as is here expressed The Apostle doth not simply charge the Hebrewes with committing the sin here described but to keepe them far from it he sets it down by way of supposition thus If we sin or as it is in the Greek sinning This participle is equivalent to a conditionall conjunction for it layes down a case sinning or in case we sin which is all one with our English If we sin So as this manner of setting down this sin is a mittigation of the point to move them to give the better heed thereto There is also another degree of mitigation in this pronoune weâ—… whereby he includes himself as well as them and sheweth that even he himself could not looke to escape the Vengeance here denounced if he should fall into the sin here described The inference of this reason upon that which went before sheweth the uttermost danger whereunto professors may fall is to be made known unto them See Chap. 6. v. 4. § 30. §. 88. Of wilfulnesse aggravating Sin ONe especiall degree whereby the heighnousnesse of Apostacy is here aggravated is in this word wilfully It commeth from a root that signifieth willing or voluntary and that seemes to be derived from a verbe that signifieth to yeeld The Philosopher opposeth this word to such things as are done on ignorance or Violence whereunto one is forced as when a man doth a thing of his own accord or mind nor thorow ignorance nor thorow any compulsion or instigation or allurement without but by the sway and bent of his own rebellious will and perverse disposition Willingly and by constraint are made opposite termes This is an high pitch of impiety and exemplified by these phrases Hath trodden under foâ—… the Son of God and hath counted the blood of the Covenant an unholy thing and â—…ath done despight unto the Spirit of Grace v. 29. This wilfulnesse presupposeth a resolution to continue therein as the Israeliâ—… who said As for the word that thou hast spoken unto us in the name of the Lord we will not harken unto thee
Ely 1 Sam. 2. 11. and 3. 1. There he manifested his obedience 1. To his Parents by a abiding in that place and calling wherein they setled him 2. To his tutor or Master to whom he was by his Parents committed as is intended under this phrase He ministred before Ely 1 Sam. 3. 1. This is further confirmed by his readiness to run again and again and that in the night time when he supposed that Ely had called him and by declaring the whole message which he had received from the Lord to Ely upon his charge 1 Sam. 3. 18. A worthy pattern this is for such as are under Authority When he came to riper years he became a Prophet and a Iudge As a Prophet he was faithfull 1 Sam. 3. 20. This is an especial property of a good Prophet 1 Cor. 4. 〈◊〉 His faithfulness was manifested two wayes 1. In declaring Gods minde to the people 2. In putting up the peoples desire unto God which was by prayer wherein he was very powerfull Ier. 15. 1. Psal. 99. 6. He took a right course to make his prayer available for the people for 1. He brought the people together to joyn with him in publick prayer 2. He fitted them to that publick duty by calling them to forsake their sins 3. He caused them deeply to humble themselves and to pour out their Souls before God In which respect they are said to draw water and pour it out before the Lord. 4. He brought them further to sanctifie and enlarge their humiliation by fasting 1 Sam. 7. 3 4 c. 5. He promiseth to pray for the people himself and acknowledgeth it a sin to omit that duty 1 Sam. 12. 23. 6. His own prayer was so powerfull as thereby he did not onely obtain preservation from enemies but also such extraordinary thunder as scattered the enemies 1 Sam. 7. 10. The other function whereby Samuel's life in his elder years is set out respecteth his government as he was a Judge Hereof two things are especially recorded 1. His sedulity 2. His integrity To these two heads may all things becoming a good Governour be referred Either of these without the other makes ones government very defective and faulty Let a Governour take indefatigable pains yet if he be corrupt his pains may prove the more pernicious Let him be upright if he be negligent and idle 〈◊〉 is the glory of his uprightness But if both concur much may be expeâ—… from the government of such a one for much will be performed thereby 〈◊〉 by Samuel in whom both concurred This testified his diligence that he stayed not at his own house for all the peoâ—… come thither for judgement but he went from place to place He had 〈◊〉 yearly progresse and circuit not for his own pleasure but for his peoples 〈◊〉 and good The places whither he went in his yearly circute were Bethel 〈◊〉 Gilgal and Mizpeh 1 Sam. 7. 16. all of them in the utmost wastes of 〈◊〉 Concerning his incorruptness he challengeth all the people if any way they 〈◊〉 impeach him But they were so far from that as they bare publick witâ—… to his integrity O that Christian Magistrates would set Samuel as a pattern before them in 〈◊〉 and integrity §. 222. Of Samuel's crosses IT could not be but that Samuel living and ruling in such evil times as he 〈◊〉 should meet with many crosses Among them two are most observable 〈◊〉 in the beginning the other toward the end of his government 〈◊〉 began with one of the most lamentable Tragedies that had befallen 〈◊〉 State since they were setled in Canaan Israel was twice smitten before their 〈◊〉 Once about 4000 men were slain and at another time 3000 and 〈◊〉 the Ark of God was taken and the Priests that carried it were slain 〈◊〉 dismal was this news as old Ely who then was Judge and whom Samuel 〈◊〉 at the first news thereof fell from off his seat backward and brake his 〈◊〉 Such an enterance into the government could not be but a heavy crosse 〈◊〉 〈◊〉 who was their governour The other cross about the end of his goverment was his rejection aggreâ—… by the quarrel which was picked to collâ—…ur the same that it was his sons 〈◊〉 governing 1 Sam. 8. 5. To reject him whom God had chosen and setled for a Judge over his people 〈◊〉 not be but an heavy crosse to that good old man and that two wayes 1. In regard of himself who was much disgraced hereby 2. In regard of the people who herein manifested a tumultuous minde against God and provoked him to give him a King in anger Hos. 13. 1â—… 〈◊〉 that they should lay the cause thereof on him and his Sons must needs 〈◊〉 more pierce his Soul therefore it is said that it pleased him 1 Sam. 8. 6. True it is that his Sons were corrupt Judges but must the Father be rejected 〈◊〉 this was a remedy worse than the malady Though it be said that he made his Sons Iudges over Israel yet doth not that phrase intend that he gave over the whole government to them much lesse that 〈◊〉 justified them in their male-government The people might have made their complaint to him for redress vvhich if he had refused or neglected to do they might have had some more colour for what they did The advantage vvhich the people took at Samuels Sons ill government sheweth what pious Parents may suffer for their impious Children This was before manifested in Elies case §. 223. Of blessings conferred on Samuel THe blessings conferr'd on Samuel were many and great as 1. His extraordinary birth He vvas a Childe of prayer and after an especial manner given of God 2. Gods Son appearing unto him even vvhen he was a Childe 3. His high advancement to be a Prophet and a Judge 4. Gods continual abode vvith him and fulfilling his Prophesie 1 Sam. 3. 19. 5. Gods hearing his prayers 6. Gods blessing his government with the conversion of his people and confusion of his enemies 1 Sam. 7. 3 c. 7. Gods associating himself with him when he was rejected 1 Sam. 8. 7. 8. Gods sealing up his integrity by a visible sign vvhereby the people vvere brought to see their sin 1 Sam. 12. 18 19. 9. The esteem wherein both King and people had him even after Saul was made King 1 Sam. 11. 7. 10. The fulnesse of dayes vvhereto he attained 1 Sam. 8. 1. and 28. 14. 11. An honourable funeral 1 Sam. 25. 1. 12. Resting after his death This I do the rather note in opposition to that Popish position of Samuels being raised by a vvoman that had a familiar spirit 1 Sam. 28. 11 12 c. For quietly to rest after death is a common priviledge of all Saints True it is that the bodies of the best may be taken out of the grave and may be hurried up and down but the question here is concerning the Soul vvhich animated the body
Old Covenant Heb. 8. 13. So as the new must come in when the old is abrogated 1. This doth set forth the excellency of the Gospel above the Law and of our times above the times of the Law Well weigh the difference betwixt the Mediator of the Law and of the Gospel betwixt the old and new Covenant and the soresaid excellency will more clearly and fully be manifested 1. The Mediator of the Law was a son of man a meer man Whereas Christ the mediator of the Gospel was the Son of God and though a true man yet not meer man but God-man 2. Moses the Mediator of the Law was a sinfull man once in danger to be killed for neglect of Circumcision Exod. 4. 24 25. And after excluded out of Canaan for his incredulity Numb 20. 12. Whereas Christ the Mediator of the Gospel knew no sin 2 Cor. 5. 21. but was holy harmelesse undefiled c. Heb. 7. 26. 3. Moses the Mediator of the Law was not able himself to endure the delivery of that whereof he was a Mediator Heb. 12. 21. It is said he exceedingly feared and quaked at the delivery of the Law Whereas Christ the Mediator of the Gospel was able to dwell with that devouring fire and everlasting burnings mentioned Isa. 33. 14. He stood in that bush which burned with fire and was not consumed Exod. 3. 2. 4. Moses was a Mediator only to deliver the Law from God to the people Deut. 5. 27 31. Acts 7. 38. Gal. 3. 19. Whereas Christ the Mediator of the Gospel is our surety who hath satisfied the Law for us We therefore have beyond all comparison the better Mediator and in like manmer the better Covenant so it s expresly called Heb. 8. 6. Now hath he obtained a more excellent ministry by how much also he is the Mediator of a better Covenant which was established upon better promises It s better then the Covenant of works in the very substance of it It s better then the Covenant of grace as it was made with the Iewes 1. In the clear manifestation of it by the Gospel Eph. 3. 5. 2. In the sure ratification of it by the death of Christ Heb. 9. 15. 3. In the mighty operation of the Spirit in and by it 2 Cor. 3. 6. 2. To stir us up to take due notice of the excellency of the times of the Gospel to blesse God for reserving us thereto and to endeavour with our utermost ability to walk worthy thereof This worthy walking is in particular expressed 2 Cor. 5. 17. Eph. 4. 24. §. 116. Of the sprinkling of Christs blood Heb. 12. 24. And to the blood of sprinkling that speaketh better things then that of Abel THe last priviledge here noted as it is a distinct priviledge in it self as the copulative AND importeth so it is an amplification of that which is immediatly set before it For it is one of the prime fruits of Christs mediation Being our Mediator he shed his blood for us His blood being the blood of a Mediator it proves a blood of sprinkling Being a blood of sprinkling it speaks better c. To handle this as a distinct priviledge the meaning of the words is first to be opened By blood he meanes the death of the Mediator before mentioned For mans life is in his blood Gen. 9. 5. The shedding of a mans blood is the taking away of his life Now Christs blood was shed as the blood of beasts under the Law for a sacrifice for expiation of sin And that Gods people might have a more particular assurance of their clensing by the blood of their sacrifices it was wont under the Law to be sprinkled upon them Exod. 24. 8. and 29. 21. Lev. 14. 6 7. Hereunto alludeth the Apostle in this place And by blood of sprinkling by a figure he means blood sprinkled or as Heb. 11. 28. 1 Pet. 1. 2. sprinkling of blood Sprinkling of blood setteth out the application of the merit thereof to the particular persons that are sprinkled Now Christs blood is applied on his part by his Spirit which inwardly perswades the soul of a right it hath to Christ and to all that he hath done and endured for mans redemption And on our part by faith which moves us to rest upon Christ for a particular benefit to our selves of his obedience unto death So as the mention of blood shews the ground of atonâ—…ment sprinkling the means of receiving benefit thereby So that from the sprinkling of Christs blood the Apostle gives us to understand That Christs blood is communicable which is evident by the frequent sprinkling of that blood and of that water which under the law were types of Christs blood For by the sprinkling thereof things and persons were consecrated to an holy use and unclean things and persons were cleansed To give some particular instances The Tabernacle which was the place of the holy worship was thus sprinkled and all the ministring vessels therein Heb. 9. 21. And the Altar Lev. 1. 5. And the Mercy Seat Lev. 16. 14. And the Book of the Covenant Heb. 9. 19. So also the Priests and their garments Lev. 8. 30. And all the people Exod. 24. 8. That sprinkling of blood was a rite of consecration is evident Lev. 8. 30. Quest. Why should the forementioned things be consecrated by sprinkling of blood Answ. All things are unclean to sinful man till by Christs blood and faith therein they are sanctified So as hereby the contagion of mans natural pollution was set out Instances of cleansing unclean things by sprinkling of blood and water are these 1. Such as eat any unclean thing Lev. 11. 8. This being prohibited was a plain sin So touching or any way medling with unclean things wilfully 2. Such as unawares touched any unclean thing Lev. 5. 2. This was a casualty 3. Such as were infected with leprosie running issue or any like disease Lev. 13. and 15. So women certain dayes after child-bearing These were infirmities 4. Such as buried their dead friends or touched their corps Numb 19. 11. to typifie the danger of having to do with such as are dead in sin Like to this was the uncleannesse of him who killed the red cow who carried her out who burnt her who gathered up her ashes to make the sprinkling water withal All these were duties commanded yet because they were occasioned by sin though they were about the means of purging from uncleannesse made the performers thereof unclean All these and other like kinds of legal uncleannesse were purged with blood sprinkled on them Numb 19. 17 18. Heb. 9. 22. Thus purging vertue arising from sprinkling of blood evidently shewes that Christs blood is communicable the vertue of it extends to others for the legal purging was but a type of Christs This is further manifest by the Sacramental sprinkling of water in Baptism which is a sign of Christs blood and by the communicating bread and wine in the Lords Supper Two especial
prison dores and iron gates Acts 5. 19. and 12. 10. 12. The great earth-quake Acts 16. 26. Before I set down particular effects I will first shew that acts and effects both of grief or trouble and also of joy or rejocing are set out under this metaphor of being moved For when strange unexpected and admirable things fall out such as are troubled or such as rejoyce thereat are said to be moved as Ruth 1. 19. The whole City was moved 1 all the inhabitants were astonished and much rejoyced So Matth. 21. 10. And contrariwise Isa. 7. 2. Ier. 49. 21. Acts 21. 30. Thus we see that when the inhabitants of a place give any expressions of grief or joy the place is said to be moved Thus were both earth and heaven moved and shaken at bringing in the Gospel as appeareth by these effects 1. The appearing of Angels Luk. 1. 11 26. and 2. 9 13. So in the wildernesse as Mark. 1. 13. In Christs agony Luk. 23. 4. at his resurrection Luk. 24. 5. and at his ascension Act. 1. 10 11. 2. The shepherds relating what they had seen and heard Luk. 2. 17 18. 3. The wise men comming from the East and the trouble following Matth. 2. 1 c. 4. The prophecies of Simeon and Hannah and the effects thereupon Luk. 2. 25 c. 5. Christs disputing at twelve years old to astonishment Luk. 2. 46. 6. His preaching and people wondering thereat Luk. 4. 22. Matth. 7. 28. Iohn 7. 46. 7. His miracles and peoples amazement Mark 1. 27. Luk. 5. 26. Iohn 12. 19. 8. The astonishment of people at his death Matth. 27. 54. 9. The watch-mens astonishment at his resurrection Matth. 28. 4. 10. His Disciples amazement at his ascension Acts 1. 11. 11. His Disciples powerfull preaching Acts 2. and their miracles 12. The conversion of nations and constancy of Martyrs Of this phrase yet once more we shall speake more on the following verse §. 129. Of Christs delivering the Law together with the uses of the Law IN the foregoing Section I shewed that by the voice that shooke the earth is meant the Voice of Christ in the delivery of the Law upon Mount Sinai So that the Apostle by those words points out two things unto us 1. That Christ delivered the Law 2. That the delivery of the Law was terrible 1. The first is further evident by the title Angel which being applied to Iehovah sets out the second person in sacred Trinity even the Angel of the Covenant Mal. 3. 1. That this Angel was Iehovah is evident Exod. 3. 2 4 6. and 14. 19 24. It was the Son that was sent of the Father and by whom the Father declared his mind Iohn 3. 34. and therefore stiled an Angel 1. Obj. The Law was ordained by Angels in the plurall number many of them Gal. 3. 19. Answ. Many Angels accompanied this Arch-Angel 2. Obj. The Law was given by Moses Iohn 1. 17. Answ. As a Minister and Mediator Gal. 3. 19. Moses did not first utter it on the Mount Deut. 5. 22 27. 3. Obj. Christ in opposition to the Law is made author of the Gospel Iohn 1. 17. Heb. 12. 25. and 2. 2 3. Answ. Christ as God gave the Law but as Emmanuel he gave the Gospel oft called the Gospel of Iesus Christ. Thus Heb. 1. 2. The reasons why the Law was delivered by Christ were 1. That the Church might be the more assured of the infallible verity and certainty thereof Prov. 8. 7 8 9. Psal. 19. 7 c. 2. To work in people a better and higher esteem thereof and a more carefull and conscionable observance thereof Exod. 20. 1. Deut. 4. 6 7 8. and 6. 1 2 3. 1. This doth inform us of one main ground whereby David and others were moved so highly to account the Law as they did They preferred it before the most precious things that were No question but the very matter of the Law being so true so large so perfect a rule as it was made it worthy of all esteem but yet the author thereof added much thereto 2. Which doth exceedingly aggravate their contempt of the Law who make a null of it If we rightly distinguish in many respects it is indeed abrogated as I have shewed on Chap. 7. v. 12. § 67 68. But yet in sundry respects it is worthy of all high account 3. Let us learn wisely to weigh in what respect the Law may yet be of use unto us and for the Authors sake to have it in higher account Briefly to shew you the use of the Law There was a double use of the Law one before the fall the other after The use of the Law before the fall was to be a platform of the Covenant between God and Man On Gods part what he required promised 1. God required obedience 1. Personall Rom. 10. 5. 2. Perfect Deut. 5. 32 33. Matth. 22. 37 39. Iam. 2. 10. 3. Perpetuall Deut. 5. 29. Psal. 119. 112. 4. In the whole man 1 Cor. 6. 20. 2. God promised life upon obedience Lev. 18. 5. On mans part 1. To perform what God required as God required Luk. 10. 27. 2. To be justified thereby Rom. 4. 4. 3. To be blessed Deut. 11. 26 27. The use of the Law after the fall is Common Proper to Unregenerat Regenerat Common 1. To instruct us in the will of God Isa. 8. 20. which is an everlasting rule as Matth. 5. 18. 2. To inform men in every duty Micah 6. 8. 3. To declare sin Rom. 3. 20. 7. 7. 4. To restrain from sin Rom. 2. 9. and 4. 15. 5. To be a directory for examination 6. To convince of the impossibility of justification by the Law Gal. 3. 10. 7. To work humiliation 2 King 22. 11. 8. To cause abnegation Rom. 3. 19 9. To stir us up to enquire after another remedy Rom. 7. 24. The use of the Law proper to the Regenerat 1. To bring them to Christ Gal. 3. 24. 2. To quicken them to more thankfullness for Christs fulfilling the Law for them Christs enduring the curse of the Law Rom. 7. 25. Luk. i. 68 c. Obj. Rom. 6. 14. Ye are not under the Law but under grace and againe 1 Tim. 1. 9. Answ. The Law is abrogated to the regenerat 1. As a Covenant of works Heb. 8. 8 13. 2. In case of justification Act 13. 39. 3. In the exactnesâ—… 〈◊〉 Rom. 10. 5 6 7 8 9. 4. In regard of the exâ—…iting power of it Rom. 7. 8 13. 5. In regard of the 〈◊〉 Gal. 3. 13. Rom. 8. 1. The use of the Law to the unregenerat which are all by consequence 1. To irritate corrupt nature Rom. 7. 8. 2. To aggravate sin Rom. 4. 15. 3. To leave them inexcusable Rom. 2. 1 15. 4. To make them accursed Gal. 3. 10. Of the other point here noted by the Apostle namely The terrible delivery of the Law see v. 18. § 99. §. 130. Of the shaking of heaven and earth upon the
Thus Iacob said concerning his Brother Esau I fear him thereupon he prayed to God to be delivered from him and withall used means to prevent what mischief he could Genesis 32 11 13 c. The evil therefore of fear of man is in the excesse thereof and that 1. When man is feared more then God so as in that case there is an opposition betwixt God and man This Christ for bids where he saith Fear not them which kill the body but rather fear him which is able to destroy both soul and body Matth. 10. 28. 2. When fear of man keeps us from our bounden duty as They which knew Christ yet were kept from speaking openly of him for fear of the Iews Iohn 7. 13. 3. When it puts us on to any sinne as Abraham was hereby brought to dissemble his wife Gen. 12. 11 c. 20. 2. So Isaac Gen. 26. 7. and Peter was hereby brought to deny his Master Matth. 26. 69 c. Saul acknowledgeth his sinfull fear in this kinde 1 Samuel 15. 24. §. 86. Of Motives against fear of man III. AMong other Motives against fear of man these following are of force 1. Expresse Prohibition 1 Pet. 3. 14. Christ himself hath thrice together inculcated this prohibition Matth. 10. 26 28 31. which makes it the more forcible 2. The Patern of such Worthies of old as have not feared man The Parents of Moses were not afraid of the Kings commandment Moses himself feared not the wrath of the King Heb. 11. 23 27. David as here so in sundry other places professed that he feared not man Psal. 56. 4. Micaiah feared not the threatning of Ahab 1 King 22. 28. Nor Daniel nor his three Companions feared the King and his Princes Dan. 3. 16. 6. 10. The Apostles feared not the threatning of the Priests of the Jews Acts 4. 19. 5. 29. The examples of Martyrs in all ages are memorable in this kinde 3. The Disgrace that followeth upon fear of man It ill beseems yea it is a great shame to servants of God to fear men Should such a man as I flee saith Nehemiah in this case Neh. 6. 11. There can be no greater disgrace to a souldier then upon fear to flee from his colours 4. The evil Effects that follow thereupon Many are thereby brought against their conscience to omit bounden duties as openly to professe Christ Iohn 7. 13. and to acknowledge other truths Iohn 9. 22. Others are brought to commit grosse sins This moved Aarâ—…n to make the golden Calf Exod. 32. 22 c. This made many Christians of old to offer Sacrifice to Devils as the Heathen did and otherwise to commit abominable Idolatry This made many English in Queen Maries dayes to go to Masse and professe Popery This in our dayes hath made many to seem more prophane then their consciences told them they should be This hath made many Judges to pervert judgment There is scarce a sin that fear of man brings not men unto 5. The Restraint of mans power It can at the uttermost but reach to the body and all that it can do to the body cannot make a man miserable See more hereof in The Extent of Gods Providence on Mat. 10. 29. § 8. 6. The Extent of Gods Power no way limited but by his own will The Extent thereof in this case is to be considered two wayes 1. Against such as Gods servants may be afraid of 2. For Gods servants themselves In the former respect five things are duly to be observed 1. God can turn the minds of enemies The Kings heart is in the hand of the Lord c. Prov. 21. 1. God turned the fury of Esau into favour towards his brother Compare Gen. 32. 6. with Gen. 33. 4. 2. God can abate the spirit of the stoutest God made all the Inhabitants of Canaan to faint Ioshua 2. 9. The terrour of God was upon the Cities that were round about Iacob Gen. 35. 5. Even the youth shall faint c. Isa. 40. 30. 3. God can weaken the power of the strongest He weakneth the strength of the mighty Job 12. 21. 4. He can disappoint mens plots He disappointeth the devices of the crafty so that their hands cannot accomplish their enterprize Job 5. 12. Ye thought evil against me saith Ioseph to his brethren but God meant unto good Gen. 50. 20 Act. 12. 6. 5. God can utterly destroy his servants enemies 2 King 19. 35. In the later respect five other things are duly to be observed 1. God can keep his servants safe in the midst of danger He kept Daniels three companions safe in the midst of a fiery fornace and Daniel himself in a Den of Lions Dan. 3. 25. 6. 22. God in general hath promised as much Isa. 43. 2. 2. He can deliver out of the danger He caused Ieremiah to be pulled out of the dungeon He delivered also him that pulled out Ieremiah Jer. 38. 13. 39. 17 18. 3. He can turn the judgement to an advantage The carrying of Daniel and his three companions and Mordecai and Esther into Captivity proved much to their advantage Dan. 2. 48 49. Esth. 2. 17. 6. 10. 4. God can make a temporal judgment to be a means of spiritual good When Manasse was in affliction He prayed unto God and God was intreated of him 2 Chron. 33. 12 13. 5. By the uttermost that man can do which is death God can free his servants from greater evils Isa. 57. 1. Iosiah was killed by an enemy at that very time when the floud-gates of Israels misery began to be pulled up Hereupon it is said That he should be gathered to his grave in peace and that his eye should not see all the evil c. 2 Kings 22. 20. §. 87. Of Rules for redressing fear of man IV. FOr preventing and redressing fear of man these Rules following are observable 1. Possesse thy soul with a fear of God Fear of God and fear of man are contrary one to another as light and darknesse life and death Light keeps out darknesse and so long as life remains in a man death is kept away The more fear of God there is in one the lesse fear of man there will be in him If the fear of God were perfect in one there would be no fear of man in him Christ prescribeth this Rule where after he had forbidden his to be afraid of them that kill the body he addeth But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into hell yea I say unto you Fear him Luk. 12. 4 5. 2. Lift up the eye of thy soul which is Faith higher then thou canst the eye of thy body Thus shalt thou see him who is invisible So did Moses and feared not the wrath of the King Heb. 11. 27. 3. Frequently and seriously meditate on Gods Promises and on his Properties of Mercy Goodnesse Truth Faithfulnesse Wisdom Power and the like Psal. 18. 2.
proof of their Confidence in God let them make triall of their Courage against man If they can go on cheerfully in their Christian course and stedfastly hold their holy Profession and resolutely continue in Gods work notwithstanding the envy fury plotting threatning rage raving fretting fuming oppression and persecution of men they hereby give evidence of their true Confidence in God So did Moses Exod. 10. 25 26. Zerubbabel and Ieshuah Ezra 4. 3. And Ezra Ezra 10. 22. And Nehemiah Neh. 4. 14. And the Prophets and Apostles So will all whose Confidence is in God It is hereby manifested That they who in time of persecution renounce their Profession or forsake those who stand stoutly to their Profession Like those who forsook Paul 2 Tim. 4. 16. or forbear any duty which their conscience tels them they are bound to or commit any sinne against their knowledge for fear of man have not attained to that Confidence in God which becomes true Professors The Apostle that sets down a believers profession in the Lord affirmatively thus We may boldly say The Lord is my helper expresseth his esteem of man negatively thus I will not fear what man shall do to me doth hereby make faith in God and fear of man so opposite as they cannot stand together no more then light and darknesse Therefore where we are exhorted to the former we are dehorted from the latter Object Examples were before given § 89. of sundry Worthies who were indued with a great measure of faith and yet feared men Answ. 1. Their faith then lay asleep and did not exercise it self as it should a man while he is asleep though he be living yet in regard of sundry acts of life is as if he had no life 2. Opposites which in the extreams cannot stand together may be together in their remiss degrees as light and darknesse in twilight 3. These may be in the same Person as enemies fighting one against another as in Israel the house of Saul and the house of David for a time stood in opposition But faith in God and fear of man as other fruits of the Spirit and flesh have such an antipathy and contrary affection one unto another that they will never be reconciled Now faith being the stronger will get the upper-hand and at length subdue fear as the house of David subdued the house of Saul 2 Sam. 3. 1. This is a strong inducement to use all means as to get faith in God so to nourish strengthen and increase the same §. 92. Of the Resolution of Heb. 13. 5 6. IN these verses the Substance of the eighth Commandment is laid down We have thereabout 1. The Parts 2. The Reason to enforce them The Parts are two One Negative forbidding a vice The other Affirmative enjoyning a vertue About the vice two things are expressed 1. The Kinde of it Covetousnesse 2. The Practice of it in this word Conversation About the vertue two other things are expressed 1. The Kinde of it Contentednesse 2. The Subject whereabout it is exercised Such things as you have The Motive to enforce the one and the other is Gods Promise About this we may observe 1. The Substance of the Promise v. 5. 2. An Inference made thereupon v. 6. The former sheweth what God for his part will do The latter what we for our part must do In the former is manifested 1. A Preface 2. The Point it self In both 1. The Manner 2. The Matter The Manner of the former is by an indefinite expression of the person promising HEE The Matter implieth a Promise in this phrase Hath said The Manner of the latter is by a multiplied negation The Matter in two branches In both branches there is an express Act and Object The former Act in this word Leave The later in this Forsake The Object in both is the same but twice expressed in this Particle THEE In the Inference there is 1. An Introduction in this phrase So that we may boldly say 2. An Instruction whereof are two parts 1. A Believers Confidence 2. His Courage In the former we have 1. The Subject whereon his Confidence resteth The Lord. 2. The Ground or reason of resting thereon Helper 3. The Appropriation of it in this particle MY In setting down his Courage note 1. An opposition betwixt God and man in this negative Connexion And not 2. A manifestation of his Courage Here we are to observe 1. The Manner of setting it down by a negative 2. The Matter Wherein 1. A Vice Fear 2. The Object Man 3. The Extent Can do 4. The Application To me §. 93. Of the Observations raised out of Heb. 13. 5 6. I. COvetousnesse beseems not Christians See § 53. II. The practice of Covetousnesse is to be avoided For our conversation must be without covetousness See § 50 c. III. Contentednesse is a Christian virtue It is here enjoyned to Christians See § 62. IV. Christians must be content with their present condition This phrase Such things as you have implieth our present condition See § 63. V. Covetousnesse and Contentednesse cannot stand together The one is here forbidden and the other commanded See § 59. VI. What disswades from Covetousnesse perswades to Contentednesse The same reason is produced for the one and other purpose See § 67. VII Gods Promise is of force to keep from Covetousnesse and to work Contentednesse This is here alledged for both these ends See § 67. VIII A divine Testimony is sufficient to settle ones judgement For this end this indefinite phrase he said is here used See § 69. IX The holy Ghost presseth Gods Promise with much power Here are five negatives used See § 71. X. General Promises made to Saints of old still are of force to Christians See § 68. XI God will not leave his to shift for themselves See § 70 73. XII God will not forsake his in their distresse See § 70 73. XIII Every believer may apply an indefinite Promise to himself See § 72. XIV Words of faith uttered by others may be made our words The Apostle here putteth Davids words into our mouth See § 75. XV. Faith in God works boldnesse This word boldly intends as much See § 76 77. XVI Gods presence presupposeth succour Upon Gods Promise of not leaving his the Apostle inferreth that God is our helper See § 78 79. XVII God is Iehovah The word here translated Lord is in the Hebrew Text Iehovah See § 80. XVIII Gods not forsaking is an helping Upon Gods Promise not to forsake the Apostle stileth him an helper See § 82. XIX General priviledges concern every particular believer For God to be an helper is a general priviledge But here every one is taught to say unto him My helper See § 83. XX. Man is not to be feared The Prophet professeth that he will not fear man See § 85. XXI Many in opposition to God are as one man Under this word man in the singular number multitudes are
hate the truth most 11. 247 Persecutors cruelty far exceedeth beasts 11. 271 Perseverance without intermission or revolt 3. 68 Motives to perseverance 3. 69 Meanes of persevering 3. 70 Grounds of persevering 3. 134 See Apostacy Objections answered 3. 135 Perseverance grounded on Christs Priesthood 4. 86 Persevere in charity 6. 72. 11. 23 127 Persevere in obedience 11. 42 Persevere in faith 1. 64. Person in trinity 1. 21 Persons of Father and Son distinct 1. 52 Perswaded well 6. 56 Pilgrims Saints are 11. 68 Pleaces fit for divine service 9. 4 Plerophory of Hope 6. 20 Plerophory of Faith 10. 64 Pleased God was by Enoch 11. 19 Pleased how God is 11. 21 Pleasures lawfull but dangerous 11. 139 Pleasures how to be used 11. 139 Pleasures momentany 11. 140 Popes usurped power 2. 70 Popes usurpation above Kings 7. 33 Popish See Papist Popish Priests needlesse 7. 99 and 8. 10 Popish Churches treasure 7. 103 Posterity to be cared for at death 11. 112 Postscripts not Canonicall 13. 198 Power of mans will 4. 63 Power of Christs word 1. 25 Not hindered by unbeleef 3. 100 Powers Angels 1. 84 Power of God a prop to faith 11. 97 Practice the end of knowledge 10. 52 Prayer Principles about it 6. 18 Prayers frequent and fervent by Christ 5. 34 37 Prayer in distresse 5. 39 Prayer supported by faith in Gods power 5. 40 Prayer of Christ heard 5. 43 Prayers sometimes to be more fervent 13. 158 Prayers to be added to other meanes 13. 171 Prayers why sometimes not heard 12. 96 Praise a sacrifice 13. 142 Praise to be added to prayer 13. 177 Preachers must preach to themselves 4. 3 Preaching a meanes of salvation 2. 2â—… Precepts of God according to Law 7. 38 Predestination different from divine generation 5 54 Predecessors See Fathers Prejudiciall opinions to be prevented 6. 53 Preparation for Gods service 9. 36 Prepare meanes 11. 29 Prepared heaven is 11. 79 Preserve God can from common judgements 11. 162 Presumption from diffidence 3. 96 Presumption causeth destruction 11. 170 Prevent Apostacy 3. 122 Priest Christ is in both natures 2. 172. and 9. 78 Priests from among men 5. 2 3 4. See High Priest Priests for men 5. 4 Priest in things of God 5. 5 6 Priests offered for themselves and others 5. 14 Priest true typicall metaphoricall 2. 172 Priest Christ is 2. 172. Such an one as he never was 7. 108 Christ a Priest for ever 5. 29 Priests taken from among men ordained for men 5. 2 3 4 Priests in things to God 5. 5 6 Priests before the Law the first born were 7. 63 Priests subject to death 7. 97 Priests none succeed Christ 7. 99 Priests stand ministring 10. 33 Priest-hood necessary 2. 179 and 7. 63 Priest-hood of Christ everlasting 7. 26 Priest-hood of Christ sufficient 1. 26 Most excellent 2. 174 Priest-hood of Christ brings many benefits 2. 175 Priest-hood of Christ the ground of perseverance 4. 86 Priest-hood of Christ hath many profound mysteries 5. 57 Priest-hood of Melchisedec greater then Levies See Melchisedec 7. 42 Priest-hood of Levi imperfect 7 61 Priest-hood of Christ doth that which others cannot It maketh perfect 7. 87. Priest-hood of Christ a weighty point 7. 91 Priest hood of Christ unchangeable 7. 99 Priest-hood of Christ spirituall and coelestiall 8. 2 Priest-hood of Christ not on earth 8. 10 11 Principalities Angels 1. 84 Principles undeniable 7. 46 Privat exhortations 3. 144 Profanesse an heynous sin 12. 90 Profession of faith 3. 27 Profession of good purposes may be made 6. 24 Profession to be made of hope 10. 73 Profession of ones condition 11. 70. Professors may fall away 3. 131 and 10. 148 Professors provoke God 3. 162 Professors of the truth tortured 11. 245 Professors may fly from persecution 11. 259 Professors and Confessors distinguished 11. 259 Proficiency answerable to meanes 5. 60 Proof added to proof 1. 63 Prophets ordinary extraordinary 1. 12 Christ a Prophet 1. 14 2 22 24 111 112 A Prophet Christ was for God and Man 2. 114 Prophets Gods mouth 4. 25 Prophets faith 11. 225 Propitiation 8. 75 Promise prime Christ is 11. 275 Promises may be forfeited 3. 118 and 4. 7 8 Promises of rest 4 6 Promises of future things as of present 4. 24. and 8. 33 Promises of God accomplished in some 4. 37 and 7. 75 Promise for things promised 6. 87 Promises to Abraham 6. 94. Promises to Abraham comprise Christ 6. 95 Promises the ground of faith and patience 6. 96 Promises a priviledge 7. 44 Promises better 8 25 Promises the ground of Gods Covenant 8. 26 Promises absolute 8. 77 Promses enlarged to beleevers 11. 57. Promises embraced 11. 66 Promises appropriated to Isaack 11. 88 Promises how obtained 11. 229 Promised land 11. 43 Promises of men submitted to Gods will 13. 187 Prone man is to sin 3. 122 Providence 1. 24 c. Providence of God is manifold 3. 93 Providence of God extended to incredelous 3. 97 Provoke God who do 3. 162 Provoke others to duty 10. 75 Prudence and faith in preventing danger 11. 158 Psalmes all penned by David 4. 44 Psalmes of divine authority 4. 44 Punish on good ground 10. 10â—… Punishment of sin a just reward 2. 15 16 17. and 10. 108 109 Punishment on others our warning 3. 89 See Judgement Purifying water 9. 7â—… Purity of Christ 4. 91. and 7. 109. and 9 80 Pure heart 10. 64 Purgatory 8. 50 Purging vertue of Christ â—… 27. and 9. â—…2 Purposes good may be professed 6. 24 Purposes of men to be subjected to Gods will 6. 27 Purpose how accepted 11. 84 Q QUoting Sccripture without naming the particular place â—…2 50 52 R RAce Metaphoricall 12. 8 Race set before us 1â—… 10 Rahabs name faith and effects thereof 11 181 182 c. Rahab preserved 11. 184 Ransome Christs death was 9. 79 89 Rashnesse to be avoided 11. 141 Reconciliation made by Christ 2. 180 Reconciliation appropriated to Gods people 2. 181 Recovery how prayed for 11. 233 Red Cow what it tipyfied 9. 70 Red Sea passed through by the Israelites 11. 165 Red Sea a like figure to Baptism 11. 171 172 Redemption what it is 9. 62 Redemption not universall 2. 81 Redemtion perfected by Christ on earth 9. 61 Redemption more excellent then creation 9. 63 Redemption by Christ perfect 9. 65 Redemption of transgressions 9. 89 Repemption of such as lived before Christ § 90 Reformation in time of the Gospel 9. 50 Resuge Gods promise is 6. 146 Regeneration different from divine regeneration 1. 56 Regeneration the signes and causes thereof 12. 105 Registring Predecessors sins 3. 90 Reâ—…erations argueth imperfection 7. 112 Rejoyce See joy Rejecting what it intends 6. 48 Relation betwixt God the Father and Son 1. 22 Religion every one can not save 10. 57 Reliques unwarrantable 11. 122 Remember what and how God doth 6. 63 65 Remember sin how God doth not 8. 76 and 10. 47 Remember encouragements 12. 30 Repent how
had to the manner of doing duty 1. Examination 2. Humiliation 3. Abnegation 4. Exhortation 5. Direction 6. Consolation a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Noster ille Pontifex Beza Pareâ—…s Iunius * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod derivatur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde vaâ—…ia tempora mutuatur f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. What a Mediator is â—… Whâ—… is there â—… Mediator â—… Who were at variance â—… Who is the Mediator 〈…〉 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 〈◊〉 to please him whâ—…m 〈◊〉 Mediator hath pacified How Christ is the Mediator of the Covenant Why Christ undertook to be a Mediator of the Covenant Chrisâ—…s love evidenced in his Mediation â—…aith supportâ—…d by Christs Mediation Why covenant to be kept with God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promises to Jewes and Christians differ not in substance Wherein lyeth the difference of promises a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by first covenant f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What faultless is h ' A. Wherein the first covenant was faulty a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impotency exempts not from blame a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why things to come are set down in the time present See Chap. 4. v. 3 Sect. 24. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See Chap. â—… v. 6. Sect. 72. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 House variously taken The name Israel The notation of the name Iacob b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplantavit Iâ—…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iacob c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calx d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principem se gerere 〈◊〉 â—…patum 〈◊〉 Prov. 8. 16. Est. 1. â—…2 Notation of Iudah g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…cit In Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebra vit Psal. 136. 1. Iâ—…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudah h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudeus i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Iudaeus l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudaâ—…e m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudaizantes Se Iudâ—…os profitebantur Pray for the calling of the Jews a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods special love to man Woe to them that reject the covenant of Grace b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 blâ—…sse Efficacy of Christs Sacrifice everlasting Infants baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Catholick Church in all ages Gods manisold wisdom Encrease of Gods goodnesse Saints under the new covenant advanced to greater glory a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duco b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 3. v. 16. Sect. 163. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gigno inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No kindnesse wins ungratious persons See Chap. 3. v. 8. Sect. 92. A time of deliverance a fit time for covenant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiâ—… Pagnin Vatabl
when that is clean split life is gone He setteth down this extent of enduring negatively thus ye have not yet resisted to meet with an objection about that which they had already suffered For the Apostle granteth that they had already suffered much Chap. 10. v. 32 33. 34 which he here implieth under this particle yet as if he had said ye have indeed endured much yet ye may endure more The objection may be thus framed What needeth thou O our Apostle so much presse Christs sufferings as a pattern to us seeing thou thy self knowest what a great fight of affliction we have endured To this the Apostle answereth that they might be brought to endure more because they yet lived and so were subject to more trials Their blood was yet in them so as they had not resisted unto blood Hereby it is eâ—…ident that professors may be brought to seal their profession with their blood Hereof see more Chap. 11. v. 37. § 257. It is also as evident that professors cannot promise to themselves immunity from sufferings for their profession so long as they live Professors therefore have need to take heed of security by reason of some trials that they have passed through Experience hath shewed how dangerous this hath been in reference to temporall deliverances and victories Much more dangerous is spiritual security For Satan being cast out will seek to make a re-entry Matth. 12. 44. And God is by spiritual security much provoked to give men over to their spiritual enemies So as it is a great point of wisdome after some trials to prepare for others §. 27. Of striving against sin TO avoid another extream opposite to security which is an unnecessary casting ones self into danger the Apostle adds a limitation about Saints sufferings in this phrase striving against sin The word translated striving is a compound It is derived from a root that signifieth strise It is the word that was used v. 1. § 8. The preposition with which it is compounded signifieth against It is fitly translated strive against It is as the former verb a souldier-like word which implieth an opposing or fighting as an enemy to whom a man will not yeeld The opposed enemy is here stiled Sin Some here take sin metonymically for sinners who commit sin as Hereticks Idolaters or other impious persons that would draw us from the profession of the truth This is a good sense but there is no need of using a trope here for the sufferings of Saints are for the most part not against the persons of men but against Vices themselves as Idolatry Heresie Error or it may be impious and licentious liberty Sufferings of Saints are because they will not yeeld to those and such like sins of their adversaries Others apply the sins here meant to Saints own corruptions which they say are by afflictions subdued This also is a truth in it self but not pertinent to this place The sins of the adversaries of professors of the truth are questionlesse here meant and so they set out the cause of Saints sufferings which is sin We must strive against sin either by fast holding the truth that by falling from it we sin not or by not yeelding to that which is sin in itself Observe the approved and justified sufferings of Saints in all ages and you shall find this verified Daniel strove against sin when he would not cease from calling upon his God 〈◊〉 6. 12. The Apostles strove against sin when they would not forbear to preach the Gospel Act. 4. 2 3 19. and 5. 29. Believers in the Apostles time strove against sin â—…hen they would not renounce their profession of Christ Act. 9. 2. So the Martyrs 〈◊〉 suffered in heathenish Rome and in Antichristian Rome On the other side Ioseph strove against sin when he would not yeeld to commit 〈◊〉 with his Mistris Gen. 39. 12. And Daniels three companions when they would 〈◊〉 bow to Nebuchadnezars Image Dan. 3. 16. It is the cause and not the suffering which makes a Martyr Therefore to incitatiâ—… â—…o suffer and remunerations of sufferings the cause useth to be added expresly 〈◊〉 implicitly Great is their folly who run a contrary course who strive for sin and suffer in 〈◊〉 striving as Hereticks Idolaters Traitors Murtherers Theeves Adulterers and 〈◊〉 such grosse sinners yea and busie-bodies also 1 Pet. 4. 15. So did Achan suffer 〈◊〉 7. And Ahab and Zedekiah Jer. 29. 21. So Servetus Legat Campion and other 〈◊〉 Traitors They strove to uphold the man of sin and mischeivous plots aâ—… the Land of their Nativity It is a speciall point of wisedome in all our strivings and sufferings throughly to 〈◊〉 the cause thereof He that shall faile in his cause his sufferings will be so 〈◊〉 from bringing comfort as without sound repentance they will be the beginâ—… of Hell torments and a means of aggravating the same To suffer for sin so 〈◊〉 suffering draws him not from sin importeth impudent obstinacy But if our cause â—…e good that we strive against sin then may we have much comfort in our sufferâ—… Thus striving against sin let us resist unto blood §. 28. Of the Resolution of the foure first verses of Heb. 12. Vers. 1. Wherefore seeing we also are compassed about with so great a cloud of witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us Vers. 2. Looking unto Iesus the author and finisher of our faith who for the joy that was set before him endured the Crosse despised the shame and is set down at the right hand of the throne of God Vers. 3. For consider him that endure such contradiction of Sinners against himself leâ—…t ye be wearied and saint in your minds Vers. 4. Yee have not yet resisted unto blood striving against Sin IN these foure verses are declared helps for well finishing our Christian course Herein we may observe Vers. 1. 1. The Inference Wherefore 2. The substance which setteth down the kinds of helps They are of two sorts 1. Examples of former Saints v. 1. 2. The pattern of Christ himself v. 2 3 4. The former setteth down 1. The motive to follow them 2. The matter wherein we should follow them This latter is 1. Propounded In the end why the pattern of former Saints is registred impliâ—…d in this word witnesses 2. Amplified and that two waies 1. By the multitude of them 2. By the right we have to use them Their multitude is implied under this meâ—…aphor of a cloud and amplified by this note of comparison So great Our right to them is intended in this phrase We are compassed about or word for word having compassing us The matter sets out two duties 1. To cast off impediments 2. To use fit helps Two sorts of impediments are here expressed One outward in this word weight Amplified by the extent thereof in this word
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 sâ—…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 â—…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 â—…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