he observed that God had utterly forsaken Saul and thereupon took the boldnesse to foretell that the Lord would deliver Israel into the hand of the Philistims and that Saul and his sons should be with Samuel who was then dead that is they should be dead also 1 Sam. 28. 19. Obj. 7. St Paul saith that the coming of Antichrist is after the working of Satan with all power and signes 2 Thess. 2. 9. Answ. In the next clause it is added and lying wonders This last clause shews that the signes before mentioned were but counterfeit not true miracles Papists who are the Antichristians do exceed above all others in counterfeting miracles which are but plain deceits and illusions It remains notwithstanding all that hath been or can be Objected that God alone doth true miracles Whatsoever the Lord pleased that did he in heaven and in the earth in the seas and all deep places Psal. 135. 6. and so can he still do While we have God for our God we need not fear nor faint by reason of any danger or want for means but when we know not what we do to lift up our eyes upon him 2 Chron. 20. 12. And in faith to say God will provide Gen. 22. 8. we ought on this ground to be of the minde of those three faithfull servants of God who by a King were threatned with a burning fiery furnace and say Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us Psal. 46. is worthy our serious and frequent meditation for this purpose It is by many stiled Luthers Psalm because Luther oft said it and sung it especially in the time of any trouble So trust to the power of God in all straits as ye subject to his Will and prescribe no means to him but referre the manner of working to his Wisdome For he hath said I will never leave thee nor forsake thee Heb. 13. 5. §. 30. Of Gods bearing witness to his Word by his Works OF those works which could not be done but by God himself it is said that God did bear witness thereby For such works do evidently demonstrate that such a word is Divine Gods words sent from God himself The greater the works are the more excellent and more sure is the word that is ratified thereby To bear witness to a thing is to confirm the truth of it The word which the Apostle here useth is a double compound The simple verb signifieth to witnesse a thing Iohn 1. 7. The compound to adde testimony to testimony or to adde a testimony to some other confirmation as 1 Pet. 1. 12. The double compound to give a joynt testimony or to give witnesse together with another So much signifies another like Greek compound used by the Apostle Rom. 8. 16. and translated bear witnesse with Thus God by his works did witnesse with his Sonne and with his Apostles to that Gospel which they preached Gods works give a most clear and sure evidence to that for which they are wrought or produced When the people saw how God had led them through the depths and how the waters had covered their enemies then they believed his words Psal. 106. 9 11 12. When others saw the fire that upon Elijahs prayer fell from heaven they fell on their faces and said The Lord he is God The Lord he is God 1 Kin. 18. 39. When the widow of Zarephath saw her son that was dead restored to life by Elijah she said Now by this I know that thou art a man of God and that the word of the Lord in thy mouth is truth 1 Kin. 17. 24. On such a ground saith Nicodemus to Christ We know that thou art a Teacher come from God for no man can do these miracles that thou doest except God be with him John 3. 2. When the Jews had seen the miracle that Jesus did they said This is of a truth that Prophet that should come into the world John 6. 14 On this ground doth Christ oft produce his works to witnesse who and what he was The works which the Father hath given me to finish the same works that I do bear witnesse of me that the Father hath sent me saith Christ Iohn 5. 36. And again The works that I do in my Fathers Name they bear witnesse of me Thereupon he addeth Though ye believe not me believe the works Iohn 10. 25 38. This witnesse that God hath given gives good evidence of his speciall care over his Church in that he laboureth so much to establish her in the Word of Salvation For he thought it not enough to have the Gospel once published though it were by his Sonne or to have it further confirmed by other witnesses and those many but he further addeth other witnesses even his own Divine Works which may well be accounted witnesses for they have a kinde of voice according o that which the Lord himself saith It shall come to passe if they will not believe thee neither hearken to the voice of the first signe that they will believe the voice of the later signe Papists upon this kinde of witnesse by miracles do exceedingly insult against Protestants and that in two especiall respects 1. In regard of a pretence of many miracles wrought for confirmation of their Church and their Doctrines 2. In regard of the want of miracles among Protestants whence they infer that we have neither true Church nor true Ministry To the first ground of their insultation I Answer that they prove themselves thereby if at least the kinde of their miracles be throughly examined to be plain Antichristians For whosoever shall judiciously reade their Legends and Authors that have written of their miracles shall finde them so ridiculous as they plainly appear to be lying wonders And the Apostle saith that the coming of Antichrist is after such a manner 2 Thess. 2. 9. As for the other part of their insultation I Answer that we have all the miracles that Christ and his Apostles did to confirm our Church our Ministry and Doctrine For our Church is built upon Christ the chief corner stone and upon that Foundation which his Apostles laid And our Ministry is according to the order which Christ and his Apostles have ascribed unto us and our Doctrine is the same which Christ and his Apostles preached What need we then any other Confirmation then that which is here set down by our Apostle Indeed if we joyned new Articles of Faith or preached another Gospel then they did or had another way of Ordaining Ministers then they have warranted unto us miracles would be necessary for confirming such new things §. 31. Of Signes Wonders and Miracles THe means whereby God did bear witnesse to the Gospel are set out in four words Signes Wonders Miracles Gifts The three former set out the same things 1. Signs according to the notation of the word imply such externall visible
and in Solomon 2 Sam. 7. 14. if he can see no sinne 〈◊〉 Or how should God order and dispose their sinne to good as he doth 〈◊〉 8. 28. if he see no sinne in them The punishment here spoken of is not to 〈◊〉 for the vindictive Judgement of a Judge simply for the crime committed 〈◊〉 for the corrective chastisement of a Father for the amendment of the offender â—… 〈◊〉 7. 14. Heb. 12. 10. Many of their grounds whereupon they settle this opinion That God seeth no sin iâ—… 〈◊〉 justified are raised from mistakes of sacred Scripture so as I may say to them 〈◊〉 Christ said to the Sâ—…dduces Ye do erre not knowing the Scriptures nor the power â—…f 〈◊〉 Mat. 22. 29. The first Scripture which they mistake is this part of Balaams prophecy He 〈◊〉 〈◊〉 beheld iniquity in Iacob neither hath be seen perversnesse in Israel Numb 23. 21. To take these words according to this Translation many judicious Expositors 〈◊〉 thus interpret them God hath not beheld iniquity in Iacob utterly to destroy them 〈◊〉 give them over to their enemies Others thus He seeth not iniquity in Iacob in 〈◊〉 he imputeth it not to him The true meaning of this Scripture will be best sound out by a due observance of the main scope thereof which was this to shew That God would suffer no attempts to prevail against his people 1. In this case not to behold or not to see is not to endure to see such and such a thing to be done When a father seeth his childe wronged he may say I 〈◊〉 〈◊〉 see my childe to be thus abused that is I will not suffer him so to be handled I will rescue my childe and revenge the wrong-doer Thus God may be said 〈◊〉 to see that which he doth not like and that which he will not suffer Our English expoundeâ—… this phrase seeth not applied to God thus approveth not Lam. 3. 36. 2. The words translated iniquity and perversnesse do most properly and usually signifie wrong and grievance The former translated iniquity signifieth unequal dealing Psal 94. 23. The later translated perversnesse signifieth also mischief Psal. 6. 16. Both these words in Balaams prophecy imply evil in the enemies of Israel rather then in Israel themselves or in the people of God so are both these words taken Hab. 1. 3. 3. By Iacob and Israel are meant the whole body of the people that were then in the wildernesse whereof many were not truly justified For in the verse before be saith God brought them out of Egypt 4. The Preposition translated IN signifieth also TO or Against as ver 23. So as the words may be thus translated according to their true sense and meaning God endureth not to behold wrong done against Iacob nor to see grievance against Israel In this sense what canbe picked out to justifie that grosse errour That Gâ—…d seeth no sin in justified persons A second ground that they raise out of Scripture for the fore-said errour is taken from sundry Metaphors such as these God blotteth out transgrâ—…ssions 〈◊〉 putteth them awâ—…y as a cloud and 〈◊〉 them bâ—…hinde has back and into the 〈◊〉 of the sea c. Of these and other like metaphors how they intend a 〈◊〉 discharge of sinne See A Guide to go to God or An Explanation â—…f the Lords Prayer 5th Petition § 130. To apply metaphoricall phrases simply and that beyond the intent or the holy Ghost who useth them is to pervert the Scripture A third ground is taken from the holy Ghosts expression of the Churches â—…ty in these and such like phrases Thou art all fair my love there is 〈◊〉 〈◊〉 in thee Cant. 4. 7. And Christ gave himself for his Church that he might present it to himself a glorious Church not having spot or wrinkle or 〈◊〉 such thing but that it should be holy and without blemish Ephesiaâ—…s â—… 25 26. Answ. These and such like places are meant partly of the Robe of Christs â—…teousnesse wherewith justified persons are cloathed while here they live and partly of that glory wherewith the Church shall be decked in the world to come But from thence to infer That there is no sin in justified persons while here they 〈◊〉 or that God can see no sin in them is a false inference § 79. Of this phrase With whom we have to do THe last clause of the 13th verse which is this With whom we have to do is aâ—…biguous The word translated to do is the very same that was used v. 12. and translated The Word It is derived from a Verb that signifieth to say or to speak Mat. 3. 9. Answerably this word signifieth word or speech which is uttered In this sense the meaning is this Of whom we speak In this sense the Greek Preposition which properly signifieth TO 〈◊〉 be put for OF The Preposition which properly signifieth OF 〈◊〉 used in a like phrase thus Of whom we have many things to say Hâ—…b 5. 11. The fore-said word doth also signifie a matter a thing or case as 〈◊〉 Christ saith I will ask you one thing Matth. 21. 24. and where he saith â—…ving for the cause Mat. 5. 32. The Hebrews do also use Word for thing or â—…ter as Exod. 18. 26. Esth. 9. 31. In reference to this signification it is here translated With whom we have to do 3. This same word signifieth also an account In this sense it is frequently used and that both in taking an account as Mat. 18. 23. 25. 19. and also in giving 〈◊〉 account as Luk 16. 2. Rom. 14. 12. In this last signification of an account 〈◊〉 Preposition TO is properly used and it may be thus translated To whom we are 〈◊〉 give an account None of these senses are impertinent Our former English Translators mention the two former Interpretations 〈◊〉 in the Margin tâ—…us Concerning whom we speak The other in the Text thus 〈◊〉 whom we have to do The former of these giveth proof That Christ is the searcher of hearts 〈◊〉 Christ is he concerning whom the Apostle especially speaketh Thus all 〈◊〉 points which were before in general delivered of Gods Power and Property 〈◊〉 this respect are in particular to be applied to Christ yea by just and necessary consequence it also from thence followeth That Christ is true God Hereof 〈◊〉 Chap. 1. v. â—… § 107. The later giveth evidence That it is the Lord with whom we have especially to do in all things Thus much is implied under this charge which God giveth to Abraham Walk before me Gen. 17. 1. So did 〈◊〉 Gen. 5. 〈◊〉 〈◊〉 Gen. 6. 9. Abraham and Isaac Gen. 48. 15. and Ioseph Gen. 39. 9. Under this interpretation may well be comprized that which was noted of giving 〈◊〉 â—…ccount to God For they who have to do with God must give an account to 〈◊〉 and in giving
the promises That reward which is comprised under these promises is worth the having but without these graces it cannot be had yet through them it shall assuredly be obtained In this respect these and other like graces are said to accompany salvation Hereof see § 57. §. 89. Of the resolution of Heb. 6. 11 12. Vers. 11. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end Vers. 12. That ye be not slothfull but followers of them who through faith and patience inherit the promises THe sum of these two verses is an Exhortation to perseverance In setting down hereof observe 1. The coherence in this copulative particle and or rather disjunctive but see § 75. 2. The substance and therein 1. The manner 2. The matter The manner is by a word of entreaty We desire The matter sets out 1. The thing desired 2. Motives The thing desired is to be as carefull for our own spirituall good as for others temporall good In setting out this point four things are expressed 1. The persons whom it concernes every one 2. The duty which is set down 1. Affirmatively and positively diligence This is amplified by the extent of it in this relative the same which also imports a motive See § 79. 3. The grace whereabout their diligence is to be exercised This is 1. Expresly named Hope 2. Amplified by an especiall property full assurance 4. Their continuance therein unto the end Vers. 12. The foresaid duty is enforced negatively under the contrary vice forbidden thus Be not slothfull Another motive is taken from former paterns In setting down this motive three things are observable 1. The opposition betwixt the fore-named vice and this patern implied in this particle but. 2. The expression of the duty thereupon required in this word followers 3. A description of the paterns They are described 1. By two speciall graces faith and patience 2. By the issue thereof which is set out 1. By the kind of possession inherit 2. By the ground thereof the promises This issue being set down as the recompence of their continuing in faith and patience is a third motive unto perseverance §. 90. Of Observations raised out of Heb. 6. 11 12. I. ASsurance of salvation takes not away the use of means This is gathered out of the inference See § 75. II. People are with mildness to be instructed To desire that which is a duty is a mild kind of instruction See § 76. III. Ministers must earnestly desire their peoples progress So did the Apostle here See § 77. IIII. Ministers must impartially seek the good of all their people This is the extent of this phrase Every one See § 78. V. Christians must be as diligent for their own soules as they are for the bodies of 〈◊〉 Thus much is implyed under this relative the same See § 79. VI. Diligence must be used for perseverance This is it for which diligence is here desired See § 79. VII Good proof must be given of our diligence The verb shew intends as much See § 79. VIII Hope is an especiall grace to be sought for For this end it is here expresly mentioned See § 80. IX Assurance is a property of hope See § 80. X. Perseverance must be added to diligence For we must be diligent unto the end See § 80. Vers. 12. XI Slothfulness is unbeseeming Christians It is therefore here expresly forbidden See § 81. XII Men diligent in love may be slothfull in faith The inference of this verse upon the former intends as much See § 81. XIII Vices contrary to duties are to be avoided This is here exemplified in slothfulness which is contrary to diligence See § 82. XIV Good paterns are for imitation We must be followers of such See § 83. XV. Good paterns are good incitations and directions For both these ends are they here propounded See § 84. XVI Faith is an especiall means of obtaining things promised For this end is faith here set down See § 85. XVII Patience must he added to Faith It is therefore here coupled with faith and 〈◊〉 See § 86. XVIII Heaven is Saints inheritance That is it which they are here said to 〈◊〉 See § 87. XIX Gods promise is the ground of Saints inheritance That is therefore here called a promise See § 88. XX. Faith and Patience shall be recompenced The inheritance promised is here set down as a recompence See § 88. §. 91. Of the coherence Heb. 6. 13 14 15. Vers. 13. For when God made promise to Abraham because he could swear by no greater he sware by himself Vers. 14. Saying Surely blessing I will bless thee and multiplying I will multiply thee Vers. 15. And so after he had patiently endured he obtained the promise THat which the Apostle generally hinted about those patterns which he set before the Hebrewes namely that through faith and patience they inherited the promiseâ—… He here exemplifieth and confirmeth in Abrahams example who also through faith and patience did inherit the promise His faith was famous and well known For thus it is written of him He believed in the Lord and he counted it to him for righteousness Gen. 15. 6. His patience and the recompence thereof are thus expressed After he had patiently endured he obtained the promise v. 15. To shew that the ground of his faith and patience rested on Gods promise the Apostle seâ—…eth down both the ground it self Gods promise and also the confirmation thereof Gods 〈◊〉 v 13. Therefore this particular instance of Abraham is a pertinent proof of the generall point and fitly inferred thereupon and that by this causall conjunction FOR The Argument may be thus framed That benefit which Abraham the Father of the faithfull reaped through his faith and patience other Saints who are children of Abraham may expect But Abraham through faith and patience inherited the promise Therefore other Saints may expect through faith and patience to inherit the promise §. 92. Of the dignity of Abrahams person THis example of Abraham is in particular mentioned not because he alone obtained this reward of his faith and patience for in the eleventh Chapter there is a large Catalogue of other like instances and many millions more have on like grounds obtained the promise But for two speciall reasons is his example produced One is the dignity of his person The other is the excellency of his faith See § 94. Conceming his person 1. He was among the Jewes in highest account They much gloryed in him They thought that his posterity even according to the flesh should never be cast off Matth. 3. 9. They thought that being Abrahams seed they were the most free of all people and did hold out this buckler Abraham is our Father against all threatnings Iob. 8. 33 39. 2. He is set forth to have the highest place in the Kingdom of heaven Matth. 8. 11. Yea the place of deceased Saints rest
being means to strengthen our Faith ONE special end of this Passeover in reference to the first observation thereof was to assure them of their preservation from that destruction which should be in every house of the Egyptians God afforded them this means for strengthning their Faith This general to strengthen Faith is the end of all Sacraments It was an end of Circumcision Rom. 4. 11. It is indeed the end of those extraordinary signes which God of old afforded to his people Exod. 4. 5 8 9. Iudg. 6. 37. and 7. 10 11. This was the end of Gods enâ—… into Covenant with his People Gen. 17. 17. and of binding himself by Oath to make good his promise Heb. 6. 17 18. 1. God knoweth mans backwardness to believe and proneness to distâ—…ust 2. He hath an earnest desire that we should partake of the benefit of his promises On these grounds he useth means for strengthning our faith 1. On the tender heartedness of God towards man How should this bind us to God 2. Let us carefully observe the means which God affordeth for strengthning our faith and use them aright As this Passeover was continued in future years after that deliverance given it was a memorial thereof and giveth proof that Gods memorable mercies are to be held in perpetual memory See more hereof As the keeping of this Passeover is here produced for an evidence of the faith of Moses who by Faith kept the Passeover it giveth proof that Sacraments are to be solemnised by faith as one Sacrament so all Sacraments are to be solemnized and in the particular here set down by Faith every part of Gods worship is to be performed By faith Abel offered his Sacrifice v. 4. What things soever you desire when you pray believe c. Mar. 11. 24. Faith makes both our pesons and works acceptable to God v. 6. otherwise our persons are odious and our works are abominable in Gods sight In Sacraments this is the rather to be observed because thereof are two parts One is Gods offer The other is our receiving This is done by faith without which Gods offer is altogether in vain 1. Hereby take notice of the reason of that small or rather no profit which many receive from Gods Ordinances in general and from the Sacraments in particular They want that eye of the soul whereby they might perceive the good tendered to them by God and the hand whereby they might receive it Faith is both that eye and hand 2. Hereby learn how to prepare thy self to a due partaking of the Sacrament By faith observe it Let thy heart be seasoned and filled there with For this end take notice of Gods promises particularly of those that are sealed up by the Sacrament Thus may faith be wrought in thee Meditate on them so may thy faith be strengthned so will the Sacrament be profitable unto thee §. 157. Of sprinkling blood TO the former evidence of Moses his Faith by keeping the Passeover the Apostle addeth another which was sprinkling of blood Those two are joyned together by the ordinary copulative and. And well may they be joyned for the one was observed with the other when the Lamb was slain they were enjoyned to take of the blood and strike it on the two side posts Exod. 12. 7. The noun translated sprinkling is derived from a verb that signifieth to 〈◊〉 out For the blood was powred into a bason and carried to their dore and theâ—… sprinkled upon the posts thereof Of the derivation of the noun translated sprinkling see Chap. 9. v. 2â—… § 11. Blood was there used to be a sign unto them that blood should not be â—…ed iâ—… their houses Blood under the Law typified the means of atonement Hereof see Chap. 9. v. 7. § 43. and v. 18. § 99. The sprinking of blood did typifie the application of the means of atonement to a mans own self Hereof see Chap. 9. v. 12. § 71 72. Blood was the ground of atonement sprinkling was the means of reaping benefit thereby The rite of sprinkling blood was used only the first time of celebrating the Passeover because it was a sign of that particular deliverance which then onely was given There was not the like occasion for it at other Passeovers For such a Destroyer as is noted in the words following was onely sent at that time §. 158. Of him that destroyed the first-born in Egypt ONE special reason of the foresaid rite of sprinkling blood is thus expressed lest he that destroyed c. So as it was for preventing a great danger This particle lest or as it is in the Greek that not meaning that the destroyer might not touch them implieth that what was done was to prevent danger that such or such an evill might not surprize them So as faith may stand with prudence in preventing danger both in resetence to our selves and also in reference to others For Moses hereby prevented both the danger of his own house and also of every house amongst the Israelites Prudence in this case may especially be used when such means are used as God prescribeth for preventing danger We heard before v. 23. § 125. that danger might be prevented in others And Moses forsaking Egypt sheweth that men may avoid the danger whereunto themselves are subject How Fear and Faith may stand together see Chap. 5. v. 7. § 45. This phrase he that destroyed cometh from the same root that the word tranâ—…ted perdition did Whereof see Chap. 10. v. 39. § 151. It is here a participle of the present tense and implyeth that he was much in destroying He spared never a house of any of the Egyptians Quest. Who was this destroyer Answ. 1. Principally and primarily it was God himself for he saith I will â—…ite all the first born c. and Moses saith the Lord will pass thorough to smite the Egyptians Exod. 12. 12 23. 2. Instrumentally and secundarily an Angel might do it as an Angel smote Israel with a plague 2 Sam. 24. 16. and the Assyrians with a sudden destrustion 2 Kings 19. 35. Whether one or more Angels were implyed is not expresly determined and it is too curious to search after it It might be done by the Ministry of one or â—…my might be imployed about it Whosoever they were they were Gods instruments and as it were Gods hand so as hereby it is manifest that God a venâ—…th He hath many wayes means and instruments of vengeance but they are 〈◊〉 ordered by him Hereof see Chap. 10. v. 30. § 112. §. 159. Of the extent of Gods vengeance on all of all sorts THE parties destroyed are here said to be the first-born such as first opened the womb Of the derivation and composition of the Greek word see Chap. 1. ver 6. § 67. Under this word first-born are here comprised not only the first born of men but also of beasts Exod. 11. 5. Yea and their
meant the Resurrection of the body at the last day when the soul being united again with it both shall enjoy eternall glory To amplifie this pain the more it is set down comparatively in this word of comparison better so as it hath reference to another Resurrection before which this is preferr'd Was it that Resurrection which is implied in the first clause of 〈◊〉 his verse Women received their dead from a Resurrection Answ. They had no ground to expect such a Resurrection Was it then a greater degree of glory for sufferings Answ. This Text maketh no comparison betwixt degrees of glory Is the comparison then made betwixt the Resurrection of Professors and Persecutors Answ. No. The comparison is betwixt a Resurrection which Professors rejected and which they obtained What was the Resurrection which they rejected Answ. The deliverance before mentioned upon condition of renouncing their profession For when professors are in the clutches of bloody Persecutors they are as dead men to escape out of their clutches is as a resurrection from the dead In this sence but in another case Abraham is said to receive Isaak from the dead v. 19. because he was deputed to death In that the Professors here mentioned would not be delivered on the Persecutors termes they may be said to reject a Resurrection Now they aimed therein at the Resurrection to eternall life and this was a far better Resurrection than any Resurrection from their Persecutors could be That this was the end of their suffering is evident by the Apostles express setting it down so with this finall conjunction that so as they did it not rashly but upon good advise and to a good end They had reason to do what they did §. 249. Of Believers suffering advisedly THE general expression of the end of Saints sufferings noted in this causal particle that giveth us to understand that true Believers advisedly endure what they endure for the Faiths sake So fight I saith the Apostle 1 Cor. 9. 26. not as one that beateth the aire that is not as a mad man that fighteth with a shadow not weighing what he doth but as a man of understanding that have good cause to do what I do This advisednes with reference to the cause he doth here set out For the which cause I suffer these things for I know whom I have believed 2 Tim. 1. 12. All those Texts which set down the causes and motives why Saints were induced to suffer give proof hereof Particulars were these 1. Submission to the will of God Matth. 26. 42. 2. Confirmation of the Gospel Phil. 1. 17. 3. Establishing the Professors thereof Phil. 1. 14. 4. That Eternall weight of glory which followeth thereupon 2 Cor. 4. 17. Believers are endued not onely with reason which in general moves men to prefer the most excellent but also with spiritual understanding and divine Wisedom which makes them well weigh what they do and endure Thereby also they are enabled to distinguish betwixt things that differ and thereupon to chose and prefer the more evcellent needfull and usefull Take notice hereby of the perverse censure which the men of this world do in this case pass upon Believers They judge them to be no better than sots idiots frantique mad if they suffer imprisonment loss of goods reproach or any kind of censure what mad men are these say they not knowing the ends which Saints aime at and that blessed fruit that will follow thereupon §. 250. Of Believers suffering with an eye to the better Resurrection THE end that is here set down doth apparently surpass all that they lose or endure by their suffering so as they suffer upon advantage They obtain they get they gain thereby Well did he understand this who said Our light affliction worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. All the rewards that are mentioned in Scripture of suffering give proof hereunto This may not be imagined to be any mercenary matter as arising from a mans own merit but from Gods promise which ariseth from his free grace and good pleasure This sheweth that there is a mystery in this trade of suffering which we shall do well to enquire into In the things of this world if we observe men by such and such courses to thrive we use to be inquisitive after the same Enquire therefore and that with diligence into Gods Word and thou shalt find that by holding close to God by holding fast a profession of his Truth by suffering for that same thou shalt have an abundant recompence God will not suffer any thing to be done or endured for his sake in vain The more and greater the sufferings be the more ample and excellent will the reward be This is here exemplified by the Resurrection A Resurrection was the end they aimed at Of the word translated Resurrection See § 248. The Resurrection enboldens Believers to do what they do This phrase What advantageth it me if the dead rise not 1 Cor 15. 32. sheweth that the Apostle in his sufferings had an eye upon the Resurrection which also is implyed 2 Cor. 4. 14. By the resurrection we are fully exempted from all manner of misery and estated in that felicity as exceedeth all expression all apprehension This is it that the world doth not understand they know not what the Resurrection meaneth They dote onely on things present like brute beasts The Heathen who wanted the light of Gods Word never believed the Resurrection of the body though they had some glimpse of the immortality of the Soul Their Philosophers counted Paul a babler because he preached the Resurrection Act. 17. 18. Many that carry the Name of Christians and in general know and believe that there shall be a resurrection of the body do not understand the difference betwixt the distinct kinds of Resurrection namely that there is a Resurrection of life and a resurrection of damnation John 5. 29. Neither are they acquainted with the true grounds and sure evidences of that difference Hence it is that both Heathen and common formall Christians do so wonder as they do that Believers should be so forward to suffer and so prodigall of their lives as they are Faith in the Resurrection of life will make a man less carefull of preserving his mortal life in Gods cause That Resurrection whereon true Believers have their eye in suffering is here said to be a better Resurrection better than any deliverance in this world better than any thing that can be enjoyed in this life Thus much the Apostle implyes in this phrase to be with Christ is far better Phil. 1. 23. And in this ye have in heaven a better substance Heb. 10. 34. This will the better appear by comparing this resurrection with other resurrections mentioned in Scripture 1. We read of a first resurrection Rev. 20. 5 6. This resurrection here spoken of by the Apostle is the second
styled burnt-offerings Levit. 1. 3. c. were burnt to typifie the tormenting death of Christ For what is more tormenting then burning The Paschal Lamb was rosted to typifie as much Exod. 12. 9. Of the outward and inward torments which Christ endured at his death See Ch. 2. v. 9. § 76. By this instance we may observe that not only the Sacrifices themselves but also the manner of offering them up the places where they were offered and burnt and other like circumstances were typical So in other types both the substance and circumstances prefigured their truths The Paschal Lamb typified Christs Sacrifice 1 Cor. 5. 7. and the prohibition of breaking a bone Exod. 12. 46. foreshewed that not a bone of Christ should be broken Iob. 19. 36. Of Rules to finde out the truth of types See Ch. 4. v. 8. § 50. §. 128. Of Christs fulfilling Types Verse 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the Gate FRom the former legal Rite of burning the beasts bodies without the Camp the Apostle maketh this inference Wherefore Iesus also c. This particle of inference Wherefore implieth a reason why Christ suffered as he did namely because so much was under the Law prefigured concerning him So as Christ purposely did and endured what was before signified of him and that by types promises prophecies or any other way Hereupon it is that the Evangelists do oft use this phrase That it might be fulfilled of the things which were done by and about Christ. Israels coming out of Egypt was a type that Christ should come out from thence and the Nazarens were types of Christ. Therefore Christ was brought out of Egypt and dwelt in Nazareth that those types might be fulfilled Mat. 2. 15 23. Christ was born of a Virgin that the promise thereof might be fulfilled Mat. 1. 22. Christ commanded them whom he cured that they should not make him known that a Prophecy tending to that purpose might be fulfilled Mat. 12. 16 17. This was to shew that 1. Christ was the truth and substance of types promises and prophecies 2. Christ was of old prefigured to the Jews though obscurely 3. Jesus in whom we believe is the true Messiah whom the ancient Jews expected 4. God is true and faithfull in the accomplishment of what he makes known before-hand This gives good ground of searching into the legal types to finde out the truth comprized under them Hereof see Ch. 8. v. 5. § 13. The like may be applied to promises and prophecies of Christ. This 〈◊〉 plain clear accomplishment of the types promises and prophecies under the Law concerning the Messiah in Iesus doth much aggravate the blindnesse of minde and hardnesse of heart that hath possessed the Jews that have lived since these accomplishments §. 129. Of the meaning of Heb. 13. 12. THe truth of the legal types is here styled Iesus for all of them did in something or other prefigure Christ. So many were the Offices which Christ undertook so many were the things that he did so many were his sufferings in soul and body so many are the benefits that we reap by Christ as it is not possible for one type to set them all out Therefore there were very many some to set forth one thing others to set forth other things See Ch. 7. v. 3. § 22. Of this title Iesus See Ch. 2 v 9. § 73. Ch. 3. v. 1. § 29. The particle translated Also is the ordinary copulative Conjunction AND. In this place it carrieth emphasis and implieth that not only the type but the truth also was carried without even Jesus himself Though he were Iesus the Saviour of man yet was he so basely dealt withall as to be carried out of the City The end of Christs suffering and that according to the Type is thus expressed That he might sanctifie the people with his own bloud Of this word Sanctifie See Ch. 2. v. 11. § 101. Christ is said to sanctifie both by purging them from their sins Ch. 1. v. 3. § 27. and also by conferring grace upon them Iohn 1. 16. Both these joyned together under this phrase Purge your conscience from dead works to serve the living God Chap. 9. v. 14. For there is a merit and a vertue that issueth from the death of Christ. By the merit sins are purged by the vertue grace is conferred So as both Justification and Sanctification are here comprized under this word sanctifie They who partake of this benefit are styled The people Of the notation of the Greek word See Chap. 4. v. 9. § 57. Of the reasons of using this title See Ch. 2. v. 17. § 181. The means whereby the foresaid blessing was obtained is said to be bloud namely bloud shed which implieth death for life is in the bloud Gen. 6. 9. So as Christ died to sanctifie us See Ch. 9. v. 12. The bloud wherewith he sanctified us is said to be his own even that which came out of his own body This is here expresly set down to put a difference between the type and the truth and that in two respects 1. In that the Priests used other bloud then their own 2. In that that other bloud was the bloud of beasts But Christs bloud was his own and that was the bloud of God Act. 20. 28. Of this difference See Ch. 9. v. 12 13 14. Thus is this phrase his own bloud answerable to this himself whereof see Ch. 1. v. 3. § 20. This word suffered being spoken of Christs death sheweth that it was a suffering death See Ch. 2. v. 9. § 76. The place where Christ suffered is said to be without the gate A Gate is taken for that which affords a passage for ingress into and egress out of a place which is compassed about with wals or other fences It is taken 1. Properly for a material Gate Luke 7. 12. 2. Metaphorically Thus a Gate is applied to Heaven and hell Matthew 7. 13 14. 3. Metonymically for such as passe thorow a Gate Mat. 16. 18. 4. Synecdochically For that whole place whereof it is a Gate So here for the City Ierusalem For Christ suffered without that City The visible occasion of Christs suffering without the City was the Jews malice against him who accused him of high-Treason against Caesar and would give Pilat the Judge no rest till he had adjudged him to be crucified By this means it was that Christ suffered without the Gate For all notorious malefactors as they judged Christ to be were put to death without the City instance the two thieves that were crucified with Christ Mat. 27. 38. The Jews themselves did use to put to death notorious malefactors without their Tents before they dwelt in walled Cities and without their Cities when they dwelt in them God himself commanded that a blasphemer should be stoned without the Camp Levit. 24. 14. Acâ—…an was put
Loe here the Glorie of the slightâ—…d Gowne Who was to 's Tribe an ornament and Crowne Who with past Learning and well-study'd Youth Had pious Age soe knew and lou'd the Truth The Graver shews his Face but if you 'd looke Into his Minde t is picturd in this booke By which his Name will liue till Time shall lâ—…e Râ—…uld in Aeternity and Death shall Dâ—…e A LEARNED AND VERY USEFUL Commentary ON THE WHOLE EPISTLE TO THE HEBREWES Wherein Every word and particle in the Originall is explained and the Emphasis thereof fully shewed The sense and meaning of every Verse clearly unfolded Each Chapter and Verse logically and exactly Analysed Genuine Doctrines naturally raised and applied from the severall words and particles in the whole Epistle The manifold Types of Christ clearly and largely unveiled Divers Cases of Conscience satisfactorily resolved Severall Controversies pithily discussed Various Common-places throughly handled Sundry errors and Heresies substantially confuted Very many dark and obscure places of Scripture which occasionally occur perspicuously opened BEING The substance of thirty years Wednesdayes LECTURES at Black-fryers LONDON By that Holy and Learned Divine WILLIAM GOUGE Doctor of Divinity and late Pastor there Before which is prefixed A Narrative of his Life and Death Whereunto is added two Alphabeticall TABLES I. Of the particular points contained in the whole COMMENTARY II. Of the severall Greek words in this EPISTLE which are clearly and fully explained LONDON Printed by A. M. T. W. and S. G. for Ioshua Kirton and are to be sold at his Shop at the Sign of the Kings Arms in Pauls Church-yard 1655. THE EPISTLE TO THE CHRISTIAN READER Christian Reader THou hast here at length that so much desired and long looked for Commentary of Doctor GOUGE on the Epistle to the Hebrews The largeness whereof may be a sufficient plea for the long stay thereof at the Press Though it be a Posthumus a child brought into the world after the death of his Father yet I do assure thee it is his own For though he set not upon this work for the fitting it to the Press till the latter â—…nd of his dayes after he was seventy years of age being kept from â—… by other publick imployments as is well known yet it pleased â—…od so to lengthen out his life that he lived to finish this Commentaâ—…y upon the whole Epistle excepting one half Chapter the complâ—…ting whereof though it cost me some time and pains that it might be answerable to the rest yet in respect both of its form and mattâ—…r it may well be accounted his own work For as being his Amanuensis to a great part of the work I observed his Method so the matter and substance of that half Chapter I found in his own nâ—…tes to which I have added no more than I thought necessary to make it like the rest So that I may truly say thou hast here Doct. GOUGES Commentary upon the whole Epistle to the Hebrews And therein the substance of above a thousand Sermons Preached at that famous Wednesday Lecture in Black-fryers London though now cast into a new mould by way of Section Yea I am perswaded and that upon good grounds that there is scarce a point in Divinity which he handled upon any portion of Scripture in the whole course of his Ministery but he hath brought the substance of it into this Commentary Severall Sermons which upon the first view I thought fit to be published and hereunto had designed them I have since found fully handled in his Commentary wherein I conceive thou maist find as many points of Divinity Cases of conscience and Controversies fully 〈◊〉 though succinctly handled as in any Commentary whatsoever yet 〈◊〉 As he was ever acknowledged by all Scholars that heard him or read any part of his works to be most exact and accurate in the opening of the true sense of a Text in the resolving thereof and raising of genuine observations from the same So in the giving of the naturall sense and meaning of the Apostle in this Epistle and in the analysing first of every Chapter then of every Verse and in raising of the proper deductions and conclusions from each word and particle almost in this Epistle he hath shewed his skill to the utmost it being the fruit as of his yonger so of his elder years when as he grew herein more and more acute and dexterous Though the Doctrines which he raised from each word and particle are not set down under the notions of Doctrines nor the Reasons for the confirmation thereof under the terms of Reasons yet in the Section where the Greek word or particle is opened there are expressed as the doctrines thence naturally arising so the reasons for the confirmation thereof and likewise many practicall inferences ever holding it one part of his art to conceal his art especially in writing though in Preaching as none more slid and judicious so scarce any more clear and perspicuous cordescending to the capacity of the meanest ever affecting thesimplicity of plain preaching rather then obscure and lofty expressions At the end of this Commentary besides a large English Table of all the materiall points treated of by the Author I have added an Alphabeticall Index of above seven hundred Greek words which thou maist find learnedly and dexterously explicated either by their Etimologies Synouimaes or various acceptations if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if not yet thou hast the clearest and most familiar explication that each word is capable of For it was one part of the Authors excellency that constantly in the Course of his Ministery he did endeavour to instill into the heads of his Auditors the fullest sense of the Spirit in a familiar way though veiled under many significant simple compound or decomposite notions Such was his depth of Iudgement that after he had conferred place with place he could suddainly methodize the different senses and give forth the quintessence of all his Collations so as the meanest Capacity might be edified by him That I may not exceed the bounds of an Epistle I shall only adde this word concerning the Narrative of my dear Fathers Life and Death Though some things therein may 〈◊〉 credible as his indefagitable pains 〈◊〉 meekness and the like yet I do 〈◊〉 〈◊〉 there is not one particular expressod in the whole but upon mine own knowledge I can avouch for truth having observed most of them my self and heard the rest often from his own month Though he be now dead yet he still speaketh to us in this elaborate Commentary of his of which he died in travell Though it were his Benoni yet to the heedfull Reader it may justly become another Benjamin a Son of the right hand to lead him fully into the bowels of the whole Epistle The Authors sole aim in all his Ministery being the same with Austins and in this Commentary like that of Hierom to hold out clearly the
all there being other creatures more excellent then Angels II Christs excellency above Angels is beyond all comparison This phrase so much better c. implies as much III. Christs excellencies made him known to be what he is They gave him a Name whereby he is so made known as he is distinguished from all others Thus Gods excellencies are stiled his Name Exod. 34. 5 6. IV. Christ hath a just right to his excellency His right is a right of inheritance which is the best right that can be V. According to that excellency which of right belongs to any he is to be esteemed This is the end of setting out Christs excellencies and his right to them namely to work in us an high esteem of him Thus Magistrates Ministers Masters Parents and others are to be esteemed according to that Name which they have obtained §. 46. Of the meaning of these words For unto which of the Angels said he at any time Verse 5. For unto which of the Angels said he at any time Thou art my Sonne this day have I begotten thee And again I will be to him a Father and he shall be to me a Sonne IN this Verse the particular instance of the forementioned excellent Name is given which is Sonne in reference to God This causal particle for sheweth that that which followeth is a proof of that which went before The proof is from an induction of a special Name The proof is taken from testimonies of Scripture A testimony of Scripture is a sound proof This was it whereunto a Prophet thus directed Gods people To the Law and to the Testimony Isa. 8. 20. Christ prefers it before the testimony of one risen from the dead Luk. 16. 31. Yea before the testimony of Iohn the Baptist of his own works and of his Father For after he had produced those three testimonies he advised to search the Scriptures and that because they testified of him Ioh. 5. 36 37 38 39. Obj. 1. A testimony is but an inartificiall argument which is counted the last and lightest of all arguments Answ. A testimony receiveth his force from the witness-bearer An humane testimony is not counted infallible because men are subject to ignorance error and manifold corruptions But a divine testimony is infallible in that it resteth on the highest and soundest ground of truth which is the word of God for it is impossible for God to lye Heb. 6. 18 See Chap. 3. v. 3. § 26. As for sacred Scripture it is all given by inspiration of God 2 Tim. 3. 16. and holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. The Scripture is as a long continued approved record it is as a Law written and hath continued many generations and thereby gained the greater confirmation Thus this proof is more sure and sound then any logical or mathematical demonstration can be Nothing more convinceth a beleever or more prevaileth with him then a Scripture proof Object 2. Hereticks alledge Scripture to prove their heresies Answ. This doth yet further confirm Scripture proofs in that all of all sorts fly to it as all fly to the Law and plead it But did the Scripture ever make for any heresie the devil himself alledged Scripture Matth. 4. 6. but was confounded thereby and so have all hereticks been in all ages Of hereticks perverting Scripture See the whole Armour of God Treat 2. Part 8. Of Gods word on Eph. 6. 17. § 16. What cause have we in this respect to observe this direction Search the Scriptures Joh. 5. 39. and in hearing the word preached to search the Scriptures whether the things we hear be so as the men of Berea did Acts 17. 11. We ought hereupon to have our judgements grounded on the Scriptures our opinions ordered and our doubts resolved thereby Nothing ought to be taken as an Article of Faith but that which may be proved thereby The kinde of argument here used is negative it stands thus The Scripture no where declareth Angels to be Sonnes of God Therefore that name belongeth not to them In regard of an Article of Faith a negative argument from Scripture is sound and good because all Articles of Faith requisite to be beleeved are therein set down so as if it be not to be found in the Scripture we may well conclude that it is no Article of Faith The Name which here is denied to belong to Angels is thus set down under an interrogation unto which of the Angels said he c. This interrogation importeth a strong negation somewhat more then if he had in a plain negative thus said unto none of the Angels said he c. For hereby he putteth the matter to their consideration and maketh them judges thereof As if he had said Think with your selves and call to minde what any where you have read in sacred Scripture and tell me if any such thing be spoken of an Angel therein The distributive particle which unto which implieth a number of Angels and by way of grant a difference of degrees as if he had said Grant that there are different degrees of Angels and that some of them are more excellent then others Yet to none of them no not to the most excellent said he thou art my Sonne c. The relative particle HE hath reference to God the Father as is evident by this that he saith Thou art my Sonne c. Though David uttered the words yet as the Assembly of Apostles and Disciples expound it Acts 4. 25. God by the mouth of his servant David said This manner of expression said he hath reference to the old Testament which before Christs time was the only written word of God And the extention of time in this phrase at any time hath relation to the whole history of the Bible from the beginning of Genesis to the end of Malachy Not once in any part of any of these books is this Name Sonne of God applied to Angels §. 47. Of the various acceptions of this Title Sonne of God TRue it is that where Sonnes of God are said to present themselves before the Lord Ioh 1. 6. and 2. 1. Angels are meant Angels also are meant where it is said all the Sonnes of God shouted for joy Job 38. 7. They are elsewhere stiled Sonnes of the Mighty Psal. 89. 6. or as many do translate it Sonnes of God It is manifest then that Angels are called Sonnes of God Oâ—… if Angels be not meant then men are called Sonnes of God If either Angels or men be called Sonnes of God how can it be accounted a prerogative proper to Christ alone to be Gods Sonne Answ. This Title Sonne of God is in sacred Scripture used two wayes 1. Most properly by nature and eternal generation 2. By meer grace and favour God accounting them to be his Sonnes and accepting them as Sonnes In this latter respect many meer
promise had been thus made I will manifest that I am the Father of that Sonne which I will raise up to them and that he is my Sonne In like manner saith the Angel to the Virgin Mary That holy thing which shall be born of thee shall be called the Sonne of God Luk. 1. 35. §. 64. Of the resolution of the fifth Verse THe exemplification of the former comparison ver 4. here begins and continueth to the end of this Chapter In this exemplification there are sundry proofs given both of Christs Excellency above Angels and also of Angels inferiority to Christ. Christs excellency is exemplified in eight particulars which are these 1. That relation which is betwixt God the Father and the Sonne in this verse 2. That worship which is due unto Christ v. 6. 3. Christs Divine nature v. 8. 4. Christs Royal function v. 8. 5. The eminency of Christs gifts above others v. 9. 6. Christs great work of Creation v. 10. 7. Christs immutability v. 11 12. 8. Christs Glory and Dignity v. 13. The Inferiority of Angels is exemplified in three particulars 1. That Duty which they owe to Christ namely to worship him v. 6. 2. Their created nature v. 7. 3. Their Office to attend upon Saints v. 14. In this verse the first branch of the exemplification of Christs excellency above Angels is set down The summe of it is The Relation betwixt God the Father and Christ. In setting down hereof we are to observe 1. The Proof 2. The Point The Proof is taken from testimonies of Scripture which are two The first is taken out of Psal. 2. 7. Wherein observe 1. The Manner of producing the testimony 2. The Matter whereof it consisted The Manner is noted two wayes 1. Negatively Because no mention is made in Scripture of any Angel to be Gods Sonne the Apostle concludes that no Angel is Gods Sonne 2. Interrogatively whereby he propounds the case to them to judge of it Unto which of the Angels said he c. The Matter of the testimony consisteth of a relation Whereof observe 1. The circumstances 2. The substance The Circumstances are two 1. An Apostrophe of the Father to the Sonne Thou art 2. The time This day The Substance of the testimony sets out 1. The Kind of relation my Sonne 2. The Ground of it I have begotten thee The other testimony of Scripture is taken out of 2 Sam. 7. 14. In producing this testimony observe 1. The connection of it with the former in this phrase and again 2. The substance thereof Wherein again observe 1. The Manner of expressing it by way of promise I will be c. 2. The Matter thereof Which expresseth 1. The relative a Father 2. The correlative a Sonne §. 65. Of the Doctrines arising out of the fift Verse I. A Testimony of Scripture is a sound proof See § 46. II. A negative Argument from Scripture is a good Argument This is to be taken of Articles of Faith and such things as are necessary to be known by Christians For in such things the whole councel and will of God is made known unto us by the Scriptures Hereupon a curse is denounced against such as take from or add to the Scriptures Rev. 22. 18 19. III. Christians ought to be so expert in the Scriptures as to know what is therein set down or what not This I gather from the Apostles Interrogation Unto which of the Angels c. Hereby he would have them judge of the truth of what he said which they could not do unless they had been well exercised in the Scriptures IV. No Angel is properly Gods Sonne For they are Angels concerning whom the Apostle propounded this question and that by way of negation V. Christ is the true and proper and only Sonne of God This is the main scope of this testimony See § 15. VI. The Father acknowledgeth Christ to be his Sonne This Apostrophe thou art c. expresly sets down the Fathers acknowledgement This is to strengthen our Faith the more in this great Article as Matth. 3. 17. 17. 5. VII The true Sonne of God is begotten of God The inference of the latter part of this testimony upon the former plainly proveth the Doctrine of this great Mystery See § 49 c. VIII The generation of the Sonne of God is an eternal generation This is gathered from one signification of the particle this day See § 50. IX God gave visible evidences of his Sonnes eternal generation This also ariseth from this word This day See § 58 c. X. Sundry testimonies may be alledged for one and the same point Here the Apostle joyneth several testimonies by these conjunctives and again XI God continueth to be the same to his Sonne This word of promise I will be to him a Father intends as much As he is ever the same in his essence so also in his will and affection towards his Sonne XII The Sonne of God is such to his Father as his Father is to him The addition of this correlative He shall be to me a Sonne upon the former part I will be his Father imports so much XIII The truth of what was promised to Solomon as a type was accomplished in Christ. This application unto Christ of that which was first spoken unto Solomon proves as much §. 66. Of bringing Christ into the world Verse 6. And again when he bringeth in the first-begotten into thâ—… world he saith And let all the Angels of God worship him HEre the Apostle produceth another argument to prove the excellency of Christ above Angels The first clause And again importeth as much Such a phrase was used before § 63. to note a connexion of two confirmations of one and the same argument Here it is used to distinguish two arguments produced for proof of the main point The point is That Christ is more excellent then Angels The argument is because he is the only true Sonne of God This argument was confirmed first by one testimony out of Psal. 2. 7. And then by another argument out of 2 Sam. 7. 14. Before this later to shew that it tendeth to the same purpose that the former did he premiseth this clause and again Here to that argument taken from Christs dignity he addeth another taken from the subjection of Angels to Christ And because it proveth as much as the former did he saith And again In the Greek a particle of opposition but is used which is here well turned into a copulative and For all the testimonies tend to the same scope In the Greek also the words are somewhat otherwise placed then in our english word for word thus But when again he bringeth in c. This may seem to imply that Christ was twice brought into the world And there be that apply this to Christs second comming in his glory and all the holy Angels with him Matth. 25. 31. and say that then again God brought him into the world But
that whosoever beleeveth in him should not perish but have everlasting life Joh. 3. 16. §. 88. Of the necessity of Christs being man to die ON the forementioned grounds there was a necessity of Christs suffering In this respect a MUST is attributed to that which is here said It became So saith Christ of himself He must suffer Matth. 16. 21. and Thus it must be Matth. 26. 54. The Sonne of man must he lift up Joh. 3. 14. Ought not Christ to have suffered these things Luk. 24. 56 This may serve to stop the mouthes of such conceited persons as are overbusie in enquiring after Gods supream high prerogative namely whether he could not by virtue of it have forgiven mans sinne without any such satisfaction and by his grace received him to glory Since it became God to take this course and that the holy Ghost saith it must be so O man who art thou that repliest against God When Gods will is manifested it is overmuch curiosity to dispute about his prerogative Moses hath set down a singular rule for us to order our reasonings by which is this Those things which are revealed belong unto us Deut. 29. 29. It may be that these grounds It became him It must be are expressed to prevent all further disputes about this point It much becomes us who look to partake of the benefit of that which became God so to order to be very circumspect over our selves and to take heed that we pervert not that to Gods dishonour which so much became him They pervert it who take occasion from Gods grace in giving his Sonne and from the satisfaction which his Sonne hath made for our sinnes to continue in sinne This is it concerning which the Apostle with great indignation and detestation saith God forbid Rom. 6. 2. This is to turn the glory of God into lasciviousnesse Jude v. 4. This is to tread under foot the Sonne of God c. Heb. 10. 29. What greater aggravation can there be of a sinne then this §. 89. Of these phrases For whom By whom are all things THese phrases For whom are all things and by whom are all things have reference to God who gave his Sonne to death and by them is he described These two prepositions FOR BY are the interpretation of one Greek word which is the same that in the former verse is translated FOR for the suffering The variation of the cases joyned to the preposition varieth the interpretation Hereof see § 74. Of the greek Noun See § 76. The former sets out God as the finall cause for whose glory all things are In this sense it is said The Lord hath made all things for himself Prov. 16. 4. namely for his own glory To this very purpose saith the Apostle All things are to him Rom. 11. 36. These prepositions FOR and TO intimate one and the same thing which is the End Thus the woman is said to be made for the man 1 Cor. 11. 9. which is for the mans sake for his good Gen. 2. 18. The Greek phrase which signifieth To him is translated FOR him ca. 1. 16. To make this more cleer our english often addeth this particle Sake which is a note of the finall cause As for the kingdom of heavens sake Matth. 19. 12. For my Names sake saith Christ Luk. 21. 17. For the Gospels sake 1 Cor. 9. 23. The latter phrase By whom sets out God as the Efficient and Creator of all In this sense this phrase is applied to Christ By him were all things created Col. 1. 16. It is also applied to his blood as to the procuring cause of redemption He hath purchased the Church with his own blood Acts 20. 28. This generall all things is to be taken in the largest extent that can be nothing at all excepted so it is taken Ioh. 1. 3. Col. 1. 16. Heb. 1. 3. and in other places where mention is made of creation and providence See more of this generall § 66. Here it is expresly mentioned to shew the ground of Gods putting all things in subjection under Christs feet even because all things were for him and by him God had power to dispose all things as he would because all things were By him He made all And he had a right so to do because all were made For him even for him to dispose them as he would See § 37. These phrases for him and by him have reference both to Creation and also to Providence For God worketh hitherto Joh. 5. 17. namely by his providence and thereby all things are preserved Psal. 147. 8 9. and ordered Psal. 33. 13 c. In the foresaid description of God the finall cause for whom is set before the efficient by whom to shew what it was that put God on to make preserve and govern all things Surely he put himself on he aymed at himself even at his owâ—… glory That all things might be For him all things were By him All things being for God we also all we have and all we can do ought to be for him Glorifie God in your body and in your spirit which are Gods 1 Cor. 6. 20. Whether ye eat or drink or whatsoever ye do do all to the glory of God 1 Cor. 10. 31. See more hereof in my Explanat of the Lords Prayer entituled A Guide to go to God Petit. 1. § 30 31. All things being by God it is our duty to acknowledge that in him we live move aâ—…d have our being Acts 6. 28. and that as all things were created so they are preserved and governed by him Iob 38. 4 c. Psal. 104. 2 c. and thereupon to fly to him in all our needs distresses and dangers to call upon him and depend on him for every good thing to commit our souls bodies states endeavours even all that we have to him to be content with every event to submit all our purposes to his will and for all things to blesse him Iob 1. 21. We ought the rather to be thus minded because God doth nothing but what becometh him This description of God for whom are all things and by whom are all things is added to this motive it became him to shew that there is a comelinesse in all things done by him He hath made every thing beautifull in his time Eccles. 3. 11. Wherefore though we can see no reason of Gods doings yet we may see good reason to account them them the best This title by whom having reference to God as also Rom. 11. 36. giveth a full answer to the Arrians who from this phrase All things were made by him Joh. 1. 3. Inferre that the Sonne is inferiour to the Father and his instrument in making the world §. 90. Of Sonnes in relation to Christ. THis clause in bringing many Sonnes unto glory seemeth by our english Translators to have reference to him who is
that were comprised under their exâ—… and legall Rites By this means may we in many respects come to discern sundry particular benefits arising out of those truths which it may be we should not so readily discern in a single simple consideration of the truths themselves For finding out the truth of types observe these rules 1. Be well acquainted with the Prophets who were expounders of the Law A Prophet will tell you that circumcision intended the taking away of the foreskin of the heart Jer. 4. 4. Another will tell you that sacrifices set out the offering of Christ Psal 40. 6. 2. Observe what applications in the New Testament are made of the legall Rites unto their severall truths For the Penmen of the New Testament were guided by the same Spirit that Moses was and knew what was the intendment of his Rites Thereby we may know that the Rite of not breaking a bone of the Paschal Lamb Exod. 12. 46. did prefigure the kind of Christs death and the not breaking of his bones Ioh. 19. 36. Other types applied to their truths in the New Testament are set down before in this § 3. By just consequence may sundry truths be found out For example from this ground that the Highpriest prefigured Christ we may by consequence inferre that the Highpriest appearing before God for the people and bearing their names in his Breast-plate did prefigure Christs appearing before God for us and presenting us by name unto God Exod. 28. 29. Thus may the Highpriests Robes and Ornaments be applied to Christ. 4. A perpetuall equity will leade us to finde out the truth of a type as the equity of thâ—…s that prayer shall ever be made unto God in the Name of Christ shews that the daily offering up of incense did typifie as much Mal. 1 11. 5. A fit analogy and resemblance of a type with the truth as Israels bondage 〈◊〉 Pharach with our spirituall bondage under sinne Their deliverance by the red sea with our Redemption by the blood of Christ. The clouds sheltring them from the parching heat of the sun with Christs preserving us from the wrath of God So in other things §. 51. Of the Resolution of Heb. 4. v. 7 8. 7. Again he limiteth a certain day saying in David To day after so long a time as it is said To day if ye will hear his voice harden not your hearts 8. For if Iesus had given them rest then would he not afterwards have spoken of â—…ther day THe summe of these two verses is this Canaan is not the rest to be rested in This is 1. Proved v. 7. 2. Confirmed v. 8. In the proof is set down 1. An inference on that which went before in this Adverb Again 2. The substance of the proof which is 1. Propounded 2. Exemplified In the Proposition there is 1. An intimation of Gods prerogative 2. A manifestation thereof Gods Prerogative is set out 1. By his act He limiteth 2. By the object thereof A certain day The manifestation of Gods Prerogative is by a Divine Testimony In setting down the testimony is noted 1. The Penman of it or the place of Scripture Saying in David 2. The mater of it That is 1. Simply considered in this word To day 2. Relatively extended in this phrase After so long a time The exemplification of the point is 1. Generally implyed in this phrase As it is said 2. Particularly expressed in these words of Scripture To day if ye will hear 〈◊〉 voice harden not your hearts Of the particular branches of this Scripture See Chap. 3. v. 7. § 76 c. The confirmation of the former proof is in the eight verse In it one thing is granted Another is inferred The thing granted is that Ioshua gave Israel a Rest. The point inferred is that that rest was not a rest to be rested in In the thing granted we may distinguish the persons and the point The persons are 1. The Doner Ioshua and the Donees in this relative Them under whom are comprised the then living Israelites 2. The point gift or thing given which was Rest. In setting down the inference observe 1. The manner by way of supposition If Then 2. The matter which contains a proof of the point that Ioshua did not give them the rest to be rested in The proof is double 1. It is taken from this circumstance of time Afterward 2. From the difference of time when Ioshua gave Israel rest and Davidâ—…teth â—…teth to enter into a rest This later is another day §. 52. Of Instructions raised out of Heb. 4. 7 8. I. PRoof may be added to proof for confirmation of the same point This is implied under this Adverb Again See § 42. II. God setteth seasons This is the intent of this word He limiteth See § 43. III. Times are not known to man This word certain is not certain or sure 〈◊〉 indefinite See § 42. IV. God spake by David This phrase saying in David hath reference to God See § 44. V. David was the Penman of the book of Psalms That Book is by a Metonymy 〈◊〉 David See § 44. VI. That whereunto we are invited to enter into long after must needs be another 〈◊〉 〈◊〉 that which was possessed long before This is the Apostles Argument It is 〈◊〉 in this phrase after so long a time See § 45. VII There is hope of entring while the day continues This is the main end of presâ—… this word To day See § 45. VIII Scripture proofs may be inculcated Four times hath this proof To day if ye 〈◊〉 〈◊〉 c. been insisted upon See § 46. Of sundry Observations gathered out of these words To day if ye will hear c. See Chap. 3. § 120. IX 〈◊〉 was Israels Governour X. Canaan was a place of rest to Israel XI Ioshua setled Israel in Canaan XII Gods work is ascribed to man These four last Doctrines are taken for grant and made the ground of the inference following See § 47 48. XIII Canaan was not the rest to be rested in This is the main point which the 〈◊〉 here proves See § 49. XIV Scripture circumstances are observable The principall force of the Apoâ—… argument resteth upon a circumstance of time Because David after Ioshua 〈◊〉 〈◊〉 Israel in Canaan speaketh of another day therefore Ioshua's rest was 〈◊〉 rest to be rested in In another place the Apostle draws an argument from 〈◊〉 word seed in the singular number to prove that Christ was promised to Abraâ—… Gal. 3. 16. The whole Scripture is given by inspiration of God 2 Tim. 3. 16. We may not therefore think the least little therein to be in vain 〈◊〉 us in this respect to be the more observant not only of the generall 〈◊〉 and main scope of a place of Scripture but also of the manner of setâ—… 〈◊〉 down and of other circumstances appertaining thereunto §. 53. Of setting down the Conclusion of a Discourse Verse 9. There remaineth
Unbelief Doctrines I. Saints must be like God The immediate inference of this particle of reference Therefore intends as much See § 62. II. Rest is set before Saints This is taken for grant in that he exhorts us to enter 〈◊〉 See § 6. III. Men must endeavour after rest See § 63. IV. To our endeavours diligence must be added These two last Doctrines arise out of this word Labour See § 64. V. Diligence must be followed with perseverance We must labour till we enter inâ—… See § 65. VI. The more excellent the prize is the greater must our endeavour be after it 〈◊〉 relative particle that points at an especial Rest and thereby he quickens us 〈◊〉 to labour after it See § 65. VII Caution is requisite for Christians This is the intendment of this particle 〈◊〉 See § 66. VIII Circumspection must be extended to others This word any man hath such â—…ent See § 66. IX Professors may fall away This Caution Lest any fall implies as much 〈◊〉 § 66. X. What befals some may befall others This is intended under this phrase After 〈◊〉 〈◊〉 example See § 66. XI Others harms must make us wary This is the intendment of hinting Gods â—…dgements on the Israelites See § 66. XII Unbelief is the cause of Apostasie Upon this ground he here maketh menâ—… of the Israelites unbelief See § 66. § 68. Of the Inference of the 12th and 13th ver on that which went before Verse 12. For the word of God is quick and powerfull and sharper then any two-edged Sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart 13. Neither is there any creature that is not manifest in his sight but all things are naked and opned unto the eyes of him with whom we have to do THese two verses are a close of Christs Propheticall function and as the first particle FOR importeth they lay down a reason of that which was formerly delivered The reason is taken from the efficacy of the word whereby Christ exerciseth his Prophetical Office v. 12. and from the piercing Spirit of Christ v. 13. It may be extended to the Apostles whole discourse about the use that we are to make of that Office of Christ thus we must hearken to Christs office and not harden our hearts but take heed of departing from the living God we must hold the beginning of our confidence and labour to enter into the Rest of the Lord because the word of God is quick and because we have to do with an All seeing eye This reason also may have a more immediate reference to the last clause of the former verse where the example of the Israelites falling in the wildernesse is set down as a warning to Christians lest they fall after the same example This admonition is enforced by the efficacious vertue of the Gospel which will discover unbelievers Both these inferences do evidently demonstrate that Gods word shall not return void Isa. 55. 11. In this respect the Apostle thus saith of the Gospel We 〈◊〉 unto God a sweet savour of Christ in them that are saved and in them that perish To the one we are savour of death unto death and to the other the savour of life unto life 2 Cor. 2. 15 16. If we give heed to Gods word we shall finde the comfort and benefit of it but if we turn from it and believe it not we shall feel the vengeance of it we shall not escape This therefore is on the one side a matter of singular comfort and on the other side of horrible terror §. 69. Of this phrase The Word of God SOme referre that which is comprised under this phrase The Word of God to the Sonne of God It cannot be denied but that the Sonne of God is set forth under this title The Word I finde five particular instances hereof Three in Iohn 1. 1. a fourth Ioh. 1. 14. the fiâ—…th 1 Ioh 5. 7. I finde him once called The Word of Life 1 Joh. 1. 1. And once also The Word of God Rev. 19. 13. All these titles were used by one and the same Author which was the Apostle Iohn In no other place of the New Testament do I finde it given to the Son of God Most usually is this title Word of God put for Gods manifesting his will by voice or writing in sacred Scripture Thus it is oft used in this Epistle and styled 〈◊〉 here The Word of God Chap. 13. 7. The Word of the beginning or doctrine of Christ Chap. 6. 1. The Word preached or Word of hearing Chap. 4. 2. The Word of righteousnesse Chap. 5. 13. The Word of exhortation or consolation Chap. 13. 22. The severall Metaphors whereby the power of the word here intended is set out may most â—…itly be applied to Gods Word preached which the Apostle doth 〈◊〉 manifest in another Metaphor The weapons of our warfare are not carnall 〈◊〉 mighty through God to the pulling down of strong â—…olds c. 2 Cor. 10. 6. By this Word have Gods people in all ages been called to enter into that rest whereof the Apostle hath spoken so much before On these and other like grounds we may so take the Word in this place The foresaid word is said to be the Word of God in sundry respects 1. In regard of the Author of it which is God All Scripture is given by inspirâ—…tion of God 2 Tim. 3. 16. 2. In regard of the matter of it which is Gods will By the Word Gods will 〈◊〉 revealed unto us both concerning the good which he hath determined for 〈◊〉 Eph. 1. 9. and also concerning the duty which he requireth of us 2 Tiâ—… 3. 16 17. 3. In regard of the end which is in generall the glory of God and in 〈◊〉 the maniâ—…estation of the manifold wisdom of God Eph. 3. 10. 4. In regard of the efficacy of it For it is the power of God unto 〈◊〉 Rom. 1. 16. All the life vertue and power appropriated to the Word ariseth from this 〈◊〉 it is the Word of Goâ—… Wheresoever mention is made of any power or efficacy 〈◊〉 the Word it is there expresly or by necessary consequence applied to the Word of God No creature hath ability to put such life and vertue into his Word as iâ—… here spoken of For no creature hath it in it self therefore it cannot convey 〈◊〉 give it Such Ministers as desire to work upon people by their word either by quickning or wounding by comforting or beating down must be sure that they 〈◊〉 the Word of God Nor a mans own word nor the word of other men can do 〈◊〉 What was the reason that there was such an alteration wrought in peoples hearts by the Ministry of Iohn of Christ of the Apostles and not by the Ministry of the Scriâ—…es and Pharisces Iohn
satisfaction for our sins by offering himself up a Sacrifice and being risen from the dead to make intercession for us by entring into the most holy place and there presenting himself to his Father for us A Prophet to make known his Fathers will to us and to enlighten our understandings so as we may conceive it Concerning the Holy-Ghost they were instructed that he was true God a distinct person and the Spririt of Sanctification §. 10. Of principles concerning Faith THe reason why Christians were at first instructed in principles concerning God was that they might believe on him Therefore this principle is thus set down Faith towards God The Greek preposition translated towards properly signifieth TO and it is oft used in the same sence that the preposition is which we translate ON Ioh. 1. 12. So is the preposition here used in this Text oft translated by our English as Act. 9. 42. and 22. 19. Rom. 4. 5. 24. Thus do most interpreters here translate it Faith on God The faith then here meant is a justifying faith about which they who are Catechised might be instructed in these and such like principles God is to be believed on Faith in God is the meanes to free us out of our naturall miserable condition They might also be further instructed in the nature of Faith and in the distinct kindes thereof and how a justifying Faith differeth from other kinds of Faith and what are the grounds of Faith and what the fruits thereof how it is wrought and how it worketh what are the signes and evidences thereof and concerning the benefits thereof how thereby we have a right to the things of this world yea and a right to all that Christ did and endured to purchase mans salvation and thereupon a right to salvation it self Of Faith see more in the whole Armour of God Treat 2. Part. 6. on Eph. 6. 16. § 1. c. §. 11. Of principles about Gods word Heb. 6. 2. Of the Doctrine of Baptismes and of laying on of hands and of Resurrection oâ—… 〈◊〉 dead and of eternall Iudgement THis is the third principle the Doctrine of Baptismes Some make these two distinct principles comprising one under this word Doctrine The other under this word Baptismes Whether they be made two distinct principles or onely 〈◊〉 it is without question that both the foresaid points of Doctrine and 〈◊〉 〈◊〉 included and were both taught as repentance and dead workes in the first principle and God and Faith in the second The Greek noun translated Doctrine is derived from a verb that 〈◊〉 to teach It pointeth at Gods word in the holy Scriptures whereby God iâ—…structeth us in his will But more particularly the Gospell may be here intended For the Gospell is the most proper meanes of working Faith Rom. 1. 16 17. 〈◊〉 the Gospell is in speciall manner the Doctrine of Baptisme that Doctrine whicâ—… first taught Baptisme and whereof Baptisme is a seale About this Doctrine or word they might be instructed in these particulars 〈◊〉 it is a Doctrine of divine authority even the word of God himself That it is the ground and rule of all things to be believed and practised about Salvation 〈◊〉 it instructeth us in all the ordinances of God and declareth both what are 〈◊〉 ordinances and also how they ought to be observed That it instructeth us in 〈◊〉 manner of duties to be performed to God or our neighbour That it is the 〈◊〉 true light that can direct us in the way to Salvation That it is the ordinary 〈◊〉 to breed and encrease grace That by preaching it is made most powerfull 〈◊〉 it containeth the covenant whereof the Sacraments are seales Of Gods word see more in the whole Armour of God Treat 2. Part â—… 〈◊〉 Eph. 6. 17. § 1. c. §. 12. Of the reasons of Baptismes in the plurall number BAptisme is added to the foresaid Doctrine because the first Preacher of the Gospell did preach Baptism and upon his preaching it people 〈◊〉 themselves to that Ordinance Mar. 1. 4 5. and because Baptism is a seal of 〈◊〉 Gospell and from time to time all that have embraced the Gospell have 〈◊〉 baptized The plurall number is here used thus of Baptismes whereabout sundry 〈◊〉 are given such as these 1. To put a difference betwixt the Baptisme of Iohn and the Baptisme of Christ for some affirm that they were two distinct Baptismes and that many that were baptised with Iohns Baptisme were rebaptised with the Baptisme of Christ Act. 19. 5. Answ. This is a great error Iohns Baptisme and Christs were the same For Iohn Preached the same Doctrine that Christ and his Apostles did and with 〈◊〉 same Baptisme confirmed it Christ himself was Baptiâ—…ed with Iohns 〈◊〉 He did thereupon confirm and sanctifie that Baptisme which ratification 〈◊〉 sanctification that Baptisme which the Christian Church now useth would 〈◊〉 if Iohns Baptisme were not the same with Christ's Besides the Apostle acknowledgeth but one Baptisme Eph. 4. 5. We cannot therefore imagine that there 〈◊〉 two distinct and different Baptismes taught in the Apostles time As for 〈◊〉 which is alledged about rebaptising those which were before baptized by 〈◊〉 it is a manifest mistake of Scripture For that Baptisme which is mentioned 〈◊〉 â—…9 5. was not a rebaptising of those who were baptized before but a declaration of the ground why they were at first baptized by Iohn in the name of the Lord 〈◊〉 namely because Iohn taught them that they should beleeve on Christ Jesus so as this phrasâ—… When they heard this Act. 19. 5. hath reference to those who 〈◊〉 〈◊〉 Preach and not to those Disciples with whom Paul then conferred It is again objected that Iohn professeth that he Baptized with water but Christ with the Holy Ghost Matth. 3. 11. Answ. Iohn speakes of himself as a Minister who only could use the outward element and of Christ as of God the Author of Baptisme who could also give the Holy Ghost Peter Paul and other Ministers of the Gospell may say as Iohn did We Baptize with water for it is all that a meer man can do 2. Others say that the Apostle hath respect in using this plurall number Baptisâ—…es to the legal washings which were among the Jewes and are called Baptismes For this word in the plurall number is but three times more used throughout the new Testament and in every one of them applied to legall washings as Heb. 9. 10. 〈◊〉 7. 4. Answ. All those legall washings were either abolished by the comming of the Messiah or else they were but superstitious rites invented and used by men so as it was not probable that the Church then would instruct such as were to be her members therein 3. Others suppose that the two parts of Baptisme inward and outward Ioh. 3. 5. are called Baptisme Answ. This reason must warily be taken for howsoever the inward and outward washing may be distinguished and so respectively called
be mollified This phrase as I may so say is a mollifying phrase See § 55. II. Priests received tithes This is here taken for granted See § 56. III. Children in their Parents do things before they are born Levi paid tithes in Abraham before he was born See § 56 57. IV. Difficult and doubtfull points are to be explained and confirmed This is the main scope of the tenth verse See § 58. V. Children are in their parents loynes An instance hereof is given in Levie See § 59. VI. Relations of children to Parents continue generation after generation This description of the time of Levi's being in Abrahams loines even when Melchisedec 〈◊〉 him proves this point See § 56. §. 61. Of the imperfection of the Leviticall Priest-hood Heb. 7. 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 HItherto the Apostle hath set forth the excellency of Christs Priest-hood by way of similitude to Melchisedecs who was a type of Christ So as all the excellencies typically set out about Melchisedec were really and properly found in Christ the truth Here further the Apostle begins to declare the excellency of Christs Priest-hood by way of dissimilitude betwixt it and the Leviticall Priest-hood wherein he sheweth how far Christs Priest-hood excelled Aarons The Jews had Aarons Priest-hood in high account and so rested on that as they little or nothing at all regarded Christs The Apostle therefore endeavours to draw their mind from Aarons Priest-hood to Christs which he proveth to be far the more excellent The foresaid dissimilitude is exemplified in seven particulars See § 1. The first branch of dissimilitude is in the mutability of Aarons Priest-hood and the immutability of Christs From the mutability of the former Priest-hood the imperfection thereof is inferr'd which is the first point laid down in this verse and that by way of â—…on thus If therefore perfection c. The Apostle here taketh it for granted that perfection was not to be had by the Leviticall Priest-hood His argument may be thus framed If perfection were by the Leviticall Priest-hood there needed no other 〈◊〉 there needed another Priest-hood therefore perfection was not by the Leviticall Thus this conditionall conjunction IF is the ground of a strong negation The illative conjunction Therefore hath reference to that which he had before produced out of Scripture concerning Melchisedec who had another 〈◊〉 〈◊〉 Priest-hood then the Sons of Levi and concerning Christ who was the truth â—…pified by Melchisedec and witnessed to be a Priest after the order of Melchisedec This therefore being so perfection cannot be imagined to be by the Leviticall Priesthood Of the derivation of the Greek word translated perfection see Chap. â—… â—… 10. § 97. Here it is taken in the largest latitude of perfection namely for such a 〈◊〉 absolutenesse as nothing needs be added thereto The Leviticall Priest-hood was not so full and absolute For the Apostle 〈◊〉 〈◊〉 this Text implyeth that there was need of another Priest-hood The Leviticall Priest-hood was that which the Sons of Levi namely 〈◊〉 his posterity executed under the Law The Greek word translated Priest-hood is not the very same that 〈◊〉 used before v. 5. but it is derived from the same root and signifieth the 〈◊〉 thing See § 37. The main point here intended is that the Priest-hood under the Law was imperfect This is proved in this Chapter by many arguments which we shall note in their due place Perfection here meant is a furnishing of men with all such graces as may make them eternally happy It compriseth under it effectuall vocation justification sanctification yea and glorification That Priest-hood could not by true grace bring men to glory In this respect it is said that the gifts and sacrifices which those Priests offered up could not make him that did the service perfect Heb. 9. 9. And that the Law can never make the commers thereunto perfect Heb 10. 1. Quest. Why then was this Priest-hood ordained Answ. It was ordained for a meanes to draw men on to Christ. In this respect the Law is said to be our School-master to bring us unto Christ Gal. 3. 24. See § 68. This point discovereth sundry dotages 1. The dotage of the superstitious Jewes who lift up their eyes no higher then to this Priest-hood whereon they rested and built their faith They would not be brought to subject themselves to any other No not when this was actually â—…gated and another more perfect actually established in the room of it Herein they perverted the wisdome and goodnesse of God towards them and the main 〈◊〉 which he aimed at in appointing the Leviticall Priest-hood which was to lead them as it were by the hand to Christ and to afford them some easie steps in regard of their weaknesse to ascend upon and to see Christ the better thereby The fulnesse of time wherein the Messiah was to be exhibited was then to come God therefore afforded meanes answerable to their condition to support their faith and 〈◊〉 their hope But they made those means an occasion to withold or to withdraw them from Christ. Such an error this was as the Apostle saith of them that were seduced therewith Christ shall profit you nothing Gal. 5. 2. The Leviticall Priesthood and Christs Priest-hood can no more stand together then Dagon and the 〈◊〉 of God 2. The dotage of Christian Jewes or Jewish Christians who conform themselves to the Jewish ceremonies If the forenamed error of them who never made profession of Christ be so heynous as was before shewed what may be thought of them who being instructed in the Christian religion and thereupon professing Christ would induce a Priest-hood contrary to Christs For they who bring in 〈◊〉 ceremonies bring in the Jewish Priest-hood under which the Jewish ceremonies were first established Do not these crosse the main scope of the Apostle do they not advance the Leviticall Priest-hood against Christ and make Christs Priest-hood imperfect 3. The dotage of Papists who do directly establish another Priest-hood which is neither Jewish nor Christian nor after the order of Aaron nor after the order of Melchisedec a monstrous Priest-hood such an one as never was heard of before For 1. Their Priests are no such persons as Melchisedec was 2. Their sacrifice they say is unbloody and yet for sin but without shâ—…dding of blood is no remission Heb. 9. 22. 3. They make their sacrifice to be for the sins of quick and dead yet after death the judgement Heb. 9. 27. 4. They say that their sacrifice is the very flesh and blood of Christ yet that which Melchisedec brought forth was true bread and wine 5. The things that they say they offer are indeed meer creatures yet they call them their
dissolved 2 Cor. 5. 1. §. 84. Of the meaning of the 17. verse Heb. 7. 17. For he testifieth Thou art a Priest for ever after the order of Melchisedec THis verse is added as a proof of that everlasting power virtue and efficacy of Christs Priest-hood which is asserted in the latter part of the former verse To make the proof to be the more heeded the Apostle premiseth the ground of his proof which is a divine testimony He sets it down indefinitly thus He testifieth meaning the Holy-Ghost For the testimony is expresly set down in Sacred Scripture concerning which the Apostle useth this phrase The Holy-Ghost saith Chap. 3. v. 7. The confirmation being taken out of Sacred Scripture is demonstrated to be a very sound one Chap. 1. v. 5. § 46. Of the manner of quoting it without naming Author Book Chapter and verse and of the emphasis of this word testifieth See Chap. 2. v. 6. § 50 51. The Apostles argument to prove the perpetuall efficacy of Christs Priest-hood is taken from the kind of Priest-hood after which Christ was Herein two branches make much to the proof of the point One is the excellency of Christs Priest-hood which was after the order of Melchisedec and thereupon consisted not of such carnal things as Aarons Priest-hood did See v. 4. § 31. and v. 11. § 66. The other is the perpetuity of Christs Priest-hood expressed in this phrase for ever By this meanes it hath a power to make us partakers of an endlesse life See v. 3. § 26. Of a further opening of this description of Christs Priest-hood see Chap. 5. v. 6. § 28 c. §. 85. Of the meaning of the 18. Verse Heb. 7. 18. For there is verily a disanulling of the Commandement going before for the weaknesse and unprofitablenesse thereof THis Verse is inferred as a consequence following upon the establishing of Christs Priest-hood This causal conjunction FOR doth sometimes point at a consequence as verse 12. § 67. The consequence is a disanulling of the former carnal commandement For two opposite Lawes cannot stand together Gal. 5. 2 3 4. To adde the more force to this consequence he inserteth this adverb of asseveration verily See v. 5. § 37. That which before v. 12. § 67. was termed a change is here stiled a disanulling Disanulling implyeth a plain abrogation and clean taking away of a thing How far the Commandement here intended is disanulled See v. 12. § 68. This phrase going before is the interpretation of one compound participle and properly translated according to the true meaning thereof The commandement concerning the Leviticall Priest-hood is here said to go before in reference to Christs Priest-hood The Leviticall Priest-hood was a type of Christs therefore the Commandement concerning that must needs even in time go before this for this succeeded that to accomplish what that could not Weaknesse and unprofitablenesse imply two reasons of disanulling the foresaid Commandement Of the derivation of the Greek word translated weaknesse see Chap. 4. v. 15. § 89. The word there used is a substantive and this an adjective but both from the same root and this adjective being of the neuter gender is as a substantive The weaknesse here spoken of consisted in this that that Law was utterly unable by it self and by strict observance of the rites thereof to do that which was needfull to be done namely to make the observers perfect This word is translated impotent and applied to him that was born a cripple Acts 4. 9. It is also translated according to the composition of it without 〈◊〉 and applyed to a natural mans condition Rom. 5. 6. In this respect the 〈◊〉 of this Law are called weak elements Gal. 4. 9. The other word translated unprofitable is also a compound and an 〈◊〉 used as a substance The simple verb fignifieth to profit Rom. 2. 25. From thence an adjective signifying profitable 1 Tim. 4. 8. This compound with a privative preposition hath the force of a negative So it is used Titus 3. 9. It implyeth that though a man be zealous of the Lawâ—… 〈◊〉 take much paines and be at great costs thereabouts yet he shall get nothing 〈◊〉 but lose all his paines and costs All will be in vain Therefore these two 〈◊〉 are joyned together unprofitable and vain Titus 3. 9. The Apostle 〈◊〉 this true by experience For after he had set forth his zeal about the Law and declared how blamelesse he was touching the righteousnesse which is in the Law 〈◊〉 addeth what things were gain to me those I counted losse and dung Phil. 3. 6 7 8. The negative is frequently used of such things as are here called unprofitable thus meats which have not profited them which have been occupied therein Heb. 13. 9 Bodily exercise that is external performances of duties of piety 〈◊〉 〈◊〉 1 Tim. 4. 8. The flesh profiteth nothing John 6. 63. that is an external apprehension and observation of things spiritually meant These two Epithites weaknesse and unprofitablenesse do much aggravate the folly of those who dote on carnal ordinances which cannot be but weak and unprofitable and when men have spent themselves thereupon if they look on the 〈◊〉 that they have laboured to do they will behold all to be vanity and vexation of spirit as the wise man complaineth of the works that he had wrought Eccles. 2. 11. These fools are set down in their rankes § 82. §. 86. Of the meaning of these words For the Law made nothing perfect Heb. 7. 19. For the Law made nothing perfect but the bringing in of a better 〈◊〉 did 〈◊〉 〈◊〉 which we draw nigh unto God IN this verse an evidence is given of the weaknesse and unprofitablenesse of the Leviticall Law which is this that it made nothing perfect What is 〈◊〉 by perfection hath been shewed v. 11. § 61. If we put the Apostles argument 〈◊〉 a syllogistical form the point intended by the Apostle will appear to be 〈◊〉 〈◊〉 thus That Law which makes nothing perfect is weak and unprofitable But the Law of the Leviticall Priest-hood makes nothing perfect therefore it is weak and unprofitable The force of the argument lyeth in this that it is the end of a Law to make those to whom it belongeth perfect Now that Law which cannot effect that which is the main end thereof must needs be weak and unprofitable To make perfect so as is here intended namely to work and accomplish all those graces that may bring men to glory is above the power of any external thing 〈◊〉 by man To work such perfection of grace as may bring to perfect glory is a diâ—… work and cannot be effected but by a divine power even the power of God himself He here useth a word of the neuter gender nothing as being most fit to set 〈◊〉 an universality but he intendeth thereby mens persons as if he had said no 〈◊〉 Thus
his sacrifice was not sufficient In that it is 〈◊〉 up more then once yet four severall times doth the Apostle apply this exclusive adverb once to Christs offering namely in this verse Chap. 9. 26 28. and 10. 10. All the shew of answer that they can make is by a foolish and false 〈◊〉 〈◊〉 a bloody and unbloody sacrifice That sacrifice say they which Christ 〈◊〉 â—…fered up upon the Crosse was a bloody sacrifice and that was but once offered up but that which is offered up in the Masse is unbloody and this is daily offered up Answ. 1. This distinction is without ground of Scripture There is no hint of my such distinction there 2. It taketh away all the pretended virtue and efficacy of their sacrifice They â—…old that their sacrifice is a true reall propitiatory sacrifice for the sins of the qâ—…ck and dead But an unbloody sacrifice cannot be so for without shedding of 〈◊〉 is no remission Heb. 9. 22. This phrase without shedding answers their conâ—…it of transubstantiating wine into blood for by shedding of blood is meant slaughur or taking away of life 3. Those termes bloody and unbloody being contradictory cannot be attributâ—…d to the very same thing as they say the body of Christ crucified and the bread transubstantiated are the very same body 4. According to their own position their sacrifice is not unbloody for they say the wine is transubstantiated into blood To this they rejoyne that that blood is 〈◊〉 shed And if not shed then no sacrifice But is not the wine powred out of the Chaâ—…e when it is drunk and may not some of it fall out of the Cup or from the mouth or beard of him that drinketh it They much presse this that the ancient Fathers call the Eâ—…charist an unbloody sacrifice Answ. They call it a sacrifice metonymically and sacramentally because it is a memoriall of the sacrifice of Christ and unbloody to distinguish it from Christs sacrifice on the Crosse. There blood was shed here is no blood at all 2. They called it an unbloody sacrifice in reference to k the praises then offered to God which they called sacrifices without body as well as without blood and an unbloody service That which is implyed in this word once namely the perfection of Christs sacrifice should make us perfectly yea wholy and onely trust thereunto As it is perfect in it self so must we account of it as of that which can make us perfect This will be manifested by our stedfast relying upon it without doubting or wavering and without trusting to any thing else Blessed be the Gospell that hath revealed the perfection of this sacrifice and blessed are they that trust unto it This is the rather to be done by reason of the kind of sacrifice which is thus expressed He offered up himself Hereof see Chap. 1. v. 3. § 29. See also Domest Duties Treat 1. 9. 29. This intimation of time when hath reference to Christs death upon the Crosse. I grant that this particle when is not expressed in the Greek yet it is implyed in the participle which may thus be translated having offered up If then that which is comprised under the word once was accomplished how shall he be offered up again in the Masse §. 116. Of the resolution and observations of Heb. 7. 26 27. Vers. 26. For such an High-Priest became us who is holy harmelesse undefiled separate from sinners and made higher then the heavens Vers. 27. Who needeth not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples for this did he once when he offered up himself Vers. 26. THe sum of these two verses is The excellency of Christ above other Priests Hereof are two parts 1. A description of Christ. v. 26. 2. A declaration of the difference betwixt Christ and other Priests In the description there is set down 1. The person described 2. The substance of the description The person is set out by his office High-Priest In the substance we may observe two points 1. The purity of Christ. 2. His dignity The purity of Christ is 1. Set down in four properties 2. Amplified by the ground thereof Among the foresaid properties one in generall hath respect to his function 〈◊〉 is holy The other three are a qualification of his person namely harmlesse 〈◊〉 led separate from sinners About the ground of these is noted 1. The kind of ground became 2. The persons whom it concerneth us The dignity of Christ is 1. Set out by the place heavens 2. Amplified by a comparative expression higher then Vers. 27. The difference betwixt Christ and other Priests is 1. Propounded 2. Proved The point propounded is in a dissimilitude wherein is 1. Intimated an agreement betwixt them 2. Is expressed a difference The agreement is in offering sacrifice The difference is in three points 1. In time They offered daily Christ once 2. In the extent of the end They for their own sins and others Christ 〈◊〉 for others The extent of their offering is amplified by the order first for 〈◊〉 own sins then for the peoples 3. In the kind of sacrifice Christ offered up himself They offered up 〈◊〉 sacrifices Doctrines I. Christ was an High-Priest He is so stiled See 6. 108. II. Christ was such a Priest as was every way sit This relative such in this 〈◊〉 implyeth as much See § 108. III. God ordered matters so as our need required Even so as became us See § 〈◊〉 IV. Christ by his function was an holy one In this respect he is here stiled 〈◊〉 See § 109. V. Christ never committed any actuall sin He was harmlesse See § 109. VI. Christ was without originall sin He was undefiled See § 109. VII Christ was not guilty of Adams sin In this sense he is said to be separate from sinners See § 109. VIII Christ was perfectly pure This geneall is gathered out of all the â—…mentioned particulars See § 109. IX Christ as our Priest is above all creatures This phrase higher then the 〈◊〉 intendeth as much See § 110. X. Christ as mediator is advanced to that high dignity which he hath The 〈◊〉 made as here used implieth as much See § 110. Vers. 27. XI Christ needed not the things which other Priests did Thus 〈◊〉 is expressed in this phrase needed not See § 111. XII Priests offered up sacrifices This is taken for granted See § 113. XIII Legall Priests oft offered up their sacrifices even daily See § 112. XIV What cannot at once be effected must by daily performance be helped 〈◊〉 Tâ—… is the reason why the Priests daily offered See § 112. XV. Legall Priests offered sacrifice for their own sins This is plainly expressed See § 113. XVI They who are in place to cleanse others must first be cleansed themselves Tâ—… adverb of order first demonstrateth as much See § 113. XVII Priests offered sacrifice for others also This
new doth both discover sundry errors and also instruct us in sundry principles of religion Of those instructions see § 51. 1. Errors discovered thereby are such as these 1. That none but temporall blessings were promised under the Law This was an error of Servetus and sundry others They do not consider that the temporall blessings promised were types of heavenly hereupon it is said of the Patriarks and other believing Jewes that they desired a better country that is an heavenly Heb. 11. 16. As the covenant made with them was the same in substance with that which is made with us so they had the same object of faith and hope that we have See v. 5. § 13. 2. That there was one way for attaining salvation under the law and another under the Gospell This was one of Socinus his errors By this the covenant of works is revived and the Church under the Law subjected to that covenant By this an essentiall difference is made between the old and new Testament whereas in 〈◊〉 stance they are both one and the same as is shewed § 49. By this position the 〈◊〉 which Gods word made different as the covenant of works and the old covenant of grace are made one and the things which God makes one and the same in substance are in substance made different as the old and new covenant 3. That the souls of the faithfull before Christ passed not into heaven the place of glorious Angels and glorified Saints but into a supposed place under the earth which they call Limbus Patrum This is the error of Papists They make four places for the souls of those who depart out of this world under the earth 1. Hell properly so called which is the lowest an everlasting place of intolerable torment for such as die in mortall sins 2. Purgatory which they place next above Hell where are intolerable torments but only for a time for such as dye in veniall sins 3. A place called Limbus Infamum which they place immediatly above â—…gatory and make it a place of darknesse without pain but also without heavenly blisse and this for such infants as dye unbaptized there to abide everlastingly 4. The foresaid limbus patrum which they make the uppermost of them all a place of darknesse but free from thâ—… paines of hell and purgatory and withall from the joyes of heaven Here they say the soules of the faithfull that dyed before Christ were reserved but freed from thence by Christs descent into hell All these places except hell are fictions of their own brain and have no ground in sacred Scripture Concerning limbus patrum for the other fictions I passe by the conceit thereof is directly against the identity of the two covenants of grace in substance For if the same covenant in substance were made with the faithfull before Christ that is made with the faithfull since Christ surely then they all partake of the same substantiall priviledges They before Christ believed on Christ as we do Rom. 4. 3. They obtained remission of sins Rom. 4. 7. They were reconciled unto God and adopted to be Gods children Why then should not they partake of the same glory that we do Christ implyeth that they do so Matth. 8. 11. The translation of Enoch Gen. 5. 24. and rapture of Eliiah into heaven 2 King 2. 11. are evidences hereof See Chap. 9. v. 15. § 90. 4. That the souls of the faithfull before Christ passed into a place of rest and refreshing but not into that place whither now the souls of the faithfull 〈◊〉 Christs ascention do passe There is an error of Arminius and his followers Many of them deny the foresaid limbus patrum But yet come too neer unto it They cannot determine where this place of refreshing is Even their opinion is refuted by the Identity of the old and new covenant of grace Christ was a lamb slain from the beginning of the world Rev. 13. 8. that is his sacrifice was to all purposes 〈◊〉 effectuall before it was offered up as after and thereupon he is said to be the same yesterday today and for ever Heb. 13. 8. §. 51. Of Instructions raised from the Identitie of the covenant of grace distinguished into the old and new THe Identity of the covenant of grace distinguished into old and new 〈◊〉 us in sundry principles 1. That the efficacy of Christs merit is everlasting even from that time wherein he was first promised Gen. 3. 15. Therefore there were Sacrifices from the beginning Gen. 4. 4. to typifie Christs Sacrifice It is said of the law and of all the types thereof that they were a shadow of things to come but the body is of Christ Col. 〈◊〉 17. Heb. 10. 1. If by vertue of the everlasting merit of Christ they who lived before he was exhibited might in faith rest thereon how much more may we how much more ought we with strong confidence rest thereon Heb. 9. 13 14. 2. That there is the same extent of the Sacrament of initiation under the new corenant as was under the old If infants might partake of the Sacrament of regeâ—… before Christ was exhibited then much more since That which the Apostle saith of the Ark in relation to Baptisme 1 Pet. 3. 21. that it was a like fiâ—… may be said of circumcision All their Sacraments were like figures not types of ours The Apostle maketh an expresse analogie betwixt circumcision and Baptisme Col. 2. 11 12. 3. That there is but one Catholick Church and that the Church of believing Jewes and Gentiles is the same and that the same circumstantials appertained there unto For all believers before and after Christ are partakers of the same covenant of grace in substance One God and Father One Lord Iesus Christ 1 Cor. 8. 6. One spirit one body Eph. 4. 4. 2 Cor. 4. 13. One Mediator 1 Tim. 2. 5. One Gâ—…spell Heb. 4. 2. One Faith Gal. 3. 7. 4. That the inheritance which they looked for is even the same which we look for see § 50. Error 3 4. §. 52. Of the difference between the covenant of grace as it is stiled old and new III. THe difference betwixt the old and new covenant is 1. In the time The old was before Christ exhibited the new since Heb. 1. 1 2. 2. In the manner of delivering The old was more obscurely delivered under types and prophecies the new more clearly 2 Cor. 3. 13 14. 3. In the extent The old was restrained to a select people Psal. 147. 19 20. The 〈◊〉 is extended to all nations Matth. 28. 19. 4. In the Mediator Moses a meer man was made the Mediator of the old Gal. 3. 19. But Jesus Christ God-man the Mediator of the new Heb. 8. 6. 5. In the ratification The old was ratified by the blood of beasts Exod. 24. 8. The new by the blood of the Son of God Heb. 9. 12. 6. In the efficacy The old comparatively was
From this proud conceit they are called Enthusiasts Answ. This of all the rest is the falsest glosse and grossest error directly against the evidence of Scripture and common experience Scripture warranteth means experience sheweth that the learning and knowledge which men have is attained by the use of ordinary means There are two grounds of this error 1. They take that simply which is spoken comparatively as we shall after heare 2. They sever the priviledge from the means which ought not to be done in those things for which God hath sanctified means 6. Others apply this priviledge of knowledge to faith in Christ love of God joy in the Holy Ghost and other like Christian graces to which they say Gods confederates need not be exhorted because they are forward enough thereto of themselves and all of them shall have a sufficient measure thereof This their exposition they ground upon the Chalde Paraphrase which thus expoundeth the words of 〈◊〉 They shall not teach every man his neighbour and every man his brother 〈◊〉 know to â—…ear the Lord for all shall learn to know the fear of me He putteth knowledge of the fear of God for knowledge it self Answ. 1. A Paraphrase is not a sufficient rule to expound the word of God 1. That exposition no whit resolveth the doubt for it is as much if not more to love and fear God to believe and joy in him then to know him all these and other like graces presuppose knowledge They cannot be without knowledge yet knowledge may be wiâ—…hout them If therefore this prophesie be true of such graâ—… much more may it be true of knowledge 7. To apply this priviledge to the knowledge here expressed and to extend it to all of Gods covenant yet not to puâ—…fe up any with vain conceipts this which is here promised is to be taken comparatively and respectively 1. Comparatively in reference to those who lived under the old covenant when the mysteries of godlinesse were so obscurely and darkly in rites types and prophecies as very few conceived those mysteries They that did conceive any thing conceived but some few generall notions thereof They needed to be taught what was the mystery of the Tabernacle of the Altar of the Sacrifices of the â—…ncense of the manifold washings and of other like externall rites 2. Respectively and that in two especiall respects 1. In respect of the revelation of the mysteries of God 2. In respect of opening our understandings to conceive them 1. In respect of the revelation of the mysteries of the Gospell The whole counsell of God is so fully and distinctly so plainly and perspicuously made known that any person under the new covenant of any mean capacity that diligently attends upon the ministry of the Gospell may understand the same so as now there is not such need as under the law to stir up men to know God or to instruct them in the meaning of this or that article of faith which is revealed by the Gospell because it is so clearly revealed 2. In respect to the manner of opening mens understandings it is much more powerfull and effectuall then under the old covenant We have not only the ministry of man but also the anoynting of the Spirit 1 Joh. 2. 20 27. There is a kind of oyntment called eye-salve wherewith the sight will be quickned though it were dim and dark before To this doth the Apostle allude yea and Christ himself Rev. 3. 18. By this annoynting we come more clearly to see all the mysteries of the word then possibly they could be seen before Object The Saints under the old covenant had this annoynting whereupon David thus prayeth open thou mine eyes that I may behold wondrous things 〈◊〉 of thy law Psal. 119. 18. And the law is said to â—…nlighten mâ—…ns eyes Psal. 119. 8. Answ. That annoynting was nothing so powerfull as the annoynting undâ—…r the Gospell nor the enlightning § 72. Of knowledge a priviledge of the new Covenant ONe generall point intended in this third promise of the new covenant is this knowledge of the Lord is one of the prerogatives of the new covenant This promise is intended to them my people shall know my name they shall know in that day c. Isay 52. 6. and Hos. 6. 3. These and other like prophecieâ—… are thus manifested to be accomplished The new man is renewed in knowledge Col. 3. 10. 〈◊〉 have an unction from the holy one and ye know all things and ye need 〈◊〉 that any man teach you 1 Joh. 2. 20 27. This must needs be a priviledge of the new covenant because it is the ground work of all graces If the understanding be not well enlightned the will cannot follow that that is good nor the affections be duly ordered If thine eye be single thy whole body shall be full of light but if thine eye be evill thy whole body shall be full of darknesse Matth. 6. 22 23. 1. By this priviledge sundry erroneous positions are discovered as 1. Ignorance is the mother of devotion See Chap. 3. v. 10. § 112. 2. An implicite â—…aith is sufficient that is as Papists expound it an assent to what the Church holdeth though he that pretendeth to assent know not what the Church holdeth This is the ground of much error and the bane of all sound confidence 3. The Scripture is not to be translated into the vulgar tongue This is an error so grosse as Papists dare not stand to it but have themselves translated it 4. The word is to be publickly read in Latine The Apostle doth mainly oppose against this error 1 Cor. 14. 2. c. 5. It is unlawfull for lay people to read the Scripture Thus they shew themselves like those who shut up the Kingdome of heaven against men c. Matth. 23. 13. yea they are like dogs in the manger which neither â—…ateth provinder nor suffereth the horse to eat it wretched guides are they and their followers a miserable people The guides are Satans 〈◊〉 their followers are Satans prey There is no one thing whereby Satan getteth greater advantage against people then by the foresaid positions of ignorance 2. The foresaid priviledge of the new covenant should quicken us up who are reâ—… to the time of this covenant to seek after knowledge As an help hereunto 〈◊〉 〈◊〉 Whole Armour of God Treat 2. Part. 8. on Eph. 6. 17. of Gods Word § 7. §. 73. Of that knowledge which every one under the new covenant hath THe priviledge of knowledge under the new covenant is extended to all that appertain thereunto All shall know me saith the Lord from the least to the greatest 〈◊〉 children shall be taught of the Lord Isa. 54. 13. Christ gives witnesse to the acâ—… hereof Ioh. 6. 45. God takes an especiall care of every one of his confederates and will not suffer 〈◊〉 to remain without instruction Hereby may we give proof whether we be admitted into this
for it of the very same cise This shews that Christ is every way fit for that purpose whereunto he is put 4. The place where this Mercy-seat was set was upon the Ark Exod. 25. 21. For it was to cover the Ark. An especiall reason hereof is thus rendered In the Ark tâ—… sâ—…alt put the testimony that I shall give thee This point was before mentioned in setting down thâ—… Ark. It is here again repeated in setting down the Mercy-seat Exod. 25. 16 21. Surely there was an especial end of repeating this point which was thiâ—… to make us take the more notice of the truth typified hereby which is that the rigour of the Law in accusing and condemning all that have not perfectly fulfilled the same is suppressed by the mediation of Christ and by the attonement which â—…e hath made for us Well therefore is he stiled apropitiation for us 1 Iohn 2. 2. And thereupon the Apostle saith There is no condemnation to them that are in Christ 〈◊〉 〈◊〉 Admirable is the comfort which hence ariseth to poor sinners Should the law be saffered to stand up against them to indight accuse and give witnesse against them they must needs be found guilty and condemned The law is the forest acâ—… that a sinner hath Without the law sin and devill want their evidence When one is arraigned if his accusers appear not at all or appear without evidence he is acquitted Thus by Christ shall such as believe on him be acquitted 〈◊〉 suppresseth all accusations against all that believe iâ—… him â—… The end or use of this mercy-seat is thus expressed by God himself There I will meet with thee and I will commune with thee from above the mercy-seat Exod. 2â—… 22. And of Moses it is said that he heard the voyce of one speaking unto him from off the Mercy seat Numb 7. 89. So as this was a place for God to manifest his presence â—…d to declare his will thereat In this respect is God stiled the Lord which dwelleth 〈◊〉 the Cherubims 1 Sam. 4. 4. Psal. 80. 1. Isa. 37. 16. For the mercy-seat was placed between the Cherubims § 32. This typified Christ to be the means of Gods manifesting his presence and declaring his will unto us Never was there so lively a representation of Gods presence as in and by Christ Ioh. 14. 8 9 10. Never was Gods will so fully and cleerly made known as by Christ Ioh. 1. 18. We ought therefore to hear him Matth. 17. 5. Yea to give more earnest heed to the things which he hath revealed Heb. 2. 1. §. 32. Of the Cherubims THough the Cherubims be here set down as an ornament of the mercy-seat thus and over in the Cherubims of glory shadowing the mercy-seat Yet they were a distinct type and may be so considered The history of them is registred Exod. 25. 18 19 20. About them these particulars are set down 1. Their title 2. The matter whereof they were made 3. The place where they stood 4. Their manner of standing 1. Their title Cherubim is an Hebrew word Some draw the notation of it from the Hebrew note of similitude and a Chalde word which signifieth a 〈◊〉 In Hebrew Cherub signifieth a form or Image of any thing See Chap. 1. v. 7. § 84. These Cherubims did set out Angâ—…ls 2. The Rhemists in their Annotations of this place do justifie the setting up of Images in Churches from this instance But I return these Answers 1. We must distinguish between times Then the Church was in the childhood much instructed by external visible and earthly rudiments 2. This place where these resemblances were was the most holy place kept from the sight of the people 3. For those Images the Church had an expresse warrant but Papists have no such warrant for theirs but rather a contrary inhibition Many of the Ancients apply these two Cherubims to the two testaments The old and the new and that on these grounds 1. Because they are two 2. Because they agree in one 3. Because they commend unto us the mercy of God Answ. 1. There is no warrant from any part of Scripture for this application 2. In other places they do apparently set forth Angels as Gen. 3. 24. Psal. 18. 10. Ezek. 10. 1. 3. Their description declareth them to be Angels 2. Their matter was of Gold Exod. 25. 18. This setteth forth 1. The excellency and glory of them For where the Angel of the Lord appeared it is said the glory of the Lords shone Luk. 2. 9. See Chap. 1. v. â—… § 90. They are called Cherubims of glory 2. The purity of their nature For they continue in that integrity wherein God at first made them and thereupon are stiled holy Angels Mark 8. 38. See Chap. 1. v. 7. § 89. 3. Their everlasting continuance For Angels are immortall spirits This matter is said to be of beaten work Exod. 25. 18. So as it was all solid gold not partly wood partly gold This set out their simplicity that they were without mixture spirits without bodies See Chap. 1. v. 7. § 86. This beaten work is said to be in the two ends of the Mercy-seat Exod. 25. 18. This declareth that their stability is from Christ. As at first they had their being from Christ Col. 1. 16. So by him they are established and so are we also Eph. 1. 10. 3. The place where these Cherubims were set was in generall the most holy place which typified heaven Thus heaven is the principal place of Angels aboad In which respect they are stiled Angels of heaven Matth. 24. 36. and Angels which are in heaven Mark 13. 32. And an heavenly 〈◊〉 Luk. 2. 13. There they were at first placed and because they remain pure there they still abide In particular they were placed over the Ark where God manifested his presence for they are ever in the pâ—…sence of God Matth. 18. 10. that they may still know his will and that in speciall for the Churches good They were in speciall at each end of the mercy-seat One at the one end the other at the other end Exod. 25. 19. This manifested their speciall attendance on Christ. See more hereof Chap. 1. v. 7. § 97. 4. The manner of these Cherubims standing is set down many wayes 1. With wings Exod. 25. 20. This sets out their sweetnesse Hereof see Chap. 1. v. 7. § 92. 2. With wings covering the mercy-seat Exod. 25. 20. In this respect the Apostle here saith that they shadowed the mercy-seat This signified the surpassing and incomprehensable Majesty of Christ for though he be a mercy-seat yet is he also a throne of glory In this respect Angels are set forth with two other wings covering their faces because they could not endure the brightness of Christs Majesty Should not we then here on earth adore that glorious Majesty 3. With faces looking one to another Exod. 25. 20. This shewed the
who are under the second Testament which is here called the new Testament Hereby thâ—…n the Apostle giveth us to understand that Christs blood was effectual to the taking away of transgressions before it was actually shed Where the Apostle setteth forth the efficacy of Christs blood he doth thus far extend it for the remission of sins that are past Rom. 3. 25. even such as were committed before the time of the Gospel In this respect is Christ said to be the Lamb slain from the foundation of the world The very sacrifices which among Gods people were in use from the beginning of the world do prove as much for they pointed at Christ and shewed forth his death by vertue whereof those Sacrifices were of force to assure the consciences of believers of the pardon of their sins and to pacifie them thereby Those sacrifices had been of no force if Christs death typified by them had not then been effectual In regard of this efficacy the Jews in the Wildernesse are said to eat the same 〈◊〉 and to drink the same drink namely which we Christians do that is Christ 1 Cor. 10. 3 4 It is also said of them that the Gospel was preached unto them chap. 4. v. 2. § 17. St. Peter sheweth that both we and they are saved by the grace of the Lord Iesus Christ Acts 15. 15. Christ was ever the same in sundry respects 1. In regard of the eternal purpose of God 2. In regard of the immutable promise of God made anon after mans fall Gen. 12. 15. 3. In regard of the value and merit of Christs death which was ever the same chap. 13. v. 8. § 112. 4. In regard of the nature and vertue of faith which gives a kind of being and efficacy to things to come Heb. 11. 1 4. This particular application of redemption to them that were under the first Testament is a strong argument against the popish dotage of the faithful Jews being in a place out of Heaven which they call limbus patrum before Christ was exhibited And also their dotage who would seem to deny that popish tenet and yet hold the like that Saints departed before Christs death entered not into that heaven whereinto Saints since Christs death do enter Of these two errours see chap. 8. v. 8. § 50. This also is a strong incitation to us that are under the second which is the 〈◊〉 Testament with much confidence to trust to that redemption which Christ hath wrought for the remission of our transgressions for if they were redeemed much more we It is the main end of the Apostles inferring the former instance to quicken us up to believe If the benefit of Christs death redounded to them how much more to us §. 91. Of such as are called AMong those that were under the first Testament such only did partake of the benefit of Christs death as were called of the notation and derivation of this word called see chap. 2. v. 11. § 107. Hereby are meant those who are said to be partakers of the heavenly Calling See chap. 3. v. 1. § 13. Some refer this to Gods calling of Abraham from his Fathers house Gen. 12. 1. and extend it to him and his whole seed But certain it is that many which came from Abraham never enjoyed that eternal inheritance which they did who are here meant Therefore in this acception of the word there will be either too great an extent or too great a restraint of the persons here intended for if it be applyed to all the posterity of them that came out of Chalde with Abraham the extent is too great for many of them had no right to this inheritance If it be restrained only to such persons the restraint is too great for many others besides them had a right thereto Yet I will not deny but that by way of allusion it may have reference to them that as they who were called out of idolatrous Chalde inherited fruitful Canaan â—…so they who are called out of this idolatrous world shall enjoy the glorious inheritance here intended The Calling here meant is a more spiritual and heavenly Calling then that was That was a Calling from one place to another on earth Of this Calling a very reprobate may partake But the Calling intended by the Apostle is from one estate or condition to another namely from a natural condition to a spiritual whereof only the Elect do partake Redemption being appropriated unto them cannot be universal to all of all sorts They who would gain assurance of their redemption and of the eternal inheritance following thereupon must try their Calling 2 Pet. 1. 10. §. 92. Of receiving the promise of eternal Inheritance THe benefit of the foresaid redemption is thus expressed Might receive the promise of eternal inheritance Of the notation of the Greek word translated promise see chap. 4. v. 1. § 6. By promise of inheritance is meant that inheritance which is promised and it sheweth that the ground of enjoying the eternal inheritance is Gods promise Hereof see chap. 6. v. 12. § 87. They are here said to receive the inheritance in reference to Gods offer thereof For by promise God makes offer of that which he promiseth and by faith men receive what God offereth In this respect it is said that men through faith inherit the promises chap. 6. v. 12. God freely offers he that believeth the truth of Gods promise receiveth and enjoyeth the thing promised For faith is the hand of the soul whereby we receive and enjoy to our own use what God in his promise reacheth out unto us On this ground to receive and to believe in reference to Christ as 〈◊〉 object of faith are joyned together as signifying one and the same thing Ioh. 1. 12. The meaning then of this phrase might receive is that they might have for their own and ever enjoy as their own the eternal inheritance The inheritance here intended is that glorious estate which Christ hath purchased and God hath promised to believers Of the notation of the Greek word and of sundry instructions thence arising See Chap. 1. v. 14. § 160. This is much amplified by the epithite added thereunto which is this eternal Hereof see v. 12. § 65. The foresaid inheritance is said to be eternal as in reference to an everlasting continuance and an immutable stability so also in reference to Gods decree which was before all time Matth. 25. 34. §. 93. Of ratifying a Testament by the Testators death Heb. 9. 16 17. For where a Testament is there must also of necessity be the death of the Testator For a Testament is of force after men are dead otherwise it is of no strength at all whilst the Testator liveth THese two verses are added as a proof of the necessity of Christs manner of confirming the New Testament as he did namely by his death The causall conjunction FOR declareth the
which is proper to a covenant but the Apostle changeth it into this authoritative word enjoyned to shew the ground of what was required Gods charge and withall to declare that it was no arbitrary matter for them to do or to leave undone but a matter of necessity the Lord enjoyned it The Apostles were not translators but expositors of Texts of Scripture and thereupon had liberty to alter words for clearing of the sense See Chap. 1. v. 6. § 72. The word which we translate enjoyned is a compound The simple verb is out of use but there are two nounes that are such compounds as this verb both which do signifie a commandment Matth. 15. 3 9. The word then implyeth a bounden duty so as it was not a matter arbitrary or doubtfull but that which in obedience to the supreme Soveraign was to be observed This word is used Chap. 11. v. 22. § 122. §. 107. Of this phrase This is the blood of the Testament THat the people might the better understand what he intendeth Moses directs them to that very act which he then did by this phrase this is the blood c. For the note of reference this implyeth that which he was then in doing It is somewhat answerable to a like phrase of our Lord Christ who having taken bread and broken it said this is my body Matth. 26. 26. From hence we may infer that a Sacramental denomination of a thing signified by the sign doth not argue a transubstantiation of the sign into the thing signified or a consubstantiation of the sign and thing signified The tree that is called the â—…ree of life was not life it self Gen. 2. 19. Circumcision which is called the Covenant Gen. 17. 9. was not the Covenant it self Nor was the lamb the passeover yet so called Exod. 12. 21. Nor the rock Christ himself yet so called 1 Cor. 10. 4. The end of a Sacramental phrase is to shew outwardly what is inwardly intended and to raise the mind from the outward sign to the inward thing signified and to assure us of the presence of grace and of the thing signified not carnally but spiritually This spiritual presence is as true and real as a carnal presence can be and much more effectual and comfortable for by the spiritual presence of Christ the true believer partaketh of the merit and virtue of Christs passion and of the benefits that flow from thence The Rhemists do hence infer that the chalice of the Altar hath the very sacrificall blood in it that was shed upon the Crosse. Others do hence frame this argument As there was the true blood of the type in the typical and legal Sacrament so there must be the true blood of the truth in the true and Evangelical Sacrament Answ. 1. All that may be granted and yet their transubstantiation not concluded thereupon Thus the resemblance will hold As under the law there was shed the very blood of beasts for those legal cleansings so under the Gospel is shed the very blood of Christ for a spiritual cleansing of the soul. This none deny But will it hereupon follow that that blood is shed in the Sacrament 2. The resemblance betwixt legal and Evangelical Sacraments must be in the signes of each Thus it will follow that as there was true blood in theirs so there is true wine in ours which analogie is taken away by transubstantiation 3. The blood which Moses sprinkled was no more the proper blood of the Covenant then the wine For that blood could not take away sins Heb. 10. 4. 4. The words of Moses are not proper but figurative 5. Their resemblance doth not hold for Moses and the Apostle refer the relative this to blood but the Evangelist referreth it to the Cup in which the wine was thus This Cup is the new Testament in my blood Luk. 22. 20. By this mention of blood added to the Testament is shewed the end of sprinkling blood under the law which was to declare that blood was the means of Gods entring into Covenant with man As hath been shewed v. 18. § 99. The joyning of blood with a Testament and stiling it the blood of the Testament sheweth that by Christs blood the Covenant was turned into a Testament and made inviolable as hath been demonstrated v. 15. § 88. and v. 16. § 93 94. §. 108. Of divine institution the ground of a Sacrament THe ground of the foresaid Sacramental sign and action which was sprinkling blood as a ratification of the Covenant is thus expressed which God hath enjoyned unto you Hence we may observe that a divine institution is requisite for the constitution of a Sacrament This was the ground of all true Sacraments that ever the Church had as may be proved by a particular induction of several Sacraments 1. There were two Sacraments in mans entire estate The Tree of Life and the Tree of knowledge of Good Evil both which God appointed to be Sacrament Gen. 2. 9. 2. The general Sacrament for the whole world namely the Ark 1 Pet. 3. 21. was also by God enjoyned 3. Circumcision which was the ordinary Sacrament of regeneration to the Jews was instituted of God Gen. 17. 10. 4. The other ordinary Sacrament of the Jewes to seal up their spirituall nourishment namely the passeover was ordained of God Exod. 12. 3 c. 5. The Jewes extraordinary Sacraments were also of God These were four 1. Israels passing through the red Sea Exod. 14. 16. c. 2. The Cloud under which they were Exod. 13. 21 22. These two were to them as Baptisme 1 Cor. 10. 1 2. 3. Manna that fell from heaven Exod. 16. 4. 4. The water that came out of the rock Exod. 17. 5 6. c. These two were to them as the Lords Supper 1 Cor. 10. 3 4. 6. The Lords Supper was instituted by Christ Matth. 26. 26. 7. Baptisme was also instituted by Christ Matth. 28. 19. 1. Sacraments are part of Gods worship and in that respect must have Gods warrant In vain they worship God who worship him by mens inventions Matth. 15. 9. 2. Sacraments are seales of Gods Covenant Now the seal must be his whose the Covenant is ones seal binds not another much lesse can mans seal ratifie Gods Covenant 3. All the efficacy that is in a Sacrament ariseth from divine institution How could the cutting off the foreskin of a man be a seal of the righteousness of faith Rom. 4. 11. and assure him of the remission of sins if God had not ordained it to 〈◊〉 end The like may be said of Baptisme and so of other Sacraments Herein lyeth the difference betwixt Sacramental bread and wine and the bread and wine that we eat at our own tables By divine institution the former proves spiritual nourishment the latter is onely corporal 1. By this touchstone these five Popish Sacraments Pennance Confirmation Ordination Matrimony and extream Unction will be found to be forged It cannot be
another Greek word that signifiâ—…th a book as here it is joyned withall thus in the volume of the Book By this volumn of the book is meant the sacred scripture Hâ—…reby it is apparent that the Scriptures foretold what Christ was to do When in the new Testament mention is made of matters concerning Christ they use thus to be expressed as he spake by the mouth of his holy Prophets Luke 1. 70. Christ propounded unto them in all the Scriptures the things concerning himself Luke 24. 27. All this was done that the Scriptures of the Prophets might be fulfilled Mat. 26. 56. To him gave all the Prophets witnesse Act. 10. 43. If we compare the new Testament with the old we shall finde this plentifully verified Never did any thing more make to the glory of Gods name or to the good and happinessâ—… of man then the sending of Christ into the world and that which he did and indured in the world and therefore would God have it foretold before hand that when such and such things fell out it might be known that they were so ordered and disposed by God 1. This instructeth us in that mine where the most rich treasures and precious pearls are to be found even such as are sufficient to make a man everlastingly happy Nor the Jews Cabala nor the Turks Alkeron nor the Papists unwritten Traditions can instruct us in such mysteries 2. It is in this respect pains well taken to search the Scriptures throughly Ioâ—…n 5. 39. and in them to seek after Christ as after hid treasures Prov. 2. 4. Christ is couched in dark types obscure prophesies and promises of things to come §. 22. Of Christs doing what was written of him THe inference of the foresaid record upon Christs forwardness to do Gods will giveth proof that Christ was induced to do such and such things because they were foretold of him In the volume of the Book it is written of me saith Christ therefore I come to do thy will O God To this purpose may fitly be applyed these and such like phrases That it might be fulfilled which was spoken Mat. 4. 13. For it is written How then shall the Scriptures be fulfilled that thus it must be Mat. 26. 31 54. 1. The written word was an expresse Declaration of Gods will and that so much the more sure because written the very recording thereof added weight thereto Laws written are the more authentique 2. The writing of Gods mind made it to be the more distinctly expresly and fully known 3. By writing it it continued the longer even to many ages and so received the greater approbation of many Generations one after another On these grounds it is said of the Scriptures we have a more sure word of prophesie 2 Pet. 1. 19. Hence we are taught both to observe what is written in the volume of Gods book concerning us and also to make conscience of doing that which is there written For better application of this point 1. Take notice of such general points as concern all of all sorts 2. Mark those particular duties which are prescribed to those as are of such a place and calling or of such a relation as thou art §. 22. Of the meaning of Heb. 10. 8. Heb. 10. 8 9. Vers. 8. Above when he said sacrifice and offering and burnt-Offerings and Oâ—…ferings for sin thou wouldst not neither hadst pleasure therein which are offered by the Law V. 9. Then said he Loe I come to do thy will O God He taketh away the first that he may establish the second FOr the better application of the foresaid testimony the Apostle repeateth it in the very words thereof as Logicians use to repeat their arguments that it may 〈◊〉 evidently appear how fitly and justly the conclusion is inferred upon the proof Of repeating the same point see chap. 3. v. 15. § 158. The first word translated above hath reference to a precedency or going before For such points as are delivered before others use to be above them as in a 〈◊〉 whereof see § 21. That which is first written is above that which after followeth in the same roule In this word above he hath reference to that which was set down v. 6 7. as is evident by the words following which are the same that were seâ—… down This phrase when he said or word for word saying hath reference to Christ for it is he that uttered the words following Of the four distinct kinds of oblations here set down 1. Sacrifice 2. Offering 3. Burnt-Offerings 4. Offerings for sin see § 16. Under these all the external means which under the Law were used to free men from sin are comprized Concerning all which it is said in reference to God thou wouldst not neither hadst pleasure therein This sheweth that God regarded them not but rather rejected them Of the meaning of these two phrases and the difference betwixt them see § 16. This phrase which are offered by the Law or according to the Law is here added by the Apostle for it is neither in the Psalm nor in the former verses wherein the foresaid testimony is quoted It is pertinently inserted to meet with an objection which may be this The forementioned sacrifices were offered by the Law or by Gods own appointment how then can it be imagined that God should reject them To prevent that Objection the Apostle here granteth that they were offered by the Law yet by inserting this clause he implyeth a non obstante notwithstanding that Law God rejected them Of the meaning of this phrase according to the Law see chap. 7. v. 5. § 38. In what respect God rejected legal types notwithstanding the Law whereby they were ordained see chap. 4. v. 8. § 50. chap. 7. v. 16. § 81. §. 23. Of the meaning of Heb. 10. 9. V. 9. THis particle of time then is that same that was used § 19. and in the same sense that there used This word said he is another then that which was used v. 7. but signifieth the same thing only the former is of the first person for Christ there speaketh of himself but this latter is of the third person for the Apostle speaketh it of Christ. In quoting this last clause Lo I come to do thy will O God The Apostle leaveth out that which was in the former verse included in a Parenthesis thus In the volume of thy book it is written of me because the sum and substance of the point in question was full without it It was but a circumstance to shew the ground and reason of Christs forwardnesse in offering himself to be a sacrifice as is shewed § 21. These last words He taketh away the first that he may establish the second are 〈◊〉 of art They shew that the Apostles argument hath the force of a disjunctive syllogisme For therein one thing is taken away that the other may be concluded and established According to
of legall sacrifices See § 13. II. Christ came from heaven into this world to be a sacrifice for man This is gathered out of this phrase when he commeth into the world See § 14. III. Christ himself manifested the reason of his being a sacrifice This word He saith hinteth as much See § 15. IV. God regarded not legall sacrifices This phrase thou wouldst not applyed to God in reference to legal sacrifices intendeth as much See § 16. V. God desired not that wherein he had no pleasure This is gathered from joyning together these two phrases Thou wouldest not Thou hast had no pleasure See § 17. VI. There were sundry sorts of Sacrifices under the law The mention of these four Sacrifice Offering burnt-offering and sacrifice for sin prove as much See § 16. VII Sacrifices were for sin This phrase Sacrifices for sin giveth evidence thereof See § 16. VIII Christ was a true man The word body implyeth as much See § 18. IX God fitted Christ to accomplish what he undertook Christ therefore saith to him Thou hast prepared me a body See § 18. Vers. 7. X. Christ willingly did what he did These several words and phrases Then said I Loe I come do all prove the point See § 19. XI Gods will was the ground of what Christ did For he saith to God I come it do thy will See § 20. XII The Scriptures soretold what Christ was to do So much is intended under these words In the volume of the book it is written of me See § 21. XIII Christs desire was to approve himself to God This is gathered from his apostrophe to God in this phrase O God See § 20. Vers. 8. XIV Repetitions may be usefull This is gathered from this phrase Above when he said and from all the particulars following which are repeated out of the former verses See § 22. Of the observations raised out of the word repeated see v. 5 6 7. XV. God rejected such things as were according to the law This phrase which are offered by the law intendeth as much See § 22. XVI Legal Sacrifices are abrogated This is the intendment of this phrase He taketh away the first See § 23. XVII Christs Sacrifice is unalterable It is established as a thing not to be removed or altered See § 24. XVIII Legal Sacrifices were abrogated for this end that way might be made for Christs This phrase That he may establish being inferred upon the taking away of legal Sacrifices giveth proof hereof See § 23. Vers. 10. XIX Christs Sacrifice was perfect This is the general intendment of this tenth verse By Gods will was Christs Sacrifice made perfect Therefore the Apostle saith that by his will we are sanctified See § 26. XX. Christs Sacrifice maketh us perfect For thereby we are sanctified See § 26. XXI Perfection consisteth in holinesse Therefore is this word sanctified put for perfected See § 27. XXII Christ had a body This is taken for granted in this word body See § 29. XXIII Christs body was made a sacrifice This phrase offering of the body implyeth as much See § 29. XXIV Our saviour was annointed and deputed of God The Conjunction of these two words Iesus Christ giveth proof hereof See § 29. XXV Christs sacrifice was but once offered up even once for all See § 29. §. 32. Of many Priests under the Law Heb. 10. 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins THe Apostle proceedeth in setting out the excellency of Christs sacrifice and here produceth another argument by that rest which he took after he had offered his one only sacrifice This argument is plainly set down in the 12. verse but amplified in this verse by the contrary course of the Priests under the law who stand daily ministring and offering oftentimes This amplification manifesteth a difference betwixt the typicall Priests and the true Priest as well as betwixt the legal sacrifices and Christs sacrifice In this verse is shewed the insufficiency of those things which the Priest did under the law Of a Priest in general see Chap. 2. v. 17. § 172. and Chap. 5. v. 1. § 2 c. To shew that that insufficiency which is here attributed to a Priest is not to be 〈◊〉 only of Aaron who was the first Priest ordained under the law and that in crildernesse nor of any other peculiar Priest but of the whole company of them 〈◊〉 were in any age from their first institution till their abolition by the exhibitiâ—… Christ the true Priest he useth this universall particle every for they were all 〈◊〉 same mould meer men not to be compared to the true Priest who is Godâ—… Jesus Christ. This particle of universality sheweth that there were many of them and that it only together but also successively one after another hereof see Chap. 7. v. 23. 〈◊〉 97. This number of Priests maketh one speciall difference betwixt Christ the true 〈◊〉 and the legal Priests He alone by himself was able to do every thing that beâ—…ged to a Priest but no one Priest under the law could do all that belonged to 〈◊〉 office therefore there were many of them together whereof some did some 〈◊〉 others did other Besides none of them ever lived on earth where their services were to be perforred they were all mortall and thereupon there was a necessity of one generation 〈◊〉 Priests to scceeed another but Christ ever liveth to go on himself with that work â—…sh belongs to his Priesthood §. 33. Of Priests daily standing to minister THe foresaid Priests are here said to stand ministring Of the notation of the Greek word translated ministring See Chap. 1. v. 7. § 79. In generall it signifieth the executing of a publick function or service See Chap. 1. v. 7. § 79. The verb standeth is taken from the ordinary practice of servants who use to stand and wait in their severall places doing such services as belong to their function Thus Priests are said to wait at the Altar 1 Cor. 9. 13. Hereunto alludeth the Psilmist in this phrase the servants of the Lord which by night stand in the house is the Lord Psal. 134. 1. Herein lyeth a difference betwixt them and Christ for Christ sitteth at Gods right hand and so he continueth to execute his Priestly function as is shewed in the 〈◊〉 verse Priests did what they did as servants but Christ as a Son over his own house Chap. 3. v. 6. Yea as a supreme Lord Psal. 110. 1. Object Christ took upon him the form of a servant Phil. 2. 7. and he is stiled a minister Rom. 15. 8. And the word here used is attributed to Christ and translated a minister chap. 8. v. 2. § 3. And he saith of himself the Son of man came â—…t to be ministred unto but to minister Matth. 20. 28. Answ. 1. Though by reason of some works of service and ministry
which is a remembring of sins no more That this is the main end of the Apostles alledging this testimony is evident by these words Now where remission of these is there is no more offering for sin v. 18. Object In this testimony there is no mention of Christs sacrifice How then can it prove the perfection thereof Answ The covenant presupposeth Christs sacrifice for it is shewed Chap. 8. v. 6. that Christ is the Mediator of the covenant here intended and again it is shewed Chap. 9. v. 16. that by Christs death which is the sacrifice here meant that covenant is confirmed The Apostles mind may be manifested by this argument What is done by the new covenant is done by Christs sacrifice But the sorenamed effects are done by the new covenant Therefore they are done by Christs Sacrifice §. 45. Of Gods fore-telling future good things THe word translated said before is a compound of a simple verbe that signifieth to a speake or to say and a preposition that signifieth b before and it implyeth being attributed to God in reference to mans good that God is carefull to reveale his counsell for mans good before hand This is further manifested in this text by expressing that which he intended to do in the future tense thus I will â—…ke I will write I will not remember This God did immediatly upon mans â—…ll Gen. 3. 15. And so hath he continued to do from time to time Surely the Lord God will do nothing but he revealeth his secrets unto his servants the Prophets 〈◊〉 3. 7. This God doth to support the faith and hope of his children in the good things which he intendeth to them before they be accomplished For promises of future good things are a ground of faith and hope This teacheth us to take notice of such promises as are afore-hand fore-told but are not yet accomplished and to wait and rest quietly upon the expectation of them A Prophet thus giveth this advice The vision is yet for an appointed time but at the end it shall speake and not lye though it tarry wait for it because it will surely 〈◊〉 Hab. 2. 3. Yea we ought to pray from time to time for the accomplishment thereof Daniel upon knowledge of the time which God had foretold of the reâ—…me of the captivity of Judah earnestly prayed for the accomplishment thereof Dâ—… 9. 3. Yea God himself after he had manifested an absolute promise thus saith I will yet for this be enquired of by the house of Israel to do it for them Ezek. 36. 37. Promises yet to come and to be waited and prayed for are the recalling of the rejected Jewes Rom. 11. 26. The destruction of Antichrist 2 Thes. 2. 8. Christs comming to judgment Rev. 16. 15. §. 46. Of Gods Covenant the ground of that good he doth to his Church THis phrase after he had said before having reference to the Covenant of God giveth proofe that Gods Covenant is the ground of that good which he doth to man Therefore as that ground of that good these and such like phrases are frequent in Scripture I have remembred my Covenant saith the Lord Exod. 6. 5. This is rendred as the reason of Gods bringing his people out of Egypt So when God had a purpose to shew mercy to his people after sore judgments inflicted upon them for their hainous sins he thus expresseth it Neverthelesse I will remember my Covenant with thee in the daies of thy youth and I will establish unto thee an eâ—…erlasting Covenant Ezek. 16. 60. Yea this is rendred as a reason of sending Christ into the world to remember his holy Covenant Luke 1. 72. 1. The new Covenant which is the Covenant here intended was made with Christ the head of that mysticall body to whom the Covenant belongeth See Chap. 1 v 9 § 118. In this respect what good God doth to his Church he doth by vertue of that Covenant made with Christ and so doth it for Christs sake 2. Hereby God doth much strengthen the faith of Believers in that he doth all the good that he doth unto them by virtue of his Covenant It is thus said of Gods oath Wherein God willing more abundantly to shew unto the heirs of promise the imâ—…bility of his Counsel confirmed it by an oath Heb. 6. 17. Upon the same ground he binds himself to the heirs of promise by Covenant See more of Gods indulgency herein Chap. 6. v. 17 § 131. Of a Covenant in generall Of the kind of Covenant here intended Of the Covenanter and Covenanties comprised here under this relative them but there under this phrase The house of Israel Of the time intimated under this phrase After thâ—…se daies Of the effect of putting Gods Lawes into their hearts and writing them in their minds which especially concerne their sanctification and of remembring their sins and iniquities no more which concerneth their justification Of all these see Chap. 8. v 8 § 34 c. For all these points are there set down and distinctly handled §. 47. Of the meaning of Heb. 10. 18. Heb. 10. v. 18. Now where remission of these is there is no more offering for sin IN this verse is an application of the foresaid testimony to the point in question concerning the perfection of Christs sacrifice and withall this verse is a conclusion of the Apostles discourse thereabouts Our translators therefore have well turned the particle of opposition which ordinarily is translated BUT into this particle NOW which is a note of application and conclusion Of the word translated remission see Chap. 9. v. 22 § 111. Hereby is meant such a full discharge as is implyed under the new covenant No more to be remembred no more to be called to account This relative these hath reference to sins mentioned v. 17. This phrase there is no more importeth that there is no need there should be there ought not to be God appointeth not any By offering he meaneth sacrifice as this phrase following for sin sheweth The offering for sin was a sacrifice slain For without shedding of blood is no remission Chap. 9. v. 22. This word offering is here used to shew that as there was no other sacrifice to be used so nor any other offering of that sacrifice Let Papists who say they offer the same sacrifice that Christ did answer this §. 48. Of Gods not remembring sin THe inference of this verse upon the former sheweth that Gods pardoning sin is a remembring of it no more In the former verse God is brought in thus speaking their sins will I remember no more Thereupon the Apostle makes this inference where remission of these is For God to remit sin is not to remember it and not to remember it is to remit it These are two reciprocall propositions Therefore they are thus joyned together I will forgive their iniquity and I will remember their sin no more Jer. 33. 34. And again I am â—…e that
§ 4. and Chap. 9. v. 12. § 59. The entrance into heaven here spoken of is spirituall having reference to our Soules desire in Prayer yea and to our praising of God and other like spirituall duties wherein we have to do with God It is here taken for granted that Heaven is opened unto us and that we on earth may have communion with God in heaven See Chap. 4. v. 14. § 84. 85. This last phrase by the blood of Iesus sheweth the meanes or meritorious cause whereby heaven is opened and an entrance thereinto made for us So as we may with boldnesse enter into it That meanes or cause is the the blood of Iesus By blood is meant the sacrifice of Christ. For when he was offered up his blood was shed This was tipified Lev. 16. 14. It is expresly said that Christ by his own blood entered once into the holiest place Heb. 9. 12. Thereby he opened heaven for us which was shut against us for our sins Now there was no way to take away sin but the death of Christ. Thereby sin is fully taken away in which respect it is said that Christ appeared to put away sin by the sacrifice of himself Chap. 9. v. 26. § 131. Of the title Iesus See Chap. 2. v. 9. § 73. It is fitly used because he speaks of him as he is a Saviour Here are four different priviledges of Christians from those which Jewes had 1. Their Sanctum Sanctorum or most holy place was earthly ours heavenly 2. Into theirs common people entred not but only their High Priest Into ours all believers may enter 3. Their Priest went into theirs but once a yeare We may enter into ours continually 4. Their Priest entred in with the blood of beasts but we with the blood of the Son of God §. 54. Of the way to Heaven Heb. 10. 20 21. Vers. 20. By a new and living way which he hath consecrated for us through the vaile that is to say his flesh Vers. 21. And having an High Priest over the house of God IN the first of these two verses which is the 20. a second ground of constancy in our profession is laid down This is the way that is made for us to enter into heaven Of the derivation of the word translated way See Chap. 3. v. 10. § 110. It is in Scripture taken properly or metaphorically Away properly taken is that space wherein and whereby one passeth from place to place So as there are there two tearmes or extreames and a mean or middle to be considered therein The one extreame is the place whence they go the other whether they go The meane or middle is all that space which is betwixt these extreames In a generall acception of this word all creatures have their way Foules in the 〈◊〉 Fishes in the sea men and beasts on earth Prov. 30. 19. Because on earth there be many things which hinder the passage of creatures there use to be spaces of ground beaten out and fenced from place to place and these most properly we call waies Metaphorically all the courses that are taken for effecting of a thing are called 〈◊〉 Thus the courses of God himself his ordering and disposing matters are called his waies as all his waies are judgement Deut. 32. 4. The Lord is righteous in all his waies his waies are unsearchable Rom. 11. 33. The courses of men are also called waies Isa. 55. 8. Ezek. 18. 25. According to the condition of mens courses so are their waies good or evill â—… King 8. 39. Psal. 1. 6. As courses undertaken so means for accomplishing them or for attaining to the end that we aime at are stiled waies Thus the word of God and his Commandements are said to be his waies yea Christ himself is stiled a way Thus in this place by a way is meant that meanes that is prepared and prescribed for entring into that holy place which is mentioned in the former verse so as There is a way wherein and whereby we may have accesse to heaven Hereupon saith the Prophet this is the way Isa. 30. 21. To this way these Epithites are attributed the way of peace Luke 1. 79. The way of life Prov. 10. 17. The way of salvation Acts 16. 17. The way that leadeth unto life Matth. 7. 14. This later phrase sheweth the meaning of the other God hath afforded unto us such a way to testifie his will and desire of bringing us to life Ezek. 33. 11. For this end the Lord of life sent an Harbinger before him who thus cried Prepare ye the way of the Lord make his paths straight c. Luke 3. 4 5 6. This instructeth us in sundry duties which this very Metaphor pointeth out 1. Enquire after this way This is the good way Jer. 6. 16. He that hath a desire to come to the place whither he is going if he know not the way will at every want where any cause or doubt is ask which is the way to such a place Because Knowledge of the right way is necessary there are in sundry vast heaths way-markes to direct travellers unto such and such townes Cities or Countries Otherwise men might ride hard and travell much and be no whit the neerer but rather further off from the place whither they intend to go Now none of us of our selves know the way to heaven There are so many bie broad pathes and we so prone to wander in them as the way to heaven may be soon lost Matth. 7. 14. Therefore for our better guiding in the right way the Lord hath given unto us his word and Ministers to instruct us in the right way And on this ground saith to the Law and to the Testimony Isa. 8. 20. 2. The way being shewed walke in it Isa. 30. 21. The former without this is altogether in vaine What booteth it to ask the way if when it is told us we wilfully go the contrary way Obstinacy is hereby added which much aggravateth the sin Luke 12. â—…7 No one thing is in the Scripture more pressed then walking in the right way They are pronounced blessed who walk in the right way Psal. 128. 1. And they denounced cursed who erre from the same Psal. 119. 21. 3. In thy walking keep straight on turne not to the right hand or to the lest Dâ—…ut 5. 32. That phrase is frequent in Scripture and implyeth that there are divers turnings divers bie-paths and those open broad and beaten some on the right hand of error superstition and Schisme others on the left hand of prophanesse and all manner of licentiousnesse They all lead to destruction It behoveth us therefore carefully to hold on in the right way till we come to the end thereof 4. In this resolution go well prepared The way to life is rough and hard there are many stumbling blocks therein we must therefore be well shod with the preparation of the Gospel of peace Eph. 6. 15.
of their Fathers family and there did service to God so as Adam's house was God's Church whereby we may see the antiquity of the Church even from Adam's time As this first Family was a Church so other Families of the antient Patriarchs were Churches The Church herein hath a preheminence above other Societies Though both the foresaid Brothers offered to God yet both of them did it not with the same mind and in the same manner This is implyed under this word of comparison more excellent Of the positive whereupon this comparative more excellent or greater is grounded see Chap. 10. v. 12. § 120. They were of diffâ—…rent dispositions One was an errant Hypocrite the other an upright Worshipper of God Thus from the beginning it was shewed that Gods Church on earth is a mixed Assembly That this may here more distinctly appear I will shew 1. Wherein these two agreed 2. Wherein they differed They agreed in three points 1. In their general action They both drew near to God and worshipped him 2. In the general matter of that action They both brought an offering 3. In the general kind of their offering which was of that which belonged to each of them Cain was a tiller of the ground and he brought of the fruit of the ground Abel was a keeper of sheep and he brought of his flock Gen. 4. 3. 4. 1. They differed in the distinct kinds of offering Cain's was of the fruit of the ground wâ—…ich was but a meer gift Abel's was of the flock which was a sacrifice slain The notation of the Greek word in my text translated sacrifâ—…ce implyes as much See Chap. 5. v. 1. § 7. 2. In the manner of offering Abel offered up his sacrifice in faith whereby he believed that God would pardon his sins and accept of his person and service No such thing is implyed of Cain 3. In the quality of their offering Cain brought of the fruit of the ground we read of no choyce of any excellent fruit that he should bring But Abel brought of the firstlings of his flock and of the fat thereof These were the best and choycest §. 13. Of the testimony which Faith brings AS Abel testified a good respect to God so likewise God testified a good respect to him For he obtained witness that he was righteous The ground hereof was his faith For this relative by which hath reference not to sacrifice but to faith For this is an exemplification of that which was said of the Elders By faith they obtained a good report As others so Abel As he obtained a good report so he obtained it by faith By a true justifying faith the Believer so applyes Christ unto himself as he resteth upon him to be enabled to do that which is acceptable unto God and therein to be accepted of God This faith put him on to offer a more excellent sacrifice than Cain this faith in Christ moved God to give a gracious testimony of him This phrase he obtained witness is the interpretation of one Greek 〈◊〉 namely that which is before translated obtained a good report v. 2. § 6. The testimony or witness which he obtained is thus expressed that he was righteous Of this word righteous see Chap. 10. v. 38. § 144. By faith he applyed to himself that righteousness of Christ which made him righâ—…eous before God and by the same faith he was put on to endeavour to do sâ—…ch duties of piety towards God which appertained to him in his place and withall such duties of justice and mercy as made him be accounted righteous before men This witness of Abel's righteousness was given by God especially As it was before said of the witness which the Elders received v. 2. § 6. so it may be â—…ere said of this witness which Abel received This giveth instance that even in Gods account men in this world may be râ—…ghteous See more hereof Chap. 10. v. 38. § 144. This testimony That he â—…as righteous hath an especial respect to his person and that must be by faith in the Lord Jesus Thus it is said that the Lord had respect unto Abel Gen. 4. 4. namely unto his person Nothing can here make us righteous before God but the righteousness of Christ applyed by faith 2 Cor. 5. 21. To set out the foresaid witness more fully the Apostle addeth this God testifying of his gifts Howsoever distinction may be made between sacrifices and gifts as hath been shewed Chap. 5. v. 1. § 7. yet they are also both taken in the same general sense Sacrifices were brought to God and offered up to him â—…nd in that respect were called gifts So as God himself doth here witness that men may give gifts to him Hereof see Gods testifying of those gifts was a manifestation of his accepting thereof for it is expresly said that God had respect to his offering In two respects are the things which Abel offered to God called gifts 1. In regard of Abel's mind he brought them in testimony of thankfulness 2. In regard of Gods mind who accepted them as gifts The twofold mentioning of witness concerning Abel hath reference to that double respect that in the Historie of Abel the Lord is said to have He had respect unto Abel namely to his person and to his offering this was his gift By this witness it appears that God will have his Children to know his mind towards them that so they may be the better encouraged to go on in that course which is acceptable to God §. 14. Of Abel's speaking being dead FOR greater commendation of Abel's faith another kind of testimony is added in these words By it he being dead yet speaketh This is a perpetual testimony from Abel's death till the time that the Apostle wrote and so will continue to the end of the world For the verb speaketh being of the present tense implyeth a continued act so also doth this adverb yet Of the word translated dead see Chap. 7. v. 8. § 51. It is here meant of the death of his body being slain by his Brother Cain Gen. 4. 8. Quest. How doth he speak being dead Answ. 1. In that his faith and the fruits thereof are registred in the everlasting Records of the holy Scripture and thereby he speaketh as evidently as if we heard his voyce 2. In that his innocent blood being wrongfully spilt cryed to God for vengeance Gen. 4. 10. Yea still it remaineth crying against all such Fratricides and Homicides as Cain was in which respect Christ saith to the murdering Jews that upon them should come all the righteous blood shed upon the earth from the blood of righteous Abel Mat. 23. 35. 3. In that his soul is among those souls which cry aloud saying How long O Lord dost thou not judge and avenge our blood c. Rev. 6. 9. He is said to speak by faith because as he offered his sacrifice by faith and by faith obtained
is the wisdom of God as he will not use his power further than may be 〈◊〉 He best knoweth when Peace when Trouble when Ease when Pain when Lâ—…berty when Restraint when Life when Death is fittest Isa. 28. 24. c. Yea such is the goodness of God as that shall be an ingredient in all his dealings with his children We know that all things work together for good to them 〈◊〉 love God Rom. 8. 20. In these and other like grounds we see just cause to submit to the good pleasure of God even in suffering Hereof see more § 88. in the end and Chap. 5. v. 8. § 48. §. 96. Of reasoning with ones self about the grounds of Faith Heb. 11. 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure THe inward ground or reason of that great evidence which is before given of Abraham's faith is here noted to be a perswasion of Gods power in raising the dead The word translated accounting implyeth a reasoning or discoursing with ones self about a matter It is derived from a noun that signifieth both speech and reason 1 Cor. 2. 1. 1 Pet. 3. 15. And also an account Luk 16. 2. This verb is thus interpreted they reasoned Mark 11. 31. Here it 〈◊〉 that Abraham seriously consulted with himself about the seeming difference betwixt Gods promise and Gods command but holding this for an 〈◊〉 pâ—…inciple that Gods promise should be accomplished and in his reasoning meditating on Gods infallible truth unsearchable wisdom incomprehensible mercy almighty power and other divine properties this cometh to his mind if there be no other way for accomplishing Gods promise but that which is extraordinary he will work a miracle rather than fail of his promise God will raise Isaac from the dead for he is able so to do Abraham did not simply and absolutely believe that Isaac should be raised from the Dead for he had no promise so to believe and the Text saith not that he accounted that God would raise him but that he was able so to do Fitly therefore doth the Apostle insert this copulative conjunction and which in this place carrieth emphasis and is well translated even as if he had said Abraham believed that though Isaac were offered up and burnt to ashes yet even then could God raise him up again This then is the intendment of Abraham's consultation and resolution with himself that God would some way or other accomplish his promise concerning Isaac Thus much is evident by this answer of Abraham to his Son God will provide himself a Lamb for a burnt offering Gen. 22. 8. Not that he knew what would fall out but that he knew and believed that God could and would work above that which he himself could imagin Now because Abraham made full account to sacrifice his Son and being sacrificed he must needs be raised from the dead that in him the promised seed might be called therefore he believed that God was able to raise him up even from the dead By this account or reasoning which is here noted of Abraham the Apostle giveth us to understand that a due discourse of the minde on the grounds of Faith doth much establish faith The Apostle doth largely exemplify this in Abraham's faith concerning the birth of Isaac when he and his wife were both old Rom. 4. 19 20 21. So Iacob Gen. 32. 9. 10 11 12. So Moâ—…es Exod. 32. 10 12 13. So Ioshuah Josh. 7. 7 8 9. So David oft in the Psalmes discoursing of Gods promises of his mercies of his power of his truth and of his former works and pleading them before God was much strengthned in faith A due discourse and meditation brings to mind and memory the grounds of faith Whil'st those grounds are fresh in memory they work on the heart and by affecting the heart the soul is setled and quieted and a settled and resolved soul adds much to the vigor of faith This directeth such as are well instructed in the grounds of faith seriously and frequently to meditate thereon See more hereof in the whole armour of God on Ephes. 6. 16. Of Faith Treat 2. part 6. § 71. This doth more specially direct Christians in time of temptation when the soul is heavy and perplexed with doubts and fears to reason with themselves as if they had to doe with others and by arguments to endeavour to convince the soul of those sure grounds which the word affordeth for setling our faith on God Hereof see the Churches Conquest on Exod. 17. 11. § 43. 7. §. 97. Of resting on Gods power for strengthning of faith THat which Abraham in his reasoning did especially fix upon for strengthning his faith was Gods power which is thus expressed that God was able For Gods power is an especial prop to faith The faith of Saints hath in all ages been much strengthned hereby Rom. 4. 21. Dan. 3. 17. and 6. 20. This therefore hath been pressed to that end Gen. 18. 14. Luk. 1. 37. Ier. 32. 27. Mar. 10. 27. Consideration of Gods power is an especial means to remove all stumbling blocks that lye in the way of a believer and to take away all doubts and feares If travellers be well guarded if Souldiers have a good convoy if men be in a sure Castle they will not fear Gods power is the best guard the safest convoy and surest castle that any can have Quest. May a believer so rest on Gods power as to expect what God is able to do Answ. No. God is able to do more than ever he will Matth. 3. and 26. 53. Besides Gods promises are the proper ground of Faith We have no ground to expect more than God hath promised though God be able to do more Quest. How then is Gods power a prop to Faith Answ. It assureth that God who is able will do what he hath promised though Heaven and Earth seem to make against it This doth more particularly direct us how to fix our meditation on God for strengthening our faith and that among other divine excellencies on the power of God See more hereof in the whole armour of God on Eph. 6. 16. Treat 2. Part. 6. Of Faith § 26. §. 98. Of Faiths prescribing nothing to God THE Apostles indefinite expression of the ground of Abraham's faith in this phrase that God was able giveth evidence that faith prescribes nothing to God it rests upon this that God is able to make his word good Abraham prescribed nothing when he said God will provide Gen. 22. 8. Nor Iehosaphat when he said to God Our eyes are upon thee 2 Chro. 20. 12. Nor Daniels three companions when they said Our God is able to deliver us Dan. 3. 17. Nor Christ when he said Not as I will but as thou wilt Matth. 26. 39. 1. Faith works in a man such an esteem of God as it perswades the Soul that God is the wisest
our selves in all places and at all times and â—… all actions as seen by him whom with our bodily eyes we see not He that is 〈◊〉 seeth thee when thou neither seest him nor thinkest of him §. 152. Of Faith raising a man above Sense THis joyning together of things that seem to be contradictory namely seeing 〈◊〉 invisible in this phrase seeing him who is invisible giveth an evident 〈◊〉 of the Vigor of Faith in raising a man above Sense On this ground saith the Apostle whom having not seen yee love in whom 〈◊〉 now ye see him not yet believing ye rejoyce with joy unspeakable 1 Pet. 1. â—… On this ground Christ himself pronounceth them blessed who have not seen 〈◊〉 yee have believed Iohn 20. 29. Gods Word is the proper object of Faith what Gods Word revealeth faith 〈◊〉 1. Hereby we have a demonstration of the excellency of faith It is of an inâ—… capacity For they are infinit and incomprehensible mysteries which the 〈◊〉 revealeth yet faith believeth them all No grace is like unto it 2. This sheweth the reason of Faiths Vigor in supporting against Sense It 〈◊〉 beyond things seen and Visible God by many judgments seemes to be anâ—… Faith seeth him pacified in Christ. We are here in this world subject to maâ—…y visible miseries Faith seeth a spiritual happiness in them and a celestial feliciâ—… following upon them Our bodies putrifie in the grave yet faith beholdeth a 〈◊〉 of them 3. Hereby learn how sure a ground the Martyrs had of suffering so much as they did and that with constancy to the end They saw as Christ did Heb. 1â—… 2. a joy that was set before them which swallowed up the terror of all thing sensible 4. Have we not good and great reason to do what we can to get keep noâ—…fish and strengthen faith §. 153. Of Faiths working Obedience Heb. 11. 28. Through faith he kept the Passeover and the sprinkling of blood lest he that destroyed the first born should touch them HEre is set down the third evidence of Moses Faith See § 147. in the beginning which was his Obedience to Gods charge Though our English do somewhat alter the accustomed phrase which is by faith and therein alter the elegant Anaphora or beginning several proofs with the same phrase thus by Faith yet the Greek is constant in holding the same word without any variation Such an alteration was noted in the beginning of vers 11. But those two phrases through Faith and by Faith intend one and the same thing The repeating of the word in the beginning sheweth that this is another and a distinct evidence of Faith and that taken in the same sense as it was before for a true justifying Faith which so apprehends Gods respect to man as it makes man to take all occasions of testifying all due respect to God which Moses here did in his faithfull observing of that which God had expresly enjoyned him The particular act of Moses obedience is thus expressed He kept the Passeover The word of Obedience here used signifieth to make as if it had been thus translated He made the Passeover This word Making hath a double reference One to the primary institution whereby Moses delivered it as a divine Ordinance to the people he first made it known to the people and in that respect may be said to make it In this sense our former English translation thus renders it He ordained Obj. God not Moses was the ordainer of it Answ. The Holy Ghost doth oft attribute divine works to the Ministers whom God is pleased to use about them Iohn 7. 19. See more hereof Chap. 4. vers 8. § 48. The other reference of this word made is to the observation and celebration of the Passeover For Moses both observed it in his own person and also caused all the people to observe it Thereupon our Translators thus render it He kept Herein we have a pattern 1. Of obedience for Faith puts men on to do what God enjoyneth So did the Faith of Noah v. 7. of Abraham and of others See v. 8. § 37. 2. Of faithfulness in declaring Gods Ordinances to others that they may observe them See Chap. 3. v. 2. § 32 40. §. 154. Of the Passeover THat Object whereabout Moses testified his obedience and manifested his Faith is here stiled the Passeover Some would have this Greek word from a verb that signifieth to suffer That derivation might be fit enough but that it is evident that the Greek as also the Latin are taken from the Hebrew The Hebrew root signifieth to passe over thence a noun which sigfieth a passing over The Calde and Syriack do hold the same letters but add thereunto another letter which we pronounce A. In like manner both the Greek and the Latin retain a word of the like pronunciation which is 〈◊〉 Our English Passeover fitly setteth out the meaning of the name The occasion of giving this name Passeover to the Ordinance intended 〈◊〉 1. In reference to the first time that it was observed namely to be a signe 〈◊〉 them and an assurance that the Destroyer which slew the first born in eveâ—… 〈◊〉 of the Egyptians would passe over the houses of the Israelites and destroy 〈◊〉 in them if they observed that which was enjoyned about this Passover 〈◊〉 12. 11 12 13. â—… In reference to after-times to put people in mind of Gods passiâ—…g over and 〈◊〉 the houses of the Children of Israel when he smote the Egyptians 〈◊〉 12. 27 28. I find this word Passeover used in four distinct respects 1. In reference to the whole feast with all the rites and circumstances thereof 〈◊〉 12. 11. â—… In reference to the Sacrifices that were offered up at that feast Deut. 1â—… â—… 3. In reference to the Lamb that was then to be killed and eaten In this 〈◊〉 it is said they rosted the Passeover with fire 2 Chro. 35. 13. that is the 〈◊〉 which was the Sacramental Element thereof 4. In reference to the truth and substance of that type which was Christ of 〈◊〉 it is thus said Christ our Passeover is sacrificed for us 1 Cor. 5. 7 The word Passeover is here taken in the first and largest sence namely for the 〈◊〉 feast with all the rites of it In this sence it may be thus described The Passeover was an ordinary Sacrament of the Iewes wherein by eating a 〈◊〉 after the manner prescribed under a temporal deliverance mans spiritual 〈◊〉 eternal deliverance was signified and sealed up unto them Ten distinct points are observable in this distinction 1. It was a Sacrament for the Lords Supper was substituted in the room 〈◊〉 Matth. 26. 19 26. And it had like Rites to the Lords Supper Luke 22. 1â—… 16 17. And the same substance was sealed up by both namely Christ. 〈◊〉 5. 7. â—… It was a Sacrament of the
here intended the full sense of the Apostle will cleerly appear thus By the faith of Ioshua and the rest of the host of Israel the walls of Ierichoâ—…ell â—…ell down The Iewish Rabbins and Chaldee Interpreters are of opinion that those high and thick walls sunk down right into the ground and were swallowed up of the 〈◊〉 that the stones and rubbish of the walls might be no hinderance to the Israelites entring into the City But for this we have no sure ground out of the record of sacred Scripture These particulars are expresly set down 1. The walls fell down flat 2. All living Creatures in the City man and beast male and female young and old were slain with the sword except Rahab and those who were in her house 3. Whatsoever was combustible was burnt as Linen Woollen Wooden and other like things 4. Metalls that could endure the fire as Silver Gold Brass and Iron were consecrated to the Lord. For God would have the first fruits None of the people might take any part thereof to try whether they would rest on God for sufficient provision or no. 5. The City it self was burnt with fire 6. A curse was layd on him that should build it up again Thus was this 〈◊〉 block clean removed out of their way and that with no violence used by 〈◊〉 for it is said of those walls they fell down The verb is of the active â—…oyce and for ought that any man could see they tumbled down of themselves but this was not done till the Army had used such means as God had prescribed unâ—… them which were these 1. The men of Armes march along in order They make no trenches to keep themselves safe They stand not in battle aray to repel the excursions of their enemies they set no engins against the walls nor assault the Citie But march on one after another whereby they lye the more open to their enemies 2. Seven Priests go before with seven trumpets of Rams hornes sounding with them Had they sounded with the Silver Trumpets which were consecrated and to the alarum whereof in war a blessing was promised Numb 10. 9. An evident performance whereof is recorded 2 Chro. 13. 14 15. some spirit might have been put into the Israelites and a more seeming ground of faith but God would thus try them by so mean a meanes as sounding of Rams hornes which we read not before or after to be used for triumph 3. The Ark followeth the Priests The Ark was but a little Chest Exod. 25. 10. It could not hold any store of ammunition neither was there a sword or any warlike instrument therein So as to the eye of flesh and blood this Ark could stand them in little stead Yet to such as believed it was a great prop for their faith For the Ark was an especial evidence of Gods presence among them It had in it the book of Gods Covenant betwixt him and his people and thereupon it is called the Ark of the Covenant Hebr. 9. 4. Yea it was Called by the name of the Lord of Hâ—…sts 2 Sam. 6. 2. When it was lift up the Priest said Let God arise Numb 10. 35. The Lord is said to dwell betwixt the Cherubims over it 2 King 19. 50. From it the Lord used to deliver his Oracles Exod. 25. 22. And before it they used to fall and pray Iosh. 7. 6. Gods blessing accompanied it 2 Sam. 6. 12. On those and other like grounds the Lord caused the Ark to be carried in their march to establish their faith Of this Ark See Chap. 11. v. 30. § 20. 4. In their march the foresaid Trumpets only sounded The people were commanded to be silent to shew that they needed not consult one with another what to do but attend the pleasure of God 5. The reere or gathering Host went last with it all their provision was carried whereby it is evident that they did not fear any attempt of the enemy 6. In this order they went round about the Citie once a day for six days together and on the seventh day they went round about it seven times In which respect the walls are here said to be compassed about seven dayes not by a seven dayes siege against it for every day after they had gone about it they returned to the Camp and there lodged But on the seventh day after they had marched about it seven times they gave a great a shout whereupon the walls fell flat to the ground and the Army entred into the City and destroyed it This seventh dayes circuit and seven times on the seventh day was to prove their faith the more and to try their obedience and patience Flesh and blood might thus have objected while we compass the City they may sally out against part of our Army yea six dayes compassing the Citie may make us weary in that we are so long without success so as herein their faith is proved God in this course doth also tender their weakness in giving the Citie within the space of seven dayes without any great pains of their own into their hands For they were now come into Cannan they had no store of provision before hand a long siege might have brought them to great want God doth therefore herein keep them from fainting before the work was done §. 175. Of Gods removing stumbling blocks out of his Peoples way THis phrase By faith the walls of Iericho fell down giveth proof that faith may work upon senseless creatures Not that senseless creatures are capable of receiving or rejecting faith but that believers by their faith may have power even over senseless creatures The other phrase quenched the violence of fire v. 34 is attributed to faith in such a sense as the point in hand is That which is said of senseless may be applyed to unreasonable creatures for believers by their faith have stopped the mouth of Lions v. 33. Faith is set on him who hath an absolute power over reasonable unreasonable senseless and all sorts of creatures That what he can do faith in that course which he prescribeth may be said to do in that it is the means which hâ—… hath sanctified for the manifestation of his power The falling of the walls of Iericho doth further shew that God can and will remove such stumbling blocks as lye in that way thorow which he will have his people to pass This City was a block in their way to the other part of Canaan and the walls of the City were a block to keep them from entring into the City Therefore he caused the walls to fall and the City to be destroyed Thus he divided the Sea Exod. 14. 21. and Iordan 2 King 2. 8. Christ setteth down this in two extraordinary instances One is in removing a mountain Matth. 17. 20. The other is in plucking up a Sycamore-tree by the roots and planting it in the Sea Luke 17. 6. Object All these are
Saints Sacrifice on Psal. 116. ver 9. § 59. The proper work of Faith is here said to be righteousnes Of righteousnes what it is and of the distinct parts thereof See Chap. 1. v. 9. § 114. Of the excellency of righteousness See v. 7. § 33. This effect of Faith hath reference to all the forementioned Worthies For all of them wrought righteousnes both in the good which they did for Gods people and also in the righteous vengeance which they executed on their enemies So did Gideon Barak Samson Iephthah David and Samuel Of David it is expresly said that he executed Iudgment and Iustice unto all his people 2 Sam. 8. 15. Of righteousnes in Governours which is here especially meant See Chap. 7. v. 2. § 20. §. 229. Of receiving Promises THE third effect of the Faith of the foresaid Worthies was this they obtained the promise Of the Greek word translated obtained See Chap. 6. verse 15. § 109. Of the other word translated promises See Chap. 4. v. 1. § 6. To obtain promises implyeth three things 1. To be accounted in the number of those to whom the promises belong Act. 2. 39. In this respect such are called Heires of the promise Hebr. 6. 17. 2. To believe those promises and thereby to apply them as matters which concern our selves in particular Thus to believe and to receive are put for one and the same thing Iohn 1. 12. 3. To enjoy the things promised Thus promises are taken Metonymically the efficient put for the effect as Heb. 6. 12. and 10. 36. All these may well stand together neither of them cross the other but do very fitly depend one upon another as so many links upon one and the same chain For the Gospell assuring those that live under it and attend unto it that the promises belong to them and their children they thereupon believe them as Act. 2. 39 41. and through this faith they come in time to enjoy the things promised as the Saints of old did Heb. 6. 12. The last of the foresaid respects which is to enjoy the things promised is here especially meant and that is most agreeable to the word of obtaining or enjoying here used by the Apostle Object It is said of the ancient Patriarks that they received not the promises v. 13. Yea as much is said of all that lived before Christ. v. 39. Answ. 1. There are three distinct Greek words in this and the two other 〈◊〉 out of which the objection is raised Yet I cannot deny but that those three words do oft signifie one and the same thing 2. We must distinguish betwixt times The Worthies mentioned v. 17. lived 〈◊〉 before those that are intended in this text In the former place he speaketh 〈◊〉 Abraham Isaac Iacob Ioseph and such as lived before Israels entrance into Canaan but here of the Iudges Kings and Prophets that possessed that 〈◊〉 Thus the former received not the promises of driving out the Canaanites inhabiting their Land and being a populous and setled politie These did enjoy those promises 3. Observe the difference of promises Some were of speciall matters belonâ—… to themselves as a promise was made to Ioshua of subduing the Nations 〈◊〉 1. 5. Promises to severall Iudges of Victory over those enemies which in their days oppressed the people Iudg. 4. 7. and 6. 14. To David a Kingdom was promised 1 Sam. 16. 13. These they obtained Other promises were of the Mysticall Truth and spiritual substance of the external and typical promises That truth and substance was Christ himself actually exhibited and all things which he did and endured for mans Redemption and Salvation None that lived within the time that the Apostle here speaketh of received these promises as verse 39. 4. Put difference betwixt an assured expectation and a present fruition and betwixt that evidence which faith giveth v. 1. and that which is by sense In the former respect namely in an assured expectation all the faithfull embraced and received all the promises made to them even before they were accomplished Abraham saw Christs day John 8. 56. Thus David saw Christ crucified Psal. 22. 1. c. raised Psal. 16. 10. ascended Psal. 68. 18 set at Gods right 〈◊〉 Psal. 119. 1. In the latter respect none received the promises but they that lived when they were actually exhibited Act. 13. 32 33. 5. Distinguish betwixt Christ himself and the things which he did and enâ—… on the one side and the benefits which slow from thence on the other side which are remission of sins and eternall salvation Though they enjoyed not the former yet they did these latter Heb. 6. 12. Act. 15. 11. This that is here noted as a fruit of their Faith that they obtained the promises 〈◊〉 demonstrateth that divine promises are the ground of Faith as hath been proved Chap. 6. v. 13. § 96. This also doth further demonstrate that by faith things promised are obtained By Faith Abraham obtained the promised Son By Faith Moses carried the Israelites out of Aegypt By faith Ioshua vanquished the Nations and divided their Land amongst the Israelites The like â—…ight be exemplified in all other accomplishments of Gods promises Hereupon it is said Believe in the Lord your God so shall you be established 2 Chro. 20. 20. On this ground said old Elizabeth to the Virgin Mary Blessed is she that believed for there shall be a performance of those things which were told her from the Lord Luk. 1. 45. Faith is that means which God hath sanctified to this end Hereof see more in The Churches Conquest on Exod. 17. 27. § 43. §. 230. Of stopping the mouths of Lions A Fourth effect of the faith of the foresaid Worthies is thus expressed stopped the mouths of Lions The word translated stopped signifieth the hindring of the force and Violence of a thing It is thrice only used in the new Testament 1. It is used in reference to a mans mouth so as he cannot utter any thing against this or that point nor reason against the same in this phrase that every mouth may be stopped Rom. 3. 19. 2. In reference to a mans credit thus No man shall stop me of this boasting â—… Cor. 11. 10. 3. In reference to the fierceness of Lions So here Thus it may be taken literally and have reference to those Lions among whom Daniel was cast their mouths were so shut as they could not hurt Daniel Dan. 6. 22. It may be Mâ—…tonymically extended to every way of hindring Lions from doing any hurt as to Samson who tare a Lyon and so kept him from doing hurt to himself or to any that were in his company Iudg. 14. 6. And to David who slew a Lion and a Bear that entred upon his Fathers flock 1 Sam. 17. 34. c. And to Benasah who also slew a Lion 2 Sam. 23. 20. Lions are of all living creatures the most fierce cruell and irresistible Prov. 30. 30.
effect it perswades a man of the truth revealed in it So 〈◊〉 what Gods word revealeth may safely and ought to be confidently believed It is not so with humane writings Quest. Why then doth the Apostle produce matters to be believed out of humane writings Answ. The holy Ghost so assisted the Apostles as they were able to discerne betwixt truth and falshood so as what they took out of humane Writers was without question most true and by their quoting the same they have made them authentick The like may be said of those Testimonies which the Apostle quoted out of Heathen Poets as Aratus Act. 17. 28. Menander 1 Cor. 15. 33. Epimenides Tit. 1. 12. The Apostles quoting these hath now made them to be sacred Thus can none do but they who have such a spirit The same judgement is to be given of Traditions Apostles by the immediate assistance of Gods spirit could judge what Traditions were true and Divine but we cannot It sufficeth us that all things requisite to make us wise unto salvation are in sacred Scripture 2 Tim. 3. 15. c. Some say that those stories whereunto our Apostle hath here relation might be part of Canonical Scripture but now lost Answ. That conceipt that part of the Canonical Scripture is lost is not to be admitted For 1. It impeacheth that Scripture which we have of imperfection or else that which is lost of needlesnesse 2. It impeacheth the providence of God in suffering Canonical Scripture to be lost 3. It layeth a blemish on the fidelity of the Church which is the pillar of truth 4. It takes away some means of our learning and grounds of our comfort and hope For whatsoever things were written aforetime were written for our learning c. Rom. 15. 4. As for the instances given of books of Scripture lost they are either of politick records and Chronicles as 1 King 14. 19. or of Phylosophical discourses 1 King 4. 33. or of such books as are yet extant but under other titles as Chr. 29. 29. §. 245. Of Professors torments THE first particular pressure wherewith Saints of old hath their Faith tried is thus set down were tortured not accepting deliverance that they night obtain a better resurrection The pressure it self is in this word tortured The other words are an amplification thereof The Greek word translated tortured signifieth to stretch out or to beat with bats The root from whence it is derived signifieth to beat thence a noun which signifieth a bat or a staff It signifieth also a drum the heads whereof being skins are stretched out very hard and stiff and used to be beaten upon with drum-sticks In reference hereunto a rack whereon mens bodies use to be stretcht and whereon being so stretcht they were wont to be beaten such a rack I say or instrument of torture was called by the same name that a drum is and they who are so rack't and beaten were said to be streâ—…cht and beaten as a drum or to be drummed Thereupon our former English translators thus turned this word were rack'd but our last translators taking the word more generally turned it thus were tortured so as here is a double trope 1. A Metaphor taken from stretching and beating a drum 2. A Synecdoâ—…h a particular kinde of torment being put for any kinde It is probable that the Apostle here hath some reference to the sufferings of Saints registred in the book of Machabees for the torment whereunto Eleazar was put is expressed under a Greek word that ordinarily signifieth a drum but is their translated torment 2 Mach. 6. 19 28. Yea it is said that Eliazar might have been delivered and would not vers 22. 30. It is also noted of a Mother and her seven Sons that they would not 〈◊〉 their persecutors promises be delivered in hope to be raised up again 2 〈◊〉 7. 14 29. This Metaphor giveth an instance that professors of the truth may be brought to exquisite torments for their profession sake It is said of Ioseph that they hurt his feet with fetters Psal. 105. 18. True it is that he was so dealt withall upon a false accusation and upon suspicion of violence offered to his Mistresse but if his fear of God had not kept him from committing folly with his Mistresse he had escaped that torment Ieremiah was apparently east into a Dungion where he sunck in the mire for his faithfulnesse in delivering the word of the Lord Ier. 38. 6. upon the same ground Michaiah was cast into prison and fed with bread of affliction and with water of affliction 1 King 22. 27. Iob also was miserably tormented even for his integrities sake Iob 2. 3. c. The things which Christ endured and his Apostles and all sorts of Martyrs after their time give further proof hereunto see § 255. 1. For the more through trial of his Champions that their courage faith patience and other graces might be the more manifest 2. To seaâ—… up that truth which they profess more firmly 3. To establish other professors 4. To give them some sensible evidence of what Christ endured for them 5. To make them the better to conceive the torments of Hell for if they whom God loves and whom in love he suffereth to endure what they endure be grievously tortured what may we think of those torments which God in wrath inflicteth upon those whom he hateth 2. Satan and his instruments inflict such torments on professors of the truth in malice Their delight is in cruelty and they have mischievous ends which are to discourage professors to draw them from their holy profession and â—…o triumph over them 1. This teacheth professors well to weigh what their profession may cost them what they may undergo and endure for it This is it which Christ adviseth his unto Luke 14. 27 28 c. 2. In that an holy profession may bring on it such torment it becomes professors to take unto themselves an invincible courage and resolve to endure whatsoever by man or Devil can be inflicted A full resolution in this case is of singular use §. 246. Of suffering willingly THE amplification of believers enduring the foresaid torment is set out two wayes 1. By the manâ—…er of their suffering not accepting deliverance 2. By the end which they aimed at a better resurrection Of the Greek word translated accepting See Chap. 10. v. 34. § 129. Of the other word translated deliverance See Chap. 9. v. 13. § 89. This phrase of not accepting deliverance hath reference to their persecutors offering them freedom from those torments in case they would renounce their profession Macc. 6. 21. c. and 7. 24. c. which offer on such condition they would not accept so as this phrase they accepted not is not simply to be taken but relatively to such terms as thy could no way approve This deliverance in this place is taken for setting one free from torment intended The whole phrase in
This is done by the Spirit of Christ conveyed into us whereby we are sanctified Rom. 8. 11. 3. The Spirit enableth such as are united to Christ to stand against all assaults and to persevere in a spiritual growth till they come to be perfect men in Christ Ephes. 4. 13. 4. The receiving of the Soul to glory when it leaves the body In assured conâ—… hereof not onely Christ Luk. 23. 46. but Stephen also Act. 7. 59. commended his soul to God 5. The Resurrection of the body to eternall life Iohn 5. 28 29. 6. The uniting of Body and Soul together again and setling them in glory eterâ—… Matth. 22. 32. Christs Argument as it holdeth for the resurrection of the body so for the union of them with their souls For God is not the God of our bodies alone but of our persons consisting of Body and Soul All these are the degrees of mans perfection None of them may be left out In all these were believing Jews made perfect and in all these are and shall be all believing Christians made perfect And without every one of them can none of them be made perfect Quest. 1. How then is perfection denied to them as it seemeth to be denied 〈◊〉 thiâ—… phrase that they should not be made perfect Answ. It is not simply denied but restrictively in relation to us Therefore it 〈◊〉 added without us â—… Quest. How doth their perfection depend on us or on our perfection Ans. 1. In that the Resurrection of the bodyes of all Believers shall be at once and so their perfect consummation in body and Soul Iohn 5. 28 29. Abel the first Believer that died and all others after him must rest in their graves till the last of Gods elect be perfected 2. In that the means of perfecting believing Jewes were reserved to our times which were Christs Incarnation subjection to the Law and accomplishment thereof oblation of himself a Sacrifice Resurrection from the dead and Ascension into heaven All these were in the last dayes in the time of the Jewish Church they were not actually done If in our dayes they had not been done those ancient Believers had not been perfected But being all actually done in our dayes we thereby are perfected and they also are perfected with us For they believed that in the latter dayes they should be accomplished as indeed they were and by that Faith they were justified and sanctified in this life died a blessed death had their souls received to Heaven shall have their bodies raised and united to their souls to enjoy eâ—…ernall rest and glory as we also who believe in Christ exhibited This I take to be the cleer meaning of the text Hereby sundry errors raised from thence are plainly refuted 1. None of the Souls of the faithfull shall be in Heaven till the last day This was the opinion of many ancients as of Tertullian Vigilantius and others Among other arguments they press this text But they erre not knowing the Scriptures nor the power of God Matth 22. 29. For they apply that to the Soul separated from the body which belonged to the last union of body and soul together I deny not but that by Christs entrance into Heaven there was a great access of joy and glory to such Saints as were dead in their soules glorified before But that then their souls should first enter into heaven may and must be denied Besides they take that to be spoken of the effect which is meant of the actuall eâ—…hibition of the means Whereas the means of making men perfect which was Christ was not actually exhibited before the last dayes they deny the effects thereof which is the perfecting of Saints thereby Quest. Could the effect be before the cause Answ. 1. The highest procuring cause was before the effect which was Gods Decree and purpose 2. So also was a primary efficient cause Gods promise Gen. 3. 15. 3. So likewise the vertue and efficacy of the working cause Rev. 13. 4. 4. The instrumentall or applicatory cause which is faith Hebr. 11. 1. As they who maintain the foresaid errors mistake the maine ground thereof which is this text so they goe against the current of other Scriptures which are these and other like 2 Cor. 5. 1 2. c. Luk. 23. 43. Phil. 1. 23. A second error is this The Souls of the faithfull were in a place in the uppermost part of Hell called Limbus Patrum Of this see Chap. 8. v. 8. § 50. A third error is this The Souls of the faithfull before Christ were in a place of beatificall vision but not in heaven This is the error of some Protestants who cut but a third betwixt 〈◊〉 and Papists Hereof see more Chap. 8. v. 8. § 50. §. 279. Of the insufficiency of externall means in case of perfection THE deniall of perfection to the Jews before Christ exhibited is in regard of the means which they had Those means were not sufficient to make them perfect All the means which they had may be comprised under this word Law but the Law made nothing perfect Chap. 7. v. 19. § 86. which in this case must be the moral or ceremonial Law The morall Law cannot make perfect by reason of our impotency Rom. 8. 3. In reference to that law the Apostle saith No man is justified by the Law in the sight of God Gal. 3. 11. Of the Ceremoniall Law it is expresly said that the offerings thereof could not make him that did the service perfect Chap. 9. v. 9. § 49. and Chap. 10. v. 1. § 3. In this respect it is called a carnal Commandement Chap. 7. v. 16. § 21. And the Ordinances thereof are stiled weak and beggerly Elements Gal. 4. 9. 1. Quest. Why was that Law then ordained Answ. 1. To shew we stood in need of means to perfect us 2. To point out those means Therefore they are called â—… shadow of good things to come 2. Quest. Were not then believing Jewes made perfect Answ. Yes But by the means which were typified under their rites This gives a demonstration of their blindness and folly who expected perfection from the observation of that Law Against such the Prophets much inveighed Isa. 1. 11. Mic. 6. 6 7. And Christ in his time Luk. 16. 15. And the Apostles in their time Gall. 4. 9. Great also is their folly who wish the continuance of that external Law yet still and also of them who think to be perfected by humane inventions If external Divine Ordinances could not make perfect â—…uch less can humane §. 280. Of perfecting all Believers in all ages by the same means TO shew that God did not leave his people utterly destitute of all means of perfection This phrase of limitation Without us is inserted Whereby we are given to understand that they had means to be made perfect but such as belong to us Christians and are expresly manifested in our dayes Hereof see more Chap. 7. v. 19.
help us on in our Christian course Run Looking unto Iesus The Greek word translated looking is a compound Of the simple 〈◊〉 See Chap. 2. v. 8. § 68. That properly signifieth to see This compound carrieth emphasis and properly signifieth to look back or see again and joyned with the preposition which signifieth unto as here it is joyned intimateth withdrawing of the eyes from all other objects and fastning them on that which 〈◊〉 behold That the word seeing or looking is taken sometimes literally sometimes metaphonically hath been shewed Chap. 2. v. 9. § 72. Here it is taken metaphorically and applied to the eyes of the mind and setling them on Jesus The eye of the soul is faith wherewith things invisible to the bodily eye may be seen Heb. 11. 27. Thus Abraham saw Christ before he was actually incarnate 〈◊〉 8. 56. So may we that live since his ascension look on him Thus have thus 〈◊〉 all true believers look on Christ from the beginning of the world to the end thereof Of this title Iesus see Chap. 2. v. 9. § 73. It setteth forth the main end of Christs assuming our nature which is to be our Saviour and that to save from our sins Matth. 1. 21. It is here fitly used in that thereby we are put in mind of that help we may expect from Jesus for this title sheweth that Christ hath undertaken to be our Saviour and to free us from all dangers and from all things that may hinder us in our race to heaven This direction of looking unto Jesus giveth us to understand that the ability which we have to run our Christian race is from Jesus This is demonstrated 1. Affirmatively thus I can do all things through Christ which strengthneth me Phil. â—… 13. In this respect is Christ resembled to a vine Joh. 15. 1. And to an head Eph. 4. 14. 2. Negatively without me saith Christ ye can do nothing Joh. 15. 5. By Christ that disability which man at first by his sin brought upon himself to good is taken away His nature is altered he is made a new creature 2 Cor. 5. 17. 1. Much doth this commend the goodnesse of God who though he hath set an hard race before us yet he hath provided sufficient help He deals not with his people as Pharaoh with the Israelites who imposed an heavy task upon them and yet denied ordinary means for the accomplishing the same Exod. 5. 7. 2. This goodnesse of the Lord should encourage us against our own weaknesse and incumbrances inward or outward Iesus can do more for our help then the Devill and all his instruments for our hindrances He is ready at hand to put out his hand to save us as he did Peter when we are ready to sink Mark 14. 31. This metaphor looking setting forth the act of faith gives evidence that faith is the means of obtaining help from Iesus This was lively represented by the Israelites looking upon the brazen serpent Numb 21. 8. Ioh. 3. 14 15. Christ is the fountain faith the pipe whereby grace is conveyed to us See the Churches Conquest on Exod. 17. 11. § 43. §. 13. Of Christ the Author of Faith TO enforce the foresaid duty of looking unto Iesus he is here set forth to be he Author and Finisher of faith Of this word translated Author See Chap. 2. v. 10. § 95. There it is translated A Captain but such an one as is also the beginner and first author of a thing It being here premised before the other title Finisher it implieth such an Author as is the primary beginner as hath the absolute ordering of that which he beginneth so as he can and will finish it according to his mind Thus is Christ the Author of our faith This is evident by these and such like generall proofs Faith is the gift of God Eph. 2. 8. It is given to you to believe Phil. 1. 29. But more particularly in that the Apostle prayeth for faith from the Lord Iesus Christ Eph. 6. 23. On this ground this gift is stiled the faith of Iesus Christ Rom. 3. 22. Gal. 2. 16 20. For as Christ is the revealer of faith and the object of faith and the matter of faith so also the Author of it The means whereby this grace is wrought are of Christ as the principall outward means which is the preaching of the Gospel stiled the word of faith Rom. 10. 8. And the Sacraments which are seals of the righteousnesse of faith Rom. 4. 11. Yea also the Spirit which is stiled the spirit of faith 2 Cor. 4. 13. And faith is said to be given by the Spirit 1 Cor. 12. 9. All these means outward and inward are of Christ therefore the grace wrought by them must also be of him It is not of man by nature neither doth the law reveale or work it but it is by Iesus 1. This clearly demonstrateth that without Christ no faith at least no such faith as should bring men to salvation For this author of faith is also stiled The Captain or Author of salvation Chap. 2. v. 10. And Chap. 5. v. 9. § 50. 2. It informeth us in the kind of this gift that it is supernaturall The Son of God came from the bosome of his Father to reveale it and to work it in us 3. It is our duty to use such means as Christ hath sanctified for attaining this gift He that is the Author of it will work it in his own way and course §. 14. Of Christ the Finisher of Faith TO shew that Christ goeth on in that good work of faith which he hath begun The apostle addeth this other work of Christ Finisher Of the Greek verb whence the noun here translated Finisher is derived See Chap. 2. v. 10. § 97. According to the notation of the word it signifieth one that perfecteth what he taketh in hand and so as nothing needs be added thereto So as faith is perfected by Christ. With much confidence doth the Apostle thus confirme this point I am confident of this very thing that he who hath begun a good work in you will perform it untill the day of Iesus Phil. 1. 6. But more expresly speaking of Christ he thus sayeth Who shall confirm you unto the end that ye may be blameless In this respect saith Christ himself Him that commeth to me I will in no wise cast out Joh. 6. 37. Thus he giveth his sheep eternall life Ioh. 5. 28. Christ doth finish what he undertakes because 1. It is his Fathers will that he should so do Ioh. 6. 39 40. 2. To manifest his Power Wisedome Faithfulnesse and other like excellencies He is far from a foolish builder Luk. 14. 28. c. 3. To move men to depend on him in that he will in no wise faile such as believe on him 1 Pet. 2. 6. 1. Here we have the true ground of a believers confidence and of persevering unto the
whom the comparison is made Fathers of our flesh 2. Their act which corrected us 3. Our respect to them notwithstanding that correction We gave them reverence In the application we are to consider 1. The manner of applying it with this emphaticall interrogation Shall we 〈◊〉 much rather 2. The matter whereof it consisteth Herein are expressed 1. A description of God the Father of spirits 2. The duty of believers to God be in subjection 3. An effect following thereupon and live Vers. 10. The illustration of the forementioned comparison is by the difference of earthly Fathers and our heavenly Fathers correcting which are these 1. The time of their nurture They for a few dayes The contrary intended of God is that he doth it so long as there is need 2. The end They after their own pleasure But God for our profit This latter is amplified by the particular benefit that thence redoundeth which is 1. Expressed in this word holinesse 2. Illustrated two wayes 1. By the excellency of it in this relative particle his that is Gods 2. In our participation thereof That we might be partakers of it Vers. 11. In removing the objection against the foresaid direction about enduring afflictions there is 1. The objection propounded 2. A solution added In propounding the objection there is 1. A concession or grant 2. A limitation thereof The concession is set down two wayes 1. Negatively No chastening is joyous 2. Affirmatively But grievous The limitation is doâ—…ble 1. In reference to outward sense seemeth namely to sense 2. In reference to the time For the present The solution is taken from the future benefit Here note 1. The intimation of the answer Neverthelesse 2. The expression thereof Wherein is set down 1. The time when the benefit is received Afterwards 2. The kind of benefit Righteousnesse Amplified by the effect thereof peaceable 3. The means of obtaining it It yeeldeth the fruit 4. The persons that partake thereof Them that are exercised thereby §. 66. Of Observations raised from Heb. 12 v. 5 6 7 8 9 10 11. V. 6. I. PEoples failings are to be made known So doth the Apostle here v. 5 Ye have forgotten See § 30. II. It is a fault to forget incouragements This fault the Apostle here expresly taxâ—…th See § 30. III. Gods word affordeth consolatory exhortations The Greek word translated exâ—…ortations implieth as much See § 31. IV. Forgetting grounds of encouragement makes men faint This is the reason why the Apostle here reprehendeth their forgetfulnesse See § 31. V. God in the Scripture speaketh unto us This word speaketh hath reference to the Scripture See § 32. VI. Gods word is for all ages That which was spoken to the Church in Soloâ—… time is here spoken to the Church in the Apostles time as is intended in this phrase unto you See § 31. VII God dealeth with Saints as a Father with children The metaphor of children here used proveth as much See § 32. VIII It is sufficient to quote the words of Scripture though Book Chapter and verse â—…e not named So doth the Apostle here See § 35. IX People are as children to their Pastor It is the Minister that here saith My son See § 33. X. Generall doctrines are intended to particular persons This hint of a particular person My son gives proof hereof See § 34. XI Divine principles are with testimonies of love to be instilled into mens hearts This compellation My Son is a testimony of love See § 33. XII Afflictions are of God They are here called the chastisement of the Lord. See 6. 36. XIII Saints afflictions are chastisements So they are expresly called See § 37. XIV There are extreames about afflictions whereinto men are ready to fall Here are two mentioned despising and fainting See § 38. XV. Extreames are to be avoyded We must neither despise nor faint See § 38. XVI To despise chastisements is a great fault It is here forbidden in the first place See § 38. XVII It is a fault also to faint under afflictions This is also reproved See § 38. XVIII God by afflictions instructeth his children The meaning of the word translated chastisement implieth as much See § 37. XIX Afflictions are convictions of sin The word translated rebuketh implieth thus much See § 39. Vers. 6. XX. God loves Sons of men This is here taken for granted in this phrase whom the Lord loveth See § 41. XXI God takes care of his children This is intended under this phrase whom he receiveth See § 41. XXII Afflictions are evidences of Gods love and care So they are here brought in See § 41. XXIII God oft sorely afflicteth his children The word scourging implieth as much See § 42. XXIV Gods love and care in afflicting his should make them willing to submit to him Thus much is intended under this causall particle FOR. See § 40 42. Vers. 7. XXV Gods grant hath its condition This is implied under this phrase If yee c. See § 43. XXVI Afflictions are made profitable by enduring This is the condition here expressed endure See § 44. XXVII God dealeth with his as Sons This is expresly set down See § 45. XXVIII Afflictions are fruits of Gods Fatherly care over Saints The inference of Gods dealing with them upon chastening proves as much See § 45. XXIX Afflictions are the common condition of all Gods children This is the intent of this emphaticall interrogative What Son is he c See § 46. Vers. 8. XXX Immunitie from afflictions is a bastards prerogative The Apostle saith of such that they are bastards See § 47. XXXI Men are hardly brought to believe that afflictions are fruits of Gods fatherly love The Apostle therefore again inculcateth this that all are partakers of afflictions and that they are not Sons who do not partake of them See § 48. Vers. 9. XXXII Argument upon argument must be used in matters hardly believed After sundry arguments the Apostle addeth this word furthermore See § 49. XXXIII Men can produce but an earthly being They are Fathers of the fâ—…esh See § 49. XXXIV Parents must correct their children as there is cause The Greek word attributed to them signifieth correctors See § 49. XXXV Genuine children do not the lesse respect their Parents for correcting them This phrase we gave them reverence intends as much See § 50. XXXVI God is the author of our spirits He is here stiled the Father of spirits See § 51. XXXVII Gods correction is patiently to be endured This is to be insubjection See § 52. XXXVIII Patience under Gods affliction bringeth life The addition of this phrase and live intendeth as much See § 53. XXXIX God is more to be respected in his dealing with us then earthly Parents This interrogative shall we not much rather imports as much See § 52. Vers. 10. XL. The good that man doth for man is but a while It is but for a few dayes See § 54. XLI Men arâ—… proue to make their
are such as descend from the first stock namely Adam 1 John 3. 15. or from the head of the same Nation Exed 2. 11. The Political respect whereby any are called brothers is of such as are of the same Calling as Kings 1 Kings 20. 32. Captains 2 King 9. 2 5. Priests 2 King 23. 9. The sacred respect is in reference to profession of the true faith and that spe oâ—… re according to the rule of charity so all Professors are brethren Psal. 22. 22. Matth. 18. 15. or according to the Rule of certainty as the Elect of God Thus Ananias cals Saul a chosen vessel Brother Act. 9. 15 17. and Peter cals the same Paul 2 Pet. 3. 17. There is further a joynt acception of this relative Brother which is partly natural partly mysticall or spiritual and that betwixt the Sonne of God and sons of men Hereof see Ch. 2. § 106. The word Brother is here to be taken in the sacred or spiritual respect and that according to the Rule of charity Brotherly-love then here required is Such a liking affection as knits the hearts of Professours of the true faith one to another In this respect Professors are said to be of one heart Act. 4. 32. And they are exhorted to be perfectly joyned together in the same minde and in the same judgement 1 Cor. 1. 10. And God hath promised to give unto his one heart Jer. 32. 39. Ezek. 11. 19. § 4. Of the difference betwixt Love and Brotherly-love THe difference betwixt Love and brotherly-love consisteth in three things especially 1. The Object 2. The Subject matter 3. The Bond. 1. The object of love is of a larger extent then the object of brotherly-love That extendeth it self to all not aliens or enemies excepted Matth. 5. 44. This only to those that professe the faith as the word brother implieth 2. The Subject matter containeth the duties that the one or the other requireth In this respect the subject matter of brotherly-love is larger then of love For there is no duty that love requireth to be performed of another but brotherly-love requireth the same to be performed to a brother Yet brotherly-love requireth many duties to be done to a brother which love requireth notto be performed to all For love requireth none to cast holy things to dogs nor pearls before swine Matth. 7. 6. Where the Apostle saith 1 Cor. 5. 12. What have I to do to â—…udge them also that are without Do not ye judge them that are within He plainly sheweth that many duties that are to be performed to a Professor are not to be performed to such as are without that is to such as professe not the Gospel 3. The Bond whereby brotherly-love knits Professors together is stronger then the common bond of love In this respect the Apostle puts an emphasis upon doing good to the brotherhood Gal. 6. 10. Let us do good unto all men especially unto them who are of the houshold of faith Thus Christ himself distinguisheth betwixt those that are within and without For he is the Saviour of all men especially of those that believe 1 Tim. 4. 10. These differences shew that the excellency lieth upon brotherly-love §. 5. Of the Grounds of Love and of Brotherly love THe grounds of Brotherly-love are such as the grounds of love in general are but in a farre more excellent kinde which may be exemplified in six heads 1. Participation of the same Image On this ground the sin of murder is aggravated because In the image of God made he man Gen. 9. 6. Hence we may infer that nothing against love must be done to another but all duties of love must be performed to him because we are all after the image of God 2. Communion in the same nature which is flesh Thereupon saith the holy Ghost Hide not thy self from thine own flesh Isa. 58. 7. 3. Subjection to the same infirmities For all things come alike to all Eccl. 9. 2. This puts on love to bear others infirmities because they themselves are subject to the like It is said of the Highpriest under the Law That he can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmity Heb. 5. 2. 4. The mutual need that one hath of anothers help This also puts on love to help such as need help that in case of need help by others may be afforded unto them In this respect saith the Apostle At this time your abundance may be a supply for their want and their abundance also may be a supply for your want 2 Cor. 8. 14. 5. Gods example For Christ exhorteth us to perform duties of love That we may be the children of our Father which is in heaven Mat. 5. 45. 6. Gods expresse precept Thou shalt love thy neighbour as thy self Levit. 19. 18. These also are the very grounds of brotherly-love But in a far more excellent and transcendent manner For 1. That Image of God which natural men bear is exceedingly defaced and impaired It is a very obscure and almost worn-out stamp of that glorious Image in which at first God made man I may resemble it to a Glow-worm or to certain Fish-bones which in the dark make a bright lustre but give no true light whereby we may discern one thing from another So by that remainder of Gods Image which is in natural men none could ever discern how to do any thing acceptably to God or availably to his own salvation But in Christ by the Gospel that glorious Image is renewed in Saints who are the brethren he means and they are not only exhorted to put on that new man which after God is created in righteousnesse and holinesse of truth Eph. 4. 24. but are also said to be changed into the same Image from glory to glory 2 Cor. 1. 18. 2. That nature whereof Professours are made partakers is not only an humane nature but the Divine Nature 2 Pet. 2. 4. For we are born again and that of God John 1. 13. As natural men are all one flesh so Saints are all one Spirit Ephes. 44. As they are of the flesh so these are of the Spirit John 3. 6. Wherefore as the Divine Nature is more excellent then the humane and the Spirit then the flesh so this ground of brotherly-love is more excellent then the former ground of love 3. Professors of the Gospel are subject also to many infirmities and temptations Satan most fiercely assaults them Luke 22. 31. For they are all Kings Rev. 1. 6. The devil therefore useth the policy of the King of Syria 1 King 22. 31. They are also subject to many infirmities In these respects there is great need of much brotherly-love to bear with one another Gal. 6. 2. 4. These also stand in much need of mutuall help for their spirituall good This is evident by the manifold exhortations tending to that purpose as Heb. 3.
having long life are satisfied therewith God with the blessing giveth satisfaction Psal. 91. 16. The meek shall eat and be satisfied Psal. 22. 26. God will satisfie the poor with bread Psal. 132 15. When God promiseth to send corn wine and oyl as a blessing it is added Ye shall be satisfied therewith Joel 2. 19 26. This satisfaction is said to be of the mind to shew that it extends it self as farre as covetousness doth which is an inward inordinate desire of the mind A contented person doth not only forbear outward indirect courses of getting more and more but doth also restrain the motions of his mind or soul from desiring more then God is willing to allot unto him The sufficiency mentioned in the description hath not reference to any set quantity or measure which the contented person propounds to himself but only to the wiâ—…e providence of God who doth give to every one of his what is sufficient for him Answerably a contented person so accounts his own estate and is satisfied She that made this answer to him that would have spoken to the Captain of the Hoast for some reward to her I dwell among mine own pâ—…ople was such a contented one 2 King 4. 13. This word â—…itness is added to shew that contentedness extends it self not only to the things which are needfull for mans livelihood as food and raiment 1 Tim. 6. 8. but alâ—…o to the severall estates whereunto man is subject as of peace and trouble ease and pain honour and dishonour prosperity and adversity Contentedness makes a man account that estate be it joyous or grievous whereunto God brings him to be the fittest and seasonablest for him The present condition wherewith a contented mind is limited in this Text admits a double reference One to the time past wherein though his condition hath been better yet he repineth not at the alteration thereof The other reference is to the time to come wherein though he have never so great hope of bettering himself yet for the present he remaineth content with his present condition §. 63. Of the Grounds of Contentedness THe grounds of Contentedness are such as follow 1. Knowledge of Gods disposing providence that he ordereth all things in heaven and earth according to his own will Psal. 115. 3. 135. 6. Hence we may safely inferre that our estate whatsoever it be great or mean plentifull or sâ—…anty quiet or troublesom is ordered by God The Lord gave and the Lord hath taken away Job 1. 21. I form the light and create darkness I make peace and create evil I the Lord do all these things Isa. 45. 7. Who would not who should not be content with that estate which God provideth for him Among other Divine properties there are three which are of greatest force to move us to rest content in our present condition 1. Gods Almighty power 2. His incomprehensible wisdom 3. His infinite goodness God by his power is able to give any man any thing If thou wilt thou canst make me clean saith a leper to Christ Matth. 8. 2. By his wisdom he discerneth what is fittest for every one For the same estate is not fit for every one therefore he variously ordereth mens estates 1 Sam. 2. 7. His goodness moveth him to order all things to good It is good for me that I have been afflicted saith the Psalmist Psal. 119. 71. If this mighty God who can settle thee in any estate in his wisdom see this present estate to be fittest for thee and in goodness settle thee therein oughtest not thou to be content therewith Of contentedness arising from Gods disposing providence See my Sermon on Matth. 10. 29. Entituled The extent of Gods providence § 11. 2. Faith in Gods speciall relation to thee that he is in particular thy Father so as thou maâ—…est say to him Thou art my Father my God and the rock of my salvation Psal. 89. 26. To be perswaded that the Almighty God who can do what he will that the wise God wâ—…o well disâ—…erneth what is fittest for thee that the good God who sweetens all the passages of his powerfull and wise providence with his goodness is in speciall thy Father cannot but assure thee that he dealeth with thee as he knoweth to be best for thee He that stedfastly believed this would not have his estate otherwise ordered then it is He must needs rest content with the present Of this speciall application of Gods Fatherhood See my Explanation of the Lords Prayer Entituled A Guide to go to God § 12. 3. A full conviction of our unworthiness of the least of Gods mercies This did Iacob acknowledge before God Gen. 32. 10. This useth to produce two effects which much conduce to contentedness One is thankfulness for whatsoever we have This made Paul thank Christ Iesus for that he counted him faithfull putting him into the Ministry who was before a blasphâ—…mer 1 Tim. 1. 12 13. For in another place he saith I am not 〈◊〉 or worthy to be called an Apostle 1 Cor. 15 9. Thankfulness is a degree above contentedness The other effect is an expectation of Gods continuing to provide what shall be sufficient for the future For he that is conscious to his own unworthiness cannot but acknowledge that whatsoever good he hath is from Gods free grace Thereupon he is moved to hope and beleeve that God who for his own grace sake hath begun to do good unto him will upon the same ground continue so to do and thereupon he rests contented 4. A deep apprehension of ones desert He that knows himself cannot be ignorant that his desert is extremity of wrath and vengeance even hell and damnation In that therefore he is on this side hell in the land of the living under means of salvation he is content with any outward estate though it be never so mean yea though it be an 〈◊〉 estate and full of trouble They who being sorely afflicted duly consider that they had deserved much more then they had endured with an holy content and humble patience thus say It is of the Lords mercies that we are not consumed because his compassions fail not Lam. 3 22. 5. A right application of Gods promises There is no condition so mean no estate so troublesom but that in Gods Word we may â—…inde some promise to support us therein About want it is said There is no want to them that fear God The young lions do lâ—…ck and suffer â—…unger but they that fear the Lord shall not want any good thing Psal. 34. 9 10. My God shall supply all your need Phil. 4. 19. About danger thus saith the Lord When thou passest thorow the waters I will be with thee and thorow the rivers they shall not overflow thee when thou walkest thorow thâ—… fire thou shalt not be burnt neither shall the flame kindle upon thee Isa. 43. 2. About fear of men there is this promise They that
of those that can plead for the dignity and authority of such as are spirituall Guides or Governours in Gods Church §. 98. Of Gods Word to be Preached THe subject matter to be preached is here styled the Word of God Though that which is uttered by men as Ministers be properly the sound of a mans voice yet that which true Ministers of God in exercising their ministeriall Function preach is the Word of God Thus it is said of the Apostles They spake the Word of God Act. 4. 31. and hereupon it is said of the people of Antioch that almost the whole City came together to hear the Word of God Acts 13. 44. That which Ministers do or ought to preach is styled the Word of God in a fourfold respect 1. In regard of the primary Author thereof which is God God did immediatly inspire extraordinary Ministers and thereby informed them in his will For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. Therefore they were wont to use these Prefaces The Word of the Lord Hos. 1. 1. Thus saith the Lord Isa. 7. 7. And an Apostle thus I have received of the Lord that which also I delivered unto you 1 Cor. 11. 23. As for ordinary Ministers they have Gods Word written and left upon record for their use For all Scripture is given by inspiration of God 2 Tim. 3. 16. They therefore that ground what they preach upon the Scripture and deliver nothing but what is agreeable thereunto preach the Word of God 2. In regard of the subject matter which they preach which is the will of God as the Apostle exhorteth to understand what the will of the Lord is Eph. 5. 17. and to prove what is that good that acceptable and perfect will of God Rom. 12. 2. 3. In regard of the end of preaching which is the glory of God and making known the maâ—…ifold wisdom of God Eph. 3. 10. 4. In regard of the mighty effect and efficacy thereof For preaching Gods Word is the power of God unto salvation Rom. 1. 16. Preaching the Word of God this is it which is mighty through God to bring every thought to the obedience of Christ 2 Cor. 10. 4 5. For the Word of God is quick and powerfull c. Heb. 4. 12. So close ought Ministers to hold to Gods Word in their preaching as not to dare to swerve in any thing from it The Apostle denounceth a curse against him whosoever he be that shall preach any other word Gal. 1. 8 9. Upon this we have just cause to avoid such teachers as preach contrary to this doctrine Rom. 16. 17. 2 Ioh. v. 10. The whole mass of Popery is hereupon to be rejected So are the manifold errours and heresies that in former ages and in this our age have been broached Pretence of new light and immediate inspiration in these daies is a meer pretence By this subject matter of preaching the Word of God we may receive a good direction to observe two caveats enjoyned by Christ concerning hearing The first is concerning the matter which we hear Take heed what you hear Matth. 4. 25. We must with approbation hear nothing but what we know to be the Word of God We must therefore our selves be well acquainted with the Scriptures and by them try the things which we hear whether they be the Word of God or no as the men of Berea did Act. 17. 11. The second caveat is concerning the manner of hearing Take heed how you hear Luke 8. 18. That which we know to be grounded upon the Scriptures we must receive not as the word of men but as it is in truth the Word of God 1 Thess. 2. 13. We must with reverence attend unto it we must in our hearts beleeve and we must in our lives obey it It is Gods Word that doth convert quicken comfort and build up or on the other side wound and beat down What is the reason that there was so great an alteration made by the Ministry of Christ and his Disciples by the Apostles and others after them Yea by Luther and other Ministers of reformed Churches They preached not Traditions of Elders as the Scribes nor mens inventions as Papists but the pure Word of God The more purely Gods Word is preached the more deeply it pierceth the more kindly it worketh §. 99. Of that Faith which is to be followed ONe particular wherein the foresaid Guides are to be remembred is thus set down Whose faith follow Of faith in generall as it is a gift of God or grace whereby we are justified and saved I have at large discoursed in the Whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. § 11 c. This word Faith must in this place be taken for something that may be heard or seen and in that respect imitable namely for the doctrine of faith Rom. 1. 5. or profession of faith Act. 14. 22. Rom. 1. 8. or effects and fruits of faith Iam. 2. 14 18. or for fidelity and faithfulness Matth. 23. 23. Our English Translators do turn the Greek word which properly signifieth faith into fidelity Tit. 2. 10. Either or every of these significations may here not unfitly be intended For when obedience is yielded to the doctrine of faith which Ministers preach or when people conform themselves to that profession of the faith which their Ministers do or when they shew forth such fruits of faith as they do or are faithfull in their own place as their Ministers were in their own then they follow the faith of their Guides The Apostle setteth out the object of Christians imitation under this word Faith 1. Because faith is a mother grace a breeding grace All the acts of Gods ancient Worthies are produced as acts of faith Heb. 11. 2. Because faith is that grace that makes all things acceptable Without faith it is impossible to please God Heb. 11. 6. 3. Because God is most glorified by the faith of his servants 4. Because in regard of mans good faith is the most necessary profitable and comfortable grace Of the glory which faith brings to God and good to man See The whole Armour of God on Eph. 6. 16. Of Faith § 7 8. §. 100. Of imitating our Guides THe duty which is required of people in reference to the foresaid faith of their Guides is expressed in this word Follow The Greek word translated follow implieth an endeavour to be like those whom they set before them Our English hath borrowed a word from the Latine which carrieth some emphasis namely to imitate There is a Noun derived from the Greek word which we translate follower frequently used in the New Testament as 1 Cor. 4. 16. Heb. 11. 1. and in other places That Noun is by other Authors used to set out a stage-player who endeavoureth to be as like him whose part he
great soever it be appertaineth to Gods peculiar people In the Greek there is a double negative which addeth much emphasis and iâ—… as if he had said and they shall in no wise teach Of this emphasis see chap. 13. v. 5. § This phrase shall not teach is not to be taken of a carelesse neglect of means in such as have a charge over others as if they should no way seek to instruct them but rather of that great measure of knowledge which all should have as they should not need to be taught or instructed The teacher or instructer is indefinitely set down thus Every man and that twice for emphasis sake It implyeth that no manner of teacher shall be needfull nor particular Neighbour nor Master nor Parent nor Tutor nor Schoolmaster nor Minister nor any other These two words Neighbour Brother are oft indefinitely used and comprise all of all sorts For every one with whom we have any relation or any commerce or any thing at all to do is in Canaans language stiled a Nâ—…ighbour Luke 10. 29. and a Broâ—…her Mat. 5. 22. These two Titles 〈◊〉 â—…sed â—…o shew that duty which all men owe to another and that respect which they should bear one to another A Neighbour must every way be helpful to his Nâ—…ighbour much more a Brother to a Brother Such are bound and ought to be ready to instruct one another as need requireth If they do it not who can be thought to be ready to do it and if such need not instruction who may be thought to need it That knowledge wherein they shall so much abound is set down under this phrase Know the Lord. Vnder this is comprised knowledge of the whole will of God and of all the mysteries of godlinesse which by the word of the Lord are revealed The phrase is used 1. For distinction sake to shew that the knowledge under the new Covenant is not of State-matters and worldly affairs but of such matters as have especial respect to the Lord to know how we may be accepted of him and enjoy his favour and how we may please and honour him 2. For excellency sake The excellency of knowledge much consisteth in the object whereabout our knowledge is exercised or thing known Therefore to shew that the best knowledge is here meant The Lord is made the object thereof The word know implyeth more then such a general knowledge as reprobates and Divels may have It implyeth such a knowledge of the Lord as vvill make them vvho have it account the Lord the only true God and both rest on him as on the fountain of goodnesse for all good things and subject themselves to him as to the absolute Soveraign over all The affirmative part is brought in by way of a reason as is evident by this causal particle For or Because And it is a forcible reason forâ—… if all shall know the Lord one need not instruct one another It implyeth that the Lords confederates under the new Covenant shall prove so good proficients as they shall have good understanding of every thing that is needful to be taught them This general particle All is to be restrained to all thaâ—… in truth belong to the new Covenant Lest this general all should be too much restrained to some sorts of people under the new Covenant as to Divines Scholars Nobleâ—… rich men men grown in years or other like this distinction from the least to the greatest is added whereby none at all is excepted whether great or mean Minister or People Vniversity or Country all of all sorts shall attain to the knowledge here intended Thâ—…se two superlatives least greatest are in the Greek positives and so translated Act. 26. 22. Rev. 11. 18. and sundry other places But to shew that none at all are here exempted the supâ—…rlative is used so Act. 8. 10. §. 71. Of the different interpretation of the eleventh verse THe foresaid literal sense of this verse being so highly transcendent seemeth at first sight to be impossible and thereupon by divers persons is diversly interpreted 1. Some apply it to the state of Saints in Heaven because here we know in part but tâ—…en shall we know as we are known 1 Cor. 13. 12. Answ. Though that application may fitly stand with the letter yet it is not agreeable to the scope of the Apostle which is to set forth the priviledges of the Church under the Gospel 2. Others apply this priviledge to the Apostles themselves to whom Christ promised to send the spirit of truth who should guide them into all truth Joh. 16. 13. Answ. These restrain the words too much Though the Apostles may not be excluded but rather accounted the chief and principall of that number to whom this priviledge is promised yet this is no more to be restrained to them alone then other priviledges of the new Covenant Besides an Apostle thus â—…aith of himself now I know in part 1 Cor. 13. 12. 3. Others apply it to the Churches planted by the Apostles who are said to be 〈◊〉 in all knowledge 1 Cor 1. 5. and to abound in knowledge 2 Cor. 8. 7. and to 〈◊〉 â—…ll things and not to need that any man teach them 1 Joh. 2. 20 27. 〈◊〉 1. Though this application extend the priviledge further then the former 〈◊〉 yet it restrains it too short of the extent intended For it is intended to all 〈◊〉 the new covenant even unto Christs second comming 2. The Churches in the Apostles time had need of further instructions for which 〈◊〉 were appointed to water what the Apostles had planted and ordiâ—… pastors were setled in particular congregrations and the Epistles of the Apoâ—… were added for the Churches furâ—…her instruction â—… Others restrain it to the recalling of the rejected Jewes which shall be at the 〈◊〉 of the world For they suppose that a greater light of knowledge shall then 〈◊〉 â—…orth then ever did before and that then there shall not be such need of means 〈◊〉 hath been before Answ. 1. Though it be granted that knowledge shall then abound more then formerly yet to restrain this priviledge to that time will much impare the extent of Gods goodnesse to all his confederates under the new covenant 2. Though knowledge shall then abound yet shall it be by Gods blessing on the 〈◊〉 that then shall be used neither can it be imagined that this promise shall 〈◊〉 literally be accomplished 5. Others extend this priviledge far enough even to all ages of the Church but in this extent they stretch the priviledge it self too far namely to immediate inspiration they infer that all of the true Church have such understanding of the myâ—… of godlinesse and that by immediate inspiration and revelation as there iâ—… no need of any ministry On this ground they cry out against Schooles of learâ—… Colleges Universities Arts Tongues and other means of attaining knowledge
God An evil fear of God b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promises of Rest. Typicall Rests True Rest. Why promises of things to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What this Rest is Rest not to be left From what Saints shal rest a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unbelievers fail of the prize Rules to runne well Motives to run well * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What preaching the Gospel imports ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the bâ—…er things which Christians enjoy See my 〈◊〉 on Ezâ—…k 〈◊〉 1. 〈◊〉 〈◊〉 The Progress of Gods Providâ—…nce ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Why a Word oâ—… hearing â—…o 〈◊〉 The Word heard may be without profit c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chrysost. Theophylact Occum altique in loc Complut Non profâ—…it sermo auditus illis non coâ—…raperatus fidei corum qui obedierunt Aug. Error in Psal. 77. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infundo d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word fruitless to unbâ—…levers See §. 40. Faith receivetâ—… what the Word 〈◊〉 A relation betwixt the Word and Faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contrariorum contraria sunâ—… consequentia Unbelievers excluded from believers priviledges a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believers may know they believe Judge others as thy self a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Future things promised as sure as present See Chap. 8. v. 8. §. 33. The beginning of heavenly rest here enjoyed Unbelievers enter not into Gods rest God spake by Prophets Gods oath an infallible argument See Chap. 6. v. 18. §. 140. See Chap. 1. v. 5. §. 46. Proper causes may fail God determines what lie swears Provoke not God to swear The Sabbath and Canaan were Rests Of the Hebrew words whereby these two Rests are set down See §. 31. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 1. v. 10. §. 132 134 How God is said to work d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sum Fâ—…o f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God finished the full number of creatures Against Transubstantiation God perfected every creature * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Iactum fundamentum e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. de Mund. cap. 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things of different times are not the same a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seven a number of perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quievit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quies f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cessaviâ—… g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbathum The Sabbathâ—… rest How God still Works What works to be forborn on the Sabbath What our rest in heaven shall be i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God spent six daies in creating Nor great nor mean servile works to be done on the Sabbath Vers. 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So much only quoted as makes to the point in hand Privatio unius est inductio alterius a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods promise shall be accomplished a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Linquere Gods promise cannot be utterly void a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a favour to have a good thing before others How priviledges come to be slighted England the first Kingdom that cast out Popery a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 limes d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 definire f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Times not known by man a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficientis c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David the Author of the whole book of Psalms Psalms without title * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liber Psalmorum Psalms for Solomon b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmus Davidâ—… Levites put tunes to Psalms Moses prayer Psalms by prophetical spirit David speaks of a Rest four hundred and fifty years after Canaan was entred into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is hope while the season lasteth Verse 8. The dependance a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Ioshua See The Churches Conquest on Exod. 17. 9. §. 9 Who Ioshua was Ioshuaâ—… â—… 〈◊〉 of Christ. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 sunt 〈◊〉 in 〈◊〉 〈◊〉 vis 〈◊〉 〈◊〉 〈◊〉 â—…ctio significatiâ—… In what respects Ioshua gave Israel rest Gods work â—…tributed 〈◊〉 David spake of the rest to come Types were not the truth Why types instituted Mistake not happinesse Of Jewish Christians See Ch. 7. v. 11. §. 6â—… Blessings here enjoyed not to be rested in The day of 〈◊〉 into rest 〈◊〉 in and beâ—… Ioshua's time When day of seeking rest â—…egan Truths under types Why truths under types See Ch. 8 v. 5. §. 13. In three cases God detested legall 〈◊〉 See Ch. 7. v 16. §. 8â—… The ground
of faith in types Believers under the Law rested not in externals Rules for finding out truths of types Vers. 8. Vers. 8. Circumstances in Scripture to be observed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What rest enjoyed in heaven a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This world ful of vexations Sinne causeth trouble How evil of God Here we must labour suster In troubles think on rest to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why rest to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are Gods people See Ch 2 v 17. §. 180 in the end Ch. 8. v. 〈◊〉 § 68 69. Rest proper to Saints Hos. 1. 9. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Improper applications of Rest. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Works in mans innocent estate Why works stiled our own In heaven a ceasing from all our own works b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints rest like Gods Some works to be done in heaven Dayes of this life working dayes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must endeavour after that which is set before us Gods practice mans patern Saints must be like God Wherein we must imitate Gâ—…d Wherein God unimitable A rule for imitating God Gods respect to man in making himself a patern a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Festino c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans endeavour after rest requisite See Ch. 11. v. 6. §. 24. â—…h 13. v. 18. §. 156 180. Wherein natural mens power consisteth Destruction of ones self Care must be had of soul as well as of body c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motives to diligence 1. The excellency of the prize See §. 65. 2. The necessity of rest 3. The difficulty of the task a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The more excellent the prize the greater must our endeavour be after it Circumspection needfull a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over others c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caâ—… Professors may fall away d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ostendo f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ill examples to be taken heed of i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unbelief keeps from rest a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ambros. de Fide l. 4. c. 3. Theophyl in loc Lyran. Cajet Iun. Hcius a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In what respectâ—… the word is Gods God gives that life which is in the word * Nihil 〈◊〉 quod non 〈◊〉 Gods Word is the powerfull Word a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vivificarâ—… â—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why the Word styled quick d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contracte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How the Word is quick How the Word is powerfull notwithstanding mens obstinacy Uses of the power of the Word 1. Ministers preach it 2. People hear it 3. Bring others to the Word 4. Hear aright 5. Be thankfull for the Word Of what a sword is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glaâ—…ius b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sword for 〈◊〉 and dâ—…fence A Magistrates 〈◊〉 Sword a mortall weapon c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glaâ—…ius desolatio The Word destroyeth all sinnes d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 21. 24 f Os gladij g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gladius edit seu devorat h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seco The Word sharper then any sword l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In what respects the word is a sword 1. This resemblance illustrates the Word 2. The Word hath two edges 3 The Word works every way 4. The Word for defence and oâ—…ence Dirâ—…ctions fâ—…oÌ„ the Metaphor of a sword 1. Oppose not the Word 2 Slight not the Word 3. Apply the Word to sin 4. Fear the Word 5. Make use of Law Gospel 6. Be expert in the Word 7. Advance the Word The Word a spiritual sword Why a spirituall sword nâ—…full Gods providence is our spiritual sword The spirituall sword to be used a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venio c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertingo What soul and spirit set out Flesh and spirit not here meant What meant by joynts e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apto Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by marrow A metaphor from Anatomists a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a discerner the word is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Aristarchus Aristophanes d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What thoughts are e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ira. Eph. â—… 31. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animo concipio i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What intents are l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mens m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mente concipio n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God a searcher of the heart The piercing power of the Word The Coherence Exposition of the words a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Various acceptions of the word creature a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apparco Lucco c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obscâ—…ro 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two Negatives adde emphasie See v. 15. §. 88 Cha. 6. v. 10. §. 60. â—…ha 9. v. 7. §. 42. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coraâ—…s h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God fuâ—…ly knows all Gods sight of 〈◊〉 â—…n encouragement to godly Terror to wicked a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God seeth all within c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉