the reins Ier. 17. 10. and to whose eyes all things are naked and opened Heb. 4. 13. Charity judgeth not the hearts and consciences of men It leaveth them to God Charity believeth all things and hopeth things 1 Cor. 13. 7. that is the best it can of all It interpreteth all things in the better part By this means is brotherly-brotherly-love established 3. We must as much as lieth in us be perfectly joyned together in the same minde and in the same judgement 1 Cor. 1. 10. Union in minde and judgement is an effectual means of working and preserving union in heart and affection They who continued 〈◊〉 in the Apostles Doctrine were of one heart and one soul Act. 2. 42. 4. 32. Under the heart the affections are comprized under the soul the minde Unanimity is a great cause of brotherly-brotherly-love Therefore we are oft exhorted to be of the same minde Rom. 12. 16. 2 Cor. 13. 11. Phil. 2. 2. Qu. What if all that professe the same faith cannot be brought to be in all points of one opinion so as there must needs be differences in that kinde as ever there were and ever are like to be Ans. In such cases let us dissent in love and wait till God reveal the truth to the one or to the other Differences in judgement must not cause alienations of heart and affection especially if the difference be about inferiour and indifferent things 〈◊〉 14. 2 3. 4. We must be thorowly informed about Gods love to us and get all the evidences we can thereof Gods love is as fire it heateth where it is harboured As fire kindleth fire so love kindleth and enflameth love especially when the soul is perswaded thereof Now they who truly love God will undoubtedly love such as bear the Image of God which Professors of the true faith doe 1 Iohn 4. 20 21. 5. 1. Apprehension of Gods love to us will the more enforce us to love the Brethren if withall we be perswaded of their love to us as we ought to be unlesse we see apparent evidences of the contrary Thus farre of the Rules concerning Opinion § 8. Of Rules for Brotherly-love concerning Meditation FOr Meditation 1. We must advisedly meditate on the excellency of this grace of brotherly-love All the excellencies of love have an eminency in brotherly-love Now love is set out by the Apostle as the most excellent of all graces Where he exhorts to covet earnestly the best gifts he adds this clause Yet shew I unto you a 〈◊〉 excellent way 1 Cor. 12. 31. That way is to season all with love And having reckoned up sundry singular properties and effects of love he layeth Faith Hope and Love together and concludes that of them love is the greatest 1 Cor. 13. 13. greatest in use greatest in continuance In use because all practical graces are set on work by love and love extends it self to the good of others It seeketh not her own onely Whereas Faith and Hope are as hands clasped fast holding that which makes to ones own good Love is as an hand opened dispersing that it hath to the good of others In continuance Love is greater then Faith or Hope because these end with this present life but Love continueth in the life to come and is most perfect in Heaven Besides there is no grace wherein a creature may more resemble his Creatour then Love God assumeth to himself this Title Love and that by a kinde of Property thus God is Love 1 John 4. 8 16. This doth in an high transcendent manner commend the excellency of Love and due Meditation on the excellency of a thing is an especial means of seeking after it and laying hold on it 2. We must duly consider the worth of a brother Brothers here meant are Saints by calling Whatsoever their outward condition be in this world they are most precious persons They are styled precious in Gods sight and honourable Isa. 43. 4. Excellent Psal. 16. 3. Gods jewels Mal. 3. 17. They are a chosen generation a royall Priesthood a holy Nation a peculiar people 1 Pet. 2. 9. Comparatively The righâ—… is more excellent then his neighbour Prov. 12. 26. that is then any other man not righteous And that in his birth For he is born of God John 1. 13. In his life He liveth by faith Hab. 2. 4. Gal. 2. 20. In his death Precious in the sight of the Lord is the death of his Saints Psal. 116. 15. Blessed are the dead that die in the Lord Revel 14. 13. This made Balaam to wish that he might dye the death of the righteous Numb 23. 10. God set his love on them before the world was He so dearly loved them as he spared not his dear and only Sonne but gave him to death for them Rom. 8. 32. He hath given his holy Spirit to quicken them to beautifie them to make them amiable before God and men He hath given his Angels a charge over them Psal. 91. 11. The Angels are ministring spirits for their sakes Heb. 1. 14. The whole world is preserved for them and they are reserved to glory Who should not who would not be kindly affectionated to them in brotherly-love 3. We must seriously think upon the good that may be reaped by them and from them The good is both temporall and spirituall Laban learned by experience that the Lord had blessed him for Iacobs sake Gen. 30. 27. And Potiphar saw that the Lord was with his servant Ioseph and that the Lord made all he did to prosper in his hand Gen. 39. 3. The good that those men received from Iacob and Ioseph who were both Saints was temporall Much spirituall good may also be received from such by their pious pattern prudent counsell pithy exhorrations powerfull prayer and other like means yea hereby also may our eternall salvation be promoted Due consideration of these and other-like benefits cannot but work brotherly-love towards them 4. We must diligently mark the prejudice that useth to arise from professors alienation of their hearts one from another and from dissentions following thereupon Gods blessed name is thereby blasphemed the Ministry of the Gospel standered the holy profession disgraced the faithfull ones grieved the guiltlesse miscensured the weak offended and enemies made to insult Surely they who duly consider these mischiefs will for the preventing hereof labour for this grace of brotherly-love §. 9. Of Rules for Brotherly love concerning Practice FOr practice 1. We must remove such impediments as ordinarily keep men from this grace of brotherly love One great and prime impediment is self-love Nothing more hinders the love of others especially the love of the brethren then self-love It is like the thorns among which good seed was sown Thorns use to soak out the life and heart of the ground so as good corn cannot there grow up to any maturity self-Self-love and brotherly love are oft opposed as 1 Cor. 10.
means of strengthening and establishing the Kingdom of Christ. It unites the subjects and members of that Kingdom in one which is a means of great stability Many weak wands fast and close bound together cannot easily be broke asunder Kingdoms Cities all manner of civil Societies are established by the mutuall love of the members thereof The Kingdom of Satan and all evil societies are strengthened by this means Should not then the members of Christs Kingdom love one another Nothing can be of more force to work union then mutuall love and nothing of more force to strengthen a society then union 9. The nearest union that is betwixt any in this world is betwixt Professors of the faith and that in their mutuall relation one to another and in the joynt relation that they all have to Christ. Resemblances of the nearest relation that be are used to set this forth as of a foundation and edifice Eph. 2. 20 21. of a Vine and branches Ioh. 15. 5. of an husband and wife Eph. 5. 32 2 Cor 11. 2. of an head and body Eph. 1. 22 23. This near union should stirre us up to brotherly love for therein we love that body which is styled Christ 1 Cor. 12. 12. 10. The worlds hatred of Saints should the more stirre us up to love them Christ enforceth this duty upon this ground Ioh. 15. 17 18 19. The world most hateth Saints and that hoc ipso nomine in this very respect because they are Saints But brotherly love is a soveraign antidote against the poyson of the worlds hatred and a precious cordiall to revive and support the Saints spirits §. 11. Of the Continuance of Brotherly love BRotherly love being the fountain out of which all other Christian duties flow and which is so needfull and usefull a duty as hath been before shewed well doth the Apostle here require that it should continue This being here required of Christians implieth that an endeavour on our part must be used for the continuance thereof To expresse this the more fully the Syriack inserts this particle in us Others to make this yet more clearly to appear thus expresse it continue in brotherly love In that the Apostle sets no limitation of time to his exhortation but indefinitely saith Let brotherly love continue he giveth us to understand that the continuance must be perpetuall It must never clean fail but continue so long as the man himself continueth in this world nor must it upon any occasion be interrupted but it must be manifested in all things at all times according to that which the Apostle saith of charity Let all your things be done with charity 1 Cor. 16. 14. The Apostle that maketh this a link of the golden chain of Christian graces 2 Pet. 1. 7. sheweth that so long as there is any grace in a Christian there must be also brotherly love St Paul therefore where he commended the Thessalonians for that brotherly love they had shewed beâ—…eecheth them to increase more and more 1 Thess. 4. 9. 10. The phrases of walking in love Eph. 5. 2. and dwelling in love 1 Joh. 4. 16. import as much For to walk is to go on It is opposed to standing still or sitting down To dwell implieth a continuall abode opposed to so journing or lodging for a while in a place Gods love to us is an everlasting love Jer. 31. 3. Those whom Christ loved he loved unto the end Ioh. 13. 1. But we must be followers of God and walk in love as Christ also hath loved us Eph. 5. 1 2. And that as in other circumstances so in continuance Hereby the truth of our brotherly love will be manifested for that grace which is true and sound will never decay They who in their younger years or when first they began to feel a sweet relish in the communion of Saints seemed to have them in high account and to have their hearts intirely set upon them and thereupon were ready to do all good offices for them but afterwards have their hearts alienated from them and withdraw themselves from communion with them not fearing to speak evil not only of some particular persons but also of the whole brotherhood yea and of the very profession it self they surely never had this excellent grace of brotherly love well setled in them Surely they give too great cause to suspect and fear that that spirit which knit the members of Christs mysticall body together was never in them It becometh us therefore who have this holy fire of brotherly love kindled in us daily to blow it up This metaphor is indefinitely used 2 Tim. 1. 6. and may fitly be applied to the point in hand §. 12. Of the meaning of this phrase Forget not Verse 2. Be not forgetfull to entertain strangers for thereby some have entertained Angels unawares THe generall duty of brotherly love is exemplified in sundry particulars The first whereof is hospitality The substance of the duty is comprised under this negative Be not forgetfull The Greek Verb is a compound The simple signifieth to forget The compound intendeth some speciall emphasis as clean to forget or utterly to forget or 〈◊〉 way to forget To forget and to remember are opposite terms Not to remember is to forget Not to forget is to remember Negative injunctions have an emphasis in them They alwaies binde to all times There is no time wherein they may be forgotten To remember importeth two things especially 1. To keep and hold fast in minde and memory what is once known In this respect Moses addeth the negative to the affirmative thus Remember and forget not Deut. 9. 7. Which intendeth that they would fast hold it and not let it sâ—…ip away 2. To call again to minde and memory what was once known but after forgotten Thus Pharaohs butler saith I do remember my faults this day c. Gen. 41. 9. Under his faults he compriseth all things that had passed betwixt his imprisonment for his faults and his advancement again to his former office among other things Iosephs interpreting his dream was an especiall one But it is said that he forgat Ioseph Gen. 40 23. In that therefore he saith thereof I do remember he meaneth thereby a calling to minde again that which he had forgotten In both these senses may this negative be not forgetfull be taken and imply these two things 1. That knowing this to be a Christian duty they should be mindfull of it and carefull to observe it so oft as occasion should be offered In this sense saith the wise man Forget not my law Prov. 3. 1. 2. That they having formerly done the duty but afterwards intermitted it they should return to it again and not forget their good beginnings In this sense saith Moses Beware that thou forget not the Lord thy God Deut. 8. 11. In the former sense it is an incitation to hold on in a good course In the
which is sinfull or to omit a bounden duty Thus Christ himself went out of the Camp when upon Satans promise to give him all the Kingdoms of the world and the glory of them if he would worship him Christ with indignation said Get thee hence Satan Matth. 4 8 9 10. and when he used a like speech to Peter who disswaded him from suffering Matth. 16. 22 23. Abraham went out of the Camp when upon Gods command he went from his Country kindred and fathers house Gen. 12. 1. So did Isaac and Iacob who continued in a strange Land So did Moses Heb. 11. 24 25 26 27. So the Apostles who forsook all for Christs sake Matth. 19. 27. Motives to stirre us up so to go out of the Camp are these that follow and such like 1. The whole world lieth in wickednesse 1 Joh. 5. 19. So as we cannot in heart abide therein but that we must needs be tainted therewith 2. Christ gave himself that he might deliver us from this present evil world Gal. 1. 4. And shall not we go out of that from which Christ by his death hath delivered us 3. The world hateth Christ Ioh. 15. 18. And shall we abide with them that are haters of our Saviour 4. The world hateth such as are Christs and beleeve in him How then may we in heart abide with it 5. Know ye not that the friendship of the world is enmity with God Whosoever therefore will be a friend of the world is the enemy of God Jam. 4. 4. If any man love the world the love of the Father is not in him 1 Joh. 2. 15. What more forcible motive can we have to drive us out of the world 6. By having our hearts set upon the world the safety of our soul is endangered Now What is a man profited if he shall gain the whole world and lose his own soul Or what shall a man give in exchange for his soul Such is the vanity of the world as it cannot be enough undervalued and such is the excellency of the soul and of eternall life purchased for it as they cannot be overvalued too much 7. The world is not only vanity of vanities but also vexation of spirit Eccl. 2. 17. O the folly of all such as embrace this present world which is the disposition of most men in the world even of those who have professed the true Religion If the state wherein men live do alter the true Religion into Idolatry most men will leave their Religion rather then the world Witness the practise of England in Q. Maries daies Few they were that then came out of the Camp to Christ. Yea of them who seemed to go out of the Camp and to suffer for Christ in Q. Maries daies being preserved to Q. Elizabeths daies did then like Demas embrace the present world §. 134. Of going to Christ. IN every motion there are two terms One from which the other to which one tendeth As in a race there are two goals one from which the other to which the runner maketh hast Two such terms or goals are here noted in this Text that from which a Christian goeth is the foresaid Camp or the world that to which he goeth is Christ. For this relative HIM unto him hath reference to Iesus v. 12 so as in taking our heart from the world we must set it upon Iesus for there is no other sure and safe subject to set it upon We must beleeve on Iesus we must love him and submit our selves to him and his Gospel and conform our selves thereunto and maintain the same with the uttermost of our power though it be to the loss of all that we have even of life it self Therefore before denying our selves the Lord premises this clause come after me and after it addeth this and follow me Matth. 16. 24. and to bearing ones crosse he addeth come after me Luk. 14. 27. Now by by denying ones self and bearing his crosse the same thing is meant that going out of the Camp intendeth By going unto Christ a superabundant recompence is made for all that can be left by going forth out of the Camp For Christ is that treasure and that pearl for which iâ—… a man sell all that he hath he can be no loser Matth. 13. 44 45 46. Christ can supply all our wants and ease all our griefs and comfort us in all our troubles and in the end bring us to eternall happinesse Come unto me saith he all ye that labour and are heavy laden and I will give you rest Matth. 11. 28. He that cometh to me shall never hunger and he that believeth on me shall never thirst Joh. 6. 35. In the world ye shall have tribulation but I leave with you peace my peace I give unto you Joh. 14. 27. 16. 33. Knowledge of Christ and â—…aith in him cannot but draw men out of the Camp and stirre them up to make speed to this other goal which is Christ. All the benefit of going forth out of the Camp is lost if they go not to Christ. The best that can be said of them is that which the Lord said of hypocrites They have their reward Matth. 6. 2. that is some vain applause of vain men This was all the reward that many of the Heathen had for their seeming contempt of the world This was the reward that Diogenes had for having no other house then a tub and Bias for accounting nothing his but the endowments of his minde and which Socrates and Phocion had for refusing such great gifts as time after time were sent unto them and which King Codrus had for casting himself into his enemies power in the habit of a beggar These and sundry others seemed to go out of the world but none of them went to Christ and thereupon had no other reward but vain applause of men The like may be said of Franâ—…iscan Friers who use to go barefoot and wear shifts of hair and Friers flagellant who use to whip themselves and Friers mendicant who go up and down to beg their food and Hermites who live in desolate places and Anchorites who mure themselves up within stone wals Though these and other like them professe themselves to be Christians and seem to go forth out of the Camp yet they do not go to Christ in that Christ requireth no such thing of them as they do to themselves These have their reward here in this world out of which they seem to go but they can look for none in the world to come I might apply this same to many that profess the true reformed Religion and seem to go far in contemning the world but the ends which they aim at do plainly demonstrate that they go not unto Christ. These two opposite terms without the Camp and unto Christ give us to understand that Christ is not to be found in the Camp Christ himself expresly saith that he is
just and equall not partially inclining to any side The government of a good King is frequently set out by this phrase He did that which was right 1 King 15. 5 11. 22. 43. and it is opposed to declining to the right hand or to the left 2 Kin. 22. 2. according to the true meaning of the word in this place it is not unfitly translated righteousnesse and so it is expounded in the next verse These two words in Hebrew which signifie righteousnesse and rectitude or equity are oft joyned together as importing the same thing Prov. 2. 9. Psa. 58. 1. This phrase a Scepter of righteousnesse is a rhetoricall phrase very elegant and emphaticall It implieth a most just and equall ordering all things in the Kingdom so as nothing but that which is right without all appearance of any unrighteousnesse is to be sound in Christs administration of his Kingdom The Substantive righteousnesse is oft put for the Adjective righteous and that to declare the superlative degree thereof as Deut. 24 13. Psa. 119. 172. Isa. 1. 26. Ier. 33. 15. 2 Tim. 4. 8. Heb 7. 1. Hereby it appeareth that Christ doth most righteously order the affairs of his Kingdom In this respect he is stiled a righteous Iudge 2 Tim. 4. 3. and a righteous branch and this is his name whereby he shall be called The Lord our righteousness Jer. 23. 5 6. Iustice and Iudgement are the habitation of his Throne Psa. 89. 14. His Laws and Statutes are all righteous Psa. 19. 7. c. His word which in speciall is counted to be his Scepter teacheth all righteousnesse maketh his subjects righteous and leadeth them in that only right way which bringeth them to the Crown of righteousnesse There is no true righteousnesse but that which is found in this Kingdom The members of this Kingdom are the only true righteous men all other are but righteous in shew The rewards which Christ giveth and the judgements which he executeth are all righteous Thus he brings most glory to himself and doth most good to others which are two main ends whereat Christ aimeth Happy are those men happy are those subjects which are of this Kingdom and governed by the Laws thereof Blessed be the Lord which delighted in his Church to set his Sonne on the Throne thereof and to put this Scepter of righteousnesse into his hand because the Lord loved his Church for ever therefore made he his Sonne King to do judgement and justice How should this allure us to come to this Kingdom to abide therein to subject to the Laws and Ordinances thereof O the folly of those who will not have this man to rule over them Luk. 19. 14 27. but will break his bands Psa. 2. 3. They are like to the Trees Iudg. 9. 14 15. §. 114. Of the extent of Righteousnesse HEB. 1. 9. Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the Oyl of gladnesse above thy Fellows IN the beginning of this verse the Apostle further amplifieth the righteousnesse of Christs Kingdom It might be thought that the mention of the everlasting Throne of Christ had been sufficient to the Apostles purpose which was to demonstrate Christs excellency above Angels But to move the Hebrews the rather to submit themselvs to Christs government he doth not only give an hint of Christs righteous Scepter but also produceth all that the Prophet had foretold of Christs righteous government and that both in regard of the cause thereof which was his love of righteousnesse and also in regard of the parts thereof which are to love righteousnesse and hate iniquity that so they whom he instructed herein might themselves follow after righteousnesse and avoid and fly from all iniquity It was a great matter that he had spoken of the Government of Christs Kingdom therefore he returns to it again The manner of laying down this exemplification is the same that he used in propounding the Point it self namely by way of Apostrophe speaking unto Christ himself Thou hast loved c. This addes much emphasis Though our English use one and the same word in the former verse and in this verse too namely righteousnesse yet bote by the Psalmist in Hebrew and by the Apostle in Greek two severall words are used In the three Learned Languages Hebrew Greek and Latine a one and the same word is put for justice and righteousnesse The notation of the Greek word used by the Apostle will be a good help to finde out the nature of the thing A Learned Philosopher makes the notation of the word translated righteous to be from dividing into two equall parts because by justice or righteousnesse matters are so equally poised and distributed as every one hath that which belongs to him or is meet for him Thus it compriseth both reward and revvenge the one and the other being by righteousnesse so ordered as it is meet to be ordered The notation of our English word righteousnesse is agreeable to the meaning and sense of that notation for righteousnesse is to do right to every one Thus both Philosophers and Divines ancient and modern have defined it Righteousnesse is a vertue whereby to every one his due is given On the contrary wrong done to any is called unrighteousnesse or injustice Thus is that righteousnesse whereby Christ ordereth the affairs of his Kingdom as was shewed before § 113. Of righteousnesse put for Gods Faithfullnesse See Cha. 6. Ver. 10. § 61. §. 115. Of Christs love of Righteousnesse THat which puts on Christ to sway his Scepter righteously and righteously to govern his people is not so much any advantage which himself expects from his subjects as an inward inclination in himself thereunto and a delight therein So much doth this word love Thou hasâ—… loved righteousnesse intend In this did the man after Gods own heart manifest his love of Gods Commandments in that he delighted in them I will delight my self saith he in thy Commandments which I have loved Psa. 119. 47. yea they who love a thing will also earnestly and zealously put themselves on to practise and exercise the same So much is intended in this phrase My hands will I lift up unto thy Commaâ—…dments which I have loved Psa. 119. 48. When the soul of a man is duly affected with righteousnesse and his heart set upon it to love it he will take all occasions to practise it Nothing more puts on one to do a thing then love My Soul hath kept thy Testimonies and I love them exceedingly saith the Psalmist Psa. 119. 167. This love of righteousnesse rested not only in that which was in Christ and practised by him but also it extended it self to the righteousnesse of his subjects even to their righteous disposition and righteous conversation So as the righteous government of this King is manifested both in his own righteous ordering the affairs of his Kingdom and also in
History after the mention of the Sabâ—… yet they were all made within the six daies Eden and the trees therein were â—…e on the fourth day Gen. 1. 12. and the woman on the sixth day for then he â—…e them male and female Gen. 1. 27. All the creatures that were made are comâ—…sed in the first Chapter of Genesis in the second Chapter he sets down the distinct 〈◊〉 of making many things Mention is there made of the manner of making 〈◊〉 himself v. 7. who notwithstanding is expresly said to be created on the sixth 〈◊〉 Gâ—… 1. 27. Here by the way take notice of the absurd doctrine of Popish Transubstantiaâ—… whereby Papists imagine such a creature to be made as God never made a 〈◊〉 that cannot be seen or felt an humane body in the form of bread and blood â—…ch likewise cannot be seen nor felt but appears in the shew of wine To omit 〈◊〉 absurdities this seemeth to adde a strange new creature to the creatures â—…ch God made in the six daies as if he had not then finished all 2. In regard of the perfection of every particular creature God is said to finish 〈◊〉 Nothing needed to be added to any neither did any thing need to be 〈◊〉 to make it better I know saith the wise man that whatsoever God doth it 〈◊〉 〈◊〉 forever nothing can be put to it nor any thing taken from it Eccles. 3. 14. Is this respect it is said of every creature which God made It was very good Gâ—… 1. 36. Such was Gods wisdom as he saw what shape stature proportion and property was 〈◊〉 for every thing Such was his power as he was able to effect whatsoever in wisdom he saw meet Such was his goodnesse as he would answerably create and order every thing â—…earn to admire every work of God and to adore and reverence the Lord himself that made them Rest content in what he doth submit to him in all his works Seek not to alter them Matth. 5. 36. 6. 27. 10. 30. Learn of God to finish what belongeth unto thee before thou leave thy work of thyself It was Christs meat to do the will of him that sent him and to finish his â—…rk Joh. 4. 34. Yea he layeth a necessity upon himself in this respect saying I â—…st work the works of him that sent me while it is day We cannot finish our work â—…ll our day be ended Therefore whatsoever thine hand findeth to do do it with thy â—…ight c. Eccl. 9. 10. §. 29. Of this phrase From the Foundation of the world THe time of Gods finishing his works is thus expressed From the foundation of the world There was before mention made of the foundation of the earth Chap. 1. v. 10. § 131. But there another Greek word was used which implied the 〈◊〉 of the earth This word also may intimate a stability The word is a compound The simple Verb signifieth to cast The compound to cast or lay 〈◊〉 A foundation useth to be laid down in the earth It is the lowest part of an â—…fice whereupon all the rest of the structure lieth The Latines use to expresse it by these two words a foundation laid The other Noun translated world signifieth in Greek order ornament aâ—… So it is translated 1 Pet. 3. 3. whose adorning c. From this Root there is a Verb derived which signifieth to adorn as women aâ—… themselves c. 1 Tim. 2. 9. and to garnish Matth. 12. 44. Fitly doth this notation appertain to the world as here it is taken namely for 〈◊〉 universe or whole fabrick of all creatures which were made by God in a most â—…ely order and beauty For God made every thing beautifull in his time Eccl. 3. 11. This was before shewed § 28. This universe or world is here said to have a foundation and that in two especiall respects 1. To intimate the stability of it It was not like a building without a foundation as that house was which was built on the sand and soon fell Luk. 6. 49. Sâ—… Chap. 1. v. 10. § 131. 2. To demonstrate the beginning of it For a foundation useth to be first laid Thus is it used Heb. 6. 1. In this later sense this phrase the foundation of the world is oft used When mention is made of things eternall a Preposition that signifieth before is set before iâ—… As of Gods love to his Sonne Thou lovedst me saith Christ to his Father before the foundation of the world Joh. 17. 24. And of Election God hath chosen us before 〈◊〉 foundation of the world Eph. 1. 4. 1 Pet. 1. 20. When the point is of things about the beginning of the world this Preposition from is used Christ is said to be a Lamb slain from the foundation of the world Rev. 13. 8. In this phrase from the foundation of the world doth the force of the Apostles argument especially lie The rest of the Sabbath was upon the beginning of the world Therefore it cannot be that rest which is to come Things of different times whereof one is of time past the other of time to coâ—…e cannot be the same The Paradise wherein Adam in his innocency was cannot be the same which Christ hath promised to him that overcometh Rev. 2. 7. The calling of the Jews out of the Babylonish captivity cannot be that which is promised of calling them to embrace the Gospel Rom. 11. 26. David that died many hundred years before the exhibition of Christ cannot be that David which is promised to be a Prince among Christians Ezek. 34. 24. 37. 24 25. §. 30. Of the Interpretation of the former part of Heb. 4. 4. Verse 4. For he spake in a certain place of the seventh day on this wise And Gâ—… did rest the seventh day from all his works BOth the particle of connexion which is a causall conjunction FOR aâ—…d the very matter of this verse do evidently demonstrate that it is brougâ—… in as a proof of that which went before namely that God finished his worâ—… This is proved by Gods resting A wise man that undertakes a work will not 〈◊〉 or clean give over his work till it be finished If any do otherwise he gives occâ—…sion to men to mock him Luk. 14. 29 30. We cannot therefore think that God who is wisdom it self would rest till he had finished what he intended Of 〈◊〉 imitating God herein See the later end of § 28. The kinde of proof is drawn from a Divine testimony which is thus intimated He spake 1. He names not the Author but indefinitely saith HE. This having reference to the sacred Scripture out of which the words which he quoteth are taken 〈◊〉 needs be meant if we consider the principall Author of the Holy Ghost whom 〈◊〉 expressed Chap 3 v. 7. or if we consider the Penman of Moses who wrote 〈◊〉 Book out of which this testimony
Luk. 5. 5. And to husbandmen 2 Tim. 2. 6. And to such as labour in harvest Ioh. 4. 38. And 〈◊〉 travellers wearied in their journey Ioh. 4. 6. And to Handicrafts-men Eph. 4 〈◊〉 All these shew that the word implyeth a diligent and hard labour so as it 〈◊〉 intendeth that love is industrious It is not slothfull or idle It will make a 〈◊〉 take any pains endure any toyle be at any cost Thus is this phrase labour of loue used 1 Thes. 1. 3. And love is said to endure all things 1 Cor. 13. 7. Loâ—… makes men strive to overcome evill with goodness it makes men to bear much 〈◊〉 was love that moved Christ to travell till he was weary and to forbear to reâ—… himself Ioh. 4. 6 32. It made him to watch all night in prayer Luk. 6. 1â—… 〈◊〉 made him endure the greatest burden that could be laid upon any witness 〈◊〉 agony Luk. 22. 44. It was love that moved the Apostles to take the great paines they did Of Saint Pauls pains labours travels and sufferings read 2 Cor. 11. 23 〈◊〉 It was love that put him upon all 2 Cor. 12. 15. Love works upon the heart of men within it moves the bowels it puts liâ—… 〈◊〉 their soul it addes feet and wings to their body it makes them readily run to 〈◊〉 good to those whom they love If they cannot run or go yet it will make them creep as we say in the Proverb it makes them willing yea and desirous to do whâ—… they can it makes them spare nor paines nor cost it will not suffer them easily to be hindered This is a matter of tryal whether true love possesse our souls or no. If all ouâ—… love consist in pittifull affections and kinde words but fail in deeds especially iâ—… 〈◊〉 be to be taken and cost laid out thereabout surely the love that we pretend iâ—… 〈◊〉 a meer shew of love If a brother or sister be naked and destitute of daily fâ—…d 〈◊〉 one of you say unto them depart in peace be ye warmed and filled notwithstanding ye give them not those things which are needfull to the body what doth it profit James 1. 15 16. 1 John 3. 18. Nay if pains or difficulties keep us from exercising love 〈◊〉 love is not well rooted in our soul. Why do men take so much paines as they do 〈◊〉 themselves surely love of themselves doth abound It is aboundance of love 〈◊〉 makes parents so carefull and diligent for the love of their children as they are The like may be said of diligent faithfull and painfull Ministers Magistrates Serâ—… and all others love abounds in them On the otherside where Magistrates â—…nisters Neighbours or any others are kept from doing good by the paines and lâ—…bour that is to be taken about that good they do hereby declare that they wâ—… true Christian love Let us therefore in what place of what rank or degree 〈◊〉 we are testifie the truth of our love let not paines travell cost or any like thâ—… hinder us from doing of good which we might and ought to do We here 〈◊〉 that God will not forget labour of love why should any thing hinder us from thâ—… which God will not forget §. 69. Of love to man for the Lords sake THe love of the Hebrewes is much commended in this phrase Which ye haâ—…e â—…ed toward his Name This relative which hath apparent reference to love the word â—…ately preceding for they are both of the same gender number and person The other relative His hath as an apparent reference to God mentioned in the beginning of the verse If the sentence here ended the love before spoken of might be taken for their love of God but because it is thus exemplified in that 〈◊〉 have ministred to the Saints their love must needs be applyed to Saints and 〈◊〉 clause which ye have shewed toward his name be inserted as an amplification of their love of man By the name of God is indefinitely meant that whereby God doth make himself known unto us Hereof see Chap. 2. v. 12. § 112. Here as in sundry other places it is put for God himself or for his glory as Psal. 76. 1. The verb translated shewed is a compound The simple verb signifieth to shew and manifest a thing as Matth. 16. 21. The compound carrieth emphasis and implieth a clear and evident shewing of a thing There are two nounes thence derived which we interpret a manifest token 2 Thes. 1. 5. And an evident token Phil. 1. 28. and a proof 2. Cor. 8. 24. Thus by that love which they did bear to the Saints they evidently declared that they eyed God therein and aimed at his glory and the praise of his name This clause which ye have shewed towards his name intendeth the end and manner of their loving the Saints namely for the Lords sake because God commanded them so to do because God approved them that so did because God himself loved the Saints and because God accepted as done to himself what was done to the Saints Yea hereby also is intended the effect and fruit that followed thereon which was Gods praise and glory This the Apostle in a like case thus expresly affirmeth Which causeth through us thankesgiving to God For the administration of this service not onely supplyeth the want of the Saints but is abundant also by many thankesgivings unto God 2 Cor. 9. 11 12. The generall intendment of the Apostle is this that respect must be had to God in the duties of love which we perform to man Do all to the glory of God 1 Cor. 10. 31. Honour the Lord with thy substance Prov. 3. 9. The Apostle speaking of ministring to the Saints saith that it was administred to the glory of the Lord 2 Cor. 8. 9. He that upon a work of mercy done to men rendred this reason thereof I fear God Gen. 42. 18. had respect to God in what he did to men so he that in a like case said I thy servant fear the Lord from my youth 1 Kings 18. 12. And he also who forbearing to oppress subjects as other Governours had done said so did not I because of the fear of God Neh. 5. 15. 1. God is that high supream Judge to whom we are to give an account of all things that we do whether to God or man whether they be works of piety justice or charity 2. Gods glory is the most high supream end at which we ought to aim in all things and whereunto all other ends ought to be subordinate Whatsoever is not directed thereto cannot be but odious and detestable before God 3. It doth much amplifie the comfort of doing good to men when therein we shew respect towards the name of God 1. Such works of mercy as are done to other ends do lose much of their glory comfort and reward False ends which many propound to themselves are such as these
spirituall The spirituall vertue and efficacy that it had came from thence 2. Though Christ began to execute his Priestly function on earth For the works of services and sufferings which belonged thereunto must be done on earth Yet after that he ascended into heaven there to continue his intercession which is also a principall part of his Priest-hood By the way take notice of this main point that we may rightly conceive Christs Priest-hood stedfastly beleeve on it and every way rightly esteem and use it so shall we partake of the virtue and comfort thereof These words of the things which we have spoken have apparent reference to 〈◊〉 which he had in the former Chapter delivered about the excellency of Christs Priest-hood so as this first clause is a transition betwixt Chapter and Chapter which the Apostle the rather useth 1. To roâ—…se up their attentions lest by the former long discourse they should be oâ—…-wearied 2. To keep them from a losse from forgetting that which he had before insisted upon Much matter oft confounds men such a transition revives them 3. To move them to give the more diligent heed to a matter that was of so much moment Teachers and instructers of others may hereby learn to point out the main point that they intend Let us hear the conclusion of the whole matter saith the wise man Eccl. 12 13. These are the Commandements which the Lord our God commanded to 〈◊〉 you saith Moses Deut. 6. 1. Our Lord Christ compriseth the whole Law under these two clauses Thou shalt love the Lord thy God with all thine heart c. Thou shalt 〈◊〉 thy neighbour as thy self Matt. 22. 37 39. The Apostle compriseth all under this one word love Rom. 13. 8. By such sums mens minds are held more attentive and brought better to discern the force of every reason or argument A good Archer in having his eye upon the mark while he is drawing the arrow will shoot the neerer to the mark Thus hearers by understanding the main scope of that that is taught them will be kept from roving and wandering in their minds and better discern that doctrine which is taught them There are many that only mark words and sentences that are taught them without heeding that scope and main sum whereat the preacher aimeth Thus mistakings many times arise and a great part of that profit which they might reap by that which is taught them is lost The sum here intended is in generall thus expressed we have such an High-Priest This hath reference to Iesus mentioned Chap. 6. v. 20. and 7. 22. So as here it is taken for granted that Iesus is a Priest and an High-Priest See Chap. 2. v. 17. § 172 173 174 175. How we are said to have this High-Priest is shewed Chap. 4. v. 14. § 83. The word translated such an one is here so used as it was Chap. 7. v. 26. § 108. In particular the said sum is thus exemplified who is set on the right hand c. The verb translated is set is the very same that is used Chap. 1. v. 3. and Chap. 10. v. 12. in both which places it is used actively and translated he sat For the Father said to him sit Psal. 110. 1. and he sat Of this act of sitting of this kind of dignity on the right hand of this amplification thereof of the throne of the Majesty and of this particular place in the heavens See Chap. 1. v. 3. § 31 32 33 34 35. This high transcendent description of the place where our High-Priest exerciseth his function doth much commend his person and his office and sheweth what just cause there is to have the one and the other in high account and confidently to expect whatsoever may be expected from such a Priest such a Priest-hood §. 3. Of Christ a Minister Heb. 8. 2. A Minister of the Sanctuary and of the true Tabernacle which 〈◊〉 Lord pitched and not man IN the former verse the Apostle sets out the excellency of Christs Priest-hood â—…ply and plainly by the supereminency of the place where he continueth to â—…cise it Now that he may more distinctly manifest that therein Christs Priest-hood far surpassed the Leviticall he doth in this verse further insist on the same poinâ—… 〈◊〉 metaphorically his Metaphors being taken from the places where those Priests â—…ercised their function The first is thus expressed A Minister of the Sanctuan The Greek word translated Minister is the same that was used Chap. 1. â—… 7. § 79. where it was shewed that according to the notation of the word it 〈◊〉 out one that is imployed about publick services The Hebrew word wheâ—… to this Greek one answereth is applied to Priests who are stiled Ministers fâ—… 〈◊〉 house of God Ezr. 8. 17. and Ministers of the Altar Joel 1. 13. and Ministers of 〈◊〉 Lord Joel 2. 17. It is here spoken of Christ so as Christ was a Minister of those things which belonged to his place There is another Greek word which signifieth in generall the same thing and in our English translated Minister attriâ—… to Christ Rom. 15. 8. He is expresly called Gods servant Isai. 42. 2. He took 〈◊〉 〈◊〉 the form of a Servant Philip. 2. 7. and thus he saith of himself the Son of 〈◊〉 〈◊〉 to minister The work which he undertook required matters of service and suffering Therefore rather then that work should not be done he would become a Minister to do it Object That which is here spoken of Christ is a matter of dignity and authority He is here set on a throne of Majesty and that in heaven Is he there a Minister Answ. 1. This title may be here given him in reference to his whole work 〈◊〉 the beginning to the end and because while he began it on earth he was property a Minister the same title is still continued 2. This title is here given unto him in reference to the Priests under the Law that as they were Ministers of that Sanctuary which belonged to them so Christ of that which belongeth to him 3. The title Minister hath reference to the work done which if it tend to the good of others is counted and called a service not in reference to any subjectâ—… or inferiority of the person that doth it but meerly in reference to the good of others to whom thereby service is done thus the highest in a Kingdome 〈◊〉 stiled â—… Minister Rom. 13. 4. and that as the Apostle saith for good even the good of others Of different kindes of service See Domest Dut. on Eph. 5. 21. § Our Lord Christ doth in this very thing set himself forth as a patern uâ—…to 〈◊〉 For when he had shew'd himself a Minister by doing a work of service to his Disâ—…ples in washing their feet he maketh this application Ye call me Master and Lâ—… and ye say well for so I am If I then your Lord and
1. Of the Resolution of the whole 13th Chapter IN this Chapter the Apostle prosecuteth his Exhortation unto such Christian duties as tend to a worthy walking of their holy profession This he doth till he come to the very close of this Epistle even to the 20th v. There are two general parts of the Chapter 1. A Direction to behave themselves as becomes Christians to verse 20. 2. The Conclusion of the Epistle in the six last verses In his Direction Duties of three sorts are prescribed Concerning 1. Others 2. Themselves 3. God v. 15. Duties concerning others may be reduced to five considerations 1. As they are Professors of the true faith Let brotherly-love continue v. 1. 2. As they are Strangers Be not forgetfull to entertain strangers c. v. 2. 3. As they are afflicted Remember them that are in bonds c. v. 3. 4. As they are Ministers v. 7 17. 5. As they are in want v. 16. The first of these contains the Summe of the second Table so far as it concerns Professours of the faith The second third and fifth are branches of the sixth Commandment The fourth is a branch of the fifth Commandment Duties concerning themselves have a three-fold respect 1. To their bodies Of these there are two sorts One to use the means of chastity which is Marriage vers 4. The other to avoid uncleannesse contrary thereunto vers 4. These two appertain to the seventh Commandment 2. To their Estates About which 1. Covetousnesse is forbidden 2. Contentednesse is commanded These two are comprized under the eighth Commandment To enforce the one and the other Gods promise of sufficient provision is alledgged v. 5. and an Inference of Confidence on God is thereupon made v. 6. Duties to Ministers have a double hint 1. In reference to such as were departed About these 1. The Duty it self is expressed both generally Remember and also particularly Whose faith follow 2. It is enforced by an Argument taken from Christs immutability v. 8. 3. Duties concerning their Souls are of two kindes 1. That they take heed of strange Doctrines 2. That they forbear to joyn legal Ceremonies with the Word of Grace v. 9. This later is pressed by the Damage which may thence follow This is losse of right to Christ. This Damage is 1. Propounded under a metaphor taken from the legal Rites We have an Altar c. v. 10. 2. It is further confirmed by other like Rites In this Confirmation are set down 1. The Types For the bodies of those beasts c. v. 11. 2. The Application of the truth thereunto Wherefore Iesus c. v. 12. 3. Two Inferences made thereupon One to abandon the world Let us go forth c. v. 13. This is enforced by a Christians condition in this world For here c. v. 14. The other Inference is to make a right use of Christ the true Altar This is to offer up Sacrifices on him These Sacrifices are of two sorts 1. Praise to God v. 15. 2. Beneficence to the poor v. 16. Duties to Ministers which were yet present among them are of two sorts One that in general concerns all This is 1. Propounded Obey them 2. Pressed by their Ministers charge over them They watch c. v. 17. Another that in particular concerns the Apostle himself This also is 1. Propounded Pray for us 2. Pressed by a double motive One his Integrity v. 18. The other his desire to be restored to them v. 19. The Conclusion of this Epistle is in the last six verses thereof It consisteth of five distinct parts 1. Intercession for them Herein is 1. A Description of him to whom he makes his Intercession v. 20. 2. A Declaration of the matter for which he intercedeth v. 21. 2. Petition to them well to accept his Epistles v. 22. 3. Information of two points 1. Of Timothies deliverance 2 Of his purpose to come with Timothy to them v. 23. 4. Salutations These are of two sorts 1. Of them whom they should salute 2. Of those that saluted them v. 24. 5. His Apostolical Benediction v. 25. §. 2. Of Love what it is Verse 1. Let brotherly-love continue THe Apostle having prescribed sundry duties to be performed to God in the latter end of the former Chapter in the beginning of this Chapter he setteth down several duties to be performed to men He beginneth with that which is the summe and substance of all the rest and which will set all other duties to man on work This is brotherly-love Those two words are the interpretation of one Greek word but a compound one which comprizeth under it love and brother Our English word also may be so joyned together as to make one and so it every way answereth the Greek About it I will endeavour to clear these five points following 1. The Nature of brotherly-love 2. The Difference betwixt it and love 3. The special Grounds thereof 4. Rules for abounding therein 5. Motives to inducâ—… us to labour after it That we may the better finde out the full nature of brotherly-love I will briefly shew 1. What Love is 2. What kinde of brother is here meant Love is a liking uniting affection 1. It is reckoned among the affections in that it is neither simply a vertue nor simply a vice But as it is placed upon a right object which is good and well ordered in preferring good things according their excellency it hath the general nature of vertue Contrarily being placed upon a wrong object which is evil or disordered by preferring the meaner good before the greater as man before God it hath the general nature of a vice 2. It it a liking affection in that the proper object thereof is good Philosophers distinguish affections into concupiscible and irascible These for plainnesse sake we call liking and disliking The proper object of the former is good and of the later evil 3. It is uniting For herein lieth the very form of love whereby it is differenced from other liking affections as from desire and delight Love knitteth the heart that loveth to the object loved Thus Ionathans love to David is expressed The soul of Ionathan was knit with the soul of David 1 Sam. 18. 1. And Christians are said to be knit together in love Col. 2. 2. In this respect love is styled a bond yea a bond of perfectnesse Col. 3. 14. whereby things are close knit and fast bound § 3. Of the divers acceptations of Brother and of brotherly-love BRother in Scripture is divers wayes used 1. In a Civil respect 2. In a sacred respect The Civil respect is Natural or Political Natural is proper or common Brothers in a natural proper respect are first Neer as uterini children of the sâ—…me mother as Cain and Abel Gen. 4. 2. Secondly Remote as consanguinei of the same bloud as Cain and Abel Gen. 13. 8. or Affines by marriage as Ruth and Orpha Ruth 1. 4 15. Brothers in a common natural respect
13. 10. 24. 1 Thes. 4. 12. 5. 11. Brotherly-love is needfull in this respect also 5. Gods patern is in this kinde more excellently set forth For in relation to Saints he is said to love them and hate others Mal. 1. 2. Saints are a peculiar treasure to him above all people Exod. 19. 5. Deut. 10. 15. This example of God is much pressed upon this point of brotherly-love 1 Iohn 4. 9 10 11. And for brotherly-love Christs example in giving himself for his Church is also pressed Ephes. 5. 25. Iohn 13. 34. 6. The Commandment for brotherly-love is as expresse as for love Iohn 15. 12. Yea it is called a new Commandment John 13. 34. Indeed the Apostle where he 〈◊〉 it a new Commandment saith withall that it is an old Commandment 1 Joh. 2. 1. In the substance of it it is the old Commandment but in many circumstances 〈◊〉 one §. 6. Of the respects wherein love is styled a new Commandment LOve is styled a new Commandment in that 1. It is renewed in the Gospel by Christ and his Apostles and in that respect called the Law of Christ Gal. 6. 2. Now an Act renewed is counted a new Act or Statute 2. It is as a new thing frequently and fervently pressed in the New Testament by Christ and his Apostles even more then by Moses and the Prophets in the Old Testament 3. It is cleared by Christ from many false glosses which the ancient teachers of the Jews called Elders had brought upon it as this Thou shalt love thy Neighbour 〈◊〉 thine enemy Mat. 5. 43 44. As silver-plate cleared is counted new so this Commandment 4. It is freed by the Gospel from many burdensome Rites with which the Law â—…ogged it and thus it is accounted a new Commandment It is said That the Eâ—…gles youth is renewed Psal. 103. 5. which is thus The beak of an Eagle in time grows so thick and hard as she is not able to eat her meat she thereupon with â—…iolence strikes her beak against a Rock and breaks it all to pieces That which remains under the shell is counted a new beak It is also said of a Snake that her 〈◊〉 grows so hard and rough that she cannot well wind her self and nimbly slide up and down She useth thereupon to thrust her self thorow some narrow cleft â—…hereby that old skin is stripped off and thus is she a new Snake Thus the law of 〈◊〉 is new 5. This is a new Commandment in regard of the manner of delivering it For it is by the Gospel delivered with such life and power as it makes men to yield to it Gods Spirit accompanying the Ministry of the Gospel which is thereupon called The ministration of the Spirit 2 Cor. 3. 8 And God is said by the Gospel to put his Laws into our mindes and to write them in our hearts Heb. 8. 10. Concerning this particular the Apostle saith That we are taught of God to love one another 1 Thess. 4. 9. that is God by his Gospel effectually perswades us to love one another 6. The Commandment of brotherly-brotherly-love is ever fresh like a new thing as the shoes and apparel of the Israelites in the wildernesse waxed not old Deu. 8. 4. 29. 5. In this respect the Prophet styleth the Covenant of Grace under the Gospel a new Covenant Jer. 31. 31. It is so styled in opposition to the former which waxed old Heb. 8. 13 7. The object of brotherly-love under the Gospel is new in regard of the extent of it For of old they of Israel only were counted Brethren In this respect it is said Deut. 23. 10. unto a stranger thou mayest lend upon usury but not unto thy brother by whom he means an Israelite But now under the Gospel They who were then afarre off are made nigh and both Iew and Gentile are made one Ephâ—…s 3. 13 14. For there is neither Iew nor Greek all are one in Christ Iesus Gal. 3. 28. 8. Under the Gospel there is manifested a farther extent of brotherly-love which may be accounted as a new rule The Law saith Thou shalt love thy neighbour as thy self Levit. 19. 18. But under the Gospel it is said We ought to lay down our lives for the brethren 1 John 3. 16. Thereupon the Apostle saith I will very gladly spend and be spent for you 2 Cor. 12. 15. And again If I be offered upon the Sacrifice and service of your faith I joy and rejoyce with you all Phil. 2. 17. 9. There is under the Gospel a new patern of brotherly-love set before us namely of Gods sending his Sonne to be a propitiation for our sins Beloved if God so loved us we ought also to love one another 1 John 4. 10 11. We have also a new patern of Christ giving himself for his Church Ephes. 5. 25. Now we ought to love one another as Christ hath loved us Joh. 15. 12. 10. It is called a new Commandment by an excellency as a new Song Psal. 149. 1. that is a most excellent Song And again The Lord hath created a new thing Jer. 31. 22. that is a wonderfull thing Thus also that which is called a better Covenant is said to be a new Covenant Heb. 8. 6 8. §. 7. Of Rules for attaining to and abounding in Brotherly-love concerning Opinion THe Rules for attaining to and abounding in brotherly-love may be reduced into three heads 1. Opinion 2. Meditation 3. Practice For Opinion 1. We must be well instructed in the truth of that Religion which we and others who are accounted brethren do professe Frequent reading of Gods Word diligent attending to the preaching thereof serious meditating thereon and mutual conference thereabout are special means of instructing us in the true Religion Knowledge hereof and faith herein will knit our hearts to the profession of the same and hold us close to them Religion hath its notation a religando from knitting close and binding fast together Nothing is of more force to that end then Religion especially the true Religion Idolatrous heretical and false religions knit the hearts of the Professors thereof together yet they want that spirit of life which accompanieth the true Religion True Religion therefore must needs be of more force to knit men together 2. We must have a good opinion and be well perswaded of the truth and soundness of our brothers profession Other wise an external profession will be so far from uniting our hearts as it will rather alienate them the more one from another Hypocrites and dissemblers are detesâ—…ed of all None will dare to trust them none will care to be intimate with them Now that we may have and retain a good opinion of professours we must judge of them according to the rule of charity for we cannot judge of them according to the rule of certainty That is his prerogative who searcheth the heart and trieth
24. Another great impediment is undue suspition and unjust jealousie This makes every thing spoken or done to be misinterpreted and taken in the worst part The Apostle 1 Tim. 6. 4. reckoneth surmisings among other grosse enormities as envy strife railings which use to be occasions of great discord and fierce dissentions He also gives this epithete evil to surmises For they are evil in their nature being brats of the old man and evil in their effect they hinder many good duties among friends and cause many acts of injustice Impediments which hinder the springing up or growing of a good thing must be removed for obtaining that good thing and abounding therein 2. Communion friendship and familiarity must be kept with professors of the truth that thereby we may the more freely open our hearts one to another and communicate counsels yea and take notice of the gifts which God hath bestowed one upon another This is and will be an especiall means of working and encreasing brotherly love 3. We must take all opportunities of doing courtesies to the Saints and of receiving kindnesses from them By doing courtesies we tie their hearts to us and by receiving kindnesses we make them the more willing to accept in the better part the courtesies we do to them A generous minde will not continually receive courtesies unlesse it may return courtesie for courtesie By this mutuall kindnesse the intire affection of Saints one towards another are the better discerned which cannot but preserve brotherly love 4. We must be instant in prayer both singly for our selves and also mutually each for other For our selves that God would be pleased to work our hearts as to other sanctifying graces so to this in speciall That entire affection of love which God at first implanted in mans soul when he created him after his own Image is exceedingly defaced by mans fall To have it renewed requires a supernaturall work even a work of the Divine spirit Now prayer is an especiall means of obtaining the holy Ghost Our heavenly Father will give the holy Spirit to them that ask him Luk. 11. 13. By this Spirit may this grace be wrought in our hearts This duty also is to be performed in the behalf of others that God who can dispose the hearts of all as it pleaseth him would turn the hearts of the brethren to us Thus shall we be kindly affectioned one to another in brotherly love Their apprehension of our love to them will kindle and inflame love in them to us and our apprehension of their love to us will kindle and inflame love in us to them Hitherto of the Rules or Means for brotherly love §. 10. Of Motives to Brotherly love MOtives to stirre us up after brotherly love are such as follow 1. Brotherly love is a grace absolutely necessary It is the ground-work or foundation whereon all duties that have relation to the brethren are erected If they be not founded thereon they cannot be well performed and that performance which is made of them cannot be acceptable to God or man The Apostle expresly cleareth this point 1 Cor. 13. 1 2 3. yea it is a mother grace which compriseth all other graces under it Gal 5. 14. Rom. 15. 9. 2. Brotherly love is one of the fairest and most glorious flowers in the Christian garden It makes men amiable before God and man It sends forth a sweet fragrant â—…avour wheresoever it is It hath been before shewed that there is nothing wherein man more resembleth God then in brotherly love See § 8. 3. Such is the life and vigor of brotherly love as it puts on them in whom it is unto all duties A stronger incitation and inforcement thereunto cannot be given To this end doth Christ three times together put this question to Peter Simon lovest thou me Joh. 21. 15 16 17. Love moved God to give his Son to man Ioh. 3. 16. Love moveâ—… Christ to give himself to his Church Eph. 5. 25. Love constrained Paul to do what he did 2 Cor. 5. 14. We are therefore all injoyned to love God Deut. 6. 5. and husbands to love their wives Eph. 5. 25. and wives their husbands and parents their children Tit. 2. 4. Professors the brotherhood 1 Pet. 2. 17. every one one another 1 Ioh. 3. 11. For love will make men give every one their due Where love faileth there is extream backwardnesse to duty where love aboundeth there is great forwardnesse thereunto 4. So violent and irresistable is the power of love as it will passe thorow all difficulties and overthrow all obstacles It will not be hindered from doing the good it should do The Church doth with much emphasis set out the power of love Cant. 8. 6 7. where she affirms it to be as strong as death Who can stand before death Death overcometh all Love is also as a fire hot fervent vehement the flame thereof is the flame of the Lord a most ardent and violent flame Other fires may be quenched with waters but many waters cannot quench love No afflictions nor persecutions can put love out of a mans heart I will very gladly spend and be spent for you though the more abundantly I love you the lesse I be loved faith the Apostle 2 Cor. 12. 15. Reade for this purpose Rom. 8. 35 c. 5. Love is as salt which inâ—…useth a favoury and wholesom tasâ—…e into such things as would otherwise be fresh and flashy It is therefore joyned with sundry other duties for this very purpose even to season them The Apostle so farre commends love in this kinde as he maketh all things unfavoury and unprofitable without it 1 Câ—…r 13. 1 2 3. He therefore giveth this generall advice Let all your things be done in love 1 Cor. 16. 14. 6. Love hath a strong operation on others It is as fire which heateth the things that are near it As apprehension of Gods love to us works love in us to God We love him because he first loved us 1 Joh. 4. 19. so others apprehension of â—…ur love to them will make them love us And as love puts us on to all kindnesse unto them so their love of us will put them on to do all kindnesse unto us The mutuall love which David and Ionathan manifested each to other put them on to do much one for another 7. Love is one of the most comfortable graces that a man can have It gives evidence to others and brings assurance to a mans own soul of the love of God to him of his right to Jesus Christ of the Spirits abode in him and of his right to the heavenly inheritance Love of the brethren is an evidence also of his love of God It is the main scope of St Iohns first Epistle to demonstrate all these evidences Reade in speciall for this purpose 1 Ioh. 2. 10. Ioh. 3. 14 18 19. 4. 7 12 16. 8. Love is an especiall
if they had been thus joyned together But we see Iesus crowned with glory and honour The thing questioned in the former verse was this we see not yet all things put under him To that in way of opposition the Apostle addeth this But we see Iesus Crowned This crowning of Jesus is a cleer demonstration that all things are put under his feet for it sheweth that he hath dignity and authority over them all And it is here again upon the mention of Christs suffering set down to take away the scandall of Christs cross for Christ crucified was unto the Iews a stumbling block and unto the Greeks foolishness 1 Cor. 1. 23. But the glory of Christ after his suffering made his suffering to be accounted no despicable matter but rather most glorious it being the way to a Crown of glory and honour To shew wherein Iesus was made lower then Angels this phrase is inserted For the suffering of death The Preposition translated FOR is diversly used in the new Testament It is sometimes set before the genitive case and then it signifieth the efficient cause and that principall as Rom. 1. 5. or instrumentall as Matth. 1. 22. or the means whereby a thing is effected as Acts 5. 12. In all these senses it is translated By. See Chap. 3. v. 16. § 164. Sometimes it is set before the accusative case and is translated FOR then it signifieth the finall cause as Matth. 14. 3 9. and in this sense it is sometimes translated because as Matth. 13. 21. In the next verse both cases are joyned to it so as it signifieth both the finall and the efficient cause Here it is joyned with the accusative case But the sentence is so placed between the humiliation and exaltation of Christ as it may be referred to either Some refer it to the one some to the other It being referred to Christs humiliation implieth the end of his being made less then Angels namely for death that he might suffer death or that he might die For Jesus as God was eternall immortall and could not die but as man he was mortall he could he did die Some place Christs humiliation below Angels in his death and thus translate it lower then the Angels by the suffering of death Our english giveth an hint of this by putting this divers reading in the margin thus or by But the accusative case with which the preposition is here joyned will hardly bear that interpretation Again Others referre this clause concerning Christs death to his exaltation thus We see Iesus for the suffering of death crowned which is as if he had said Because he suffered death he was crowned c. If this be taken of the order or way of Christs entring into glory namely that after he had suffered death he was crowned with glory it well agreeth with other Scriptures which thus speak Ought not Christ to have suffered these things and enter into glory Luk. 24. 26. He became obedient to death wherefore God also hath highly exalted him Phil. 2. 8 9. But thereupon to inferre what Papists do that Christ by his passion merited his own glorification is no just consequence nor an orthodox position For 1. The Greek phrase noteth the finall rather then the meritorious cause 2. The glory whereunto Christ was advanced was due to him by virtue of the union of his humane nature with his divine 3. The glory whereunto he was advanced was too great to be merited 4. It impaireth the glory of Christs passion to say that hereby he merited for himself implying that he aimed therein more at his own glory then our good 5. It lesseneth Gods love to man as if God should give his Sonne to suffer that thereby he might attain unto another glory then he had before 6. Christ going out of the world thus prayeth O Father Glorifie thou me with thine own self with the glory which I had with thee before the world was Joh. 17. 5. How was that merited in the world which he had before the world was 7. The Rhemists themselves and other Papists acknowledge that Christ was strait upon his descending from Heaven to be adored by Angels and all other creatures I suppose that the main scope of the Apostle is to set out the end of Christs being made lower then Angels namely that he might be a sacrifice to expiate mans sin and thereby to make reconciliation betwixt God and man In this respect the first interpretation is the fittest namely that Christ was made man for this very end that he might die This is most agreeable to the proper meaning of the phrase and minde of the Apostle Thus do many Ancient and later Divines take it This is a second proof of Christs true manhood namely his death See § 1. §. 75. Of Christs being man to die HAd not Christ assumed an humane nature which in the substance and sundry infirmities thereof is inferior to the Angelicall nature which is spirituall and incorruptible he could not have died To imagin that as God who only hath immortality 1 Tim. 6. 16. he should die would imply the greatest contradiction that could be God is a Spirit of spirits more free from any corporall infirmity and from death then any created spirits can be Yet to effect what Christ did by his death he that died must be God For Christ died not as a private person to pay his debt but as a Surety for man and a Redeemer of man For man therefore he was to satisfie infinite justice to remove the insupportable curse of the Law to break the bonds of death to overcome the devil that had the power of death No single creature could do all these Immanuel God with us God made man died and by death effected whatsoever was requisite for mans full Redemption As by being man he was made fit to suffer so that manhood being united to the Deity was made able to indure whatsoever should be laid upon it and thereby also an infinite value worth and merit was added to his obedience for it was the obedience of him that was God but in the frail nature of man Behold here the wonder of wonders Christ undertakes a task above the power of all the Angels and to effect it he is made lower then Angels If ever power were made perfect in weaknesse it was in this §. 76. Of Christs Sufferings THe Apostle here addeth suffering to death For the suffering of death to shew that it was not an easie gentle light departure out of this world but a death accompanied with much inward agony and outward torture This word in the plurall number Sufferings is frequently used in the New Testament both to set out the manifold sufferings of Christ as 1 Pet. 1. 11. and also the sufferings of Christians for Christs sake as Rom. 8. 18. The singular number Suffering is used in this only place but collectively it compriseth under it
word brother see Chap. 13. § 3. The relation betwixt the Son of God and sonnes of men is a mixed relation partly naturall partly spirituall Naturall is that the Son of God became a son of man descending according to the flesh from the same stock that we do even from Adam Luk. 3. 23 38. Spirituall is that sonnes of men are made partakers of the Divine Nature For in that very respect wherein he that sanctifieth and they who are sanctified are of one they are also brethren Thus this relation is properly betwixt Christ and Saints For though Christ assumed the common nature of man yet all men are not made partakers of the Divine Nature This is proper to the Regenerate who are born again and that of God John 1. 13. and adopted as children into Gods Family which is the Church Of such as these saith Christ Behold my brethren Matth. 12. 49. Tell my brethren Matth. 28. 10. Go to my brethren Joh. 20. 17. and more generally at the last day Christ giveth this title Brethren to all his Elect whom he setteth at his right hand Matth. 25. 40. As this gives evidence of the low condescention of the Son of God so also of the high exaltation of sonnes of men For the Son of God to be a brother to sonnes of men is a great degree of humiliation and for sonnes of men to be made brethren with the Son of God is an high degree of exaltation For Christs brethren are in that respect sonnes of God heirs of heaven or Kings not earthly but heavenly not temporary but everlasting Kings Behold the honour of Saints Men count it an honourable priviledge to be allied to honourable personages Such matches are much affected But all alliance with men are but basenesse to this Who can sufficiently declare the excellency of the Son of God Besides this is no titular but a reall priviledge By vertue hereof God is our Father Iohn 20. 17. we have a right to all that is Christs 1 Cor. 3. 22 and we are coheirs with Christ of the heavenly inheritance Rom. 8. 17. Herewith we may uphold our selves against all the scoffs and scorns of the world and against all outward meannesse Quest. May we by vertue of this relation call the Son of God our brother Answ. We have no example of any of the Saints that ever did so They usually give titles of dignity to him as Lord Saviour Redeemer c. Howsoever the Son of God vouchsafe this honour unto us yet we must retain in our hearts an high and reverend esteem of him and on that ground give such titles to him as may manifest as much Inferiours do not use to give like titles of equality to their superiours as superiours do to their inferiours It is a token of love in superiours to speak to their inferiours as equals but for inferiours to do the like would be a note of arrogancy §. 107. Of calling Brethren CHrist is said to call them brethren To call in this place is not a meer nominall titular or complementall word but very emphaticall It implieth an open acknowledgement of a thing and a free profession thereof Thus God saith of the Gentiles I will call them my people Rom. 9. 25. that is I will before all the world declare and professe that they are my people and acknowledge them for my own Thus is this word taken Matth. 5. 9 19. And in the negative saith the Prodigall to his Father I am no more worthy to be called thy son Luk. 15. 21. and Paul I am not meet to be called an Apostle 1 Cor. 15. 9. The Prodigall was his Fathers son and Paul was an Apostle but both the one and the other thought himself unworthy to be acknowledged such as they were Christ where he vouchsafeth a dignity and priviledge will openly acknowledge it Behold my brethren saith he to his Disciples Matth. 12. 49. Such will he confesse before his Father which is in heaven Matth. 10. 32. and before the Angels of God Luk. 12. 8. Rev. 3. 5. He giveth a good proof hereof sitting on his Throne of glory where he saith to all his brethren Come ye blessed of my Father inherit the Kingdom c. Matth. 25. 34. Thus ought we to call and acknowledge one another according to those relations wherewith God hath knit us one to another §. 108. Of Christs not being ashamed of his brethren TO shew that the meannesse and manifold imperfections of children of men shall be no impediment to Christs gracious and glorious acknowledgement of them to be his brethren it is here further said that he is not ashamed to call them brethren The root from whence the Greek verb translated ashamed is derived signifieth filthinesse Thence a nown signifying shame at some unbeseeming thing is drawn as where Christ saith to him that affected the highest room Thou begin with shame to take the lowest room Luke 14. 9. and again that the shame of thy nakednesse do not appear Rev. 3. 18. Now shame is a disturbed passion upon conceit of disgrace From that nown the simple verb which signifieth to be ashamed ariseth The word here used is a compound and the composition addeth emphasis When it is affirmatively used it signifieth to be much ashamed What fruit had you then in those things whereof you are now ashamed Rom. 6. 21. True converts are much ashamed of their sins past When it is negatively used it signifieth to be nothing at all ashamed as where the Apostle saith I am not ashamed of the Gospel of Christ Rom. 1. 16. So it is also used in reference to sufferings for Christ 2 Tim. 1. 8 12 16. This very word is applied to God in reference to such as believed on him God is not ashamed to be called their God Heb. 11. 16. God was not at all ashamed of that relation which was between him and them nor is Christ at all ashamed at this title Brethren in reference to himself and Saints notwithstanding his own infinite excellencies and mens meannesse basenesse and filthinesse in themselves This is one speciall point wherein Christ manifesteth himself to be meek and lowly in heart We ought to learn of him so to be Matth. 11. 29. All ages cannot afford such a parallel Abrahams example in calling Lot brother Gen. 13. 8. And Iosephs when he was advanced to be next unto the King in acknowledging his brethren Gen. 45. 4. And Moses when he was accounted Pharaohs daughters sonne acknowledging the Hebrews to be his brethren Exod. 2. 11. 4. 18. were very rare but no more comparable to this of Christ then the light of a dim candle to the bright shining of the sun This pattern of Christ is the rather to be noted because it stript such as are ashamed of their relations to others of all excuse Some husbands are ashamed of their wives when they are raised
same and so followed him as he presented them with himself to his Father This was the wonder and thereupon it might well be said Behold O that Ministers and people would so carry themselves as in this respect to be as signs and wonders and all to say of them Behold When all flesh was corrupt before God Noah remained upright Gen. 6. 9 c. Ioshua professeth that though all Israel should serve other gods he and his house would serve the Lord Iosh. 24. 15. Though Elijah knew none to remain faithfull with the Lord but himself yet he remained very zealous for the Lord 1 King 19. 10. When many that followed Christ departed from him the twelve Disciples abode with him Ioh. 6. 68. These and others like to them have been willing to make themselves signs and wonders in all ages by cleaving close to Christ. This is a point of triall whereby our faithfulnesse may be proved If we shrink from Christ for the world as Demas did 2 Tim. 4. 10. or for persecution aâ—… they who are resembled to the stony ground Matth. 13. 21. or because the doctrine of the Gospel seemeth hard and harsh as the Capernaitans did Ioh. 6. 66. or for any other bye respect we have not that courage and confidence as may cause others to say of us Behold §. 125. Of Christs going with those whom he lead to God THis Pronown of the first person I hath respect to the Sonne of God who very elegantly by a double rhetoricall figure is here brought in speaking to his Father and that by way of rejoyeing for the good successe of his Ministry Behold I and the children c. As if he had said Here am I O Father whom thou didst send out of thine own bosome from heaven to earth to gather thine Elect out of the world I have done that for which thou sentest me Behold here am I and they This is a speech of much confidence arising from his faithfulnesse crowned with good successe This made him with much cheerfulnesse present himself to God Thus did the two faithfull servants cheerfully appear before their Lord to give up their account Faithfull servants may be assured of the Lords gracious approbation and bountifull remuneration But on the other side slothfulnesse and unprofitablenesse makes servants afraid to appear before their Lord See all these exemplified Matth. 25. 20 c. What an encouragement is this for Ministers of Gods Word and other servants of the Lord to improve to the best advantage they can the talent which the Lord hath committed to them that with confidence they may say to God Behold I. Of Christs faithfulnesse see more on Chap. 3. 2. This expresse mention of himself Behold I sheweth that he would not send otherâ—… to God without himself Herein he shews himself to be that good Shepheard that goeth before his sheep Joh. 10. 4. In this respect he is stiled the Captain of their salvation v. 10. See § 95. He would not leave them till he had presented them to his Father to be setled iâ—… that inheritance which he had purchased for them This is a worthy pattern for all that have a charge committed to them to abide with them to be an example unto them not to leave them or send them away to the work of God themselves alone but to go with them and hold out with them so as every one that hath such a Charge may say as our Head here doth Behold I. In doing this we shall save our selves as well as others 1 Tim. 4. 16. The Apostle had an especiall care hereof as appeareth by this his profession I keep under my body and bring it into subjection left that by any means when I have preached to others I my self should be a cast-away 1 Cor. 9. 27. What a miserable thing is it for Ministers to be like them who built the Ark wherein Noah and his family were preserved but they themselves perished To prevent this in preaching to others we must preach to our selves from our own hearts to our own hearts For in exercising our Ministry we sustain a double person one of a Preacher another of an hearer They who so do in their approaching to God will say Behold I. Of inciting our selves to that whereunto we stirre up others See § 4. §. 126. Of Christs bringing others to God THe Lord Christ thought it not enough to present himself to his Father but he brings others also whom he joyns with himself by this copulative AND. Thus in that powerfull prayer which at his going out of the world he made to his Father for himself he joyns those whom his Father had given unto him and saith I pray for them which thou hast given me for they are thine Neither pray I for these alone meaning his Disciples but for them also which shall beleeve on me through their word c. Ioh. 17. 9 20. For their sake Christ came into the world For their sake he sanctified himself Joh. 17. 19. For their sakes he became poor 2 Cor. 8. 9. For their sakes he did and endured what he did and endured See § 83. Herein Christ manifested his zeal of Gods glory for the more were brought to God the more glory redounded to God and also his good respect to others for it was a singular benefit an high honour to be by and with Christ presented to God He thus makes them partakers of his own glory Iohn 14. 3. 17. 21 c. They whose hearts are inflamed with a zeal of Gods glory and filled with love of their brethren will be like minded they will endeavour to lead on others with them in such courses as may bring them to God Such a Magistrate will say Behold I AND my subjects Such a Minister Behold I AND my people Such a Father Behold I AND my children Such a Master Behold I AND my servants Such a Tutor Behold I AND my pupils So others that have Charge Such as they honour God and do good unto others so they do much promote their own glory For they that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousnesse as the starres for ever and ever Dan. 12. 3. Of inciting others to go along with us in duty see The Saints Sacrifice on Psal. 116. 19. § 120. §. 127. Of the efficacy of Preaching the Gospel THis bringing of others to God is here brought in as an effect of Christs Propheticall Office and manifesteth the efficacy of the Gospel whereby all that belong to God are brought in to him Though by nature they be dead in sinne yet the sound of Christs mighty voice pierceth into their ears and heart Hereupon saith Christ The dead shall hear the voice of the Son of God and they that hear shall live Joh. 5. 25. We have an evidence hereof in Christs Ministry while he lived on earth For saith he to his Father of his Disciples While I was
31. 3. or to fear man Isa. 51. 7 8. §. 138. Of Saints being flesh and blood OF the foresaid flesh and blood Christs children that is such as being elected and given by God to Christ and thereupon redeemed called justified and sanctified are here said to be partakers The Greek Verb it derived from a root that signifieth common and it implieth to have a thing in common with others Thus as the children are here said to be partakers of flesh and blood so the Gentiles are said to be partakers of the Jews spirituall things Rom. 15. 27. that is all to have them in common one as well as another Concerning this common condition of children Apostles who were eminent among these children thus say of themselves We also are men of like passions with you Act. 14. 15. Regeneration altereth not the outward constitution or condition of men Sinne did not altar mans substance for Adam after his fall retained that body and soul with the severall powers and parts of each which he had before So regeneration took not away flesh and blood in the substance thereof nor the common infirmities of it Indeed transgression altered the good quality that was in mans body and soul Namely the integrity the holiness and righteousness in which he was created after Gods Image So regeneration altereth mans evil disposition and corruption wherein he was conceived and born but not his outward condition or constitution Whether he were tall or low fat or lean healthy or sickly strong or weak strait or crooked fair or foul rich or poor before his regeneration he remains the same afterward for ought that regeneration doth to the contrary The Lord will have his children to retain as others flesh and blood and remain subject to all manner of infirmities for sundry weighty reasons 1. That they might not by reason of any spirituall priviledges be too much puffed up for the children while here they live are too prone thereunto 2 Chro. 32. 25 2 Cor. 12. 7. 2. That in Gods presence they might the more abase yea and abhor themselves Iob 40. 4. 42. 6. 3. That they might learn to lay forth their misery and plead their weakness before God Iob 6. 12. 4. That they might take heed of provoking Gods wrath against themselves 〈◊〉 are but flesh and blood Act. 9. 5. 5. That they might have the more compassion on others Heb. 5. 2. Gal. 6. 1. 6. That they might be the more circumspect over themselves 1 Tim. 4. 16. 7. That they might be more carefull in using all means needfull and usefull 〈◊〉 flesh and blood Eph. 6. 10 11 12. 8. That they might the better discern what cause they have to exercise the 〈◊〉 of invocation Psal. 116. 2. yea and of gratulation to for Gods supporting aâ—… doth such as are flesh and blood 9. That they may more confidently depend on God 2 Chron. 20. 12. 10. That they might not rest on man for revelation of Divine truth Maâ—… 16. 17. These and other like ends instruct us in so many duties arising from this our condition that we are flesh and blood §. 139. Of Christs being flesh and blood THe conformity of Christ to his children is thus expressed He also himself liâ—… wise took part of the same Every of these words have their emphasis 1. This copulative also hath reference to the children before mentioned 〈◊〉 also he as well as they Though there were an infinite disparity betwixt Christ 〈◊〉 his children yet he refused not conformity with them Or otherwise this copulatiâ—… also or and may be translated even even he which is a note of speciall emphasis 2. This reciprocall Pronoun himself hath reference to Christs eminency and it implieth that he that was true God the Creator Preserver Redeemer 〈◊〉 Father of those children suffered not his infinite excellency to be any hinderâ—… to this his low condescention He himself 3. The Greek word translated likewise implieth a nearness to one Therâ—… whence it sprouteth signifieth near A word of the same stem is used in this phâ—… â—…igh unto death Phil. 2. 27. The Ad'verb here used is not elswhere found in 〈◊〉 New Testament but in other Greek Authors it is frequent by them it is 〈◊〉 joyned with another word which more expresly setteth out the same thing that 〈◊〉 doth That other word is oft used in the New Testament and joyned with 〈◊〉 copulative also as where Christ saith These also doth the Son likewise Joh. 5. â—… By comparing that place with this text we may observe that He who himself 〈◊〉 was likewise equall with God did also himself likewise take part of the same naâ—… with man 4. The word here translated took part is another then the former translâ—… are partakers The former implieth that all of all sorts were by nature subject 〈◊〉 the same common condition but this other intendeth a voluntary act of Chriâ—… whereby willingly he took upon himself to be like his brethren He was before he was true God eternall allsufficient and needed not in regard of himself to â—… as the children were A like word to this is used ver 16. He took on 〈◊〉 See § 159. The Greek word in the later place according to the notation of it signifâ—… to have with or to have of that which another hath Christians are said 〈◊〉 partakers of the Lords Table one with another to receive the benefit thereof 1 Câ—… 10. 21. They who mutually partake of the same commodity are called parâ—… from the sâ—…me Originall Luk. 5. 7. See Chap. 3. § 17. 5. This relative The same hath reference to flesh and blood The relativâ—… of the plurall number to shew that it includeth both For the one and the othâ—… of the singular number but both joyned include the plurall This doth emphatically set forth Christ not only to be true man but also subâ—… to all manner of frailties so farre as they are freed from sin even such as a company flesh and blood as was before shewed § 137. Behold how low the Sonne of God descended for us sons of men Herein 〈◊〉 peared love How ought this conformity of Christ to take part of flesh and blood quicken â—… up to take part of that Divine nature whereof an Apostle speaketh 2. Pet. 〈◊〉 that so we may be like him in those excellent graces wherein he made himself a pattern to us while he was on earth as in meeknesse and humility Matth. 11. 29. in love Ephes. 5. 2. in forgiving others Coloss. 3. 13. in compassion Luke 10. 37. in patience under sufferings and contempt of the world Heb. 12. 2. Christs conformity to us was in much meanness ours to him is in much glory Upon this ground doth the Apostle presse a like exhortation Philip. 2. 5. What if we be called to conformity with Christ in suffering in bearing reproach or undergoing ignominy for righteousnesse
evidence that we are the house of Christ in that it keepeth from falling away from Christ. It is as an Anchor of the Soul sure and stedfast Heb. 6. 19. This world is as a Sea Christs Church which is the house here spoken of as a Ship therein Satans assaults persecutions in the world all manner of troubles are as violent windes which blow against that Ship but it hath such an Anchor as holds it fast no other Ship hath the like all other Ships are tossed up and down and at length overwhelmed in the Sea If therefore we have this Anchor of Hope which holds us fast there is a good evidence that we are the house of Christ. §. 63. Of true rejoycing what it is and whence it ariseth THat Hope which giveth evidence that we are the house of Christ is here 〈◊〉 by an especial effect which is rejoycing The Greek word imports an high degree of rejoycing such an one as 〈◊〉 a glorying or boasting in a thing and so in other places it is translated It were better for me to die then that any man should make my glorying void saith the Apostle 1 Cor. 9. 15. And again Lest our boasting of r you should be in vain 2 Cor. 9. 〈◊〉 There is another like word which signifieth the same thing frequently useâ—… The root whence the Greek words are derived signifieth a neck For they who glory in a thing will stretch forth their neck Isa. 3. 16. The word here used and applied to Hope sheweth that true Christian Hope produceth a great degree of rejoycing even such a degree as cannot be abated by 〈◊〉 fliction Rom. 5. 2 3. This rejoycing is an expression of that joy which is in a man and a â—…tion of ones liking of and delighting in the good which he hath Joy is a liking dilating affection Or more fully to expresse the nature of 〈◊〉 Joy is a liking affection which enlargeth the heart upon the apprehension of sooâ—… good thing Of the general nature of an affection and of the difference betwixt liking and disliking affections See The Saints Sacrifice on Psa. 116. 1. § 4. That whereby Joy is differenced is in this word Dilating or in this phrase who enlargeth For Desire lifts up the heart after the thing desired Love unites the 〈◊〉 to the thing loved Ioy enlargeth the heart with a pleasing content in that which's apprehendeth to be good Thus it is said of the Church that in regard of the â—…ence of people her heart should be enlarged Isa. 60. 5. that is she should 〈◊〉 joyce Joy is contrary to Grief Now Grief contracteth and streigthneth the 〈◊〉 and consumeth it Psal. 31. 9 10. But Joy enlargeth and reviveth it Gen. 45. 27. The proper object of true Christian rejoycing is that which concerns our 〈◊〉 happinesse The Disciples who rejoyced in the power of their Ministry in thaâ—… 〈◊〉 Devils were made subject to them were somewhat checked by Christ who said 〈◊〉 this rejoyce not that the spirits are subject unto you but rather rejoyce because 〈◊〉 names are written in Heaven Luk. 10. 17 20. Common gifts are not the 〈◊〉 ground of rejoycing Now casting out of Devils was but a common gift 〈◊〉 hypocrites had but the writing of their names in Heaven tended to their eternal happinesse therefore in this later they were to rejoyce Hope is a saving grace so as it properly produceth rejoycing so doth Faith Acts 16. 34. so do other like graces As for other things which do not make thereunto they may be enjoyed by him on whom the guilt of sinne lieth and who is himself under the dominion of sinne who is a slave to Satan over whom the wrath of God hangeth who shall be excluded out of Heaven and eternally damned What matter of true rejoycing then can there be in such things Here by the way we may be informed in the deceitfull rejoycing of most men Take a view of the ordinary matters of rejoycing and you shall finde cause to say as the Wise-man doth Vanity of vanities all is vanity yea vexation of spirit Eccles. 1. 2. 2. 11. This we may finde from the cradle to the grave The childe rejoyceth in bawbles the young maid in her beauty the young man in his propernesse the strong man in his strength the Scholar in his learning the honourable man in his dignities the rich man in his wealth the Counsellour in his great practice So others in other like things Are any of these like that power of the Disciples Ministry concerning which Christ said In this rejoyce not Luk. 10. 20. In pangs of gout and stone in sicknesse in death in the day of Judgement what Joy and rejoycing can those produce Have they not a sting in their tail Note the issue of Nebuchadnezzars rejoycing in his great Babel and Belshazzars rejoycing in his cups Daniel 4. 27 28. 5. 5. I may therefore well say to him that spends his time in pleasure In this rejoyce not To him that Dives-like is daily araied in glorious apparel and fareth delicately In this rejoyce not And of such as have great successe in their undertakings either in war or merchandizing or any other like In this rejoyce not § 64. Of the rejoycing of Hope in troubles WEll might the Apostle attribute rejoycing to Hope because Hope maketh us cast our eyes on the end of our Faith which is hoped for The salvation of our Souls 1 Pet. 1. 9. Hereby it cometh to passe that as an Husband-man beholding his ground that is sowed with corn fairly to grow up rejoyceth in expectation of a great Harvest so we that have sown here to the Spirit rejoyce in hope and expectation of reaping life everlasting Gal. 6. 8. Though believers before they come to the fruition of that end are oft in sore troubles outward and inward on body and soul in goods or good name Sometimes immediately from God and sometimes through the malice of men yea sometimes from the apprehension of their own sinnes yet there is no estate whereunto in this world they can be brought but his hope of the issue thereof and glory following thereon may produce a rejoycing The Hebrews took joyfully the spoiling of their goods knowing in themselves that they had in Heaven a better and an enduring substance Heb. 10. 34. I. Believers are subject to persecution but the cause their present assistance and future recompence do all give matter of rejoycing 1. Their cause is the most glorious that can be Christs name Act. 5. 41. 2. Their assistance is more then ordinary 2 Tim. 4. 16 17 18. Such hath been their assistance as they have sung for joy in the midst of their greatest trials Act. 16. 25. 3. The end is such as no suffering is worthy thereof Rom. 8. 2 Cor. 4. 17. Therefore Christ exhorteth his when they are persecuted To rejoyce and be exceeding glad because great is their
and the knowledge of them that are effectually called which doth not thus vanish away Answ. 1. The knowledge of hypocrites is onely a generall knowledge of the word and the mysteries thereof that they are all true but it is not an experiâ—… knowledge of them in themselves The power wisdom mercy and other 〈◊〉 attributes of God are not experimentally known in themselves nor the 〈◊〉 oâ—… Christs death nor the misery of man nor other like points But this experimentall knowledge is in those that are effectually called Eph. 1. 18 19. Phil. 3. 1 Rom. 7. 24. 2. It swimmeth only in the brain of hypocrites it diveth not into their heart 〈◊〉 make them fear and love God and trust in him to make them carry themselves according to that which they know of Gods word of God and of themselves 〈◊〉 the knowledge of them who are effectually called doth so affect them as it is acompanied with other saving graces This knowledge is said to be life eternall Ioh. 17. 3. 3. The knowledge which hypocrites have is as a wind that puffeth them 〈◊〉 1 Cor. 8. 1. it makes them cast their eyes on their own parts and to be too 〈◊〉 conceited therein Ioh. 9. 40. Rev. 3. 17. but the knowledge of them that are effectually called maketh them abhor themselves Iob. 42. 6. This as it may be a tryall of our knowledge whether we may rest in it or noâ—… so it may be an admonition unto such as know much not to be proud thereof in 〈◊〉 it may be no other gift then that which an hypocrite and reprobate may have 〈◊〉 which may aggravate thy damnation Luk. 12. 47. Use all thy good meanes 〈◊〉 canst to get that eye salve of the Spirit whereunto Christ adviseth Rev. 1. 18. which may sharpen thy eye-light and make thee fully and distinctly know the word of Salvation and the mysteries thereof to thy eternall happiness §. 33. Of tasting the heavenly Gift THe second step whereon hypocrites may ascend towards salvation is thus 〈◊〉 down and have tasted of the heavenly Gift Of the meaning of this word tasted See Chap. 2. v. 9. § 79. Tasting is properly an effect of that sense which we call Tast. It is here Metaphorically taken Applyed to the Soul it intendeth two things 1. The beginning of true sound grace For by taste the sweetness and goodness of a thing is discerned and an appetite after it provoked yea and much comfort received thereby 1 Sam. 14. 29. In this sense it is said O taste and see that the Lord is good Psal. 34. 8. 2. A shallow apprehension of the good and benefit of a thing For by tasting only and not eating some sweet smack and relish may be in a mans mouth but 〈◊〉 or no nourishment received thereby By this kinde of taste the benefit of a things is lost A man may starve though after this manner he taste the most nourishing meat that can be In this sense this Metaphor is here twice used Once in this verse and again in the next verse In the former sence tasting is a preparation to eating and it is opposed to an utter 〈◊〉 and rejection of a thing and implies a participation thereof In this sense Christ saith of those that refused to come None of them shall taste of 〈◊〉 Supper Luk. 14. 24. that is none of them shall any way partake thereof In the latter sense tasting is opposed to eating and implieth no true and real participation of a thing As they who being at a Feast do only taste of that which is set before them lose the benefit of that meat To follow this Metaphor Christ is set before all that are in the Church as dainty wholesome meat They who are effectually called being as guests bidden to the Table do by a true justifying faith so eat and digest this spirituall meat as they are refreshed nourished strengthned and preserved thereby unto everlasting life But they who aâ—…e onely outwardly called do only see touch and taste how comfortable and profitable a meat it is yet in that they eat not thereof the sweet taste in time vanisheth without any good or benefit thereby By tasting faith is here meant For faith is that gift whereby we do in any kind receive or apply Christ. Of the nature of faith in generall and of the different kinds thereof See The Wâ—…de Armour of God Treat 2. Part. 6. on Eph. 6. 16. § 11 12 c. Hypocriticall and temporary faith is set out by tasting onely as opposed to eating and this is the faith here meant But justifying and saving Faith is set forth by tasting as it implyeth participation of a thing This cannot be here meant because this kind of faith never falleth away The object of this faith is here stiled The heavenly Gift Hereby Christ himself is meant together with all those blessings which in him and with him are received Eph. 1. 3. Christ is called a Gift because he is given to us of God Ioh. 3. 16. and 4. 10. so are all manner of spirituall graces they are given of God In this respect they are to be sought of God and those means are to be used for partaking thereof which God hath appointed and sanctified And the praise and glory of this Gift is to be ascribed to God by those that are made partakers thereof Rom. 11. 35 36. This Gift is called heavenly 1. In generall by reason of the excellency thereof for excellent things are stiled heavenly See Chap. 3. v. 1. § 15. 2. In a particular reference to the prime author who is above in heaven Iam. 1. 17. And to the kind of Gift which is sent down from heaven Col. 3. 1. and worketh in us an heavenly disposition Phil. 3. 20. Col. 3. 2. and also is a meanes to bring us to heaven 2 Thos 2. 12. The description of the object of Faith doth 1. Aggravate the wretched disposition of Apostates who content themselves with a bare taste of such an heavenly Gift 2. It putteth us on more earnestly to seek after this Gift and not to rest till we â—…nd that we are truly and really made partakers thereof 3. It should make us carefull in proving our faith whether it be a true justifying faith or meerly hypocriticall and temporall Hereof see The Whole Armour of God on Eph. 6. 16. § 12 35. c. §. 34. Of being made partakers of the Holy Ghost THe third step whereupon Apostates are here said to ascend is in these wordâ—… 〈◊〉 were made partakers of the Holy-Ghost Of the meaning of this word partakers See Chap. 3. v. 1. § 17. Of this title Holy-Ghost See Chap. â—… v. 4. § 35. The Holy Ghost is here metonymically put for the gifts and operations of 〈◊〉 Spirit of God which he worketh in men In this sense this title Holy-Ghoâ—…t is fâ—…equently used as Act. 8. 15. and 19. 6. This is evident by joyning of the gilâ—…s
will Where the Aposâ—… prayeth that God would make them perfect in every good work he addeth this 〈◊〉 to set out the matter thereof to do his will Heb. 13. 21. 3. In regard of the form it carrieth Gods Image this is that new man which â—…ter God is created in righteousness and true holiness Eph. 4. 24. 4. Thus it makes most to Gods glory which is the highest end of all 〈◊〉 Christ gives this advice Let your light so shine before men that they may see 〈◊〉 〈◊〉 workes and glorifie your Father which is in heaven Matth. 5. 16. 1. This sheweth the prerogative of grace and the work thereof above 〈◊〉 honour beauty or any other outward dignities worldly desires or excellent 〈◊〉 God is not so taken with any of these as to have them in continuall remembâ—… and not to forget them Hath God eyes of flesh or seeth he as man seeth Joâ—… 1â—… â—… Grace and the work thereof is that which maketh a man most precious in Gâ—… eyes and best remembred by him 2. This should teach us to labour for this work to nourish and cherish it and 〈◊〉 shew it forth for this is it that will make us happy for in Gods remembrance 〈◊〉 our happiness consist He will remember us to give us more and more grace 〈◊〉 in this world Matth. 13 12. Phil. 1. 6. and to give us eternall life in the 〈◊〉 to come Rom. 2. 7. Therefore be ye stedfast unmoveable alwayes abounding iâ—… the work of the Lord for as much as you know that your labour is not in vain in the 〈◊〉 1 Cor. 15. 58. §. 66. Of the Rhemists collection about merit answered THâ—… Rhemists in their annotations on this place thus vain-gloriously inâ—… against Protestants It is a world to see what wringing and writhing Prâ—… make to shift themselves from the evidence of these words which make it most 〈◊〉 all that are not blinde in pride and contention that good works be meritorious and â—…e very cause of Salvation so far as God should be unjust if he rendered not heaâ—…n 〈◊〉 the same A blasphemous assertion against God and slanderous against the Profesâ—…rs of the true faith But distinctly to answer the severall branches thereof 1. Is it wringing writhing and shifting to deliver that which is not onely the generall tenant of the word but also the particular intent of this place which the words do not onely imply but also express For wherein is God here said to be just is it not in remembring what hath remembrance relation to hath it not reâ—…tion to Gods word and promise 2. Consider how in the verses following the Apostle labours to assure us of eternall life Is there any title of merit in all his discourse to establish our saith doth he not set forth two immutable things Gods promise and oath 3. Do we writhe this point of Gods justice otherwise then the Holy Ghost hath â—…aught us doth not an Apostle link these two Epithites faithfull and just together and that in forgiving sin 1 John 1. 9. 4. Our wringing and writhing is like to skilfull Musitians winding up the sâ—…ings of their instrument to a congruous Harmony 5. Where they charge us with blindness through pride let this very question decide the point whether they or we are the prouder they labour to finde something in themselves to trust unto to advance and puffe up man we do all we can to cast down man and to advance God and his free grace 6. For their position of merit let the nature of merit be duly weighed and any of mean capacity may perceive that it is not possible for any meer creature much less for sinfull man to merit any thing of God See more hereof in the whole Armour of God Treat â—… Part. 4. of Righteousness on Eph. 6. 14. § 7. How good works may be necessary to salvation though not cause thereof is shewed in the Saints Sacrifice on Psalm 116. 9. § 59. §. 67. Of Christian love THe next thing that God is here said not to forget is labour of love Love according to the notation of the Greek word signifieth a kind of complacency a quieting or pleasing ones self in such a person or such a thing The verb whence it is derived is compounded of an adverb that signifieth greatly and a simple verb which signifieth to rest These joyned signifie greatly to rest in a thing Men use to rest in what they love and so much to rest therein as they are loath to part with it Love is attributed to God and man It is so eminently and transcendently in God as he is said to be love even love it self God is love 1 Joh. 4. 16. Love is attributed to men in reference to God and other men as the object thereof Thou shalt love the Lord. Thou shalt love thy neighbour Matth. 22. 37 39. In reference to other men it is indefinitely taken without exception of any Matth. 5. 44. Or determinately and in a speciall respect to Professors of the true faith in which respect it is stiled brotherly love 1 Thes. 4. 9. This generall word love is apparently distinguished from that particular brotherly love both in name and thing 2 Pet. 1. 7. Yet that generall is also put for this particular as Ioh. 13. 35. So here in this place for it is exemplified by ministring to the Saints which is a speciall fruit of brotherly love It is therefore brotherly love which God cannot forget but hath in perpetuall remembrance Thine almes saith an Angel to Cornelius are come up for a memorial before God Acts 10. 4. By almes he meaneth such a ministring to Saints as in this Text is intended and those were a fruit of such love as is here intended 1. This love is the truest evidence that can be given of our love to God 1 Ioh. 3. 17. and 4. 20. It is also a fruit of our faith in God Gal. 5. 6. 2. This love of all other graces maketh us most like to God 1 Ioh. 4. 16. Mat. 5. 45. 3. This love is a mother grace it comprizes all other graces under it Gal. 5. 14. Rom. 13. 9. 4. This love seasoneth all things that we take in hand 1. Cor. 16. 14. and 13. 2. We have hereupon great and just cause to get this grace to be well rooted in our hearts to nourish and cherish it and on all occasions to shew forth the fruits of it Hereof see more Chap. 13. v. 1. § 2. c. §. 68. Of labour of Love THe aforesaid grace of love is much amplified by this Epithite labour which the Apostle thus expresseth labour of Love The Greek noun is derived from a verb which signifieth to be pressed namely with paines The verb which in the New Testament is ordinarily translated to labour and commeth from the same root is frequently applyed to such as 〈◊〉 great paines as to Fisher-men and thus translated we have toyled
1. Praise of men Matth. 6. 2. 2. Advantage to them themselves who seem to shew mercy as they who invite such to dinner or supper as may bid them again and a recompence be made them Luke 14. 12. Matth. 5. 46. 3. Example of others as they who otherwise would not shew the mercy that they do They think it a disgrace to forbear that good which they see others do Hereupon they ordinarily ask what do such such in this case These and other like them may do good to others but cannot expect to receive good to themselves especially from the Lord. 2. Let our eye be on God in all the good we do to men that it may be said thereof which you have shewed toward Gods name Set therefore God before thine eyes do thou look to him and believe that he looks on thee Let his charge set thee on work aime at his honour rest upon his approbation and remuneration yea in shewing mercy to Saints do it as to the members of Christ and thus thou shalt do it to Christ himself then Christ will so accept it and reward it Matth. 25. 34 35 c. Who would not shew mercy to Christ who would not do good to him 3. In shewing mercy to man for the Lords sake even towards his name resteth a main difference betwixt restraining and renewing grace betwixt that love which a naturall man sheweth and a man regenerate For renewing grace moveth a man regenerate to do the things that he doth to man toward the name of God 4. Respect to God in shewing mercy to man will take away all vain preteâ—… and excuses such as these He never did any good to me nor can I expect hereafter 〈◊〉 good from him The good I do may soon be forgotten I may want my self and 〈◊〉 〈◊〉 good to me But if thou hast respect to God thy conscience will tell thee that he hath done thee much good and may do thee much more that he will never forget any kindness done for his sake that he will supply the wants of all that trust in him §. 70. Of Ministring to such as are in need THe particular instance of that love which God is here said not to forget is thâ—… set down in that ye have ministred to the Saints The effect it selâ—… is in this phrase ye have ministred And the speciall object thereof in this word Saiâ—… The Greek word translated Ministred is a compound The simple signifieth to serve The compound implyeth readiness and diligence therein It is indefinitely used for any kind of service It setteth out that service which Angels performed to Christ Matth. 4. 11. and which Martha did to him Luk. 10. â—…0 It is oft applyed to ecclesiasticall performances as to preaching the word 2 Cor. 3. 3. But especially to shewing mercy to the poor and ministring to their necessities Rom. 15. 25. In this respect it is translated to use the office of a Deacoâ—… 1 Tim. 3 10 13. A noune that in generall signifieth any kind of Ministry or seâ—… is thence derived Luk. 10. 40. In special it setteth out the Ministry of the woâ—… Act. 6. 4. More particularly distributing almes of the Church 2 Cor. 9. 1. Hereupon such persons as are deputed to that function are called Deacâ—…ns 1 Tim. 3. 8 12. Of this word see more Chap. 1. v. 14. § 156. Here it is taken in a particular respect for the relieving of such as are in need whereby it appeareth that it is an especial fruit of love to succour such as are in need for it is here set down as a speciall instance and fruit of love Christ sets it down as a fruit of love to give to him that asketh Matth. 5. 42. meaning such as are in need Where the Apostle saith love is bountifull 1 Cor. 13. 4. he meaneth in distributing to such as are in need Love is compounded of pity and mercy which are so moved with misery as they cannot but afford succour This affords a good triall about the labour which we take whether it be the labour of love or no. If it be simply for our selves our own advantage it may 〈◊〉 rank of self-love but little of brotherly-love But if it be to do good to others and to succour such as are in distresse and need then it may well be judged a fruit of love Behold then what love especially it is that God hath in remembrance which his righteousness will not suffer him to forget which argueth true love to be in our hearts and giveth eâ—… 〈◊〉 that we it to the name of God All these being here couched in my Text are a strong motive to stir us up herein to testifie 〈◊〉 labour of love Of distributing to such as are in need see Chap. 13. 16. §. 71. Of charity to Saints THe particular object of the foresaid Ministring are here said to be a Saiâ—… The Greek word is the same that was used Chap. 3. v. i. § 5 6. and translated â—…ly There it was used as an adjective here as a substantive but in both places the same persons are intended namely such as in the judgement of charity may be accounted holy ones and that by reason of their profession of the true faith and their answerable conversation 〈◊〉 Are Saints the onely object of charity are they only to be ministred to in 〈◊〉 necessity 〈◊〉 No for the law saith thou shalt love thy neighbour and our Lord by a 〈◊〉 demonstrateth that any one that is in need is to be accounted our â—…bour Luk. 10. 27 29 30. c. Yea he expresly commandeth to give to every 〈◊〉 〈◊〉 asketh Luk. 6. 30. meaning every one whom we have cause to think to 〈◊〉 in need The Apostle doth expresly clear this doubt in these words Let us doe 〈◊〉 〈◊〉 all men especially unto them who are of the houshold of faith Gal. 6. 10. So 〈◊〉 this object of charity Saints is not to be taken here exclusively but by way of 〈◊〉 and preferment So much doth this word especially Gal. 6. 10. 〈◊〉 We are expresly enjoyned to shew mercy to a stranger Lev. 19. 34. Yea to 〈◊〉 to such as curse us and hate us and to such as are evill and unjust Matth. 5. 〈◊〉 45. 1. The ground of charity is anothers need 1 Ioh. 3. 17. 2. All of all sorts are of our own flesh Isa. 58. 7. 3. God in this extent doth make himself a pattern to us Matth. 5. 45. Yet notwithstanding we may well infer from this particular instance of the Apostle in this place that Saints are the most principal object of our love and mercy they are especially before and above others with more readiness and cheerfullness to be ministred unto For they are of the houshold of faith Gal. 6. 10. As here so in other places they are by a kind of excellency in this case named The Apostle saith
good deeds yea even such as have continued under the â—…ng of a powerfull Ministry and under Gods blessing on their outward affairs â—…in appears the corruption of nature the deceitfulness of sin and subtilty of 〈◊〉 that men should be made worse by the meanes and helps which God affordâ—… to make them better What assurance can such have that they are plants of â—…d of Gods plants it is said that they shall still bring forth fruit in old age 〈◊〉 92. 14. â—… Let such as have begun well be exhorted to hold on and as their means enâ—… let their charity encrease Let not former good deeds hinder latter so long â—… God affordeth opportunity improve the ability which God giveth thee in this 〈◊〉 and let thy Stock for the poor be encreased according to the encrease of the 〈◊〉 of thy wealth God by continuing occasion of charity tryeth the continuâ—… of thy charity Wilt thou then faint and shrink when God expecteth impâ—…ement Of perseverance in wel-doing See Chap. 3. v. 6. § 68. c. §. 73. Of the resolution of Heb. 6. v. 9 10. Heb. 6. 9 10. But beloved we are perswaded better things of you and things that accompany salvation though we thus speak For God is not unrighteous to forget your work and labour of love which ye have shewed toward his Name in that ye have ministred to the Saints and do minister Vers. 9. THe sum of these two verses is a Ministers insinuation into his peoples heart Hereabout observe 1. The inference in this particle BUT 2. The substance wherein is contained 1. A friendly compellation Beloved 2. A good opinion Hereof are two parts 1. The point it self what he thought of them 2. The proof why he thought so of them as he did v. 10. In propounding the point we may observe 1. The manner of propounding it 2. The matter of which it consisteth The manner is manifested two wayes 1. By using the plurall number we are intimating a consent of others 2. By his confident expressing of his opinion in this word Perswaded The matter is set down two wayes 1. By way of asseveration 2. By way of correction The asseveration sets down the matter two wayes 1. Comparatively better things 2. Simply in this phrase things that accompany Salvation This sheweth the height of his good opinion of them The correction is in this phrase though we thus speak Vers. 10. The motive or reason of the Apostles foresaid opinion is taken from the sâ—…its of their profession amplified by Gods remembrance of them The amplification is first set down In the reason therefore we may observe two effects One on Gods part The other on Mans. In the former is expressed 1. The kind of effect 2. The ground thereof both set down by their contraries The kind of effect thus not forget The ground thus not unrighteous The effects on Mans part are set down under two heads One generall work The other particular love Their love is first illustrated Secondly exemplified In the illustration is shewed 1. The eamestness of their love in this Epithite labour 2. The end of it which is commended 1. By the excellency of it Gods name 2. By the manifestation of it in that ye have shewed The exemplification hath reference to the time present and past Here we are to observe 1. Their act Ministring 2. Their object Saints The different tenses ye have ministred and do minister imply divers times The object Saints is expressed in the former understood in the latter §. 74. Of Observations raised out of Heb. 6. 9 10. I. MIsconceipts must be prevented This is the main end of the Apostles declaration of his opinion of these Hebrewes See § 53. II. Ministers may insinuate themselves into their peoples hearts This is the generall scope of these two verses See § 54. III. Testifications of love are commendable Such an one was this title Belâ—… See § 55. IIII. The best things are to be judged of people So doth the Apostle here See § 56. V. Salvation is the reward of good works These are such as accompany Salvaâ—…ition See § 57. VI. Christians may be perswaded of others Salvation So was the Apostle here See § 58. VII Denuntiation of judgement may stand with good hope This phrase of correction Though we thus speak imports as much See § 59. VIII They who judge according to the rules of charity may suppose others to be of their mind This is inferred out of the plurall number We are perswaded See § 59. IX God is perfectly righteous These negatives not unrighteous intend as much See § 60. X. Gods righteousnesse makes him remember his Saints The conjunction of these two phrases not unrighteous to forget proves as much See § 62. XI God is ever mindfull of his Not to forget is to be ever mindfull See § 63. XII God is especially mindfull of the work of grace This is the work here mentioned See § 65. XIII Love is the ground of mercy Thus it is here set down See § 67. XIV Love is laborious For labour is here attributed to love See § 68. XV. Respect must be had to Gods name in duties to man So did these Hebrewes See § 69. XVI Workes of mercy are speciall evidences of love Ministring being a work of mercy is here brought in as an evidence of their love See § 70. XVII Charity is specially to be shewed to Saints Such were they to whom these Hebrewes ministred See § 71. XVIII Christians must continue in well doing This is here expresly commâ—…nded See § 72. §. 75. Of inciting those of whom we hope well Heb. 6. 11 12. And we desire that every one of you do shew the same diligence to the full assurance 〈◊〉 hope unto the end That you be not slothfull but followers of them who through faith and patience iâ—…rit the promises HEre the Apostle beginneth the second part of his exhortation which is unto perseverance The inference of this upon the former verses is observable He had before testified his good opinion concerning their Salvation yet here he exhorteth them to use meanes for attaining thereunto Our English joyneth these two with â—… copulative conjunction AND. The 〈◊〉 it with a conjunction of opposition BUT As if he had said I conceive 〈◊〉 of you and of your former practice but yet you must not thereupon wax seâ—… but use all meanes for attaining that Salvation which I am perswaded is prepared for you Thus we see that assurance of the end is no sufficient cause to neglect meanes 〈◊〉 â—…ining to the end Election and Vocation give assurance of Salvation yet 〈◊〉 Apostle exhorteth them who were called and thereby had evidence of their 〈◊〉 to give diligence to make their calling and election sure 2 Pet. 1. 10 Who â—…ld have greater assurance of Salvation then Paul Rom. 8. 38 39. Yet who 〈◊〉 carefull in using meanes for attaining thereto then he I so run saith he not as â—…ly
be avoided 1. That sanctified means be not despised Proud Anabaptists and prophane liberâ—…ines are too prone hereunto 2. That means be not too much relyed and doted upon New Converts are tâ—…o prone hereunto The golden mean is the best and safest §. 65. Of the efficacy of Gods work THe foresaid duties are the rather to be observed because Gods work is â—…all The Greek expression thereof in this place is this word for word Gâ—…ving my Lawes into their minde and I will write them in their hearts In giving them to men he doth cause them to be fast set led in them The word giving may beâ—…sed to shew his freenesse in doing what he doth The other word translated 〈◊〉 is a compound and signifieth to write in a thing The proposition in is twice used Once in composition with the verb and then joyned with the nown which carrieth great emphasis and implyeth a deep indeleble writing or engraving of a thing Man may cause Gods law to be sounded to the eare it is Gods work so to engrave it in the soul. So effectual is Gods work that they whose heart he enlargeth and whom he draweth will run after him Psal. 119. 3â—… Cant. 1. 3. He worketh in men both to will and to do Phil. 1. 13. 1. God is able to dive into the bottom of a mans soul and to search the innermost part thereof The word of God is quick and powerful c. Heb. 4. 12. It is the word of him that will have this power manifested 2. The end of Gods work is to perfect grace 1 Cor. 1. 8. Phil. 1. 6. and to being men to the end of all which is the salvation of their soul. This may serve for tryal to know whether Gods work have accompanied the ministry under which we live Such men as have long lived under the best outward ministry that can be and yet remain ignorant unresolved without spiritual love comfort and joy and have their hearts fixed on the world have not been wrought upon by God God hath not put his lawes into their innermost parts many meanly accounted of in the world may have more of Gods work in them then others that are accounted great in dignity policy learning and other like parts §. 66. Of informing the understanding first THese words which the Apostle useth of putting Gods laws into mens mind and writing them in their hearts and the order which he useth in setting 〈◊〉 down first the minde then their hearts sheweth that God first informs the understanding of men and then reforms their other parts In this respect saith Christ the dead shall hear and live John 5. 25. God first opened Davids ears and then put his law in his heart Psal. 40. 6. 8. The understanding is the most principle faculty of the soul it is as a Qâ—…een a Commander a guide What it conceiteth for truth the will followeth as good 〈◊〉 thereunto draweth all the powers of the soul and parts of the body Ministers are herein to imitate God and to their best indeavour to instruct people in the mysteries of godlinesse and to teach them what to believe and practise and then to stir them up in act and deed to do what they are instructed to do Their labor otherwise is like to be in vain Neglect of this course is a main cause that men fall into so many errors as they do in these dayes §. 67. Of the Lords being a God in peculiar to his consederates THe second promise or priviledge of the new Covenant is thus expressed And I will be to them a God and they shall be to me a people Both the Hebrew and the Greek thus read it word for word I will be to them for a God And they shall be to me for a people which implyeth that as God would be their God so upon all occasions he would shew himself so to be And in like manner would 〈◊〉 that he had taken them for his people by doing good unto them in all their neâ—…ds The very substance of the new Covenant is expressed in this promise which is not only a distinct and particular promise in it self but also the foundation and ground-work of all the rest for on this ground that God is our God and hath taken uâ—… to be his people he pardons our sins enlightens ourminds and puts his laws into oâ—…r hearts Concerning this priviledge two especial questions are moved 〈◊〉 1. Wâ—…ether Iehovah be not the God of the whole world If he be how is this a priviledge appropriated to a peculiar people Answ. This title to be a God and to have a people is taken two wayes 1. In a general extent unto all over whom he retaineth an absolute soveraignty having made them and continuing to substain and govern them for in him all live and move and have their being Acts 17. 28. 2. In a peculiar respect the Lord is their God and takes them for his people of whom he takes an especial care to bring them to eternal life Of these it is said ye are a chosen generation a peculiar people 1 Pet. 2. 9. By this distinction we may see how God is the Saviour of all men especially of those that believe 1 Tim. 4. 10. Quest. 2. Was not Iehovah in this peculiar respect thâ—… God of the Jews for it is said â—…e shall be a peculiar treasure unto me above all people Exod. 19. 5. Answ. This must here be comparatively taken in regard of a more clear full effectual manifestation of Gods tender entire and fatherly respect to his confederates under the new Covenant then under the old On the foresaid respects Gods especial respect is appropriated to those who are under the new Covenant he is in an especial manner a God to them As the promises in the old Testament tending hereunto were intended to them so in the new Testament they were applyed to them Of them saith Christ I ascend unto my Father and your Father and to my God and your God John 20. 17. And God himself thus I will be their God 2 Cor. 6. 16. Believers under the new Covenant are incorporated into the body of the Mediator of the new Covenant actually exhibited and in that peculiar respect as the Lord is his Father and God so he is their Father and God 1. Good ground have we who live under this Covenant to apply to our selves this singular priviledge and to take God for our God and Father and to have iâ—… in our mindes whensoever we approach unto him for 〈◊〉 end this phrase our Faâ—… is prefixed to the Lords prayer Of the manifold comforts that thence arise see the Guide to God § 2. This gives us good ground to cast our care on God resting upon this with much confidence that the Lord is our God From thence we may well infer that 〈◊〉 careth for us 1 Pet. 5. 7. and will nourish us Psal. 55. 22. What can work
other Censers for there is mention made of 〈◊〉 in the plurall number Lev. 4. 14. and of golden Censers 1 Kings 7. 50. But there ought be a special and peculiar Censer appertaining to the most holy place and there only to be used which the Apostle may here mean About this Censer Moses noteth two points 1. The matter whereof it was made 2. The manner of using of it The matter was of gold for it is here said to be a c golden Censer This typified Christ and his purity pretiousnesse and everlastingnesse The matter of it is here the rather noted to distinguish this from other Censers which were of brasse and were for the oidinary Priests to carry incense up and down the Tabernacle With such as these the two hundred and fifty men which conspired with Korah offered incense §. 19. Of the manner of using Censers ABout the manner of using this Censer we are to consider 1. What was put into it 2. Whether it was brought 3. To what end 4. What was the issue thereof 1. There was put upon this Censer burning coals and sweet incense Of incense and of the things which it typified See a Playster for the Plague on Num. 16. 46. § 25 38. Burning coals were put under the incense to make it send sorth the sweet favour thereof The incense typified that sweetnesse of grace and goodnesse which was in Christ. The burning coals set out the manifestation thereof by his intercession The incense was beaten small and declared his passion and bitter agony The high Priest carried also blood with him which typified that satisfaction which was mad by Christs passion Thus Christ our high Priest entred into heaven with his Censer of incense and blood to shew that his blood was a price to ransome us from sin and his intercession moved God to accept thereof for us This is the ground of that boldness that we have to appear before God Rom. 8. 34. Mention is made of mixing incense with the prayers of Gods Saints This is the intercession of Christ whereby they are accepted Rev. 8. 3 4. 2. The place whither the Censer with the incense was brought was within the vail into the most holy place which typified heaven so as Christ in heaven makes intercession for us Rom. 8. 34. There God most conspicuously and gloriously manifested his presence Though we being on earth may seem to be absent from God 2 Cor. 5. 6. Yet our high Priest in heaven makes intercession for us before God this is a strong prop to our faith This is a good ground of directing our prayers to God in heaven 3. The end of putting burning coal and incense upon the Censer was that a clâ—…d might cover the mercy seat Levit. 16. 13. The sweet incense by the heat of the burning coals caused such smoak to arise from thence and made a thick cloud The reason hereof was this God appeared in glory on the mercy seat so as the high Priest could not endure the brightness thereof But the cloud of incense so covered the same as he might stand before it Thus by the mediation of Christ are we made capable of appearing before the glorious throne of Gods grace Should we base weak wretched sinfull creatures come before the glorious Majesty of God without this cloud of Christs mediation we should be in a worse case then Moses when he said I exceedingly fear and quâ—… Heb. 12. 21. or the Israelites who said Let not God speak with us lest we 〈◊〉 Exod. 20. 19. When a cloud covers the Sun we may look upon it so may we look upon God through the mediation of Christ. 4. The issue of the high Priests so appearing with burning incense in the Censer was that he should not die Levit. 26. 19. Quest. Why should he die if he came not with such incense Answ. 1. The surpassing brightness of Gods glory is such as no man can see God and live Exod. 33. 20. 2. Our sins provoke Gods wrath which is a consuming fire But by the mediation of Christ that fire is like that which did not consume the bush Thus may we who are Gods Priests with this Censer and incense burning on it in much comfort appear before God §. 20. Of the Ark. THe second holy type in the most holy place mentioned by the Apostle is The 〈◊〉 of the covenant over-laid with Gold This is distinctly described Exod. 25. v. 10 c. to the end of v. 16. In other places also many excellent things are spoken of the Ark which we shall touch iâ—… order Particulars to be considered about this type are these 1. The title given unto it 2. The matter whereof it was made 3. The ornament wherewith it was decked 4. The Appartenances that belonged unto it 5. The high account wherein it was had 6. The wonders wrought by it 7. The resting place provided for it 1. The title given unto it is in our English Ark. The Hebrew word is put for 〈◊〉 coffer or chest The coffâ—…n whereinto Iosephs dead body was put hath this Hebrew name Gen. â—…0 26. The chest wherein the mony that was gathered for repairing the Temple was pâ—…t is stiled by his name in Hebrew 2 King 12. 9 10. Our English stileth that great vessel wherein Noah and his family were preserved in the general deluge an Ark but the Hebrew hath another word then that which is here used which according to the notation of it signifieth an edifice or 〈◊〉 That wherein Moses was put and laid by the water is stiled by this Hebrew name and in English called Ark. Our English boroweth this word Ark from the Latine Area It is here further stiled The Ark of the covenant because the Tables of the covenent were kept in it whereof we shal speak afterwards § 30. Of the Ark see more Chap. 11. v. 30. § 1â—…4 This Ark was an especial type of Christ and it is a very fit on for in a chest or coffer men put their jewels plate coyn treasure and whatsoever is precious and whereof they made high account such a coffer men use to have in the house where they dwell continually in the Chamber where they lie even by their beds side Because his treasure is in his coffer his heart is there also Thus in Christ are hid all the treasures of wisdome and knowledge Col. 2. 3. He is full of grace and truth Joh. 1. 14. It pleased the Father that in him all fulnesse should dwell Col. 1. 19. Hereupon is Christ the Son of Gods love Col. 1. 13. His elect in whom his soul delighted Isa. 42. 1. And he is ever at the right hand of God Heb. 10. 12. Behold what a gift the Lord gave when he gave this his Son to the world He gave the Ark and coffer of all his treasures All things in the world are not comparable hereunto Prov. 3. 15. This is that treasure and pearl for
manner of offering Indeed in some places God rejecteth sacrifices by reason of an evill manner of offering them as Isa. 1. 11 c. But no circumstance in this Psalme intimateth any such thing 2. If it were granted that the Psalmist speaketh of the manner of offering it would not follow that thereupon he should not intend an abrogation of the sacrifices themselves for both may stand together God may reject them in regard of the impoâ—…y of them in themselves and also in regard of peoples evill manner of offering 〈◊〉 Thus we see that the Apostle hath fitly quoted this testimony according to the 〈◊〉 and meaning of the Prophet §. 13. Of Christs doing that for man which could not else have been done THe Apostle inferreth the testimony here set down as a consequence following upon the impotency of the legall sacrifices as appeareth by this particle of inâ—…ce wherefore as if he had said Because the blood of bulls and goats could 〈◊〉 â—…ke away sin therefore Christ offered himself to do it so as Christ did that 〈◊〉 〈◊〉 which without him could not have been done He saw that there was no 〈◊〉 and wondred that there was no intercessor therefore his arm brought salvation c. 〈◊〉 59. 16. and 63. 5. 1. His love and pitty moved him to offer his aid 2. His divine power made him able to effect what he offered This is a strong motive to induce us wholy and only to trust on Christ and to 〈◊〉 upon him §. 14. Of Christs comming into the world THe time of Christs offering himself to do what he did is thus expressed When he â—…eth into the world or word for word comming into the world This phrase setteth out the incarnation of Christ. A like phrase was used to set â—…t the same thing Chap. 1. v. 6. § 66. But there it is attributed to the Father 〈◊〉 when he bringeth in the first hegotten into the world There are two distinct Greek words translated world in the one and the other place Of the notation of the Greek word translated world in this place See Chap. 4. v. 3. â—… 29 The very words of this Text are applied to mens ordinary conception and birth Iâ—…b 1. 9. when a man is first born he is said to come into the world because he was not in the world before This sheweth that Christ came into the world as other men do He took flesh Joh. 1. 14. He came out of the woâ—…b Luk. 1. 31. and 2. 7. and passed thorow his infancy childhood and man-age here on earth All this he did that he might be a fit surety and Saviour of man and do and 〈◊〉 such things as were requisite for mans full redemption The foresaid phrase of comming into the world may have further reference to the 〈◊〉 of Christs humane nature with the divine In regard of his divine nature and manifestation of the glory thereof he may be said to be in heaven but by assuming humane nature he came into the world Thus it is said that he came down from heaven Joh. 3. 13. and he descended into the lower parts of the earth Eph. 4. 9. Yea himself thus saith of himself I came forth from the Father and am come into the world again I leave the world and go to the Father He came into the world by his incarnation he left the world by his ascension into heaven This comming of the Son of God into the world giveth instance of the low degree of his humiliation an evidence of his transcendent love of man should not this bind us to him and stir us up to love him to obey him to put our trust on him and to undergo any condition he shall call us unto §. 15. Of Christs willingnesse to offer himself THis word He saith is by the Apostle attributed to Christ and it implieth a readinesse or forwardnesse in him to do what he did This is further manifested by this phrase attributed to him v. 7. Loe I come especially as it is expressed Psal. 40. 8. I delight to do thy will O my God That metaphor which Christ himself useth Ioh 4. 34. doth more fully expresse his mind in this case my meat is to do the will of him that sent me and to finish his work If we observe the whole course of his life we shall find it to be wholly composed unto his Fathers will When he was but a child he could say Wist you not that I must be about my Fathers businesse Luk. 2. 49. 1. The respect which he bare to his Heavenly Father put him on hereunto For Gods will was his rule I seek not mine own will saith he but the will of the Father which hath sent me Joh. 5. 30. and 6. 38. Yea that was a law unto him and he put a 〈◊〉 upon it thus I must work the workes of him that sent me Joh. 9. 4. For he set himself to honour his Father 2. That respect also which he bears to children of men made him forward to do and indure what he did because it was for their redemption out of all misery and to bring them to eternall happinesse 1. This is a great incouragement to make us fly to Christ and to rest upon him and upon his sacrifice He being so ready and forward to do and endure what he did for us can we doubt of his accepting us comming unto him or may we question his Fathers accepting of what he did 2. This instructeth us in the kind of Christs sacrifice It was a free will offering a willing a cheerfull gift In this respect it is the more acceptable to God the more available for us and worthy of more praise to him 3. We ought here to look unto Christ and be followers of him For he is set before us as an object of faith and as a rule for practice Let therefore the same mind be in us which was in Christ Iesus Phil. 2. 5. They who are guided by Christs Spirit will be so minded as David his Princes and people were exceeding forward in offering to the Lords house and did what they did most willingly 1 Chro. 29. 6 c And the Macedonians to their power and beyond their power were willing of themselves to contribute to the necessity of the Saints at Ierusalem 2 Cor. 8. 3. And Saint Paul thus professeth his readinesse even to die for Christ I am ready not to be bound only but also to die at Hierusalem for the name of the Lord Iesus Act. 21. 13. This forwardnesse as it manifesteth good will so it makes that which is done more acceptable unto God and ministers much ground of confidence as appeareth by this phrase Accept I beseech thee the free will offerings of my mouth O Lord Psal. 119. 108. See more hereof Chap. 9. v. 14. § 79. §. 16. Of Gods rejecting legall Sacrifices THe Apostle further proveth the impotency and insufficiency of legall Sacrifices by Gods rejecting them
was to come 2. Where the Prophet saith It will surely come or word for word In comming iâ—… or he will come The Apostle thus He that shall come will come Betwixt these two phrases there is no differenâ—…e in sense only the Hebrew hath a speciall emphasis in doubling the word By comming is meant indefinitely affording succour or determinately finishing all things at the last day or both 3. Where the Prophet saith I will not tarry The Apostle He will not put off or delay The words that the one and the other useth do in generall signifie the same thing that which the Prophet applyeth to the vision the Apostle attributeth to the Lord who appointed that vision and by whose comming the vision is accomplished Concerning these seeming differences we are to know 1. That the Pen-men of the New Testament did quote and not translate sentences of the old testament so as they were not tied to words It was enough to hold the gener all sense 2. The Apostle giving no intimation of quoting this testimony out of any Prophet he might use some words of the Prophet finding them fit for his purpose though in another sense The like we may observe by comparing Rom. 10. 18. with Psal. 19. 4. 3. In the maine scope the Prophet and Apostle agree which is to provoke Saints patiently to expect the deliverance which the Lord will give and to support themselves in assurance of a speedy reward §. 138. Of the shortnesse of Saints suffering THis expression of the time yet a little while hath reference to the troubles whereunto these Hebrewes were subject and it giveth instance that Saints sufferings are but short The Apostle implyeth as much under this phrase The God of peace shall bruise Sathan under your feet shortly Rom. 16. 20. This determinate setting down the Churches tribulation by ten daies Rev. 2. 10. importeth a short time The Apostle therefore sayth of affliction that it is but for a moment 2 Cor. 4. 17. This is true whether the sufferings of Saints be considered simply or comparatively 1. Simply in a double respect 1. In that they continue not beyond this life For when man hath kild the body he hath no more that he can do Luke 12. 4. And they that die in the Lord rest from their labours Rev. 14. 13. and 21. 4. But our life is short It is resembled to the shortest things that are Iob 14. 1. 2. In that they are not continuall in this life for God affords to his Children in their greatest tryals some intermissions and some refreshings They have a time of sleep After great paine they have oft ease Yea they have spirituall comforts which swallow up their outward griefes They have also many occasions of rejoycings Weeping may endure for a night but joy commeth in the morning Psal. 30. 5. 2. Comparatively in reference to eternity thus without all question it is most true that Saints sufferings are but short For how short is the longest life even the life of Methuselah to eternity yea how short is the space of the whole world comcompared thereto not a day not an hour not a minute not a moment Obj. Saints have made complaints of their long sufferings Psal. 13. 1. Lam. 5. 20. Answ. Their complaints were effects of the flesh in them which is weak Matth. 26. 41. and not fit to judge aright of Gods visitation The shortest time of trouble seemeth long to flesh and blood which is very sensible therof The Sabbath though it be but one day and a great part thereof be spent in Sleeping putting on Apparrell Eating and Drinking and sundry other things besides the holy ordinances of God yet to flesh it seemeth long Amos. 8. 5. The chiefe author of Saints sufferings will not suffer them to be over long He afflicts his Children in love and wisedome with mercy and pitty and tender compassion and thereupon so moderates the same as they may indure 1. This manifesteth a great difference betwixt Saints sufferings in this world and the sufferings of the wicked in hell where there is no cessation intermission ease comfort or any manner of refreshing Mark 9. 43. Matth. 25 41. 2. This admonisheth us to take heed of stubbornnesse or senselesenesse under a crosse for hereby God may be provoked to adde crosse to crosse and to continue the same the longer Lev. 26. 18 c. And if we remaine impenitent to adde eternall torment in hell to the momentary sufferings here on earth 3. Among other motives this may be added for a patient enduring of afflictions in this world Though they be grievious to the flesh for the time yet God will take care that they shall not be over long He will with the temptation make a way to escape that we may be able to beare it 1 Cor. 10. 13. Men of courage will endure great â—…runts which they know will not be long To adde an edge to this motive consider 1. That it is your Father a Wise Tender Loving Father who correcteth you 2. That he will do it no longer then he seeth it to be usefull and necessary 3. That a farr more exceeding and eternall weight of glory will follow thereupon §. 139. Of the Lords being yet to come THis phrase â—…e that shall come is the interpretation of one Greek word and it is appropriated to Christ â—…Matth 11. 3. Rev. 1. 4 8. and 4. 8. and 11. 17. This very title giveth proof that the Lord Christ is yet to come This is meant of his second and last comming whereof see Chap. 9. v. 28. § 143. The Lord put off his first comming till the fulnesse of time Gal. 4. 4. which was about the space of 3950. years And he hath put off his second comming till the tiâ—…es of restitution of all things Acts 3. 21. This he did in reference to the one and other comming 1. To prepare men the better unto his comming 2. To nourish faith and hope which cease when the thing believed and hoped for is accomplished We hope for that we see not Rom. 8. 24. 3. To try patience Iam. 5. 7. 4. To exercise Wisedome Courage Obedience and other like graces 5. To discover such corruptions as lurk in the heart Deut. 8. 2. 6. To make men the more long for the Lord before he come and more welcomely to accept him when he commeth That which is to come is to be waited for §. 140. Of the certainty of the Lords comming and that without delay THe Apostle addeth this phrase will come to that former phrase shall come to set forth the certainty of the poynt that the Lord will assuredly come To give further evidence hereof this note of assurance behold is frequently prefixed before that poynt of the Lords comming and the poynt it self set down in the time present being as sure as if it were already accomplished Iude v. 14. Rev. 3. 11. So also this asseveration Amen Mark 13. 30. And this Surely
11. 4. And the substantive righteousnesse Chap. 11. 7. And the adverb righteously Tit. 2. 12. This taketh it for granted that there are just and righteous men This is here to be taken of such as are so before God and man not of such as are so onely in their own conceit as the Pharisee was Luke 18. 9. or onely in mans apprehension as Saul was before his conversion Phil. 3. 6. These are no more indeed and truth just or righteous then painted or carved men are true men Thereupon saith Christ Except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees ye shal in no case enter into the Kingdome of heaven Matth. 5. 20. Almost as many proofs might be brought for the point as there are leaves in the Book of God Such as these 1. This epithite just or righteous is frequently attributed to sundry persons as to Abel Matth. 23. 35. Noah Gen. 6. 9. and many others 2. The mention of men approved under this epithite Iob 12. 4. Psal. 37. 12. Prov. 20. 7. 3. Commendations of such as are righteous Prov. 12. â—…6 4. Remuneration of those that are righteous Ezek. 18. â—… c. 5. Vengeance on such as are not righteous Prov. 11. 7. 1 Cor. 6. 9. The righteous are those that give to every one their due They therefore 1. Are fittest in this world to honor God 2. They especially will disperse and give to the poor Psal. 112. 9. 3. They will deal most fairly with all sorts of men and be most helpfull to otherâ—… 1. Quest. How is it then said that there is none righteous no not one Rom. 3. 10. Psal. 14. 3. Answ. That negative is true in four respects 1. There is none originally righteous This was Christs prerogative Luk. 1. 35. All others are brought â—…orth in sin Psal. 51. 5. Iob 14. 4. 2. None are legally righteous that is so righteous as to be justified by the Law Gal. 3. 11. This was Adams prerogative in his entire estate Eccl. 7. 29. 3. None are perfectly righteous Isa. 64. 6. This is the prerogative of glorified Saints Heb. 12. 23. 4. None are meritoriously righteous Luk. 17. 10. This was Christs honour and that by vertue of the union of his humane nature with the divine In this respect God is said to have purchased his Church with his own blood Acts 20. 28. 2. Quest. How then may any sons of Adam in this world be counted just oâ—… righteous Answ. 1. Though not legally yet Evangelically The law requireth two things 1. Perfect righteousnesse and that in every part poynt and degree Gal. 5. 3. 2. Personall righteousnesse that the person himself that looks for acceptance by the law do that which the law requireth by himself in his own person The man even the man himself which doth these things shall live by the law Rom. 10. 5. But the Gospel limiteth and mitigateth both these For perfect righteousness it accepteth a true and faithfull endeavour Phil. 3. 14 15. Instead of personall righteousnesse it accepteth the righteousnesse of a Surety 2. Though none be righteous by carnall generation yet there are righteous men by spirituall regeneration 3. Though none be perfectly righteous yet there are such as are truely and sincerely righteous Now sincerity is accepted of God for perfection 4. Though none are meritoriously righteous yet they are so righteous in Gods account as through his grace and favour he rewardeth their righteousnesse On these grounds I may well use this Apostolical phrase Follow after righteousnesse 1 Tim. 6. 11. And presse this exhortation as the wise man doth his incitation unto wisedome Prov. 4. 5 6 7. c. §. 145. Of a Iust Mans living THere is another thing here taken for granted namely that a just man liveth So saith righteous Paul of himself I live Gal. 6. 20. And he sayeth of all that mortifie the deeds of the body which righteous ones do ye shall live Rom. 8. 1â—… These are they who are called lively or living stones 1 Pet. 2. 5. The life here meant is a spirituall life the life of grace whereby one is so sustained as he remaineth faithfull with his God In this respect the future tense is used shall live to shew that the believer continueth to live that life till he come to eternall life This spirituall life may truely and properly be called life in that thereby we have communion with the living God the God of life and brought to eternall life 1. Herein is manifested a great difference betwixt just and unjust righteous and unrighteous persons The unjust and unrighteous are dead in sins Eph. 2. 1. Matth. 8. 22. 1 Tim. 5. 6. Therefore there is as a great difference betwixt them as betwixt the living and the dead yea far greater then betwixt such as are alive and such aâ—… are dead in the body A liviâ—…g dog is better then a dead lion Eccl. 9. 4. But a living Sainâ—… is much better then a dead worldling In this respect the righteous is more excellent then his neighbour Prov. 12. 26. Lazarus a poor begger was better theâ—… Dives a rich man We use to put dead corps into the grave because of their noysome â—…avour The savour of men dead in sin is much more noysome and therefore they are cast into the deep pit of hell §. 146. Of faith whereby a just man liveth THat the Apostle might the better instruct us in that life which is proper to â—… just man he expresly sheweth the means whereby he liveth which is faith Foure distinct times is this in these words set down by the Holy Ghost as a poynt most remarkeable Hab. 2. 4. Rom. 1. 17. Gal. 3. 11. and here in this text An Apostle exemplifieth this in himself thus I live by the faith of the Son of God Gal. 2. 20. By faith is here meant a true justifying faith whereby we so receive and apply Christ unto our selves as we rest on him for supply of all our necessities and for all needfull succour in all distresses and assistance against all assaults and in that respect abide faithfull with him and never depart from him Faith drawes life from Christ in these and other like respects 1. It is that instrument whereby we lay such hold on Christ as we are united unto him like a Siens put into a stock Thus Christ is resembled to a Vine and we to the branches thereof Iob. 15. 5. Hereupon Paul saith I live by the faith of the Son of God Gal. 2. 20. And Christ is said to dwell in our hearts by faith Eph. 3. 17. 2. It draweth vertue from Christ as a branch from the stock For of his fullnesse we all receive and grace for grace Joh. 1. 16. 3. It perswades the soul of Gods love to us as to such as are united unto his Soâ—… Hence followeth assurance of reconciliation with God remission of sin and acceptation to eternall life 4. It makes
what may be fit to give in charge to our posterity oâ—… to Counsell and Advise them concerning future times even after our departure especially in regard of those that are under our charge and those to whom we have any speciall relation 〈◊〉 This is a motive to such as are present at the time of the departure of such persons to give more than ordinary heed to their directions exhortations admonitions and other kinde of speeches Hereof see more in Domest Duties Treat 6. of Parents § 58. §. 120. Of Believers perswading others that which themselves believe THe first evidence of Ioseph's faith here specified is this He made mention of 〈◊〉 departure of the Children of Israel In the history this is thus expressed 〈◊〉 surely visit you and bring you out of this land c. Gen. 50. 24. Hereof 〈◊〉 was confident by reason of the express promises which God had made to 〈◊〉 〈◊〉 Gen. 15. 13 14. and 26. 3. and 46. 4. Hereby we have an instance that they who do themselves believe Gods proâ—… are carefull to perswade others of the truth of them This was the end of 〈◊〉 mention that he made of the point in hand The Greek word here used is the same that was before used ver 15. and 〈◊〉 mindful and it is also used Chap. 13. 7. and translated remember The making mention here intended is a calling to mind such a thing as should 〈◊〉 come to passe which he would have them now to take notice of and 〈◊〉 to remember The like to this is noted of Moses Deut. 31. 3. Iosh. 〈◊〉 5. 6. 1 Chron. 22. 11. 2 Chron. 20. 20. 2 Cor. 5. 11. The like is noted of other Prophets and Apostles and it is the duty and 〈◊〉 to be the practice of all Ministers yea and of other Saints 〈◊〉 apprehending the truth of God in his promises worketh in the heart a 〈◊〉 of Gods glory and love to others These graces are operative and put on 〈◊〉 to communicate to others what they know and believe themselves as Anâ—… and Philip. Iohn 1. 41 45. §. 121. Of Gods delivering his out of trouble THat whereof Ioseph here made mention was the departing of the Children of Israel By the Children of Israel are meant that numerous and holy seed which was 〈◊〉 to Abraham Gen. 15. 5. and to Isaac Gen. 26. 4. and to Iacob Geâ—… 28. 24. 〈◊〉 was also stiled Israel Gen. 32. 28. and because he was the immediate 〈◊〉 of those twelve sons which were the heads of the twelve Tribes his 〈◊〉 is mentioned and of his two names that which was the more honourable 〈◊〉 Israel The departing here intended was their freedom from a miserable bondage 〈◊〉 which those Children of Israel were pressed yea even oppressed Exod. 〈◊〉 13. So as their departing out of Egypt was a great deliverance from a miserable 〈◊〉 and it giveth instance that God will deliver his out of their troubles This is oft exemplified in time of the Iudges yea and of the Kings also and especially in the return of the Iews from the Babylonish captivity See more hereof in the Guide to go to God or Explanation of the Lords Prayer on the eighth 〈◊〉 § 188. And in the Churches Conquest on Exod. 17. 15. § 77. §. 122. Of Reserving Joseph's bones ANother evidence of Ioseph's faith is a charge that he gave concerning his bones The word which we translate gave commandement is the same that is used Chap. 9. ver 20. § 106. and translated enjoyned It implyeth a strict charge which by no means he would have omitted or neglected This hath reference to that oath which Ioseph imposed upon the Children of Israel Gen. 50. 25. It must needs therefore be a strict charge whereunto they were bound by oath A like charge with a like bond did Iacob lay upon his son Ioseph Gen. 47. 31. So as herein this pious Son imitated his pious Father as the said Father imitated his Father Isaac in blessing his Son The manner of commanding by an oath doth give warrant for requiring an oath and for taking an oath Hereof see more Chap. 6. ver 16. § 116 119. The matter which so strictly Ioseph commanded concerned his Bones namely that they should carry his bones out of Egypt Ioseph believed that God would bring the Children of Israel out of Egypt into the land of Canaan promised to their Fathers To give them assurance of his faith therein and also to strengthen their faith he giveth this charge He foresaw that they should abide in Egypt a long while yea and that they should there be much oppressed but yet he believed that they should be delivered and that in Canaan should be the continual residency of the Church There therefore he would have his bones perpetually to lye as his Predecessors desired to be buried in a cave that was in that Countrey Gen. 49. 31. He maketh mention of bones rather than of body because they were long to continue in Egypt For after Ioseph's death they there abode an hundred and forty years and after that they were forty years in the wilderness and they were also sundry years in conquering Canaan So as from the death of Ioseph to the buriall of his bones Iosh. 24. 32. might be about two hundred yeares In this time his flesh though it were enbalmed could not but be clean wasted away yet his bones might remain being kept dry In general we here see that care of ones dead corps is a fruit of faith This made Abraham so carefull of a place for the burial of his wâ—…ves and his own corps and Isaac and Iacob carefull to have their own and their wives corples buried where Abraham and Sarah's bodies were Gen. 47. 30. Hereby hope of the Resurrection of the body is nourished This warranteth a decent funeral This is promised as a blessing 1 King 14. 13. But the contrary is threatned as a curse Ier. 22. 19. 1. By this means is manifested a difference betwixt the bodies of men and beasts 2. This ministreth comfort against death both in regard of our own departure and also in regard of our friends that depart before us 3. This is the rather to be done among Gods people because their bodies while they were living were Temples of the Holy Ghost 1 Cor. 6. 19. 4. The dead bodies of believers still remain members of Christ. This therefore as a duty lieth upon surviving friends who hereby may give testimony of a good respect to their deceased friends Neerest and deerest friends have taken special care hereof as Children who have survived their Parents 1 Gen. 25. 9. And Parents that have survived their Children Luke 7. 12. And husbands Gen. 23. 4. And friends Iohn 11. 17. and 19. 39 40. Act. 8. 2. See more hereof in Domest duties Tract 5. Of Children § 45. Papists here raise a use about reserving the Reliques of Saints and ground it upon this instance about reserving Ioseph's bones
continuance three months The reason was a divine stamp upon the child They saw he was a proper Child The latter proof of their saith was their courage which is 1. Manifested by the contrary they were not afraid 2. Amplified 1. By the subject matter which they feared not a commandement 2. By the Author of that commandement the King Doctrines I. PArents are honoured by worthy Children For honours sake the parties are here described by their relation to their son Moses See § 124. II. Parents especially ought to have care of their Children So had Moses Parents See § 124. III. There ought be a joynt care of Fathers and Mothers For both these are comprised under the word Parents See § 124. IV. Persons in danger may be concealed from mischievous persons So was Moses from the Egyptians See § 125. V. Danger is to be prevented betimes So soon as Moses was born he was hid See § 126. VI. Care in preventing danger must be continued This phrase three months intendeth as much See § 127. VII God sets a stamp on such as he deputes to a special work Thus he did here on Moses See § 128. VIII Gods stamp works a good esteem So did this about Moses See § 128. IX Faith expells fear It was faith that made these not afraid See § 129. X. Unlawfull Edicts fright not believers Moses Parents were not afraid of such commandements See § 130. 〈◊〉 Kings in sinfull things are not to be obeyed It was the Kings Commandements that was not feared See § 130. §. 132. Of Moses acting when he was of years Heb 11. 24. 〈◊〉 Faith Moses when he was come to years refused to be called the son of Phanohs daughter THE tenth instance to demonstrate the vigor of faith is Moses himself Of the notation of this name Moses See Chap. 3. v. 2. § 37. His saith is largely set forth Three times by an elegant Anaphora is this phrase 〈◊〉 saith used in setting out the fruits of Moses faith v. 24 27 28. The first fruit is contempt of the word This he began to manifest betimes 〈◊〉 when he came to years In Greek it is word for word thus when he was 〈◊〉 This is here diversly taken For some refer it to dignity others to age They who are advanced to honour are said to be great Matth. 20. 26. They also who are grown up to years are said to be grown great or become 〈◊〉 That here it is to be referred to Moses his age is evident 1. By the history Exod. 2. 11. There the Hebrew hath such a word that sigâ—… Great as the Greek here hath The Hebrews do oft use that word in 〈◊〉 to age as where it is said the boyes grew Gen. 25. 27. And the child 〈◊〉 grew namely in years â—… Stephen having reference to this circumstance saith Moses was full 40. 〈◊〉 old Acts 7. 23. In that respect he became great This is noted to shew that Moses was of mature judgment when he did what 〈◊〉 did he was not spurred on thereto by rash youth for years teach wisdom Job 3â—… 7. 1 Cor. 13. 11. It is said of Christ that he increased in Wisdom and Staâ—… Luk 2. 52. or in Wisdom and Age as in the one so in the other As parts of body grow in bigness and strength so the faculties of the soul 〈◊〉 more capable of their several endowments and more active in exercising 〈◊〉 same This instance sheweth that weighty things are to be enterprised when men 〈◊〉 〈◊〉 well to mannage the same It is a judgment that Children shall be peoples 〈◊〉 Isa. 3. 4. And the wise man denounceth a woe against that land whose 〈◊〉 is a Child Eccles. 10. 16. The like may be applied to other functions I will not deny but that there my be a Iosiah an Edward the sixt a Samuel a Timothy but these are not orâ—… By continuing to some ripeness of years means of fitting one to a function remultiplyed and thereby a man is better fitted thereto They who come to years and remain Children in understanding wisdom and 〈◊〉 Christian graces are a shame to their profession This is upbraided as a great â—…grace Chap. 5. v. 12. 1 Cor. 3. 1. §. 133. Of Moses his Trialls BEfore I come to handle those particulars wherein the Apostle doth here seâ—… out the faith of Moses it will not be impertinent to note out the heads of Moses his Trialls Gifts and Privileges as we have done in other Worthies 1. The Trialls of Moses were these and such like 1. So soon as he was born his life was in hazard Exod. 2. 3. c. 2. He was in great danger to have been cut off from the Church by being accounted the Son of Pharaoh's daughter Exod. 2. 10. 3. He was trained up forty years in an Idolatrous court Acts 7. 22 23. 4. Though he himself lived as a Prince yet his whole Nation lay in a miserable bondage which could not but be a great trial to him As the like was to Nehemiah Neh. 1. 4. c. 5. His own people though he sought their good regarded him not 〈◊〉 2. 14. Acts 7. 25 27. 6. He was forced from the place of his education yea and from his own nation which was the Church to save his life Exod. 2. 15. 7. He served 40. years in a strange land Exod. 2. 22. Acts 7. 29 30. 8. God himself was incensed against him for neglecting to Circumcise his Son Exod. 4. 24. 9. He was sent to a cruell King with a displeasing message Exod. 5. â—… 10. His own people for whose good he was sent murmured against him Exod. 5. 21. and 6. 9. 11. His people whom he brought out of Egypt revolted from God and from him Exod. 32. 1. c. 12. His people in their streights were ready to stone him Gâ—…n 17. 4. 13. Korah and sundry others made head against him Numb 16. 1. c. 14. Hard charges were laid to his charge Numb 20. 8. 15. He was provoked to speak unadvisedly with his lips Psal. 106. 33. 16. He was excluded out of Canaan By these as by other Saints trialls we see what Saints on earth are subject unto answerably it becometh us to expect trialls to prepare for them patiently to bear them and to be comforted under them §. 134. Of Moses his Gifts 1. HE was learned in all the wisdom of the Egyptians Acts 7. 22. 2. He was mighty in words and deeds Acts 7. 22. 3. He was a man of great faith This is here proved 4. He had great zeal for Gods glory Exod. 32. 32. 5. He was of great courage in Gods cause v. 27. 6. He had great indignation against Idolaters Exod. 32. 19. 7. He was of a meek spirit in his own cause Numb 12. 3. 8. Great was his love of his Brethren Exod. 2. 12. and 32. 32. 9. He contemned the world This is here at large proved 10. Great was his patience in reference to wrongs done
before us the pattern of Moses in this particular that is here noted and in truth say as the Psalmist did I am a companion of all thâ—…m that fear thee and of them that keep thy Precepts Psal. 119. 63. For this end 1. Enquire after Gods people 2. Associate thy self with them 3. Frequent their Assemblies 4. Set thy heart upon them 5. Take all occasions of testifying thy love to them 6. Pass by all discouragements yea though they be great afflictions §. 139. Of pleasures occasioning sin THE reddition or other part of the comparison is in these words than to enjoy c. This word than is the note of the second part of a comparison and it shews that that which followeth is meaner and less to be regarded than that which was before mentioned The thing disrespected yea even contemned by Moses is thus expressed to enjoy the pleasurs of sin for a season The first words to enjoy the pleasures are in Greek only thus to have fruition The word translated to enjoy is a substantive but it is translated by a verb to enjoy 1 Tim. 6. 17. The noun is derived from a verb that signifieth to enjoy It is taken for using or enjoying a thing with delight or pleasure and another noun from the same root signifieth delight and two adjectives likewise from the same root signifie appertaining to pleasure or given to pleasure The Apostle therefore hath used a word fit to his purpose and it is in our English fitly translated to enjoy the pleasures This word sin is here added by the Apostle to shew what kind of pleasure he intended even such as occasioned and produced sin and also to intimate that the delightâ—… and pleasures whereunto worldly men give themselves are tainted with sin they who follow worldly pleasures can as hardly be freed from sin as they who handle pitch or tarr be freed from besmearing their hands In a like respect riches are called Mammon of unrighteousnes Luk 16. 9. because ordinarily they occasion much unrighteousnes Sin may be well attributed to the pleasures here intended because they were about such things as are used and practised in the Court of an Heathen King among Heathen people such as feared not God It was like the Court where Abraham was Gen. 20. 11. The Apostle doth hereby give us to understand that worldly pleasures are occasions of sin They brought Esau to sell his birthright Gen. 25. 27 c. It is made one cause of Babels sins that she was given to pleasure Isa. 47. 8. And a cause of Dives neglecting his soul Luk 16. 25. and of the unrighteousness of them that followed Antichrist they had pleasure in unrighteousness 2 Tim. 2 12. Pleasures are so delight some to the corrupt heart of man as they draw him from such means as might restrain him from sin They draw him from diligence in his lawfull calling whereupon the wise man saith That he that loveth pleasure shall be a poor man Prov. 21. 17. Implying that he neglecteth the means of thriving 〈◊〉 pleasures use to withdraw mens hearts from God they are lovers of pleasure 〈◊〉 than lovers of God 2 Tim. 3. 4. This title pleasures of sin plainly demonstrateth the folly and absurdity of the 〈◊〉 opinion That pleasure is a mans chiefest good Many of the Heathen 〈◊〉 have discovered the senselesnes of that opinion and manifested it the a conceit more beseeming sensual beasts than reasonable men Let us take heed of giving our selves to pleasures They are Sathans baits to alâ—… us his snares to hold us fast his hooks to pull us down to destruction Quest. Are all pleasures and delights unlawfull Answ. No not all for many are warranted unto us by Sacred Scriptures as 1. Shooting in the bow 2 Sam. 1. 18. 2. Flinging and slinging stones Iudg. 20. 16. 1 Chro. 12. 2. 3. Hunting Gen. 27. 3. 4. Musick and that Vocal Eccl. 2. 8. and Instrumental 1 Sam. 16. 23. 2 King 3. 15. 5. Feasting Neh. 8. 10. 6. Anointing one self 2 Sam. 12. 20. 7. Putting out riddles Iudg. 14. 12. 8. Dancing 2 Sam. 6. 16. Both body and mind while we live in this frail flesh are prone to dulness and 〈◊〉 but lawfull and delightfull pleasures are a means to quicken them This 〈◊〉 was one end why Elisha called for a minstrell 2 King 3. 15. They may be also occasions of taking notice of the divine bounty in affording 〈◊〉 us not only for necessity but also delight But because sin useth so much to cleave unto pleasures as it doth it will not be 〈◊〉 to set down some cautions about using pleasures These shall have respect to the Matter Mind Maner Time Conscience of others Gods presence 〈◊〉 better things 1. The pleasures which we use in the matter of them must lawfull else do we what we can it will be pleasure of sin An unlawfull thing cannot be used without sin The lawfulness hath a double relation 1. To Gods Law 2. To such human Lawes as we live under We must not take pleasure in the things that are against either of those 2. He that useth pleasures must in his own mind and conscience be perswaded of the lawfulness thereof Rom. 14. 11 22. 3. In regard of the manner pleasures must be moderatly and sparingly used noâ—… too much time must be spent nor too much paines taken about them They must be as sawce not as meat a little to sharpen not much to glut the appetite To sit down to eat and drink and to rise up to play is a fault Exod. 32. 6. We have too little time for necessary duties were it not for necessity in regard of our heavy bodies and dull spirits all pleasures might be spared To take overmuch paines in pleasures crosseth the main end thereof which is not to weary and weaken but to refresh and strengthen body and spirit 4. In regard of the time pleasures must be seasonably used when we are not tied to a bounden duty Therefore they are not to be used on the Lords-days nor too early in the morning or too late in the evening lest they hinder our morning and evening sacrifice Nor yet on dayes of humiliation nor when the main duties of our calling are to be performed especially when those duties tend to others good as the duty of Magistrates Mininisters Lawyers Physicians and others 5. In using pleasures respect must be had to the Conscience of others that we offend not them especially if they be our superiours and have authority over us and wise men and pious The Apostle in matters indifferent would have us tender of other mens Consciences Rom 14. 15. 1 Cor. 10. 29. 6. Especially respect must be had to God in whose presence we are at all times and who seeth us in all our actions Prov. 15. 3. Pleasures therefore ought so to be used as therein we may approve our selves unto God We must so use them as we
enquire who is worthy and there abide and on the contrary if the place be not worthy let your peace return to you Matth. 10. 11 13. that is let them receive no benefit from you They vvho preferred the things of this World before Communion vvith the great King vvere counted not vvorthy of that favour to sit at his table Matth. 22. 4 5. Christ accounteth them as Swine vvho trample Pearls under their feet and as Dogs vvho fly in the faces of them that bring precious things unto them Matth. 7. 6. This should disswade Confessors of the truth to take heed of complying too much vvith the men of this vvorld This had almost cost Iehosaphat his life 2 Chro. 18. 31. He vvas sharply reproved for it by a Prophet 2 Chr. 19. 2. Saints do herein undervalue themselves and give occasion to be trampled under foot yea and torn to pieces The vvorld may take great advantage hereby but Saints may be sure to get no good Should Saints comply vvith them vvhom God thinks to be unworthy of them This is the second thing expressed for this phrase was not worthy is here set down as a judgement vvhich followed upon Saints vvandring from them So as the worlds unworthinesse depriveth them of the society of Saints might be very beneficial unto them On this ground Christ saith to the Jews The Kingdom of God shall be taken from you Matth. 21. 43. And it is expresly noted that Christ returned back again from the unworthy Gadarnnes vvhere they besought him to depart from them Luke 8. 37. This departing from the men of the vvorld is sometimes done by the vvorlds forcing them Thus by reason of a great persecution of the Church professors are scattered abroad Act. 8. 1. Sometimes by professing voluntary leaving them for Christ gives this advice when they persecute you in the Citie fly you into anâ—… Matth. 10. 23. Thus God in his vvise providence maketh persecutors spoilers of themselves 〈◊〉 spoiled himself of a very faithfull and profitable servant by casting him into prison Gen. 39. 20. so the Jews spoiled themselves of Christ Ioh. 7. 33 34. And of the Apostles vvho carried the light of the Gospel from the Jews to the Gentiles Act. 13. 46 47. 1. Here vve have one special reason of Saints suffering vvhat they do by the vvorld It is not Gods displeasure against them for in love to them and for their present and future glory are they here persecuted It is for the punishment of the vvorld to deprive it of those that vvould be their greatest honour comfort and profit if they vvere vvell entertained among them 2. Herein appeareth the vvorlds sottishnesse in punishing themselves by their attempts to punish Saints They may spoil Saints of earthly habitations and revenues they may put them to bodily pains and deprive them of life but they spoil themselves of the means of spiritual grace of peace of conscience and comfort of Soul Yea and of eternal life and implunge themselves into easelesse and endlesse torments 3. This sheweth vvhose case is the vvorst vvhether theirs that are persecuted or theirs vvho do persecute Surely if all things be duely vveighed vve shall easily discâ—…rn that the persecutors case is the vvorst The persecuted therefore may say weep not for us but weep for your selves Luke 23. 28. The persecuted are as the Figs the good Figs vvhich vvere very good but persecutors like the evil Figs very evil that cannot be eaten they are so evil Ier. 24. 3. 4. This giveth occasion to such as are deprived of faithfull Ministers and Godly neighbours to examine themselves and consider vvhether their unworthinesse hath not been the cause thereof 5. This exhorteth us to esteem Ministers Saints Divine ordinances and other holy things appertaining to the Kingdom of God so as God may account us vvorthy still to enjoy them and not take them away by reason of our unworthinesse §. 269. Of the meaning of these words They vvandred in desarts and in mountains and in dens and caves of the Earth THE Apostle having shewed the true reason of Saints suffering in this vvorld returns to set out their vvandrings not onely from one habitable place to another but also to desolate places and habitations of vvilde beasts Hereof he giveth four distinct instances 1. Deserts 2. Mountains 3. Dens 4. Caves of the Earth In expressing the main point of vvandring the Apostle useth another word than before The former implied a going up and down from one Citie or Town or house to another in hope somewhere to finde succour but they utterly failed of their hope as the forementioned aggravations shew The vvord here used implieth such a vvandring as is vvithout hope of suecour a vvandring in unknown places vvhen men know not vvhere they are nor vvhether they may go but are as blinde men for they are said thus to vvander Lam. 4. 14. Deut. 27. 18. The Hebrew vvord signifieth the very same thing It is used of Abrahams vvandring from his Countrey Gen. 20. 13. concerning vvhich it is said that he went out not knowing whether he went vers 8. It is also used of Hagars vvandring she knew not vvhether Gen. 21. 12. And of Iosephs vvandring in the field Gen. 37. 15. The LXX do use to expound that Hebrew vvord vvith the vvord here used by the Apostle It is attributed to a sheep that goeth astray called a vvandring sheep Psal. 119. ult Ezek. 34. 6. Matth. 18. 12. The aggravation of this vvord by the places here expressed sheweth that such a kinde of vvandring is here meant The first is stiled desarts and that according to the true meaning and notation of the Greek and Latin vvord places deserted and forsaken of men vvaste places no vvay tilled none inhabiting there but vvilde beasts The second is mountains These by reason of their height are unfit for habitation and left desolate yet fit to hide from the sight of other men Josh. 2. 16. The third Dens These vvere holes in Rocks vvhich by reason of the craggednesse of stones do many times grow naturally and beasts oft take them for their resting places Sometimes holes in rocks are made by art of men as the grave where Christ was laid Matth. 27. 60. It is probable that Lazarus his grave was such an one it hath this name given unto it Iohn 11. 38. and we translate it a cave The Apostle here seemeth so to take it because the other place signifieth such a secret place for The fourth place according to the notation thereof signifieth such a secret place as he that is in it may espie others and not be seen himself we translate it Caves of the earth so as this setteth out holes in the earth as the former set out holes in rocks Such as these both men and beasts doth make The former are oft in Scripture stiled holes in rocks Isa. 7. 19. Jer. 16. 16. And they are distinguished
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
ordered by discretion 7. All the senses must be inlets of good as Luk. 5. 26. Acts 2. 37. and 4. 4. Blessed are they who make a right use of their Spirit and of the distinst faculties thereof §. 111. Of the meaning of the word Iust. THE next point of the description is the property IUST According to the notation of the Greek word the vertue or grace here intended is a generall vertue whereby is given to every one his due whether it be to God or man See more hereof My whole Armour of God on Eph. 61. 4. Treat 2. Part. 4. § 1. 1. It s sometimes restrained to the eighth Commandement as opposed to deceitfull and wrong dealing with men And in this restraint its used Tit. 1. 8. 2. It s used to set down the summe of the second table and compriseth under it all the duties we owe to man Thus largely it s taken when it s joyned with another generall word which compriseth under it all the duties of the first table as Mark 6. 20. 3. It s extended to the whole and compriseth under it all duties that we owe to God or man In this extent its taken for the most part when it is set alone or joyned with a word of perfection as Gen. 6. 9. Or else is opposed to a generall word that compriseth all manner of evill under it as Psal. 37 12. Prov. 3. 33. Here it s so set alone and nothing added thereto to restrain it as it must needs be taken in the largest extent and so compriseth all manner of vertues and graces under it And it s taken as a property belonging to men while here they live for it s distinguished from that heavenly qualification which followeth after this life namely to be made perfect q. d. Ye are come to those divine Spirits of men who being truly though imperfectly just while they live on earth are now made perfect in heaven So that hence we may observe 1. That men may be truly just in this world Whereof see Chap. 10. v. 38. § 144. §. 112. Of the perfection of the souls of Saints in heaven THE consummation of the Spirits of just men is in this word made perfect This sets out the estate of mens souls after they leave their bodies and ascend to heaven they are then perfect perfect I say truly and properly and fully not in part only but in degrees also not in the manner only of what they do but in the measure also not by imputation of anothers perfection or by a gracious acceptation of that which is not perfect for perfect but by a full and compleat performance of what they are bound unto So as there is no defect at all therein no not in any thing nor at any time This perfection is an universall and perpetuall perfection This is it which is intended 1 Cor. 13. 10. When that which is perfect is come Here he taketh it for granted that there is a perfection to come That place Phil. 3. 15. may be taken of the future thus whosoever will be perfect and this most fitly agreeth to the scope of the Apostle for he had before denied a present perfection in this world v. 12 13. Thus the point is there also taken pro concesso that there is a perfection to come This Christ seemes to aime at Ioh. 17. 23. That they may be perfect in one where the very word of the Apostle here is used That Christ prayeth for the future glory of such as beleeve in him is evident in the following verse Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me The Apostle Eph. 4. 13. aimeth at this perfection Most fully is this future perfection set out Eph. 5. 27. It is set out 1. Generally in this word glorious 2. Particularly in the words following And that privatively by removing all blemish and defect a glorious Church not having spot or wrinkle and positively by expressing an especiall perfection which is to be holy a property which most of all makes us like to God Eph. 4. 24. Of a more distinct meaning of these words See my Domest Duties Treat 1. on Eph. 5. 27. § 50 51 52. Take we a view of the distinct perfections of the severall faculties of a glorious soul and the compleat perfection of the whole will better appear 1. The understanding is endued with perfect knowledge Whatsoever may any way make to the glory of God or happinesse of the creature it perfectly understandeth It is ignorant of nothing that it may or must know or is any way meet to be known Neither doth it misconceive or know any thing amisse Nor ignorance nor error is in it This phrase 1 Cor. 13. 12. Then shall I know even as I am known importeth as much For our knowledge is there compared to Gods though not in equality for there is no proportion betwixt finit and infinit yet in similitude of perfection and that according to the extent of created capacity And that the comparison lyeth in such a perfection is evident by the opposition of this phrase to that which goeth immediatly before thus Now I know in part but then shall I know even as I am known 2. The will is only and wholy in every thing plyable to Gods will no reluctancy at all against it If the Lord should will it to go from heaven to earth and again to dwell in the earthly tabernacle of the body it would therein readily yeeld to Gods will Instance the soul of Lazarus that had been dead four daies and of others raised from the dead 3. The memory never le ts slip any thing that is treasured up in it and nothing is treasured up in it but that which is good heavenly and divine and every way worth the keeping and fast holding 4. The conscience is accessary to no evill that may any way disquiet or trouble it but exceedingly cheereth the soul by the witnesse it beareth to the good perfect and constant course which it taketh and to Gods approbation thereof so as it is ever quiet comfortable and cheerful 5. The heart is most pure sincere and entire It s said Rev. 14. 5. that no guilâ—… is found in them They shine as the Sun Matth. 13. 43. They are transparent they have no cover for hypocrisie Such as make lies or love lies are without Rev. 21. 8 27. and 22. 15. 6. Their liking affections are wholly set upon the chiefest and highest good from which no inferior good can draw them So ravisht they are with God as in comparison of him they desire love and delight in nothing else at least in nothing more then in their sweet communion with him 7. There is nothing in heaven to stir up in the souls there any disliking affections as of fear grief anger hatred In this respect its said that all tears are wiped from 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.
and fine linen and fared sumptnously every day yet refused to feed Lazarus with the crums that fell from his table Luk. 16. 19 c. These may be counted pound prodigall and penny covetous §. 53. Of the hainousnesse of Covetousnesse THere are many circumstances concerning covetousnesse which do much aggravate the hainousnesse thereof For 1. It is a deceiving sinne It blinds the understanding and corrupts the judgement in a main point of happinesse For the covetous man maketh gold his hope and fine gold his confidence Job 31. 24. This is further manifest by the titles that are usually given to it as substance and goods They who get much wealth are said to be made for ever and they who lose much to be undone for ever The rich man when his corn exceedingly encreased thus saith to his soul Soul thou hast much goods laid up for many years take thine ease eat drink and be merry Luk. 12. 19. Upon this conceit of happinesse wealth so stealeth away a mans heart and so inflames his affections as he maketh it his god Justly therefore is a covetous person called an Idolater Eph. 5. 5. And covetousnesse Idolatry Col. 3. 5. 2. It is an unsatiable sinne He that loveth silver shall not be satisfied with silver nor he that loveth abundance with increase Eccl. 5. 10. In this respect covetousnesse is like a dropsie which increaseth thirst by much drinking and like a fire which by addition of fuel is the more fierce The desire of a covetous man ariseth from abundance and in that respect is unnaturall For nature is satisfied with sufficiency Hunger and thirst cease when a man hath eaten and drunk that which is sufficient 3. It is a gawling sinne It works a continuall vexation and takes away all the comforts of this life The Apostle saith that they which covet after money pierce themselves thorow with many sorrows 1 Tim. 6. 10. There is a threefold wo that accompanieth covetousnesse 1. A wo of labour and toyl in getting wealth 2. A wo of care and trouble in keeping it 3. A wo of grief and anguish in parting with it Nothing makes death more unwelcome then a covetous desire of the things of this world 4. It is an ensnaring sinne They that will be rich fall into temptation and a snare 1 Tim. 6. 9. Wealth as it is a bait to allure men to snap thereat so it is a snare fast to hold them and a hook to pull them down to perdition How hardly shall they that have riches enter into the Kingdom of God Mark 10. 23. This snare kept the farmers from the wedding feast Luk. 14 18 19. It keeps many from the word yea it steals away the heart of those that come to the Word For their heart 〈◊〉 after their covetousnesse Ezek. 33. 31. 5. It is a mother sinne The love of mony is the root of all evil 1 Tim. 6. 10. Fitly therefore doth the Prophet thus style it evil covetousnesse Hab. 2. 9. There is no evil which a covetous man will forbear His covetousnesse puts him on to all evil It is a root of impiety It draws the heart from God so as there can be no true love nor fear of God in a covetous heart It makes a man be of that Religion which is professed in the place where he liveth though it be palpable idolatry A covetous man can swallow all manner of Oaths yea and perjury it self For gain he will profane the Sabbath It makes inferiours purloyn from their superiours and superiours to neglect their inferiours It is a cause of much rebellion of many â—…reasons murders thefts roberies deceit lying false witnesse breach of promise and what not 6. It is a growing sinne The longer men live in the world the more covetous they use to be after the world Old men are commonly the most covetous Herein it differeth from other violent sinnes which by age abate in their violence 7. It is a devouring sinne The deceitfulnesse of riches choak the word Matth. 13. 22. Covetousnesse is like Pharaohs lean kine which did eat up the fat kine and when they had eaten them up it could not be known that they had eaten them but they were still as ill-favoured as at the beginning Gen. 41. 20 21. 8. It is a crying sinne The cries of them which are oppressed by covetous persons enter into the ears of the Lord. Hereupon an Apostle bids them weep and houl Jam. 5. 1 c. Covetousnesse causeth a curse from man and God He that withholdeth corn as the covetous man will when he can the people shall curse him As for Gods curse the wrath of God cometh upon men because of these things Eph. 5. 5 6. The Apostle reckoneth covetous persons among those that shall not inherit the Kingdom of God 1 Cor. 6. 10. §. 54. Of Remedies against Covetousnesse FOr preventing or redressing Covetousnesse these rules following are to be observed 1. The judgement must rightly be informed in these two points 1. In the nature of true happinesse 2. In the vanity and deceitfulnesse of riches Many Learned men want this point of understanding It is the blindnesse of a mans minde that maketh him place a kind of happinesse in the things of this world whereby he is brought even to doat upon them If therefore we shall be rightly instructed that happinesse consisteth in matters of another kind then this world affords and that the things of this world are so vain as they can afford no solid comfort to a man especially in spirituall distresse and so uncertain as they may suddenly be taken away from men or men from them surely their immoderate desire of riches could not be but much allaied He that said There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us Psal. 4. 6. well discerned the difference betwixt earthly and heavenly blessings So did he who said Riches profit not in the day of wrath but righteousnesse delivereth from death Pro. 11. 4. 2. The will and heart of man must follow the judgement well informed and raise themselves up to that sphear where true happinesse resteth Set your affection on things above not on things on the earth Col. 3. 2. This will keep the heart from doting on things below For where your treasure is there will your heart be also Matth. 6. 21. A beast which is feeding in fair and fresh pasture will not stray into a bare and barren heath much lesse will an understanding man that findes the sweetnesse of spirituall and heavenly blessings dote upon earthly trash This made Paul account all outward things but dung because his heart had tasted of the sweetnesse of Christ Phil. 3. 8 c. 3. A mans confidence must be placed on God and his providence Gods providence is an over-flowing and ever-flowing fountain The richest treasures of men may be exhausted Gods cannot be Be therefore
acts of his humane nature Yet there are two exceptions in this case 1. Extraordinary matters 2. Temporary Extraordinary things done by Christ and not imitable are such as these 1. His fasting fourty daies Mat. 4. 2. Indeed Moses Exod. 24. 18. and 〈◊〉 1 King 19. 8. did as much but it was by an extraordinary assistance which cannot be imitated in ordinary cases 2. Christs walking on the water Matth. 14. 25. which when Peter attempted to do he began to sink only by Christs extraordinary assistance he did the like Matth. 14. 30 31. 3. Praying all night Luk. 6. 12. though Christ called upon his Disciples in that case to pray with him yet they could not but slept Mat. 26. 40 c. 2. Temporary matters were such as belonged to the time wherein he lived as his being Circumcised celebrating the Passeover observing sundry Feasts and other Rites of the Law To these may be added occasionall matters as celebrating the Lords Supper at night in a private chamber among men only with unleavened bread and sitting as at the Passeover So his sitting while he preached Luk. 4. 20. his preaching out of a ship Luk. 5. 3. and on a mount Matth. 5. 1. These being occasioned by present circumstances do not binde us to imitate him therein but upon like occasions Quest. Wherein then is Christ to be imitated Answ. In these three cases 1. In such generall morall duties as belong to all persons at all times Such as belong to all persons are not extraordinary Such as belong to all times are not temporary 2. In such particular duties as belong to the like calling 3. In such as have the like reason and occasion for doing them 1. Generall morall duties expressed in Scripture to be done by Christ for our imitation are these 1. Meekness Matth. 11. 29. 2. Humility Matth. 11. 29. 3. Love Eph. 5. 2. 4. Forgiving wrongs Col. 3. 13. 5. Compassion Luke 10. 37. 6. Patience Heb. 12. 2. 7. Contempt of the world Hâ—…b 12. 2. 2. Particular duties which Christ did by vertue of his place and calling were such as these 1. As a Son he was subject to his parents Luke 2. 51. 2. As a Minister he was diligent Luke 8. 1. He was also faithfull Heb. 3. 2. Ioh. 7. 16. 3. As an husband of his Church he was loving to her Eph. 5. 25. 3. Things which Christ did upon common equity and may be done upon like reason and occasions were these 1. Preferring mercy before sacrifice Matth. 12. 12. 2. Avoiding danger Luk. 8. 59. 3. Refreshing himself when he was weary thirsty hungry sleepy c. Ioh. 4. â—… c. Mat. 8. 24. This sheweth how requisite it is that we acquaint our selves with the life of Christ and that for this end to be like him Herein lieth the difference betwixt sound and formall Christians All may be acquainted with the story of Christ and be able to discourse thereof but they are the sound Christians who lay it as a pattern before them Such vertues as became the Head must needs become the members They are unworthy such an Head who preferre honour riches pleasures gay apparell or any thing else before the vertues of their Heads Among other motives meditate on these to imitate Christ. 1. The excellency of the Guide 2. The perfection of the Pattern 3. The blessed issue that will follow thereupon If we be here like to our head in grace we shall be hereafter like to him in glory §. 133. Of going out of the Camp OUr Apostle giveth this particular instance wherein he would have us to imitate Christ Let us go forth unto him without the Camp This phrase Let us go forth is the interpretation of one Greek word but a compound even the same that is translated came out Chap. 3. v. 16. § 163. A double Preposition is here used as was there and implieth a like emphasis namely that we readily and throughly do what is here required The word translated Camp is the same that was used v. 11. § 127. But here it is used in another sense For Camp is here metaphorically put for the world and that in two especiall respects 1. The world is as a place of tents which were of no stability nor of long continuance 1 Cor. 7. 31. 1 Ioh. 2. 17. 2. The world is as a Camp of enemies to Saints especially Iames 4. 4. 1 Ioh. 3. 13. The world in generall compriseth under it all creatures whether places persons or other things In this sense the world is said to be made by Christ Joh. 1. 10. For all things were created by him that are in heaven and that are on earth visible and invisible Col. 1. 16. And to shew that the heavens are comprised under the world as well as the earth the plurall number is used thus He made the worlds Heb. 1. 3. and the worlds were framed c. Heb. 11. 3. In this respect the world is divided into two parts One is called this world John 12. 31. and this present world 2 Tim. 4. 10. The other is called that world Luke 20. 35. and the world to come Heb. 6. 5. This world is here below That world is above Both these by way of distinction are mentioned together thus Neither in this world nor in the world to come Mat. 12. 32. and thus Not only in this world but also in that which is to come Eph. 1. 21. It is this present world that is here meant by this metaphor of a Camp and by a Metonymy the honours promotions profits pleasures and other like allurements which are in this world These are styled the things of this world and comprised under these three titles The lust of the flesh the lust of the eyes and the pride of life 1 John 2. 15 16. that is concupiscense covetousnesse and ambition To go then out of the Camp as here intended hath respect to the minde more then to the body and to the inward affections rather then to the outward actions though these be not altogether excluded To go out of the Camp is to withdraw our minde heart and affections from the world so as not to love it 1 Joh. 2. 15. not to be conformed to it but rather transformed Rom. 12. 2. Thus the duty required doth not so much respect the place where we live as the grace of the heart As they are said to have their conversation in heaven Phil. 3. 20. whose heart and affection is on heavenly things so they are said to go out of the world whose hearts and affection are alienated from the world The grace here intended is commonly called contempt of the world whereby a mans heart is so taken off from the world as no alluâ—…ements thereof under the pretence of honour profit or delight nor any terrours thereof under the pretence of the loss of goods good name liberty or life it self can put one on to do that
〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…aetus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or universalis In what respect the Church is stiled a generall assembly Differences betwixt the Jewish Synagogue and the Christian Church Difference betwixt the Catholick Church and particular Churches a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocaâ—…e c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evocare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 caetus evocatus d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pario f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primus g Secundum carnem h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Signes of regeneration k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Causes of Regeneration 1. The efficient 2. The Matter 3. The Form 4. The Ends a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians priviledges the same with Jewes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The manner of Christs judging in the last day Christs comming to Saints most glorious a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Anima creando infunditur et infundendo creatur d Optimi corruptio pessima 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The perfections of the severall faculties of a glorious soul. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Christs blood is sprinkled a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Ne aspernâ—…mini f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs word and Gospell many wayes rejected The occasions of rejecting Chrsts word and Gospel The means and occasions of alienating our hearts from the Gospell a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oraculo respondere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11. 4. is divinum responsum d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servâ—…s f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God ought to be served 1. Demonstration 2. Exhortation a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God is to be served with due reverence a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Information 2. Demonstration 3. Exhortation 4. Direction a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Circa hoc duâ—… facit Primò bâ—…rtatur eos ad bonum Secundò â—…rat pro iâ—…s Thom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Frater What love is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 utâ—…rus inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frater ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uterus quòd fratres 〈◊〉 in codem utero Sic uxor dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lectus a bed-fellow What brotherly-love is Grounds of Love Grounds of brotherly-love more eminent then of love a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In and by the Gospel love is 1. Renewed 2. Much pressed 3. Cleansed from false glosâ—…es 4. Freed from clogs 5. Delivered with more efficacy 6. Ever fresh 7. It hath a new Object 8. It hath a new Rule 9. It hath a new Patern 10. It is new in the excellency of it XII Rules 1. Be well instructed in the truth of the Religion professed A religando religio duci creditur Aug. de vera râ—…lig c. 55. 2. Have a good opinion of Professors Judge by the rule of charity 3. Be unanimous Cordis animâ—… uniâ—…s 〈◊〉 intelligitur summatum in doctrinatum in voluntatibus consensio Beza in loc 4. Be perswaded of Gods and brethrens love to thee 5. Well weigh the excellency of love Love greater then faith or hope In love God is best resembled 6. Observe the worth of a Saint 7. Think upon the good they do 8. Ponder the prejudice of professors disâ—…entions 9. Remove impediments as 1. Self-love 2. Undue suspition 10. Keep communion with professors 11. Do and take courtesies 12. Pray 1. The necsity of brotherly love 2. The beauty of it 3. The vigor of it 4. Power of it 5. The season it giveth 6. The operation it 〈◊〉 on others 7. The comfort it bringeth 8. The establishment it worketh 9. The union of professors 10. The worlds hatred of Saints a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love must be perpetuall Taxation of decay in love a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obliviscor c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 omnino obliviscor a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Remists out of Ioh. Diacams tell us that Christ and Angels came to St Gregories table