his wrath but he would also vanquish that implacable enemy and so deliver us out of his hands This therefore was an end of the former end Our deliverance was the end of destroying the devil Christs death was for us and our good See § 83. Thanks therefore to thee O Saviour that hast destroyed so mighty an adversary of ours by thine own death §. 149. Of natural mens fear of death THe miserable condition here intended is said to be fear of death Death here is taken in as large an extent as it was § 142. namely for temporal spiritual and eternal death Death even death of the body which is a separation of the soul from the body is by the Heathen counted the most terrible of all things and the greatest of all evils every living thing shunneth death this they do naturâ—… upon a desire of preserving their being and love of life On this ground it was 〈◊〉 Satan said to the Lord Skin for skin and all that a man hath will he give for his 〈◊〉 Iob 2. 4. This works in men a fear of death Fear is a disturbed passion arising from the expectation of some evil which 〈◊〉 would shun For the Greek word cometh from a Verb that signifieth to flee free and this word here used by the Apostle is sometimes put for flight Men use to 〈◊〉 from such things as they fear and if men could they would flee from and 〈◊〉 death Death therefore being taken to be the greatest of evils and man continuâ—… expecting it must needs fill mans heart with fear even fear of a bodily death â—… fear of man See Chap. 13. § 84. But to such as are instructed in the nature of 〈◊〉 which addeth a sting to death and in the resurrection of the body and the intolerable and everlasting torment of body and soul in hell death must needs be a 〈◊〉 greater fear till they have some assurance of their deliverance from it For 〈◊〉 as it was first inflicted for sinne is the very entrance into eternal damnation 〈◊〉 then can the thought and remembrance of death be but very dreadfull It was 〈◊〉 of death that made Adam and Eve to hide themselves from Gods presence 〈◊〉 they heard his voice in the garden Gen. 3. 8. This was it that made Cain say 〈◊〉 punishment is greater then I can bear Gen. 4. 13. This made Nabals heart to die 〈◊〉 in him 1 Sam. 25. 37. And it made Saul to fall along on the earth as a man 〈◊〉 swoon 1 Sam. 28. 20. This made Faelix to tremble when he heard Paul preachâ—… the judgement to come Acts 24. 25. Fear of the second death makes Kings are great men yea and bond-men too cry to the mountains to fall on them and 〈◊〉 hide them from the face of him that sitteth on the Throne and from the wrath 〈◊〉 the Lamb Rev. 6. 15 16. Surely there is nothing more difficult then not to 〈◊〉 death The conscience of men unregenerate doth bring in a bill of 〈◊〉 against them and convince them of rebellion against the great Lord they are 〈◊〉 that respect as a malefactor who is arraigned and condemned and liveth in fear 〈◊〉 the gallowes and is much disquieted therewith taking no joy or comfort in 〈◊〉 foâ—…d sleep or any way else An evil conscience to the soul is as the Gout or 〈◊〉 in the body which tortureth it in the midst of feasts pastimes and greatest mâ—…ments yea it is like the hand-writing that appeared to Belshazzar Dan. 5. 5 6. Obj. It is said that the houses of the wicked are safe from fear and that they die 〈◊〉 strength being wholly at ease and quiet Job 21. 9 23. Answ. 1. All other joy is only from the teeth outward as we speak they have 〈◊〉 true found inward joy they have not the ground of true joy which is an assuraâ—… of Gods favour in Christ. 2. Their joy is but short As the craking of thorns under a pot so is the laughtâ—… fools Eccles. 7. 6. 3. Many times it falleth out that when they seem to be very jocond there is 〈◊〉 inward terror in the soul Even in laughter the heart is sorrowfull Prov. 14. 13. 4. Their joy is inconstant they have their fits of anguish and vexation Lam. 5. 1â—… 5. All their joy is but as in a dream like him that dreameth he eateth but 〈◊〉 is awake his soul is empty Isa. 29. 8. his rejoycing ariseth from the slumbering of 〈◊〉 conscience which for the time ceaseth to terrifie him 6. A man may be so intoxicated and as it were made drunk with earthly â—…ceits as he may end his daies in a foolish pleasing conceit as a thief made 〈◊〉 may die in a desperate merriment and that under the gallowes hereticks may 〈◊〉 so intoxicated with their errors as to suffer death for them with much seeming 〈◊〉 ambitious persons may with an outward glory cast themselvs into the jaws of deâ—… as Marcus Curtius but albeit no effects of fear appear in such yet because â—…cause of fear is not taken away they cannot be truly said to be freed from fear not before yet at the great day of judgement shall their fear break forth and the trembling appear In which respect saith Christ Wo unto you that laugh now say shall lament and weep Luk. 6. 25. Go to now ye rich men weep and howl for your 〈◊〉 series which shall come upon you James 5. 1. Wofull wofull in this respect must needs be the state of unregenerate men 〈◊〉 nothing can seem blessed to him over whose head terror doth alwayes 〈◊〉 Damocles a flatterer of Dionysius the tyrant said to his face that he was the happiest man in the world and made mention of his wealth and power and Majesty and abundance of all things Hereupon the tyrant set that flatterer in a Royall estate at a Table furnished with all dainties and attended upon as a King but with a heavy sharp sword hanging by a horsehair over his head this made him quake and tremble and desire to be freed from that estate thereby was declared how miserable a thing it is to live in continuall fear Some see it and are in that respect the more terrified others are the more sencelesse but not the lesse miserable There is no cause to envy a naturall mans condition though he abound never so much in wealth honour pleasure or any other thing that the natural heart of man desireth Who would envy Dives his condition that duely weigheth his end Luke 16. 19 c. This is it which the Psalmist forewarneth us of Psa. 37. 1. David in his own example sheweth how prone we are hereunto Psa. 73. 3 c. and therefore we had need to be the more watchfull against it § 150. Of a naturall mans bondage IT is here further said that through or by fear of death they are subject to bondage The terrour with which unregenerate persons are afflicted
downwards Therefore we should evening and morning when we go to the house of God or to the Lords Table on Sabbath dayes or Fast dayes solemnly â—…ind our selves to God Promises covenants vowes oathes and such like bonds to tye us unto God are as Tutors to incite us unto duty and to check us for neglect thereof As therefore they are solemnly to be made so oft to be renewed This will make us more conscionable of duty especially if it be done with a true purpose of performing what we tye our selves unto and in singleness of heart See more hereof in the Saints Sacrifice on Psal. 116. 9. § 64. and on Psal. 116. 14. § 90 in â—…e end of it and 91. §. 101. Of this word Surely Heb. 6. 14. Sâ—…ying Surely blessing I will blesse thee and multiplying I will multiply thee IN this verse the matter and form of Gods promise is set down whereby it is maâ—…nifested to be an oath The first word saying hath reference to God and it implyeth that the words of God himself are here produced The next word surely is in Greek used for the form of an oath The first particle as here used with a circumflex is a note of a strong asseveration which it self alone signifieth surely or truly The other particle joyned thereto addeth emphasis as if we should say Surely in truth The LXX on Gen. 22. 17. have used this word to shew that that which followeth was the oath which God did swear Other Greek Authors do also use it as a note of an oath Some instead of the word used by the Apostle read Amen which is a strong asseveration Hereof see more in the Guide to go to God or Explanation of the Lords Prayer § 241. But I suppose the word used by the Apostle to be the fittest for this place It is expresly said by God himself I have sworn This clause therefore In blessing I will blesse plainly demonstrateth that this was Gods oath Gen. 22. 16 17. Of Gods confirming his promise by oath see § 97. §. 102. Of the blessing promised to Abraham TWo things doth God by oath promise to Abraham One generall which is blessing The other particular which was multiplication of seed Of the word translated blessing see v. 6. § 47. Here blessing compriseth under it every good and needfull thing concerning body and soul this life present and the life to come as health wealth honour long life with other temporall good things and justification sanctification with other spirituall blessings and the end of all eternall salvation All these make to mans happiness and therefore are comprised under the word blessing Object Wicked men who are accursed enjoy the temporall blessings and Christ himself saith Wo unto you that are rich Luk. 6. 24. How then do these tend to mans blessedness Answ. Wicked men pervert the use of temporall good things and so make them to be a curse But God bestoweth such grace on the children of Abraham as they rightly use those temporall good things and so they prove a blessing See more hereof in Domest Duties Treat 1. on Eph. 6. 3. § 101 102. c. God said to Abraham I am thy exceeding great reward Gen. 15. 1. Here he maketh it good in this phrase I will blesse thee For Gods reward is blessing it makes a man blessed So soon as God had made man he blessed him Gen. 1. 28. and 5. 2. After mans fall all the good that God did and intended to man is comprised under this word blessed and that before in and after the time of the law yea in and after this world Gen. 9 1. Deu. 28. 3 c. Mat. 5. 3. c. and 25. 34. Blessedness is that summum bonum that chief good whereof the Heathen had a glimpâ—… but could not find out wherein it consisted It is that whereof Christ saith One thing is needfull Luke 10. 42. He that is blessed in what he hath needeth no more He that hath abundance of such things as make not blessed may be truly said to have nothing Indeed there are many particulars to which blessedness is annexed Christ giveth instance of eight together which are commonly called the eight Beatitudes Mat. 5. 3 c. And the Scripture in other places gives instance of many hundreds more but be they never so many they all meet and determine in one Chief good As all the lines which proceed from a circumference meet and end in the center all rivers in the Sea all beames whereby the world is enlightned are from the sun and in the sun There are many members of one body 1 Cor. 12. 12. The Apostle reckoneth up many unities Eph. 4. 4 5 6 which have reference to many hundreds and thousands yea and millions of particulars There is one Lord millions are servants to that Lord. There is one faith but multitudes of believers that are of that faith One Baptisme but innumerable persons in all ages baptized So there is one blessedness yet many vertues graces duties and meanes which concur to make up that blessedness But to make this point the more clear blessednesse is to be considered in the inchoation and progresse thereof or in the perfection and consummation of it In the inchoation and progresse many meanes are used many graces obtained many duties performed They that attain to blessednesse must hear Gods word 〈◊〉 keep it must â—…ear God must be poor in spirit must mourn c. Blessednesse is ascribed to all and every particular saving grace in two respects especially 1. Because no blessednesse can be attained without all and every of them 2. Because they who attain all and every of them shall assuredly be blessed Quest. What if a Christian attaines some of them though he have them not all Answ. Whosoever hath one sanctifying grace hath every sanctifying grace All sanctifying graces are as so many links of one Chain whereby we are brought to salvation He that hath one hath all he that hath not all hath none at all He that hath any sanctifying grace is truly regenerate Now regeneration consists of all the essentiall parts of a spirituall man which are all sanctifying graces as naturall generation consisteth of all the essentiall parts of a naturall man Yes though in naturall generation there may be a defect and want of some parts yet it never so falleth out in spirituall regeneration Fitly therefore is blessednesse ascribed to every particular grace because he that hath one hath also every one He that is truly poor in spirit doth mourn is 〈◊〉 and so in the rest I will not deny but some graces may more conspicuously appear and be in their kinde greater and more eminent then others as the stars in the heaven yet in one degree or other is every grace in every true Saint and that while here he lives on earth The perfection and consummation of blessedness consisteth in that incomprehensible
let go what God intends to take away Of mens willingness to do their duty See Chap. 13. v. 18. § 156. Of Christs willingness in his undertakings See Chap. 9. v. 14. § 79. §. 137. Of Moses Choosing the better Heb. 11. 25. Choosing rather to suffer affliction with the people of God than to enjoy the pleasure of sin for a season A Second instance of Moses contempt of the world was his light esteem of pleasure This is set out comparatively whereby the high degree of his slighting pleasure is manifested He so slighted it as he chose affliction before it The word translated choosing implyeth a voluntary act and that upon due consideration It is but twice more used in the New Testament Once of Pauls choosing to be with Christ Phil. 1. 22. Betwixt two things he did not wot what to choose yet in regard of himself he took it to be far better to be with Christ. The other is of Gods choosing men to salvation 2 Thess. 2. 13. Here the word it set down in a participle choosing to shew that it dependeth on the former as a cause thereof His choice of affliction was one cause of his refusing honour This manner of setting down his suffering of affliction by choosing to suffer was noted in the latter end of the former § about a willing doing or enduring what we do and endure and it doth wonderfully commend his pious mind and good respect to the people of God that he chose to suffer affliction with them The conjunction or note of comparison added hereunto rather amplifieth his contempt of Pleasure for it importeth that he so far despised pleasure as he rather chose Affliction not that affliction was as pleasure delightsome and joyous and in those respects pleasing for this Apostle granteth that no affliction for the present seemeth to be joyous Chap. 12. 11. but in that upon a due consideration of the many ill consequences that might follow upon pleasures and the many benefits and blessings that might be found among the people of God he preferred to be in their case with them than to remain in Egypt with the fruition of pleasures This manifested his wisdom in choosing that which was indeed the more excellent §. 138. Of suffering affliction with Gods people THis phrase to suffer affliction with is the interpretation of one Greek word It is a double compound The first compound is of a verb that signiâ—… to have or to handle and deal and a noun that signifieth evill Both jâ—…yned signify to be ill or to handle hardly The passive of which voyce 〈◊〉 word here used is signifieth to be ill handled Our English translate it 〈◊〉 v. 37. and suffering adversity Chap. 13. v. 3. The double compound is with a preposition that signifieth WITH so as it 〈◊〉 a joynt suffering together with others or a participation with others 〈◊〉 or being a companion with them in their sufferings This the Apostle 〈◊〉 in these Hebrews whereof see more Chap. 10. v. 33. § 126. The persons with whom Moses chose to suffer affliction are here said to be the people of God Of the notation of the Greek word translated people and of 〈◊〉 respects wherein they are stiled people of God see Chap. 4. v. 9. § 57. They 〈◊〉 the Children of Israel mentioned v. 22. § 121. These are called the people of God because God had chosen them to be a peculiar people to himself Exod. 13. 5. And at this time and for many ages after they were the only Church of God the onely people that professed the Name of the true God This is here added to shew an especial reason why Moses was so willing to 〈◊〉 with them not so much because they were of his stock and alliance and 〈◊〉 kindred as because they were Gods people It is here taken for granted that Gods people even they who are Saints may 〈◊〉 under afflictions Hereof see more in The Saints Sacrifice on Psal. 116. 3. â—… 16. The Prophets choosing to suffer affliction with them giveth proof that affliction keep not believers from communion one with another This was the 〈◊〉 of the Prophets associating himself with the Israelites that they were the people of God and this was the ground why these Hebrews became companions 〈◊〉 them that suffered because they were Believers and so the people of God This also was the reason why Ioseph though he foresaw the oppressions of the Children of Israel in Egypt yet would have his sons incorporated into that comâ—… This moved Esther to adventure her life because it was in the case of 〈◊〉 people Est. 4. 16. True believers well discern betwixt outward crosses which only touch the body and extend only to the time of this life and the privileges that appertain 〈◊〉 the communion of Saints which are spiritual tending to the good of the soul 〈◊〉 eternal felicity thereof Therfore as the soul is more excellent than the body 〈◊〉 than earth the glory of the world to come than the misery of this world 〈◊〉 they prefer that estate where the soul is quickned nourished decked with grace 〈◊〉 prepared for glory though the body be afflicted before freedom from that affliction and before the loss of the foresaid privileges Great therefore is their folly who either on the one side associate themselves with Idolaters Hereticks or any other wicked persons because they are as they 〈◊〉 honored with popular applause honor promotion wealth or liberty to do what they list or on the other side shrink from the society of Saints for fear of â—…eproach or hindering their profit or preferment or of restraint of their liberty or of any such like thing If such would well weigh the advantage of good 〈◊〉 or the damage of ill company they would soon discern their folly in 〈◊〉 saking the one and seeking after the other I will therefore endeavour to set down the heads of each of these Advantages of society with Gods people are such as these 1. Means of daily edification 1 Thess. 5. 11. 2. Encouragement in good courses Neh. 2. 18. 3. Participation of mutual prayers Iam. 5. 16. 4. Benefit by the gifts of one another Prov. 13. 20. Isa. 50. 4. 5. Divine blessings 2 Kings 3. 14. Gen. 39. 5. 6. Avoiding judgments Gen. 18. 26 c. Damages upon associating with wicked ones are such as these 1. Infection with evill He that toucheth pitch must needs be defiled Genes 42. 16. 2. Discouragement from an holy profession Iohn 18. 18. 3. Hinderance in duties David thought that if he were among the wicked he could not keep the Commandements of God Psal. 119. 115. 4. A patronizing and imboldning the wicked amoâ—…g whom we are in their wicked courses 2 Chro. 19. 2. 5. Offending and grieving the upright 1. Cor. 8. 10. 6. 〈◊〉 on our own pates judgments due to the wicked Rev. 18. 4. Let us therefore set
creatures is an act of Gods will meerly voluntary God might if he would have forborn to doe it He wrought all things after the counsell of his own will Eph. 1. 11. But the divine generation though it be a free act without any constraint yet is it not a work of counsell and will but of nature and necessity The Father cannot but beget the Sonne §. 55. Of the difference betwixt divine Generation and Creation BEsides the fore-mentioned differences there are others also betwixt divine Generation and Creation For 1. Creation was a work out of God in and upon creatures But divine Generation is an internall work in God himself upon the very Creator if I may so speak 2. Creation is a making of that which was not and that out of nothing But divine Generation is of that which ever was and that of the very substance of God 3. Creation was a work in the beginning Gen. 1. 1. Divine Generation was before that beginning even eternall Prov. 8. 22 23. Not as In the beginning God created the Heaven and the Earth so In the beginning he made the Word but In the beginning was the Word Joh. 1. 1. 4. Creation had an end Gen. 2. 1 2. The divine Generation continueth ever without all end 5. Creation was of many things divers from the Creator not like to him The divine Generation is of that which is most like yea of the very same essence §. 56. Of the difference betwixt divine Generation and Regeneration THere are other differences then those mentioned before betwixt the divine Generation of the Son of God and the spirituall Regeneration of Sonnes of men 1. There is a time for Regeneration For the time was when they that are Regenerate were no Children of God Eph. 2. 12. And many that yet are not born again shall be regenerate Ioh. 10. 16. 17. 20. But in divine Generation there never was a time wherein the Son of God was no Son 2. Regeneration presupposeth a former birth and being The very word which signifieth to be born again Ioh. 3. 3. importeth as much But no such matter may be imagined of the divine eternal Generation 3. Regeneration respecteth not the substance of the party regenerate for the body and soul and all the parts of the one and powers or faculties of the other are the very same before and after generation But divine Generation is in regard of the very essence of the Son of God 4. Regeneration is an alteration of the person regenerate and that in his condition and in his disposition In regard of his condition of a childe of wrath Eph. 2. 3. he is made an heir of the grace of life 1 Pet. 3. 7. In regard of his disposition of darknesse he is made light Eph. 5. 8. But in divine Generation there is no alteration at all The Son is ever the same ver 12. 5. In Regeneration there is a growth and encrease 1 Pet. 2. 2. But divine Generation is ever most absolutely and infinitely perfect 6. Regeneration is of Gods meer will and free-grace Iam. 1. 18. No meer man is by nature the Son of God But it hath been shewed that divine generation is of nature See § 50. §. 57. Of the difference betwixt divine and humane Generation MAny of the differences betwixt the divine Generation of the Sonne of God and humane Generations of Sonnes of men are such as were noted before I will therefore give but a touch of them as being pertinent to the present point and adde some others thereunto 1. The Generation of the Sonne of God is eternall but of Sonues of men temporall 2. That is an internall work of the Father This externall 3. That is a perpetuall permanent act This transient 4. That importeth a necessary mutuall subsistence of him that begetteth and him that is begotten in and with one another Thou in me and I in thee saith the Sonne unto his Father Ioh. 17. 21. But in humane Generation he that begetteth subsisteth without him that is begotten 5. That setteth out an equality of Persons In this Children as Children are inferiour to their Parents 6. That doth not presuppose no-being as if the Sonne of God had of no-sonne been begotten a Sonne This is a begetting of him to be a Sonne which was no sonne before In humane Generation that is which was not before 7 In divine Generation none is before or after the other In humane Generation he that begetteth is before the begotten and that not only in order of cause but also in time 8. That is without all passion This cannot be so For as there is an action in that which begetteth so a passion in that which is begotten 9. In that He which begetteth and he which is begotten is the very same in substance In this Father and Son may be and are of the like nature or essence but not the very same The one is both alius and aliud another person and another substance distinct from the other They are two 10. In That the whole substance is communicated In This but apart 11. In That there is no diminution at all In This there is 12. In That all is divine and supernaturall both the substance and also the manner of working In this all is natural and sensible §. 58. Of the Particle This day applied to Christs Incarnation HItherto of this great mystery of divine Generation set down in this phrase I have begotten thee We will further consider the just sense of the particle This day annexed thereunto It was shewed before § 50. how that might set out eternity in that it importeth a continuall present time with out respect to time past or future In this sense it would best agree with this mystery of the divine Generation simply considered in it self But here the Apostle setteth out the Son of God as God manifest in the flesh Immanuel God with us God-man God-man in one person Thus as the Word was made flesh and dwelt among us God hath spoken unto us in these last daies by his Sonne Thus hath God appointed him heir of all things Thus hath he purged our sins Thus sits he down at the right hand of the Majesty on high Yea thus in the second Psalm this Sonne of God as God-man is stiled the Lords Annointed Thus God saith of him I have set my King upon my holy hill of Sion Thus also he saith to him Ask of me and I will give thee the Heathen for thine Inheritance Seeing therefore that both the Psalmist and the Apostle speak of the Son of God incarnate and made a Sonne of man the particle This day may not unfitly be applied to such times as the Sonne of man was on earth manifested to be the Sonne of God especially at the time of his Incarnation For then was the Word first made flesh so as then might the Father say of a Son of man This day have I
be rulers of the darkness of this World Eph. 6. 12. and that in judgement to execute vengeance on them and in this respect God may be said to make them Principalities and Powers to be his executioners to inflict the soarer vengeance 15. Mights This title imports strength and ability to accomplish what they undertake In this respect they are said to be mighty in strength or as our english translate it to excell in strength Psal. 103. 20. Many instances are thorowout the Scripture given of their might and strength §. 61. Of the like Excellencies of every Angel COncerning the fore-mentioned Titles two things are to be observed 1. That many of them are not simply and properly to be taken as if Angels were indeed flames of fire or fair youths or sate on thrones but by way of similitude the more conspicuously to set out sundry excellencies in them 2. That the distinct Titles do not so much set out distinct persons or orders or degrees among the Angels as distinct properties gifts and excellencies in them as is evident by this phrase applied to Angels in four severall apparitions they four had the face of a man and the face of a Lion on the right side and they four had the face of an Oxe on the left side they four also had the face of an Eagle Ezek. 1. 10. So as one was not as a man alone and another as a Lion and a third as an Oxe and a fourth as an Eagle but all four had one likenesse Hereby it was implied that every Angel was prudent as a man couragious as a Lion laborious as an Oxe swift as an Eagle In like respects the same person was called a Prophet a Man of God and a Seer 1 Sam. 3. 20. 9. 6 11. And the same thing a Dream a Vision a Revelation Dan. 2. 28. See Chap. 2. Thus much of the Titles attributed to Angels §. 86. Of the Nature of Angels ANgels are created Spirits subsisting in themselves Every word in this brief description so makes to the nature of Angels as it distinguisheth them from all others 1. They are Spirits so they are expresly called in this verse and ver 14. This importeth both their being and also the kinde of their being Spirits are substances and have a true reall being as the souls of men have which are stiled Spirits Eccl. 12. 7. Heb. 12. 9. 23. The Offices deputed by God to Angels the great works done by them the excellent gifts wherewith they are indned as knowledge wisedom holiness strength c. do plainly demonstrate that they are true reall substances Hereby they are distinguished from all meer imaginations and phantasies which are conceptions in mens mindes of such things as never were nor ever had any true being at all as those intelligentiae which Philosophers conceit do turn the celestiall Orbes They are also hereby distinguished from physicall qualities philosophicall accidents and from meer motions affections inspirations and such other things as have no true reall being at all The Title Spirit doth further import their kinde of being to be spirituall which is the most excellent being that can be Herein it is like to the divine being For God is a Spirit Joh. 4. 24. Hereby the being of Angels is distinguished from all kinde of corporeal substances which are sensible visible subject to drowsinesse wearinesse heavinesse fainting diminutions decay destruction and sundry other infirmities to which spirits are not subject 2. They are created This was proved before § 81. Hereby Angels are distinguished from their Creator who is a Spirit but uncreated Angels are stiled Gods and Sonnes of God as was shewed § 70. and indued with sundry excellencies above other creatures yet being created neither are they to be accounted truly and properly Gods Nor any thing proper to the Deity is to be atributed or done to them 3. They subsist in themselves Though they have their being from God and are preserved sustained and every way upheld by God so as they have their subsistence from God yet God hath so ordered it as it is in themselves Angelicall Spirits have neither bodies nor any other like thing to subsist in Hereby they are distinguished from the souls of men which are Spirits Luk. 23. 46. Heb. 12. 23. but have their subsistence properly in their bodies This phrase God breathed into mans nostrils the breath of life and he became a living soul imports as much So doth this Philosophical principle The soul in infusing it into the body is created and in the creation of it it is infused True it is that the soul may be separated from the body and retain the spirituall being which it hath but so as it longeth after the body and is restlesse till it be reunited to the body We would not be uncloathed that is we do not simply desire a putting off the body from the soul but cloathed upon that is have immortality put upon our bodies without separating their souls from them 2 Cor. 5. 4. As for the souls which are separated from their bodies they cry How long O Lord holy and true Rev. 6. 10. This shews a desire of union with their bodies ugain Angels being Gods speciall Messengers they were thus constituted spirits subsisting in themselves that they might be the more fit Messengers and Ministers to execute Gods will more readily more speedily and every way more throughly For being spirits they are not hindred by such incumbrances and infirmities as bodies are And subsisting in themselves they need not such organa such instruments and parts of a body as the souls of men do This of the nature of Angels §. 87. Of the Knowledge of Angels THe Properties of Angels are many and those very excellent ones some of the principall are these which follow 1. Great knowledge For they are intellectuall or understanding creatures able to conceive any mysteries that are or shall be revealed They understand according to the spirituall power of an angelicall minde comprehending all things that they will together most easily Angels being in heaven know all the counsell of God that is there made known That which Christ saith of them Mat. 18. 10. In heaven they do alwaies behold the face of my Father implieth that they are privy to the whole counsell of God revealed in heaven yea on earth also they frequent the Assembly of Saints thereby they come to know the whole counsell of God on earth made known to the Church In this respect the Apostle saith that Unto the Principalities and Powers in heavenly places is made known by the Church the manifold wisedom of God Eph. 3. 10. They are very inquisitive after all divine mysteries For of those things which Prophets foretold and Apostles preached it is thus said which things the Angels desire to look into 1 Pet. 1. 12. This restrictive phrase no not the Angels Mar. 13. 32. importeth the great measure of knowledge which Angels have For it
And this Christ led captivity â—…ptive Eph. 4. 8. And this He hath spoiled principalities and powers c. Col. 2. 1â—… For such is Satans might compared unto men such his malice as if he 〈◊〉 not thus destroyed no flesh would be saved Hereby we have evidence of the provident care of our Captain who knowing what flesh and blood it and what our enemies are hath first himself vanquished them and then provided sufficient armour for his children to stand safe against them Eph. 6. 12 c. This is a great comfort against the terrour of the devil Many fearfull and terrible things are written of him in the Scripture Observe in particular how he is described Eph. 6. 12. But this that he is destroyed by our Captain who did take part of flesh and blood is a great comfort to us who are flesh and blood This also is an incouragement to stand against him and to resist He is an enemy spoyled Hereupon an Apostle thus encourageth us Resist the devil and he will flie from you Jam. 4. 5. There is assurance of victory to such as beleeve If Satan get the upper hand it is by reason of our timorousnesse and want of faith As the Ancients by faith were made strong waxed valiant in sight turned to flight the armies of the aliens Heb. 11. 34. So may we in this spirituall combate with the devil The phrase of Christs leading captivity captive Eph. 4. 8. is spoken of our spirituall enemies and implieth that they are as captives chained so as Christ lets them out and puls them in as it pleaseth him If he suffer any of them to assault any of his children he himself will order the combate as seemeth good to himself He will suffer them to fight so long as he seeth cause if he espy an enemy ready to get an advantage he will quickly pull him back This is a great incouragement §. 142. Of that death whereof the devil hath power HE that Christ so destroyed is here said to have the power of death Death here is to be taken in the uttermost extent and to be applied to all kindes of death temporall spirituall and eternall For he was the originall cause and first authour of sin by which all these kindes of death came upon man Rom. 5. 12. By sinne mortality seized on man for God at first made mans body immortall By sinne man forfeited that Image of God wherein consisted his spirituall life Eph. 2. 1. By sinne man made himself guilty of eternall damnation Rom. 6. 23. This extent of death giveth evidence of the malicious and mischievous minde of Satan As in generall he aimed at mans destruction he was a murderer from the beginning for death is the destruction of a thing so he extended his malice as far as he could even to body and soul and that in this world and the world to come He contents not himself to annoy the body and that unto death but also vexeth and perplexeth the soul. Instance his dealing with Saul 1 Sam. 16. 14. yea he seeketh the eternall damnation of mans soul and body Thus much is comprised under this phrase he seeketh whom to devour 1 Pet. 5. 8. §. 143. Of that kinde of power which the devil hath over death THe Greek word whereby Satans power is set forth is somewhat emphaticall It is twelve times used in the New Testament and in every of those places except this attributed to God so as for the most part it sets out a Divine and Almighty power even the power of him that saith See now that I even I am he and there is no God with me I kill and I make alive Deut. 32. 39. 1 Sam. 2. 6. He it is of whom it is said after he hath killed he hath power to cast into hell Luke 12. 5. He that said I have the keys of hell and of death Rev. 1. 18. was true God Therefore here it sets out a subordinate power given by God to him that hath it Power was given to him that sat on the pale horse Rev. 6. 8. For as Christ said to Pilate Thou couldst have no power at all against me except it were given thee from above Joh. 19. 11. so the devil could have no power at all except it were given him from above But the power that is given him is a great power For power of death must needs be a great power What is stronger then death which overcomeâ—… all living creatures Who can stand against death In regard of the greatnesse of the power of the devil a wo was denounced to the inhabitants of the earth and of the sea and this reason is rendred thereof for the dâ—… is come down unto you having great wrath Rev. 12. 12. Sundry are the respects wherein the devil may be said to have the power 〈◊〉 death 1. As he is the executioner of Gods just judgement He is in this regard as an Hangman who may be said to have the power of the Gallows because he hangeâ—… men thereon 2. As he is like an Hunter Fisher Fowler or Faulkner He hunteth fisheth and fowleth for the life not of unreasonable creatures only but also of reasonable men 3. As he is a thief and continually laieth wait for blood and seeks the precious life of mans body and soul. 4. As a continuall tempter to allure or drive men into sin and thereby to death Herein he spared not Christ himself Matth. 4. 1 c. As at first he dealt with the first man so ever since hath he dealt with his whole posterity This moved the Apostle to say I fear least by any means as the Serpent beguiled Eve through 〈◊〉 subtilty so your minde should be corrupted 2 Cor. 11. 3. 5. As he is an accuser of men hereof see more § 145. and as an adversary to presse Gods just Law against men and to call for judgement against them 6. As he is a tormentour for when he hath drawn men to sin he affrighteth them with the terrour of death and damnation In generall nothing is more terrible then death In this respect death is called the King of terrours Iob 18. 14. This kinde of power namely of death attributed to the devil 1. Sheweth wherein his strength especially lieth even in doing mischief and bringing men to destruction His power is to hurt men In this respect he hath names of destruction given unto him as in Hebrew Abaddon and in Greek Apollyon Rev. 9. 11. and he is styled a murderer Ioh. 8. 44. 2. It manifesteth the vile slavery and wofull bondage of the devils vassals They serve him who hath the power of death and doth what he can to bring all to death What can any expect from him but death The task that he puts on them is sinne the wages which he gives is death Rom. 6. 23. Herein such as having been rescued out of his power retain a lingring minde after it again are worse then the
created man in his own Image Gen. 1. 27. This Image of God the Apostle expoundeth to be holinesse Eph. 4. 24. It is the greatest excellency that can be conferred on a creature to be after the Image of his Creator that is like unto him 2. Nothing so fits us for glory as holinesse Not Riches For they profit not in the day of wrath Prov. 11. 4. The rich man when he died went to hell Luke 16. 23. Not Dignity nor Power For the Kings of the earth and the great men and the chief Captains desired to be hid from the wrath of the Lamb Rev. 6. 15 16. Not worldly Policy Ahitophel was so eminent in policy as his counsell was as if a man had inquired at the Oracle of God 2 Sam. 16. 23. Yet he hanged himself 2 Sam. 17. 23. Not immunity from death for many wicked men shall be living at the moment of Christs coming to judgement and thereupon shall not die 1 Cor. 15. 51. Not the resurrection of the body For there is a resurrection of damnation Iohn 5. 29. Not immortality For the devils are immortall Not any thing at all without holinesse Without which no man shall see the Lord Heb. 12. 14. 3. Nothing makes such a difference betwixt persons as holinesse and unholinesse Herein lay the difference betwixt man in his intire estate and corrupt estate Adam before his fall and after his fall had the same soul and body in substance and the same faculties of one and parts of the other But his holinesse in soul and body was lost that made the difference This makes the difference betwixt the regenerate and unregenerate Holinesse is it which makes the greatest difference betwixt good Angels and devils Devils retain a Spirituall and Angelicall substance Take holinesse from good Angels they will be devils Adde holinesse to devils they will be good Angels 4. Holinesse is the greatest glory in heaven One were better be holy in hell then unholy in heaven Holinesse would make hell to be no hell as the fire in which Gods three faithfull servants were was to them no fire Dan. 3. 27. And unholinesse would make heaven to be no heaven 5. Holinesse is the excellency of Gods excellencies They who best know what is Gods chiefest excellency thus double and treble this Attribute Holy holy holy is the Lord of Hosts Isa. 6. 3. Rev. 4. 8. Holiness is the excellency of Gods Eternity Omnipotency Immutability Wisdom and other Divine Attributes Were it possible that holiness could be severed from them it might be said of them Where is the glory 1 Sam. 4. 21. Eternity without holiness would be so much the worse The longer the worse So Omnipotency the more mighty if unholy the more dangerous So Wisdom without holiness the more crafty to hurt So Immutability without holiness the more resolute in mischief Therefore God is said to be Glorious in holiness Exod. 15. 11. This adds a glory to all his excellencies That life of God from which the Gentiles are said to be alienated Eph. 4. 18. is holiness So as holiness is not only the life of Angels and of others in heaven but even of God himself It makes us live as God lives and work as God works As the excellency of holiness is very great so also is the utility thereof If it be demanded What is the profit thereof we may answer as the Apostle did of circumcision Rom. 3. 2. Much every way For this is that Godliness which is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4. 8. Promises of temporall and spirituall blessings in this life Promises of freedom from damnation and of fruition of salvation in the life to come are appropriated to Saints who are the holy ones here spoken of These are they of whom the Apostle saith Whether the world or life or death or things present 〈◊〉 things to come all are yours 1 Cor. â—…3 22. From the foresaid excellency and utility of holiness followeth an absolute necessity thereof It is better for us not to be then not to be holy It is as necessary at happiness it self Without holiness no man shall see God Heb. 12. 14. They shall neither have any spirituall communion with God here in this world nor partake of that celestiall communion which is called a beatificall vision which surpasseth all humane expression and apprehension It is such as eye hath not seen nor ear heard nor ever entred into the heart of man 1 Cor. 2. 9. §. 8. Of Gods respect to Saints in making them holy THat which hath been shewed of the excellency utility and necessity of being holy affordeth an instruction about that good respect which God beareth to his Saints For he makes them partakers thereby of his greatest excellency yea even of the excellency of his excellencies The Apostle to this purpose saith that we are partakers of his holiness Heb. 12. 10. In this respect they are styled The people of his holiness Isa. 63. 18. This is more then if he had indued us with his power or with his wisdom or with any other like Divine Attribute When a King enquired What shall be done unto the man whom the King delighteth to honour answer was made Let the royall apparell which the King useth to wear be put on him and the Crown royall be set upon his head Esth. 6. 7 8. Holiness is Gods royall Robe it is his royall Crown Well therefore may it be said of Saints decked with this holiness Behold the men whom the King of heaven delighteth to honour This honour have all his Saints Praise ye the Lord Psal. 149. 9. §. 9. Of the worlds perverse esteem of Holiness THe corrupt and perverse judgement of the men of this world is hereby also manifested in that they do meanly esteem so excellent a thing as holiness is They esteem nothing less worth nothing more base nothing more vile Herein they shew themselves like swine which trample precious Pearls under their feet Matth. 7. 6 The Apostle speaking of himself and other holy brethren thus seâ—…s out the worlds account of them We are made a spectacle unto the world and 〈◊〉 Angels and to men We are made as the filth of the world and are the offâ—…couring of all things to this day 1 Cor. 4. 9 13. We need not search after former ages of old 〈◊〉 for proof hereof the very times wherein we live give too evident demonstration hereof This may seem strange that so precious a thing as holiness should be so vilified But if we well weigh the persons that so basely esteem it we cannot think it strange In their disposition they are as hogs and dogs Christ therefore would not have that which is holy given to them That grave just severe censure which the Lord giveth of them Mat. 7. 6. is enough against this corrupt opinion of the world §.
any excludeth not any of what sex age degree condition or distinction soever they be if at least they may in charity come under the title of a brother For this as other Christian duties is to be performed without partiality 1 Tim. 5. 21. Iam. 3. 17. Herein we shall shew our selves like unto God 2 Chron. 19. 7. See Chap. 6. v. 11. § 78. §. 125. Of perpetuall circumspection THe aforesaid duty of circumspection over our selves with the extent thereof over others is amplified by continuance therein in this phrase Lest a any time This is the interpretation of one Greek word whereof see Chap. 2 v. 1. § 6. The first particle lest is a note of prevention and hath reference to the first word take heed The other particle translated at any time is a note of constâ—…cy or perpetuity It here implieth an holy jealousie in the Apostle as 2 Cor. 11. 2 3. lest hereafter sometime or other they might fall away though they now stood and 〈◊〉 intendeth a perpetuall watchfulnesse This is more fully exprest in these words 〈◊〉 〈◊〉 good to be zealously affected alwaies in a good thing Gal. 4. 18. Hereupon he is pronounced happy that feareth alway Pro. 28. 14. Man by his naturall disposition is very prone to decay in grace if care be 〈◊〉 taken to nourish grace and to make it increase more and more as water thougâ—… seething hot is prone to wax cold if fire be not kept under it Besides the 〈◊〉 is restlesse 1 Pet. 5. 8. Mat. 12. 43 c. The Apostle that well knew this thus such to those over whom he had a charge I will not be negligent to put you alwaâ—… 〈◊〉 remembrance 2 Pet. 1. 12. It well becomes us therefore to persevere in all our good beginnings Hereâ—… see more § 68. §. 126. Of looking to the heart THe object whereabout men ought to take most heed is here set down to be the heart and that in generall that it be not evil and in speciall that 〈◊〉 belief seize not upon it Of the heart and of the divers acceptions thereof See § 79. The heart is here taken in the largest extent for the whole soul of man â—…sisting of two especiall faculties Understanding and Will For as Faith exercisâ—… it self in both these so unbelief depraveth both Such virtues and vices as are â—…rectly contrary one to the other have the same object The Apostle in mentioning the heart striketh at the very root and gives us 〈◊〉 understand that The heart is especially to be looked unto Keep thy heart with 〈◊〉 diligence Prov. 4. 23. or word for word above all keeping Above thy Coyâ—… Jewels For a mans life consisteth not in the abundance of the things which he possessâ—… Luke 12. 15. But out of the heart are the issues of life Pro. 4. 23. Yea keep thine 〈◊〉 above thine eyes ears tongue hands feet or any parts of thy body 1. The heart is as a Queen and hath an absolute command over all the parts of the body As Iosiah the King caused all his subjects to stand to the Covenant 〈◊〉 he had made with God 2 Chron. 34. 32. so will the heart cause the whole 〈◊〉 Barnabas therefore exhorteth such as were turned to the Lord that with pâ—… of heart they would cleave unto the Lord Act. 11. 23. God himself wished that 〈◊〉 were in his people an heart to fear him and to keep all his Commandments alwâ—… Deut. 5. 29. 2. The heart is a spring whence all manner of affections and actions do 〈◊〉 and they are so qualified as the heart is A good man out of the good treasure of 〈◊〉 heart bringeth forth that which is good and an evil man out of the evil treasure of 〈◊〉 heart bringeth forth that which is evil Luke 6. 45. Philosophers say that the 〈◊〉 of the body is the fountain of naturall life The heart first lives in him and 〈◊〉 dies in him So the heart of the soul is the fountain of spirituall life It is 〈◊〉 leaven Matth. 13. 33. It is first seasoned it self with grace then it seasoneth 〈◊〉 whole man If grace be clean out of the heart there is no hope of recoâ—…ing it 3. The heart is as Gods Throne whereon he alone will sit It is his secret 〈◊〉 whereinto he alone will come It is thereupon noted that to search the heart 〈◊〉 one of Gods incommunicable properties Ier. 17. 9. Act. â—… 24. This therefore 〈◊〉 Lord most desireth Prov. 23. 26. Deut. 5. 9. 4. The integrity of the heart is so acceptable to God as a man of an upright heart is said to be a man after his own heart 1 Sam. 13. 14. Acts 13. 22. This therefore Hezekiah is bold thus to plead before God I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart 2 Kings 20. 3. Though there may be many failings in that which men do yet if they prepare their heart to seek the Lord the Lord will passe by those failings Gen. 20. 6. 2 Chr. 30. 19 20. But on the contrary though never so great and glorious things be done and not with an upright and pure heart they are an abomination to the Lord Isa. 66. 3. Mat. 15. 8. On these and other like grounds there is great and just cause to take heed of the heart and to keep it with all diligence A Queen useth to have a strong Guard to watch for her safety Springs also use to be charily kept What care can be sufficient to keep that wherein God doth most delight God hath placed the heart in the midst of a man and compassed it about with ribs for the greater safety If a mans heart be ready to faint the bloud in the body will quickly come about it to refresh it Thus Nature it self teacheth us to have an especiall care of the heart as it is spiritually taken §. 127. Of an evil heart THe greater heed must be taken to the heart because otherwise it may soon prove to be an evil heart which the Apostle implieth by adding this Epithete Evil to the heart here in this place The Greek word signifieth a troublesome evil or evil that troubleth a man It is derived from a Noun that signifieth labour or trouble In this sense as here the heart is called evil so the conscience Heb. 10. 22. For an evil conscience is troublesome So some men are in this respect called evil men 2 Thes. 3. 2. yea Satan who is most troublesome is stiled the evil one Matth. 13. 19. 1 Joh. 5. 18. and troublesom times are said to be evil dayes This Greek word is translated grievous Rev. 16. 2. This caveat against an evil heart the Apostle giveth to those whom he called Brethren and partakers of the heavenly calling v. 1. whereby he sheweth that he had a holy jealousle over them and this in two respects
of another 1 Pet. 3. 8. To have peace one 〈◊〉 â—…ther Mar. 9. 50. By private mutuall exhortations and performing other like duties one to â—…ther private Christians come to be as Ministers of God yea as Gods one to â—…ther For God is good and doth good Psal. 119. 68. Thus shall Christians 〈◊〉 that goodnesse is in them by these fruits of goodnesse that proceed from them By mutuall exhortations and other like duties private Christians shall much 〈◊〉 on the publick Ministry of the word In that by this means Christians are 〈◊〉 fitted to profit by the publick Ministry This is the rather to be done by private Christians because they have 〈◊〉 opportunities of doing it §. 145. Of â—…difying others daily THe sore said duty of mutuall exhortation is to be performed daily or 〈◊〉 as the Greek phrase soundeth The very same words of that Greek 〈◊〉 are not elswhere in the New Testament used but like phrases as Act. 2. 46 â—… Luk. 11. 3. and some as emphaticall as the phrase in this verse namely 〈◊〉 5. 42. 17. 17. These are all translated daily which here implieth a 〈◊〉 performing of a duty that we think it not enough that we have sometimes 〈◊〉 formed it but we must still be doing it day after day We may not be 〈◊〉 well doing 2 Thess. 3. 13. But as we have any opportunity still be doing more 〈◊〉 more good in this kinde Gal. 6 9 10. Exhortations admonitions and other like means of edification are 〈◊〉 food whereby the soul is nourished unto spirituall and eternall life 〈◊〉 as bodily food is daily ministred in which respect it is called daily bread Luk 〈◊〉 so ought the spirituall food to be daily given thus more fruit and comfort may be thence expected Of continuall doing good See § 125. §. 146. Of taking the opportunity of edifying others THis phrase While it is called to day seems to imply a restraint For the Greek words translated while do signifie a limitation and are ordinarily translated till as Act. 7. 18. 1 Cor. 11. 2â—… 15. 25. Rev. 2. 25. or untill as Gal. 4. 19. but here it is such a restraint as intendeth a very large extent The day is properly that time wherein light appeareth Thus it is opposed to the night which is a time of darknesse See § 91. In the day time while it is light men uâ—…e to work and travell Psal. 104. 23. which they cannot so well do in the night Hereunto Christ alludes saying I must work while it is day the night cometh when no man can work Joh. 9. 4. To day is indefinitely put for the time wherein a thing may be done The Apostles meaning is that they should exhort one another while there is time and opportunity to do that duty Thus this phrase may be taken three waies 1. In reference to the means which God affordeth for working grace in men In this respect to day is put for that time which is called the day of salvation the accepted time 2 Cor. 6. 2. 2. In reference to particular mens lives and that 1. To the life of him that exhorteth in which sense an Apostle saith I think it meet as long as I am in this tabernacle to stir you up 2 Pet. 1. 13. 2. To the life of him to whom the exhortation is given For while a man lives there may be hope of doing him good in the judgement of charity 3. In reference to the Church which shall continue so long as this world lasteth Thus to day may extend to the end of the world For so long as there are professors of the faith on earth they ought to exhort one another An Apostle hath care of those that should survive after his decease 2 Pet. 1. 15. In the first reference which is to the means of grace this limitation while it is called to day is used as a motive to stirre them up to perform this duty of mutuall exhortation in that there is a speciall time called to day wherein we may do good thereby which time will not alwaies last for it hath a date and period Therefore he addeth this Verb called which implieth a manifestation of a thing as Luk. 1. 35. So as we ought to take that season which God is pleased to offer unto us of doing what good we can for the mutuall establishing of one another It was before shewed that opportunity must be taken for our own spirituall good § 76 Here the Apostle adviseth to take the season of doing good to others This phrase The fields are white already to harvest Joh. 4. 35. implieth a season and opportunity of reaping And it is used by Christ to shew the reason why he then would not suffer himself to be hindered from preaching the Gospel no not by taking his ordinary food He laieth a necessity upon taking the season of doing good I must work saith he while it is day Joh. 9. 4. A forcible reason hereof is rendred in these words The night cometh when no man can work When the season is gone all hope of doing good is taken away Christ hereupon wisheth that Ierusalem had in her day known the things which belonged to her peace but saith he unto her Now they are hid from thine eyes Luke 19. 42. Experience verifies that which the wiseman hath thus testified There is no work nor device nor knowledge nor wisdom in the grave Eccles 9. 10. So there may be while we live a time wherein no means will do any good namely when the Candlâ—…stick shall be removed out of his place Rev. 2. 5. and the Kingdom of God shall be taken away Matth. 21. 43. Then though men cry they shall not be heard Pro. 1. 28. This nearly concerns us for yet it may be said Behold now is the accepted time behold now is the day of salvation 2 Cor. 6. 2. Now therefore Ministers Magistrates Parents other Governours yea and private friends must be all carefull to put the Apostles advice in practice While it is called to day §. 147. Of the damage of neglecting means for softning the heart TO enforce the foresaid duty of mutual exhorting one another and that froâ—… time to time so long as the season continueth the Apostle declareth the 〈◊〉 ger of neglecting the same in these words Lest any of you be hardened He had before shewed vers 8. the great damage of hardness of heart he 〈◊〉 therefore here inculcate that damage to make them the more watchfull against it The manner of bringing in this damage is by way of Caution and prevention 〈◊〉 this particle lest In the Greek it is thus that not as if he had said that not aâ—… of you or that none of you be hardned Hereby it appeareth that where 〈◊〉 of softning are omitted or neglected the heart will be hardned As the heart 〈◊〉 man is of its own nature hard So after it is by publick
two-edged weapon as the Word is Slighting Gods Word hath been the cause of severe judgements â—… 〈◊〉 2. 25. 2 King 17. 14. 2 Chron. 36. 16. 3. Apply Gods Word to thy sinnes It is a sword whereby thou mayest 〈◊〉 them down As Ministers in their Ministry must do this to others so every 〈◊〉 to himself Against prophanenesse apply Heb. 12. 16. Against hypocrisie Mâ—… 24. 51. Against swearing Ier. 23. 10. Against unmercifulnesse Iames 2. â—… Against whoremongers and adulterers Heb. 13. 4. Against liars Rev. 21. 8. So 〈◊〉 other cases 4. Let all evil doers fear This sword of the Word of all other swords shall 〈◊〉 be born in vain Rom. 13. 4. This sword pricked the Iews in their heart Act. â—… â—… This made Felix tremble Act. 24. 25. This struck Ananias and Saphira 〈◊〉 Act. 5. 5. Though these were extraordinary judgements and do not ordâ—… fall out yet assuredly the souls of evil doers are ordinarily struck dead 〈◊〉 with 5. Make use of both edges of the Word because it is a two-edged sword Make use of the Law and of the Gospel for slaying thy corruptions 6. Have this sword alwaies in a readinesse As Gentlemen use to have thâ—… swords Have the Word of God in readinesse to defend thy self against all 〈◊〉 of assaults and also to repell and drive away thy spirituall enemies 7. Let them who are in Authority lift up this sword of the Word of God in 〈◊〉 places where they have Authority for suppressing evil doers and encouraging 〈◊〉 that do well Rom. 13. 4. §. 72. Of the Word a spirituall Sword THe Apostle to make good what he had said of the sharpnesse of the Word namely that it is sharper then any two-edged sword setteth down an indectiâ—… of sundry powerfull effects which are such as cannot be effected by any material sword No materiall sword can pierce to the dividing asunder of soul and spirit â—… but the Word can so farre pierce Therefore no materiall sword is so sharp as the Word If we well observe the kindes of effects produced we shall finde them all to be spirituall Thence we may inferre that the Word is a spirituall sword It is iâ—… 〈◊〉 respect styled The sword of the Spirit Eph. 6. 17. Such is the whole armâ—…â—… God described Eph 6. 14 c. For man consisteth of a soul which is spirituall as well as of a body Thoughâ—… materiall sword may be usefull for the body yet the soul singly considered in 〈◊〉 by it self hath no need of it Besides we have spirituall enemies whom a materiall sword can no way anâ—… and we are subject to spirituall assaults which cannot be repelled by corpâ—… weapons In these respects we have great need and use of a spirituall sword such as one as the Word is Hereby we have an evidence of the wise and good providence of God who â—…fordeth means answerable for our need every way corporall means for our 〈◊〉 spirituall means for our souls And as in wisdom he suffereth spirituall enemies to 〈◊〉 us with spirituall temptations so he furnisheth us with a weapon to resist â—…ose enemies and withstand those temptations It is therefore a point of egregious folly to account this sword a needlesse weapon or to be carelesse in the use of it But it will be our wisdom well to use it for our souls safety against all spirituall enemies and assaults §. 73. Of the Words dividing soul and spirit joynts and marrow THe first particular instance of the piercing power of the Word is that it divideth asunder soul and spirit The simple Verb whence the Greek participle being a compound here translated piercing signifieth to come But the Preposition with which it is compounded addes emphasis For the compound signifieth to come to or into Our English word pierce doth fully expresse as much Our former English thus translates iâ—… 〈◊〉 through How sarre the word pierceth is demonstrated in this phrase To the dividing asunâ—… of soul and spirit Of the Greek word translated dividing asunder See Chap. 2. v. 4. § 35. The things here said to be divided are soul and spirit Each of these words are 〈◊〉 put for the whole soul of man specially when they are singly set and joyned â—…ith the body by way of distinction as 1 Cor. 6. 20. Matth. 10. 28. But here both soul and spirit are put for particular distinct faculties The soul as distinguished from the spirit is put for the will and affections which are accounted inferiour faculties The spirit is put for the understanding or mind which is accounted the highest faculty commanding and guiding the rest Thâ—…s are they distinguished 1 Thess. 5. 23. Luk. 1. 36 37. The soul and spirit are as nearly and firmly knit together as any parts of the body can be yet the Word can divide them asunder and that not only by distinguishing the one from the other but also by discovering the severall desires and delights or dislikings and loathings of the soul and likewise of the castings plottings and contrivements of the spirit and all these both in good and evil things Some apply these words soul spirit to the naturall and regenerate parts of man to corruption and grace which in Scripture are commonly called flesh and spirit Gal. 5. 17. In this sense none can be here meant but such as are regenerate because none else have the spirit in that sense But the power of the Word as here intended is much manifested on those that are not regenerate These words following joynts and marrow are metaphoricall taken from the body and applied to the soul. The Greek Noun translated joynts is derived from a Verb that signifieth to fit or prepare I have espoused or fitted and prepared you saith the Apostle 2 Cor. 11. 2. Joynts are so fitted for that hollow place where they lie as they are as close and can as hardly be pierced or severed as the entire bone The substance of joynts is bony they are very bones so as a sword that easily cutteth asunder the thin skin and soft flesh may stick at the bony joynt and not cut it asâ—…nder By these joynts are meant resolute purposes of the minde obstinate resolutions of the will hard hearts feared consciences stubborn affections and passions Though a sharp two edged sword can hardly out asunder hard bony joynts yet can Gods Word easily cut asunder the aforesaid joynts of the soul. It can alter resolved purposes change obstinate wils beat down hard hearts rouze up feared consciences and subdue violent passions though they cleave so close to the soul as they may seem to be a part thereof How did Gods Word pierce the joynts of the soul of Ahab 1 King 20. 43. 21. 27. and of the Princes of Iudah Jer. 36. 16. and of Pilate Joh. 19 12. So in another kinde it pierced the joynts of the soul of Eli 1 Sam.
to them all This impartiall desire is thus further explained I would to God that all that hear me this day were both almost altogether such as I am Acts 26. 29. and again thus I am debtor both to the Greeks and to the Barâ—…rians both to the wise and to the unwise Rom. 1. 14. and thus We exâ—…rted 〈◊〉 comforted and charged every one of you as a father doth his children Here he sheweth that as a Fathers heart is impartiall to all his Children so was his to all that were under his charge For saith he I ceased not to warn every one night and day Hereupon he maketh this inference I am pure from the blood of all men Acts 20. 26 31. All Christians are as fellow members of one and the same mysticall body 1 Câ—… 12. 12. There is neither Iew nor Greek there is neither bond nor free there is 〈◊〉 〈◊〉 nor female for ye are all one in Christ Iesus Gal. 3. 28. Contrary is their practice who on by-respects dispence the Ordinances of God â—…ing more favour to great ones and rich ones then to the meaner and poorer 〈◊〉 Gravely and severely is this unchristian practice censured by the Apostle Iames Chap. 2. v. 1 2 3. c. Surely all that are faithfull will be of this our Apostles minde Moses his faithfulness is herein commended that it was manifested in all the house of God Heb. 3. 2. Thus will mens Ministry be the better accepted and thus will they do the more good and take away occasion of muttering and murmuring As Ministers must bear an equall respect to every one so every one of what rank or degree soever ought to subject themselves to their Ministry and use it for their own particular edification Every one needs the benefit thereof Every one may 〈◊〉 good thereby Should not every one whose good a Minister ought to endeavour improve his Ministers endeavour to his own good The desire of the Apostle is that every one do so and so See Chap. 3. v. 12. § 123. §. 79. Of diligence about our own spirituall good as well as about our brothers temporall good THat which the Apostle desireth is that they would shew the same diligence c. The verb translated shew is the same that was used v. 10 and implyeth an evident and clear manifestation of a thing see § 69. It is not enough to have a purpose of doing a duty or to do it in private so as others can take no notice thereof but we must shew that we do it and give good proof thereof The noune here translated diligence is derived from the same root that the verb translated Labour Chap. 4. 11. was So as it intendeth both an indeavour and also forwardness and earnestness therein and is fitly interpreted diligence which is to be used for attaining that which is indeavoured after Hereof see Chap. 4. v. 11. § 63 64 65. This relative the same hath reference to the labour of love mentioned v. 10. and intendeth two points One generall That diligence in our Christian course be constant Such diligence as we have formerly used must still be used even the very same We may not â—…lacken we may not cool we may not wax more remiss therein Hereof see § 72. and Chap. 3. v. 6. § 68. c. Thus this relative implyeth a motive taken from their former diligence For if they who have formerly been diligent grow negligent their former diligence will be a witness against them and an aggravation of their after-negligence Ephesus is checked for leaving her first love This therefore is one motive to incite them to persevere they had begun well The other point is more particular That such labour and diligence as we shew in behalf of others bodily need we shew in behalf of our own soules good For assurence of â—…ope tends to our spirituall good In this respect the Apostle commendeth such as had attained to and given proof of the one and the other namely the work of faith which makes to our spirituall good and labour of love 1 Thes. 1. 3. And he makes this the end of the commandment namely charity and faith 1 Tim. 1. 5. 1. In both of them God is glorified It was shewed § 69. how love in ministring to Saints is shewed toward Gods name So by hope Faith and other like graces which make to our salvation God is glorified Abraham being strong in faith gave 〈◊〉 to God Rom. 4. 20. and God accounted it a glory to be stiled the hope of Israel Jâ—… 14. 8. and 17. 13. 1. By being diligent about the graces that make to our salvation we manifest spirituall prudence about the good of our Soules as well as charity to the good of our neighbours body by diligence in ministring to them 2. By our care about our soules salvation we manifest a Christian and heavenly disposition which diligence about the temporall good of others doth not necessarily import For Heathen and other naturall men may be very charitable to others about their temporall good They therefore exceedingly fail in Christian prudence who are diâ—…gent in matters of charity for others temporall good but are careless and negligent about their own souls eternall good As they are justly taxed who make pretence of faith and have not works of charity Jam. 2. 14. So they are more justly to be censured who boast of their many good workes to others and have attained to no assurance of faith and hope in regard of their own salvation Hereof Popish and superstitious persons are very guilty Ministers may here learn a good lesson namely to press upon people diligence in both kinds of duties Many are very earnest in stirring up people to workes of charity and bounty but neither instruct them in Articles of Faith nor stir them up to diligence thereabout Let us learn to adde grace to grace and to give all diligence therein 2 Pet. 1. 5 6 7. What God hath joyned together let no man put asunder Matth. 19. 6. §. 80. Of diligence in attaining assurance of hope THe speciall matter whereabout the Apostle would have them shew their diligence is stiled full assurance of hope This phrase full assurance is the interpretation of one Greek word which is compounded of an adjective that â—…eth ful and a verb that signifieth to bring The active verb 〈◊〉 compounded signifieth to assure or make full proof 2 Tim. 4. 5. The passive to be fully perswaded or assured of a thing Rom. 4. 21. and 14. 5. The noâ—… here used is applyed as in this place to hope so to faith Chap. 10. 22. and to understanding Col. 2. 2. It is opposed to wavering doubting and uncertainty By this it is evident that assurance is a property of hope There are the same props to support hope as to support faith which are Gods promises and properties They who deny assurance to hope contradict the
〈◊〉 voluntary act of his own and it was a vow made upon conditions 〈◊〉 no morall and inviolable precept will admit 3. Quest. Is the law of tenth utterly abolished Answ. In this case distinction must be made betwixt the ceremony and 〈◊〉 〈◊〉 a Law 1. That there should be Altars Sacrifices Incense c. was a ceremony 〈◊〉 that there should be ordinances wherein and whereby God should be â—…shipped is a perpetuall equity Mal. 1. 11. 2. That there should be sacrificing Priests and high Priest and other 〈◊〉 of Levites was a ceremony But that there should be Ministers of the 〈◊〉 is a perpetuall rule Isa. 66. 21. 3. That in their fastings they put on sackcloth and put ashes on their 〈◊〉 was a ceremony but that there should be times of fasting and 〈◊〉 〈◊〉 mens souls afflicted is a perpetuall equity 4. That women after child bearing should be legally purified was a 〈◊〉 but that there should be publick thanksgiving for their deliverance iâ—… a perpetuall equity Thus for the point in hand though it be granted that the Leviticall tenths 〈◊〉 proper to the Jewes yet this is a generall common equity that they who labouâ—… iâ—… the word should live of the word and that they should have sufficient 〈◊〉 from them for whom they do labour that they should not be put otherwise â—…o seek a maintenance but rather live upon their labours for whose spirituall good they watch Object Paul wrought for himself in another calling Act. 18. 3. and 20. 34. Answ. The Apostle himself implyeth that he had power to forbear working 1 Coâ—… 9. 6. That which he did in the foresaid case was extraordinary 4. Quest. Why are tenths under the Gospell paid to Ministers Answ. It is for the most part the fittest proportion and that the very heathen did observe about their Ministers When God himself set down a particular and distinct portion for his Ministers he judged a tenth to be the most convenient Hereupon good Governours have in their Common-wealths thought meet to 〈◊〉 such a portion This generall rule Let him that is taught in the word 〈◊〉 unto him that teacâ—…eth in all good things Gal. 6. 6. may be most fitly brought to the foresaid proportion of tenths Where such a portion is established by Law people are bound in conscience to observe the same Object Establishment of a set maintenance maketh Ministers negligent Answ. 1. It may make unconscionable Ministers to be so but not such as for the Lords sake and conscience sake perform their duty 2. Greater inconveniencies may arise from not setling of any 〈◊〉 but leaving it wholy to peoples devotion as 1. If people be left at such liberty they will be ready upon all displeasures taken against their Ministers to withdraw his maintenance so as thiâ—… may be a meanes to make Ministers meal-mouth'd and to seek to please their people 2. This kind of maintenance is accounted a meer benevolence whereas in this case Christ and his Apostles make it a matter of due debt 〈◊〉 workman is worthy of his meat Matth. 10. 10. 1 Tim. 5. 18. A Ministers paines is a valuable consideration for the greatest allowance that pâ—…ople use to give If we have sown unto you spirituall things is it â—… 〈◊〉 thing if we shall reap your carnall things 1 Car. 9. 11. 3. This is an hindrance of the choyce of good Ministers For many are ready to entertain Ministers as they use to hire workmen such as will come at the cheapest rate 4. This may be a meanes of laying the heaviest burthen upon the better sort When the profaner sort withdraw they that are of the better sort are forced to inlarge themselves the more 5. From thence may follow undue emulation and ostentation in seeking to be above others A set established maintenance is the nearest to Gods order §. 18. Of Ministers Maintenance THis generall point may well be inferred from Abrahams giving the tenth to Melâ—… that Gods Ministers who communicate unto us spirituall blessings are to be made partakers of our temporall commodities This is almost in these words sâ—…t down by the Apostle 1 Cor. 8. 11. and again Gal. 6. 6. Our Lord Christ and his Apostle witnesseth that a Minister is worthy hereof Matth. 10. 10. 1 Tim. 5. 18. The Apostle stileth the Ministers allowance wages for it is as due to him as wages is due to a servant Souldier workman or any other that taketh paines for our good The Apostle exemplifieth the equity of this by a Souldiers living upon his warfare by a Vine-dressers partaking of the fruit of it by a shepheards living upon the flock by an oxes eating of the corn that he treadeth out by a ploughâ—… threashers reapers and other workmens living upon their paines yea and of the Levites partaking of the sacrifices that they prepared 1 Cor. 9. 7 c. 1. Iustice requires as much and this is implyed under these words worthy wages Luke 10. 7. This therefore is one of those dues which the Apostle would have Christians to render Rom. 13. 7. and that upon these and other like â—…onsiderations 1. Ministers use to spend the prime of their age in fitting themselves to this calling They might otherwise have fitted themselves to another calling whereupon they might have lived with greater plenty 2. Their friends for the most part have been at great costs in training them up hereunto 3. They are deprived of other meanes of maintenance by attending upon this calling 4. The paines required to this calling useth to be very great both while they are in fitting and preparing themselves thereto and also when they come to exercise the same Ministers are many times at their study while others are asleep and have no other witnesse of their paines but their candle which teacheth them to spend themselves in giving light to others 5. The benefit received by their paines is invaluable No calling affords greater It concerneth the soul the spirituall and eternall good thereof If therefore recompence be given to men of other callings much more to Ministers of the word 2. Gratefulnesse should move people to recompence their Ministers for good must be requiâ—…ed with good This was one reason whereby Abraham was moved to give the tenth to Melchisedec This is acceptable to God and man 3. Wisdome should induce men hereunto That Ministers might thereby more diligently attend their calling and be better enabled to go through the work of it and so their people receive the more good from them Daily wants whereby Ministers are forced otherwise to provide for themselves and families do make them more negligent in their calling Men will well feed their beasts that they may do the more and better work 1 Cor. 9. 9. 4. That homage which they owe unto God should most of all stir up people to be liberall to their Minister For Ministers stand to them in Gods roome 2 Cor. 5.
in his life time Answ. In judgement we must consider 1. Desert 2. Guilt 3. Apprehension of condemnation in the conscience of the malefactor 4. The denunciation of the sentence of condemnation Of this latter that speech is not to be taken but in regard of the desert and of the guilt he is condemned and may also be in his own conscience condemned We say of a Traytor that peremptorily refuseth the Kings pardon he is condemned already though he be not brought to the bar for tryall Object 3. If judgement be immediately upon death what need a solemne day of judgement Answ. 1. For our bodies which rest till that time 2. For declaration of the equity of Gods just proceeding In this respect that day is called the day of revelation of the righteous judgement of God Rom. 2. 5. 3. For confirmation of that judgement that hath passed upon men at their death For by the sentence of the judge they know that there is no alteration thereof By this point of judgement immediatly after death to Popish errours are directly refuted 1. Their conceit of purgatory 2. Of praying for the dead Of these two see more in The whole Armour of God on Eph. 6. 18. § 39 40. §. 137. Of the certainty of judgement to come THe Apostle by inferring judgement as well as death upon Gods appointment and decree giveth us to understand that Judgement is most certain and cannot be avoided no more then death As this is true of the judgement that passeth upon the soul immediatly upon the dissolution of it from the body so also of that judgement which shall passe upon body and soul at the great and last day for as the soul is judged at death so shall body and soul be judged after the Resurrection That therefore which is said of the one may be applyed unto the other The last judgement is as sure as death Of Iudgement saith the Apostle God hath appointed a day in which he will judge the world Act. 17. 31. And to like purpose the wise man saith God shall bring every work unto judgement Eccles. 12. 14. And a must which implieth a necessity is put upon it 2 Cor. 5. 10. We must all appear before the judgement seat of Christ. This was foretold by Enoch who lived in Adams time for Adam lived 930 years and Enoch was born 622 years after Adam was created so as he lived 306 years in Adams time And that prophesie which he uttered concerning Christs coming to judgement whereof the Apostle Iude maketh mention v. 14. 15. might be uttered in Adams time and from thence continued to the Apostles time for this word Maranatha is taken to be the beginning of Enoâ—…hs Prophesie 1 Cor. 16. 22. They signifie thus much Our Lord cometh It was part of that solemn denunciation of judgement which the Church made against impenitent sinners whereby they gave over such a sinner to the last judgement of Christ as if there were left no pardon for him Ever since the Apostles time this Article of Christs coming to judgement hath been held in the Church and so will be so long as there is a Christian Church on earth There is a necessity of a future judgement for a clear manifestation of the justice of God Though God be most just in all his wayes Psal. 105. 17. yet in this world is it not so evidently discerned because God in wisdom oft suffereth the wicked to prosper yea and to dominere over the righteous But then shall every one be manifested in his own proper colours and God will render to ever one according to his deeds Rom. 2. 6. Did mockers believe this they would not say where is the promise of his coming 2 Pet. 3. 4. 1. This point of judgement after death discovereth the grosse errour of those who imagine that death is an utter destruction of body and soul. The Heathen discerned that the soul was immortal by the spiritual substance thereof and by the properties and effects of it we have further evidence hereof by the light of Gods word The Resurrection of the body seemed to them a strange Doctrine and when it was preached to them they mocked for it is indeed an Article of faith which cannot be demonstrated by reason but is believed because it is expresly revealed in the word See more here of Chap. 6. v. 2. § 20. 2. This cannot be but a matter of great terror to obstinate and impenitent sinâ—…s To such may be applied this caveat know thou that for all these things God will 〈◊〉 thee into judgement Eccles. 11. 9. To aggravate this terror Christ Jesus whom â—…pious persons while here they live and whom they reject yea and persecute in his Members shall be their Judge This Judge said to the impious Priests and others who crucified him yea shall see the Son of man sitting on the right hand of power and 〈◊〉 in the Clouds of Heaven Namely to judge them Mark 14. 62. Yea one end of his comming is to execute judgement upon all that are ungodly c. Iud. v. 15. 2 Thes. 1. 8. Hence is it that such are called upon to weep and howle for the mysteries that â—…all come upon them Iam. 5. 1. No marvel that Felix trembled when he heard 〈◊〉 preach of judgement to come Act. 24. 25. And that Iudas hanged himself 〈◊〉 27. 5. And that they who beheld the lamb sitting as a judge said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne Rev. 6. 16. If any thing be of force to make men wish Balaams wish That they may 〈◊〉 death of the righteous and their last end be like theirs Numb 23. 10. this is 〈◊〉 O that it might be of force to move them to live the life of the righteous 3. This on the other side ministreth much matter of comfort to such as believe in Christ and make conscience of well ordering the whole course of their life Here 〈◊〉 this world they have many discomforts and discouragements For 1. They are subject to the same outward condition as others are Eccles. 9. 2. 2. They are in this world as sheep among wolves Matth. 10. 16. 3. Their integrity is either not seen or not regarded but depraved and scorned 4. Such is their estated in this world as the Apostle saith If in this life only we have 〈◊〉 in Christ we are of all men most miserable 1 Cor. 15. 19. But in that day they shall be pronounced blessed and accordingly they shall be forever blessed So as a full recompence shall be returned for all their sufferings here This is enough to make believers content in any estate as Paul was Phil. 4. 11. and to blesse God for taking away as Iob. did Iob. 1. 21. and quietly to sleep in chaines and setters as Peter did Acts 12. 7. and to rejoyce in suffering shame for Christs name 〈◊〉 5. 4 1. and to sing
removed from their former Teacher Gal. 1. 6. Or from one place to another as the Patriarchs were carried out of Egypt into Sichem Act. 7. 16. Here it implyeth both For 〈◊〉 was translated from Earth to Heaven and the mortality of his body was translated into immortality For this end of his translation is thus expressed 〈◊〉 he should not see death The translation here meant was both in body and soul from Earth into Heaven Such a translation as Eliah's was 2 King 2. 11. The distinct manner of translating Enoch is not so punctually set down as that of Eliah's 2 King 2. 11. We read of Christ that he also was taken up body and soul into Heaven but it was after his death and resurrection wherein his ascension differed from the translation of these two Acts 1. 9. These two Enoch and Eliah are the onely instances that have been given of Gods extraordinary power in this kind since the beginning of the world Papists have fabulously recorded much of the assumption of the Virgin Mary but without all warrant Those two before mentioned were before Christs time and that they might be special evidences of the bodies fruition of eternal life together with the soul in Heaven Enoch was in the first age of the world before there was distinction of Iew and Gentile and so an instance of the glorification of body and soul to the whole world To assure them the more thereof while he was on earth he prophesied of the Lords coming to judgement Iude v. 14. Eliah was in that age wherein the partition wall stood between the Jew and Gentile So as he was a special instance thereof to the Church of Israel Christs ascension was yet a more pregnant proof thereof and that to all Nations to the end of the world For as he was seen in his body animated by his soul to ascend into Heaven so after his ascension was he seen in that body to be in Heaven by Stephen Acts 7. 56. And by Paul Act. 22. 14 17. There shall be at the moment of Christs coming to judgement a like but a more universal rapture for all then living shall with their bodies and souls united be rapt up to the judgement seat of Christ. We shall be changed saith the Apostle 1 Cor. 15. 52. changed both in our place and in our condition as Enoch was §. 18. Of Enoch's not seeing death THE translation of Enoch is much amplified by this end thereof that he should not see death This phrase not see death is an Hebraism Death thereby is resembled to an Enemy not seeing to an absolute freedome He should be so far from being taken and seized upon by death as he should not see death death should not come near him Thus it is said of those that have nothing to do with the Kingdome of God they cannot see the Kingdome of God Joh. 3. 3. To clear this a little further Christ useth these two phrases shall never see death shall never tast of death Joh. 8. 51. 52. at the same time as setting forth one and the same thing one expounding the other Not to tast of a thing is to have nothing at all to do with it To â—…ast is the least degree of participation Because that no other but onely those which have been mentioned shall be free from death for it is appointed unto men once to dye Heb. 9. 27. it is said What man is he that liveth and shall 〈◊〉 see death into whose sight death shall not come and seize upon him Psal. 89. 48. The Psalmist excludeth all men except before excepted from the privilege of not seeing death so as it was a singular and an especial prerogative As an evidence that Enoch was taken away in his very body so as his soul onely was not translated and his body left on earth for that had been to be dead but that his body also was translated whereby he was freed from death it is here added that he was not found The Hebrew thus expresseth it and he was not This phrase it put for such as are missing and can hard y if at all be had again being either on earth kept from one as Simeon was in Egypt kept fast from his Father or by death taken away as Iacob supposed Ioseph to be Gen. 42. 36. The LXX interpret that phrase He was not thus He was not found Whom the Apostle followeth well knowing that it fully expresseth the sense of the text For it is probable that they who lived with Enoch missing him did search for him as the Children of the Prophets did for Eliah after he was taken into Heaven 2 King 2. 17. This phrase then sheweth that he was no more on earth nor ever shall be If the living cannot be found amongst the dead Luk. 24. 5. much less can Saints glorified in Heaven be found here on Earth This among other arguments doth clearly disprove the Popish conceit about Enoch and Elias their reservation in the earthly Paradise and their being the two Witnesses that shall oppose Antichrist and be slain Because that which is related of Enoch is extraordinary the Apostle renders such a reason thereof as is enough to stop the mouth of any gainsayer and to work credence in those who bear any respect to God The reason is thus expressed because God had translated him This word translated is the same verb that was before used in this verse and to be taken in the same sense He was translated from a mortal condition to an immortal and from place to place even from Earth to Heaven The Hebrew word used in this point signifieth to take and it is frequently used of taking a person or a thing to ones self as Isaac took Rebekah Gen. 25. 20. Now it was God that thus translated him and took him to himself for God hath power to preserve from death whom he will and to settle any man where he will He hath not tyed himself to those bounds wherewith he hath limited his Creatures Enoch by faith in God was translated and we by faith do understand that he was translated §. 19. Of Enoch's pleasing God AS the Apostle rendred the reason of Enoch's translation to rest in God who translated him so he further renders the reason why God translated him namely because he had pleased God The causal particle FOR demonstrateth as much This is further manifested by the order of setting down this point in this phrase before his translation This noun translation is derived from the same verb that was used twice before It is also used before Chap. 7. v. 12. § 67. Before this act of God Enoch did that which moved God to translate him So much is here expresly set down in the reference of this preposition before and implyed by the verb of the time past had pleased So as in his life time before he received any recompence he did that which was acceptable
earth Some to amplifie the greatness of this Vessel say that among other Creatures Whales were also therein This is but a foolish conceit for in Scripture there is no mention of any 〈◊〉 being therein Neither was there any need that they should enter into it for the Element which destroyed other Creatures was their proper Element to dwell in and to be preserved by 3. For the form of it it was flat-bottom'd from the top somewhat shelving three stories high It had a multitude of Cabins for several Creatures and for several kinds of food meet for each of them It was so artificially made as though there were a door if not more doors than one for all kind of Creatures to come in and out thereat yea and windows or other means to let in light yet no water from above or below could come in to annoy them There is no mention made of Masts Tacklings Rudder Oars Anchor or other like things which are usefull to other Ships for it could not be moved or guided by the art of man but onely by Divine Providence Atheists have sundry waies cavilled against it as Apelles against the smallness of it to hold â—…o many Creatures and so much food so long a time as that is said to do Celsus cavilled against the greatness of it as being impossible for so great a Vessel to be made for such a purpose Faith passeth by all such difficulties and seeming impossibilities By Faith we believe that the whole world was made of nothing The use of it gives an instance of Gods wisdome in using means for effecting that which he intends not that he is tyed to means for as he made the world without means so he can preserve and destroy whom and what he will without means The kind of means being such an one as hath been set forth and as the like never was before nor shall be giveth further proof that God can raise up and use extraordinary means See Chap. 2. v. 4. § 28. §. 31. Of saving Noah's House in the Ark. ONE end of Noah's making the Ark is thus expressed to the saving of his house The word in Greek translated saving is a noun and properly signifieth salvation or preservation Hereof see Chap. 1. v. 14. § 159. God intending to bring such a flood upon the earth as should sweep away the whole world the Ark so floated and swam upon the waters as all that were therein were saved alive thereby Now Noah who believed thus much himself perswaded his Wife his three Sons and their Wives of the truth thereof and moved them to enter thereinto whereby they were saved All these were of his houshold therefore house is metonymically put for his houshold It is not to be thought that onely these were of his family It is probable that he had a very great family but he wrought upon none but these none but these were perswaded to enter into the Ark. So Lot could prevail with none but his Wife and two Daughters to go out of Sodom Because he was assured that all that entred into the Ark should be saved alive and he observed that none would believe him but they of his houshold this is â—…tly set down as an end of his making the Ark to the saving of his â—…use This word saving may in this place be applyed both to the preservation of their temporal lives and also to the eternal salvation of their souls For the Ark was a type and a Sacrament of their deliverance from eternal damnation In this respect Baptism is stiled in reference to the Ark a like figure 1 Pâ—… 3. 21. When two types resembling one thing are compared together they are set out by the Greek word translated a like figure The Ark therefore born upon the waters whereby Noah and his family were saved and Baptism being both seals of our redemption by Christ and of our deliverance from the destruction of the ungodly world they are like figures Hereby it appears that they who entred into the Ark and believed as Noah 〈◊〉 were eternally saved All that are baptized are not saved though Baptism be a means to help on their salvation So neither all that entred into the Ark can be concluded to be heirs of eternal salvation for cursed Cham entred thereinto Yet notwithstanding might Noah prepare it both for the present preservation and also for the eternal salvation of all that should enter thereinto The saving of those that were in the Ark typified that salvation which is brought to man by the mediation of Jesus Christ. This giveth instance of the extent of Gods providence over his Church in saving body and soul The body from temporal danger the soul from eternal peâ—…dition Thus far may Israels passing through the Red Sea be extended Exod. 14. 22. and the Cloud and the Passover and Mannah and the Water that came out of the rock This saving of Noah and his family giveth proof that the incredulity of the multitude is no prejudice to the faith of Saints For though the whole world of the ungodly perished by the Flood yet Noah and his family were saved in the Ark. The Lord knoweth how to deliver the godly out of temptations and to reserve the uâ—…ust unto the day of judgement to be punished 2 Pet. 2. 9. The Red Sea that was a wall of defence to the Israelites overwhelmed the Egyptians Exod. 14. 22. The just shall live by his own Faith As the Believer is not prejudiced by anothers unbelief so neither shall the Unbeliever be saved by anothers faith Two shall be in one bed the one taken the other left Luk. 17. 34. It may further from hence be inferred that there is no salvation out of the Church For there was no preservation out of the Ark. See more hereof in Domest Duties on Eph. 5. v. 23. § 23. §. 32. Of the World condemned by the Ark. TWO effects are further observed to follow upon Noah's preparing the Ark the first is in these words By which he condemned the world The most immediate and proper reference that this relative which can haâ—… is to the Ark. They are both of the same gender By the World metonymically are meant the Inhabitants thereof and the greater part of them So it is oft used Ioh. 12. 19. Upon the fall of Adam he and all his Posterity were deprived of that glorious Image wherein God first created man and depraved with a most vicious and pernicious disposition whereupon it is said that the whole world lyeth in wickedness 1 Joh. 5. 19. And all except those whom Christ delivereth from this present evil world Gal. 1. 4. are counted to be of the world Such were all those that lived at the time of the Flood except they who entred into the Ark. Whereupon they are called the world of the ungodly 2 Pet. 2. 9. Noah is said to condemn these The word is fitly translated for
This is done by the Spirit of Christ conveyed into us whereby we are sanctified Rom. 8. 11. 3. The Spirit enableth such as are united to Christ to stand against all assaults and to persevere in a spiritual growth till they come to be perfect men in Christ Ephes. 4. 13. 4. The receiving of the Soul to glory when it leaves the body In assured conâ—… hereof not onely Christ Luk. 23. 46. but Stephen also Act. 7. 59. commended his soul to God 5. The Resurrection of the body to eternall life Iohn 5. 28 29. 6. The uniting of Body and Soul together again and setling them in glory eterâ—… Matth. 22. 32. Christs Argument as it holdeth for the resurrection of the body so for the union of them with their souls For God is not the God of our bodies alone but of our persons consisting of Body and Soul All these are the degrees of mans perfection None of them may be left out In all these were believing Jews made perfect and in all these are and shall be all believing Christians made perfect And without every one of them can none of them be made perfect Quest. 1. How then is perfection denied to them as it seemeth to be denied 〈◊〉 thiâ—… phrase that they should not be made perfect Answ. It is not simply denied but restrictively in relation to us Therefore it 〈◊〉 added without us â—… Quest. How doth their perfection depend on us or on our perfection Ans. 1. In that the Resurrection of the bodyes of all Believers shall be at once and so their perfect consummation in body and Soul Iohn 5. 28 29. Abel the first Believer that died and all others after him must rest in their graves till the last of Gods elect be perfected 2. In that the means of perfecting believing Jewes were reserved to our times which were Christs Incarnation subjection to the Law and accomplishment thereof oblation of himself a Sacrifice Resurrection from the dead and Ascension into heaven All these were in the last dayes in the time of the Jewish Church they were not actually done If in our dayes they had not been done those ancient Believers had not been perfected But being all actually done in our dayes we thereby are perfected and they also are perfected with us For they believed that in the latter dayes they should be accomplished as indeed they were and by that Faith they were justified and sanctified in this life died a blessed death had their souls received to Heaven shall have their bodies raised and united to their souls to enjoy eâ—…ernall rest and glory as we also who believe in Christ exhibited This I take to be the cleer meaning of the text Hereby sundry errors raised from thence are plainly refuted 1. None of the Souls of the faithfull shall be in Heaven till the last day This was the opinion of many ancients as of Tertullian Vigilantius and others Among other arguments they press this text But they erre not knowing the Scriptures nor the power of God Matth 22. 29. For they apply that to the Soul separated from the body which belonged to the last union of body and soul together I deny not but that by Christs entrance into Heaven there was a great access of joy and glory to such Saints as were dead in their soules glorified before But that then their souls should first enter into heaven may and must be denied Besides they take that to be spoken of the effect which is meant of the actuall eâ—…hibition of the means Whereas the means of making men perfect which was Christ was not actually exhibited before the last dayes they deny the effects thereof which is the perfecting of Saints thereby Quest. Could the effect be before the cause Answ. 1. The highest procuring cause was before the effect which was Gods Decree and purpose 2. So also was a primary efficient cause Gods promise Gen. 3. 15. 3. So likewise the vertue and efficacy of the working cause Rev. 13. 4. 4. The instrumentall or applicatory cause which is faith Hebr. 11. 1. As they who maintain the foresaid errors mistake the maine ground thereof which is this text so they goe against the current of other Scriptures which are these and other like 2 Cor. 5. 1 2. c. Luk. 23. 43. Phil. 1. 23. A second error is this The Souls of the faithfull were in a place in the uppermost part of Hell called Limbus Patrum Of this see Chap. 8. v. 8. § 50. A third error is this The Souls of the faithfull before Christ were in a place of beatificall vision but not in heaven This is the error of some Protestants who cut but a third betwixt 〈◊〉 and Papists Hereof see more Chap. 8. v. 8. § 50. §. 279. Of the insufficiency of externall means in case of perfection THE deniall of perfection to the Jews before Christ exhibited is in regard of the means which they had Those means were not sufficient to make them perfect All the means which they had may be comprised under this word Law but the Law made nothing perfect Chap. 7. v. 19. § 86. which in this case must be the moral or ceremonial Law The morall Law cannot make perfect by reason of our impotency Rom. 8. 3. In reference to that law the Apostle saith No man is justified by the Law in the sight of God Gal. 3. 11. Of the Ceremoniall Law it is expresly said that the offerings thereof could not make him that did the service perfect Chap. 9. v. 9. § 49. and Chap. 10. v. 1. § 3. In this respect it is called a carnal Commandement Chap. 7. v. 16. § 21. And the Ordinances thereof are stiled weak and beggerly Elements Gal. 4. 9. 1. Quest. Why was that Law then ordained Answ. 1. To shew we stood in need of means to perfect us 2. To point out those means Therefore they are called â—… shadow of good things to come 2. Quest. Were not then believing Jewes made perfect Answ. Yes But by the means which were typified under their rites This gives a demonstration of their blindness and folly who expected perfection from the observation of that Law Against such the Prophets much inveighed Isa. 1. 11. Mic. 6. 6 7. And Christ in his time Luk. 16. 15. And the Apostles in their time Gall. 4. 9. Great also is their folly who wish the continuance of that external Law yet still and also of them who think to be perfected by humane inventions If external Divine Ordinances could not make perfect â—…uch less can humane §. 280. Of perfecting all Believers in all ages by the same means TO shew that God did not leave his people utterly destitute of all means of perfection This phrase of limitation Without us is inserted Whereby we are given to understand that they had means to be made perfect but such as belong to us Christians and are expresly manifested in our dayes Hereof see more Chap. 7. v. 19.
All Chastâ—…sement seemeth not to be joyous that is as our English hath to the sense fully expressed it no Chastisement The Hebrew and Greek do oft expresse the generall with a negative though the Latine and English account a negative generall to be as a speciall 2. The Apostle useth the negative because that which he had said before might seeme to imply that there is pleasures delights and joyes in afflictions But this he expresly denyeth in this phrase not joyous 3. He adds the affirmative but grievous because sense feeles it to be so 4. The substantive in Greek is used instead of the adjective thus not of 〈◊〉 but of grief It is matter not of joy but of griefe There is much emphasis herein 5. To mittigate and mollifie the matter he addeth a limitation of the time thus for the present Hereby is meant that time wherein the affliction lyeth upon a man and wherein he feeleth the smart and grief of it 6. He addeth another limitation in this word seemeth Which is taken sometimes in opposition to truth and reality For many things seeme to be what they are not Luk. 8. 18. 1 Cor. 3. 18. But here it is taken for experimentall sense as where it is said the Ship-men deemed that they drew neer Act. 27. 27. Yet this is here so to be taken as when sense feels grief faith may conceive comfort Affliction is indeed grievous to outward sense and in that respect seemeth to be so but not to faith Thus it is a limitation §. 60. Afflictions are grievous THat which the Apostle here granteth concerning the grievousnesse of affliction giveth us to understand that God well understandeth Mans condition he understandeth the nature of afflictions the weight and smart of them He understandeth Mans sensiblenesse of them and weaknesse in enduring them God himself witnesseth as much concerning the afflictions of the Children of Israel in Egypt 〈◊〉 I know their sorrow Exod. 3. 7. He knoweth our frame Psal. 103. 14. Thou hast 〈◊〉 my trouble thou hast known my soul in adversity saith David to God 〈◊〉 31. 7 1. It is God himself that afflicteth 〈◊〉 he must needs understand the heaâ—… and sharpnesse thereof 2. God knoweth a man within and without Chap. 4. v. 13. § A skilfull Physician seeing a body anatomized soon discerneth the diseases and anguishes thereof This is a great comfort to us in our greatest distresses For we cannot but know that if God understand our grievous condition he will answerably support us and help uâ—… This God will the rather do by reason of the matter here granted that afflictiâ—… are not joyous For where affliction is joy is said to be darkned Isa. 24. 11. 〈◊〉 5. 15. Experience giveth sufficient proof hereof Obj. We are commanded to rejoyce in afflictions Matth. 5. 12. Iam. 1. 2. Answ. Not simply for the affliction but for the cause and effect thereof Of these see verse 5. § That heavinesse in the affliction and joy in the cause and effect may stand together it is evident 1 Pet. 1. 6. This gives proof of the inhumane and more then barbarous cruelty of them who from the patience and constancy and from the comfort and alacrity of Marâ—… infer that their sufferings are a pleasure and delight unto them and thereupon seek to lay the more load upon them Too neer to this barbarousnesse do they come who in the sore trials of Saints â—…antingly say now be merry now sing like the cursed Chaldeans Psal. 137. 3. This gives instance of the unconceivable work of the Spirit who can raise joy out of that which is not joyous Surely this is no lesse admirable then Gods first work Gen. 1. 2 3. The Apostle contents not himself with the negative that afflictions are not joyout but addes as a granted case that they are grievous So doth another Apostle 1 Pet. 1. 5. The grievous complaints not only of weak men women and children but also of the stoutest hearts and men of greatest courage give sufficient proof hereof They are contrary to flesh and blood whereof all consist they presse they pinch it and in that respect are grievous Consider the particulars and this generall will the more evidently appear Persecutions by imprisonment banishment sword fire sundry tortures are they not grievous so sundry diseases as Stone Gout Strangury c. so reproach losse of goods oppressions c. O Pitty and bear with them that are afflicted succour and support them in what you can Their condition being grievous it needs and requires compassion help and succour Herein shew your selves like unto God See the Saints sacrifice on Psal. 116. 5. § 29. §. 61. The grievousnesse of afflictions are especially to sense THe Apostle doth many wayes mitigate the grievousnesse of afflictions as first that it is especially to sense implied in this word seemeth Thus much is intended under this phrase Is my flesh of brasse Iob. 6. 12. It is from sense that mens complaints of afflictions are so great as they use to be Object The soul and spirit of man is oft sorely afflicted Psal. 42. 5 6. Answ. 1. That is by reason of a sympathy with the body 2. There is a sense of the soul as well as of the body Were the soul insensible spiritual judgements which are the heaviest would prove to be no judgements Hereby we may see a ground of that difference which is betwixt party and party in enduring the same kind of affliction Some will inwardly fret and vex themselves and outwardly tosse and tumble rage and roar and shew much impatience Others on the other side meekly and quietly with much humility and patience bear the affliction The reason is because the former are led only by sense as they feel so are they affected The latter have an ability above sense to endure whatsoever is laid on them and that by faith in God his properties and promises Two things may be here objected 1. They who have faith are oft much disquieted witnesse Iob and David 2. Heathen men who have no faith manifest admirable patience as Regulus Answ. To the first Believers have flesh in them as well as Spirit That flesh is so sensible of sharp afflictions as it oft hindereth the exercise of faith Matth. 26. 41. To the second Many heathen and naturall men through vain glory or some other bie and base end have taken to themselves an invincible resolution not to manifest any sense of the affliction which they endure and thereupon seeme to have no sense We Christians by a patient enduring of that which seemes not joyous but grievous may gaine and give evidence that the Spirit is more prevalent in us then the flesh For this end we must be well acquainted with the true grounds of comfort which are these Who afflicteth God our Father What moveth him his Love What aimes he at our need What will he produce our good What will follow thereupon
own will their rule This phrase after their own pleasure declares as much See § 55. XLII Mens own will puts them on to correct their children They chastened after their own pleasure See § 55. XLIII God in afflicting his children aimes at their good He doth it for their profit See § 56. XLIV Afflictions work holinesse This is the particular profit here expressed See § 58. XLV Men are made partakers of Gods holinesse This relative his hath reference to God See § 56. XLVI Saints receive that holinesse which they have They are made partakers of it See § 57. Vers. 11. XLVII Conceipts which thwart truth are to be removed Here the Apostle removes an objection which might keep men from yeelding to that truth which he had delivered See § 59. XLVIII God well understandeth mans condition He here granteth that afflictions are grievous See § 60. XLIX Afflictions are no pleasing things in themselves Thus they are not joyouâ—… See § 60. L. Afflictions are grievous Thus much is here granted See § 60. LI. The unpleasingnesse and grievousnesse of afflictions is especially to sense This word seemeth implieth as much See § 61. LII The unpleasingnesse and grievousnesse of afflictions is for a while It is here said to be for the present See § 62. LIII Granting truth impeacheth not a just cause This is implied under this particle neverthelesse See § 62. LIV. Afflictions as ordered by God are profitable The profit is here set down in this verse See § 62. LV. The profit of affliction ariseth after enduring it This word of time afterward implieth as much See § 62. LVI Righteousnesse is the proper fruit of affliction It is here expresly set down See § 63. LVII Afflictions produce quietnesse of mind This Epithite peaceable hath a generall reference to afflictions See § 63. LVIII Righteousnesse is the root of quietnesse It is therefore stiled a peaceable fruit of righteousnesse See § 63. LIX Afflictions arâ—… a means of exercising Saints They are exercised thereby See § 64. LX. Afflictions prove fruitfull by Saints exercising themselves therein Unto them It yeeldeth the foresaid fruit See § 64. §. 67. Of the meaning of Heb. 12. 13. Vers. 12. Wherefore lift up the hands which hang down and the feeble knees Vers. 13. And make straight paths for your feet lest that which is lame be turned out of the way but let it rather be healed THe first illative wherefore sheweth that this verse hath reference to the former as an use to be made thereof and that by prescribing meanes for the better observing the foresaid point of well enduring afflictions The means are set down metaphorically The Metaphors are two One in this phrase Lift up the hands which hang down This is taken from Fencers or Wrestlers or Souldiers or other like Champions The other in this phrase And the feeble knees This is taken from runners in a race Champions use their hands runners their leggs made usefull by the joynts in the knees Both these parts in the body are very pertinently produced because they are of all parts most active and most usefull for acting and effecting any thing This phrase which hang down is the interpretation of one compound Greek word which signifieth slack or loose It is derived from a simple verb which signifieth to send or let go The epithite here used applyed to hands signifieth dangling hands hands that have lost their strength A body that hath lost its ability agility or vigor by inordinate pleasures hard labours much sicknesse or old age is called a spent or wasted or weak body The other epithite applyed to the knees is also a Greek compound we translate it feeble It is derived from a simple verb that signifieth to loose Luk. 13. 15. The compound participle here used is oft taken by way of a substantive and translated taken with a Palsey and the disease it self namely a Palsey hath in Greek a derivation from the same root A Palsey is a resolution of the nerves sinews arteries and other ligaments By this means a mans knees and other joynts come to be very weak and unfit for their function Fitly therefore is the word here translated feeble Concerning the foresaid dangling hands and feeble knees the Apostle here exhorteeth to lift them up The word here used is derived from a noun that signifieth right and properly signifieth to rectifie re-edifie or make up againe that which is decayed Acts 15. 16. Luk. 13. 13. It is a very fit word to expresse the Apostleâ—… intent about redressing that which is amisse The things which are here spoken of the parts of the body hands and knees are meant of the Soul and the faculties thereof Thus are they used Iob 4. 3 4. Isa. 35. 3. The meaning of the Apostle may more plainly and fully be expressed in this paraphrase Considering that most precious and glorious fruit ariseth out of the afflictionâ—… whereunto Gods Children in this world are subject be not dejected in your mindâ—… nor faint in your spirits by reason thereof but as Champions use their armes and hands with their best ability and runners in a race use their knees and legs with their best agility and in case their hands or knees begin to faile they will with their utmost endeavour raise them up againe So do ye in your Souls be couragious and in case your spirits begin to faile quicken them up againe and endeavour to renew your spirituall strength and courage Quest. How can such as have hands hanging down and feeble knees lift them up Such hands and knees import weaknesse but lifting up strength Answ. 1. Christians in their greatest weaknesse have some strengthâ—… for weak grace presupposeth some grace and some spirituall life Where there is life there is some ability to move to stir to do this or that Herein lyeth the difference betwixt those that are spiritually dead and weak The dead can do nothing at all The weak may do somewhat 2. There are degrees of strength Some strength is in so small a degree as it may be rather counted weakness then strength Thus much is hiâ—…ed in this phrase I beleeve help my unbeleef Mark 9. 24. If lifting up be taken for an act of strength in the highest degree weaknesse cannot lift up but in some low degree it may A sick man may go though not so strongly as an healthy man 3. God is so gracious in accepting the truth of mans endeavour as if he offers to lift up his hand and knees he will accept thereof yea he will thereupon give strength and enable them indeed to lift up §. 68. Of the meaning of these words Make straight paths for your feet TThe Apostle in the thirteenth verse followeth the metaphor taken from runners in a race who as they fit and prepare their parts to run nimbly and speedily So they are very carefull to keep the right way which will bring them to the goale
them and kill them Thus 1 Sam. 28. 9. 2. In regard of a suddain and unexpected event Thus a beast going or running on in his way is suddainly and unexpectedly taken in a snare or a bird liting upon a spring to peck at meat is unexpectedly taken with a snare Thus Eccl. 9. 12. In the former sense Christs comming is a snare only to the unbelievers and impenâ—…tent In the latter sense it s as a snare to all sorts for it shall suddainly come upon all Note Matth. 24. 36 c. Yet may men be provided and prepared for that which is most suddain as a wise Traveller a prudent house-keeper a circumspect Captain or Governour of a Castle Thus will be all true believers prepared instance the five wise Virgins Mat. 25. 6. and the faithfull Servant v. 19. Mat. 24. 46. 2. Object Some object that of our Saviour Luk. 18. 8. when the Son of man comâ—… shall he find faith on the earth Answ. 1. That is not to be taken universally or generally without limitation or exception but indefinitely comparatively so few believers so little faith as compared to the multitude of unbelievers and the great measure of infidelity few or no believers observed little or no faith discerned The grounds proving it to be a prerogative of the New Testament to have accesse to the supreme Judge are these 1. The Gospell sets out mans redeemer and Saviour to be â—…udge and that in mans nature and as his surety who hath not only undertaken to discharge all his debts but also indeed to the full to the uttermost discharged the same II. The Gospell sets out the Judge in the manner of his judging to be most glorious to the Saints For 1. He shall come in the glory of his Father Matth. 16. 27. his humane nature which was on earth subject to manifold infirmities and at his death lasht with whips scratcht with thorns pierced with nailes and spear shall appear in a divine glory far surpassing the glory of the bright sun yea and of the most glorious Angels And he shall come with an innumerable company of those glorious Angels who on earth attended the Saints 2. Thrones shall be erected Rev. 20. 4. Not one only for the supreme Judge but many also for the Saints to be as assistants Luk. 22. 30. 1 Cor. 6. 2. â—…s not this a great priviledge 3. The dead in Christ that is believers shall first be raised as the Apostle â—…xpresseth 1 Thes. 4. 16. The Lord himself shall descend from heaven with a shout with the voyce of the Archangel and with the trump of God and the dead in Christ shall rise first So as they shall have the honour first to behold him to their unspeakable comfort 4. The Saints shall be separate from the wicked and set on the right hand of Christ as Matth. 25. 32 33. And before him shall be gathered all Nations and he shall separate them one from another as a shepheard divideth his sheep from the goats And he shall set the sheep on his right hand but the goats on the left Here the Saints are forced to complain of their mixture with the wicked Psal. 120. 5. Matth. 13. 27 28. 5. Believers shall first hear that joyfull sentence Matth. 25. 34 c. Come ye blessed of my Father inherit the Kingdome prepared for you from the foundation of the world For I was an hungry c. And then shall they be set on the forementioned thrones III. The Gospell sets out the issue of Christs comming to judgement to be most comfortable and glorious to Saints for 1. Their bodies as they shall be raised so they shall be changed corruption into incorruption as 1 Cor. 15. 53. This corruptible must put on incorruption and this mortall must put on immortality 2. Their souls shall again be united to them their spirits made perfect as in the next clause 3. Both souls and bodies united shall be in everlasting glory The Gospell not the Law revealeth all these This therefore is a great priviledge of the Gospell 1. This discovereth a main difference betwixt the Law and the Gospell The Law makes the thought of God the Judge of all men to be most terrible That makes them wish the Mountains and Rocks to fall on them and hide them from the face of him that sitteth on the throne as Rev. 6. 16. The Law admits no covering of sin no forgiving of sin no reward upon desert in a word as men are now since Adams fall the Law permits the Judge to give no other sentence then of eternal damnation 2. This exceedingly commendeth the Gospel which doth more then the Law possibly can In righteousnesse it s no whit inferior to the Law It no more justifieth nor countenanceth sin then the Law but it maketh an unrighteous man righteous which the Law cannot do and it makes him that hath been a sinner with comfort to appear before his Judge even such a Judge as will set upon him the Crown of 〈◊〉 as 2 Tim. 4. 8. 3. This should stir us up to blesse God for this blessed word the Gospel It s well called Gospel that is a good spâ—…ll and an Angel might well say Luk. 2. 10. Fear not I bring you tidings oâ—… great joy which shall be to all people The â—…ulnesse of that gladsome message consists in this that it makes God the Judge of all to be such a priviledge as hath been shewed 4. Labour we to be well instructed in the Gospell in the admirable priviledges of the Gospell particularly in this and thereupon to believe the Gospel and to believe in him who is the main object of the Gospell thus shall we be made partakers as of other priviledges so of this great one 5. This should provoke believers to love the appearing of God the Judge of all to rejoyce therein that there is such a Judge to long for his appearing to search after the signes thereof to comfort our selves therein against all reproachâ—…s persecutions troubles afflictions or any crosses whatsoever §. 110. Of the excellency of mens souls as they are spirituall substances THe third particular whereby the members of the general assembly are set down is in this clause And to the spirits of just men made perfect These are such as are translated and made actuall members of the Church triumphant Quest. Why are these thus brought in after the Judge Answ. 1. To give evidence of the benefit of that function which God our Saviour hath undertaken viz. to be the Judge of all For by reason thereof being found truly righteous they are made perfect 2. To assure us that we also being such as they were shall in time be as they are Note 2 Tim. 4. 8. The parties here expressed are said to be Spirits This title Spirit signifieth an incorporeal spiritual substance it s oft opposed to a corporeal substance as Isa. 31. 3. Luk. 24. 37 39. Now a spirit is uncreated or created
Uncreated as God Ioh. 4. 24. Created are reasonable and unreasonable Reasonable as Angels Heb. 1. 7. and souls of men Eccl. 3. 21. Zac. â—…2 1. Unreasonable as the souls of beasts Eph. 3. 21. It s more cleer then needs be proved that the souls of men are here meant For God can have no perfection added to him The good Angels abide as they were created they are no more perfect then they were indeed by Christ they are confirmed and established in their first estate but that estate is not altered As for evill Angels they shall never be perfected The souls of beasts are never severed from their bodies they both perish together neither are their souls capable of the perfection here intended It s therefore most evident that by Spirits are here meant souls of men which are of a spiritual substance In which respect they are here and in sundry other places called spirits as Eccl. 12. 7. Luk. 23. 46. 1 Cor. 6. 20. That the souls of men are of a spirituall substance appears 1. Because they come immediatly from God as Gen. 2. 7. In this respect he is stiled the God of the Spirits of all flesh Numb 16. 22. and 27. 16. And Father of Spirits Heb. 12. 9. And mens spirits are said to return to him that made them Eccl. 12. 7. 2. God would make man after his own Image which a meer body without a spirit could not be For God is a Spirit John 4. 24. and his Image consists in spiritual endowments as knowledge Col. 3. 10. and holinesse and righteousnesse Eph. 4. 24. The Reasons why the souls of men are of a spiritual substance 1. That the divine excellencies of God might be made the more conspicuous in this admirable fabrick For by reason of the spirit united to the body man is the most admirable creature that God made he is therefore stiled a little world By his understanding he resembleth the Angels by his sight the sun and stars by his breath the aire by his sensible faculties all the excellencies of unreasonable creatures by his vegetable faculties the excellencies of all manner of plants by his flesh and bones the substance of minerals and other senselesse creatures Thus doth he contain in him the quintessence of all creatures having a Spirit to animate his body 2. Their ends for which they were made as To animate bodies to quicken them to enable them to doe those severall functions which belong to the severall parts as the eyes to see ears to hear noses to smell palat to tast mouth to speak shoulders to beare hands to handle and hold and feet to go which they cannot do without a soul instance carved bodies and idols Psal. 115. 5 6 7. Yea instance dead bodies Iudg. 19. â—…7 28. 3. That men might be the better enabled to glorifie their Creator for as it is in Hezekiahs thanksgiving Isa. 38. 19 20. the living the living he shall praise thee 4. That they might be according to their disposition and carriage more capable of the greater reward or punishment For Spirits are much more capable then bodies Take we a distinct view of the severall faculties of mans soul and we shall find man to be the rarest creature that God made No senselesse or unreasonable creature is comparable to man by reason of mans reasonable soul. Yea and a man hath herein a kind of excellency beyond Angels in that he hath a body united to the soul wherein it may more discernably exercise the abilities of a soul. Yea and herein beyond all exception man hath an excellency above Angels in that his nature is such an one as the Son of God was pleased to assume Heb. 2. 6. which he would not have done if a Spirit had not been united to his body Q. If a Spirit be so excellent a thing how can it be begotten seeing begetting is an act of the body as well as the soul. A. 1. The ancient and common answer is negative The soul is not begotten 1. Others answer that by vertue of the divine blessing Gen. 1. 28. the soul is propagated and that as other creatures bring forth according to their kind so man 2. How doth this aggravate the evill disposition of man that consisting of so excellent a part as a Spirit is should so pervert and abuse it as he doth by sin The aggravation of Devils sin is in this respect the greater because they are wholy and only spirituall such are their sins as no means of expiating them is afforded Though man be not wholy spirituall yet is he in part yea and in his principall part By sin is that divine part polluted and all the excellent faculties thereof perverted So that the mind is become a blind and erroneous guide The will a stubborn and rebellious servant The memory an unhappy treasure The conscience a sluggish monitor The heart a false touch-stone The affections domineering masters The senses pernicious inlets Thus all the parts are become instruments of evill What a shame is it that men who have reasonable and immortall Spirits should become worse then the unreasonable and mortall bruits such are Atheists Idolaters blasphemers profane and impious persons despisers of Governours hatefull and revengefull persons Drunkards Gluttons Adulterers Murtherers and many other such like as all notorious sinners Hath God given men Spirits to be more audacious and impudent in sinning 2. This may admonish us to take due notice of this admirable part whereof men are constituted and well to weigh what are the distinct faculties thereof what their severall functions how to be imployed and answerably to use them 1. The first and chiefest is the mind which is given to man for a guide labor to have it inlightened with Gods truth that it may be a good guide Matth. 6. 22. 2. The will ought to be Gods hand-maid ready to yeeld to Gods will revealed to the mind that we may be able to say as Samuel 1 Sam. 3. 10. Speake Lord for thy servant heareth 3. The memory must treasure up all good directions and consolations for future times that what is once learned may be of perpetuall use that we may say with David Psal. 119. 55. I have remembred thy name O Lord in the night and have kept thy Law 4. The conscience ought to be tender of the least sin and quickly smite us as it did David whose heart is said to smite him after he had numbred the people 2 Sam. 24. 10. And after he had cut off the skirt of Sauls robe 1 Sam. 24. 5. And not let us be quiet till it hath brought us to thorow repentance as it did Peter Matth. 26. 75. and then to pacifie us 5. The heart ought to be upright as Psal. 18. 23. This sweetneth all graces and shews a good respect unto God 6. All the affections must be as servants to the understanding and be ordered thereby each of them being placed on their right object and
a singular and peculiar excellency such a Sonne as none like him True it is that this title Sonne is attributed to sundry creatures and that in relation to God yet not properly but only in regard of some speciall grace or dignity conferred upon them and that as God had given them their being in which respect all creatures are Gods sonnes or as he hath set his Image on some of them above others as on Angels on Adam on Governours on such as are adopted sonnes and regenerated But Christ is truly the one own proper begotten only begotten Sonne of Gods love These and other like notes of distinction being expresly attributed to Christ as the Sonne of God give evident proof that he is such an one as none but he is or can be whereas all others stiled Gods sonnes have their title given them by favour Christ hath it of due even by nature Christ is stiled the Sonne of God in two especiall respects 1. As the second person in sacred Trinity true God 2. As God manifested in the flesh God-Man In the former respect he is the Sonne of God by eternall generation as is evident in the fift verse of this Chapter where we shall have a more fit occasion to speak of it In the latter respect as God-man he is the Sonne of God by the union of his humane nature with the forementioned second Person who only is of all the Persons the Sonne of God For as neither the Father nor the holy Ghost is the Sonne so nor the Father nor the holy Ghost did aslume humane nature but the Sonne only In regard of the nature true it is that God and man were united in one Person God was manifested in the flesh 1 Tim. 3. 16. But in regard of the Person the Sonne of God was also Sonne of man the Word was made flesh Joh. 1. 14. In this respect an Angel saith of him that was born of the Virgin Mary Luk. 1. 35. he shall be called the Sonne of God So neer is this union of God and man as though they be two distinct natures and more different then any two other distinct things can be yet they make but one Person as mans body and soul which are different natures make but one person In this respect the union of Christs natures is called an hypostaticall union that is such an union as makes one subsistence or one Person Hence is it that the properties and effects of the one nature are attributed to the other Ioh. 7. 13. The Sonne of man is in Heaven Sonne of man properly designes Christs humane nature which was not in Heaven while it was on earth as then it was But that Person in regard of his divine nature was in Heaven So on the other side God is said to purchase his Church with his own blood Acts 20. 28. God in regard of his divine nature hath no blood but he assumed an humane nature which had blood and in that respect blood is attributed to God by reason of the personal union of man with God Thus is Christ God-man the Sonne of God and thus hath God in these dayes spoken to us in or by him The Sonne as God and second Person spake in times past by the Prophets yea the fathers also in that respect then spake by him For as God and second Person he is k the Word and so was in the beginning Ioh. 1. 1. But in these last dayes he began to be God-man and to be Gods Sonne by union of his humane nature with his divine In this sense therefore the title Sonne is here used so as in these last dayes God spake to us by his Sonne incarnate Of Instructions and Directions arising from this relation of Christ to God See Chap. 3. v. 6. § 55. §. 16. Of Christ being appointed TO magnifie the ministry of the Gospel and thereby the more to commend unto us the Gospel it self the Apostle goeth on in describing the Author thereof the Sonne of God and that both in a dignity conferred upon him and also in his own divine worth The dignity is thus expressed whom he hath appointed Heir of all things This must needs be meant of Christ as Mediator even as the title Sonne before was meant For as God he was not deputed or appointed to a thing God is said to appoint his Sonne 1. By ordaining in his eternal counsel that his Sonne should be Heir As Christ was delivered by the determinate counsel of God to be slain Acts 2. 23. so was he appointed to be Heir 1 Pet. 1. 20. 2. By sending him into the world or by giving him to be incarnate for that very eud Phil. 2. 7 8 9. 3. By raising him from the dead and setting him at his right hand in Heaven On these grouuds St Peter thus saith God hath made him both Lord and Christ Acts 2. 36. This word appointed sheweth the right that Christ hath to his Supream dignity That which is said of Christs being Priest Chap. 5. 5. may be applied to this dignity Christ glorified not himself to be an heir but he that said to him Thou art my Sonne to day have I begotten thee appointed him heir §. 17. Of Christ the Heir AN Heir saith the Apostle Gal. 4. 1. is Lord of all On this grouud the sonne of the bond-woman was cast out that he might not be heir with the sonne of Sarah nor part share with him Gen. 21. 10 12. This title Heir setteth out a dignity and dominion together with the best right thereto that can be The dignity and dominion is the same that his Father hath For an heir is a successor to his Father in all that the Father hath In this metaphor caution must be put that it be not extended too far by excluding the Father from any dignity or dominion Indeed among men the sonne hath not such dominion and possession of an inheritance till the Father relinquish it as Iehosaphat gave the Kingdom to Iehoram his first born 2 Chron. 21. 7. In which respect Iehoram is said to raign 2 King 8. 16. even while Iehosaphat was King or till the Father be through impotency excluded as Uzziah when he became leprous 2 Chron. 26. 21. or till he be forced from it as Iehohaz was 2 Chron. 36. 3 4. or be dead as David though he were anointed and so made heir apparent by Gods appointment yet would not take the Kingdom upon him till Saul were dead 1 Sam. 26. 10. But none of these can or may be imagined of God the Father He neither will nor can give over his Supream Jurisdiction nor become impotent nor be forced nor die yet hath Christ an absolute jurisdiction and a full possession of his inheritance together with the Father The supream Soveraignty of the one no whit at all hindereth the supream Soveraignty of the other What things soever the Father doth these also doth the Sonne
to him Dan. 7. 10. 4. They are much employed about declaring the will of God By Angels God delivered his Law on Mount Sinai Act. 7. 53. Gal. 3. 19. To this hath the Apostle relation Heb. 2. 2. Obj. God himself spake all these words Exo. 20. 1. Ans. God was indeed the true primary principall Authour of the Law Angels were his Ministers in delivering it They were as Heralds who in the presence of the King publish his Proclamation The word spoken by Prophets is stiled the Word of the Lord Isa. 1. 10. Of that which Prophets uttered it is said Thus saith the Lord Exod. 11. 4. Angels were Gods Ministers in delivering his Law sundry waies 1. They were attendants on God when it was delivered They earnestly desire to be where Gods counsell is made known They were therefore in the Assemblies of Gods people where the mysteries of the Gospel were published Eph. 3. 10. 2. They were Witnesses and approvers of the Law In this respect Saints are said to judge the world 1 Cor. 6. 2. In that they and witnesses and approvers of Christs Judgement So Mat. 19. 28. 3. They were as the mouth and voice of God in delivering the Law In this respect saith the Apostle As though God did beseech you in us we pray you in Christs stead to be reconciled unto God 2 Cor. 5. 20. In this sense saith the Apostle the word spoken by Angels was stedfast Heb. 2. 2. It is also manifest that in sundry other particulars God used to make known his will by Angels as Gen. 16. 7 9. 19. 1. 1 Kin. 19. 5. 2 Kin. 1. 3. Dan. 7. 16. Luke 1. 13. 26. 2. 10. Act. 1. 11. 5. 19 20. 8. 26. 10. 3. Rev. 1. 1. 5. They are Gods Ministers to execute and perform what God will have done In this respect Angels are said to ascend and descend on the ladder that reached from earth to heaven Gen. 28. 12. and to do his Commandments hearkening to the voice of his Word Psa. 103. 20. This is further evident by the many particular employments mentioned in sacred Scripture whereunto God put them as to bring Lot out of Sodom Gen. 19. 1. c. Israel out of Egypt Num. 20. 16. to stop Balaams course Num. 22. 22. to stop Lions mouths Dan. 6. 22. 6. They are executioners of Gods judgements witnesse the Angel that slew seventy thousand with the pestilence in three daies 2 Sam. 24. 15 16. And the Angel that slew an 185000 in one night 2 Kin. 19. 35. In this respect Angels are said to have the Vials full of the wrath of God Rev. 15. 7. They are mighty and terrible and one Angel is able to do more then millions of men Therefore God useth them for the greater terrour to men 7. They are speciall Instruments of praising God Excellently are they set forth in performing this duty Rev. 7. 11 12. And they are said Rev. 4. 8. in extolling the name of the Lord not to rest day or night that is never to cease in performing that duty Because this is an especiall work of theirs the Psalmist oft cals upon them to perform it as Psa. 103. 20. 142 2. Not as if they were negligent therein but thereby he sheweth how ready they are to perform it and so commends them for it and therein makes them examples to others §. 97. Of the Functions of Angels in relation to Iesus Christ. THe Functions which Angels perform to the Sonne of God distinctly are especially such as they perform to him being incarnate even as he is also Sonne of man In generall it is said that the Angels ascend and descend upon the Sonne of man Ioh. 1. 51. Relation is therein had to Gen. 28. 12. By that Ladder Christ is meant who by his humane nature touched the earth and by his divine nature reached up to heaven The Angels ascending and descending imports the continual service they do to him and that they are deputed of the father thereunto the Apostle proveth Heb. 1. 6. and the Psalmist also Psa. 91. 11. Particular Functions expressed to be done by Angels to Christ are these 1. To foretell his conception Luke 1. 30 31. 2. To declare his birth Luk. 2. 9 10 11. 3. To prevent his danger Mat. 2. 13 14. 4. To minister unto him in his need Mar. 1. 13. 5. To protect him from enemies Mat. 26. 53. 6. To confirm and comfort him in his agony Luk. 22. 43. 7. To open his grave at the time of his resurrection Mat. 28. 2. 8. To witnesse his resurrection to them that looked for him Luk. 24. 5 6 23. 9. To confirm his ascention into heaven Act. 1. 10 11. 10. To accompany him into heaven Psa. 68. 17 18. Eph. 4. 8. 11. To attend and magnifie him in heaven Rev. 5. 11 12. 12. To reveal what he will have done Rev. 1. 1. 22. 16. 13. To fight with him against his enemies Rev. 12. 7. 14. To gather out of his kingdom all things that offend Mat. 13. 49 50. 15. To accompany him at his last coming Mar. 8. 38. Mat. 25. 31. 16. To execute his last judgement Mat. 13. 49 50. §. 98. Of the function of Angels in relation to the bodies of men in this life THe Functions which Angels perform to men are performed to them especially as they are adopted of God and members of Christ For all Saints have Angels attending on them Functions of Angels to such have respect to them in this world or in the world to come In this life they tend to the good of their bodies or of their souls and that either by procuring positive good things or preventing and redressing of evils In generall It is the Function of Angels to attend on Saints and to minister unto them v. 14 In this respect they are stiled their Angels Mat. 18. 10. They are as those servants who are appointed by a King to attend his Children and thereupon are called the Princes Servants Particular Functions of Angels which concern the good of Saints bodies in this life are these that follow 1. Angels are as Stewards to provide for men in time of need Hereof we have a memorable History 1 King 19. 5 6 7. 2. They are as Physicians to cure their maladies Ioh. 5. 4. 3. They are as Nurses to bear them as it were in their arms and to keep them from hurt Psa. 91. 11 12. 4. They are as guides to direct them in the right course and to keep them from wandring Gen. 24. 7. 32. 1. 5. They are as Souldiers to guard them and to keep them safe from danger Psal. 34. 7. Hereof we have a great instance 2 King 6. 17. They are also as Souldiers to destroy the enemies of the Church 2 King 19. 35. 6. They are as Rescuers Saviours and deliverers to pull Saints out of danger and to set them free Act. 5. 19. 12. 7 8. c. To these may
be referred their restraining of things hurtfull by nature from doing hurt Dan. 6. 22. Obj. How may these extraordinary instances be ordinarily applied Answ. 1. Extraordinary instances do shew what Angels are able and ready to do at the pleasure of the Lord. 2. They shew what God will put them to as he seeth cause So as on these grounds we may expect the like if God see it good 3. These extraordinary instances are as pertinent to our purpose as that reason which the Apostle useth Heb. 13. 2. to presse the duty of hospitality namely their receiving of Angels unawares 4. These are visible and sensible demonstrations of their invisible and insensible care over us 5. The argument follows from the greater to the lesse For if Angels did such extraordinary matters for Saints much more may we expect ordinary matters Such an argument is pressed Iam. 5. 17. to quicken us up to pray §. 99. Of Angels Functions over mens souls in this life IN regard of mens souls in this life Angels are 1. As Prophets or Teachers to instruct them Dan. 8. 16 17. 9. 22. Luk. 1. 15 14 15 34 35. Act. 1. 11. 2. As Consolators to comfort them in their fears and perplexities Gen. 21. 17. Isa. 6. 6 7. 3. As Coadjutors to stand with them against Satan Iude v. 9. Zee 3. 1. 4. As fellow-members to rejoyce at the conversion of sinners Luk. 15. 10. 5. As Tutors to punish them for their offences that so they might be rowsed out of their sins and brought to repentance 2 Sam. 24. 16. §. 100. Of Angels Functions to Saints in the life to come IN regard of Saints after this life Angels are 1. As Watchers to attend the separation of body and soul and instantly to take their souls and carry them to heaven Luk. 16. 22. 2. As Keepers at the last day to gather all the Elect together Mat. 24. 31. 3. As Fanners or Fishers to separate the evil from the good Mat. 13. 49. 4. As Companions in heaven to joyn with Saints in praising God Rev. 7. 9 10 11. The fore-mentioned distinct Functions of Angels do leade us on further to consider the benefits which we reap by them §. 101. Of the benefits which Saints receive by the Ministry of Angels THe Benefits which we receive by the Ministry of Angels concern the good of our bodies or of our souls and that in this life and in the life to come They may all be reduced to these heads 1. An exceeding high honour to have such attendants For they are ministring spirits for us v. 14. It was counted the highest honour that could be done to him whom the King delighted to honour that one of his noble Princes should wait upon him But all the noble Princes of God attend on Saints Well weigh their forementioned properties § 87. and this honour will conspicuously appear to be the greater Surely this is an undoubted evidence that Saints are the Spouse of Christ Members of his body and adopted to be Gods children and heirs of his kingdom These are the true and proper grounds of this high honour Mortall Kings use so to honour their Spouses and Children Adam in his Innocency had not such honour 2. Protection from dangers For the Angel of the Lord encampeth round about them that fear him and delivereth them Psa. 34. 7. And God hath given them a charge to keep his Saints in all their waies c. Psa. 91. 11 12. There are many many dangers from which we are time after time protected by Angels though we do not visibly see it That which the Scripture revealeth we may as safely and ought as confidently believe as if visibly we saw it The benefit of this protection is the greater in that it is against spirituall enemies and spirituall assaults Eph. 6. 12. This is a great amplification of the benefit For good Angels are more in number then devils and stronger in power They are more prudent then devils are subtle They are more speedy in coming to our succour then devils are or can be in coming to annoy us They are more fervent and zealous for our good then devils are or can be fierce and malicious to our hurt They do more carefully and constantly watch for our safety then devils do or can do for our destruction though like roaring Lions they walk about seeking whom they may devour In regard of these Angelical Protectors we may say as Elisha did 2 King 6. 16. They that be with us are more then they that are against us yea though all the wicked of the world and all the fiends of hell be against us 3. Supply of all our wants They can do it They are willing and ready to doe it yea they do indeed actually do it though we do not sensibly discern it Abrahams servant saw not the Angell which went before him and prospered his journey yet an Angel did so Gen. 24. 7. Angels invisibly do many good offices for us As devils do oft work in us doubting and despair so the good Angels do oft put life and spirit into us whereby we are comforted and established An Angel strengthned Christ in the extremity of his agony Luk. 22. 43. The like they do to the members of Christ They are sent forth to minister for them ver 4. Surely their Ministry extendeth to such things as are needful for Saints and useful unto them §. 102. Of the resolution of the seventh verse Verse 7. And of the Angels he saith Who maketh his Angels Spirits and his Ministers a flame of fire IN this verse is laid down the second Argument whereby the Apostle proveth Angels to be inferiour to Christ and thereupon Christ to be more excellent then Angels The Argument may be thus framed They who are made Spirits and Ministers are inferiour to him that made him so But Angels are made Spirits and Ministers by Christ. Therefore Angels are inferiour to Christ. That Angels are so made is in expresse terms set down That Christ made them so is implied in this phrase Who maketh For it hath reference to the last clause of the second verse The summe of this verse is a description of Angels Two Points are observable therein 1. The connexion of this verse with the former in this phrase And of the Angels he saith 2. The description it self This consists of two parts The first sets down the nature of Angels Spirits The second their Office Ministers Both those are amplified 1. By their principall efficient the Sonne of God Who made them 2. By their quality in this Metaphor a flame of fire §. 103. Of the Observations arising out of the seventh Verse I. GOD hath made known what is to be known of Angels This he hath made known in his Word For thereunto the Apostle referres us in this phrase And of the Angels he saith Even he that made known in his Word what is to be known of his Sonne
and which is daily digged and ploughed up may have some of the strength thereof exhausted yet in the main body and innermost part of it it still remaineth the same and so shall do to the end of the world See § 139. Yet in that aâ—… length they shall be changed they may be said to perish In this sense it is said that heaven and earth shall passe away Mar. 13. 31. Thus one way or other all creatures perish Livelesse and senselesse creatures in the earth and water vegetable plants fish Fowls Beasts and other creatures that have sense together with the bodies of men perish by little and little The heavens with their hosts and the substance of the earth shall on a sudden be changed Devils are in their quality altered from that they were at first made So also souls of men Gods Angels are in their nature alterable There is a possibility for the third which is the invisible and highest heaven to be destroyed if it seemed good to the supreme Soveraign so to deal with it In these respects all creatures may be said to perish §. 138. Of the manner of setting out Christs Immutability BOth the Psalmist and the Apostle turn from the creatures to the Creator the Lord Christ and by continuing the Apostrophe whereof See § 106. 127. direct their speech to him saying Thou remainest This they do by way of opposition as this particle BUT sheweth intimating thereby that Christ in that which is here truly spoken of him excelleth all creatures See § 141. This is further manifest by the expresse mention of the Pronoun THOU The Verb whereby the constancy and immutability of Christ is set down in Hebrew signifieth an unmoveable standing or abiding It is applied to Idols fast fixed so as they cannot be removed Isa. 46. 7. to a Mountain Psa. 30. 7. and to the word and counsell of God Psa. 33. 9 11. fitly therefore is it here used to set out Christs stability The Greek word is a compound word and the composition addes much emphasis The simple Verb implieth a steady standing or abiding but the compound a permanent or unalterable remaining to be so or so They who observed a constant abiding of creatures in that frame wherein at first God made them thus expresse it They continue or remain as they were 2 Pet. 3. 4. Though the Hebrew and Greek words in their signification do fitly answer each other yet there is some difference in their tenses The Hebrew is of the future tense shalt remain The Greek is of the present tense or remaineth But this difference may easily be reconciled For 1. It is usuall with the Hebrews to change Tenses especially the perfect present and future tenses as Exod. 15. 1. Then sang Moses Hebrew Moses shall sing So Isa. 3. 16. 2. The difference betwixt the present and future Tenses of the fifth Conjugation in Greek is only in the accent so as the accent being altered the Greek may be of the same tense that the Hebrew is 3. Either Tense makes to the Point in hund The present tense Thou remainest implieth a continuance in that which Christ was before The future Thou shalt remain implieth also as much Either of them being taken as in this testimony they are in opposition to things that perish do demostrate an unchangeable constancy in Christ. Hereof See more § 112. §. 139. Of Creatures waxing old TO make that Point of the mutability of creatures more clear two resemblances are used One taken from the waxing old of a garment the other from the folding up of a vesture This particle ALL is added to shew the extent of that relative THEY in the beginning of this verse Of this extent See § 136. The resemblance of waxing old is taken from such things as by continuance do use to waste The Hebrew is attributed to an old person Gen. 18. 12. To bones Psa. 32. 3. to flesh and skin wasted Lam. 3. 4. To mans form or beauty Psa. 49. 14. To garments shoes sacks and bottles Iosh. 9. 4 5 13. To a vintage Isa. 32. 10. The Greek word is applied to money-bagges Luk. 12. 33. and to the Covenant vailed over with Legall rites Heb. 8. 13. A Noun coming from the same root is attributed to garments and bottles Mat. 9. 16 17. and to leaven 1 Cor. 5. 8. All the fore-mentioned Instances by experience are known to consume by degrees So do all things here below As for the Heavens they may be said to wax old as doth a garment in that they are appointed to an end to an end I say of what they are now 2 Pet. 3. 10. The longer therefore they have continued the nearer they approach to that end as a garment the longer it is worn the nearer it is to its end The comparison betwixt heavens and garments is to be taken not simply of the manner of their coming to an end by decaying and wasting more and more but indefinitely in regard of the end it self namely that they shall have an end The other comparison ver 12. is added to give further light to the point in hand It is joyned with a copulative AND And as a vesture c. These two words garment vesture in generall intend one and the same thing The former garment both in Hebrew and Greek signifieth any thing that one useth to put upon his body So doth also the latter vesture It is put for a covering over a womans head 1 Cor. 11. 15. In reference to this latter it is said Thou shalt fold them up The Greek word here used is not elsewhere in the New Testament 1. Some take it for such a folding up of a large broad vesture as bringeth it into a very small compasse and maketh it appear very little in comparison of that which it seemed to be before So the heavens which are now spread over the whole world shall be brought to little or nothing It is said that The Heavens shull be rolled together as a Scrole Isa. 34. 4. A Scrole was a fair piece of paper or parchment or rather many pieces stitched and pasted one to another wherein such things as use now to be printed were written and then rolled up as Inventories of wils are and being rolled up they were compacted in a small volume and nothing therein written could be discerned Mention is made of such scroles or rolls Ezra 6. 1 2. Isa. 8. 1. Ier. 36. 2. Ezek. 2. 9. 2. Others take the word for turning a thing as when a garment is some while worn on the one side the other side is turned To this they apply these words We look for new Heavens and a new earth 2 Pet. 3. 13. New not in the substance but in the quality thereof more glorious then before Thus this phrase of rolling up or turning the heavens doth not intend an utter abolition but a clear
heirs of salvation or as it is in the Greek who shall inherit salvation so as they are set out by that estate whereunto they were ordained and by the right which they have thereunto Salvation is that whereunto they are ordained and their right is a right of Inheritance §. 159. Of Salvation THE word here translated Salvation is frequently used in the New Testament I finde it three times put for temporal preservation or deliverance as Act. 7. 25. where this phrase give salvation is thus translated according to the true meaning deliver and Act. 27. 34. where the same word is turned health and Heb. 11. 7. where this phrase to the salvation is thus expounded to the saving The Hebrew word which the LXX use to interpret by the word in this Text translated salvation sets out for the most part some temporary preservation or deliverance But in the New Testament it sets out except the three fore mentioned places the eternall salvation of the soul and that as it is begun and helped on in this world Luk. 19. 9. 2 Cor. 16. 2. or perfited in the world to come 1 Pet. 1. 5 9. There is another Greek word derived from the same root and translated salvation four times used in the New Testament namely Luk. 2. 30. 3. 6. Act. 28. 28. Eph. 6. 17. But for the most part put metonymically for the authour and procurer of Salvation The Lord Jesus Christ. The primary root from whence all the Greek words are derived which signifie not only safe exempt and free from all evil danger and fear but also entire and perfect So as it setteth out both the privative part of blessednesse full freedome from sin Satan death hell and all fears and also the positive part thereof integrity and perfection of soul and body and of all gifts and graces appertaining to them and withall immortality agility beauty and other excellencies even of the body Phil. 3. 21. By the salvation here mentioned is meant that blessed and glorious estate which is in heaven reservd for the whole mysticall body of Christ. Well may that estate be called salvation in that all that have attained or shall attain thereunto are delivered out of all dangers freed from all enemies and set safe and secure from all manner of evil Into heaven where that rest safety security and salvation is enjoyed no devil no evil instrument can enter to disturb the same There shall God wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain Rev. 21. 4. All contentment agreement tranquillity unanimity joy pleasure and what can be desired shall be there everlastingly enjoyed There shall be a continuall communion with glorious Angels glorified Saints yea with Christ the head and husband of his Church and with God himself whom we shall in his glory so farre behold as our nature is capable of beholding such glory This beatifical vision will not only fill our heads with admiration but our hearts also with joy and delight These are the things which eye hath not seen nor ear heard neither have entred into the heart of man 1 Cor. 2. 9. §. 160. Of our right to salvation by Inheritance THe right which Saints have to salvation is thus expressed Who shall inherite so as the right is by inheritance The Greek word that signifieth to inherite is compounded of a Noun that signifieth a lot or portion and a Verb to give distribute or set apart For an Inheritance is a lot or portion given and set apart for one most properly such a portion as a Father sets apart for his Sons to possesse and enjoy Iosh. 17. 14. 1 King 21. 3. Of all Titles an inheritance useth to be the surest and that which hath no date See v. 2. § 17. In this respect this metaphor of inheriting is applied to eternall life Mat. 19. 23. To a Kingdom Mat. 25. 34. To the Promises namely to those blessed things in heaven which are promised Heb. 6. 12. and to all things namely all the joys of heaven Rev. 21. 7. Salvation is also called an Inheritance Act. 20. 32. Eph. 1. 14 18. Col. 3. 24. 1 Pet. 1. 4. And they to whom salvation belongs are called heirs Gal. 3. 29. Tit. 3. 7. Iam. 2. 5. This right of Inheritance is the best right that any can have The ground of it is the good-will grace and favour of a Father Luk. 12 32. and that from all eternity Mat. 25. 34. The Persons to whom it belongs are children of God Rom. 8. 17. Such as are begotten again 1 Pet. 1. 3 4. and adopted Rom. 8. 15 17. and united to Christ Ioh. 17. 21. The time of enjoying that Inheritance is everlasting Heb. 9. 15. 1 Pet. 1. 4. Herein lieth a difference between Leases which have a date and Inheritances which have no date The quality of this Inheritance is incorruptible and undefiled §. 161. Of the time and certainty of inheriting Salvation THE fruition of the aforesaid priviledge is expressed in the future tense Shall inherit Saints are while here they live heirs They have a right to salvation so soon as they are regenerate The first-born is an heir while he is a childe before he come to possesse the Inheritance Gal. 4. 1 5 7. We are therefore said to be begotten again to this Inheritance 1 Pet. 1. 3 4. And it is said to Saints ye shall receive the reward of the Inheritance Col. 3. 24. namely when this life is ended For the soul when it leaves the body presently enjoys the Inheritance The Apostle intendeth the spirits of Saints where in the time present he saith They inherit the Promises Heb. 6. 12. And at the resurrection both body and soul shall enjoy the same for to such as are raised and have their bodies and souls united will the great God say Inherit the Kingdom Mat. 25. 34. Though the possession of this Inheritance be to come while the heirs thereof here live yet is it sure and certain What Title so sure among men as an Inheritance Much more sure is this Inheritance of salvation then any earthly Inheritance can be For 1. It is prepared for us from the foundation of the world Mat. 25. 34. 2. It is purchased by the greatest price that can be the precious bloud of the Son of God Eph. 1. 14. 1 Pet. 1. 19. 3. It is ratified by the greatest assurance that can be the death of him that gives it Heb. 9. 14. 4. It is sealed up unto us by that holy Spirit of promise which is the earnest of our Inheritance Eph. 1. 13 14. 5. Gods promise is engaged for it therefore they who possesse it are said to inherite the Promises Heb. 6. 12. 6. The Faith of Beleevers addeth another seal thereto Ioh. 3. 33. 7. It is reserved in heaven for us 1 Pet. 1. 4. In heaven
Gifts are comprised such abilities as the Spirit freely giveth unto men to perform the duties of their functions Of these gifts the Apostles reckoneth up sundry particulars as wisdom knowledge faith c. 2. Under Administrations are comprised such callings and functions as God hath ordained for the good of his Church Of these sundry kinds are reckoned up 1 Cor. 12. 28. 3. Under Operations such fruits and effects as issue from the fore-named gifts well imployed in mens severall functions The notation of the word intimates as much §. 36. Of the difference betwixt the wonders under the Law and under the Gospel THere were indeed at the delivery of the Law thunder and lightning and other great signs distinctly set down Exod. 19. 16 c. Heb. 12. 18 c. Moses also did very great wonders Deut. 34. 11 12. Psal. 78. 12 c. Acts 7. 36. So did other Prophets especially Elijah and Elisha But the Gospel was confirmed with more and greater miracles Ioh. 7. 31. 9. 32. 15. 24. The miracles which Christ did excelled all the miracles done before him in five especiall respects 1. In the ground or power of doing them For Christ did what he did by his own power in his own name Mark 1. 27. 2. 5 6 c. but others did their great works by power received from God and in the name of the Lord. The Lord sent Moses to do all the signes and wonders which he did Deut. 34. 11. 2. In the very matter and kinde of works which Christ did Never any restored sight to one that was born blinde but Christ Ioh. 9. 32. This very work was greater then all the works that Moses did in Egypt the red Sea and wildernesse and then the standing still of the Sunne and Moon upon Ioshuas prayer Iosh. 10. 12 13. Or then the Sunnes going back at Isaiahs prayer 2 King 20. 11. Or then the miracles done by the ministry of Elijah and Elisha For in these and other miracles recorded before Christs time there was but an alteration of the ordinary course of nature but in giving sight to a man that never had sight before was a new creation Besides we never read of any devils disposessed before Christs time This is most certain that never any raised himself from the dead by his own power before Christ but herein Christ declared himself to be the Sonne of God with power Rom. 1. 4. 3. In the manner of working his great works Christ did what he did with authority and command Mark 1. 27. 2. 11. 5. 41. others did what they did with prayer and submission to Gods will 1 King 17. 20. 2 King 4. 33. 5. 11. 4. In the end Christs end in working miracles was to set out his own glory together with his Fathers to shew that he was the Sonne of God true God Mark 2. 10. and that men might be brought to beleeve in him This is evident by the question which Christ propounded to the man that was born blinde and had sight given him by Christ. The question was this Doest thou beleeve on the Sonne of God Joh. 9. 35. The Prophets did what they did with respect to God alone and to shew that what they did or spake was by commission from the Lord 1 King 18. 36. 37. 5. In the extent Christs cures of many mens bodies extended also to the cure of their souls This is evident by the pardon of sinne which he gave to the man whom he cured of his Palsie Matth. 9. 2. and also by this exhortation to another man whom he cured Behold thou art made whole sinne no more Joh. 5. 14. But the gifts of the holy Ghost which are here mentioned do beyond all exception demonstrate that the Gospel had a greater confirmation then the Law because never were such gifts given before Christs time Of these gifts see § 35. §. 37. Of Gods will in ordering works and gifts THe forementioned diversity of miracles and distribution of gifts were ordered and disposed according to the will oâ—… God This act of distributing is attributed to God 1 Cor. 7. 17. to his Sonne Ephes. 4. 7. and to his Spirit 1 Cor. 12. 11. And for kinde number and measure of gifts all are ordered by the will of this one God according to his own will not anothers the Greek word intends as much The will of God is that rule whereby all things are ordered that he himself doth and whereby all things ought to be ordered that creatures do Hereupon Gods will is distinguished into his secret and revealed will This distinction is grounded on these words The secret things belong unto the Lord our God but those things that are revealed belong unto us Deut. 29. 29. The secret will of God is called his counsell Isa. 46. 10. the counsell of his will Eph. 1. 11. his purpose Rom. 8. 28. his pleasure Isa. 46. 10. his good-pleasure Ephes. 1. 9. the good pleasure of his will Ephes. 1. 5. The other is commonly called Gods Word and that after the manner of men because the ordinary means whereby men make known their mindes is the word of their mouth therefore the revelation of Gods will is called Gods word whether it be by an audible voice from God himself as Matth. 3. 17. or by the ministry of Angels ver 2. or by the ministry of men Hos. 1. 2. This is also called the good and acceptable and perfect will of God Rom. 12. 2. This revealed will of God is that which is principally intended in the second Petition of the Lords prayer Here Gods secret will is meant This is that supreame and absolute will of God by which all things are and without which nothing can be Psal. 115. 3. Ephes. 1. 11. Rom. 11. 34. This is Gods only rule He hath nothing else to regulate any purpose or act of his but his own will As therefore he disposeth all things so in speciall the gifts of the holy Ghost according to his will See vers 9. § 78. and Chap. 6. vers 17. § 130. The grounds following do demonstrate the equity herof 1. God is the fountain whence all gifts flow Every good gift and every perfect gift is from above and cometh down from the Father of lights James 1. 17. All are his Hereupon he thus presseth his right against such as were not contented with that portion which he gave them Is it not lawfull for me to do what I will with mine own Matth. 20. 15. 2. God is the most supream Soveraign over all He is the Lord and Master of all He therefore hath power to order the places and duties and parts of all as he pleaseth according to his own will In reference hereunto thus saith David The Lord God of Israel chose me before all the house of my Father to be King over Israel for ever For he hath chosen Iudah to be the Ruler and of the house of Iudah the
that puts one under another This relative He hath reference to God See § 57. IV. Creatures are under Christ. They are put in subjection under him See § 67. V. Creatures are as low as can be under Christ. This phrase under Him is as much as under His feet See § 62. VI. No creature at all is exempted from subjection under Christ. He left nothing that is not put under him See § 67. VII Objections against a Point may be produced This particle But intendeth as much See § 68. VIII Experience of all ages is a good proof This phrase We see not intends as much Withall it implies another Point viz. IX Men hardly beleeve that which they see not X. In this world no man ever had an absolute Monarchy These particles Now Yet set out the time of this world This phrase Not all things under him denies an absolute Monarchy See § 69. XI The fullnesse of Saints glory is not here discerned See § 68. §. 72. Of seeing Iesus Verse 9. But we see Iesus who was made a little lower then the Angels for the suffering of death crowned with glory and honour that he by the grace of God should tast death for every man THe answer to the former Objection is â—…ere so plainly and fully set down as thereby it evidently appears what man was meant in the forequoted testimony namely Iesus who is expresly named and proved to be the only man that was there intended This answer is brought in by way of assumption as this assuming note BUT declareth See § 50. Or to explain the passage more clearly it may be brought in with discretive notes thus Though we see no other man yet we may discern Iesus so and so exalted The word here translated we see is sometimes put for bodily sight sometimes for spirituall If the sight here in this verse mentioned be taken for bodily sight it must be applied to the witnesses of Christs resurrection whereof mention is made 1 Cor. 15. 5 6 7. and of his ascention Acts 1. 9 10. and to the visible evidences which he gave of his supream power in heaven Acts 2. 33. 4. 10. 9 5 c. But all these visible evidences were accomplished before the time of the Apostles writing this Epistle And the Apostle here speaking in the present tense of a present and continued fight must needs be understood to speak of a spirituall sight Though our English use one and the same word namely See in the objection and in the answer yet in the Greek there are two words differing in sense and syllables The former is taken of the sight of the body See § 68. This latter of the sight of the minde Heb. 3. 19. Rev. 3. 18. Both the Greek words are oft used in the one and the other sense The former word sets out the sight of the minde Heb 11. 27. Iam. 2. 24. And this latter sets out the sight of the body Matth. 11. 4. 12. 22. But here it must be taken for the sight of the minde For Jesus is crowned with glory in heaven where men on earth see him not That we may the better discern how men are said to see Christ now in glory it will not be unseasonable to set out the different kindes of sight expressed in Scripture There is a sight of the body and of the minde Both these are exercised on earth and in Heaven On earth ordinarily and extraordinarily To exemplifie these 1. All among whom Christ conversed in the dayes of his flesh on earth saw him with their bodily eyes after an ordinary manner Matth. 8. 34. 2. Stephen and Paul saw him with their bodily eyes after an extraordinary manner Acts 7. 56. 1 Cor. 15. 8. We do not read of any other that so saw Christ after his ascension 3. All of all sorts shall see Christ with their bodily eyes at the day of judgment Matth. 24. 30. 26. 64. 4. Glorified Saints shall see him with a beatificall vision in heaven Rev. 22. 4. The sight of the minde consisteth in two things 1. In understanding things to be as they are though they be invisible to the bodily eye Ioh. 9. 39. 2. In beleeving what they conceive to be true Heb. 11. 27. Thus as the body so the soul hath two eyes which are Knowledge and Faith The former is here especially intended yet the latter is not to be excluded for true Christians beleeve what they know of Christ. As in Greek to express the two forementioned kindes of sight there are two distinct words so also there are the like in sundry Latin translations and might also in our english be distinguished by translating the former thus We see not the latter thus We perceive This latter word is so translated 2 Cor. 7. 8. This metaphor of seeing is used in spirituall matters because we are as much assured of them as if we beheld them with our bodily eyes We beleeve and are sure saith Peter Joh. 6. 69. Beleevers are as sure that Christ is now in heaven at Gods right hand crowned with glory and honour as Thomas was that Christ was risen from the dead when he saw Jesus before him and put his hand into Christs side Ioh. 20. 27 28. Nothing can be more sure then that which Gods word affirmeth Beleevers who lived before Christ was exhibited were in their souls certain and sure of every thing that God had foretold concerning the Messiah In this respect Christ saith Abraham rejoyced to see my day and he saw it and was glad Joh. 8. 56. How much more may beleevers be sure of those things which in Gods word are revealed of the glory of Christ. Of such saith Christ Blessed are they that have not seen and yet haâ—… beleeved Joh. 20. 29. As for this particular of Christs being crowned with glory it is testified by four Evangelists and by all the Apostles whose writings are come to our hands and and by the gifts that Christ conferred on sonnes of men whether extraordinary Acts 2. 33. and 3. 16. or ordinary Ephes. 4. 8 c. Well therefore might the Apostle say of himself and other beleevers we see Iesus They did as well know that Christ in heaven was crowned with glory as they who on earth saw it knew that he was crowned with thorns What may be thought of them that live under the light of the Gospel whereby the great mysteries of Jesus Christ are fully and clearly revealed and yet if they be demanded whether ever they saw Jesus crowned with glory and sitting at Gods right hand and making intercession for us will be ready to answer after such a manner as the Ephesians did Acts 19. 1 2. We have not so much as heard of any such thing What may be thought of such but that the God of this world hath blinded the mindes of them which beleeve not lest the light of the glorious Gospel of Christ
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
sake The servant is not greater then his Master Matth. 10. 24 25. The Head who was himself full of glory vouchsafed to take part of flesh and blood that he might suffer for flesh and blood Shall then the members think much to be conformable to their Head in any thing that he shall call them to §. 140. Of Heresies against the Apostles description of Christs Humane nature THis description of Christs Humane nature He also himself likewise took part of the same meets with sundry Heresies that have been broached against the Humane nature of Christ. The Proclianites held that Christ came not in the flesh at all How then did he take part of the same flesh and blood that we have The Manichees maintained that Christ was not in true flesh but that he shewed forth a feigned species of flesh to deceive mens senses If so then did he not likewise take part of the same with us The Cerdonians denied that Christ had flesh at all This is like the first Heresie The Valentinians taught that Christ brought a spirituall and celestiall body from above Then did he not likewise take part of the same flesh and blood that we do The Apolinarists say that Christ took flesh without a soul. Among other Arguments they produce this and other like texts where mention is made only of flesh blood But the Apostle here speaketh of the visible part of man comprising the invisible part which is his soul by a Synecdoche under the visible which is flesh and blood But this phrase He also himself likewise took part of the same sheweth that as our flesh and blood is animated with a reasonable soul so also Christ was By the like reason they might say that Christs body had no bones because it is said The Word was made flesh Ioh. 1. 14. Yea by the like reason they might say that the Israelites which went down into Egypt had no bodies because it is said of them All the souls Gen. 46. 15. An ancient Father attributed this Heresie to the Arians also and for refutation thereof produceth all those texts of Scripture which make mention of the soul of Christ whereby he proveth that Christ had a soul as well as a body The Ubiquitarians hold that the Divine properties as Omnipotency Omnisciency Omnipresence c. are in the humane nature of Christ which if so Christ took not likewise part of the same flesh and blood that we do The like may be said of Popish Transubstantiation There are other sorts of Hereticks namely the Samosatenians who broached this Heresie That Christ then only began to be when he came indued with flesh whereby they imply that he was not before But this phrase He took part of the same sheweth that he was before he took part of flesh and blood Our Divines from a like phrase do inferre the eternity of the Word The phrase is this In the beginning was the Word John 1. 1. Because the Word was in the beginning it is necessarily implied that he did not then first take his beginning but was before §. 141. Of Christs destroying the Devil THe end of Christs assuming his humane nature is thus set down That through death he might destroy him that had the power of death The generall end is implied That which is expressed is an end of that end or a mighty effect that followed thereupon which was to destroy the devil That generall end was to die For if he had not been flesh and blood he could not have died This generall end is implied under this phrase through death as if he had said that he might die and by death destroy the devil Of Christs being man that he might die See § 75. The powerfull effect which was accomplished by Christs death which was also a speciall end why he died was the destruction of him that had the power of death The primary root whence the word translated destroy is derived is a Noun that signifieth a work as where it is said that the Son of God was manifested that he might destroy the works of the devil 1 Ioh. 3. 8. Thence is derived a Verb which signifieth to work He worketh the work of the Lord 1 Cor. 16. 10. But a privative particle being added the Nown signifieth not working or idle Matth. 20. 3. And another compound added thereunto signifieth to make void Rom. 3. 31. Do we make void the Law or to make of none effect Rom. 4. 14. The promise made of none effect And thereupon to bring to naught 1 Cor. 1. 28. To bring to nought things that are And to destroy 1 Cor. 6. 13. God shall destroy c. By the aforesaid derivation and various signification of the word it appeareth that it doth not alwaies signifie to annihilate a thing and bring it utterly to nought for the devil that is here spoken of still retains his being and substance and ever shall retain it both for the greater terror of the wicked and also for his own greater misery But it implieth that he is so vanquished as he shall never prevail against the members of Christ. In this sense is this very word used where the Apostle saith that the body of sinne is destroyed Rom. 6. 6. It cannot be denied but that 〈◊〉 devil like a roaring lion walketh about seeking whom he may devour 1 Pet. 5. 8. and that many of Gods children are so busfited and insnared by him as they may seâ—… to be overcome of him which cometh to passe partly by their own fault in that they do not manfully stand against him but too slavishly yield unto him and partly by Gods wise ordering the matter for the better proof of the graces whiâ—… he bestoweth on his children but yet this ever hath been and ever shall be the issue that he never prevaileth against Gods children but that they in all assauâ—… remain conquerours This was foretold of old where speaking to the devil 〈◊〉 Christ the seed of the woman the Lord saith it shall bruise thy head Gen. 3. 1â—… The devil assaulted Christ himself but prevailed not For after Christ had said 〈◊〉 thee hence Satan the devil left him Matth 4. 10 11. It appears afterwards aboâ—… the time of Christs last sufferings that the Prince of this world came again 〈◊〉 assault Christ but saith Christ He hath nothing in me John 14. 30. that phrase sheweth that the devil could not prevail against Christ. Neither could he prevâ—… against Iob though he had liberty to do what he could against Iob himself and against all that Iob had Iobs life only excepted Iob 1. 12. 2. 6. He desired to 〈◊〉 Peter as wheat but yet he could not make Peters faith to fail Luk. 22. 31 32. Tâ—… this tends this phrase the Prince of this world is judged Joh. 16. 11. And this 〈◊〉 Prince of this world shall be cast out John 12. 31.
set forth a meer resemblance or likenesse of a thing as Mat. 7. 26. 13. 24. But here it is taken for more then a bare resemblance even for a participation of essence In the former respect we may say of a picture It is made like such a man but in the latter respect we may say of a childe who partakes of his Fathers nature in the substance constitution disposition and manifold affections and passions He is made like unto his Father A word sprouting out of the same root is used by the Apostle to set out Christs participation of our nature as thus God sent his Son in the likenesse of sinfull flesh Rom. 8. 3. And thus Christ was made in the likenesse of man Phil. 2. 7. A like word is used to set out the identity of the glory of the Son with the glory of the Father We beheld his glory the glory as of the only begotten of the Father Joh. 1. 14. Thus this word here answereth to that likewise v. 14. See § 139. These words of likenesse are used to set out both the reality of a thing and also an apparent manifestation thereof The Apostle here intends the very same thing that he did before under these phrases All of one § 104. He also himself likewise took part § 139. He took on him the Seed of Abraham § 159. 162. All these phrases and this here in the Text with emphasis demonstrate the truth and reality of Christs humane nature that he was a man such a man as we are §. 169. Of this generall all things wherein Christ was made like to man THough every particular be comprised under this generall all things yet they may be ranked under such heads as will shew that they were very many Those Heads are these 1. The essentiall parts of mans nature which were soul and body 2. The powers of his soul as Understanding and Will together with his affections Both liking as Hope Desire Love and Joy and disliking as Fear Anger Hatred Grief and all manner of senses Both internal as the common sense phantasie and memory and external as Sight Hearing Smelling Tasting Feeling 3. The several and distinct parts of the body whether inward or outward which are very many and well known The outward especially 4. The growth of the parts of Christs body and endowments of soul. As other men so Christ at first was little He was nine moneths in his mothers womb being born he was wrapped in swadling clothes and carried in arms Luk. 2. 7 28. He also encreased in wisedome and knowledge Luk. 2. 52. Hereby is proved a growth in powers of soul and parts of body 5. Sundry infirmities of Soul Besides the affections before-mentioned He grâ—…aned in the Spirit and was troubled Joh. 11. 33. and was afflicted with other soul-sufferings whereof See § 76. Sundry infirmities of body as hunger thirst cold wearisomnesse sleepinesse fainting mortality 7. Manifold temptations Of Christs temptations and other afflictions See § 96. 8. Manifold afflictions Of Christs temptations and other afflictions See § 96. §. 170. Of Sin and Sicknesses wherein Christ was not like man TRue it is that Christ was not subject to sin He was holy harmlesse undefiled separate from sinners Heb. 7. 26. He was pure in his conception Luke 1. 35. He knew no sin 2 Cor. 5. 21. He did no sin neither was guile found in his mouth 1 Pet. 2. 22. We reade not that any sicknesse ever seised upon him Nor defect of nature as blindenesse lamenesse deafnesse dumbnesse or any other the like Hereupon a Question is moved How it can be true that Christ was made like man in this general extent all things Answ. 1. Generals admit some particular exceptions The Apostle himself thâ—…s expresseth the exception of sin He was in all points tempted like as we are yet without sin Heb. 4. 15. 2. Though sin in our nature be an inseparable adjunct yet is it not essentiall thereunto A man may be a true man though he have no sin in him instance Adam in his Innocency and glorified Saints after the Resurrection 3. Christ as Surety for sinners was like to sinful men In that our sins were imputed to him and he bare the burthen of them Thus it is said that He was made sin for us 2 Cor. 5. 21. But to be himself tainted with sin was not possible by reason of the Union of his humane nature with his divine If such a thing could have been it would have crossed the main end of his being like unto man namely to be â—… Mediator betwixt God and man To make satisfaction for the sins of others c. As for sicknesses and other-like infirmities they were personall and not insepâ—…rable from mans nature For there are many particular men that were never blinde deaf dumb lame sick of the Palsie Pleurisie and other particular diseases Besides sicknesses and other personall infirmities would have been an hinderanee to those works which he was to accomplish for our redemption They would have kept him from going up and down to preach the Gospel and to do sundry other good things Act. 10. 38. Sight wrought compassion in him Mark 6. 34. Hearing others cries moved him to help them Mark 10. 48 49. By his speech he comforted such as were in distresse Matth. 9. 2. Had he wanted those parts he had been much hindered Obj. It is said that himself took our infirmities and bare our sicknesses Matth. 8. 17. Answ. Those phrases are used of Christs removing and taking away from sundry men sundry infirmities and sicknesses which he did with such compassion as he might seem to bear them himself in regard of a fellow feeling §. 171. Of the ends why Christ was made like to man in all things THe ends why Christ might be made like to man in the foresaid universall likenesse were such as these 1. To give a surer evidence of the truth of his humane nature Thus this is a confirmation of this great article of our Christian faith that Christ was a true man 2. To give assurance of his compassions towards us in regard of our infirmities Heb. 4. 15. 3. That no gifts or parts of Learning Wisdom Purity or any other excellency exempts men from infirmities for who more excellent then Christ. Thus this is a ground of contentation 4. To demonstrate that infirmities and afflictions simply considered in themselves are no arguments of Gods displeasure or indignation Thus this is a ground of patience 5. To be an example that we might have a pattern for well carrying our selves in such cases Thus this is a direction 6. To make them more easie to us For Christ by putting his shoulder under the burdens that lie upon us hath taken away the greatest heavinesse of them and made them to us portable This is a ground of incouragement 7. To sanctifie them unto us For whatsoever Christ underweut he sanctified He sanctified Divine Ordinances by observing
pinacle of the Temple from thence into an exceeding high mountain Matth. 4. 5 8. This must also needs be a suffering besides Satans temptations so troubled him as they forced him to say Get thee hence Satan Matth. 4. 10. 3. The temptations of the Pharisees and others like to them made him angry and they grieved him Mark 3. 5. 4. Peters tempting him made him say unto him Get thee behind me Satan thou art an effence unto me Matth. 16. 23. 5. All his sufferings in his body were effects of his adversaries tempting him Of those sufferings See § 96. 6. His greatest sufferings were upon his Fathers tempting proving and trying him These made him complain and say Now is my soul troubled c. Ioh. 12. 27. And again My soul is exceeding sorrowfull even unto death and thus to 〈◊〉 Oh my Father if it be possible let this cup passe from me Matth. 26. 38 39. These cast 〈◊〉 into an agony and made his sweat as it were great drops of blood fall down to the ground Luk. 22 44. These made him cry out upon the Cross My God my God Why hast thou forsaken me Matth. 27. 46. These made him offer up prayers and supplications with strong crying and tears Heb. 5. 7. On these grounds might the Apostle well say that He suffered being tempted Never any upon any temptation suffered more It is observable that the Apostle addeth this reciprocall relative Himself which sheweth that that which he suffered was not by a sympathy in reference to others sufferings but he suffered all those things in his own person He his own self bare our sins in his own body c. 1 Pet. 2 24. and this was it which made him the more to sympathize with the sufferings of others and to be the more ready to succour them in their sufferings The ends of Christ being made like unto his brethren set down § 171. may in particular be applied to the point in hand Of his sufferings being tempted By Christs sufferings being tempted 1. He comes to have experience of our sufferings in like cases in that he hath felt the weight of them himself 2. In his own experience he knows the danger whereunto we are subject by such temptations 3. By his suffering he hath pulled out the sting of those temptations So as we though we be assaulted shall not be vanquished thereby 4. He hath made himself a pattern to direct us how to stand against such temptations For he did not withstand them by his Divine power but answered them with Scriptures and reasons and such like weapons as he hath put into our hands to resist temptations withall §. 183. Of Christs being ablâ—… by suffering to succour ONe especiall end or effect of Christs temptations and sufferings thereby is thus expressed He is able to succour them that are tempted This in generall sheâ—…s that his temptations and sufferings were for our good Our good was one speciall end of all that Christ as Mediator did and endured See § 83. The word translated He is able in this place implieth a fitnesse and readinesse to do a thing Where it is said of the unjust steward Thou maiest be no longer steward Luk. 16. 2. It is intended that he was not fit to continue in that office The same Greek Verb is used in that place and this 1. Christ by suffering being tempted experimentally discerned unto what sufferings others being tempted might be brought 2. The bowels of his compassion were thereby the more moved towards others in like cases 3. He better observed how comfortable succour would be in such cases 4. He perceived thereby what kinde of succour was most seasonable in such and such temptations In these and other like respects is Christ said to be able to succour them that 〈◊〉 tempted §. 184 Of Christs readinesse to succour THe word translated to succour is in the Greek very emphaticall and 〈◊〉 to the point in hand According to the notation of it it signifieth to 〈◊〉 to the cry of one It is used by such as being in great distresse cried for succour 〈◊〉 Matth. 15. 25. Mark 9. 22. yea by such as were in spirituall distresse Acts 16. 9. The Jews which thought their Temple to be prophaned by such as Paul 〈◊〉 cried out and said Men of Israel help Acts 21. 28. The word translated 〈◊〉 is the same that here in this text is used and it implieth that they should 〈◊〉 〈◊〉 speedily come to succour The Name of God in Greek is said to have the 〈◊〉 from this that he useth to runne that is speedily to afford succour to such as 〈◊〉 in distresse The Greek word applied to God and translated Helper is 〈◊〉 from the word in my text Heb. 13. 6. This notation of the word sheweth that that sense and experience which Christ had of suffering being tempted makes him exceeding forward to succour those that suffer in a like case If he hear any complain and cry out of their sufferings he presently runnes and makes hast to succour them That help which God affordeth to such as come to the throne of grace is expressed under a word derived from the same root Heb. 4. 16. So violent are many temptations so weak is man of himself and so unable to resist them or to stand under them as Christ is moved to runne to succour him as tender parents will runne to succour their helplesse childe in distresse or danger When Peter was ready to sink and cried Lord save me immediatly Jesus stretched forth his hand and caught him Matth. 14. 30 31. §. 185. Of the temptations whereunto men are subject THe persons whom Christ is so ready to succour are thus set down Them that are tempted The same Verb though in a different form is here used that was before in this verse applied to Christ and intended especially to those who are styled his brethren ver 17. These are tempted as Christ himself was 1. By God to prove them as Abraham was Gen. 22. 1. Or to manifest that grace which God hath bestowed on them as Iob was Iob 1. 7. or to discover corruptions in them as Hezekiah was 2 Chro. 32. 31. 2. By Satan and that alwaies to sin 2 Cor. 11. 3. 3. By good men upon a mistake of doing good Act. 21. 12. 4. By evil ones as Ioseph was tempted by his Mistress Gen. 39. 7. 5. By a mans own self Iam. 1. 14. A man tempts himself sometimes by overmuch confidence and boldnesse Matth. 14. 28 29. And sometimes by too much diffidence Gal. 2. 12. By this kinde of tempting a mans self Christ was never tempted Christs succour here spoken of is to be extended to all manner of temptations even to such as bring men to sin For Christ succoured them in pardoning their sin and in pulling them out of the snares of sin wherewith they are intangled §. 186. Of experience of suffering causing succour
10. Of mens backwardness in seeking after holiness MAny that profess the true faith and have the word of God to be their instructor may be thought to be better instructed in the worth of spirituall matters then the aforesaid men of the world yet too many of these are too too backward in seeking after holiness It is the Lords charge to seek first the Kingdom of God and his righteousness Matth. 6. 33. to seek holiness before and above all other things But commonly it is the last thing which men seek after and with least care and diligence It is said of Manna that it was Angels food Psal. 78. 25. So delightsom it was so wholsom every way so excellent that if Angels had taken any food they would have eaten that food yet the Israelites after they had some while enjoyed it accounted it light bread and loathed it Num. 21. 5. Difficulty in obtaining holiness cannot justly be pretended For an especiall means tending thereunto is that word which is very nigh unto thee in thy mouth and in thy heart that thou maiest do it Deut. 30. 14. This is the Gospel even the word of faith which we preach Rom. 10. 8. Yet how little is this word regarded I may in this case say Wherefore is there a price in the hand of a fool to get holiness seeing he hath no heart to use it Prov. 17. 16. Were carefull to get holiness more would be holy then are and they that are in some measure holy would be more holy Many in this case shew what kinde of spirit they have even a fleshly carnall sluggish spirit a spirit that savoureth not the things of God §. 11. Of following after Holiness WE that are well instructed in this excellent property ought to stirre up our spirits and put forth our strength in following holiness This doth the Apostle intend in this phrase Follow holiness Heb. 12. 14. The Greek word translated Follow signifieth a pursuing of such as fly from one as Hunters and hounds follow the game if it be possible they will get it Seâ—… such before you and thus reason with your selves Shall instinct of nature stirre up unreasonable creatures to put forth their utmost power to get what they have a minde to and shall not reason much more put us on to get so fair a game as holiness is Or further set Hunters or Runners in a race before you and thus say to your souls Shall reason put on naturall men to strive in worldly things for the mastery and shall not Religion Grace Spirituall understanding and a good conscience put us on to give all diligence for attaining this prize of holiness They do it to obtain a corruptible crown but we an incorruptible 1 Cor. 9. 25. §. 12. Of Directions to be Holy THat we may be such holy brethren as are here set down 1. Be well informed in the nature of holiness For superstition hypocriste yea and idolatry it self make pretence of holiness If the mark be mistaken the more pains we take and diligence we use the further we shall be off from it The faster a traveller goes in a wrong way the farther he may be from the place to which he desires to go The Jews being ignorant of Gods righteousness and going about to establish their own righteousness were farthest off from true holiness See § 6. of the holiness here meant 2. Cleanse your selves froâ—… all filthiness of the flesh and spirit Thus may you perfect holiness in the fear of God 2 Cor. 7. 1. It is a course which all of all sorts observe for perfecting of a thing namely first to remove the impediments thus Physitians purge our peccant humours Chirurgians draw out festring matter Husbanâ—…men sâ—…ack up broom briars thorns and all noisom weeds Every man 〈◊〉 striveth so the mastery is temperate in all things 1 Cor. 9. 25. In this respect that which Pâ—…sophers hold of privation may prove true that there must be a privation of one form before there can be an induction of another This is the constant doctrine of the Scripture Break up your fallow ground and sow not among thorns Jer. 4. 3. Wash ye make you clean put away the evil of your doings Isa. 1. 16. Put off the old man which is corrupt according to the deceitfull lusts Eph. 4. 22. Except we take this course all our labour after holiness will be in vain 3. Have speciall care of your company Avoid the society of unholy ones Associate thy self with holy ones that in you may be accomplished this Proverb Birds of a feather will fly together Depart from me you evil doers for I will keep the Commandments of my God Psal. 119. 115. he implies thereby that while he kept company with them he could not keep Gods Commandments All his delight was in the Saints Psal. 16. 3. That this means is very powerfull is evident by these Proverbs He that walketh with wise men shall be wise Prov. 13. 20. With an evil man thou shalt not go least thou learn his waies Prov. 22. 24 25. 4. Be conscionable and constant in using such means as God hath sanctified for attaining holiness For God will be found in his own way He communicated grace in and by the means which himself hath ordained for that end He hath in much wisdom ordered them and he will not suffer his wisdom to be crossed by mans foolish conceit The means are 1. Publique 2. Private 3. Secret 1. Publique means are the Word and Sacraments By the Word faith and repentance are wrought and increased In these the two kindes of holiness Justification and Sanctification consist By the Sacraments the same graces are ratified and sealed Circumcision was a seal of the righteousness of the faith which Abraham had Rom. 4. 11. Baptism was also a seal of repentance Act. 2. 38. 2. Private means are Reading Gods Word Deut. 17. 19. Act. 8. 28 17. 11. and holy conference Deut. 6. 7. 1 Thess. 5. 11. Luke 24. 32. 3. Secret means are 1. Examination of ones self Psal. 4. 4. 1 Cor. 11. 28. By this one may know his spirituall estate 2. Meditation Psal. 1. 2. 119 15 97. This must be on Gods Word and Works of mercy and judgement on our selves and others This will keep out evil thoughts and fill our minde with good thoughts 5. Be instant and constant in Prayer and that for the holy Spirit which is promised to those that ask him Luke 11. 13. This Spirit it is which makes us Holy 6. Be patient under crosses For God doth chasten his that they might be â—…takers of his holiness Heb. 12. 10. See more hereof in that place §. 13. Of Saints Calling THe Apostles good opinion of these Hebrews is further manifested under this phrase Partakers of the heavenly calling The Originall Verb signifieth to call on by voice When Christ said to his Disciples Follow me he called them Matth. 4. 19 21. This word Call is in Scripture
another as mutuall parts of the same building we can never make up a Temple for God to dwell in In that therefore we are an habitation of God through the spirit the praise is due to Christ the builder of this house §. 47. Of the meaning of these words For every house is builded of some man Verse 4. For every house is builded by some man but he that built all things is God THe Apostle here proveth that assumption which was set down in the former Section namely that Christ is the builder and Moses a part of the house built This causall particle FOR whereby this verse is knit to the former implieth that this is a proof of that which went before Of this Assumption there are two parts One that Christ is the builder The other that Moses is part of the house built Both these parts are proved by two generall undeniable principles The later part concerning him that was built is first proved in these words Every house is builded of some man The Greek Pronoun translated some man is an indefinite particle as that which in the former verse was translated this man See § 42. As there so here the word Man is added by our English It may have reference to any one of the masculine gender not God himself excepted Mention being here made of every house I will indeavour distinctly to set forth what kindes of houses are mentioned in Scripture An house hath reference to God or man To man Properly or Tropically An house is Properly put for a building made by man and fitted for mans habitation as the house where Iobs children feasted together and with a 〈◊〉 winde fell upon them Iob 1. 18 19. Tropically it is taken three waies 1. By a Metonymy for the inhabitants thereof Act. 10. 〈◊〉 or for the goods and commodities therein Matth. 23. 14. 2. By a Metaphor 1. For a Nation as The house of Israel Josh. 21. 45. And the house of bondage that is the Land of Egypt Exod. 20. 2. 2. For a Tribe as the tribe of Levi Psal. 135. 20. 3. For the grave which as an house holdeth our body Iob 30. 23. 4. For our body which as an house holdeth our soul 2 Cor. 5. 1. 3. By a Synecdoche an house is put 1. For Kindred who though they be not in a mans family yet â—…tain thereunto Abraham chargeth his servant to take a wise for his son 〈◊〉 his fathers house Gen. 24. 40. Thus an house is put sometimes for â—…sors as Ioseph is said to be of the house of David Luk. 1. 27. And sometimes for Posterity Thus God promiseth to build Ieroboam a sure 〈◊〉 1 King 11. 38. To God an house hath reference either above or below 1. Above Heaven is said to be his house Ioh. 14. 2. 2. Below Gods house hath reference to Places or to Persons 1. For Place Under the Law the Tabernacle was called Gods house Iudg. 18 31. And the Temple 1 King 8. 10. and the Synagogues Psal. 83. 12. and any place where God manifested his presence As an open field Gen. 28 17. Finally Every place where Gods people assemble to worship him is â—…led and counted the House of God Isa. 56. 7. 2. For Persons Gods house compriseth under it 1. The whole number of such as are called even the universall 〈◊〉 throughout the world Heb. 10. 21. 2. Particular Assemblies or Congregations 1 Tim. 3. 15. 3. Individuall persons 1 Cor. 6. 19. 2 Cor. 6. 16. Here in this text House may be taken either for an earthly materiall house 〈◊〉 by man or for a spirituall house built by God If this phrase every house be properly taken for an earthy house it 〈◊〉 a resemblance and an experimentall proof as if he had said we see by 〈◊〉 that all houses wherein men dwell are built by some man or other so Moses being of the spirituall house of God must needs be built If it be taken for a spirituall house then it implieth that not only earthy 〈◊〉 wherein men dwell but also spirituall houses and Temples of the Holy Ghost 〈◊〉 built by some Thus this generall particle every may have reference to both kinds of 〈◊〉 earthy and spirituall Both acceptions of the word house in the proper and metaphoricall sense 〈◊〉 to the same scope namely to prove that Moses was brought to be of the house 〈◊〉 God which is the Church not by himself but by another Who that other 〈◊〉 is expressed in these words He that hath built all things is God The word builded in Greek is the Verb of that participle which was 〈◊〉 the former verse and thus translated Who hath builded This and that 〈◊〉 the same thing §. 48. Of Ministers receiving from Christ what they are or have THat which the Apostle intendeth under this generall Every house is 〈◊〉 some man concerneth Moses in speciall who in his time was for place 〈◊〉 parts the most eminent and excellent in Gods Church yet was he built 〈◊〉 said of him may be extended to all that ever were are or shall be in the 〈◊〉 of God All are built all are brought into the Church all have their gifts 〈◊〉 graces their places and functions their priviledges and prerogatives 〈◊〉 and conferred upon them This Apostle includeth himself among the other members of Gods Church where he saith Whose house are we v. 6. He saith indefinitely of all Christians without excepting any In Christ you also are builded together Eph. 2. 22. Another Apostle in such an extent saith the like Ye also as lively stones are built up a spirituall house 1 Pet. 2. 5. More expresly to the point in hand saith the Apostle of himself By the grace of God I am what I am 1 Cor. 15. 10. and again I thank Christ Iesus our Lord who hath enabled me 1 Tim. 1. 12. Obj. The Apostle maketh himself a Master builder who laid the foundation and he maketh other Ministers builders upon that foundation 1 Cor. 3. 10. By the same reason Moses and the Prophets may be counted builders yea and chief builders Answ. We must distinguish betwixt the person and function of a Prophet Apostle and other Minister In regard of their persons they are born in the same condition and subject to the same passions and infirmities that others are Act. 14. 15. as insufficient of themselves to do any thing as of themselves as any other We are not sufficient of â—…urselves c. saith an Apostle 2 Cor. 3. 5. Ministers even the best Ministers stand in as much need of means both for preservation of their body and also for the salvation of their souls as others do In regard of their functions Christ doth indeed communicate his dignity and work with them The Apostle saith of himself and other Ministers We are workers together with God 1 Cor. 3. 9. In the same respect also he saith We are Ambassadors for Christ we pray you
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
who had received grace were exhorted to persevere therein § 69. So they who have not yet attained grace are to be exhorted to accept the means 〈◊〉 grace â—…endred To day Even now while the Word soundeth in your ears hear and harden not your hearts Behold now is the accepted time Behold now is the by of salvotion 2 Cor. 6. 2. Put not off to day much lesse let childehood put off 〈◊〉 youth or youth to man-age or man-age to old-age or old-age to death-bed Of the common allegation of the thiefs repentance on the Crosse See the 〈◊〉 Armour of God on Eph. 6. 14. Treat 2. Part. 4. § 12. §. 77. Of hearing aright THis phrase If ye will hear his voice containeth in the substance of it the most principall and proper duty that is required of Christians in relation to Christs Propheticall Office In the manner of setting it down it implies a forcible motive against hardning our hearts For they who harden their hearts cannot hear Christs voice as they should Some expound this conditionall conjunction IF with a conjunction of the time thus When ye will hear his voice harden not your heart Which way soever we take it it intendeth a duty and such a duty as compriseth much more then the bare hearing the sound of a voice with the outward ear For he whose heart is hardened may so hear Pharaoh himself whose heart was exceedingly hardened so heard the voice of God Where Christ saith He that hath an ear let him hear what the Spirit saith Rev. 2. 7. implieth that a man may hear the Spirit inwardly speaking to the soul as well as an outward audible voice Of that inward spirituall hearing there are three acts 1. To understand what is outwardly heard by the ears of the body Where the Prophet rebukes the people for being without understanding he saith They have ears and hear not that is understand not and thereupon adviseth them to hear Ier. 5. 21. 2. To beleeve what they understand Where Christ reproveth the Jews for not beleeving he addeth He that is of God heareth Gods words ye therefore hear them not that is ye beleeve them not because ye are not of God Joh. 8. 46 47. And where he said Ye beleeve not because ye are not of my sheep he addeth my sheep hear my voice that is beleeve it Ioh. 10. 26 27. 3. To obey it Where the Israelites upon hearing the Law in great terrour delivered thus said to Moses Speak thou with us and we will hear Exod. 20. 19. In another place it is thus expressed We will hear it and do it Deut. 5. 27. In all these senses is this word hear to be taken in this Text and Isa. 55. 3. and Matth. 17. 5. To hear only with the ears of the body and not to understand beleeve or obey is so farre from a full duty and true vertue as it makes us liable to judgement To hear and not to understand is to be like the path way upon which the corn is cast but because it is not covered with earth the fowls pick it up and it doth not sructifie Matth. 13. 19. To hear and not beleeve makes us like to them whom the Word preached did not profit not being mixed with faith Heb. 4. 2. To hear and not to do is to be like a foolish man which built his house upon the sand Matth. 7. 26 27. It is therefore our duty when the Word of God is preached 1. To open the ears of our head for they are the doors to let in Gods Word This is one main end why ears are given to us and they cannot be better used 2. So to heed the Word heard and meditate thereon so as we may understand the minde of God therein This is it which Christ requireth Matth. 15. 10. For this end the Apostle prayeth for the spirit of wisdom and revelation Eph. 1. 17. This grace is promised to the wise but denied to the wicked Dan. 12. 10. 3. Mix faith with hearing else the word will lose its power For it is the power of God unto salvation to every one that beleeveth Rom. 1. 16. God gives Preachers that men should hear the word and beleeve Act. 15. 7. 4. Adde obedience All blessing is annexed to this Luk. 11. 28. This giveth evidence of our right understanding the Word and beleeving the same They who thus hear have hearing ears such ears to hear as Christ requireth Matth. 13. 9. Rev. 2. 7. And they who thus hear will be kept from hardness of heart This supposition If ye will hear and the consequence inferred thereupon harden not your hearts doth evidently demonstrate that a right hearing will prevent hardness of heart especially hearing of Christs voice that is the Gospel It is the Gospel that maketh and keepeth a soft heart See Chap. 2. v. 3. § 20 21. See also The whole Armour of God Treat 2. Part. 5. on Eph. 6. 15. § 4 5 6. Ibâ—…l Part. 6. on Eph. 6. 16. § 21. §. 78. Of Christs voice THe particular object of hearing as aforesaid is Christs voice For this relative HIS hath reference to Christ. We shewed before § 75. that the Psalmist spake of Christ. More evident it is that the Apostle speaketh of Christ in all the precedent verses so as without all question Christs voice is here meant namely his Word which in the daies of his flesh he uttered by his own lively voice and afterwards by the voice of his Apostles The substance of all being written and registred is further made known by the voice of his Ministers age after age Thus may we still hear Christs voice See Chap. 2. v. 12. § 112. In generall by Christs voice is meant the Word of God which is the only proper object of a saving hearing of hearing to life Ioh. 5. 25. In particular the Gospel is intended under Christs voice See Chap. 2. v. 3. § 20 21 22 23 24. We may not in regard of this particular reference to Christ put difference betwixt the Word of God of Christ and of the Spirit for they are all one Therefore Christ blameth them who hear not God Ioh. 8. 47. And God commandeth to hear his Sonne Matth. 17. 5. And Christ commandeth to hear 〈◊〉 Spirit Rev. 2. 7. But there is a direct difference betwixt the Word of God and the word of man as man To teach for doctrines the commandments of men is blameable 〈◊〉 15. 〈◊〉 Only Gods Word is the ground of faith and rule for obedience and that 〈◊〉 in regard of Gods high supream Soveraignty who hath power to promise 〈◊〉 command what he will and also in regard of the perfection and purity of his Word The Turks Alcheron the Jews Cabala the Papists Traditions the Dictaâ—…es 〈◊〉 Philosophers or Poets or any other inventions of men which are by ignorant 〈◊〉 foolish persons made the grounds for their faith and rules for their
which is the power of God unto salvation to every one that believeth Rom. 1. 10. altogether fruitless to such as believe not The Greek Verb thus translated being mixed with is a compound The simple Verb signifieth to pour in or to fill Revel 18. 5. Thence is derived a Noun that signifieth a Chalice or great Cup whereinto they use to pour wine The Preposition wherewith the Verb is here compounded signifieth with So as this 〈◊〉 〈◊〉 a pouring in of one thing with another which is a mixing 〈◊〉 〈◊〉 together This word is translated tempered together 1 Cor. 12. 2â—… The word is very pertinent to the point in hand It is a Metaphor taken from a 〈◊〉 which 〈◊〉 to the ingredients put into it is mediciable or mortal The 〈◊〉 〈◊〉 〈◊〉 the poâ—…on which if it be mixed with faith is sweet and whoâ—… but mixed with infidelâ—…ty is bitter and deadly The word was so delivered to the 〈◊〉 as they heard it So much is here expresly set down in them which 〈◊〉 〈◊〉 yet it was fruitlesse Thus we see that â—…e Gospel heard if not believed remains fruitlesse as the brâ—…â—…rpent was of no use to them that looked not upon it Numb 21. 8. He that beâ—… verb shall be saved but he that believeth not shall be damned Mark 10. 10. Therefore this act of believing is still applied to the Word where the power of it is set forth Act. 15. 7. Rom. 1. 1â—… Eph. 1. 13. The Word doth only offer grace it is faith that receiveth it As to have meat set before one or to have a potion or any other medicine prepared and offered doth no good if the meat be not eaten the potion drunk and the medicine applied so the Word preached and heard doth no good except it be believed Faith is the hand mouth and stomack of the soul whereby we receive eat and digest all manner of spiritual food We are hereby taught how to hear namely so as we believe Gods word and all things contained therein to be a truth and thereupon to give due credence thereunto Yea also to believe it as a truth that concerns us in particular and thereupon to apply it to our selves Thus will every part of Gods word be usefull and profitable unto us The precepts thereof will direct us the admonitions make us wary the consolations cheer us and the threatnings terrifie us This mixing of faith with hearing the Word shews that there is a mutual relation betwixt the Word and faith The Word as a mother breeds and brings forth faith Faith as a loving daughter nourisheth and cherisheth the Word and makes it more fruitfull Without the Word there can be no faith Rom. 10. 14 17. Without faith the Word can have no power If we desire faith we must be diligent in hearing the Word If we would have the Word profitable we must believe it As hearing distinguisheth Professors from prophane So believing distinguisheth the upright from hypocrites §. 20. Of the Resolution and Observations of Heb. 4. 2. 2. For unto us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in them that heard it THe Summe of this verse is A motive against treading in the steps of the incredulous Israelites The causal conjunction FOR sheweth that this is inferr'd upon the former verse as a motive Of this motive there are two parts 1. A like priviledge afforded to Christians as to Israelites 2. The ground of failing of the benefit of that priviledge In the former 1. The priviledge is simply propounded 2. Comparatively applied In the simple Proposition there is 1. The kinde of priviledge The Gospel preached 2. The persons to whom that priviledge was afforded To us The comparative application implies a likenes betwixt Christians and Israeliâ—…s in the same priviledge As well as unto them In setting down the ground of failing of the benefit of that priviledge two points are manifested 1. The failing in general 2. The particular cause thereof In the general 1. There is a repetition of the priviledge in this phrase word of hearing 2. An expression of the failing profited not The cause of this failing is 1. Propounded in this phrase not being mixed with faith 2. Amplified by the persons in them that heard it Doctrines I. Abuse of like priviledge causeth like judgement This is the main intendment of the Apostles reason under this particle FOR. See § 15. II. The Gospel is an especial priviledge To this end mention is here made of it See § 16. III. The Gospel is made powerfull by preaching The word Evangelized imports as much See § 16. IV. The Gospel was preached to the Israelites before Christ. This relative to them 〈◊〉 reference to those Israelites See § 17. V. Christians are partakers of the best priviledges that the Iews had This note of â—…ude as well giveth evidence hereof See § 17. VI. The Gospel is to be hearkned unto It is a word of hearing See § 18. VII Faith makes the Word profitable For the Word which was not mixed with 〈◊〉 was unprofitable See § 19. VIII Hearing without believing is in vain They who heard because they beâ—… not received no profit See § 19. §. 21. Of the Difference between believers and unbelievers Verse 3. For we which have believed do enter into rest c. THis causal conjunction FOR implieth that this clause is added as a reason to confirm that which went before The reason is drawn from the force â—…raries For Logicians affirm and experience confirms that Of Contraries 〈◊〉 contrary consequences Now faith and unbelief are contraries therefore â—…eir consequences are contrary Unbelievers cannot enter into Gods rest For beâ—…s enter thereinto This is the priledge of beliers Adde to these words an exclusive particle only which must be understood and â—…e Argument will be the more evident thus Believers only enter into Gods rest Therefore unbelievers cannot enter thereinto Hereby it appears that there is as great a difference betwixt believers and unbelievers 〈◊〉 can be betwixt men even as great as betwixt heirs of heaven and heirs of 〈◊〉 For here heaven is made the portion of believers but hell is the portion of 〈◊〉 Rev. 21. 8. What fellowship now and communion may there be betwixt them Reade for this purpose 2 Cor. 6. 14 15. §. 22. Of Christians judging themselves and others AS the Apostle in case of Christian jealousie joyned himself with others in this phrase Let us fear v. 1. so here he doth the like in the case of Christian â—…ance using the first person in reference to himself and the Plural number in reference to others thus we do enter what in judgement of certainty he knew of himself in judgement of charity he professeth of others Hence I infer two conâ—…sions 1. That a true believer may know that he doth belive or that he hath a
by simple impossibility Others by a singular â—…gative Of the former sort are such as these Eternity without beginning Infiniteâ—… Omnipotency All-sufficiency Ubiquity Omniscience and such like 〈◊〉 these Acts to Create Redeem Work miracles search the heart and such 〈◊〉 The things which God reserveth to himself as singular Prerogatives are 〈◊〉 1. To forgive sins Mar. 2. 7. 2. To judge mens final estate Rom. 14. 10 11. 3. To take revenge Deut. 32. 35. Rom. 12. 19. All these and other things registred in Scripture are for our learning Rom. 15. 4. 〈◊〉 3. 16. But some things are matters of faith to be believed and some things 〈◊〉 for our imitation To know what things of God are paterns to us we must compare Gods practices 〈◊〉 his precepts What in Gods word is enjoyned to us to do if God himself do 〈◊〉 we may we ought therein to imitate him Such are the virtues and graces 〈◊〉 mentioned Behold here the tender respect of God towards us children of men He hath 〈◊〉 to command and exact of us whatsoever he will but as a Father he goâ—… before us and shews that he requires no more of us then what himself 〈◊〉 Who can now think that to be any way unseemly for him which seems not â—…ly to God In this case thus saith Christ Ye call me Master and 〈◊〉 and ye say well for so I am If I then your Lord and Master have washed your 〈◊〉 â—…e also ought to wash one anothers feet Joh. 13. 14. This is a great aggravation of their pride who scorn Purity Meeknesse Mercifulnesse Holinesse and other like Excellencies as God in his own example comâ—…deth unto us Of imitating Christ See Ch. 13. v. 13. § 132. Of imitating Saints See Ch. 13. v. 7. § â—…01 §. 63. Of endeavouring after rest in heaven THe Greek Verb thus translated Let us labour is derived from another Verb that signifieth to make haste It intendeth an endeavour on mans part and so it is translated 2 Pet. 1. 15. Ephes. 4. 3. 1 Thess. 2. 17. but such an endeavour as makes a man forward to a thing and is accompanied with study labour and diligence answerably it is translated as I was forward to do Gal. 2. 10. Study to shew thy self approved 2 Tim. 2. 15. Give diligence 2 Pet. 1. 10. This word then compriseth under it two duties 1. That men endeavour after the fore-said Rest. 2. That they be forward and diligent in their endeavour The general concerning mans endeavour to attain to heaven where this Rest is enjoyed is much pressed in Scripture and that in these and such like phrases lâ—…y â—…ld on eternal life 1 Tim. 6. 12. Strive to enter in at the straight gate Luk. 13. 24. Workout your salvation Phil. 2. 12. The Apostle makes himself a worthy patern in this case where he saith I presse towards the mark Phil. 3. 14 c. Hereby that life reason grace and ability which God any way giveth is manifested and God would have it to be so When Christ put life into the Rulers daughter that was dead he said unto her Maid arise Luk. 8. 54. and to Lazarus he 〈◊〉 Lazarus come forth Joh. 11. 43. Object Natural men are dead in sin Eph. 2. 1. Answ. Man may be considered in a double estate 1. Natural 2. Spiritual In his natural estate so much is to be done as by a natural man may be That this may be the better conceived I will exemplifie a natural mans power in fire branches 1. In natural acts as to move go stand sit eat drink see hear smell taste touch 2. In civil acts about humane affairs as in Arts Sciences Trades sundry other Callings Professions and Offices Likewise in governing Kingdoms Cities Corporations Universities Colledges Schools and Families Coins posterity was skilfull in such things Gen. 4. 20 21. The Sydonians were skilfull about timber 1 King 5. 6. Saul that was but a natural man had a spirit given him fit for government 1 Sam. 10 9. 3. In moral vertues as Justice Temperance Mercy Liberality c. In reference to these the Apostle saith That the Gentiles do by nature the things contained in the Law Rom. â—… 14. 4. In Ecclesiasticall matters which tend to the externall worship of God as to go to Church hear the Word Pray Fast partake of the Sacraments Reade search and study the Scriptures Preach and conferre about holy matters Iudas whom Christ stiled a Devil John 6. 70. went sit herein 5. In spiritual matters by resisting the Spirit and the motions thereof Ye 〈◊〉 always resist the holy Ghost saith Stephan to such Jews as were uncircumcised in heart Act. 7. 51. According to the afore-said power in men they ought to go as far as they can as to go to Church to attend upon the Word to forbear wicked acts and company Though none of those gifts be supernaturall none simply preparatery to grace Yet if a natuaall man improve the abilities which he hath to his best advantage God will not leave him but give him more and better grace As for spiritual men who are quickned they must stir up the gift of God which is in them 2 Tim. 1. 6. By this it is manifest that the proper cause of mans destruction is of himself Hâ—… 13. 9. None that perish do what they can to be saved Behold here the deceitfulnesse of most mens mindes and their folly about the salvation of their souls They are carefull to use all means about the preservation of their bodies but put off all care for their souls according to this cursed Proverb I will take care for my body let God take care for my soul. God will take care for mens souls in his own way and course Let us be exhorted to put out our ability in the things of eternal life and both to learn what on our parts is to be performed and also to put in practice what we shall be instructed in hereabouts The Apostle setteth down his Exhortation in the first Person of the Plural number thus Let us labour whereby he involveth himself among others and â—…cites with others himself to duty Hereof see Chap. 2. v. 1. § 4. §. 64. Of diligence in mans endeavour for attaining to rest THe extent of mans endeavour that it should be with diligence is implied in these words study strive and labour mentioned in the beginning of the former Section and more expresly in these phrases Give all diligence 2 Pet. 1. 5 10. Let us runne with patience Heb. 12. 1. David professeth as much in the phrase I will runne the way of thy Commandments Psal. 119. 32. and the Church in this We will run after thee Cant. 1. 3. and the Apostle in this I prisiâ—…ward the mark Phil. 3. 14. 1. The excellency of the object set before us should quicken us up hereunto for there is nothing that we can endeavour after to be
compared unto this Râ—… not the glory honour wealth profits or pleasures of this world It is noted 〈◊〉 Moses that in comparison of this recompence he lightly esteemed the honours pâ—… pleasure of Egypt Heb. 11. 24 25 26. 2. The necessity of attaining this Rest requireth our best diligence A man were better not be or having a being to be as the bruit beast whose soul perâ—…heth with his body than having an immortal soul to misse of this Rest. Hereof there is an absolute necessity 3. The difficulty of attaining hereunto exacteth pains and labour That which Christ saith of a rich man may in general be applied to every man How hardly 〈◊〉 they enter into the Kingdom of heaven Mark 10. 23. The righteous are scarcely saved that is not without much difficulty 1 Pet. 4. 18. A Christians course â—…resembled to a battle 2 Tim. 4. 7. a race Heb. 12. 1. a journey Gen. 47. 5. 〈◊〉 â—…rk John 4. 34. All which are difficult tasks and that in regard of our own weaknesse and manifest impediments Diligence must be used in difficult matters Let us therefore put out our best strength as the Apostle did Phil. 3. 13 14. It is said That in the dayes of Iohn the Baptist the kingdom of Heaven suffered â—…ulence and that the violent took it by force Matth. 11 12. Those phrases set â—…t mens forwardnesse and earnestnesse in seeking to enter into the kingdom of heaven Assuredly where the Word works kindely it will enflame a man with an holy zeal after this Rest. The Spirit that accompanieth the Word is a spirit of servour and will not suffer a man to rest till he have assurance of this Rest. This therefore is a matter of trial §. 65. Of the excellency of Saints rest in heaven THe Preposition translated into is doubled for first it is compounded with the Verb enter then joyned with the Noun This shews that perseverance must be added to our diligent endeavour To labour to enter into a place â—…to hold out and persevere in the use of means till we attain unto it and have possession thereof See Ch. 3. v. 11. § 116. Of Perseverance See Chap. 3. v. 6. § 68 c. This Article That hath reference to the Rest mentioned v. 9. and described â—… 10. That Rest is the full Rest which bringeth freedom from all labour and trouble whereunto we are subject in this world a Rest to be hereafter enjoyed in heaven See § 55 56. This he pointeth at to quicken up their endeavours the more and the rather to stir them up to hold out till they have attained this Rest. The more excellent the prize is that is set before us the more care must be taken and pains used for attaining it and the more constant we must be therein The greatnesse of the reward moved Moses to esteem the rebuke of Christ greater riches then the treasures of Egypt Heb. 11. 26. It was inexpressible and unconceivable joy that moved Christ to endure the crosse and despise the shame Heb. 12. 2. Therefore the Apostle puts the Hebrews in minde of a better and an enduring substance in heaven when they suffered the spoiling of their goods Heb. 10. 35. Yea he sets out to the life the unparallel disparity betwixt the afflictions here endured and the glory hereafter to be enjoyed 2 Cor. 4. 17. Commendable in this respect is their pains who endeavour to illustrate the glory of Saints reserved for them in heaven Treatises thereabouts are worth the reading It will be our wisdom frequently to meditate and seriously to ponder thereon §. 66. Of circumspection against falling away like others through unbelief TO enforce the fore-said Exhortation the Apostle addeth the danger and damage that is like to follow upon neglect thereof Of this word Lest which importeth a damage See Chap. 3. v. 13 § 147. It is a word of caution and implieth circumspection about preventing Apostasie Hereof see Ch. 3. v. 12 § 122. These two words any man are in Greek comprized under one small particle which extendeth the fore-said circumspection to others as well as to ones self See Ch. 3. v. 12. § 123 124. The Verb translated fall doth oft set out a great and utter fall See Chap. 3. v. 17. § 168. Metaphorically this word is applied to falling from grace It is used to set sorth the Jews universal Apostasie Rom. 11. 22. and here to Professors departing from the Christian faith Thus this caution presupposeth that Professors may fall away and prove Apostates See Ch. 3. v. 12. § 131. The Greek Noun translated example is a compound The simple Verb signifieth to shew or declare as where the Apostle saith I shew you a mere excellent way 1 Cor. 12. 31 A simple Noun thence ariseth which signifieth example Iude v. 7. The Noun here used is compounded of that simple Noun and a Preposition which signifieth under so as it declareth such an example as is for anothers use which we call a patern The compound Verb signifieth to shew before-hand or fore-warne Luke 12. 5. A patern or example doth before-hand shew what one should doe or not doe It is applied to Types that fore-shewed truths to come Heb. 8. 5. It is used for a good patern Ioh. 3. 15. Iam. 5. 10. and also for an ill patern as here and 2 Pet. 2. 6. This Relative phrase After the same hath reference to the Israelites who perished in the wildernesse Ch. 3. v. 17 18. Thereby he would have Christians so warned as they fall not into the same sin and cause the like judgement to fall upon them See Ch. 3. v. 8. § 89 90 95. Their particular sin is here said to be unbelief Of the Greek word so translated See Ch. 3. v. 18. § 171. By this it appeareth that unbelief especially keeps men from the celestial Rest. See Ch. 3. v. 12. § 128 129. and v. 18. § 171. §. 67. Of the Resolution and Observations of Heb. 4. 11. 11. Let us labour therefore to enter into that rest lest any man fall after the saâ—… example of unbelief THe Summe of this Text is Mans endeavour after Rest. Herein consider 1. The Inference Therefore 2. The Substance Of the Substance there are two parts 1. An Exhortation 2. A Prevention In the Exhortation observe both the Manner and the Matter The Manner is in the first Person and Plural number Let us The Matter consisteth of an Act and the End thereof The Act intendeth an Endeavour and Diligence therein Labour The End comprizeth another act Enter and the Subject place Into thâ—… Rest. The Prevention is 1. Generally intimated 2. Particularly exemplified In the Intimation observe 1. A Caution in this particle Lest. 2. The Persons Any man 3. The Kinde of danger Fall In the Exemplification are hinted 1. The Persons in this phrase After the same example 2. The Cause
touched ones self and he himself 〈◊〉 weight or pain of them This word is used to set out the compassion which these Hebrews had of the Apâ—…stle in his bonds and it is thus translated Ye had compassion of me in my 〈◊〉 Heb. 10. 34. They so tendred him or were so affected towards him in his bonds as they would have been toward themselves in the like case according to that diâ—…ection which is given Heb. 13. 3. A Participle derived from this Verb is thus â—…nslated having compassion one of another 1 Pet. 3. 8. This word to sympathize is drawn from that Greek word Our English phrase touched with a feeling imâ—…eth that Christ is so affected with our miseries as if he himself lay under them and felt them as much as we To set forth the compassion of the Highpriest under the Law there is another compound derived from the same simple Verb which signifieth to have compassiâ—… with measure that is to have so much compassion as is sufficient Herein he was a type of Christ who hath indeed as much compassion as is requisite In this respect Christ is said to be a mercifull Highpriest in that he was made like to us See Chap. 2. v. 17. § 176. §. 89. Of the infirmities whereof Christ hath a fellow-feeling THe particulars whereof Christ is here said to have a feeling are comprised under this word infirmities The Greek word is a privative compound The simple Noun signifieth strength Thence a Verb which signifieth to strengthen â—… Peâ—… 5. 10. The privative compound hath a contrary signification which is to 〈◊〉 sick or weak Jam. 5. 14. Rom. 14. 2. So this Noun signifieth sicknesse Joh. 11. 4. 〈◊〉 any other weaknesse and infirmity 2 Cor. 12. 9 10. The plurall number infirmities is here used because they were very many They are said to be OUR infirmities because they were such as we have in their 〈◊〉 and because they were undertaken for our sakes In this respect he is afterwards in this verse said to be tempted like as we are We have infirmities of soul and of the severall faculties thereof and of the body and severall parts thereof both inward and outward yea all the temptations and afflictions from others whereunto we are subject may be comprised under inâ—… Of all these had Christ a feeling That which is here taken for grant that Christ was touched with a feeling of our iâ—…ities may be taken two waies 1. In reference to those infirmities wherewith he was in his own person afflicted These were such as we are subject unto as is shewed before He was herein made â—…ke to us See Chap 2. v. 17. § 169. 2. In reference to those infirmities wherewith we are afflicted Christ being our Head he had a fellow-feeling of them It is oft noted in the History of the Gospel that he was moved with compassion See Chap. 2. v. 17. § 176. As an evidence of Christs fellow-feeling of our infirmities he wept Ioh. 11. 35. Luke 19. 41. He groaned and mourned Mark 3. 5. He invited such as were â—…vy laden to come unto him Matth. 11. 28. He preached to the poor Matth. 11. 5. He comforted the afflicted Matth. 9. 2. and absolved the penitent sinner Lâ—…k 7. 47 48. Because we are most affected with outward evidences it is expresly noted that â—…e â—…ed the hungry cleansed the lepers healed the sick eased the pained gave sight â—…ring and speech to such as wanted them restored limbs raised the dead and dispossessed devils To shew that he had this fellow-feeling not on earth only but that he retaineth it even still in heaven he hath not only in generall said concerning his people He tâ—…t toucheth you toucheth the apple of mine eye Zech. 2. 8. but also in particular when his Church was persecuted he said to the persecutor Saul Saul why perâ—…est thou me Act. 9. 5. In this respect the Apostle calleth the afflictions of the Church The remnant of the afflictions of Christ Col. 1. 24. namely such as Christ through his compassion and fellow-feeling suffereth in his mysticall Body Obj. It cannot stand with Christs heavenly glory to have a fellow-feeling of â—…iseries Answ. This fellow-feeling ariseth not from any passion or proper suffering in soul or body but from the mysticall union which is betwixt him and his members He accepts kindnesses done to them as done to himself and accounts wrongs done to them as done to himself Mat. 25. 40 c. Christ is thus touched with the feeling of our infirmities that we might be the better perswaded to seek to him for succour in all our needs See Chap. 2. v. 17. § 176 in the end This doth much commend Christs tender heartednesse to us He doth every way respect both our weaknesse and our wretchednesse It becomes us oft to meditate hereon for strengthening our faith It is a great incouragement for us to go unto him especially if we consider how he was touched in his own person and by reason of his union with us Let us hereupon lay open our sores and griefs before him The more we are afflicted the more he will pity us §. 90. Of Christ being tempted as we are TO prove that Christ was touched with the feeling of our infirmities the Apostle sheweth how farre he was tempted This he bringeth in by a particle of opposition BUT which here importeth a reason of the aforesaid fellow-feeling which was because he was tempted To make this reason the more clear the Apostle thus expresseth the extent of Christs temptations in all points or according to all things even all things wherein it was needfull and usefull for him to be tempted How Christ was tempted and how many waies See Chap. 2. v. 18. § 182. It is further added like as we are or word for word after the similitude sâ—… is this very phrase translated Heb. 7. 15. Here the phrase is used after the Hebreâ—… manner for the Adverb like namely like to us Not unfitly therefore for sense is it here translated like as we Christ was tempted as we are tempted in that 〈◊〉 assumed the nature of our infirmities and thereby made himself subject to the infirmities of our nature Thus was he made like us and that in all things as is shewed Chap. 2. v. 17. § 68 69. This the Apostle doth here thus distinctly set down to assure us that Christ hath compassion on us and will succour and support us in all our infirmities and â—…stresses See Chap. 2. v. 18. § 186. §. 91. Of Christs being without sinne TO prevent a cavill against the foresaid truth that Christ was in all things tempted as we are the Apostle addeth this exception or limitation yet 〈◊〉 sinne Though Christ might be tempted to sinne yet could no sinne seize vpon him The purity of Christ is set out negatively thus without sinne to demonstrate the point more clearly
dead workes THe first of the foresaid principles is thus expressed Repentance from dead works By dead works are meant all manner of sins which are so stiled in regard of their cause condition and consequence 1. The cause of sin is privative the want of that spirit which is the life of the soul as the want of life is the cause of putrefaction Men that are without that spirit are said to be dead in sin They must needs be dead works which come from dead men Eph. 2. 1. 2 The condition of sin is to be noisome and stinking in Gods nostrils as dead carrion Psal. 38. 5. 3. The consequence of sin is death and that of body and soul temporall and eternall Rom. 5. 12. and 6. 23. Repentance implieth a turning from those workes The severall notations of the word in all the three learned languages imply a turning The Hebrew noune is derived from a verb that signifieth to turn and is used Ezek. 33. 11. The Greek word according to the notation of it signifieth a change of the minde 〈◊〉 change of counsell So the Latine word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componuntur ex prepositione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat post Act. 15. 13 Prior vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mens Tit. 1. 15. seu intellectâ—… Phil. 4. 7. Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligo confidero Matth. 24. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post vel iâ—…erum considero ut ij solent quos hujus vel illius facti poenitet Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posterior cogitatio qualis suit in Prodigo Luc. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convertâ—… vel convertor tanquam Synonyma conjunguntur Act. 3. 19. 26. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cura est Est impersonale Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poeniteâ—… Impersonale Est enim poenitentia posterior cura Solemus nos pâ—…itere alicujus facti cum animum id attentius expendentes cura solicitudo subit Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentia ducor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponitur apud alios authores mutatio consilij sed nunquam legitâ—…â—… novo Testamento Alij componunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditor 1 Tim. 4. 15. Ita ut significet iterum vel postea meditor ut senior filius Matth. 21. 29. In generall repentance implieth a reformation of the whole man It presupposeth knowledge sense sorrow and acknowledgement of sin but yet these mâ—…e not up repentance For they may all be where there is no true repentance Iâ—…das had them all yet was he not reformed He retained a murtherous mind foâ—… he murthered himself Reformation makes a new man A man turnes from what he was to what he was not This the Apostle thus expresseth to turn them from darkness to light and from the power of Satan unto God Act. 26. 18. From this ground there are made two parts of repentance 1. Mortification whereby we die to sin Sin is like the Egyptian darkness which extinguished all lights it is like thornes in the ground which soak out all the life thereof Sin therefore must be first mortified 2. Vivification which is a living in righteousness If grace be not planted in the soul it will be like the ground which will send forth weeds of it self The soresaid reformation is of the whole man For the minde seeth a necessâ—…y thereof the will pursueth it the heart puts to an holy zeale and the outward parts help to accomplish it Therefore repentance consisteth not simply in sins leaving a man for a prodigall when he hath spent all may cease to be prodigall and an old adulterer when his strength is ceased may forbear his adulterous acts but in these and others like them though the act be forborn the inordinate desire may remain Nor doth repentance consist in leaving some sins onely So did Herod Mar. 6. â—… Nor in turning from one sin to another as from prophaness to superstition so did they whom the Pharisees made Proselytes Matth. 23. 15. Nor in a meer ceasing to do things unlawfull so may such as are idle on the Sabbath day The speciall principles that are comprised under this first head have reference either to the expression of dead workes or of repentance from them They are such as these 1. Man by nature is dead in sin Eph. 2. 1. Tit. 1. 16. though he live a nâ—…rall life 1 Tim. 5. 6. 2. All the acts of a naturall man are dead workes His thoughts words and deeds though they may seem never so fair Gen. 6. 5. Tit. 1. 15. for they are 〈◊〉 of dead men 3. The end of all a naturall man doth is death Rom. 6. 16. 4. There is a necessity of mans being freed for there must be repentance from deâ—… workes He were better not be then not be freed Repentance is necessary for freedome from dead works Luk. 13. 3 5. for this end knowledge sense sorrow desire resolution and endeavour to forbear dead workes are requisite Under this first head is comprised whatsoever is meet to be taught in a Cateâ—…hisme of the law rigour and curse thereof of sin the kinds and issue thereof of death and the severall sorts of it of all mans misery and impotency of repentance of the nature necessity and benefit thereof of meanes and motives to atâ—…in it and signes to know it §. 9. Of principles concerning God THe second principle is this Faith towards God By vertue of this principle they were instructed in two great points One concerning God The other concerning Faith God is here to be considered essentially in regard of his divine nature or personally in reference to the three distinct persons Father Son Holy-Ghost In the former respect they were taught what God is what his divine properties what his workes In the latter respect they were taught the distinction betwixt the three persons and that in regard of order and kind of workes which are to beget to be begotten and to proceed and also in their distinct manner of working the Father by the Son and Holy-Ghost the Son from the Father by the Holy-Ghost the Holy-Ghost from the Father and the Son Concerning the Father they were taught that he is the primary fountain of all good that he sent his Son to save the world Ioh. 3. 17. that he gave the comâ—…orter which is the Holy-Ghost Ioh. 14. 16 26. Concerning the Son they were instructed in his two distinct natures and the union of them in one person which was God manifest in the flesh 1 Tim. 3. 16. and in his three offices which were King Priest and Prophet A King to gather preserve and protect his Church A Priest to make
1 Tim. 4. 14. and the Apostle setteth out the Act of ordination under this rite where he saith Lay hands suddenly on no man 1 Tim. 5. 22. Such as under the Gospell are to be set apart for ordinary Ministers are Pastours and Teachers Mens abilities to these functions are to be tried and good Testimony given of their orthodox judgement and pious conversation and in a publique assembly on a day of fasting and prayer they are after some exhortation and direction concerning the Ministeriall function and prayer made for Gods blessing on them they are to be set apart to the Ministeriall function by this rite of imposition of hands This rite was used to shew that the blessing which they desired and the ability which was given or was further to be expected was from above and for obtaining thereof prayer used to be joyned with imposition of hands Act. 6. 6. and 13. 3 and 20. 8. Of ordaining Ministers see more Chap. 3. v. 2. § 35. §. 18. Of principles about Prayer and Thanksgiving BEcause Prayer was joyned with imposition of hands and lifting up of hands is a rite proper to Prayer and put for Prayer 1 Tim. 2. 8. I suppose this to be a fit place to bring in that head of our Christian Religion which was questionless one branch of that ancient Catechisme Principles about Prayer may be such as these Prayer is a bounden duty It is to be made onely to God and in the name of Jesus Christ. It is to proceed from the heart and to be made with reverence and and in faith It is a meanes of obtaining all needfull blessings All things that tend to Gods glory our own or brothers good whether temporall or spirituall may be sought of God by Prayer To this head also may Thanksgiving be referred Christians ought to be as conscionable in giving thankes as in making Prayers Hereby they shall testifie their zeale of Gods glory as well as they testifie their desire of their own good Thankes must be given to God and that for all things and at all times and in all places publiquely and privately ever in the name and thorow the mediation of Jesus Christ. Of Prayer and Thanksgiving see more in the Whole Armour of God Treat 3. Part. 1. on Eph. 6. 18. § 1. c. §. 19. Of principles about Death THe fifth principle is thus set down And of the resurrection of the dead Of this principle there are two heads One concerning the dead the other concerning their resurrection About the dead there might be these principles No man ever yet remained alive on earth for ever It is appointed unto men once to dye Heb. 9. 27. onely one exception is recorded which was Enochs of whom it is said that God took him Gen. 5. 24. which phrase the Apostle thus expoundeth Enoch was translated that he should not see Death Heb. 11. 5. as for Elijah who went up by a whirlewind intâ—… heaven 2 King 2. 11. it is not expresly said that he died not Though in his body he were taken up from the earth yet might his soul onely be carried into heaven Yet I will not deny but that he also might be exempted from Death But if this be granted there are onely two that we read of exempted from this common condition and one or two exceptions especially they being extraordinary do not infringe a generall rule This rule must not be extended to such as shall be living at the moment of Christ's comming to judgement for in reference to them thus saith the Apostle We shall not all sleep 1 Cor. 15. 51. and again we which are alive shall be caught up together in the clouds with them that are raised from the dead 1 Thess. 4. 17. Death is only of the body which the soul leaveth and thereupon it remaineth dead the soul it self is immortall Eccles. 12. 7. mans body was not at first made mortall for Death came by sin Rom. 5. 12. yet by Christ is the sting of Death pulled out 1 Cor. 15. 55. and the nature of it is altered For at first it was denounced as an entrance to hell Gen. 2. 17. Luk. 16. 22 23. by Christ it is maâ—… a sweet sleep 1 Thes. 4. 13. and the entrance into heaven 2 Cor. 5. 1. Phil. 1. â—…3 it is to believers a putting off the rags of mortality 1. Cor. 15. 53 54. it is a full abolition of sin Rom. 6. 7. and they rest from all labours and troubles Rev. 14. 13 §. 20. Of principles about Resurrection THe bodies of men are not like the bodies of beasts which ever remain in the earth but they shall be raised Which the Apostle proveth by many argumeâ—… 1 Cor. 15. 12 c. They shall be raised by the power of Christs voyce Ioh. 5. â—… and that at the last and great day Matth. 13. 49. all at once in a moment 1 Câ—… 15. 52. even the very same bodies that they had on earth Iob. 19. 27. not the substance but the quality onely of the bodies shall be changed 1 Cor. 15. 43 44. Bâ—…ing raised each body shall be united to his own soul and that for ever not to be separated again As for mens soules they never dye but immediately upon their separation from the body they go to those places where after the day of Judgement their bodies shall be with them Luk. 16. 23. they that are living at the day of judgement shall be changed 1 Cor. 15. 51. and suddenly caught up to judgement onely the dead shall first rise and then the quick shall be taken up with thâ—… 1 Thes. 4. 15 17. of Christ's Resurrection see Chap. 13. v. 20. § 164. §. 21. Of principles concerning the last Iudgement THe sixt and last principle is thus expressed and of eternall Iudgement This principle noteth out two points 1. The matter it self Iudgement 2. The continuance thereof Eternall About the matter it self these particulars following are observable There shall be a day of Judgement All men shall be judged Jesus Christ in his humane nature shall be the visible Judge Act. 17. 31. He will judge all men according to their workes Matth. 16. 27. every work shall be brought to Judgement whether it be open or secret whether it be good or evill Eccles. 1â—… 1â—… men shall give an account for every idle word Matth. 12. 36. all shall not receiâ—… the same sentence The righteous shall receive a blessed sentence of life the wicked a fearfull doom of condemnation Matth. 25. 34 c. There is a set day for this Judgement Act. 17. 31. but it is unknown to men and Angels that men might alwayes watch Mar. 13. 32 33. but it shall not come till the number of Gods 〈◊〉 shall be fulfilled Rev. 6. 11. The continuance of the day of Judgement under this word Eternall which is to be taken of the time following that shall never have an end hath respect to 〈◊〉 reward of the
6. For 〈◊〉 heart is as the dry earth In the use of all means Ministers and people must look to God pray to him and depend on him Behold the husbandman waiteth for the precious fruit of the earâ—… 〈◊〉 hath long patience for it untill he receive the early and latter rain Jam. 5. 7. 4. This Metaphor of drinking takes it for granted that the earth is a dry â—…ment and Philosophy teacheth us that dryness is the predominant quality in the earth Wherefore as a man or beast that is dry readily drinketh down beer or water and is thereby refreshed and satisfied so the earth This Metaphor 〈◊〉 implyeth a receiving and applying the meanes of grace whereby they are refreshed to mens selves The Metaphor further implyeth a capacity in the earth to receive the rain and to be bettered by it Hard things receive not any rain into then nor can they be mollified thereby They therefore cannot be said to drink it Gods word as here understood by rain is drunk in when it is applyed to 〈◊〉 soul by faith Hereupon faith is oft set forth under drinking Ioh. 4. 14. and 6. 53 54. and 7. 37. Let us therefore who have the spirituall rain of Gods word afforded unto 〈◊〉 be like the earth and drink it in and that by applying it to our own soules 5. This phrase that commeth oft upon it setteth out the divine providâ—… which is ordered according to the need of creatures and that in two respects 1. In causing rain to come upon the earth For the earth hath not rain in it self God giveth rain from heaven Act. 14. 17. So doth God cause his word to come to us and poureth his Spirit upon us 2. In that rain commeth oft upon the earth Though the earth be once â—…rowly watered yet it will soon be dry again as Christ saith of men in reference to the ordinary water which they use Whosoever drinketh of this water shall 〈◊〉 again Joh 4. 13. Therefore God gives early and latter rain Jam. 5. 7. and 〈◊〉 time after time Thus doth he afford us his word frequently and plentifully 〈◊〉 a sweet rain that commeth oft upon us The earth doth not more need this 〈◊〉 comming of the rain than we the oft preaching of the word Let us not therefore lightly esteem this evidence of the divine providence by reason of the frequency thereof as the Israelites did lightly esteem and even loath Mâ—…na that daily fell among them Numb 11. 6. and 21. 5. Let us rather well 〈◊〉 our continuall need of the word and the great benefit that we may reap theâ—… and in that respect be thankfull for this plentiful provision §. 47. Of Gods blessing on bringing forth Herbs meet for them by whom the earth is dressed 6. BRinging forth Herbs declareth the end of sending rain and sheweth what is thereupon expected By Herbs are meant all manner of good fruit whereunto bryers and thornes are opposed Thus here it is to be taken of those who enjoying Gods Ordinances do bring forth good fruit The verb translated bringeth forth is properly used of womens bringing forth children Mat. 1. 23 25. Now the seed or root of herbs lyeth in the earth as a childe in the womb of a woman and when it sprouteth up it is as it were brought 〈◊〉 of the womb The Greek word translated herb according to the notation of it signifieth such a kinde of herb as may be fed upon which we call from the latin notation pasture It implyeth therefore such fruit as is pleasant and profitable Hereupon it becomes us to prove what is the good acceptable and perfect will of God Rom. 12. 2. that we may bring forth such fruit and do such works as are intended under this Metaphor herbs 7. That we may be the better directed about that good fruit the Apostle thus describes the foresaid herbs meet for them by whom it is dressed The verb translated dressed is a compound of two nounes which signifie earth and labour The compound noun is translated an husbandman Mat. 2â—… 33. Tim. 2. 6. Jam. 5. 7. This title in English we give to such as till land The verb here compounded compriseth under it all that skill and paines which useth to be taken by such as till Land By them that dresse the earth are here meant Ministers of the word So as fruit meet for them is such fruit as giveth proof of a Ministers prudence diligence skill and faithfulness and so be fit for him The Epithite meet is in Greek a compound According to the composition it signifieth well set or fit Luk. 9. 62 and 14. 35. Here it signifieth such fruit as is answerable to the meanes which hath been used to produce it and that in the kind quantity and quality that is expected Such fruit is expected of such as enjoy a faithfull painfull and powerfull pastor It is said of the husbandman that he waiteth for the pretious fruit of the earth Jam. 5. 7. So the Lord where he affordeth meanes looketh that fruit should be brought forth Isay 5. 2. Luk. 13. 6. Such fruit is the end of tillage All ye to whom the Lord affords meanes take notice of this end To be bred and brought up where the word is Preached Sacraments administred name of God called upon and other holy Ordinances observed is a great priviledge God who affordeth this priviledge expects this duty that fruit answerably be brought forth Let us therefore according to our duty with the uttermost of our power endeavour to satisfie the expectation of the Lord that he may not repent of the goodness that he hath done unto us as he repented his making of Saul King 1 Sam 15. 11. 8. The recompence of all is thus set out receiveth blessing from God Blessing according to the notation of the Greek word yea and of the Latine too signifieth a speaking well It is translated fair speech Rom. 16. 18. Thus it is opposed to cursing which is a fowle speech Jam. 3. 10. Where it is attributed to us in reference to God it can imply nothing but speaking well of him Rev. 5. 12 13. For that is all the blessing that we can yeeld to God But where it is attributed to God in reference to us it compriseth under it every good thing that may make us happy so as all that see it or hear of it may speak well of us Eph. 1. 3. See § 102. This blessing a fruitfull hearer of the word is said to receive in that he hath it not in himself or of himself he must receive it from another This act of receiving is set down in the present tense to set out the certainty of it He may be as sure of it as if he had it in his hand and did actually enjoy it To this purpose the Prophets do usually set forth promises of things to come in the time present Zech. 9.
This is the meaning of this word Strong see § 145. XVI Believers make God their refuge They are here said to fly to his promise for refuge See § 146. XVII Diligence must be used for obtaining life The verb translated fled implieth diligence See § 147. XVIII Gods promise is the ground of mans hope Hope is here put for that which God hath promised and man believed See § 148. XIX God hath set a prize before us This is here implied under this phrase 〈◊〉 before us See § 149. XX. We may aim at reward It is reward that is set before us and it is here mentioned to move us to have our eye upon it See § 149. §. 153. Of Hope an anchor of the Soul Heb. 6. 19 20. Which hope we have as an anchor of the soul both sure and stedfast and which 〈◊〉 into that within the vaile Whither the fore-runner is for us entred even Iesus made an High Priest for 〈◊〉 after the order of Melchisedec IN these two verses the Apostle describeth hope whereof he made â—…mention in the former verse Which description is here brought in for two principall ends One as a farther argument to presse the main point in hand namely perseverance without wavering The other is a fit transition from his digression to the maine matter 〈◊〉 hand concerning Christs Priesthood See § 161. The Apostles argument is taken from that help and meanes which God affordeth to us for persevering which is a safe and sure Anchor Though hope in the former verse were taken metonymically for the thing hoped 〈◊〉 as was shewed § 147. yet here it may properly be taken for that grace whereby we quietly wait for eternall life The word hope is not expressed in the Greek but fitly supplyed in our English for the relative which hath reference thereunto Of the description of hope and of sundry other points about that grace see The 〈◊〉 Armour of God Treat 2. Part. 7. § 3. c. of Hope on Eph. 6. 17. The use of hope is excellently set forth under this metaphor of an Anchor which 〈◊〉 the nature and use of it that is to keep us steady against all temptations that we be not tossed up and down and carryed this way and that way or overwhelmed by them Saints are in this world as ships in the Sea A Sea is oft very troublesome and dangerous by reason of great waves raised by gusts and stormes of wind Thus the Devill and his instruments bring Saints into many troubles and dangers Now as an Anchor is of great use to hold a ship fast in the midst of stormes and tempests so as it cannot be whirled up and down this way and that way nor cast upon Rocks or Sands but kept steady in the place where the Anchor is cast so hope is of like use to the soul it keeps it in the midst of all temptations and troubles setled and stedfast so as they cannot remove it from the promise of God whereon this Anchor is cast nor split it upon the rocks of presumption or drive it into the sands of diffidence and despaire Hope is here stiled the Anchor of the soul to distinguish it from Iron Anchors used for ships By the soul is here meant the spirit of a man even the regenerate part Hope is a speciall meanes to keep the soul safe and in that respect stiled the hope of salvation 1 Thes. 5. 8. And the helmet of salvation Eph. 6. 17. It is one part of that spirituall armour whereby the soul is fenced and whereby it is kept safe from spirituall enemies and assaults In this regard it is the more excellent in the kind of it and more necessary for the use of it Of spirituall armour and spirituall enemies and assaults which make much to the amplifying of this Anchor of the soul see The whole Armour of God Treat 1. Part. 2. § 4. on Eph. 6. 11. and Part. 3. § 9. on Ephes. 6 12. and Treat 2. Part. 8. § 5. on Ephes. 6. 17. By this metaphor the Apostle sheweth that hope is of speciall use to keep the soul safe in all troubles and trials They that trust or hope in the Lord shall be as Mount Zun which cannot be removed but abideth for ever Psal. 125. 1. Upon Davids professing that he put his trust in God he maketh this inference I will not fear what flesh can do unto me Psal. 56. 4. In this respect the Apostle saith That hope maketh 〈◊〉 ashamed Rom. 5. 5. It doth not disappoint him of that which he expecteth so as he should be ashamed In this respect there is another metaphor whereunto the Apostle resembleth hope namely an Helmet whereof see The whole Armour of God Treat â—… Part. 7. § 7. Hope doth as it were fasten the man in whom it is to the promise of God on whom it is fixed and to heaven which he hopeth for as by the Anchor and cable a ship is fastened to the ground on which the Anchor is cast Now Gods promise is a most firm ground and heaven is so high as nor Sathan nor any of his instruments can come thither to lose it Hope therefore must needs be of singular use to keep the soul safe 1. This giveth proof both of the necessity and also of the benefit of hope Of both these see The whole Armour of God Treat 2. Part. 7. § 9. 2. This also may quicken us up to get and preserve this needfull and usefull grace Hereof see The whole Armour of God Treat 2. Part. 7. § 13. 3. The resemblance of hope to an Anchor affordeth a direction for well using of hope Hereof also see The whole Armour of God Treat â—… Part. 7. § 16. §. 154. Of the Certainty of Hope THese two Epithites Sure and stedfast are so expressed as they may have reference either to the grace it self which is Hope or to the Metaphor whereunto the grace is resembled For they are all of the same case gender and number In sense both references tend to the same issue for if it be referred to the metaphor it implyeth that hope is not only like an Anchor but also like a sure and stedfast Anchor The first Epithite translated sure is a compound The simple verb from whence it is derived signifieth to weaken or overthrow The verb is compounded with a privative proposition and signifieth to make fast and sure or to keep safe Matth. 27. 64 65 66. Act. 16. 28. Thence the adjective here used is derived which signifieth certain sure safe and a substantive that signifieth certainty 〈◊〉 surenesse or safety Luk. 1. 4. Act. 5. 23. And an adverb which signifieth 〈◊〉 surely safely Act. 16. 23. Mark 14. 44. This Epithite applied to an Anchor signifieth such an one as abideth fast and 〈◊〉 in the ground and suffereth not the ship to be carried away but keepeth it safe Of the other Epithite translated stedfast see Chap. 2. v.
it The use of hope is manifested in a metaphor which is 1. Propounded 2. Amplified The metaphor as propounded is in this word Anchor It is amplified by the kind thereof in this word soul which sheweth it to be spirituall 2. By the interest we have therein in this word we have The qualities are 1. Expressed 2. Confirmed They are expressed in two Epithites Sure and stedfast They are confirmed by the place whereon that Anchor of the soul is setled That place is 1. Generally propounded 2. Particularly exemplified In the generall there is noted 1. An Act which entred 2. A type whereby the place was prefigured That within the vaile Verse 20. The exemplification of the place is by Christ entring thereinto In this there is 1. An expression of the act it selfe is entred Illustrates by the end thereof for us 2. A description of the person who entred The person is described 1. By his proper name Iesus 2. By his functions which are two One a fore-runner The other a Priest The later function is set out 1. By the warrant he had to excercise it in this word made 2. By the eminency of his office High-Priest 3. By the perpetuity of it For ever 4. By the distinct order of it after the orders of Melchesidec §. 163. Of observations raised out Heb. 6. 19 20. I. HOpe is an Anchor See § 153. Vers. 19. II. Hope keepes safe This is gathered out of the meaning of the first Epithite translated sure Seâ—… § 154. III. Hope is stedfast See § 154. IV. Hope keeps the soul safe It is an Anchor of the soul. See § 153. V. Hope is â—…eiled in heaven Heaven is the place that is meant under this phrase 〈◊〉 within See § 155. VI. The most holy place was a type of heaven That within the vaile was the most holy place which typified heaven See § 155. VII Heaven is invisible It is within the vaile See § 155. VIII Hope is of things not seen For that within the vaile was not seen of the people See § 156. Verse 20. IX Christ ran in the Christian race This is implied under this word fore-runner See § 158. X. Christ is a fore-runner This is plainly expressed See § 159. XI Christ entred into heaven This phrase whether he entred intendeth as 〈◊〉 See § 160. XII Christ ascended into heaven for us See § 160. XIII Christ is Iesus See § 160. Six other observations raised out of these words made an High-Priest for ever â—…ter the order of Melchisedec are distinctly set down § 161. §. 1. Of the resolution of HEB. Chap. VII THe Apostle in this Chapter returneth to that mysterious matter which he had interrupted Chap. 5. v. 11. which was concerning Christs Priest-hood after the order of Melchisedec The sum of this Chapter is The excellency of Christs Priest-hood This is set out two wayes 1. By way of similitude 2. By way of dissimilitude The similitude hath reference to the Priest-hood of Melchisedec from the beginning to v. 11. This dissimilitude to the Priest-hood of Aaron from v. 11. to the end The Apostle doth the rather induce these two orders because there never were in the Church any but these two orders of typicall Priests The Iewes had the order of Aarons Priest-hood in high account The Apostle therefore proves the other order of Melchisedec after which Christ was a Priest to be far the more excellent that thereby he might draw the Hebrewes from the legall ceremonies unto Christ and his Gospell The excellency of Melchisedecs Priest-hood is demonstrated two wayes 1. Simply v. 1 2 3. 2. Comparatively from v. 4. to v. 11. The simple demonstration is 1. Propounded 2. Illustrated It is propounded 1. By an historicall narration of sundry passages registred 2. By a mysticall explanation of some of them and others Matters of History are four 1. The name of the High Priest here intended Melchisedec 2. His offices These are two 1. A King 2. A Priest 3. His Actions These are of two kinds 1. Royall He met Abraham returning from his victory 2. Priestly He blessed Abraham 4. His prerogative which was to receive tithe of Abraham Matters of mystery are of things either revealed or concealed Two mysteries are gathered out of things revealed One from his name Melchisedec that he was a King of righteousnesse The other from the place of his government Salem that he was a King of peace Five mysteries are gathered from things concealed 1. That he was without Father 2. That he was without Mother 3. That he was without descent 4. That he had no beginning of dayes 5. That he had no end of life The illustration is by a resemblance of Melchisedec to the Son of God v. 3. The comparative demonstration is from the excellency of Melchisedec above Abraham out of whose loines Levi Aaron and all their posterity came This comparative excellency of Melchisedec is exemplified in three particulars 1. That Abraham paied tithes to Melchisedec This was an act of an inferiority and that in Abraham to Melchisedec It is amplified by the relation betwixt Abraham and Aaron Abraham was the great Grand-father of Levi from whom Aaron descended and whose posterity was deputed to the Priest-hood Upon this account Levi and all his posterity were in the loines of Abraham and in him paid tithes to Melchisedec The argument thus lyeth That Priest-hood which received tithes of others is more excellent then that which paided tithes thereto But Melchisedec received in Abraham tithes of Levi Aaron and all their posterity Therefore Melchisedecs Priest-hood was the more excellent v. 4 5 6. 2. That Melchisedec blessed Abraham This is an act of eminency and superiority Therefore Melchisedec was greater then Abraham and by consequence greater then they who descended from Abraham v. 6 7. 3. That Melchisedec ever liveth But all the Leviticall Priests died Therefore Melchisedec must needs be greater then Aaron and all the Leviticall Priests v. 8. The extent of the first argument unto Levi and his posterity is asserted v. 9 10. The dissimilitude betwixt Christs Priest-hood and Aarons is largely amplified in the remainder of this Chapter The dissimilitude betwixt Christs and the Leviticall Priest-hood consists in this That the Leviticall Priest-hood was imperfect and insufficient but Christs every way perfect and all-sufficient Yea the Apostle distinctly noteth in every branch of the insufficiency of the Leviticall Priesthood a sufficient and an abundant supply in and by Christs Priest-hood This is exemplified in seven particulars 1. The change of the Leviticall Priest-hood There was another order of Priesthood to succeed the Leviticall Therefore the Leviticall was imperfect For that which is perfect needs not be altered v. 11. The consequence is confirmed by this that the change of the Priest-hood presupposeth the change of the law v. 12. The proposition that the Leviticall Priest-hood was changed by a Priest-hood of another order is hereby proved That Christ the other Priest was of another tribe
raign for him in which respect they are stiled Gods Psal. 82. 6. and Ministers of God Rom. 13. 4. They Iudge for the Lord 2 Chro. 19. 6. Now God is a righteous Lord and loveth righteousnesse See Chap. 1. v. 9. § 114 115. 2. Righteousnesse is the greatest ornament to a Kingdome that can be It is the very glory and beauty thereof It makes it like unto heaven Yea 't is the strength and stability of a Kingdome Righteousnesse exalteth a Nation and the throne is established by righteousnesse Prov. 14. 34. and 16. 12. When the Prophet had set down the everlasting unchangeablenesse of Christs Kingdome he addeth this as a reason thereof The Scepter of thy Kingdome is a Scepter of righteousnesse Psal. 45. 6. 3. Righteousnesse is an especiall meanes to maintain peace For all troubles dissentions tumults insurrections and warres arise from unrighteousnesse one way or other from the Agents or patients Of the benefit of peace see § 22. 1. Kings in this especiall point must shew themselves like to Melchisedec and 〈◊〉 in righteousnesse They shall thus gain a double benefit One in regard of their persons to themselves The other in regard of their place to their people 2. People must pray for their Kings that they may be Melchisedecs We have a pattern hereof Psal. 72. 1 c. This we may and must do with confidence because the Kings heart is in the hand of the Lord c. Prov. 21. 1. Pray that righteous Lawes may be made and those righteously executed Pray that the Gospell the rule of righteousnesse may be established That there may be righteous Councellers righteous Magistrates Thus will the eyes of the righteous Lord be upon it to proâ—… it and to blesse it withall needfull blessings §. 21. Of Christ a Prince of Peace A Second mystery is taken from the place where Melchisedec raigned which 〈◊〉 Salem and signifieth peace as was shewed v. 1. § 4. In this also was Melchisedec both a type and a pattern As a type he prefigured Christ to be a King of peace This is he who is stiled the Prince of Peace Isa. 9. 6. and said to be our peace Eph. 2. 14. As an evidence hereof so soon as he was born an heavenly host sang On earth peace Luk. 2. 14. The peace and unity of Christs Kingdome is elegantly and emphatically set out Isa. â—… 4. and 11. 6. c. Two things there be which especially declare him to be a King of peace 1. That peace which he made betwixt the Creator and creatures 2. That which he made among creatures themselves God at first made all in perfect peace There was a sweet harmony and consent No discord no dissention Creatures by sin brought all out of frame For 1. Gods wrath was incensed and he made an enemy 2. Good Angels holding close to their Lord proved also enemies to such as rebelled against him and became executioners of Gods vengeance upon them 3. There was variance in man himself All the powers and parts of soul and body rising one against another and conscience accusing and terrifying him 4. Hatred malice and enmities were so betwixt man and man as they became wolves Tygers Lyons yea devils one to another But Christ being made King made up all these breaches For 1. He satisfied Gods justice pacified his wrath and reconciled man to God 〈◊〉 3. 25. and 5. 8 9 10. 2. Christ took men and made them members of his mysticall body and having so united them to himself made Angels to be at peace with them Col. 1. 20. 3. He communicateth his Spirit unto men whereby all the powers of their souls and parts of their body are renewed and brought into a sweet harmony 4. He brake down the partition wall betwixt Jew and Gentile Eph. 2. 14. and made all one in himself Gal. 3. 28. and so alters their disposition as they may lovingly live together Isa. 11. 6. c. Object Christ himself saith that he came not to send peace but a sword Matth. 10. 34. Answ. Three distinctions are here duly to be observed 1. Betwixt peace and peace There is a peace of the world which is conspiracy of worldlings together in evill matters and there is a peace of Christ which is spirituall The former Christ came not to send the latter he gives to all his 〈◊〉 14. 27. 2. Betwixt persons and persons Christ came not to make wicked ones at peace with his Saints but Saints with Saints 3. We must distinguish betwixt the proper end of a thing and a consequence following therupon Thus these words I came not to send peace but a sword Maâ—…h 10. 34. intend a consequence which followed upon Christs comming into the world For the Gospell of Christ being a light and professors thereof holding out this light thereby is discovered the darknesse and lewdnesse of the men of thâ—… world which they can no way endure but thereupon draw the sword and 〈◊〉 all manner of persecution against those that hold out this light By reason of this consequence Christ is said not to come to send peace but the sword The foresaid peace being proper to Christs Kingdome serves as a matter of tryall to discover who are of the Kingdome of Christ. The subjects thereof are men of peace and that 1. As they are at peace with God reconciled to him and made subject to his will 2. In that their consciences are pacified and they cheerfully go on in their Christin course 3. In that the severall powers of their soul and parts of their bodies consent to do Gods will 4 In regard of their peaceable disposition they pursue peace and hurt none 〈◊〉 11. 9. Peace being the property of Christs Kingdome this is a strong attractive to draw â—…n unto this Kingdome and move them there to abide Who would not dwell in Salem in a Kingdome of peace If the excellency and necessity of that peace which Christ bringeth were duly weighed this would be found to be a very great priviledge All out of this Kingdome are haters of God and hated of him liable to Gods wrath Vassals of Satan heires of hell but all in and of this Kingdome are lovers of God and be loved of him his children and heires of glory §. 22. Of righteousnesse and peace joyned together THe conjunction of these two prerogatives King of righteousnesse and King of Salem with conjunction upon conjunction thus first King of righteousnesse and after that also King of Salem gives us to understand that a King of righteousnesse is also a King of peace It is said of the King which judgeth with righteousnesse that the mountaines shall bring peace to the people by righteousnesse Psal. 72. 3. In this respect righteousnesse and peace are said to meet and kisse each other Psal. 85. 10. After the Holy Ghost had set forth the righteousnesse of Christ he addeth transcendent expressions of peace Isa. 11. 4 5 6. c. This
And the parties that partake of the foresaid benefit are thus 〈◊〉 They that come unto God This in generall giveth proof that mans endevour must be used for attaining â—…vation See Chap. 4. v. 11. § 63. The limitation of the salvation which Christ bringeth to such persons is 〈◊〉 to be taken in reference to the power of Christ as if that were restrained 〈◊〉 but to the fruit and bâ—…nefit of that which Christ hath done whereof none can â—…take but such as come to God Of this word comming as here used See Chap. 4. v. 16. § 92. The 〈◊〉 〈◊〉 metaphoricall transferrâ—…d from the body to the soule The foot of the soul 〈◊〉 by we go to God is faith that hath a power to cary up our soul to heaven 〈◊〉 God sitteth on a throne of graâ—… so as to go or come to God and to come to 〈◊〉 throne of grace do both intend one and the same thing The point here intended is this That they only partake of salvation that by 〈◊〉 in Christ seek it of God and rest on God for it This is frequently set foâ—…â—…der the metaphor of comming or going as Isa. 55. 1 Matth. 11. 28. Heb. 4. 1â—… 〈◊〉 10. 22. Rev. 22. 17. This act of comming doth not imply any matter of merit For what 〈◊〉 〈◊〉 there in a beggars comming to one for almes and craving it This duty is enjoyned to raise up in â—…s a desire of salvation and an expectatiâ—… thereof together with a good esteem thereof 1. Hereby we see that the benefit of redemption is not universall All shall not be saved 2. This cannot be but a matter of great terrour to all such as on any ground â—…fuse to come to God Note the issue of all those that refused to come to the Kinâ—… supper Luk. 14. 2â—… It skillâ—…h not whether their refusall be upon despising the offer or upon despair If they come not to God they cannot be saved 3. This should stir us up to go to God by prayer by frequenting all his â—…ces and by oft raising our hearts unto him Salvation is worth the seeking 4. This is a matter of great comfort to such as have their hearts bâ—…nt to go to God Him that commeth to me I will in nâ—… wise cast out saith Christ Ioâ—… 6. 37. In that salvation is thus appâ—…opriated to them that come to God by just conâ—…quence it followeth that they who come to God shall be saved §. 105. Of Christ the meanes to bring us to God THe meanes or way here prescribed to come unto God is by Christ Fâ—… bâ—… Christ only is accesse made to God Eph. 3. 12. Hereupon this inference iâ—… 〈◊〉 upon Christs being our Priâ—…st let us therefore come boldly Heb. 4. 16. And 〈◊〉 draw neer Heb. 10. 22 In this respect he is stiled â—…he mediator betwixt Gâ—…d 〈◊〉 〈◊〉 1 Tim. 2 5. And the way Iohn 14. 6. wherein we may go to God even 〈◊〉 and living way Heb. 10. 20. and the door Iohn 10. 9 whereby we may 〈◊〉 â—…trance unto God Of the grounds and reasons hereof see The whole Armour of God Treat 3. Pâ—… â—… Of Prayer § 62. 1. Hereby is discovered the folly of those who either presume to come to God by themselves alone without Jesus Christ their mediator as Jews Turks all manâ—… of Pagans or use other mediators as Papists do none of these can have any acâ—…esse â—…nto God For there is one mediator between God and men the man Christ 〈◊〉 1 Tim. 2. 5. The word one is there meant exclusively as if he had said only 〈◊〉 〈◊〉 one alone 2. Hereby let us learn in all our addresses to God to have our eye upon Christ 〈◊〉 â—…aith fast fixed on him so may we be sure of a gracious admittance to God â—…o all therefore in his name In his name pray Iohn 16. 23. and give thankes Eâ—… 5. 20. and all other things Col. 3. 17. §. 106. Of Christs intercession THe ground of that power or opportunity which Christ hath to save such as come to God is thus expressed Seeing he ever liveth c. This phrase He ever liveth intends as much as this He endureth ever Both this and that hath reference to Christs Priest-hood See v. 24. § 98. This latter phrase He ever liveth addeth some light to the former in that it sheweth that he doth not only endure as a livelesse and senselesse thing may do Witnesse Sâ—… and Moon Psal. 72. 5. and the earth Psal. 78. 69. But as one living to take notice of his Church generation after generation and to do for it what he seeth needfull and meet to be done The adverb here translated ever is not the same that was used before v. 24. § 98. but it intendeth as much and it implyeth not only an enduring without end but also without intermission 1 Thess. 4. 17. Upon Christ thus living for ever this particular end to make intercession is inferred The verb translated intercession is a compound The simple verb signifieth to have or to enjoy Acts 24. 2. or to obtain Heb. 11. 35. This compound signifieth to call upon one It is a juridicall word and importeth a calling upon a Judge to be heard in this or that against another Acts 25. 24. Râ—… 11. 2 or for another Ro. 8. 34. So here Christ maketh intercession for them The metaphor is taken from Atturneys or advocates who appear for men in Courts of Justice or from Councellors who plead their Clients cause answer the adversary supplicate the Judge and procure sentence to passe on their Clients side Thus is Christ stiled our Advocate 1 Joh. 2. 1. This Act of making intercession may also be taken for Kings favourites who are much in the Kings presence and ever ready to make request to the King for their friend Though this be thus attributed to Christ yet we may not think that in heaven Christ prostrateth himself before his Father or maketh actuall prayers That was a part of his humiliation which he did in the dayes of his flesh Heb. 5. 7. But it implyeth a presenting of himself a sacrifice a surety and one that hath made satisfaction for all our sins together with manifesting of his will and desire that such and such should partake of the virtue and benefit of his sacrifice So as Christs intercession consisteth rather in the perpetuall vigor of his sacrifice and continuall application thereof then in any actuall supplication This is to be noted to meet with an objection against the alsufficiency of Christs sacâ—…ifice which is this Object If it be requisite to adde intercession unto Christs oblation then was not that obligation perfect and alsufficient Answ. This intercession is not any addition of new merit but only an application of the same This application is not by reason of any defect in the sacrifice but by reason of the need of the Church whose members do arise one after
leaving any good undone or evilly performing the good which we take in hand For they are all expresly against the Covenant of Works 4. For all the effects of Gods wrath which fall on us ours or others in body or soul here or hereafter They are all caused by transgressing the Covenant of works 3. The Covenant of works giveth direction about two things especially 1. To acquaint our selves with that Covenant because it contains a perfect and everlasting rule of righteousnesse and sheweth what is good what evil what lawful what unlawful so as thereby we may learn what is the will of God Rom. 7. 12. It also setteth out sin to the life so as thereby we may know the horror thereof Rom. 7. 7. and 3. 20. 2. To examine our selves thereby Isaiah 8. 20. This is that glasse which will shew unto us every spot upon our soul. 4 That Covenant affords matter of gratulation in two especial respects 1. For Gods great and good respect to man in giving his Son to be our Surety who in our nature and in our stead even for us perfectly fulfilled that Covenant of works Rom. 8. 3. and endured to the full the curse which we had deserved that we might be freed from the same Gal. 3. 13. 2. For Gods special care over his Elect called by the Gospel and believing in Christ whom he hath freed from the Covenant of Works so as they are neither to be justified thereby for then would they not be justified at all nor yet to stand to the condemning doome thereof for then should we be all condemned 5. That Covenant gives us just ground of denying our selves For the Covenant of works plainly demonstrateth that there is nothing in us and that nothing can be done by us which may abide the tryall of that Covenant for nothing is done according to the rule thereof By it we may see that all our righteousnesses are as filthy raggs Isaiah 64. 6. And that all the World is guilty before God Rom. 3. 19. §. 45. Of the Covenant of Grace THe Covenant of Grace is Gods compact with Christ to save such as beleeve and repent That this Covenant may be the more distinctly and fully conceived I will endeavour to set forth 1. The Titles in Scripture attributed to it 2. The Authour of it 3. The procuring cause thereof 4. The Mediator in whom it was made 5. The time when it was made 6. The occasion of making it 7. The parties with whom it was made 8. The good that was promised therein â—… The duties required thereby 1â—… The ratification of it 1. The Titles given to it are in special foure 1. A Covenant of Peace So it is stiled Ezek. 34. 25. and 37. 26. By Peace is meant Reconciliation with God for Adams transgression caused enmity betwixt God and man But by this covenant that enmity is put away and peace made Hereupon the Mediator that caused that peace is stiled the Prince of Peace Isaiah 9. 6. and Christ is said to be our peace Eph. 2. 14. 2. A Covenant of Life Mal. 2. 5. for life even eternal life is the main thing promised in this Covenant 3. A Covenant of Salt Numb 18. 19. Salt maketh things long continue It here implies a perpetuity The perpetuity of this Covenant is in opposition to the Covenant of Works which was soon disanulled 4. An everlasting Covenant Isai. 55. 3. This sheweth the extent of the aforesaid perpetuity that it shall never have end Ier. 33. 20 21. 2. The Authour of this Covenant is God considered as a Father propitious 〈◊〉 ready to receive man though a transgressor into grace and savour Deut. 32. â—… Though there be the same Authour of the Covenant of Works and Grace yet in â—…aking the one and the other Covenant he may admit a double consideration The consideration of a Creator and Lord in the former but the consideration of a Father and Saviour in the latter 3. The procuring Cause was Gods free Grace Mercy and Compassion Gods 〈◊〉 pleasure and meer will was the cause of the former not any worth or deâ—… in man But now man was in misery in such misery as all the Creatures in the World were not able to deliver him The Lord thereupon pittyed man and in 〈◊〉 compassion entered into this other Covenant with him Ezek. 16. 4 5 6. c. 〈◊〉 doth much amplyfie this other Covenant of Grace 4. The Mediator with whom the Covenant of Grace was made is Christ Jesus God-Man for there was not only an infinite distance betwixt the Creator and creaâ—… as in mans first estate but also plain contrariety betwixt the pure holy righteous God and impure unholy unrighteous sinners so as God could not with clear evident and full satisfaction of justice enter into a Covenant immediatly with man faln without a Mediator neither could there be any other Mediator then Christ God-Man 1 Tim. 2. 5. 5. The time when this Covenant was first made was anon after the former Covenant was broken And it is observable that before the Judgement against the Man or the Woman was denounced this Covenant of Grace was entered into Gen. 3. 15. This God so ordered that man might be kept from despair upon hearing of the doom but that notwithstanding the Judgement he might have hope of pardon 6. The occasion which God took to enter into this Covenant of Grace was Mans transgression whereby both the infinite riches of Gods mercy was more magnifyed and also the unsearchable depth of his wisdom more manifested Had God made such an inviolable Covenant of Grace before man fell into misery nor his pitty not his justice nor his power nor his wisdom had been so manifested as now they are 7. The parties with whom God made the Covenant of Grace were sinners such as not only had deserved no favour from God as neither man in his innocency had but also had deserved the extremity of Gods wrath and indignation to be executed upon them This also doth much amplifie the Covenant of Grace 8. The good promised by this Covenant was 1. Freedom from all that misery whereinto man by sin had implunged himself 2. A greater degree of happinesse and a farre more glorious estate then that which was promised in the first Covenant This was by reason of Gods giving Christ to man and man to Christ By vertue whereof they are so united as Christ liveth in man here Gal. 2. 20. and man liveth with Christ for ever hereafter 1 Thes. 4. 17. 9. The duties required in this Covenant are faith and repentance Mark 1. 15. Faith is required to give evidence to the free grace of God for faith is but as an instrument or hand to receive that which God freely and graciously offereth unto us Iohn 1. 12. Repentance is required to give evidence to the purity of God who though he do freely
a ministration of death the new a ministration of the Spirit 2 Cor. 3. 7 8. 7. In the kind of confederates Under the old Gods confederates were in their non-age as children under Tutors and Governors Gal. 4. 5 7. 8. In the kind of Seales or Sacraments Under the old they were more in number more various in rites more difficult more obscure more earthly By comparing the Sacraments of the one and the other together this will evidently appear 9. In the manner of setting forth the promise of God In the old it was set forth more meanly under temporall blessings Deut. 28. 2 c. Under the new more directly under spirituall and celestiall blessings Matth. 5. 3 c. 10. In the yoke that is laid on the confederates by the one and the other By the old an heavy yoke was laid Act. 15. 10. By the new an easie and light yoke 〈◊〉 11. 30. So great a difference there is betwixt the new covenant and all other covenants as it is stiled a better covenant v. 6. and Chap. 7. 22. See § 24. and Chap. 7. v. 22. § 94. §. 53. Of Instructions arising out of the difference betwixt the new covenant and other covenants IF the difference betwixt the new and other covenants be observed we shall find it far to excell all other covenants Whereby we are instructed in sundry points as 1. In the manifold wisdome of God as the Apostle stileth it Eph. 3. 10. This is manifested in ordering the government of his Church according to the state and condition thereof For 1. In mans entire estate when he was made perfect God made with him a covenant of works 2. After mans fall when the Church was in the infancy of it God ordered it as best befitted that estate 3. In the child-hood of it he gave his people such externall ordinances as were most convenient for them 4. In the riper age of it he fully revealed his whole will and gave them ordinances more spirituall 5. When the Church shall come fully to be compleat and more perfâ—…ct then at the first there shall be no Sun no Moon no Temple no externall ordinances Rev. 21. 22 23. 2. In the encrease of Gods goodnesse This is herein manifested that all the changes of Gods covenant were ever to the better The covenant of Grace was better then the covenant of works The new covenant better then the old At first when all were in one family yea and afterwards when there were many distinct Families the first-born was both a Governor and also an Iustructor of the whole Family Gen. 4. 7. and 18. 19. When the Church encreased into a Nation God set apart the twelfth part namely one tribe of twelve to be ordinary Ministers therein Numb 3. 12. When the Church stood in need of other Ministers God raised up extraordinary Prophets and endewed them with an extraordinary Spirit When the time of the Gospell approached God raised up a Minister even 〈◊〉 the Baptist who was greater then any before him Matth. 11. 11. After Christs ascension he gave Apostles Prophets and Evangelists who did not only most clearly make known the whole counsell of God to the Church that was in their dayes but also left it on record for the benefit of all Churches after them to the end of the world 3. In the greater degree of glory which the soules of Saints departed under the new covenant have then they who departed under the old For although all went to the same place of glory yet they under the old wanted the fruition of Christ as God-man This addeth much to our glory Luk. 23. 43. Phil. 1. 23. 2 Cor. 5. 8. Questionlesse the soules of Saints in heaven before Christs ascention did as many on earth desire to see those things which they who ascended after Christ did Matth. 13. 17. As the glorified soules now want something of the glory which they shall have after the resurrection namely the union of their bodies with their soules and in that respect long for the last day so the soules of Saints before Christ might long for his presence Heb. 11. 39 40. and 10. 20. Against the alteration of mans estate to the better may be objected that mans corrupt estate is not better then his entire estate yet the entire was changed into the corrupt estate Answ. 1. Though the corrupt estate be not simply in it self better then the entire yet through Gods wise dispensation it proved to be better and that in two respects One in reference to Gods glory as is shewed Chap. 2. v. 10. § 86. The other in reference to the good of Gods elect For they have in Christ a greater stability then Adam had and far better priviledges 2. That alteration was by mans transgression He implunged himself into that misery which sin brought so as that may be termed a just punishment of mans transgression rather then an alteration on Gods part This answer may be given to all those judgements which age after age have been inflicted on Gods people for their sins as to the Jewes captivity in Babylon to their rejection under the Gospell to the casting off of many of the Churches of Greece planted by the Apostles and to sundry Christians becomming antichristians yet God who at first brought light out of darknesse hath caused much light to shine out of sundry of the forementioned dark conditions and will also bring further light out of others so as Gods work will appear to be to the better §. 54. Of the meaning of these words Not according to the covenant which I made with their Fathers Heb. 8. 9. 〈◊〉 according to the covenant that I made with their Fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant and I regarded them not saith the Lord. THe foresaid new covenant is here amplified by preferring it before the old and that the excellency thereof might more evidently be manifested he setteth out the old covenant in this verse and the new covenant in the three following Thus by comparing them together it will appear which is the better He sets down the comparison negatively thus not according to the covenant c. This negative hath reference to the manner of delivering the former covenant as if he had said not under such dark types and shadowes not clogged with such bâ—…rthensome rites and ceremonies nor with such chargeable sacrifices and other oblations as the old covenant was but more clearly with easier burthens and lesse cost Of the differences betwixt the old and new covenant See v. 8. § 52. Of a covenant what it is see v. 8. § 39. That the covenant which is here intended might not be mistaken it is set down by the persons with whom it was made in these words which I made with their 〈◊〉 God is here brought in as the Author of that covenant as
least the light of the word be too much obscured §. 11. Of the Table in the Sanctuary typifying communion with Christ. THe second special type in the Tabernacle was the Table This is expresly described Exod. 25. 23 c. Particulars considerable therein are 1. The matter 2. The form 3. The appurtâ—…nances 〈◊〉 generall the Table typified a communion of Saints with Christ. For one use of a Table is for people to sit together familiarly and to eat and drink together thereat 1 Cor. 10. 21. There is a two fold communion of Saints with Christ. One in this world by holy ordinances in reference whereunto the Psalmist thus saith Thou preparest a Table before me Psal. 23. 5. And of wisdome it is said she 〈◊〉 furnished her Table and thereupon thus inviteh her guests Come eat of my bread 〈◊〉 drink of the wine which I have mingled Prov. 9. 2 5. The other in the world to come This is it which Christ thus speaketh of That 〈◊〉 〈◊〉 eat and drink at my Table in my kingdom Luk. 22. 30. This is a great favour and highly to be esteemed Haman accounted it a great honour that he was invited unto the Queens banquet with the King Esther 5. 12. 〈◊〉 hath ever been accounted a great favour to invite one to his Table especially when they admit them continually thereunto Herein did David testifie his good respect to Ionathan his friend by vouchsafing his son to eat bread at his Table conâ—… 2 Sam. 9. 7. This honour have all Saints to sit and feed at Christs Table Let us well use this priviledge in his holy ordinances while here we 〈◊〉 and then may we be sure to partake thereof eternally in the world to come Two cautions are duly to be observed while here we live One that we put not off Christs invitation lest we provoke him to protest that none of those which were bidden shall taste of my supper Luke 14. 18 24. The other that we come not without a wedding garment lest Christ cast us into utâ—… darknesse Matth. 22. 13. §. 12. Of the matter of the Table of the Sanctuary THe matter of the Table of the Sanctuary is said to be of Shittim wood and pure Gold Exod. 25. 23 24. Great question is made about that wood which is called Shittim whether it should be a kind of cedar or pine-tree or 〈◊〉 or any other Not to spend time about that question without all question it was some extraordinary kind of wood not for ordinary things It was a lasting wood and therein like to our oak The lxx Greek interpreters translate it wood that doth not 〈◊〉 The other part of the matter was Gold which hath been shewed to be a pure and precious mettal § 8. It also sâ—…tterh out the lastingness of a thing for Gold doth not rust and decay This double matter of the Table typified the two natures of Christ in one person The Sâ—…ittim-wood his human nature which was free from corruption Psal. 16. 10. The Gold his divine nature which was infinitely pure and precious yea and everlasting The second particular about the Table was the form and fashion of it which was like a little Table as long again as broad Two cubites the length thereof and a cubite the bredth thereof and a cubite and a half the height thereof It was curiously set out with a border and a crown round about it Exod. 25. 23 24. All these prefigured the glory of Christ and the excellent graces wherewith he was adorned Psal. 45. 2 3 4. As these made him more lovely so our hearts should be the more enamoured with him The third particular were appurtenances as rings bars c. Exod. 25. 26. c. These were to carry the Table up and down and typified that Christ and the communion which by him we have with God should be published wheresoever the Church is Priests were to carry the Table by those barrs So Ministers especially are to publish this communion §. 13. Of the Shew-bread typifying Christ. THe third special type in the Sanctuary was the shew-bread hereof there is a brief expression thus Thou shalt set upon the Table Shew-bread before me alway Exod. 25. 30 c. But a more large description Lev. 24. 5 6 7 8 9. There is declared 1. The matter whereof it was made fine flower 2. The quantity of that matter Two tenth deales in one cake or loaf 3. The number of cakes twelve 4. The place where they were set upon the pure Table before the Lord. 5. The order wherein they were set in two rowes six on a row 6. An appurtenance belonging to them pure Frankinsence upon each row 7. The renewing of them every Sabbath 8. The persons to partake of them The Priests namely Aaron and his Sons 9. The place where they were to be eaten the holy place 10. The vessels wherein they were to be set In general this Shew-bread was a type of Christ who stileth himself the bread of life John 6. 33 35. As bread is to the body the means of life so is Christ to the soul. This doth Christ suther demonstrate by instituting bread to be one of the sacramental elements of the Lords supper of which he saith This is my body Matth. 26. 26. The soul standeth in as great need of Christ as the body doth of bread and nothing but Christ can satisfie the soul Act. 4. 12. This is that bread for which we should labour even that which endureth to everlasting life John 6. 27. The title given to this bread is in our English translated shew-bread in Hebrew word for word bread of faces They were so called because being dedicated and offered to God they were set before the Ark which was an especial type of Christ the Lord and of his presence among them The plural number faces is used in reference to the two sides of mans face Now this bread stood before or in the presence of the Lord. For so saith the Lord Thou shalt set upon the Table shew-bread before me or at my faces alway Exod. 25. 30. The LXX traslate it breads set before wherein they have reference to the Ark the type of Gods presence Our Apostle here stiles it proposition of breads but by a rhetorical figure which is called Hypallage a change of one thing for another Proposition of breads for breads of proposition as they are called Matth. 12. 4. that is bread set before or in the sight namely of the Lord. This title typifieth Christ appearing before God for us continually The first particular about the shew-bread was the matter whereof it was made fine flower This was a type of Christs incarnation and passion He was as grain that grew out of the ground and as grain ground in a mill and bolted The breaking of the bread and pouring out of the winde at the Lords Supper sets forth as much
which if a man fell all he hath he shall be no looser Matth. 13. 44 4â—… 46. Well therefore might it be said God so loved the world as 〈◊〉 his only begotten Son So admirably as cannot be expressed And well might Christ say whosoever loveth Father or Mother more then me is not worthy of me Matth. 10. 〈◊〉 2. The matter whereof this Ark was made was Shittim wood and Gold Exod. 〈◊〉 1â—… 11. It is here said to be laid over with Gold Of this Shittim wood and gold 〈◊〉 12. The Greek word translated over-laid signifieth to be compassed about or covered about It is thus expressed Exod. 25. 11. Thâ—… shalt overlay it with pure gold within 〈◊〉 about shalt thou overlay it This added much to the beauty and excellency of the Ark and shewed that Christ is every way glorious and precious within and without in body and soul in his human and divine nature 3. The ornament where with it was decked was a crown or border of gold round 〈◊〉 Exod. 23. 11. This did set out the glory of Christ and the excellency of 〈◊〉 〈◊〉 where with he was adorned as hath been shewed § 12. As he was every way lovely and glorious so our hearts ought to be the more set 〈◊〉 and enamoâ—… with him â—… 〈◊〉 espâ—…ciall 〈◊〉 belonged to the Ark Rings of gold and barrs 〈◊〉 〈◊〉 〈◊〉 â—…o the Table â—… 12. They were to carry the Ark up and down They 〈◊〉 that Christ and thâ—… treasures of God laid up in him are to be preached whatsoever the Church is â—… Great was that account which was had of the Ark and that both by God 〈◊〉 〈◊〉 〈◊〉 by his people 1. God made it a most sacred representation of his presence In this respectit iâ—… stilâ—…d The Ark of God wâ—…ose name is called by the name of the Lord of hosts or 〈◊〉 which the name even the name of the Lord of hosts was called upon that dwelletâ—…â—…etween the Cherubims 2 Sa. 6. 2. Where the Ark was there was God counted present Therefore when the people removed from place to place the Ark went before them Num. 10. 33. There God promised to commune with Moses of all things which he would give him in commandement Exod. 25. 22. Numb 7. 89. Therefore Priests used to ask counsel of the Lord before the Ark which is said to be before the Lord 1 Sam. 14. 18. Where the Ark was there was a â—…it place to offer Sacrifice Iudg. 20. 26. And in solemne prayer people used to fall down before the Ark Josh. 7. 6. This typifieth Gods high account of Christ. Never was there sâ—…ch are presentation of the Father as Christ his Son Ioh. 14. 8 9. All the oracles of God come to us from Christ Ioh. 1. 18. In this respect is he called the word Joh. 1. 1. By him we ought to offer up all our sacrifices Heb. 13. 15. 2. Saints had also the Ark in high account Nothing was accounted more deer and precious unto them witnesse Davids zeal thereabouts 2 Sam. 6. 2 c. Nothing more grieved and pierced them then the loss of it 1 Sam. 4. 13 c. where the Ark was a blessing accompanied the same 2 Sam. 6. 12. When the Israelites presumed to go against the Canaanites without the Ark they were overthrown So Gods people have Christ in high account Phil. 3. 7. What joy was there at his birth Luk. 2. 10. How was the Church pierced at his loss Cant. 5. 6. God blesseth his with all spiritual blessings in Christ Eph. 1. 3. But they that are without Christ are without hope Eph. 2. 12. 6. There are three especiall wonders expresly set down to be wrought by the Ark. 1. The deviding of Iordan till the Israelites passed over from the wildernesse to Canaan and then the returning of the water to his course again Iosh. chap. 3. 4 So by Christ a way is made through the sea of this world into the celesâ—…lal Canaan Heb. 10. 20. 2. The falling down of the wals of Iericho Josh. 6. 12 c. So by Christ mighty and strong holds are cast down Eph. 2. 14. Col. 2. 15. 2 Cor. 10. 4. 3. The falling down of Dagon before the Ark and judgements executed upon the Philistines 1 Sam. 5. 4 6. So by Christ the Idols of the world fall down yea and the very devils themselves Mark 3. 11. Christ is a consuming fier to such as have him not in due account Heb. 12. 29. 7. After that the Ark had removed up and down from place to place a place of rest was sought for it 2 Sam. 7. 2. and found for it 1 King 8. 8. Thus Christ after his many travels and troubles on earth found a resting place in heaven Heâ—… 1. 3. §. 21. Of cleering this reference Wherein THe third type here set down to be in the most holy place is thus expressed 〈◊〉 golden pot that had Manna Before the mention of the said type there is an expression of the place where iâ—… was under this relative v wherein or in which There is some question about the 〈◊〉 to which this relative should have reference 1. 〈◊〉 â—…ay have an immediate reference to the Ark mentioned before for both Antecedent and relative are of the same gender number Thus it wil imply that the gâ—…lden pot and Aarons rod and the tables of the covenant were in the Ark which seemes to be contrary to these words There was nothing in the Ark save the 〈◊〉 oâ—… stone 1 Kings 8. 9. 2 Chro. 5. 10. To this it is answâ—…red that the golden pot which had Manna and Aarons rod were in the Ark before it was carried into the Temple but not then Or otherwise that they might be put into the Ark by Ieremiah or some others and all â—…id together whâ—…n they feared the distruction of the Temple Thus the seeming difference betwixt the history related 1 Kings 8. 9. and this text is taken away Others answer that this preposition in may be put for with as it is in other places So in this phrase Which is the first Commandement with promise Eph. 6. 2. the Greek is in promise 2. This phrase wherein may have a more remote reference to the Tabernacle mentioned v. 3. As if he had thus expressed it in which Tabernacle was the golden pot c. This is the fairest way of reconciling the foresaid difference for it is not probable that such things as were in the Ark in Moses his time would have been taken out â—…ither before or in Solomons time Neither is it probable that Aarons rod being a long shepheards crook or a Governours long white staffe and sprouting forth wiâ—…h blossomes and almonds could lie in the Ark besides it is said both of the pot of 〈◊〉 and also of Aarons rod that they were laid up before the Testimony Exod. 16. 34. Numbers 17. 10. meaning thereby the Ark and not in
the Ark. So as all these types the Ark the pot of Manna and Aarons rod c. are implyed to be together in the most holy place §. 22. Of Manna THe third holy type here mentioned to be in the most holy place is thus set down the golden pot which had Manna Two things are here expressed 1. The type it self 2. The vessel wherein it was preserved This is the more distinctly recorded and the more carefully to be observed because it was not only a type which prefigured a truth to come but also a Sacrament to seal up Gods promise of Christ unto them For Manna was to the Jewes 〈◊〉 the bread of the Lords Supper is to us of it â—…aith the Apostle they did all eat the 〈◊〉 spirituall meaâ—… Manna was to the Jewes spirituall meat and the same spirituall 〈◊〉 which we Christians eat that is Christ himself his body 1 Cor. 10. 3. The history of Manna is distinctly set down in the 16. Chapter of Exodus We will consider it 1. In generall with reference to the main truth 2. In the particular circumstances whereby the resemblance betwixt the type and truth will more cleerly be manifested As other types so this typified Christ. For as the rock whereof the Israelites drank was Christ So was Manna The hidden Manna which hath reference to this Manna sets out Christ Rev. 2. 17. Christ is to the souls of believers as Manna was to the bodies of the Israelites I 〈◊〉 the living bread saith Christ which came down from heaven If any man eat of this bread he shall live for ever and the bread that I will give is my flesh which I will giâ—…e for the life of the world Joh. 6. 51. This teacheth us to hunger after Christ that is earnestly to desire him to eat of his flesh that is to believe on him made man for this end we must frequently and seriously meditate on this heavenly Manna and on the necessity and excellency thereof Our bodies do not more need food then our souls need Christ nor can corpâ—…rall food do such good to our bodies as Christ to our souls The Israeliâ—…es were exceedingly troubled when they wanted bread Exod. 16. 3. By this type let us bring our hearts more to desire Christ so shall we make good use of him §. 23. Of the name the Author the place and kind of food pâ—…efigured under Manna ABout this third type sundry particular circumstances are to be duly obâ—…erved 1. The Title given to it 2. The Author of it 3. The Place whence it came 4. The Kind of food 5. The Manner of giving gathering and using it 6. The Meanes of reaping benefit by it 1. The title is thus expressed It is Manna Exod. 16. 15. The word is an Hebrew word and retained in the Greek Latine English and other languages The Verb whence it commeth signifieth to prepare Ionah 2. 1. It signifieth also to distribute or appoint Dan. 1. 10. This word according to the derivation of it intendeth a portion prepared Wisdome 16. 20. This typified Christ as a portion prepared for us Of Christ it may well be said as was said of that portion which Elkanah gave to Hannah it was a worthy portion 1 Sam. 1. 5. no such portion was ever given to children to men Herein we may well rest and say The Lord is the portion of mine inheritance c. Psal. 16. 5. So as we may count all things but losse for this portion Phil. 3. 8. 2. The Author of this Manna was the Lord. For Moses said unto them This is the bread which the Lord hath given you to eat and withall the Lord said hereupon ye shall know that I am the Lord your God Exod. 16. 12 15. The people of Israel were at that time when Manna was first given in such distresse for want of food as none could help them but the Lord himself That distress so moved his bowels as he gave evidence of his extraordinary power in providing for them Christ himself thus applyeth this point my Father giveth you the true bread Joh. 6. 32. This world is as destitute of spiritual food as the wilderness was of corporal and God was as much moved with our spiritual need as with their corporal Much doth this commend both the type and the truth Things given by great persons especially if they be seasonably given in great need and for singular use are highly esteemed 3. The place from whence Manna came is said to be heaven Exod. 16. 4. Psal. 78. 23 24. It was so ordered to shew that it came from God yea also to give evidence of the excellency thereof in which respect it is also called Angels food Psal. 78. 25. Object Christ saith that Moses gave them not that bread from heaven Joh. 6. 31. Answ. 1. Christ speaketh of the highest heaven but Moses of the lowest heaven where the clouds are For from thence Manna fell 2. Christ especially intendeth the quality of that Manna that is was not as he himself heavenly Yet by the place from whence that Manna fell was typified that Christ the truth thereof was truly and properly from the highest heaven For the bread of God is 〈◊〉 which commeth down from heaven and giveth 〈◊〉 unto the world Joh. 6. 33 51. In this respect it is said of Christ that he is the Lord from heaven 1 Cor. 15. 47. Christ was true God and by assuming our humane nature he came down from heaven This addeth somewhat more to the commendation of this food Things farre 〈◊〉 are highly esteem d. This food is fetchr as far as from heaven yea it is heavenly food and therefore the more highly to be esteemed 4. For the kind of food Manna is thus described a small round thing as small as the hour frost on the ground It was like Coriander seed white and the taste of it was like wafers made with honey Exod. 16. 14 31. In this description four points are observable 1. The quantity of the grain It was small Thus Christ that he might become food for us was made smal that is mean and of no reputation Isa. 43. 2 c. Phil. â—… 7. As Christ became poor to us 2 Cor. 8. 9. So he became smal to make us great 2. The figure of the grain it was round not as wheat but Coriander seed This figure â—…oteth out a kind of fulness and perfection as four square setteth out steadiness and stability Rev. 21. 16. 〈◊〉 typifieth that fulness of grace which is in Christ Col. â—… 19. 3. The colour of it was white This colour in Scripture is used to set out purity 〈◊〉 51. 7. Rev. 7. 14. This typified the purity of Christ Heb. 7. 26. My beloved is white saith the Church 〈◊〉 〈◊〉 On this ground we may more perfectly trust to what he did and endured for us 〈◊〉 we may more boldly in him appear before God though we be black yet
institution is Contrary hereunto are all popish ceremonies which are made signs and significations of divine matters without any divine institution Quest. May not men make spiritual applications of external things to spiritual and heavenly uses without an expresse divine institution Answ. We must put difference betwixt allusions taken from some resemblanâ—…es of things and divine significations to assure us of the participation of spiritual benefit signified thereby We may make allusions of outward matters to put us in minde of heavenly things As from washing our hands we may make an allusion of cleansing our souls by Christs blood from putting off and putting on our apparel we make an allusion of putting off the old man and putting on the new man But for such significations as shall assure us in a right use of such and such external matters to partake of such and such spiritual blessings we must have a divine warrant which is a divine institution Such a warrant we have for Baptisme and the Lords Supper and the sacramental rites thereof In that the holy Ghost signified evangelical mysteries by legal types it will be good pains to search into those types and mysteries couched under them as hath been shewed See chap. 4. v. 8. § 50. and chap. 8. v. 8. § 50. §. 47. Of the way to Heaven not manifest while the Tabernacle stood THe matter which the forementioned types and services signified is generally propounded in these words The way into the holiest of all was not yet made manifest c. Word for word it may be thus read The way of the holies The Greek word Holies is of the plural number and signifieth holy places Where it is set alone it is usually put for the first part of the Tabernacle See § 4 14. and to distinguish the second part of the Tabernacle from the first the word is doubled and stiled holies of holies 2. This word holies as it stands alone is put for the second part of this Tabernacle v. 25. 3. The word Holies is put for the whole Tabernacle in opposition to other places v. 1. 4. Holiest is put for Heaven it self v. 12. Thus it is here taken Therefore our English to make the point more clear have translated it The holiest of all Of Heaven stiled an holy place See v. 12. § 59. By way he meaneth the true right proper means of entering into Heaven which was Christ himself See chap. 10. v. 20. § 54. The word translated made manifest cometh from a root that signifieth to bring forth into light or to shine or appear Iohn 1. 5. Rev. 1. 16. From thence is derived an adjective which signifieth manifest Luke 8. 17. and thence this verb to make manifest or to make clear and evident Iohn 3. 21. The meaning then of this phrase is this that it was not fully and clearly manifested under the Law that Christ was the onely true way of entering into Heaven This is not simply to be taken as if true Saints and beleevers did not at all know Christ to be the way to heaven or as if they did not enter into heaven when they died for Lazarus is said to be carried into Abrahams bosome when he died Luke 16. 22. That was into Heaven for it is opposed unto Hell into which Dives was carried and in Scripture we read of no third place out of this world betwixt Heaven and Hell And as for Christ who is the way the truth and the life John 14 16. the only 〈◊〉 way that leadeth unto life he was ever the same Heb. 13. 8. yea he was a Lamb slain from the foundation of the world Rev. 13. 8. And of Abraham it is said that he sâ—…w Christs day and was glad John 8. 5. 6. And of the Prophets it is said that the spirit of Christ which was in them testified before hand the suffering of Christ and the glory â—…at should follow 1 Pet. 1. 11. These words therefore must be taken comparatively that the way to heaven was not so fully so clearly so conspicuously so efficaciously made known under the Law as now it is under the Gospel There were then promises prophesies rites and types to declare that a Messiah a Saviour should come and do all things fit to bring mâ—…n to salvation but the Gospel sheweth that he is come and after what manner he came in particular and distinct circumstances and what he hath done and endured to bring men to salvation These things were not then made manifest they were not then actually accomplished so as they could not be so clearly known of them as they are of us This obscurity continued all the time that the Law was in force which the Apostle thus expresseth while as the first Tabernacle was yet standing This phrase The first Tabernacle is taken two wayes 1. In opposition to the most holy place which is called the second Tabernacle v. 2. 3. and in that sence it is put for that part of the Tabernacle whereinto all sorts of Priests had liberty to enter v. 6. 2. In opposition to the spiritual Tabernacle wherein Ministers of the Gospel accomplish Evangelical services This is the spiritual Tabernacle which is intended Ezek. 37. 27. Rev. 13. 6. This is called the Kingdom of Heaven Mat. 11. 11. In reference to the first it is here intended that strict restraint of people and Priests to have access to the Mercy-seat and the restraint of high Priests having access thereunto at all times namely to go alone and but once in a year did declare that there was a time to come when our great High-Priest and all spiritual Priests and people of God should at all times on all occasions have free access to the Throne of grace but was not then while those things were so performed to the life and to the full revealed In reference to the second it is implyed that while the politie of the Jews and their ceremonial worship continued the substance and truth of them could not be exhibited and fully revealed In this latter sense the Tabernacle is synâ—…cdochically put for the Temple which Solomon built and for that also which Zorcbabel built yea and for all the rites and types of the Law so as while those places and rites remained no way could be made for the Gospel wherâ—…by the true way to heaven was clearly and fully revealed Hereby the Apostle would have Christians to know 1. That the Law and the appurtenances thereof obscured the clear and bright light of the Gospel 2. That the Law and the Gospel could not stand together This phrase was not yet made manifest implyeth a dark obscuring Cloud which was the Law And this phrase while as the first Tabernacle was yet standing doth shew that the light of the Gospel could not shine while the Tabernacle and the rites thereof stoâ—…d in force All this was to draw the mindes of the Hebrews and of all other Christians from conformity to
be put for the whole soul of man and so imply an inward spiritual cleansing of a man and that from sin which the legal rites of themselves could not do 2. Conscience being properly taken for the distinct faculty of the soul it is here implyed that the legal rites could not of themselves pacifie and quiet the consciences for then would they have ceased because that the Worshippers once purged should 〈◊〉 〈◊〉 more conscience of sin Heb. 10. 2. Obj. David thus prayeth Purge me with Hysop and I shall be clean wash me and I shaâ—… be whiter then snow Psal. 51. 7. Answ. David useth those words metaphorically in allusion to the Law but so 〈◊〉 he intends the Lord Jesus Christ and the vertue and efficacy of his blood which 〈◊〉 â—…rom all sin 1 John 1. 7. Q. Were not believing Jews under the Law made perfect according to the conscience A. Yes they were Abraham was justified by faith Rom. 4. 3. Gal. 3. 6. So all thosâ—… believers whose fruits of faith are reckoned up Heb. 11. 4. c. Yea and all true bâ—…lievers under the Law But they were not perfected as pertaining to the conscience by the legal rites but by those evangelical and celestial truths which those rites typifâ—…d So as they were perfected even as we Christians now are though not so clearly and manifestly Conscience is spirituall it is polluted by sin by sin the wrath of God is provoked it is Gods wrath that troubleth the conscience till Gods wrath be pacified the conscience cannot be quieted But those rites could not pacifie Gods wrath For they could not satisfie justice nothing but Christs blood could do that It was their faith in Christs sacrifice that perfected them as pertaining to the conscience §. 50. Of the meaning of Heb. 9. 10. Heb. 9. 10. VVhich stood only in meats and drinks and divers washings and caâ—… Ordinances imposed on them until the time of reformation THe Apostle to convince those to whom he wrote of the truth of that great point concerning the impotency of legal rites that they could not make perfect aâ—… pertaining to the conscience he here renders the reason thereof which is taken from the nature of those rites which only concern the external parts of man and therefore cannot give full satisfaction to the conscience For as whatsoever thing from without entereth into the man it cannot defile him Mark 7. 18. so whatsoever thing a man doth from without to the body only doth not defile the man as concerning the conscience The external things which the Apostle produceth are four in number 1. Meats 2. Drinks 3. Washings 4. Ordinances of the flesh Our English translators put in these words which stood to make up the sense It implies the force of the reason as if they had added one word more because because they stood The exclusive particle onely addeth force to the reason because onely in meats c. If there had been spiritual matters joyned with them by vertue of those spiritualls they might have made perfect as pertaining to the conscience 1. By the first particular Meats he understandeth 1. All manner of Meat-offerings whereof he maketh a particular enumeration Lev â—… 1 2. c. 2. All those offerings whereof the Priests had their portion to eat Lev. 6. 14. c. and 7. 6. c. 3. The distinction of clean and unclean meats Lev. 11. 7. c. Deut. 14. 4. c. 2. By the second are meant all manner of Drink-offerings Exod. 29. 40. Lev. 23. 8. And such drinks as were allowed or forbidden to Priests Lev. 10. 9. And to Nazarites Numb 6. 3. And to the Mothers of Nazarites Iudg. 13. 4. And all drink that was in any unclean Vessel Lev. 11. 34. Obj. These are said to be unclean and in that respect to defile a man Answ. This was only concerning the flesh v. 13. 3. By the third washings The manifold rites of washing the Priests their clothes the sacrifices and sundry sorts of things that were unclean The inwards and leggs of a sacrifice were to be washed in water Lev. 1. 9 13. Aaron and his Sons were to wash their hands and feet when they entered into the Congregation Exod. 30. 19. All that are any way made unclean were to bathe themselves in water Lev. 15. 6. c. Sundry unclean Vessels were to be washed and sundry Garments Lev. 6. 27 28. There was also a sprinkling water to sprinkle on such as should be unclean Numb 19. 13. c. By reason of the many kinds of washings this Epithite diverse is added 4. The Greek word translated Ordinances is the same that was used v. 1. § 3. and taken in the same sense They are here called Ordinances of the flesh Such as concerned the flesh or body of man This is an Hebraisme For perspicuity sake our English turns it carnall Ordinances This adjective and carnal or fleshly is used by the Apostle himself in the Greek and applyed to the Commandement which he stileth a carnal Commandement See chap. 7. v. 16. § 80 81. Under these Ordinances he compriseth all manner of legal rites besides the three before mentioned Meats Drinks Washings Therefore in the margin of our English is set down rites or Ceremonies For Some understand by this Greek word translated ordinances justifications or â—…piations and that upon two grounds 1. Because the performers of the legall rites were legally cleansed 2. Because they prefigured a true expiation But because they could not cleanse as appertaining to the conscience nor could in and by themselves do that which they prefigured the Apostle stileth them ordiâ—… of the flesh Carnall is opposed to spirituall 1 Cor. 3. 1. Now that is counted spirituall which iâ—… 1. Inward in the soul of man 2. Heavenly and divine 3. Firm and stable 4. Perpetuall and durable On the other side carnall things are outward earthy alterable momentary Thus the legall ordinances were carnall For they were all external and earthy in and about earthy things and they have been changed and made momentary 5. The Greek word translated imposed is a compound 1. The simple verb signifieth to be set or appointed Phil. 1. 17. 1 Thes. 3. 3. The compound signifieth to be laid upon Or to lie upon Ioh. 11. 3. 8. In this sense it implyeth a burthen and sheweth that the foresaid ordinances were burthen some They are stiled a 〈◊〉 put upon mens necks which they were not able to bear Acts 15. 10. There is some difference among the learned about the congruity of this word imposed because the particulars before mentioned are of one case namely the dative and this of another Hereupon some refer it to ordinances Yet others refer it to gifts v. 9. This latter may seem the more proper because it is the nearer The other is too remote But to which soever it be referred it hath relation to the whole bundle of legal
rites for they are all burthensome 6. This phrase untill the time of reformation hath reference to the time of the Gospel wherein and whereby those bitter things which time after time are promised are accomplished and whereby that which was defective in the law is made up and perfected If we â—…ay all these things together we shall find the Apostles reason to be a very forcible one For meats and drinks can but nourish and refresh the body they cannot cheer the soul and quiet the conscience Meat is for the belly and the belly for meat 1 Cor. 6. 13. and 8. 8. meat commendeth us not to God for neither if we eat are we â—…e better neither if we eat not are we the worse The like may be said of drink and of washings water can but wash the body it cannot cleanse the soul. Though thou wash thâ—…e with Nitre and take thee much soap yet thine iniquity is marked before me faith the Lord God Jer. 2. 22. What have ordinances of the flesh to do with the spirit Carnal and spiritual do not well agree The things that lie as burthens upon men cannot pacifie the conscience then would they be no burthen Therefore it is not possible that these things should make perfect as pertaining to the conscience especially in that they have a date which implyeth imperfection and that there is a time of reformation to come after them Of this imperfection See Chap. 7. v. 18 19. § 85 86. Of the time of the Gospell being the time of better things and so in that respect the time of reformation See Chap. 2. v. 3. § 21. and chap. 8. § 35. and Chap. 8. v. 16. § 80 81 82. §. 51. Of the resolution of Heb. 9. 8 9 10. Vers. 8. The Holy Ghost this signifying that the way into the Holiest of all was not yet made manifest while as the first Tabernacle was yet standing Vers. 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience Vers. 10. Which stood only in meats and drinkes and divers washings and cared ordinances imposed on them untill the time of reformation Vers. 8. THese three verses declare the end of legall rights That end is to rais up mens minds to more excellent things then they were This end is 1. Propounded v. 8. 2. Proved v. 9 10. In the proposition there is set down 1. The warrant of that end 2. The matter thereof The warrant is divine This is manifested 1. By the author thereof The Holy Ghost 2. By the kind of warrant in this phrase This signifying The matter was that a more excellent way to heaven was prefigured This is amplified by the time how long this continued to be prefigured while the first Tabernacle was standing Vers. 9. Two proofes are produced of the foresaid point One is taken from the nature of the legall rites which was to be a figure This is amplified by the time how long they continued so to be for the time 〈◊〉 present The other proof is taken from the impotency of those rites This latter is 1. Generally propounded 2. Particularly confirmed v. 10. In propounding the proof he declareth 1. The heads of the legall rites Herein are noted 1. The kinds of them gifts and sacrifices 2. The manner of using them were offered 2. The impotency of them Hereabout observe 1. Wherein the impotency consisted They could not make perfect 2. The persons about whom it was manifested him that did the service 3. Wherein it was manifested as pertaining to the conscience Vers. 10. The particular confirmation is double for it is confirmed 1. By an induction of sundry particular rites 2. By a declaration of the date of them The particulars are foar 1. Meats 2. Drinkes 3. Divers washings 4. Carnall ordinances These are amplified by the necessity of observing them In this phrase impâ—… on them The declaration of the date is in these words untill the time of reformation §. 52. Of observations raised out of Heb. 9. 8 9 10. Vers. 8. I THe Apostle declared what was agreeable to the mind of the Holy Gâ—… For he declareth that which the Holy Ghost signifieth See § 46. II. The Holy Ghost was the author of the legall types He that signified what they intended instituted them See § 46. III. The Holy Ghost ordained the legall types to be significant He signified See § 46. IV. There is a true way to heaven This is implyed under this phrase Tâ—…e waâ—… into the holiest of all See § 47. V. The true way to heaven was not fully and cleerly manifested by the legall rites This phrase was not yet made manifest intends as much See § 47. VI. The continuance of legall rites obscured the cleer light of heavenly truth This is implied under this phrase while 〈◊〉 〈◊〉 Tabernacle was standing See § 47. Vers. 9. VII Legall rites were figures of future truths The word figure intends amach See § 48. VIII Legall types continue in force for the time of the law only The time then presâ—… intends the time of the law See § 48. IX Gifts were offered to God under the law See § 42. X. Sacrifices were then offered to God These two doctrines are expresly set down in their termes See § 42. XI Legall rites could not make perfect This is plainly expressed XII Observers of the legall rites were not made perfect thereby See § 49. This phrase him that did the services sets out such as observed the rites See § 49. XIII Legall rites could not purifie or pacifie the conscience This is intended under this phrase as pertaining to the conscience See § 49. Vers. 10. XIV Legall rites consisted only in externall things The enumeration of the particulars wherein legall rites consisted together with this exclusive particle 〈◊〉 demonstrated as much See § 50. XV. Legall meats cannot nourish the soul. See § 50. XVI Legall drinkes cannot refresh the soul. See § 50. XVII Legall washings could not cleanse the soul. These three are brought in as such as appertained not to the conscience See § 50. XVIII Legall ordinances were carnall So they are here called See § 50. XIX Carnall ordinances were imposed on the people under the law So they are here said to be See § 50. XX. Carnall ordinances cannot make perfect For this end they are here mentioned See § 50. XXI The Legall rites were but for a time This word untill intends as much See § 50. XXII The time of the Gospell is a time of reformation See § 50. §. 53. Of Christ an high Priest of good things Heb. 9. 11 12. Vers. 11. But Christ being come an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building Vers. 12. Neither by the blood of goats and calves but by his own blood he entered
too dear for Christ who thought not his own blood too dear for us Well might Christ say If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple Luke 14. 26. 6. In particular let it move us to give our selves wholly to Christ. He gave himself to death for us He requires that we give our selves a living sacrifice to him Rom. 12. 1. He gained nothing to himself by shedding his blood but we gain remission of sins reconciliation with God justification all happinesse 7. From the foresaid price of our redemption ariseth a firm and sure ground of faith What place is left for doubting and despairing when such a price of redemption as Christs own blood is paid This price affords two strong props of faith 1. Infinite mercy 2. Perfect justice §. 58. Of Christ entering by his blood THe word translated entered is a compound and that of the same simple verb that was used chap. 6. v. 19. § 155. and the preposition is doubled with like emphasis as it was there Whereas it is said that by his blood he entered c. It is not to be taken of carrying the blood which he shed with him into heaven in a Vessel or otherwise as the high Priest carried the blood of the sacrifice into the most holy place That needed not in that he presented his body out of which the blood is shed and which was the sacrifice it self that was offered up which was more then that which the Priest did Christ shed his blood on earth before his ascention and that sundry times as 1. When he was circumcised Luke 2. 21. 2. When in his agony he sweat drops of blood Luke 22. 44. 3. When he was scourged John 19. 1. 4. When a Crown of thorns was clapt upon his head Iohn 19. 2. 5. VVhen his hands and feet were nailed to the Crosse Iohn 20. 25. 6. VVhen his side was pierced so as water and blood came out from thence Iohn 19. 34. This was the evidence of the losse of his life For the water that came out with the blood shewed that his very heart was pierced This phrase by his blood implyeth the merit of his death that thereby expiation was made for our sins For it was shewed that there is no expiation without blood § 57. §. 59. Of Heaven an holy place THe place whereinto Christ entered is here stiled the holy place Of the divers acceptions of the Greek word translated holy place see v. 8. § 47. Here it is taken for heaven it self The Apostle plainly expresseth as much v. 24. There never was any place to which this title so properly belonged as heaven Of Christs entering into heaven see chap. 1. v. 3. § 35. chap. 4. v. 14. § 84 85. The title given to heaven in this place sheweth it to be a most holy place So it is expresly stiled Psal. 20. 6. Isa. 57. 15. 1. Heaven is the truth of that type which under the Law was sanctified for the most holy place 2. As heaven at first was made holy so ever since it hath continued to be Never was it any way polluted 3. There is nothing in it but that which is holy As holy Angels spirits of 〈◊〉 men made perfect 4. It is further sanctified and glorified by the continual glorious presence of the holy God If such places on earth where God was pleased sometimes to manifest his presence ordinarily as the Tabernacle and Temples or extraordinarily as the place where he appeared to Moses Exod. 3. 5. and to Ioshua Ios. 5. 15. were 〈◊〉 much more the place of his continual residency in his greatest glory 1. This is a motive to lift up pure hands in prayer 1 Tim. 2. 8. for they are lifâ—… 〈◊〉 to an holy place David saith I will wash my hands in innocency so will I compâ—…â—…hine Altar Psal. 26. 6. Heaven is a more holy place then the Altar was we 〈◊〉 therefore be more careful to wash our hands in innocâ—…ncy when we approach to Heaven but in prayer the soul after an especial and spiritual manner entereth into that holy place This inference our Apostle teacheth us to make chap. 10. v. 19 20. 2. It is a motive to â—…eanse our selves from all filthinesse throughout the whole câ—…se of our life 2 Cor. â—… 1. and to grow up into full holinesse that we may be fitted to enter into this holy place for there shall in no wise enter into it any thing that deâ—…leth Rev. 21. 27. When those Angels that at first were made holy became unholy this holy place could hold them no longer 2 Pet. 2. 4. It is most meet that we be fitted for the place of our everlasting aboad Two graces are in special requisite hereunto 1. Faith whereby we apply to our selves the blood of Christ that cleanseth 〈◊〉 from all sin 1 Iohn 1. 7. 2. Repentance whereby sin is mortified in us Luke 13. 3 5. Act. 2. 38. §. 60. Of Christs entering once into Heaven THe time of Christs entering into heaven is limited by this particle 〈◊〉 This is not here taken as it was v. 7. for once a year but exclusively once for ever Thus it is taken chap. 6. v. 4. and Iude v. 3. In this exclusive respect men are said once to die v. 27. And it is said of Christ that he died for sin once Rom. 6. 10. That Christ entered but once into heaven is evident by this phrase whom the Heaven must receive until the time of restitution of all things Act. 3. 21. Christ in the dayes of his flesh did and endured whatsoever was requifite for mans eternal redemption v. 26. see more hereof chap. 7. v. 27. § 115. Among other Arguments this may be pressed against the conceit of Christs personal reigning on earth for a thousand years after which they say he is to enter into heaven again But hereof we may have a more fit occasion to speak upon the last verse of this Chapter § 143. §. 61. Of Christs perfecting mans redemption before he entered into Heaven ONe special ground of Christs entering into Heaven is thus expressed â—…ving obtaâ—…ned eternal Redemption Th word translated obtained properly signifieth sound Mat. 2. 8 11. For he that find s a thing obtains it VVhere the Angel saith to the Virgin Mary Thou 〈◊〉 sound favor with God Luke 2. 30. He meaneth thou hast obtained favour So this phrase finde grace Heb. 4. 16. is all one as obtain grace The word here used is a participle of the first Aorist and implieth the time past or a thing done and effected Thus it intendeth that Christ had done and endured whatsoever was requisite for mans redemption whilst he was on earth and after that went into heaven A like tense is used to set forth the like thing Eph. 5. 26. which word for word is thus to be
8. 21. Answ. This effect was not in regard of that sacrifice it self but in regard of the truth which it typified It is said of Abel to whose sacrifice God had respect Gâ—… 4. 4. that by faith he offered unto God a more excellent sacrifice then Cain Now his faith had respect unto Jesus Christ. 2. Obj. God is well pleased with the spirituall sacrifices of Christians Heb. 13. 〈◊〉 Rom. 12. 1. Phil. 4. 18. Answ. That which makes them pleasing to God is the mediation of Christ which is that incense that is mixed with the prayers of Saints Rev. 8. 3 4. 3. Christ offering himself to God is a strong prop to our faith for thereby it is evident that attonement is made betwixt God and us Whom then need we fear If God accept us who shall be against us Though death Hell Devill and all were vanquished if God were not satisfied our conscience could not be pacified God could have other instruments and means of tormenting us but God being satisfied none can hurt us Rom. 8. 33. Hence is it that the peace of God is said to passe all understanding Phil. 4. 7. §. 82. Of Christs purging blood THe effect and vertue of Christs offering is answerable to the excellency thereof set out in these words purge your conscience from dead works The word here translated purge commeth from the same root that that noâ—…n did which with a verb added to it we translate having purged chap. 1. v. 3. § 27 It implieth a taking away of filth and making foul things clean It is applyed to cleansing of things corporall Luke 11. 39. and to legal purgations v. 22. and to inward spirituall things and that as an act on Gods part Iohn 15. 2. and as an act of man in relation to his indeavour 2 Cor. 7. 1. Iames 4. 8. Here it is meant of a spiritual purging from sin This is evident 1. By the opposition that is here made to the purifying of the flesh v. 13. 2. By the subject here said to be purged which is the conscience Here then we are given to understand three points 1. The blood of Christ is of a purging nature 2. That purging virtue reacheth to the soul. 3. The soul is cleansed from sin These three may be summoned up in this one proposition By Christs blood mans soul is cleansed from sin This is set out by other metaphors as washing and making white Rev. 7. 14. This phrase having our hearts sprinkled from an evil conscience intends as much Heb. 10. 22. But most expresly this The blood of Christ cleanseth from all sin 1 Iohn 1. 7. 1. This effect of purging as here taken presupposeth such uncleannesse as defileth the soul and in that respect ministreth matter of much humiliation for if the Leper under the Law by reason of his legall uncleannesse were to cry unclean unclean Lev. 13. 45. how much more ought we in regard of our spiritual uncleannesse If they were not quiet till they were cleansed how can we rest with our sinfull pollutions in us 2. The foresaid effect of purging attributed to Christs blood ministereth matter of consolation for it giveth proof of that there is a fountain opened to the people of God for sin and for uncleannesse Zac. 13. 1. On this ground it may be said comfort ye comfort ye my people Isa. 40. 1 2. 3. This should stir us up to come to this Fountain and to strive so to enter into it as we may be cleansed thereby as the Jews did at the poolâ—… of Beâ—…hesda John 5. 2 3 4. It is not in this case as it was there that only one should be healed at a time even he that first stepped in but Christ inviteth all of all sorts to come to him Mat. 11. 28. Let us therefore every one go to Jesus as the Leper did and say Lord iâ—… thou wilt thou canst make me clean Mat. 8. 2. Yea let us joyn together as the ten Lepers did and in faith expect to be cleansed Luke 17. 12. c. Had we such sense of our spirituall Leprosie and such faith in Christs power and goodnesse as they had we should as readily and earnestly seek to Christ as they did and finding our selves cleansed should as willingly and joyfully return to glorifie God as the Samaritan that was amongst them did Luke 17. 15 16. §. 83. Of conscience in reference to sin THat which is purged as a foresaid is the conscience Of conscience in generall and of an evill and good conscience See Chap. 13. v. 18. § 155. Conscience is here Synecdochically put for the whole soul of man And it is here the rather expressed because 1. Sin most selseth on the conscience 2. The conscience is most affected with the pardon of sin That sin most seiseth on the conscience is evident by that terror of conscience which seised upon Adam and Eve after they had sinned For it made them ashamed of themselves and afraid of God Gen. 3. 7 8. Fitly therefore to this purpose saith the Apostle of natural men their conscience is defiled Titus 1. 15. Conscience is the most quick lively and sensible power of a mans soul. It is in the soul as the heart is in the body As a pestilentious humour or poysonous ingredient doth most seise on the heart so 〈◊〉 on the conscience There is no such plague no such poyson as sin to the conscience The devill not ignorant hereof like a poysonous adder seeketh to sting the conscience and like a ravenous blood-sucker to suck out this heart blood How watchfull should this make us against sin and Satan and to feare them as we fear to be infected with the plague or drink in poyson Hence is it that the conscience is most affected with pardon of sin Being justified by saith we have peâ—…ce with God Rom. 5. 1. Justification consisteth especially in the pardon of sin Rom. 4. 7 8 And peace with God is peace of conscience As the heart is most affâ—…cted with cordials so the conscience with this spirituall cordiall Thereupon saith Christ to a poor distressed soul Son be of good cheer thy sins be forgiven tâ—…ee Matth. 9. 2. And David might well pronounce the man blessed â—…se transgressioâ—… is forgiven Psal. 32. 1. This teacheth us to acquaint our selves with the Gospel with those things that are revealed therein of Christ especially concerning this spirituall purging That so faith may be bred and strengthned in us for the quieting of our conscience against the infection of sin §. 84. Of dead workes THe filth purged from the conscience is expressed under this phrase dead works Under workes all manner of sinfull motions are comprised whether in thought word or deed They are called dead works in regard 1. Of their cause which is want of life 2. Of their condition which is very noysome 3. Of the consequence which is death it self as hath been shewed Chap. 6. v. 1. § 8.
of Of these see Chap. 7. v. 16. § 82. The excellency of the foresaid types is manifested in this that they were patterns of things in the heavens that is of heavenly things See more hereof Chap. 8. v. 5. § 13. §. 116. Of legal types cleansed with answerable meanes AS the legal types themselves were mean in their kind being of earthy things so the means of purifying them were answerable They were purified with these namely with those external and earthy things which are mentioned v. 19 § 102 103. All things are cleansed with means according to their kind Our faces our hands our feet our whole body our linnen the vessels that we use and other like things are washed and made clean with water and other like external and earthy things We may from hence infer that the faithfull under the law rested not in those external rites for the purifying of their souls It is not possible that the blood of buls and of goats should take away sin The Gospel was preached unto Abraham Gal. 3. 8. and therein he believed The like may be said of all the faithfull that dyed under the law This is the reason of the Apostles setting forth the faith of so many worthies as he hath produced Chap. 11. §. 117. Of Heavenly things the substance of the Types BY way of opposition the Apostle sheweth how the truths of the forenamed types were after another manner purified Those truths he thus expresseth the heavenly things themselves The relative themselves is set in the first place as if we should thus translate it themselves being heavenly things By themselves he meaneth the truths of types so as the very substance of legall shaddows is exhibited under the Gospel In this respect a true Tabernacle is mentioned Chap. 8. v. 2. § 6. And glad things v. 11. § 53. God at length exhibited the things themselves which were good and true to shew what he mainly aymed at and that the shadows and types were only for awhile in regard of Mans need Great is their folly who enjoying the things themselves hunt after shaddows as Jews Turks Papists all idolatrous and superstitious persons do herein they shew themselves like the dog that having got meat in his mouth snapt at the shaddow of it in the water and so lost his meat The Lord make us wise in seeking after those solid truths which by his Gospel are revealed To stir us up the more here unto let the quality of them be considered They are heavenly things The word translated heavenly is a compound which we may translate upper heavenly Of this compound word See Chap. 1. v. 1. § 25. Of the things meant thereby See Chap. 8. v. 5. § 13. This epithite heavenly is here given to those truths which were typified by the Law 1. In opposition to the rites of the Law which were earthy This is implyed under this conjunction of opposition But 2. To shew the excellency perfection and perpetuity of them 1. Heavenly things are so much more excellent then earthly as Heaven is higher then the earth 2. Those heavenly things doe perfectly effect that for which they are ordained 3. Heavenly things are perpetuall they continue for ever This should stir us up to enquire after these heavenly things and upon knowledge of them highly to prize them to rest satisfied in them and to walk worthy of them §. 118 Of purifying heavenly things THe aforesaid heavenly things are said to be purified though this act of purifying be not expressed in this latter clause yet it is necessarily understood and must be repeated out of the former part of the verse otherwise this latter part would want a verb to make up the sense Heavenly truths are purified as well as earthy types This may seeme strange if we duely weigh what those truths were namely Christ himself His body was the truth of the Tabernacle His deity of the Altar His humane nature of the sacrifice His Person of the Priest His graces were the truth of the Priests robes His mediation the truth of the incense He is the true mercy-seat He the Ark He the Manna He the water that flowed out of the rock He the truth of most types Heaven was the truth of the most holy place Quest. What need those things to be purified Answ. 1. To be purified sometimes signifieth to be set apart and consecrated for our use and benefit Thus Christ is said to be made persect Chap. 2. 10. And to be sanctified John 10. 36. and 17. 19. Thus Christ being consecrated for the Church his Nature his Person his Deeds his Doctrine Obedience Sufferings Offices Victories Resurrection Ascension and are made usefull and beneficiall to us Though in themselves they be most pure and perfect yet would they not have been effectuall to us without this heavenly consecration Heaven itself is thus purified for Christ with his own blood entered into that holy place 2. There are some things in the number of heavenly things which by nature are impure as the Elect people of God of whom the Jews were a Type Now Christ gave himself for the Church that he might sanctifie it and cleanse Eph. 5. 25 26 27 1. Pet. 1. 2. 3. Sundry holy things by mans abuse of them prove to man impure as the holy ordinances of God In this respect they need to be purified See more hereof v. 19 § 104. §. 119. Of Sacrifices which purge Heavenly things being better then Legall THe means whereby the aforesaid Heavenly things are purified are said to be sacrifices A Sacrifice according to the notation of the Greek word signifieth a thing shine and offered to God A bloody sacrifice is therefore here meant which is the sacrifice of Christ himself In this respect Christ is said by his own blood to enter into the â—…ly place v. 12. Though that were but one Sacrifice and but once offered up yet the plurall number Sacrifices 1. For excellency sake it was instead of many sacrifices 2. In reference to the many Sacrifices under the Law This one was the truth of them all and instead of all A Sacrifice was the means of purifying Heavenly things because thereby satisfaction was made to divine Justice and divine Wrath was pacified and thereby way made to mercy yea thereby Christ merited that all things needefull for us should be effectuall unto us By this we may be informed of the need use and benefit of Christs offering himself up a Sacrifice without it we had remained enemies against God and God against us We unfit and unworthy to appeare before him All things unfit unusefull ineffectuall to us Christ himself his incarnation his purity ineffectuall to us Heaven had been as Paradise kept by Cherubines against us If it were needefull that man should not remaine under the power of the devill nor liable to damnation then this sacrifice was needfull As there was great need so there is great use and benefit thereof
to be made without hands Col. 2. 11. By setting down this point negatively thus Christ is not entred c. It appears that things made by man are not comparable to the things made by God In which respect they are set in opposition one to the other thus which the Lord pitched and 〈◊〉 man Chap. 8. v. 2. § 6. The other oppositions about this phrase do prove as much As the workmen are so are their works but man is not comparable to God nor his works This discovers the folly of many who though they have reasonable and understanding souls whereby they may know the difference betwixt things made with hands and without hands yet preferr the former before the latter and that both in matters of Religion and in other things also How superstitiously did the Jews doâ—…e upon the outward Temple Ier. 7. 4. and on the Ark 1 Sam. 4. 3. and yet regarded not true piety and purity of heartâ—… No nor their own souls which were the Temples of the Holy Ghost Thus many that carry the names of Christians are more addicted to goe and visit the ruines of that Temple at Ierusalem which was made with hands then to associate themselves with the true Church of God or to fit themselves for the heavenly place made without hands How are most men even in Gods Worship more taken with externall matters which are inventions of men and things made by men then with Spirit and truth notwithstanding the Father seeketh such to worship him Iohn 4. â—…3 This also may not unfitly be applyed to other things for what care doe Men and Women take to adorne their bodies their houses and other things and in the mean while neglect their souls O pray that you may approve things that are excellent Phil. 1. 10. duely distinguishing the things that differ and chuse that good part which shall not be taken away Luke 10 42. §. 122 Of the Legall holy places types of Heavenly places THe forementioned holy places under the Law are thus further described which are the figures of the true The Greek word here translated figures is not the same that was used v. 9. § â—…9 That signified a Parable or resemblance This properly signifieth a repereussion or smiting againe being compounded of a verbe that signifieth to smile and a preposition that signifieth against It is twice used in the New Testament here and 1 Pet. 3. 21. There it signifieth one type answerable to another Thus baptisme is said to be a like figure to the Arke both of them figuring and setting sorth one and the same thing in substance Here it is indefinitly taken for the simple noun and is translated patterne Chap. 8. v. 5. That it is here thus taken is evident by the word that is joyned withiâ—… translated true This hath reference to the holy places before mentioned they were types and figures of the true holy places namely Heaven as is afterward shewed This description of the holy places under the law intendeth the same things thâ—… these words Patternes of things in the Heavens did in the former verse The former word figures is a kind of extenuation the latter true is an amplification The holy places under the Law were but shaddows and in that respect but mean things but they were shaddowes of the true holy places which is Heaven it self and in that respect they were great and excellent things and of singular use Of these two points See v. 23. § 115 117. §. 123. Of Christs executing his Priesthood in Heaven THe Apostle having shewed into what places Christ entered not namely into those whereinto the High Priest under the Law entered he proceedeth to declare into what place he entered in these words But into Heaven it self The conjunction of opposition but implyeth this latter to be a far more excellent place then the former as the very name it self Heaven giveth proofe To make up the sentencefull the Nominative case and principal verbe is to be repeated out of the former part of the verse thus Christ is entered into Heaven iâ—… self This is spoken of Christ as our Priest and it taketh it for granted that Christ 〈◊〉 the true Priest of the New Testament See Chap. 2. v. 17. § 17â—… The verbe translated entered is compounded with a preposition that signifieth In and the same preposition is set before the noune as if we translated it is entered into Heaven which sheweth that Christ attained to that which he aimed at and obtained a possession thereof even Heaven it self Heaven is here properly taken for that place of blisse where God most manifesteth his glory and where Christ abideth our Priest for ever He addeth this discriminating particle it self because the word Heaven is diversly used and sometimes for the kingdome of God here on earth yea it distinguisheth Heaven here meant from the type hereof This phrase Priest presupposeth that Christ was out of Heaven this is true of his human nature wherein he lived above 33 years on earth yea by reason of the union of the divine nature with the humane he is said to descend from Heaven Eph. 4. 9. Iohn 3. 13. He was for a time on earth that he might performe all works of service and suffering He entered into Heaven that he might continue to do all things that require Merit Power and Glory So as Heaven is the place where Christ continueth to execute his Priesthood See hereof more Chap. 4. v. 14. § 84. §. 124. Of Christs appearing in the presence of God for us THe end of Christs entering into Heaven is thus set down Now to appeare in the presence of God for us The verbe translated to appeare signifieth conspicuously to manifest It is sometimes taken in the worst part as to appeare against one as adversaries in law do and to informe against him Acts 24. 1. 25. 2. Sometimes it is taken in the better part to appeare for one as a Favourite before a Prince or as an Advocate or an Attorny before a Judge In this latter sense may it fitly be applyed to Christ who is Gods favourite Mat. 3. 17. And alwaies at Gods right hand ready on all occasions to present our Petitions to God and obtaine a gracious Answer and if he observe him incensed then to pacifie him Christ is also our Advocate and Attorny to plead our cause to answer our Adversaries and to procure judgement to passe on our side Iu these respects he is said to make intercession for us Hereof see more Chap. 7. v. 25. § 106. Christ is thus said to appeare in the presence of God to shew a difference betwixt him and the Priests under the Law They appeared before the Ark and the mercy seat thereon which was but a type of Gods presence Lev. 16. 2. But Christ in the most glorious presence of God as it were before his very face The word translated presence is derived from a
cloud vanishing away the light of the Sun more cleerly apâ—… so is it in the case of a true believer assaulted with temptations A cloud onely hides and hinders the light of the Sun it takes it not away So temptations may hinder the work of faith but not take it away 2. Object Unbelievers may be said to look for the comming of Christ for they tremble as Felix did Act. 24. 26. There is a fearfull looking for of judgement in them Heb. 10. 27. Yea the Divels believe and tremble Jam. 2. 19. Answ. By an abusive use of the word they may be said to look for that day that is to fear that it will one day come To speak properly we fear that which we would not have come though we think it will come and in that respect may look for it Iob 3. 25. Believers with desire and hope look for Christs second comming in reference to God and themselves 1. To God because then Gods name shall be fully hallowed and his kingdome perfected and his will done every way according to his mind then all things shall be subject unto him and God shall be all in all 1 Cor. 15. 28. 2. To themselves in sundry respects for then 1. There shall be a full restitution of all things Act. 3. 21. 2. Then all feares shall be wiped away Rev. 21. 4. were it not for this day believers would be of all men most miserable 1 Cor. 15. 19. 3. Their bodies shall be then glorified and united to their souls yea they shall be made like to the glorious body of Christ Phil. 3. 21. 4. Their faith shall be turned into fight and expectation into fruition 1 Cor. 13. 12. 2 Cor. 5. 7. 5. They shall receive the crown of righteousnesse which till that time is laid up for them 2 Tim. 4. 8. So the everlasting inheritance 1 Pet. 1. 4. 6. They shall be with the Lord for ever 1 Thes. 4. 17. This was a motive to induce the Apostle to desire a dissolution Phil. 1. 23. How much more to desire Christs second comming This is a matter of trial whether in truth we believe in Christ place our whole confidence on him If so then we cannot but hope for look for desire and love this second appearing of Christ. The spouse of Christ having heard him say surelyâ—… come quickly like a speedy resounding Eccho taketh the word out of his mouth and instantly replyeth Amen even so come Lord Iesus Rev. 22. 20. Doth not this manifestly declare a desire and love of his comming a longing and looking for it Assuredly if we be true members of that true Church we also shall be of the same mind for every particular member is animated by the same Spirit But they that are incredulous and rebellious knowing that the wrath of God abidâ—… on them Joh. 3. 36. and that Christ when he commeth shal come in flaming fire rendring vengeance unto them 2 Thes. 1. 8. can no more desire and love and in that respect look for the appearing of Christ then a Murtherer a rebel or Traytor desire love and look for the day of Assizes and appearing of the Judge Fitly therefore saith Christ of unfaithfull servants the Lord will come in a day that they look not for him and at an houre when they are not aware but be of faithful servants he saith They wait for their Lord Luke 12. 36 46. Let this note of differencebe well observed that by our inward affection to Christs comming we may judge of our spirituall condition The waiting for Christs comming in the flesh was a note of faithfull ones before that time as Luk. 2. 25 38. Matth. 13. 17. 1 Pet. 1. 10. Much more the looking for his second comming §. 146. Of salvation proper to those that look for it THe last phrase of this verse unto salvation is so placed as it may have a 〈◊〉 reference either to the expectation of Saints who look for Christ unto Saluation or to the appearing of Christ which shall be unto salvation Both applications are true sound fit and proper yea both may stand together For in that Christ appeareth unto Salvation that is to bring Salvation to them that look for him they look for him unto Salvation and they look for him to Salvation because they know and believe that he will appear unto Salvation It is therefore the best and safest to apply it to both so as 1. It is Salvation that believers look for 2. The Salvation which believers look for they shall enjoy at Christs second comming he will appear unto Salvation Of the word translated Salvation See Chap. â—… v. 14. § 159. It was shewed in the former Section that believers are they who look for Christs 〈◊〉 comming here the reason thereof is rendered because he commeth with Salâ—…on to them to them I say exclusively Christ shall come to be glorified in his Saints 〈◊〉 to be admired in all that believe 2 Thes. 1. 10. Observe the differences which in Scripture are put in that day betwixt believers â—…d others and it will cleerly appear that the benefit of Christs last appearing is proper to them 1. Believers are resembled to precious sheep others to pernicious goats 2. Believers are set on the right hand of the Judge others at his left 3. Believers are invited to come to Christ others cast out of his presence 4. Believers are pronounced blessed others cursed 5. Believers are estated in an heavenly inheritance others cast into hell fire All these differences are expresly set down Matth. 25. 32. 6. Believers shall enter through the gates into the City others shall be cast out 〈◊〉 22. 14. 7. To believers glory honour and peace is given upon others shall be tribulatiâ—… and anguish Rom. 2. 9 10. The ground of this difference ariseth from the free grace and great love of God the Father and of his Son Jesus Christ to them Iohn 3. 16. Eph. 5. 25 26 27. Faith and other graces are but fruits and signes of the aforesaid grace and love of God the Father and his Son 1. The folly of such as misse of this Salvation brought by the second comming of Christ is hereby manifested These are of sundry sorts 1. They that are mockers and say where is the promise of his comming 2 Pet. 3. 3. 2. They that put it off and think it not neer Matth. 24. â—…8 3. They who are secure and carelesse going on in sin as if they were never to be called to an account Eccles. 11. 9. 4. They who set their hearts on this world and say with Peter Matth. 17. 4. It is good to be here Such an one was the rich foole Luke 12. 19. 5. They who give themselves to Gluttony Drunkenesse Riotousnesse and such things as intoxicate the braine Luke 21. 34. 6. They that sin against knowledge and conscience wittingly and willingly Heb. 10. 26 27. 7. All impenitent sinners Luke 13. 5. None of
one whom he absolved Go and sin no more John 8. 11. Satan if he be cast 〈◊〉 will do what he can to return again whence he came out and if he finde that 〈◊〉 empty and that party secure he will take with him seven other spirits more 〈◊〉 then himself and they all enter in and dwell there Mat. 12. 44 45. §. 8. Of remembring again sins which remain in men THe means used under the Law of remembring sin again sheweth that sins remaining must be remembred again The main injunctions under the Law for 〈◊〉 sin give good proof hereunto As Lev. 5 5. Numb 5. 7. Iosh. 7. 9. Answeâ—…ble hereunto hath been the practise of Gods Saints in all ages as Gen. 42. 21. Iudg. 10. 15. 1 Sam. 2. 19. 2 Sam. 12. 13. Dan. 9. 20. Ezra 9. 6. Neh. 1. 7. 1. Promise of forgivenesse is made to this kind of remembrance Prov. 28. 13. 1 Iohn 1. 9. 2. Upon right observing of this duty Gods promise of forgiving hath been perâ—…ed 2 Sam. 12. 13. Psal. 32. 5. 3. Threatnings are denounced against those that confesse not their sins Prov. 28. 〈◊〉 1 Iohn 1. 8 10. 1. This manifesteth one reason of sin lying on many mens conscience festring 〈◊〉 the soul and over-pressing it The reason is because it is not remembâ—…red not 〈◊〉 or acknowledged but hid concealed and smothered Psal. 32. 3. Sin is of 〈◊〉 nature it is as corruption in a wound closed yea as an hot vapour in a â—…oud which causeth thunder or in the earth which causeth an Earthquake 〈◊〉 things kept close wax violent They are as fiery darts Eph. 6. 16. The Apostle in that phrase alludes to poysoned darts and bullets which are of all the most dangeâ—…s How this duty of confessing sin is to be performed to God and how to man is â—…inctly shewed in The Guide to go to God or explanation of the Lords prayer 5 Pet. § 117 128 129. The mention of the time here intended under this phrase every yeare sheweth â—…hat the people of God had a set time of confessing their sins for that circumstance of 〈◊〉 hath reference to their annual solemn day of humiliation and reconciliation Leâ—… 16. 2. c. A like solemn rite tending to the same purpose is mentioned Deut. 26. 5. c. By way of resemblance Christians may take such courses When persons of years were baptized at that solemn time they made confession of their sins Mat. 3. 6. The like course they took upon administring the Lords sâ—…pper 1 Cor. 11. 28 31. So oâ—… Sabbath dayes fasting dayes and other solemn occasions §. 9. Of the impotency of external rites about spiritual matters Heb. 10. 4. For it is not possible that the blood of Bulls and of Goats should take away sin THis verse may be taken as a distinct argument to confirm the impotency of the legal sacrifices because they consisted of the blood of bruit Beasts which could not expiate sin Or it may have immediate reference to the third verse as shewing a reason why in those sacrifices there was a remembrance again of sin namely because those sacrifices were of bruit beasts which could not take away sin so as sin remained notwithstanding those sacrifices and therefore there was a remembrance again of them Both references tend to the same purpose and may both be comprized under this causal conjunction a FOR. b The word translated not possible is the very same that is translated impossible Chap. 6. v. 18. § 141. Of the derivation and divers acceptions of the Greek word See chap. 6. § 38. Here it is taken for an impossibility in regard of an impotency in the nature of the thing it self There is such an impotency in the blood of beasts as it is impossible that sin should be taken away thereby By blood he meaneth that which was shed when the beasts were offered up for sacrifices whereby was typified the blood and death of the Lord Jesus Under these two Creatures Bulls and Goats all other clean Creatures that were offered up for sacrifices are synecdochically comprized for they were all of the same kind These two are here mentioned in reference to the solemn annual sacrifice that was offered up for sin on the day of reconciliation Lev. 16. 11 15. These â—…ere called sin offerings because they were types of Christs sacrifice which did indeed take away sin but they themselves could not and that by reason of the disproportion betwixt the means of cleansing on the one side and the thing cleansed together with the filth cleansed away on the other side The means were meerly external earthly and carnal namely the blood of Beasts The thing to be cleansed was the soul of man which is a spiritual substance The filth to be taken away was sin which is a spiritual pollution It is in a manner of an infinite kind because it is committed against an infinite Majesty By it Gods wrath which is infinite is provoked Now what is there in the blood of beasts to pacifie such wrath to wash away such pollution as sin and to purge such a spiritual substance as the conscience spirit and soul of man is It is not possible that so great a work should be wrought by so mean a means External and carnal things cannot work internal and spiritual effects See more hereof chap. 9. v. 9. § 49. Had not Christs humane nature been united to his divine nature it could not have merited and done so great works as it did It is in reference hereunto that Christ saith The flesh profiteth nothing John 6. 63. On this ground it is said that Christ through the eternal spirit that is his divine nature offered himself c. chap. 9. v. 14. § 77. We may from hence infer that the opinion of our adversaries concerning the Sacraments conferring grace by the very work done is erroneous and pernicious What is water in baptisme what is bread and wine in the Lords Supper simply considered in themselves more then the meats and drinks and washings under the Law yea then the Blood of Bulls and Goats here mentioned What are Ministers of the Gospel in regard of their persons and mould and outward condition more then Priests and Levites under the Law The first preacher of the Gospel who was Christs fore-runner acknowledged that he was not worthy to bear Christs shooes and that â—…e baptized with water Mat. 3. 11. all that he could do was to use the cutward element Other Ministers are no more worthy then he nor can do any more 〈◊〉 he did When Paul and Barnabas were by the Heathen accounted Gods they acknowledge themselves to be men of like passions with others Act. 14. 15. Though Apostles were planters and Evangelists waterers yet neither is he that planteth any 〈◊〉 neither he that watereth but God that giveth the increase 1 Cor. 3. 7. Indeed it is true that in regard of the office that Iohn the Baptist had to be the 〈◊〉
other things not comparable to this If ever there were Treasure or Pearl for which all that a man hath is to be sold to get it Mat. 13. 44 45 46. This is it O that accordingly men would esteem it 3. The extent of Christs love he spared not his own body Eph. 5. 25. 2. This aggravateth the more then monstrous ingratitude of men Christ made his body a sacrifice for them yet will not they sacrifice their corrupt lusts for Christs sake or for their own good 3. This teacheth us in generall to hold nothing too dear for Christ but to be â—…ling to sâ—…ll all to follow him Mat. 19. 21. And in particular it teacheth us to present body a living sacrifice holy acceptable unto God which is our reasonable service Rom. 12. 1. 4. This ministreth much comfort to poor distressed souls and giveth them a strong and sure ground of faith for what place is left for doubting and desparing when such a price is paid for our sins They who know and believe the worth of this sacrifice cannot but be much comforted and established thereby The last word translated once for all addeth much to the perfection of Christs sacrifice It needed to be offered up but once These two particles FOR ALL are not in the Greek but yet comprized under the word once which is to be taken exclusively only once and in that respect â—…ly added Hereof see chap. 7. v. 27. § 115. §. 30. Of the resolution of Heb. 10. 5 6 7 8 9 10. Vers. 5. Wherefore when he cometh into the world he saith sacrifice and offering thou wouldest not but a body hast thou prepared me V. 6. In burnt offerings and sacrifices for sin thou hast had no pleasure V. 7. Then said I Loe I come in the volume of the Book it is written of me to dâ—… thy will O God V. 8. Above when he said sacrifice and offering and burnt-offerings and offering for sin thou wouldest not neither hadst pleasure therein which are offered by the Law V. 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second V. 10. By the which will we are sanctified through the offering of the body of Iesus Christ once for all THe summe of these six verses is a difference betwixt the legal sacrifices and Christs This poinâ—… set down in a divine testimony The testimony is 1. Propounded Verse 5 6 7. 2. Applyed Verse 8 9 10. In propounding the testimony we may observe V. 5 6. 1. The inference of it upon that which went before in this word wherefore 2. The substance contained in it 〈◊〉 the substance is noted 1. The manner of bringing it in 2. The matter whereof it consisteth The manner is set out in an elegant figure whereby another person it brought in uttering the point This person is Christ himself in this phrase He saith amplified by the time when he said it in these words when he cometh into the world The matter of the testimony consisteth of two parts 1. Gods rejecting of some things 2. Gods approving of others In the former is declared 1. The act of Gods rejecting 2. The kind of things rejected Gods act of rejecting is manifested in two phrases 1. In this Thou wouldest not 2. In this Thou hast had no pleasure This latter is the cause of the former The things rejected are these four 1. Sacrifices 2. Offering 3. Burnt-Offerings 4. Sacrifices for sin In expressing Gods approving of other things there is also set down 1. The Act of approving 2. The Object approved The Act of Gods approving is implied in two phrases 1. That God prepared it Verse 5. 2. That he foretold it in this phrase It is written of me amplified by the place where it is written in the volume of the Book The Object approved is Christs body Verse 5. This is illustriated by Christs readinesse to do that which God foretold of him and for which he prepared his body That readinesse of Christ is set out 1. By his own profession thereof then said I. 2. By a note of attention Loe. 3. By his coming on thereto I come 4. By the end of his coming to do Amplified by the Object thy will 5. By his Apostrophe to his Father O God Vers. 8. Of the application of the foresaid Testimony there are two parts 1. A repetition of the substance of it 2. A declaration of the main scope In the repetition we may observe 1. The manner of bringing it in in these words Above when he said 2. The matter repeated which consisteth of two parts 1. Gods foresaid rejection 2. His foresaid approbation Hiâ—… rejection is set down 1. By two acts of God In these words Thou wouldst not neither hadst pleasure therein 2. By the object thereof in those four words Sacrifice offering burnt-offerings offerings for sin which are all amplified by the ground or warrant of them in this phrase which are offered by the law Vers. 9. Gods foresaid approbation is set out 1. By the manner of expressing it 2. By the matter whereof it consisteth 1. The manner is declared 1. By Christs profession thereof in this phrase I come to do 2. By the time when then said he 3. By the note of attention Loe. 4. By his apostrophe to his Father O God 2. The matter of Gods Approbation is hinted in this phrase thy will It was Gods will that Christ should be offered The declaration of the main scope of the testimony is 1. Generally implyed 2. Particularly expressed Of the former there are two parts 1. An abrogation of the legall sacrifices in this phrase He taketh away the first 2. A surrogation of Christs sacrifice in this phrase establish the second Both the one and the other are amplified by the final cause in this phrase that he may establish Whereby is implyed that the former was taken away that a better might be setled in the room thereof The particular expression of the main scope of the foresaid testimony is in the â—…enth verse which is a commendation of the sacrifice of Christ. This is 1. Generally propounded 2. Particularly applyed In the general is set down 1. The ground of Christs sacrifice in this word will By the which will 2. The benefit of it we are sanctified In the particular application is set down 1. The matter of that sacrifice the body This is amplified by the Person whose body it was described by these two titles Iesus Christ. 2. The manner of using that body whereby it was made a sacrifice in this phrase Through the offering This is illustrated by the time once for all whereby the perfection of that sacrifice is intended §. 31. Of observations raised out of Heb. 10. 5 6 7 8 9 10 Vers. 5 6. 1. Doct. CHrist did that for man which could not otherwise have been done This is gathered from the inference of Christs offering himself to be a sacrifice upon the impotency
this circumstance of time for ever which hath reference not only to the time of this life but also to everlastingnesse They are so perfected in this world as they shall remain perfect in the world to come Of the phrase here translated for ever see v. 12. § 36. This giveth evidence of the perseverance of Saints If they be perfected for ever they shall never finally fall away The ground of this perseverance resteth on the efficacy of Christs sacrifice Of Saints perseverance see chap. 2. v. 6. § 68 c. §. 40. Of Sanctified ones THe persons that are perfected by Christ are here said to be them that are sanctified Of the meaning of this word sanctifying see Chap. 2. v. 11. § 102 103. Among other significations the word sanctified is used for setting apart to a sacred use or end and also for making a thing holy In the former sense it here implyeth that Christ perfecteth such as are set apart by his Father even such as by Gods eternal decree are ordained to life These are they that are given to Christ by his Father Ioh. 6. 37. Eight times doth Christ make this the ground of that which he did namely that such and such were given unto him of God Ioh. 17. 2 6 7 9 11 12 24. Cleerly is this manifested by the Apostles golden Chain the first link whereof is predestination Rom. 8. 30. Hence is it said that as many as were ordained to eternall life believed Act. 13. 48. 1. This cleerly manifesteth the freenesse of Gods grace towards them that are perfected by Christ. 2. It is an argument against the universality of redemption See Chap. 2. v. 9. § 81. 3 It inciteth those who are perfected to give the glory thereof to God it is he that hath made the difference betwixt them and others Matth. 11. 25. Rom. 11 35 36. In the latter sense as sanctification is put for making holy the application of that act of Christ in making perfect manifesteth that sanctification is an evidence of perfection They who are made perfect are such as are made holy Not that sanctification as distinguished from justification is perfect in this world but that it compriseth under it also justification Indeed men are perfectly justified here in this world but the perfection of their sanctification is reserved to the world to come There spirits of just men are made perfect Chap. 12. v. 23. 1. They who are made perfect are also made holy by reason of that cleansing virâ—…e which accompanieth the merit of Christs blood Chap. 9. v. 14. This was evidenced by the water and blood that issued out of Christs side on the Crosse Ioâ—… 19. 34. 2. It is a proper work of faith whereby we are justified to purifie the heart Act. 15. 9. 1. Hereby we may gain evidencence of Christs mighty work on earth in perfecting us Sanctification is a work of the Spirit in us for by sanctification soul and body with all the powers and parts of them are altered from their natural disposition So as this work is sensible yea and visible and thereupon it will be a good help to find out our spirituall disposition 2. This is a strong motive to labour after sanctification both the getting and also for the increasing of it Hereof see Chap. 3. v. 1. § 5 c. §. 41. Of the resolution of Heb. 10. v. 11 12 13 14. Vers. 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins Vers. 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God Vers. 13. From henceforth expecting till his enemies be made his footstool Vers. 14. For by one offering he hath perfected for ever them that are sanctified IN these four verses the perfection of Christs sacrifice is declared and that two wayes 1. Comparatively v. 11 12 13. 2. Simply v. 14. The comparison is betwixt legal Priests and Christ. This comparison consisteth of two parts 1. The insufficiency of what legal Priests did v. 11. 2. The alsufficiency of what Christ did v. 12 13. Vers. 11. In setting down the insufficiency of what Priests did is declared 1. The evidences whereby it was manifested 2. The matter wherein it consisted The evidences are five 1. The variety of persons every Priest 2. The inferiority of their services stand ministring 3. The multiplicity of sacrifices manifested hy the plural number Sacrifices 4. The frequency of offering them in these words daily oft times 5. The kind of sacrifices In this word the same The matter wherein the insufficiency of legal sacrifices consisteth is that they cannot take away sinnes They were offered for sins yet could not take them away Vers. 12. In setting down the sufficiency of what Christ did the like method is observed For there is declared 1. The evidences whereby it was manifested 2. The matter wherein it consisted 1. The evidences were 1. The singularity of the person This man 2. The unity of sacrifice one sacrifice This is amplified 1. By the manner of using it It was offered 2. By the end of it for sins 3. By the continual vigour of it for ever 3. The authority of him that offered he sat down This is amplified 1. By the height of his exaltation at the right hand of God 2. By his continuance there v. 13. Vers. 13. That continuance is 1. Generally propounded in this phrase for ever 2. Particularly described 1. By the beginning of it from henceforth This is amplified by an act of Christ in this word expecting 2. By the continuance thereof This is illustrated by an effect which is to subdue his enemies set out in this metaphor till his enemies be made his foot-stool Vers. 14. The matter wherein the sufficiency of Christs sacrifice consisteth is set out by an effect It maketh perfect This is amplified 1. by the means whereby that perfection is effected an offering Illustrated by the unity of it one 2. By the continuance thereof for ever 3. By the persons perfected them that are sanctified §. 42. Of Observations raised out of Heb. 10. v. 11 12 13 14. Vers. 11. I. THere were many legall Priests This phrase every Priest implyeth many See § 32. II. Priests ministred as servants For they stood ministring See § 33. III. Priests oft offered their sacrifices They did it daily and Often times See § 34. IV. The Priests held close to those sacrifices which God enjoyned They still offered the same and no other See § 34. V. The Priests rffered many sacrifices This is implyed under the plural number sacrifices See § 34. VI. Legal sacrifices could not take away sin This is plainly expressed See § 34. Vers. 12. VII Christ did what the Priests could not The particle of opposition BUT intends thus much See § 35. VIII Christ was the one only Priest of the New Testament This word this man intends as much See § 35. IX
§ 4. and Chap. 9. v. 12. § 59. The entrance into heaven here spoken of is spirituall having reference to our Soules desire in Prayer yea and to our praising of God and other like spirituall duties wherein we have to do with God It is here taken for granted that Heaven is opened unto us and that we on earth may have communion with God in heaven See Chap. 4. v. 14. § 84. 85. This last phrase by the blood of Iesus sheweth the meanes or meritorious cause whereby heaven is opened and an entrance thereinto made for us So as we may with boldnesse enter into it That meanes or cause is the the blood of Iesus By blood is meant the sacrifice of Christ. For when he was offered up his blood was shed This was tipified Lev. 16. 14. It is expresly said that Christ by his own blood entered once into the holiest place Heb. 9. 12. Thereby he opened heaven for us which was shut against us for our sins Now there was no way to take away sin but the death of Christ. Thereby sin is fully taken away in which respect it is said that Christ appeared to put away sin by the sacrifice of himself Chap. 9. v. 26. § 131. Of the title Iesus See Chap. 2. v. 9. § 73. It is fitly used because he speaks of him as he is a Saviour Here are four different priviledges of Christians from those which Jewes had 1. Their Sanctum Sanctorum or most holy place was earthly ours heavenly 2. Into theirs common people entred not but only their High Priest Into ours all believers may enter 3. Their Priest went into theirs but once a yeare We may enter into ours continually 4. Their Priest entred in with the blood of beasts but we with the blood of the Son of God §. 54. Of the way to Heaven Heb. 10. 20 21. Vers. 20. By a new and living way which he hath consecrated for us through the vaile that is to say his flesh Vers. 21. And having an High Priest over the house of God IN the first of these two verses which is the 20. a second ground of constancy in our profession is laid down This is the way that is made for us to enter into heaven Of the derivation of the word translated way See Chap. 3. v. 10. § 110. It is in Scripture taken properly or metaphorically Away properly taken is that space wherein and whereby one passeth from place to place So as there are there two tearmes or extreames and a mean or middle to be considered therein The one extreame is the place whence they go the other whether they go The meane or middle is all that space which is betwixt these extreames In a generall acception of this word all creatures have their way Foules in the 〈◊〉 Fishes in the sea men and beasts on earth Prov. 30. 19. Because on earth there be many things which hinder the passage of creatures there use to be spaces of ground beaten out and fenced from place to place and these most properly we call waies Metaphorically all the courses that are taken for effecting of a thing are called 〈◊〉 Thus the courses of God himself his ordering and disposing matters are called his waies as all his waies are judgement Deut. 32. 4. The Lord is righteous in all his waies his waies are unsearchable Rom. 11. 33. The courses of men are also called waies Isa. 55. 8. Ezek. 18. 25. According to the condition of mens courses so are their waies good or evill â—… King 8. 39. Psal. 1. 6. As courses undertaken so means for accomplishing them or for attaining to the end that we aime at are stiled waies Thus the word of God and his Commandements are said to be his waies yea Christ himself is stiled a way Thus in this place by a way is meant that meanes that is prepared and prescribed for entring into that holy place which is mentioned in the former verse so as There is a way wherein and whereby we may have accesse to heaven Hereupon saith the Prophet this is the way Isa. 30. 21. To this way these Epithites are attributed the way of peace Luke 1. 79. The way of life Prov. 10. 17. The way of salvation Acts 16. 17. The way that leadeth unto life Matth. 7. 14. This later phrase sheweth the meaning of the other God hath afforded unto us such a way to testifie his will and desire of bringing us to life Ezek. 33. 11. For this end the Lord of life sent an Harbinger before him who thus cried Prepare ye the way of the Lord make his paths straight c. Luke 3. 4 5 6. This instructeth us in sundry duties which this very Metaphor pointeth out 1. Enquire after this way This is the good way Jer. 6. 16. He that hath a desire to come to the place whither he is going if he know not the way will at every want where any cause or doubt is ask which is the way to such a place Because Knowledge of the right way is necessary there are in sundry vast heaths way-markes to direct travellers unto such and such townes Cities or Countries Otherwise men might ride hard and travell much and be no whit the neerer but rather further off from the place whither they intend to go Now none of us of our selves know the way to heaven There are so many bie broad pathes and we so prone to wander in them as the way to heaven may be soon lost Matth. 7. 14. Therefore for our better guiding in the right way the Lord hath given unto us his word and Ministers to instruct us in the right way And on this ground saith to the Law and to the Testimony Isa. 8. 20. 2. The way being shewed walke in it Isa. 30. 21. The former without this is altogether in vaine What booteth it to ask the way if when it is told us we wilfully go the contrary way Obstinacy is hereby added which much aggravateth the sin Luke 12. â—…7 No one thing is in the Scripture more pressed then walking in the right way They are pronounced blessed who walk in the right way Psal. 128. 1. And they denounced cursed who erre from the same Psal. 119. 21. 3. In thy walking keep straight on turne not to the right hand or to the lest Dâ—…ut 5. 32. That phrase is frequent in Scripture and implyeth that there are divers turnings divers bie-paths and those open broad and beaten some on the right hand of error superstition and Schisme others on the left hand of prophanesse and all manner of licentiousnesse They all lead to destruction It behoveth us therefore carefully to hold on in the right way till we come to the end thereof 4. In this resolution go well prepared The way to life is rough and hard there are many stumbling blocks therein we must therefore be well shod with the preparation of the Gospel of peace Eph. 6. 15.
by Christ and an evidence thereof See Chap. 7. v. 25. § 104. Of setting down the exhortation in the plurall number and first person See Chap. 2. v. 1. § 4. This exhortation sheweth that the priviledge of approaching to God must be used by them for whom it is procured In the former verses it was shewed that this priviledge was procured See v. 19. § 53. Here he exhorteth to use it To stir us up the more carefully to use it we have 1. Christs invitation thus expressed Come unto me Matth. 11. 28. To refuse so gracious an invitation is a point of rebellion and folly 2. Gods propensity to reach out to them that come unto him the Scepter of his grace and favour Ahashuerus was not so gracious in this kinde to Esther Eâ—… 5. 2. as God is to believers It is noted of one of the Emperours of Rome that he never dismissed any that came to him for favour with a sorrowfull minde 3. There is a promise made to such to be accepted and satisfied Iohn 7. 37. 4. They may have assurance of sufficient grace Chap. 4. 16. 5. Their drawing neer to God is an evidence of Gods drawing them Ioh. 6. 44 45. 6. Salvation is restrained to those that come to God Chap. 7. 25. On these and other like grounds we may we must draw neere to God in all our needs on all warrantable occasions §. 63 Of drawing neere with the heart THere are sundry requisites here set down by the Apostle concerning the manner of our drawing neere The first is that it be with a true heart Of the heart and the divers acceptions thereof See Chap. 3. v. 8. § 79. Here it is put for the innermost part of man even for the whole soul yet the body is not excluded for we must glorifie God in our body as well as in our spirit 1 Cor. 7. 20. But it is that which must principally be done Without the heart there can be no drawing neare to God It is not sufficient to draw neare in body nor with lips and tongue unlesse it be with heart also Give me thine heart saith the Lord Prov. 23. 26. Whatsoever you do do it heartily or from the soul Col. 3. 23. This is Gods desire Deut. 5. 29. The heart is as a Queene that hath the command over all the other parts It is a a spring and as Gods secret close Hereof see more Chap. 3. v. 12. § 126. Hereby is discovered the folly of superstitious persons and of meere civill men Superstitious persons place all their piety in externall duties They seeme to draw neare to God but not with the heart Of these there are two sorts 1. Such as performe duties which God hath enjoyned but formally and with the outward man only as the Jews Isa. 1. 11 c. 2. Such as worship God by humane inventions Matth. 15. 9. Both these are abomination to the Lord who doth as little regard externall ordinances instituted by himself performed without the heart as he doth humane inventions Isai. 66. 3. The Pharisees against whom Christ denounced many woeâ—… failed in both these So do Papists in and by their latine service and formall Protestants who are like those that came and sat before the Prophet Ezek. 33. 31. Meere civill men are such as suppose all religion to consist in the externall duâ—…s of the second Table If they be just in their dealing true in their words bountifull in their works they think that they have done all that is required Yet the very Heathen have herein gone beyond many of them What reward can such look for of God Even Publicans may do the same Matth. 5. 45 46. §. 64. Of a true Heart TO the heart before mentioned the Apostle here addeth this epithite true and that to meete with the deceipt of Hypocrites who pretend that in heart they draw neare when in truth their heart is fast set upon Pride Covetousnesse and other corruptions Such are they who are stiled Hypocrites in heart Ioâ—… 36. 13. These are said to have a heart and a heart We translate it a double heart Psal. 12. â—… One is the pretence of a good heart The other is a plaine evill heart It is therefore said of those who did pretend no more then what he did intend that they were not of double heart David thereforefore setteth forth a true heart under this phrase the whole heart Such a heart must be presented to God as is evident by sundry other epithites tending to the same purpose and attributed to the heart as a pure heart Psal. 24. 4. A clean heart Psal. 73. 1. A sound heart Prov. 14. 30. A faithfull heart Neh. 9. 8. An honest good heart Luke 8. 15. Upright in heart Psal. 7. 10. A perfect heart Isai. 38. 3. Yea like epithites in the abstract are atributed to the heart as uprightnesse in heart 1 King 3. 6. Singlenesse of heart Acts 2. 46. God is a searcher of the heart Acts 1. 24. Ier. 179. Great reason therefore that we draw neare unto him with atrue heart See more hereof Chap. 3. v. 12. § 26. This manifesteth the folly of hypocrites whose intents are different according to their different disposition 1. Some aime at the praises of men Matth. 6. 2. These are vaine glorious Hypocrites 2. Others aime at profit Matth. 23. 14. These are covetous Hypocrites 3. Others at mischiefe Ier. 41. 6. These are malicious Hypocrites Their sin is the greater in these and other like respects 1. They prefer man to God for if they did beare such respect to God as they do â—…o man they would labour to approve themselves to God which cannot be without a true heart Psal. 51. 6. 2. They delude and deceive men They make them judge amisse Man cannot brook to be mocked if therefore they knew the hypocrisie they would detest the Hypocrite 3. They carry about them an accuser a witnesse and a Judge This is their conscienc which oft proves very terrible Thus are they adversares to God to men and to their owne souls When hypocrites and profane persons shall meet together in hell for hell is their portion Matth. 24. 51. profane persons will insult over them and say where is the fruit of your drawing neere to God Of keeping the Heart See Chap. 3. v. 12. § 126. §. 65. Of drawing neere in full assurance of faith A Second virtue prescribed for a right manner of drawing neere to God is Faith which is here amplified by an especiall property thereof Assurance Of Faith in generall of the severall kinds thereof of the means of working encreasing and strengthning it and of other points thereabouts See the whole Armâ—… of God Treat 2. Part. 6 on Eph. 6. 16. Of Faith § 11. c. This text sheweth that Faith is an especiall means to make us fit to appear before God He that commeth to God must believe Heb. 11. 6. Heere of see more in
the Churches Conquest on Exod. 17. 11. § 43. There is no grace wherein and whereby God is more honored then by Faith Heereof see more in the whole Armour of God on Eph. 6. 16. § 7. Great also is that good which Faith bringeth unto man see ibid. § 8. Besides Faith of all graces doth most strip a man of self-conceipt For boasting is excluded by the Law of Faith Rom. 3. 27. Faith is as an hand stretched out to receive what a man knowes he hath not of himself yea it is stretched out as far as God himself Hereby the believer giveth evidence 1. That he needeth such and such blessings 2. That they are not to be had in himself 3. That they cannot be received from any creature If they were he would not reach out his hand so far beyond all creatures Faith therefore so drives a man from himself and from other creatures as it maketh him rest wholy and only upon God This teacheth us how to make our appearing before God acceptable to him and withall how to make our prayers powerfull and prevalent with him namely by Faith Faith resteth on Christ for acceptance with God and faith is to prayer as fire to powder See hereof the Churches Conquest on Exod. 17. 11. § 43. There also are directions given for exercising faith in prayer The Apostle amplifieth this gift of faith by this property thereof full assurance In this assurance consisteth the excellency of faith Such a faith had Paul Rom. 8. 38. and Abraham Rom. 4. 21. and Iob 19. 25. and the disciples of Christ Iohn 6. 69. Yea and all sound Christians 1 Iohn 4. 16. Obj. These had an extraordinary spirit Ans. The Apostle indefinitely saith of all sound Christians We have the same Spirit of Faith 2 Cor. 4. 13. Papists make this a doctrine of presumption others of desperation To these both may this text be opposed Papists are ignorant of the ground of assurance which is not simply in faith as an act of ours but in Gods promises and the truth of them It is not in our holding Christ but as is it an evidence of Christs holding us Rom. 8. 39. 39. If the differences betwixt faith and presumption be duely weighed we shall finde that assurance is farr from presumption Of the difference betwixt these See the whole Armour of God on Eph. 6. 16. Treat 2. Part. 7. Of Faith § 88. Those other which make assurance a doctrine of desperation do not well weigh the degrees of assurance For so much as there is of the truth of Faith so much there is of assurance Of a strong faith there is a full assurance of a weake faith but a weake assurance even such as may stand with doubting Hereof see the whole Armour of God on Eph. 6. 16. § 39. This teacheth us to use all means whereby we may attaine to this assurance A direction for attaining hereunto is set down in the Churches Conquest on Exod. 17. 11. § 43. §. 66. Of Conscience and the evill thereof THe third vertue required for a right manner of drawing neere to God is Sanctiâ—…ie which is thus expressed having our hearts sprinkled from an evill conscience and our bodies washed with pure water This sheweth that sanctification consisteth in the renovation of soul and body The former is set down in these words having our hearts sprinkled c. The latter in these and our bodies washed c. The heart is the innermost part of a man as hath been shewed Chap. 3. v. 8. § 79. It is here put for the whole soul of a man as is evident by the other part of a man from which this is there distinguished namely the body He useth the plurall number hearts because he giveth his advice to many even to all that professe the Christian faith This metaphor of sprinkling hath reference to the Law whereby blood and water were sprinkled upon persons uncleane to clense them See hereof Chap. 9. v. 13. § 71 72. A right applying of Christs blood to sinful souls is hereby intended Foâ—… nothing but Christs blood can cleanse mans heart from sin To be sprinkled from an evill conscience is by sprinkling to be freed or cleansed from an evill conscience To shew that his own heart needed clensing as well as others he useth the 〈◊〉 person plurall our hearts The filth from which he would have the heart to be clensed is here stiled 〈◊〉 evill conscience Of the notation of the word conscience of the nature of it of the kindâ—… of it Good Evill and renewed and of the extent of it See Chap. 13. v. 18. § 155. The Conscience is evill when through sluggishnesse it neglecteth to performe the dutie for which it was placed in man which was to check him and restrain him from sin or otherwise iâ—… so out of measure clamorous as it bringeth man to dispaire By this description it appeareth that the very heart is polluted See Chap. 3. v. 1â—… § 127. But withall it is here manifested that the blood of Christ applyed unto us clenseth us from the pollution of conscience As is shewed Chap. 9. v. 1â—… § 82 83. How great a benefit this is iâ—… made evident in the recovery from Apostacy on 〈◊〉 15. 31. § 21. Where the damage of a restlesse and senselesse conscience is discovered The evill of no other power of the soul can more to the full set out mans misery then the evill of conscience The conscience iâ—… evill in two respects 1. In regard of the quality of it for as all other powers of soul and parts of body it is deprived of that integrity wherein it was first created and also depraved with a contrary qualitie The depravation thereof is manifested either by not doing that dutie which properly belongeth to it or by doing it amisse 2. In regard of the object when there remaineth evil in the soul for the conscience to work upon that past present future yet the conscience doth not that work which it should For sin past and present it believes not the pardon of them And as for sin to come there remaines a purpose to continue in it as Ier. 44. 17. and so no reâ—… Thus is conscience accessary to all the evill of a mans soul and in that respect very evill in it self Hence it followeth by just consequence that it is necessary that a mans soul be pâ—…ged from an evill conscience They who have retained an ill conscience have bâ—…n much blamed 1 Tim. 4. 2. Tit. 1. 15. But men have rejoyced in the testimony of a good conscience Heb. 13. 18. and of a clear conscience Acts 23. 1. and of â—… pâ—…re conscience 1 Tim. 3. 9. with such kinds of conscience an evil conscience cannot stand no more then darknesse with light There can be no peace where there is an evill conscience Isa. 57. 21. The terror of an evill conscience will manifest its self either
in this life as it did in Iudas Matth 27. 3. or in the world to come Rev. 6. 15. §. 67. Of externall Sanctitie HE that hath his heart sprinkled from an evill conscience hath a great worke wrought upon him but yet not that which is sufficient for our bodies also must be washed with pure water The body is the externall part of a man for it is here distinguished from the heart and conscience which are internall parts In this respect it is distinguished from the spirit 1 Cor. 6. 20. and from the spirit and soul 1 Thes. 5. 23. By this it is manifest that outward sanctity must be added to inward purity Of the two inward purity is the most excellent glorious but not enough we must cleanse 〈◊〉 selves from all filthinesse of the flesh and spirit thus will holinesse be perfected 2 Cor. 7. 1. Hands must be cleansed as well as hearts purified Jam. 4. 8. He shall 〈◊〉 in Gods holy place who hath clean hands and a pure heart Psal. 24. 4. Both soul and body are Gods workmanship they are both redeemed by Christ and members of his mysticall body and they are both temples of the Holy Ghost As a true man consists of soul and body so the new man is renewed in both Pâ—…ence of sprinkling the heart from an evill conscience without washing the body with pure water which can be but a meere pretence savours rank of prophaness as a shew of washing the body without sprinkling the heart savours too much of hypocrisie Sundry aberrations are hereby discovered 1. Placing all religion in outward performances Of these there are two sorts 1. Cloaked hypocrites 2. Cold moralists 2. Conceiting their hearts to be sufficiently sprinkled when they neglect the outward washing Of these there are also two sorts 1. Licentious libertines 2. Timerous Nicodemites If there be any grace in any of these they take a course to kill it Sin to the spirit is as water to the fire We are therefore forbidden to quench the Spirit 1. Thes. 5. 19. Let them therefore who think they have their hearts sprinkled from an evill coâ—…science manifest the truth thereof by washing their bodies with pure water 〈◊〉 will the Father be glorified the vertue of Christs blood manifested the power of the Spirit discovered the word of grace justified brethren encouraged adversaries are won or confounded 1 Pet. 3. 1 16. §. 68 Of washing our bodies with pure water THe sanctity of the body is thus set out Our bodies washed with pure water In this phrase also the Apostle hath reference to legall rites for much water was used under the Law Of the divers washings then enjoyned See Chap. 9. v. 9. § 50. And v. 13. § 70. 71. Among others Priests were to be washed when they approached before the Lord Exod. 30. 20. In reference thereunto we are here exhorted to draw neere with 〈◊〉 bodies washed To shew that it was not such water as was there used intended by the Apostle he addeth this epithite pure that is such a water as being in it self most pure even more pure then any water of this world can be for that by standing puâ—…rifieth as this water never will doth also make other things pure It is fitly called pure in the property of it being most pure and in the efficacy of it having a vertue to make pure and to cleanse not only from the externall filth of the body but also from the spirituall filth thereof This is that cleane water which is promised Ezek. 36. 25. To speak plainely the sanctifying spirit of God is hereby meant Hereupon saith the Apostle that we are washed by the spirit of our God 1 Cor. 6. 11. And he makes these two phrases washing of regeneration and renewing of the Holy 〈◊〉 to intend one and the same thing Tit. 3. 5. Many interpreters apply this pure water to Baptisme as being Sacramentally â—…ken for that spirit of sanctification that is in Baptisme set out This for the substance of the matter crosseth not that which hath been said before For not unfitly may an allusion be here made to both those washings to the washing under the Law and to Baptisme under the Gospel both set out the same thing and shew that the spirit hath a cleansing vertue §. 69. Of holinesse in them who draw neer to God IN this phrase there is a description of that holinesse which makes men â—…it to draw neer to God and appeare in his presence For both kinds of holinesse are 〈◊〉 set down Holinessâ—… of justification in this phrase full assurance of faith â—…aving our hearts sprinkled c. And the Holinesse of sanctification in this phrase 〈◊〉 bodies washed with pure water Thus must they be holy who approach unto God Holinesse becommeth thy house O Lord saith the Psalmist Psal. 93. 5. By the house of God he meaneth such as come to his house Expresly is this enjoyned 1 Tiâ—… â—… 8. And conscionably practised Psal. 26. 6. 1. God himself is holy Isa. 6. 3. Therefore we must be holy 2. The place wheresoever he manifesteth his presence is holy as heaven where he is continually resident so on earth where he manifested his presence and that ordinarily as the Tabernacle Psal. 46. 4. and the Temple Hab. 2. 20. or extraordinarily as Exod. 3. 5. Iohn 5. 15. 3. His Ordinances in the use whereof we draw neer to God are holy Deâ—…t 4. 8. 4. The Mediator to present our persons and prayers to him is holy Heb. 7. 26. 5. The Nation which he chooseth for his people is an holy nation 1 Pet. 2. 9. 6 God will be sanctified by the holinesse of those that come before him or else be 〈◊〉 by executing vengeance on them Levit. 10. 3. Keeâ—… 〈◊〉 〈◊〉 〈◊〉 when thou goest to the house of God Eccles. 5. 1. â—…nd be carefull to present tâ—…y self holily before God For this end 1. Examine thy self Lam. 3. 40. 1 Cor. 11. 28. 2. Search after meanes whereby thou maist be made holy Hereof see more Chap. 3. v. 1. § 7 c. §. 70. Of the resolution and observations of Heb. 10. 22. THis verse giveth a direction for drawing neer to God Two points are to be observed herein 1. The inference of it upon the grounds noted in the former verses 2. The substance of it Herein observe 1. The manner of propounding the direction 2. The matter whereof it consisteth The manner is by propounding the direction in the first person and plurall number Let us The matter declareth 1. A priviledge which is to draw neer 2. Duties about using that priviledge The duties in generall concern holinesse in particular the kinds of hollnesse â—…hich are two 1. One concerneth our justification 2. The other our sanctification The former is set out three wayes 1. By the speciall object thereof the heart amplified by the property of it a true heart 2. By the instrument of it faith amplified
must needs be stopped A thousand other witnesses are not of such force as a mans own conscience If he deny what is testified against him by his conscience his conscience will force him to confesse it If he seeke to extenuate it his conscience will aggravate it because it is privie to all his intents and purposes yea to all his ends that he aimes at and to every particular circumstance 1. Behold here a difference betwixt perseverance and apostacy Perseverance in our holy profession maketh us looke for a crowne of glory 2 Tim. 4. 7. But this for judgement 2. This instructeth us in the folly of such obstinate sinners as thinke all is well enough because they can carry out matters bravely before men when their consciences within them is as an Accuser Witnesse Judge and Executioner like a Bankrupt or fellon that maketh great brags before strangers when he knows there are Serjeants in every streete to arrest him Judge whether such a mans tongue and behaviour can agree with his mind and heart §. 97. Of divine indignation incensed by apostacy THis phrase and fiery indignation is added as an aggravation of the former point which was stiled fearfull judgement The copulative and joyneth these two phrases fearfull looking for and fiery indignation together for they are both of the same case and both brought in in opposition to the deniall of a sacrifice thus there remaineth no more sacrifice but a fearfull looking for of judgement And again there remaineth no more sacrifice but fiery indignation The Greek word translated indignation is that which usually is put for zeal The verb from whence it is derived signifieth to wax hot or to to boyle with heat Thence the noune here used is by a metaphor put for the heat of affections and that sometimes in liking of a thing and then it signifieth heat of desire Thus it is used Col. 4. 13. In this phrase he hath a great zeal for you that is a great desire of your good and where the Apostle giveth advise desire spirituall gifts 1 Cor. 14. 1. The word desire is expressed under the verb from whence the word of my Text is derived It is also used in dislike of a thing and that either in the evill part and translated as here indignation Act. 5. 17. or in the good part anger or grief Iob. 2. 17. The zeal of thine house hath eaten me up that is anger and grief which I conceive upon the profanation of thy house hath so wrought upon me as it hath even eaten me up and consumed me In this sense some here take it and expound it fiery indignation In the Greek it is thus word for word indignation of fire The substantive fire is by an Hebraisme put for an adjective fiery This addeth much emphasis and sheweth that it is as fierce as fire can be Others take the word zeal properly for heat or fervour and so make it an Epithite to fire as if he had said fervour of fire or fervent fire The former interpretation includes this latter for by fiery indignation may be understood such indignation as causeth fire that is such torment as tortureth a man as much as any fire can do yea infinitely more This is added to shew that Apostates much incense Gods wrath The word translated indignation intendeth thus much as hath been before noted Hereupon God denounceth this threatning against them My soul shall have no pleasure in them v. 38. This is further manifest by the severall judgements denounced against the Churches of Asia for their Apostacy Rev. 2. 5 c. God destroyeth such as go a whâ—…ring from him Psal. 73. 27. Instance the old world Gen. 6. 7. The revolt of the ten tribes 2 King 17. 7 c. And Iudahs captivity 2 Chro. 36. 16. Nothing is more dishonorable to God No greater disparagement to Christs sacrifice No more despight to the Spirit of God can be done no greater disgrace to the Church of God and to the Gospel of grace and professors thereof and no greater advantage to the enemies of Gods people whether devils or wicked men then the Apostacy of professors This affords a good caveat for using all meanes that may be to avoid that sinne which incenseth such indignation The wise man saith that the Kings wrath it as the roaring of a lion who so provokes him to anger sinneth against his own soul For the â—…rath of a King is as messengers of death but a wise man will pacifie it Prov. 19. 12. and 20. 2. and 16. 14. Of meanes for avoyding Apostacy See v. 25. § 79. §. 98. Of the fiercenesse of Gods wrath THis Epithite fiery being added to the former word indignation whereby the hot wrath of God is aggravated giveth us to understand that Gods wrath is â—…oy It is fierce violent burning torturing tormenting This phrase fervor of â—…re thus expressed fiery indignation addeth much emphasis It is like this phrase in another kind the power of his might Eph. 6. 10. This fiercenesse of Gods wrath it by sundry Prophets set out to the life as Deut. 32. 21 22. c. Psal. 18. 7 8. and 21. 9. Isâ—… 30. 33. Ier. 17. 4. Ezek. 38. 19. In the New Testament the manifestation of Gods wrath is set down in the world to come as 2 Thes. 1. 8. Matth. 25. 41. Rev. 20. 10 15. and 21. 8. Quest. Is it a materiall fire wherewith the damned in hell are tormented Answ. This is too curious a point to resolve to the full but yet this answer may safely be returned It is no wasting or consuming fire but a torturing and so far corporeall as it tormenteth the body and so far incorporeall as it tormenteth the soul for it is prepared for the devill and his Angels which have no bodies Matth. 25. 41. 1. The ground of the fiercenesse of this wrath is the greatnesse of the person whose wrath is incensed as his greatnesse is so is his indignation infinite and incomprehensible 2. The heinousnesse of the sin for the punishment is proportioned according to desert 3. Want of means to quench this fire If a great fire be kindled and much fuell added and no water to quench it it cannot be but very great This affords matter of caution to take heed of kindling this fire or bringing fuelunto it Will a wise man bring fire to Gun-powder or to a stack of dry bavens Consider the care of this City in preventing and quenching fires Much more carefull should we be about the fiery indignation here mentioned It seizeth First on the bodies of men and on their soules Luk. 12. 5. Thirdly on their Families Zach. 5. 4. Fourthly on whole Cities Gen. 19. 24 25. Fifthly on nations Zeph. 3. 6. Seventhly on the whole world Gen. 7. 11. Eighthly yea for ever in the world to come Matth. 25. 41. Of rules for preventing this fiery indignation see A Plaister for the plague on Numb 16. 44. § 3 4 5
vengeance must needs follow upon despisers of the Gospel That this application might more clearly appear the Apostle sets down both the kinde of punishment and kinde of sin To make these points the more regarded he brings them in with an interrogative Thus Of how much sorer c. Of the emphasis of an interrogation in affirming a thing See Chap. 1. v. 5. § 46. and v. 14. § 155. and Chap. 9. v. 14. § 76. This word of comparison hath reference to the punishment before mentioned which was capitall implying the death of the body § 103. So as there are greater punishments then a bodily death whereupon the Lord sayeth Feare not them that kill the body and after that have no more that they can do But rather fear him which is able to destroy both bodie and soul in hell Matth. 10. 28. The Greek word translated sorer is comparative but anomalous The positive is put for any manner of evill either of sin or of punishment Thus this comparative word of my text is used in the case of sin 1 Tim. 5. 8. and in the case of punishment Luke 27. 64. So here For the word punishment is expresly mentioned and that under a word that signifieth a vindictive punishment or revenge The root whence it sprouteth signifieth a revenger The verb signifieth to revenge Paul twice attributeth it to himself in regard of that violent revenge he sought to do to the professors of the Christian Religion Acts 22. 5. and 26. 11. §. 107. Of the vengeance that followeth contempt of the Gospel THis emphaticall phrase how much sorer punishment giveth us to understand that despisers of the Gospel make themselves guilty of heavier vengeance then despisers of the Law This is intended Chap. 12. v. 25. and Matth. 10. 14 15. and 11. 22 24. Gods goodnesse and mercy is more manifested to man by the Gospel then was by the Law It hath shined more and more unto the perfect day Prov. 4. 18. The greater the mercy is that is deâ—…ised the greater is the sin in despising it And answerable to the sin the judgement useth to be By the Gospel so much is done for children of men as God is moved to say What could have been done more to my vineyard that I have not done in it Isa. 5 4. This affordeth an admonition to us that live under the Gospel that we have it in high esteem lâ—…st disrespect thereto cause a despising thereof and despising of the Gospel cause the severest iudgement Take for an example Capernaum Math. 11. 23. And remember the pithy exhortation of the Apostle Chap. 2. v. 1. § 5. Obj. We read of many sorer judgements under the Law then under the Gospel Answ. 1. If it were so it would not follow that Gospel sins were lesse but that the patience of God was greater 2 Pet. 3. 9. 2. When punishment is defer'd it may be the severer Rom. 2. 5. Psal. 50. 21 22. 3. Judgements under the Gospel are more spirituall and in that respect more insensible yet sorer as hardnesse of heart a seared conscience a reprobate sense and greedinesse in sin These are scorpions in comparison of those whips which were under the Law 1 King 12. 14. These especially are effects of Gods just revenge As assurance of faith peace of conscience and joy in the holy Ghost are far greater blessings then outward peace worldly riches temporall delights and earthly honours so the spirituall judgements are the greater they are blind who see it not See more of this point Chap. 2. v. 3. § 21. §. 108. Of the evidence of Gods just proceedings against Sinners THe forementioned proceeding of God against despisers of the Gospel is so evident as the Apostle refers it to their own judgement and determination in this word suppose yee In like sense it is used by Christ himselfe Luke 13. 2 4. Iohn 5. 39. Of the divers acceptions of this word See Chap. 4. v. 1. § 13. It sheweth that such is the equity of Gods proceedings against sinners as men themselves may discern the same This is manifested by other like phrases as Iudge ye Isa. 5. 3. Know ye Rom. 3. 19. and 6. 16. Ye know 1 Cor. 6. 9. 1 John 3. 15. What will he do Matth. 21. 40. There are certaine common notions in a reasonable man which do demonstrate the equity of Gods proceeding with them This teacheth us well to use that stamp of Gods Image which he hath reserved in man notwithstanding his fall And for this end to compare Gods dealing with man in punishing him with his desert Thus shall we justifie God and shew our selves Children of Wisedome Luk. 7. 35. §. 109. Of sinners deserving what they suffer THe justice of Gods proceedings against sinners is set down in this phrase shall be thought worthy Of the meaning of the Greek word See Chap. 3. v. 3. § 42. In this respect the punishment of sin is called wages Rom. 6. 23. The word translated wages signifieth that allowance which was used to be given to souldiers which was alwayes accounted most just yea it is said to be a righteous thing before God 2 Thes. 1. 6. And the day of punishing every one is called the day of the reâ—…elation of the righteous judgement of God Rom. 2. 5. 1. The Judge who inflicteth punishment is called a righteous Iudge 2 Tim. 4. 8. Gen. 18. 25. 2. The nature of sin sheweth the equity of the judgement for all sin is of an infinite natâ—… and this sin is a wilfull rejecting of the means whereby the wounds of sin should be 〈◊〉 and the guilt thereof taken away Obj. Sin is 〈◊〉 temporary the punishment is eternall How can a temporary crime 〈◊〉 thought worthy of an eternall punishment Answ. See the treatise 〈◊〉 〈◊〉 sin against the Holy Ghost part 2. § 30 31. Of the just punishment of transgressors See Chap. 2. v. 2. § 16. 17. §. 110. Of the aggravation of Apostasie THe Apostle contenteth not himself with a generall declaration of the equity of Gods dealing with Apostates but maketh it more clear by a particular enumeration of sundry aggravations The first of them is thus expressed who hath trodden under foot the Son of God The first phrase hath trodden under foot is the interpretation of one Greek word which is a compound and implieth the basest using of a thing that can be It is compounded of a verb that signifieth to trample upon or to spurn at a thing Luk. 10. 19. and 21. 24. The preposition with which it is compounded aggravateth the aggravation implying a scornfull trampling upon a thing as where it is said of salt that hath lâ—…st his savour It is good for nothing but to be cast out and to be trodden under foot of men Matth. 5. 13. And it is applyed to swines trampling pearles under their feet Matth. 7. 6. Things trampled upon are counted nothing worth and therefore
or forbeare to declare all the counsels of God I kept back nothing sayeth he Acts 20. 20 27. Here it implieth such as having made open profession of the true faith on some by respect forbear their profession and withdraw themselves from communion with other professors So as it intendeth apostacy whereof see Chap. 3. v. 12. § 131. The Apostle useth this word to meet with those who think to be excused in that they do not openly and scandalously renounce their profession but only covertly But all manner of apostacy whether open or covert is comprised under this word and thereby condemned And that no persons may dream of an immunity in this case the Apostle sets it down indefinitely thus If any man draw back Indeed the word any man is not expressed in the Greek but necessarily understood in the verb of the third person which hath no nominative case joyned with it When we say he that doth this thing we intend any one that doth it All of all sorts therefore are to apply this unto themselves even professors of the true religion That professors may fall away hath been shewed Chap. 3. v. 12. § 131. That it is to be prevented hath been shewed Chap. 3. v. 12. § 122. How it may be prevented hath been before shewed in this Chapter v. 25. § 79. §. 149. Of Gods taking no pleasure in them that draw back TO make Christians the more watchfull against backsliding the Apostle sheweth how hatefull such are to God in this phrase My soul shall have no pleasure in 〈◊〉 God is here brought in uttering these words so as this relative My 〈◊〉 reference to God Object Soul hath a speciall relation to a body it is derived from a verb that signifieth to breath or to cool Matth. 24. 12. Answ. Soul is not here properly attributed to God but by way of resemblance after the manner of man To shew the truth and greatnesse of Gods displeasure Things done indeed and to purpose are attributed to the soul Matth. 26. 38. The soul is the seat of the affections when therefore men do truly and greatly delight in â—… thing their soul is said to delight therein And when they care not â—…or a thing but rather loath and reject it they are said to have no pleasure or delight therein Thus is it used of God The word translated have pleasure is a compound The simple verb signifieth â—…o think The adverb with which it is compounded signifieth well so as this compound signifieth to think well to approve to rest in to be well pleased with This word is used where God saith of Christ In whom my soul is well pleased Matth. 12. 18. And where Christ saith It is your Fathers good pleasure Luk. 12. 32. On the contrary the negative is used of Gods disallowing detesting and rejecting as where it is said with many of them God was not well pleased 1 Cor. 10. 5. So in this Chapter v. 6 8. There is a diminution in this phrase no pleasure For it intends an utter dislike and detestation and it compriseth under it the wrath and indignation of the Lord according to that which was said v. 27. Iudgement and fiery indignation The phrase it self implieth that Gods heart is alienated from them who are alienated from a true profession of God What then can such look for but all the fearfull effects of Gods wrath and vengeance My soul shall abhor you saith the Lord of such Lev. 26. 30. And again My mind was alienated from her Ezek. 23. 18. See how far Gods mind may be turned from such Ier. 14. 11 12. and 15. 1. 1. This demonstrateth the folly of apostates that turn away the heart of him from them in whose favour mans happinesse consisteth 2. It affordeth a strong motive against apostacy 3. It sheweth how we may have assurance of Gods taking pleasure in us even by our holding close to him 4. It directeth us when we see any signes of alienation of Gods soul from us thorowly to search whether we have not withdrawn back and taken our hearts from him §. 150. Of judging the best of others Heb. 10. 39. But we are not of them which draw back unto perdition but of them that believe to the saving of the soul. THe doom denounced in the former verse is very terrible That they to whom the Apostle wrote might not be too much affrighted thereat and think that he had too hard an opinion of them as if he thought they were drawing back he mitigateth it by manifesting his good opinion of them Thus much is evident by his manner of inferring this upon the former by the conjunction of opposition BUT For such passages as declare a good opinion of any are opposite to threatnings of judgement And here that inference implieth a case of difference between them and others that albeit others might forfeit Gods good pleasure towards them yet he did not so think of them Of mitigating severe censures see Chap. 6. 9. § 53 54 55. To perswade them the more thereof he useth the first person plurall WEE to shew that he had such an esteem of them as he had of himself and that he judged himself as much as he judged them See v. 26. § 87. Thus we see that Saints may havr a good opinion of one another as well as of themselves Oft doth the Apostle in his good hope and steadfast perswasion include others with himself thus We walke by faith 2 Cor. 5. 7. 1. Charity which is the rule of iudging others believeth all things 1 Cor. 13. 7. that is the best of every one What one in certainty knoweth of himself he may and ought in charity judge of other Saints 2. Every one is so conscious to all his own corruptions as he knoweth more ill of himself then he may of other Saints Far from this Christian mind are such conceited Pharisees as judge and condemn others that are better then themselves Luk. 18. 11. See Gods account of such Isa. 65. 5 §. 151. Of the issue of Apostates THis phrase Of them which draw back is the interpretation of one Greek word The word is a noun derived from that verb which is translated draw back v. 38. § 148. There see the notation of it Word for word it is thus We are not of subduction or of withdrawing It is a concise and emphaticall phrase To make it cleare in English that which is understood must be supplied Some understand the word Sons thus we are not Sons or Children of withdrawing So the Rhemites but this is very obscure in our English Our last translators have better translated it thus We are not of them which draw back That is we are not of that mind or of that carriage or of that company By denying this of himself and of other professors he sheweth that it ill beseemeth professors of the true religion to fall back from
Iacobs faith is thus set down And worshipped leaning upon the top of the staff The copulative and sheweth that this act 〈◊〉 reference to Iacobs faith as well as the former of blessing By faith he blesâ—… Iosephs sons and by faith he worshipped God His faith wrought in him a 〈◊〉 respect to God to yield unto him due service as well as care of his posterity God is the proper object of faith to honor whom faith doth much put 〈◊〉 on Hereby we may gain evidence of the truth of faith This latter effect hath reference to these words Israel bowed himself upon the â—…head Gen. 47. 31. Of the Hebrew word translated bowed himself and of the Greek word worshipped See Chap. 1. v. 6. § 74 75. By worshipping the Apostle here meaneth an action of piety done to God 〈◊〉 testimony of thankfulness for that oath whereby Ioseph had bound himself 〈◊〉 him with his Fathers His heart being cheered with the assurance which 〈◊〉 had given him thereof he lifteth it up to God and worshipped him 〈◊〉 testify his reverend respect to God in worshipping him he boweth his body 〈◊〉 or upon the beds-head not upon any superstitious conceit of the place 〈◊〉 〈◊〉 his beds-head had stood East or towards the Mount where Ierusalem 〈◊〉 be built or many other like respects but to shew how he reared up himâ—… purposely to bow his body 〈◊〉 take the beds-head to be his bolster or pillow whereupon he raised up 〈◊〉 Because a word coming from the same root and consisting of the same letters 〈◊〉 only in the points under them signifieth both a Beb 2 Kings 4. 10. 〈◊〉 a staff Numb 17. 2. Some interpret the word a bed others a staff The 〈◊〉 Text useth that word which signifieth a bed Gen. 47. 31. The LXX 〈◊〉 it by a word which signifieth a staff Because there was no difference in 〈◊〉 but rather a fit exposition of the word the Apostle quoteth the words of 〈◊〉 LXX See Chap. 1. v. 5. § 72. Both words bed and staff do fully set out 〈◊〉 meaning of the Holy Ghost and to the life do manifest the old mans desire 〈◊〉 〈◊〉 the inward devotion of his soul by a reverend composing of his body to 〈◊〉 God For rising up on his beds-head hâ—… leanes on his staff and so bowes 〈◊〉 body in worshipping God He was in his bed and raised himself to sit up 〈◊〉 against his beds-head and that in bowing his body he might be supporâ—… he leaned upon his staff and so worshipped The word leaning is not in 〈◊〉 Greek Text but implyed under the preposition translated upon and 〈◊〉 inserted by our translators to make the sence of the place more cleer The 〈◊〉 translated Top signifieth the uppermost part of a thing as the tip of a 〈◊〉 or the uttermost part This instance of Iacob in worshipping God gives evidence of the disposition 〈◊〉 a true Saint which is a readiness on all occasions to worship God Hereof 〈◊〉 more in The Saints sacrifice on Psal. 116. v. 17. § 112. The Apostles expressed mention of Iacob's reverend gesture in worshipping God manifested by his leaning on the top of his staff giveth us to understand 〈◊〉 it well becommeth a worshipper of God to manifest the inward devotion of 〈◊〉 soul by a fit composition of his body Thus God is honoured in soul and body Others are provoked to do the like Our own spirits are the more affected therewith See more of this point in The Churches Conquest on Exod. 17. vers â—… 22 29. Of using an help for our weakness in worshipping God as Iacob did by leaning on his staff See The Churches Conquest on Exod. 17. 1â—… § 48 51. §. 114. Of the Resolution of and Observations from Heb. 12. 21. By faith Jacob when he was a dying blessed both the sons of Joseph and worshiped leaning upon the top of his staff THe sum of this verse is Faith's proof The proof is drawn from a double effect The former hath respect to men which was Blessing them The latter hath respect to God which was a Worshipping of him The former is illustrated by the parties and by the time The parties were he that blessed Iacob and they who were blessed The sons of Ioseph The time was when he was a dying The other effect of worshipping is amplified by his manner of doing it Thus leaning upon the top of his staff Doctrines I. A Grand-father must be as carefull of the children of his son as of his own So was Iacob See § 111. II. Gods goodness extends it self to the children of his Saints This is here exemplified in the example of Ioseph See § 111. III. It is an honour to be the parent of children under Gods Covenant For honours sake is Ioseph here mentioned in reference to such sons See § 111. IV. Parents may and must bless their children Iacob is here accounted as a parent See § 111. V. Approach of death is a season to seek the good of posterity This phrase when he was dying intends as much See § 112. VI. Saints are ready on all occasions to worship God Instance Iacob See § 113. VII Inward devotion must be accompanyed with an answerable composition of body Thus did Iacob manifest his See § 113. §. 115. Of Joseph and his name â—…eb 11. 22. By faith Joseph when he died made mention of the departing of the Children of Israel and gave Commandement concerning his bones THe eighth instance of the vigour of Faith here produced is of Ioseph His faith is of the same kind that the faith of the others was The name Ioseph is derived from a verb that signifieth to adde and this reason is rendred thereof by his Mother The Lord shall add to me another Son Gen. 30. 24. His Mother had been long barren and her sister who was another wife of Iacob had many Children which aggravated her grief for her barrenness but at length The Lord remembred her and hearkned to her and opened her womb and gave her this Son Hereupon either by a prophetical Spirit or upon strong confidence that God would yet give her another Son she gave this son this name Ioseph The name therefore was an evidence of Rachels faith It fell out according to her faith she had another son though he cost her dearly even her life Ioseph whose faith is here commended is worthy due consideration and that in three especial respects 1. In regard of the Tryalls whereunto he was brought 2. In regard of the Graces wherewith he was endued 3. In regard of the Dignities wherewith he was honoured There is not an history of any other wherein the rare passages of the divine providence are more cleerly manifested than the history of Ioseph both in regard of that low estate whereunto he was brought and also of that high dignity whereunto he was advanced §. 116. Of Josephs Trialls 1. IOseph being young was hated
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
partiall and in just and therefore not competent 3. That if a mans maine intent and principall end be not to deceive it skilleth not though both he that propounds the question and the hearers also be deceived Thus they profess to deceive wittingly though not principally That their mental equivocation even as they themselves have set it down is unlawfull and sinfull may be proved by these Arguments 1. It is a new devise nor warranted by sacred Scriptures nor by antient Heathen Authors The great Philosopher that hath written much of sundry kinds of ambiguity never dreamt of this 2. It justifieth an apparent lie which is expresly forbidden Ephes. 4. 25. 3. It being confirmed by an oath will prove to be plain perjury 4. Many gross absurdities do follow thereupon such as these 1. Thus all manner of lies may be made truth 2. Thus no man can know whom to believe 3. Thus all honest and faithfull commerce contracts and other like dealing would be destroyed For all depend upon the truth of mens words If words be contrary to theiâ—… mind what shall men rest upon 4. Thus there could be no end of controversies at least of such controversies as cannot be confirmed by witness for the only means to end such controversies is an oath Heb. 6. 16. But equivocation causeth a Judge to be in doubt whether that which is sworn be true or no. 5. Christian apology or open confession of the truth of Religion is hereby taken away For men are hereby taught by word to deny their Religion so they have a mental reservation to salve up the matter 6. Christians hereby make their profession odious to Turks Jewes other Infidells and Pagans who never imagined any such mentall reservation but would take us at our words The Arguments which Iesuites produce to prove this absurd position are such as these 1. Unreasonable creatures are cunning in deceiving their Hunters as Foxes Hares Badgers and sundry other would God then leave man without such cunning evasions as may deceive their persecutors 1. Answ. It can carry but an unreasonable form of an Argument that is so taken from unreasonable creatures 2. Unreasonable creatures have no rule prescribed them to go by as reasonable men have 3. Unreasonable creatures are not called to suffer as reasonable men are 4. Hunters know and can find out the means which unreasonable creatures use but no persecutors can find out the depth of equivocation 5. There are many other means which God hath afforded his servants to escape by besides mental equivocation 6. God oft calls his servants by suffering to bear witnes to his Truth should men in such a case equivocate 2. Arg. Stratagems in war are lawfull Iosh. 8. 18. Answ. There is a great difference betwixt stratagems and equivocations For 1. Actions whereof stratagems consist do expresly affirm nothing nor deny any thing as words do 2. In a stratagem there is only a seeming to do this or that when a contrary is intended but no express asseveration to do it 3. Stratagems are used by open enemies who profess to use all the slights they can to overcome The fault therefore is in the adverse party if he be deceived in that he was no more wary and circumspect But in the case of equivocation a man professeth no deceit but naked Truth 4. If stratagems be against promise or performed by lying they are unlawfull and this the Heathens themselves have judged 3. Arg. They press the many Rhetorical figures in Scripture Ans. There are Rules to find out the full sense of those figures But for finding out the full sense of mentall equivocation no rule can be given 4. Arg. They produce sundry particular instances of Saints that have as they 〈◊〉 equivocated as 1. Rebekahs and Iacobs dissembling with Isaac Gen. 27. 6 c. Ans. That is an instance of their infirmity and no pattern for imitation The like may be said of Rahabs answering the Kings Officers whereof before 2. Elishas answer to the men of Syria that came to apprehend him 2 King 6. 19. Ans. 1. This was a stratagem against a professed enemy 2. He was not demanded any question and so not bound to answer this or that 3. Isaiahs message to Hezekiah Thou shalt dy and not live Isa. 38. 1. Ans. There is nothing but plain and open truth herein for Isaiah spake as he was commanded and as he himself thought for Hezekiahs sickness was indeed deadly according to the nature of it And if God had not extraordinarily wrought upon him he had died That Isaiah knew no other but that Hezekiah should dy of that disease is evident in that the Word of God came again to him when he carried the news of the Kings recovery v. 4. 4. Ieremiahs answer to the Princes Ier. 38. 27. Ans. His answer is plain no shew of untruth therein only there was some truth concealed which makes nothing for equivocation because he was not demanded whether the King spake to him of yielding to the Chaldeans or any other thing beside what he answered 5. Iohns answer to the Jews Iohn 1. 21. Ans. Iohn answered the truth and that according to the meaning of the Iews as this particle of emphasis that Prophet implyeth for Iohn neither was a Prophet as others to foretell things to come nor was he that Prophet which Moses spake of nor was he Elijah as they meant in body or soul but only in spirit and power That he spake according to their intent and that plainly is evident in that when they asked who he was he directly answered the truth saying I am the voyce of one crying in the Wildernes John 1. 23. 6. The speech of Christ The Son knoweth not the day and houre of Iudgment Mark 13. 32. Ans. 1. Here is no question propounded to our Saviour so as it maketh nothing to the point in hand 2. Christ declareth the truth plainly for as he was man he knew not that day and houre Many other speeches of Christ are alledged whereof not one maketh for mental reservation for the ambiguity of them is either in divers acceptions of the word or in circumstances which with 〈◊〉 and due observation may be found out §. 190. Of preferring the Church before ones Country ALL the effects that are noted of Rahabs faith did give a plain demonstration that she preferred Gods Church before her own Country This is a case that admitts some limitations It will not therefore be impertinent to shew wherein ones Country is to be preferred and wherein the Church Ones own Country is to be preferred in these cases 1. In Civill affaires As if a professor of the true Religion be a subject in an Idolatrous Country that joyneth neer to that other Country whereof he is a subject and both requires his aid against their enemies or for any other secular affaires he is bound to prefer his own Country before the other 2. In differences betwixt his own
21 15 16 17. For true saving grace cannot be utterly lost See more hereof Chap. 3. v. 12. § 132. c. This is a great enforcement to such as by any occasion have fallen from grace and grieved Gods good Spirit thorowly to repent thereof and to turn to their God again §. 203. Of Samsons kind of death THE last act of Samson was the greatest and best It was the greatest evidence of his faith and the most profitable to Gods Church Yet out of it a double question ariseth 1. Whether it were a lawfull act 2. Whether the like may lawfully be don by others His act was this that he pulled down a great house where he was upon himself and upon the enemies of the Church which were in and upon that house Iudg. 16. 27. c. This personal act was in it self as he did it lawfull For 1. He did it with true devotion and invocation of Gods Name Iudg. 16. 28. So true so hearty so intire was his devotion as God had respect thereto even as he had to his Prophet Iona. 2. 2. 2. He did it with a true and stedfast faith For it was his last act and he is here brought in as a pattern of faith Of him as well as of others it is said These all having obtained a good report through faith c. v. 39. 3. He did it by vertue of his vocation and function which was deputed to him from his mothers womb Iudg. 13. 5. Which was to deliver Israel out of the hands of the Philistines If a valiant Souldier should cut asunder a post of a bridge whereon an Army of enemies stand though the bridge should fall upon himself yet he did but what his calling required 4. He did it with a well composed mind not in any such passion or perplexity of mind as self murderers do It was a zeal of Gods glory love of the Church of his and of his own Country due and just revenge on the Churches enemies and a recompence of his former folly 5. He did it with a special warrant which was the immediate and extraordinary motion of Gods Spirit He did it with such a Spirit as Elijah did when he called for fire upon the Messengers that came to apprehend him 2 King 1. 10. 6. He did it as a type of Christ. Hereof see § 206. §. 204. Of self-murther COncerning the second question § 203. whether the like may be lawfull in others a negative answer must be given unless they have such a Spirit This answer of Christ Ye know not of what manner of Spirit ye are of Luk. 9. 55. is perâ—…inent to the point in hand Self-murther is in it self a capitall and damnable sin For 1. It is apparently against the very letter and sense of the morall Law Exod. â—…0 13. 2. It is against the rule of Charity For this phrase Thou shalt love thy neighâ—… as thy self Math. 22. 39. sheweth that a mans self is the rule of loving 〈◊〉 For a man therefore to destroy himself is to break the very rule of 〈◊〉 3. Divine revenge is expresly threatned against it For this distinction of Gods requiring blood at the hand of man and at the hand of every mans brother Gen. 9. 5. sheweth that God will require that blood which one man 〈◊〉 of himself as well as of his brother 4. Self-murther is the highest pitch of tempting God This was it which the Devill assayed to bring Christ unto Matth. 4. 6 7. It provoketh God to let the 〈◊〉 sink into hell or in an unusuall and strange manner to save it 5. It is a presumptuous usurpation of Gods prerogative unto whom belong the issues of death Psal. 68. 20. 6. It is a preposterous prevention of Gods call thrusting a mans self out of that place wherein his Lord hath set him 7. It setts a dam against Gods mercy for who can tell if God will turn and 〈◊〉 and turn away from his fierce anger that we perish not Jona 3. 9. But self 〈◊〉 give judgment against themselves as if they knew that God would not turn away from his anger 8. It is a violent preruption of the place time and means of ones own repenâ—…ance The place is a body animated by the soul a dead carcass cannot reâ—… The time is this life Heb. 3. 13. The means are Gods Word Christian conference Invocation and such like whereof the Self-murtherer depriveth himself 9. It is against the most principal principle of nature which is to preserve its own being 10. It is against that remainder of Gods Image which is reserved in man â—…y vertue whereof sundry of the Heathen Philosophers and others have condemned it The Roman Orator excludes them out of heaven The prime of Roman Poets placeth them in hell wishing that they might be on earth to enâ—…ure any want or hard labour §. 205. Of the future estate of self-murtherers A Question is moved of self-murtherers whether there is any hope of their salvation or no. Answ. 1. All the instances that the Scripture giveth of self-murtherers are branded for Reprobates as Saul Achitophel and Iudas 2. We have as little ground of hope for them as for any 3. The order of the Church in denying them Christian buriall imports as much 4. The very Heathen had such a Law which forbid their buriall Yet because the wayes of the Lord are unsearchable and the mercies of the Lord infinit and the work of his Spirit unconceâ—…vable For at the moment of death the Spirit can work Faith and repentance we cannot we may not pass a peremptory sentence on them Pretences alledged for the hope of the salvation of many of them are these 1. They may be distracted in their witts Answ. Such are not to be accounted self-murtherers Our Law doth acquit such 2. They do it to avoid sin or to prevent such Tortures as they fear may draw them from the profession of the true Faith Answ. 1. They are undue pretences For 1. No evill is to be done upon pretence of good Rom. 3. 8. 2. A meer passive evill is not sin 3. The pretended evill may by the Divine Providence be prevented 4. The remedy used is the worst of evills It is like the Flounders leaping out of hot water into flaming fire The pretence of preventing torments that might cause Apostacy implieth Pusillanimity and Infidelity As if God could not prevent or mitigate or give sufficient Strength Courage and Comfort in all Tortures 3. Some pretend an hastning of their heavenly glory thereby Heathen Authors give instances hereof namely of Cleambrot us and Cato Answ. That is no way to hasten but for ever to exclude ones self from heavenly glory 4. Some thinking to give evidences of their salvation set down the confidence they have in Gods mercy and leave it written in their pocketâ—…s that it may be seen by Survivers Answ. It is a plain mockage of God to crave
Ely 1 Sam. 2. 11. and 3. 1. There he manifested his obedience 1. To his Parents by a abiding in that place and calling wherein they setled him 2. To his tutor or Master to whom he was by his Parents committed as is intended under this phrase He ministred before Ely 1 Sam. 3. 1. This is further confirmed by his readiness to run again and again and that in the night time when he supposed that Ely had called him and by declaring the whole message which he had received from the Lord to Ely upon his charge 1 Sam. 3. 18. A worthy pattern this is for such as are under Authority When he came to riper years he became a Prophet and a Iudge As a Prophet he was faithfull 1 Sam. 3. 20. This is an especial property of a good Prophet 1 Cor. 4. 〈◊〉 His faithfulness was manifested two wayes 1. In declaring Gods minde to the people 2. In putting up the peoples desire unto God which was by prayer wherein he was very powerfull Ier. 15. 1. Psal. 99. 6. He took a right course to make his prayer available for the people for 1. He brought the people together to joyn with him in publick prayer 2. He fitted them to that publick duty by calling them to forsake their sins 3. He caused them deeply to humble themselves and to pour out their Souls before God In which respect they are said to draw water and pour it out before the Lord. 4. He brought them further to sanctifie and enlarge their humiliation by fasting 1 Sam. 7. 3 4 c. 5. He promiseth to pray for the people himself and acknowledgeth it a sin to omit that duty 1 Sam. 12. 23. 6. His own prayer was so powerfull as thereby he did not onely obtain preservation from enemies but also such extraordinary thunder as scattered the enemies 1 Sam. 7. 10. The other function whereby Samuel's life in his elder years is set out respecteth his government as he was a Judge Hereof two things are especially recorded 1. His sedulity 2. His integrity To these two heads may all things becoming a good Governour be referred Either of these without the other makes ones government very defective and faulty Let a Governour take indefatigable pains yet if he be corrupt his pains may prove the more pernicious Let him be upright if he be negligent and idle 〈◊〉 is the glory of his uprightness But if both concur much may be expeâ—… from the government of such a one for much will be performed thereby 〈◊〉 by Samuel in whom both concurred This testified his diligence that he stayed not at his own house for all the peoâ—… come thither for judgement but he went from place to place He had 〈◊〉 yearly progresse and circuit not for his own pleasure but for his peoples 〈◊〉 and good The places whither he went in his yearly circute were Bethel 〈◊〉 Gilgal and Mizpeh 1 Sam. 7. 16. all of them in the utmost wastes of 〈◊〉 Concerning his incorruptness he challengeth all the people if any way they 〈◊〉 impeach him But they were so far from that as they bare publick witâ—… to his integrity O that Christian Magistrates would set Samuel as a pattern before them in 〈◊〉 and integrity §. 222. Of Samuel's crosses IT could not be but that Samuel living and ruling in such evil times as he 〈◊〉 should meet with many crosses Among them two are most observable 〈◊〉 in the beginning the other toward the end of his government 〈◊〉 began with one of the most lamentable Tragedies that had befallen 〈◊〉 State since they were setled in Canaan Israel was twice smitten before their 〈◊〉 Once about 4000 men were slain and at another time 3000 and 〈◊〉 the Ark of God was taken and the Priests that carried it were slain 〈◊〉 dismal was this news as old Ely who then was Judge and whom Samuel 〈◊〉 at the first news thereof fell from off his seat backward and brake his 〈◊〉 Such an enterance into the government could not be but a heavy crosse 〈◊〉 〈◊〉 who was their governour The other cross about the end of his goverment was his rejection aggreâ—… by the quarrel which was picked to collâ—…ur the same that it was his sons 〈◊〉 governing 1 Sam. 8. 5. To reject him whom God had chosen and setled for a Judge over his people 〈◊〉 not be but an heavy crosse to that good old man and that two wayes 1. In regard of himself who was much disgraced hereby 2. In regard of the people who herein manifested a tumultuous minde against God and provoked him to give him a King in anger Hos. 13. 1â—… 〈◊〉 that they should lay the cause thereof on him and his Sons must needs 〈◊〉 more pierce his Soul therefore it is said that it pleased him 1 Sam. 8. 6. True it is that his Sons were corrupt Judges but must the Father be rejected 〈◊〉 this was a remedy worse than the malady Though it be said that he made his Sons Iudges over Israel yet doth not that phrase intend that he gave over the whole government to them much lesse that 〈◊〉 justified them in their male-government The people might have made their complaint to him for redress vvhich if he had refused or neglected to do they might have had some more colour for what they did The advantage vvhich the people took at Samuels Sons ill government sheweth what pious Parents may suffer for their impious Children This was before manifested in Elies case §. 223. Of blessings conferred on Samuel THe blessings conferr'd on Samuel were many and great as 1. His extraordinary birth He vvas a Childe of prayer and after an especial manner given of God 2. Gods Son appearing unto him even vvhen he was a Childe 3. His high advancement to be a Prophet and a Judge 4. Gods continual abode vvith him and fulfilling his Prophesie 1 Sam. 3. 19. 5. Gods hearing his prayers 6. Gods blessing his government with the conversion of his people and confusion of his enemies 1 Sam. 7. 3 c. 7. Gods associating himself with him when he was rejected 1 Sam. 8. 7. 8. Gods sealing up his integrity by a visible sign vvhereby the people vvere brought to see their sin 1 Sam. 12. 18 19. 9. The esteem wherein both King and people had him even after Saul was made King 1 Sam. 11. 7. 10. The fulnesse of dayes vvhereto he attained 1 Sam. 8. 1. and 28. 14. 11. An honourable funeral 1 Sam. 25. 1. 12. Resting after his death This I do the rather note in opposition to that Popish position of Samuels being raised by a vvoman that had a familiar spirit 1 Sam. 28. 11 12 c. For quietly to rest after death is a common priviledge of all Saints True it is that the bodies of the best may be taken out of the grave and may be hurried up and down but the question here is concerning the Soul vvhich animated the body
vvhile it lived and is severed from it by death vvhether it do or can before the resurrection enter into that body again and in that body perform any duty of a living man vvithout a miracle for Papists teach that the Soul of Samuel appeared unto Saul after he was dead For this they render these reasons 1. The Scripture expresly saith that Saul perceived that it was Samuel and that Samuel said to Saul 1 Sam. 28. 14 15. Ans. It is usual in Scripture to give the names of things to resemblances of them even to such things as are like them Besides Saul might be deceived and think that he perceived that to be Samuel vvhich vvas not so 2. He that is called Samuel foretold things to come even such things as did answerably fall out 1 Sam. 28. 19. Ans. 1. There vvas probability of that vvhich he that appeared to Saul did foretell namely That Israel should be delivered into the hands of the Philistines the next day and that Saul and his sons should be dead For the enemies vvere very strong vvell prepared to battel and resolved to put it to the Trial the next day vvithall he knew that God had forsaken Saul and supposed that God would leave him in that straight and thereupon conclude that he and his sons should be destroyed 2. God might use evil spirits to declare some things to come as vvell as evil men Deut. 13. 2. 3. What did the Devil care if that which he foretold had proved 〈◊〉 He is the Father of lies and cares not to be found a liar so as he may work any mischief by his lie That it was not the Soul of Samuel appears by these Arguments 1. The Souls of those that depart in the Lord are so preserved by the Lord as nor Witches nor Sorcerers nor the Devil himself can disquiet them and bring them to their bodies again 2. The uniting of body and soul again after they are separated by death is a Divine work and cannot be done by a Diabolical power Eliah and Elisha were declared to be the Prophets of God by a like work 1 King 17. 〈◊〉 2 King 4. 35 36. and 13. 21. So Christ declared himself to be the son of God by like acts Matth. 9. 25. Luke 7. 15. Ioh. 11. 44. And Peter hereby shewed himself to be an Apostle of Christ Act. 9. 40. So did Paul Act. â—…0 10. 3. Had he been Samuel indeed he would not have suffered himself to be worshipped as Saul worshipped that personage which appeared to him An Angel would not suffer Divine worship to be done unto him Rev. 19. 10. Not Peter Act. 10 25 26. We may therefore well conclude that Samuel himself being dead quietly rested and could not be molested by the Devil upon any ones motion as is suggested §. 224. Of Samuel's being a type of Christ. THE last point to be observed about Samuel is to shew wherein he was a type of Christ. This will appear in the particulars following 1. In the ground of his birth Samuel was a Child of prayer and a Child of promise intended in this phrase God grant thee thy petition that thou hast asâ—…ed of him 1 Sam. 1. 17. This he spake as High-Priest by the Spirit of God So was Christ Isa. 9. 6. and 14. 7. 2. In the great favour and especial grace wherein he grew up after he was born 1 Sam. 2. 26. So did Christ Luk. 2. 40 52. 3. In the rejoycing that was after his birth A solemn form of praise was spâ—…ung thereupon 1 Sam. 2. 1. So after Christ's birth Luk. 2. 13 14. 4. In the Stock out of which he was brought forth which was a barren woman 1 Sam. 1. 15. So Christ out of a Virgin Matth. 1. 23 25. 5. In his worth and excellency for so were all Children of prayer and promise of singular worth 1 Sam. 3. 19 c. But Christ herein infinitely surpassed all 6. In Gods timely manifesting himself to him even when he was but a child 1 Sam. 3. 1 c. So in Christ at twelve years old Luk. 2. 42. 7. In his distinct offices for Samuel was a Priest 1 Sam. 7. 10. a Prophet 1 Sam. 3. 20. And a Judge 1 Sam. 7. 15. So was Christ a Priest a Prophet and a King 8. In his faithfulness 1 Sam. 3. 20. Christ surpassed all sorts as in other things so in faithfulnes Heb. 3. 2. 9. In the end of his raising up which was to rescue Gods people from their enemies 1 Sam. 7. 13 14. This was the end of Christ assuming our nature Lâ—…k 1. 71. Therefore at the time when the one and the other were raised up 〈◊〉 people of God were in great servitude 10. In that ingratitude of the people against him notwithstanding his diliâ—…ence in well-governing them and the great deliverances wrought by him he was rejected 1 Sam. 8. 5. So was Christ dealt withall Luk. 19. 14. Matth. 11 42. §. 225. Of the speciall evidences of the Prophets Faith THE seventh and last particular is more indefinite than the former were They were set down by their distinct roomes These are many of them implyed under this title of function Prophets The word is of the plurall number because there were many included under it Of this title Prophet Of the function comprised under it of the distinct 〈◊〉 thereof Of their extraordinary endowments of the reasons why they were 〈◊〉 up and of sundry other points concerning them See Chap. 1. ver 1. â—… 12. That which I here intend to add about them is concerning the speciall evidences of their Faith for for that end is mention here made of them The evidences were these 1. Faithfulnes in their function this is manifested two wayes 1. They delivered nothing but what they had received hereupon many of their Prophesies began with this stile Thus saith the Lord The Word of the Lord Isa. 7. 7. Zec. 4. 6. 2. They concealed nothing they had received Though it were a burden This therefore was another phrase of Prophets The burden of the Lord. Mal. 1. 1. When by reason of the peoples unworthines Ieremiah had a thought of concealing Gods Word it was in his heart as a burning fire shut up Jer. 20. 9. 2. Diligence in their calling This is set out by their rising betimes 2 Chro. â—…6 15. And rising up early every day Jer 7. 25. 3. Courage they would not be daunted with peoples opposition Their faces were hardy strong as an adamant Ezek. 3. 8 9. 4. An humble submission to whatsoever God should call them Isaiah walked bareâ—…foot Isa. 20. 3. Ieremiah went with a yoke about his neck Jere. 27. 2. and 28. 10. Ezek. 1. Elie eat his bread made of all sorts of course corne mingled together and drunk water by a stinted measure which was a very small measure Ezek. 4. 11 12. 5. Patient bearing of all manner of persecution Christ testifieth thus much of them Matth. 5. 12. and Stephen Act.
was as a naked sword 1 Sam. 18. 11. and 19. 10. Yea though Saul commanded his servants to kâ—…l David 1 Sam. 19. 1 11. pursued him himself 1 Sam. 19. 22. and that with an Army 1 Sam. 23. 8. yet David escaped So Elijah escaped the edge of Ahab's and Ahaziah's sword 1 King 18. 10. and 19. 2. 2 King 1. 9. so Michaiah 1 King 22. 28. and Elisha 2 King 6. 14 31. This instance sheweth that by Faith desperate dangers may be escaped I say desperate not in regard of God and his power as if there were no hope of help in him but in regard of man the danger being above his strength to stand against it and above his ability to overcome it or to free himself from it That which to sense is desperate without beyond above hope to Faith in God is sperable under hope and recoverable David was ost in danger of death Psal. 18. 4 5. Psal. 116. 2. so Hezekiah Isa. 38. 10 11 c. and Paul 2 Cor. 48 9 10 and 11. 23 24. Yet were they all delivered from those deadly dangers Faith makes a man depend on him who is able to deliver him in the greatest straits A Heathenish King could say to Daniel Thy God whom thou servest continually he will deliver thee and again Is thy God able to deliver thee from the Lions Dan. 6. 16 20. But much more to the purpose is this of an Apostle We had the sentence of death in our selves that we should not trust in our selves but God which raiseth the dead c. 2 Cor. 1. 9 10. Quest. May Saints in confidence expect every deliverance that God can give Answ. Not simply but with submission unto his will as they who said our God whom we serve is able to deliver us and he will deliver us but if not we will not serve thy Gods c. Dan. 3. 17 18. see more hereof in the Saints sacrifice on Psal. 116. 8. § 52. This is a great consolation and encouragement in the greatest straits and distresses whereunto in this world we are or may be brought None are or can be so great as to give just occasion of despair because none do or can exceed Gods ability to help On this ground the believer is confident when that man that walketh onely by sence utterly despaireth §. 233. Of Saints being weak A Seventh effect of Faith is thus set down out of weaknesse were made strong These words were made strong are the interpretation of one Greek compound verb it is used both actively and passively The simple verb whence it is compounded signifieth to be able This compound to make able or to make strong It is applied to God 1 Tim. 1. 12. 2 Tim. 4. 17. In the passive it is attributed to Abraham Rom. 4. 12. To Paul Act. 9. 22. To Timothy 2 Tim. 2. 1. And to all Christians Eph. 6. 10. Here it is passively taken And may be applied to sundry of Gods Worthies who were brought to great weaknesse but yet recovered and made strong Of the Greek word translated weaknesse see Chap. 4. vers 16. § 89. To aggravate the weaknesse whereunto they were brought the abstract is used He doth not say of weak which is the concrete but out of weaknesse which is the abstract were made strong This carrieth emphasis implieth such an extremity of weaknesse as there was little or no hope of recovery from the same This fruit of Faith in being made strong out of weaknesse differeth from other fruits before mentioned in this that it setteth out the vigour of Faith in a mans weakness The former instances shewed the vigour of Faith against other strong and violent things as Kingdoms Lions Fire and Sword which presupposed strength in those that believed But here is weaknesse weaknesse in themselves and out of that made strong This may fitly be applied to the bodily weaknesse of Hezekiah he was sick â—…to death And thereupon he received this message from the Lord Thou shalt 〈◊〉 and not live 2 King 20. 1. It appears that he was sick of the Plague or Peâ—…ence for he had a boil or Plague-sore which arose on his body and was afterwards healed by a lump of Figs The venom of that sickness had seized on his â—…al parts and it is probable that the tokens appeared upon his body which are counted apparent signs of death In this respect it was truely said according to the course of nature Thou shalt die and not live Thus was Hezekiah very weaknessâ—… so weak as there was no hope of gathering strength Yet out of this weakness was he made strong that is he recovered his health and strength again This recovery was extraordinary Yet was it obtained by Faith as is evident by the faithfull prayer which he made 1 King 20. 3. and which was graciously heard whereupon we may conclude that it was in Faith For the prayer of Faith shall save the sick Jam. 5. 15. Obj. In his prayer he pleads his walking with God which implieth works Ans. 1. He pleaded not the merit of his works but his sincerity in doing what he did as an evidence of Gods spirit in him and of his respect to God â—… He doth not plead his walking before God as a thing done by him but as a condition prescribed by God whereby it might be known to whom Gods promise did belong For God had said That David should not want one of his â—…ed to sit on the Throne of Israel if they did take heed to their way to walk before God in truth 1 King 2. 4. But Hezekiah being conscious to his own integrity and having at that time no Son to succeed him on the Throne in his prayer calls Gods promise to minde and pleads that to God The word remember iâ—… Hezekiah's prayer sheweth that he had reference to Gods promise as Moses had in his prayer Exod. 32. 13. This sheweth that by Faith incurable diseases may be cured Quest. May recovery of health and longer life when one is sick be prayed 〈◊〉 Ans. Yes with submission to Gods will And that on these grounds 1. They are comprised in the fourth petition 2. Christians are enjoyned so to do Iam. 5. 14. 15. 3. Such things are promised as a blessing Exod. 23. 25. Psal. 41. 3. 4. Saints have prayed for those blessings 2 Sam. 1â—… 16. 5. God hath accepted and granted such prayers Phil. 2 27. 6. Saints recovery and continuance on earth is a blessing to the Church Phil. 1. 24. Though the weaknesse here intended may be applied to bodily sicknesse yet iâ—… it not to be restrained thereunto Fâ—…r the word weaknesse is such an indefâ—…ite word as may be applied to all manner of weakness whether of body or Soul under weaknesse of Soul are comprised all manner of troubled passions as anger grief fear with the like so also Satans manifold temptations and sundry effects following thereupon as trouble
meant the Resurrection of the body at the last day when the soul being united again with it both shall enjoy eternall glory To amplifie this pain the more it is set down comparatively in this word of comparison better so as it hath reference to another Resurrection before which this is preferr'd Was it that Resurrection which is implied in the first clause of 〈◊〉 his verse Women received their dead from a Resurrection Answ. They had no ground to expect such a Resurrection Was it then a greater degree of glory for sufferings Answ. This Text maketh no comparison betwixt degrees of glory Is the comparison then made betwixt the Resurrection of Professors and Persecutors Answ. No. The comparison is betwixt a Resurrection which Professors rejected and which they obtained What was the Resurrection which they rejected Answ. The deliverance before mentioned upon condition of renouncing their profession For when professors are in the clutches of bloody Persecutors they are as dead men to escape out of their clutches is as a resurrection from the dead In this sence but in another case Abraham is said to receive Isaak from the dead v. 19. because he was deputed to death In that the Professors here mentioned would not be delivered on the Persecutors termes they may be said to reject a Resurrection Now they aimed therein at the Resurrection to eternall life and this was a far better Resurrection than any Resurrection from their Persecutors could be That this was the end of their suffering is evident by the Apostles express setting it down so with this finall conjunction that so as they did it not rashly but upon good advise and to a good end They had reason to do what they did §. 249. Of Believers suffering advisedly THE general expression of the end of Saints sufferings noted in this causal particle that giveth us to understand that true Believers advisedly endure what they endure for the Faiths sake So fight I saith the Apostle 1 Cor. 9. 26. not as one that beateth the aire that is not as a mad man that fighteth with a shadow not weighing what he doth but as a man of understanding that have good cause to do what I do This advisednes with reference to the cause he doth here set out For the which cause I suffer these things for I know whom I have believed 2 Tim. 1. 12. All those Texts which set down the causes and motives why Saints were induced to suffer give proof hereof Particulars were these 1. Submission to the will of God Matth. 26. 42. 2. Confirmation of the Gospel Phil. 1. 17. 3. Establishing the Professors thereof Phil. 1. 14. 4. That Eternall weight of glory which followeth thereupon 2 Cor. 4. 17. Believers are endued not onely with reason which in general moves men to prefer the most excellent but also with spiritual understanding and divine Wisedom which makes them well weigh what they do and endure Thereby also they are enabled to distinguish betwixt things that differ and thereupon to chose and prefer the more evcellent needfull and usefull Take notice hereby of the perverse censure which the men of this world do in this case pass upon Believers They judge them to be no better than sots idiots frantique mad if they suffer imprisonment loss of goods reproach or any kind of censure what mad men are these say they not knowing the ends which Saints aime at and that blessed fruit that will follow thereupon §. 250. Of Believers suffering with an eye to the better Resurrection THE end that is here set down doth apparently surpass all that they lose or endure by their suffering so as they suffer upon advantage They obtain they get they gain thereby Well did he understand this who said Our light affliction worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. All the rewards that are mentioned in Scripture of suffering give proof hereunto This may not be imagined to be any mercenary matter as arising from a mans own merit but from Gods promise which ariseth from his free grace and good pleasure This sheweth that there is a mystery in this trade of suffering which we shall do well to enquire into In the things of this world if we observe men by such and such courses to thrive we use to be inquisitive after the same Enquire therefore and that with diligence into Gods Word and thou shalt find that by holding close to God by holding fast a profession of his Truth by suffering for that same thou shalt have an abundant recompence God will not suffer any thing to be done or endured for his sake in vain The more and greater the sufferings be the more ample and excellent will the reward be This is here exemplified by the Resurrection A Resurrection was the end they aimed at Of the word translated Resurrection See § 248. The Resurrection enboldens Believers to do what they do This phrase What advantageth it me if the dead rise not 1 Cor 15. 32. sheweth that the Apostle in his sufferings had an eye upon the Resurrection which also is implyed 2 Cor. 4. 14. By the resurrection we are fully exempted from all manner of misery and estated in that felicity as exceedeth all expression all apprehension This is it that the world doth not understand they know not what the Resurrection meaneth They dote onely on things present like brute beasts The Heathen who wanted the light of Gods Word never believed the Resurrection of the body though they had some glimpse of the immortality of the Soul Their Philosophers counted Paul a babler because he preached the Resurrection Act. 17. 18. Many that carry the Name of Christians and in general know and believe that there shall be a resurrection of the body do not understand the difference betwixt the distinct kinds of Resurrection namely that there is a Resurrection of life and a resurrection of damnation John 5. 29. Neither are they acquainted with the true grounds and sure evidences of that difference Hence it is that both Heathen and common formall Christians do so wonder as they do that Believers should be so forward to suffer and so prodigall of their lives as they are Faith in the Resurrection of life will make a man less carefull of preserving his mortal life in Gods cause That Resurrection whereon true Believers have their eye in suffering is here said to be a better Resurrection better than any deliverance in this world better than any thing that can be enjoyed in this life Thus much the Apostle implyes in this phrase to be with Christ is far better Phil. 1. 23. And in this ye have in heaven a better substance Heb. 10. 34. This will the better appear by comparing this resurrection with other resurrections mentioned in Scripture 1. We read of a first resurrection Rev. 20. 5 6. This resurrection here spoken of by the Apostle is the second
away The verbe that is of the same root signifieth to keep and he that hath the charge of a prison is called a keeper yea there is a verb of the same notation which signifieth to cast into prison Because a prison is to hold men fast prisons use to be as Castles strong built of stone or other like materials with strong dores iron barrs and grates and Jaylors to look unto them Bonds and prisons are for murtherers theeves and other malefactors Now in that professors of the true Faith had triall by bonds and imprisonment it giveth evidence that Persecutors deal with Professors of the Truth as with malefactors Hereof see more in the Whole Armor of God Treat 3. part 7. on Eph. 6. 20. § 189. 1. This may be some comfort to such as are so handled in these our dayes It is no worse with them than it was with their Lord and Master in his dayes and with other his faithfull Servants in their dayes So persecuted they the Prophets which were before you Matth. 5. 12. and so the Apostles and so other Saints age after age 2. By way of allusion professors of the Truth may learn to keep their souls free from the bonds of sin then need they not much care for mens bonds at least they shall then more comfortably lye bound with mens bonds and if they have learn'd to make every place a Temple to worship God therein even in prison they may worship God The more they are restrained in their bodies the more they may exercise their Souls in divine Meditations and contemplations 3. Considering true Saints are subject to bonds and imprisonments and thereby kept from seeking needfull and seasonable succour it is our duty to enquire after such and to afford them all the succour we can Hereof see more Chap. 13. 1. 3. § 24 26. The manner of setting down the four kinds of persecution mentioned in this 〈◊〉 thus had triall giveth us to understand that the persecutions of Professors were reall they had experience of them they had a sence and feeling of them and in that respect had tryall See § 251. If racking if scourging if bonds and imprisonments be reall persecutions then were theirs reall Such was the malice of Persecutors as they set themselves to make Professors to seel the weight of their malice This sheweth the necessity of true sound patience yea and of the perfect work thereof that it be not only true and sound but also large extending it self to all manner of persecutions yea and constant holding out to the end Hereof see more in the Whole Armor of God on Eph. 6. 15. Treat 2. part 5. § 14 15 16. c. §. 254. Of stoning Professors of the Truth Hebr. 11. 37. They were stoned they were sawn asunder were tempted were slain with the sword they wandred about in Sheep-skins and Goates-skins being destitute afflicted tormented THERE are in this verse other sorts of persecutions set down three of them such as brought Professors to seal up their Faith with their blood So as those were the sufferings of Martyrs The first of these and the sixth kind of persecution is thus expressed they were stoned The Greek verb here used is derived from a noun that signifieth a 〈◊〉 Joh. 8. 7. for they were wont to throw stones at men and thereby slay them This kind of death was of old more in use than now and more common among the Jewes than among other Nations It was a kind of death appointed by God himself to be inflicted upon notoâ—…ious malefactors Lev. 20. 2. That this kind of death may be the better conceived I will distinctly shew 1. How men were stoned 2. Why this kind of death was used For the first the manner of stoning was this A malefactor being condemned heapes of stones were prepared and brought to the place of execution where the malefactor was fast bound to a stake and then all the people took up stones and threw at him till he was dead In setting cut this kind of death It is said the people shall stone them to death Lev. 20. 2. Let all the congregation stone him Lev. 24. 14. For exemplification hereof read Iosh. 7. 24 25. For the second these Reasons may be given of this kind of death 1. That all the people might testifie their zeal and indignation against the crime so punished For in throwing stones against a malefactor they strived who should be the forwardest 2. That the blame of condemning the malefactor might not lye wholy upon the Judge For all the people executing the sentence of the Judge thereby gave approbation of it 3. That there might be a more thorow expâ—…ation of the land from that crime for which the malefactor was stoned As many mens conspiracy in sin and making themselves accessary thereto doth defile a land the more so the zeal of many in punishing a publick sin doth more clense the land Iosh. 7. 26. This kind of death inflicted by persecutors or Professors of the truth giveth evidence of two points 1. That they accounted professors of the truth as notorious malefactors or at least that they would have the people so to account them Hereof see § 253. 2. That many were brought to have their hands in the death of Martyrs For stoning was by the hands of many The people were almost ready to stone Moses Exod. 17. 4. Nay they did stone Zachariah 2 Chro. 24. 21. The multitude cryed to Pilate and said of Jesus Let him be crucified Matth. 27. 22. It was the multitude that stoned Stephen Act. 7. 57 58. So the people stoned Paul Act. 14. 19. And the multitude of them at another time were ready to have torn him in pieces Act. 21. 30 c. Experience of all ages have given too wofull proof hereof 1. The greater sort of people remain in their natural condition and cannot endure the light of truth which discovereth their darkness 2. They are of a foolish disposition ready to sway with the times and to do as their guides do though with them they run blind-fold to their destruction As silly sheep will follow one another though it be into the water where they may be all drowned so the common people will follow one another even to hell 1. Learne hereby to take heed of judging persons or matters according to the Judgment and censure of that multitude This is a caveat which God in his Law doth give Exod. 23. 2. A multitude is prone to run down-hill as all evill is 2. This may be a good Item to pray for good guides in Church and Common-wealth that thereby the common people may be brought into the right way Where guides are Idolaters or otherwise corrupt a pretence may be of taking away the life of Gods Saints by way of Justice though it be most unjustly as in the case of Zachariah and others before mentioned And likewise in the case of Naboth
people must needs be a grievous contradiction Further to aggravate this contradiction it is said to be against himself indeed sometimes they contradicted his Disciples to blame him thereby as in the case of not fasting Matth. 9. 14. and rubbing corn on the Sabbath day Matth. 12. 1. and eating with unwashed hands Matth. 15. 2. But even against his own self against that doctrine which he himself preached and the works which he himself wrought They regarded not the dignity of his person the integrity of his life the benefit of his works nor any other thing in him which might have restrained them from their violent contradiction but impudently they contradicted him himself By this it appears that the most excellent and innocent persons may have the most virulent oppositions by the vilest among men §. 25. Of being weary and fainting in our Christian course THat Christs pattern in enduring such contradictions as he did may be the more deeply weighed the Apostle declareth the dammage that may follow upon neglect of that means The dammage is in generall hinted in this particle lest which is the interpretation of two Greek words a that not that ye faint not It is a word of caution and prevention implying that such a dammage of mischief is like to follow upon neglect of the foresaid duty The dammage consisteth of two branches The first is thus translated 〈◊〉 wearied The Metaphor is taken from runners in a race or from such as labour and toyâ—… in any hard work and with the difficulty thereof or rather through their own sluggishnesse and lazinesse wax weary and give over the former course I find this word used in two other places as where it is said the prayer of faith shall save him that is weary and ready to faint we translate it sick Jam. 5. 15. and where Christ saith thou hast laboured and hast not fainted Rev. 2. 3. Here is added the subject your minds wherein such may be wearied or faint In the Greek it is so placed between two verbs as it may be referred to either of them Thereupon some thus translate it lest ye be wearied in your minds and faint Others thus lest you be wearied and faint in your minds There is no great difference in referring it to the one or the other It hath reference to both and is fitly fixed betwixt them They who be wearied in their minds faint in their minds And they who faint in their minds are wearied in their minds The latter word translated faint signifieth to be loosed it is used of things fast knit whereby they remain strong and steady as a mans joynts and limbs But if they be loosed they lose their strength and become feeble and weak It is used of the fainting of the spirit or soul of man for want of food Matth. 9. 36. and 15. 32. And to such a fainting under affliction v. 5. Here it is taken in a spiritual sense 〈◊〉 appears by joyning it with this phrase in your minds And thus it is taken Gal. 6. 9. By the inference of this danger the Apostle giveth us to understand that virulent contradictions and strong oppositions may make men weary of good courses Psal. 73. 13 14. Ier. 20. 7 8 9. As those crosses are in their kind grievous so humane frailty is much perplexed therewith And because good courses are occasions of such contradictions many wax weary of their good courses Well therefore did the Apostle premise this note of caution and prevention lest We have cause to be circumspect over our selves herein and carefully use all means to encourage our selves against those temptations Hereof see more Chap. 3. v. 12. § 122. This last clause and faint in your minds is added as the reason of their wearisomenesse in good courses Howsoever the bitternesse of contradiction may give occasion of being weary yet the proper cause thereof resteth in our selves even in our own faint spirits Hereupon saith the wise man If thou faint in the day of adâ—… thy strength is small Prov. 24. 10. David acknowledgeth thus much of himself I said this is my infirmity Psal. 77. 10. It was inward fainting that made many of them who believed in Christ to be afraid to confesse him Ioh. 12. 42. That wearinesse ariseth from fainting in mens minds is evident by the different disposition of men diversly minded For where there is the same occasion of weaâ—…inesse in all there is not the same effect In the time of the captivity many Leviâ—…es went away from the Lord but the Sons of Zadock remained faithful Ezek. 44. 10 15. And in the time of the primitive persecution many forsook Paul 2 Tim. 4. 16. yet not all The spirit of a man will sustain his infirmity Prov. 18. 14. Nothing dismaieth a man of courage instance Moses David Iob the Prophets the Apostles and Martyrs in all ages It is not simply contradiction but pusillanimity which causeth wearisomeâ—…esse It is an undue plea to pretend the grievousnesse of contradiction for excuse of mens wearisomnesse in their Christian course it becometh men rather to take notice of themselves and of their own faint-heartednesse that they may be the more humbled and brought to repentance for the same that so the Lord may be the more merciful unto them When men duly load themselves God will be ready to â—…ase them but if men by laying the blame elsewhere think to ease themselves the Lord will load them the more Now whether it be safe for a man to ease himself and the Lord load him or to load himself and the Lord ease him judge yee This further sheweth how needfull and usefull it is to get an undainted spirit and an invincible resolution to go on in our Christian course though all the world should contradict us Courage and resolution doth much in temporall and earthly matters yet they may in their bodies notwithstanding all their courage wax weary as in war in running a race in travelling in undertaking any other task but spiritual courage will so enable us as we shall not only well begin and hold out a good while but go on to the end of our Christian race §. 26. Of resisting unto blood Heb. 12. 4. Ye have not yet resisted unto blood striving against Sin THe Apostle doth in this verse declare how far the forementioned duty of imitating Christ in suffering is to be extended even unto blood The word which we translate resisted is a double compound Of the simple compound see Chap. 2. v. 7. § 62. The preposition added in this double compound signifieth against and is well translated resisted It is a Souldier-like word and importeth a manly standing against an enemy foot to foot spear to spear not yeelding a foot or haiâ—…es breadth as we say and that unto blood that is so long as blood or breath remains in our bodies or so long as we live Mans life remains in his blood
then man was enabled to perform In the other Covenant of grace the condition is Beleeve and repent Mark 1. 15. Faith hath respect to our justification and compriseth under it all things tending thereto Under repentance all sanctifying graces are comprised whether they respect mortification or vivification the two parts of repentance Quest. How can free grace stand with a condition Answ. 1. With a condition of works to be don by our selves it cannot stand 2. The condition of the Gospel which is faith and repentance are the work and gift God Eph. 2. 8. Ier. 10. 23. 2 Cor. 3. 5. Ier. 31. 18 33. In this respect they are so far from impeaching the grace of God as they do much magnify the same God of his own free grace works in us that which he requireth of us for attaining life 3. Faith is not to be considered in this case as a work of man but as an hand or instrument whereby we lay hold on Christ. 4. Repentance is but a meer qualification for fitting us to enjoy that which Christ hath purchased for us 5. Both faith and repentance are evidences of our right to Christ Jesus and therefore are enjoyned that we might have some sensible assurance of our eternal Salvation On this ground we are to enquire after the condition which God requireth for the partaking of that which he freely granteth us as we do desire the benefit of the grant §. 44. Of the benefit of Afflictions arising from enduring THe particular condition here required on our part is to endure chastening Under chastening all manner of affliction that God layeth upon his children are comprised They are called chastening by reason of the end that God aimeth at in afflicting them which is their good as hath been shewed § 36 37. Of the meaning of the word enduring and of Christs excellent pattern in enduring the Crosse see § 18. That is a worthy pattern for us and it is the more to be heeded by reason of that inference which the Apostle here maketh that afflictions are made profitable by enduring them Matth. 10. 22. 2 Tim. 2. 12. Iam. 1. 12. and 5. 11. This therefore did the Apostle glory in on the behalf of the Thessaloâ—…ians 2 Thes. 1. 4. See more here of in The whole Armour of God on Eph. 6. 15. § 16 17. 1. By this we may discern an especial reason of that little good which many gain by crosses they faile of observing this maine condition They may beare the cross because they cannot cast it off but they do not endure it contentedly willingly in obedience to God What they do is perforce with much inward grudging and outward muttering 2. Thou maist learn hereby how to gain good by afflictions even by enduring them which that thou maist the rather do observe well these few directions 1. Look to God that smiteth and duly weigh his supreme Soveraignty his almighty power his unsearchable wisdome his free grace his rich mercy his great forbearance and other like excellencies 2. Be circumspect over thine inward disposition to keep thy self from fretting vexing and perplexing thy spirit 3. Be watchfull over thine outward behaviour that thou manifest no discontent therein 4. Be well informed in the manifold trials whereunto the best are subject in this world 5. Take to thy self an invincible courage and resolution to hold out and still prepare thy self for more when some are past §. 45. Of the need and benefits of Afflictions UPon observing the foresaid condition of enduring chastisement it is added that God dealeth with them as with Sons The verb translated dealeth with properly signifieth to offer to See chap. 5. v. 1. Here it hath a reciprocal reference to God himself as if it had been said he offereth himself or he is offered to you as to Sons Of Gods respecting Saints as Children see v. 5. § 32. The inference of Gods atherly respect to Sons of men upon their enduring chastisement gives further proof that afflictions are fruits of Gods fatherly care over his children as hath been proved v. 5. § 37. It is further manifested by the need we have of correction and by the good which commeth to Saints thereby 1. The need ariseth from without us and from within us Without us The world and the things thereof as plenty peace pleasure preferment such like allurements do ordinarily make men secure wanton and loose But afflictions take away the sweet of all those alluring baits experimentally discover the vanity of them Witnesse the mind of men in pain of body in sicknesse in 〈◊〉 of liberty and other crosses Isa. 30. 22. Within us are proud thoughts ambitious imaginatious covetous desires noysome lusts and many other abominable corruptions which as festring matter lie in the soul eating up the life thereof But afflictions are as a rasor to lâ—…nch the sores of the soul and to let out the putrifying infecting matter They are as purging pils and potions to purge out noysome humors and in that respect needfull 2. The good that commeth to Saints by afflictions is an effecting of those ends which their wise Father aimeth at even such as these 1. Examination of mens selves to find out that corruption which is to be purged out Lam. 3. 40. 2. Humiliation under Gods hand Iosh. 7. 6 c. 3. Deprecation not only of the Judgment but of the cause thereof Psal. 32. 5. 4. Conversion unto God 2 Chron. 33. 12. 5. Circumspection that they offend not in the like againe Psal. 119. 67. Of the good fruits of afflictions See more v. 5. § 37. The principall duty hence arising is that which the Apostle himself hath noted in the beginning of this verse that we endure afflictions See § 44. §. 46. Of all of all sorts subject to trials TO commend Gods dealing with his children so as hath been set forth by afflicting them the extent thereof is thus set out for what Son is he whom the Father chasteneth not The manner of bringing in this extent with this causal particle for sheweth that it is a proof of the point The proof is taken from the constant course thereof That which is done to every child none excepted must needs be needfull and useful Experience of the good it doth where it is used moves a wise Father impartially to use it towards every childe The phrase may either be comparatively used in reference to earthly parents or simply to our heavenly Father In the former reference thus as earthly parents correct their children so doth God all his In the latter reference thus God doth impartially deal with all his children There is none at all whom he suffereth to passe through this world without chastisements Yet to adde the more force to this assertion he sets it down interrogatively thus what Son c. Hereby the Apostle doth challenge all to give an instance of the contrary as if he had said shew me the child of God who hath
Psal. 〈◊〉 7 8 9. Iob 23. 24 25. Lam. 2. 4. This principle is against common sense and natural reason yea against experimentall feeling I may say of them who are perswaded of the truth thereof as Christ did of Peter Flesh and blood hath not revealed it unto you but my Father which is in heaven Matth. 16. 17. The rule according to which natural men judge matters is bodily sight outward sense such experience as flesh and blood useth to take No marvell then though they be so hardly brought to believe this truth This may be a good incitement to labor after faith that we may walk by it rather then by sense §. 49. Of Fathers of the flesh correcting their Children Heb. 12. 9 Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of spirits and live THat which the Apostle had formerly set down simply in reference to God he doth further amplify by way of comparison and that betwixt our earthly Fathers and our heavenly Father The first particle furthermore sheweth that this is a further proceeding in the same point The Argument which the Apostle addeth is taken from the lesse to the greater and it is so layed down as the equity of our duty in enduring Gods chastisement is thereby proved For the Apostle here declareth what subjection nature teacheth Children to yeeld to their earthly Parents even in correcting them Much more ought Gods Word and Gods Spirit teach Saints how to subject to their heavenly Fathers chastisements By Fathers of the flesh he meaneth such as under God are the instruments or means of our bodily and earthly being Our former English hath translated it Fathers of our bodies But the Greek word properly signifieth of the flesh Flesh is oft used to set out our humane nature as Iohn 1. 14. And also our corrupt estate Rom. 7. 18. In both senses it is used Ioh. 3. 6. And in this place may well be so taken as is evident by the opposition of this word Spirit For God is both the Father of our souls Gen. 2. 7. and gives unto us that spirituall estate which we have even the Spirit Iohn 3. 6. In regard of our spirituall estate which is oft called Spirit we are said to be born of God John 1. 13. The opposition thus taken betwixt our corporall and spirituall estate maketh the argument the more evident For if means for our temporall good be well taken much more for our spirituall good Our earthly Fathers are here said to be word for word correctors which is very emphaticall it sheweth that they take that care and burthen upon them to order it as seemeth good to themselves for their Childrens good This description of our Parents on earth taketh it for granted that they can give but an earthly being Hereupon they that come from them are stiled Sons of men Psal. 8. 4. Flesh John 3. 6. Clay Isa. 64. 8. Dust and ashes Gen. 18. 27. 〈◊〉 Job 25. 6. Nothing can give more then it hath But man as a man hath bâ—…t an earthly being 1. This is enough to make men humbly minded 2. In particular this should teach Parents to use all the means they can that their Children may have another being then they have from themselves Hereof see more in Domest Duties Treat 6. Of Parents § 4. This office here attributed unto Fathers to be correctors giveth proof that it is a Parents duty well to nurture his Child and that by correction as occasion requireth See more hereof in Domest Duties Treat 6. Of Parents § 46 c. §. 50. Of Childrens reverencing the Parents that correct them FRom the forementioned office of Fathers about correcting their Children the Apostle maketh this inference We gave them reverence The Greek word is a compound the simple verb signifieth to turn This compound being of the middle voyce signifieth to reverence one which is manifested by turning to him It is negatively used Luk. 18. 2. It here intendeth that filial respect which dutifull Children beare to their Parents It is here brought in as a granted case which the very light and instinct of natute teacheth Children making them so far from disrespecting their Parents or rebelling against them for correcting them as they stand the more in aw of them and are the more fearfull to offend them and carefull to please them Hereupon he thus bringeth it in as a ruled case We gave them reverence So as genuine Children do not the lesse respect Parents for correcting them Correct thy Son and he shall give thee rest Yea he shall give delight unto thy soul Prov. 29. 17. See more hereof in Domest Duties Treat 5. Of Children § 33 34. §. 51. Of God the Father of spirits FRom the forementioned reverence which nature teacheth Children to yeeld to their earthly Parents that correct them the Apostle maketh this inference Shall we not much rather be in subjection to the Father of spirits It is God who is here stiled the Father of spirits and that in opposition to Fathers of our flesh so as hereby he intendeth that God is the author of our spirituall being Iohn 1. 14. Iohn 3. 6. Numb 27. 10. This he is in that 1. He createth immediatly from himself that part of man which is called spirit Gen. 2. 7. Eccles. 12. 7. 2. He worketh in men the gifts of the spirit even that ability which their spirits have to act any thing Exod. 35. 31. Numb 11. 27. Iudg. 13. 25. In this respect God is said to give a spirit to such and such Exod. 31. 3. Numb 11. 25. Iudg. 13. 25. 1 Sam. 10. 9. To be a Father of spirits is a divine work for it is a new creation and in that respect proper to God On this ground 1. Use all means which Gd hath sanctified for obtaining such a spirit as may make us new creatures 2. In the use of means call on God for his Spirit for this he hath promised Luk. 11. 13. 1 Cor. 3. 7. 3. Ascribe the glory of this work to God Rom. 11. 35. 4. Use the Spirit and the gifts thereof to the glory of God 1 Cor. 10. 31. §. 52 Of subjection to Gods Correction THat which is required of us by reason of the foresaid prerogative of God that he is the Father of spirits is that we be in subjection to him Of the emphasis of the Greek word be in subjection See Chap. 2. v. 5. § 43. And Domest Duties on Eph. 5. 22. Treat 1. § 12. It hath here an especiall reference to Gods correction that we should humbly 〈◊〉 patiently penitently endure the same This is expresly enjoyned Iam. 4. 〈◊〉 1 Pet. 5. 6. The Scripture doth plentifully note out the disposition of Gods people in this 〈◊〉 as of Aaron Lev. 10. 3. of Eli 1 Sam. 3. 18. of David 2 Sam. 15. 26.
Tables of the Law 1. This union of these two graces discovereth the uncertainty of that note which Papists give of a true Church namely Union Concord Peace These simply in themselves cannot be a note of the true Church because they may be without holinesse but the true Church is an holy Catholick Church There may be communion and peace amongst the most impious that be If they could shâ—…w holinesse of doctrine holinesse of order and discipline holinesse of life and conversation their union were to purpose But their Idolatry Heresie manifold errors and superstitious ordinances their filthinesse and licentiousnesse take away the glory of their pretended union 2. This sheweth that the agreement of the common sort in disorderly courses which they call good fellowship is no true Christian peace because it is without holinesse 3. This manifesteth the folly of those who upon pretence of peace neglect if not reject holinesse such as these 1. They who to keep their people the faster together as they think setup a religion of their own invention and restrain them from Gods holy ordinances So did Ieroboam 2 King 10. 31. 2. They who suffer a toleration of Idolatry where the Gospell is professed upon pretence of keeping peace So Sid Solomon 1 King 11. 4 c. And Ioash 2 Chro. 24. 17. 3. They who being in Idolatrous places subject themselves to Idolatry to keep peace and avoid trouble Ezek. 23. 5 12. 4. Governors who to have the good will of their people either yeeld to an unholy act as Aaron did Exod. 32. 24. Or suffer their people to do that which is unholy as Zedekiah did Ier. 38. 5. 5. Subjects who to gain and retain peace with their governors conform themselves to their unholy pleasure Ioh. 12. 42. This may be applied to all sorts of inferiors yea and to friends and neighbors A heathen man being moved by his friend to swear for him in a false cause returned this answer that a friend must accommodate his friend so far as the Altar that is so far as may stand with holinesse Peace is a most precious thing but as gold it may be bought too deare And it is bought too deare if holinesse be let go for it 4. In all endeavours after peace either of gaining or retaining the same be sure that it want not this companion of holinesse If peace and holinesse cannot in this or that case stand together let peace depart rather then holiness These limitations if it be possible as much as lyeth in you are not to be applyed to holiness It is not in our power to let holinesse go away Neither may it be presupposed that it is impossible to attaine holinesse as peace for peace consisteth in the agreement of others as well as of our selves but holiness consisteth in a mans own disposition all the men in the world cannot keep him that hath a mind to be holy from holinesse Lotâ—…emained â—…emained holy in the midst of Sodome 2 Pet. 2. 8. Well therefore might the Apostle presse his exhortation to holinesse with the same emphaticall verb. §. 77. Of Seeing God TO put us on the more to endeavour after holinesse The Apostle useth this motive Without which no man shall see the Lord. Though this relative Which may seeme to have reference both to peace and holinesse For it may be of both â—…umbers yet the Greek putteth this doubt out of question for it is of the singular number and masculine gender as the Greek word translated holinesse is The motive is taken from the damage of wanting holinesse which is an impossibility of seeing God Of this word seeing and the diverse kinds of sight See Chap. 2. v. 9. § 72. It is here implied that God may be seen so Matth. 5. 8. 1 Ioh. 3. 2. and it is said of Iacob and Moses they saw the Lord Gen. 32. 30. Heb. 11. 27. Obj. The contrary is affirmed that no man can see God Exod. 33. 20. Joh. 1. 18. â—… Tim. 6. 10. Therefore he is stiled invisible 1 Tim. 1. 17. Answ. Seeming contradictions in words must be reconciled by distinguishing the different significations and acceptions of them For the poynt in hand Man is said to see two wayes 1. With Corporall eyes 2. With Spirituall Both these are ordinary or extraordinary and that in this life and in the life to come Things ordinarily seen with corporall eyes are sensible and visible objects within the ordinary reach of Sight Gen. 24. 63 64. Things extraordinarily seen with corporal eyes are extraordinary visions Dan. 10. 7. or visible objects at an extraordinary distance As when Stephen on earth saw the humane nature of Christ in heaven Act. 7. 56. In the life to come after the general Resurrection Saints with their bodily eyes shall see such glorious objects as the very sight thereof will add much to their blessednesse The spiritual eyes of a mans soul are two 1. Understanding Eph. 1. 18. 2. Faith Heb. 11. 27. The former is more common for all of all sorts regenerate and unregenerate Christians and Heathen may with the eye of understanding see God in some measure that is conceive that there is an eternal Almighty most wise just and gracious God Rom. 1. 20. The latter is proper and peculiar to the Saints and in that respect stiled The Faith of Gods Elect. Tit. 1. 1 Spiritual sight of God is in this world imperfect but will be perfected in the world to come 1 Cor. 13. 9 10 11 12. To apply these distinct kinds of sight to the point in hand the forementioned seeming contradiction about seeing him who it invisible may be thus reconciled 1. God simply considered in his divine essence is a Spirit and cannot be seen with bodily eyes 2. God fully considered in his infinite excellency and majesty is incomprehensible So as no man no not with the eyes of his soul can see God to the full 1 Tim. 6. 16. Yet in some respect may God be seen both with corporall and spirituall eyes He was seen with corporall eyes in sundry apparitions and resemblances as in a cloud Exod. 13. 21. Levit. 16. 2. In brightnesse Ezek. 1. 26 27 28 29. In an humane shape Gen. 18. 3. In a true body Ioh. 14. 9. 1 Tim. 3. 16. The three former were extraordinary proper to the old times before Christ was exhibited The last was for that time that Christ lived on earth then all that would come to him might see God made manifest in the flesh even with their bodily eyes Yea after his ascension when Christ was in heaven Stephen saw him with his bodily eyes Act. 7. 55. and Paul also 1 Cor. 15. 8. At the day of judgement all men shall see him with their bodily eyes 2 Cor. 5. 10. and in heaven after that day shall Saints continually behold him 1 Ioh. 3. 2. 1 Thes. 4. 17. Some restrain this of my Text to seeing Christ in heaven and that
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
mutual relation to one Father Eph. 4. 6. One God and Father of all who is above all saith the Apostle When Saints depart out of this world this relation ceaseth not Exod. 3. 6. Now children of the same Father have a mutual communion betwixt themselves 2. Their mutual union with one head which is Christ the Son of God 1 Cor. 12. 12. That all Saints in heaven and earth are united to him is evident Eph. 1. 10. and 3. 15. And members of the same body have a mutual communion 3. The mutual spiritual animation by the same Spirit That Spirit which is in Saints on earth accompanieth their spirits into heaven That being ever one and the same Spirit though in divers persons draws all to a mutual communion as the same soul animating many members Quest. In what particulars consisteth this communion Answ. 1. In Gods bringing us together 2. In our mutual affection 1. God who hath chosen a set and certain number to life in his time gathers them together into that general assembly whereof before the true Catholick Church Ioh. 10. 16. This he doth outwardly by the word inwardly by the Spirit Thus as some are translated into the triumphant Church others are called into the Militant Church which are but two parts of the Catholick Church In this respect all that on earth are called come to the spirits of just ones made perfect 2. The mutuall affection of Saints is manifested both by that which Saints in heaven do for Saints on earth and also by that which Saints on earth do for Saints in heaven So little is in Scripture recorded of the affections of Saints in heaven towards Saints on earth as we have no warrant for any particular effects only from the sympathy of fellow-members and abundance of charity in them we may very probably inâ—…er two generals 1. Saints in heaven pray for them on earth that God would support them and deliver them out of all their miseries and bring them to the rest and glory where they themselves are Thus much is intended Rev. 6. 10. But it is to be taken of their â—…ffection to the Church in generall and not to particular members which are unknown to them 2. They rejoyce at Gods preservation of his Church on earth so as many of their fellow-soldiers are daily translated and crowned whereby their blessed society is increased For love abideth and aboundeth in heaven 1 Cor. 13. 8. and this is one speciall fruit of love On the other side Saints on earth 1. Praise God for the rest and glory which they in heaven enjoy and for their blessed departure out of this vaile of misery It s prescribed as a form of praise Rev. 14. 13. Blessed are the dead which die in the Lord c. 2. They pray for the resurrection of the bodies of those Spirits that so they may be fully both in body and soul consummate which is the substance of the second petition in the Lords prayer 3. They set them as a pattern before them and tread in their steps whereby they bring much honour to them 4. They sigh and earnestly long to be with them as Phil. 1. 23. 1. This may informe us of the blessednesse of the time wherein we have been bâ—…ed and brought up which is the time of the Gospel wherein we Gentiles are brought to those blessed Spirits to be children of their Father members under their head guided with their Spirit redeemed by their Saviour coheires of their inheritance Note Eph. 3. 12. 2. This may stir us up to acquaint our selves with the histories of them recorded by the Holy Ghost and to be provoked to an holy emulation and imitation of them according to that exhortation of the Apostle Heb. 6. 12. to be followers of them who through faith and patience inherit the promises §. 114. Of Jesus the Mediator of the new Covenant Heb. 12. 24. And to Iesus the mediator of the new Covenant THe Apostle here returnes to that excellent person who is the greatest glory of the New Testament accesse to whom is the greatest priviledge of all He is set out before in his last function Iudge of all wherewith least Saints should be too much affrighted by reason of their manifold imperfections and transgressions Here he is set out a Mediator and after this a meanes of purging from sin And to Iesus the Mediator of the new Covenant and to the blood of sprinkling that speaketh better things then that of Abel For the name Iesus it is a Greek expression of Ioshua and signifieth a Saviour so that this title Iesus is a most honourable title intimating that full salvation which he bringeth to his people Of this name and title Iesus See more Chap. 2. v. 9. § 73. The next particular which followeth in the description of the person here is his office whereof is expressed 1. The kind of it Mediator 2. The object where about it is exercised in this word Covenant which is illustrated by the excellency of it in this particle New And to Iesus the Mediator of the New Covenant The word Mediator is derived from an adjective that signifieth middle which sheweth Christ to be one that standeth as it were in the midst betwixt two at variance In which respect this title is oft attributed to Christ as standing betwixt God and man as 1 Tim. 2. 5. Heb. 8. 6. Of the nature of this office the end thereof the Persons that were at variance the Person that enterposed betwixt them the motive that stirred him up thereunto c. See Chap. 8. v. 6. § 23. The object whereabout this office of Christ is exercised is said to be this Covenant Of the notation of the Hebrew and Greek words translated Covenant See Chap. 7. v. 22. § 94. Of the nature of a Covenant and the kinds of Covenants mentioned in Scripture See Chap. 8. v. 8. § 39 40. The Covenant whereof Christ is the Mediator is here stiled by the Apostle NEW and that in four severall respects whereof See Chap. 8. v. 8. § 35. §. 115. Of the excellency of the Gospel above the Law and of the Mediator of the Gospel above the Mediator of the Law THe principall point intended in these words is intimated in this particle AND which hath relation to the former priviledges so to that forementioned phrase Ye are come viz. by the Gospel unto Iesus the Mediator of the new Covenant So that the Apostle doth hereby give us to understand That By the Gospel we are brought to the Mediator of the new Covenant A Prophet that lived under the Law spake of it as of a thing to be accomplished under the Gospel Ier. 31. 31. Behold the daies come saith the Lord that I will make a new Covenant with the house of Israel and with the house of Iâ—…dah And the Apostle who lived under the Gospel applieth it to the time present Heb. 8. 8. The Covenant under the Law is stiled the
In which we may observe 1. A description of the person from whom the priviledges of the Gospel arise and that 1. By his title Iesus 2. By his office Mediator of the New Covenant Wherein is expressed 1. The kind of his office in this word Mediator 2. The object whereabouts it is exercised in this word Covenant which is illustrated by the excellency thereof in this word New §. 122. Of Observations raised out of Heb. 12. 18 19 20 21 22 23 24. Vers. 18. I. THe legal discipline is taken away from Christians See § 98. II. The best things are reserved for the last times This ariseth from the comparison which the Apostle useth For ye are not come unto the Mount c. But ye are come to Mount Sion See § 98. Vers. 19. III. The Law and the things thereof were but earthly in comparison of the Gospell This is principally intended under this phrase the Mount which might be touched meaning Mount Sinai so called because it was an earthly Mountain which might be felt and touched opposed in Scripture to spiritual Sion See § 99. Vers. 20. IV. The Law is a terrible discipline The particular circumstances mentioned by the Apostle concerning the delivery thereof prove as much See § 99. Vers. 22. V. Sion was a type of the Christian Church See § 100. VI. The Church is a City VII The Church is a City of God Both these arise from the expresse words of the Apostle who cals the Church The City of God See § 101. VIII The number of Angels is innumerable So much the Apostle expresly affirmeth by terming them an innumerable company See § 103. IX The Christian Church is a general assembly So it is expresly termed by the Apostle See § 104. X. They who are of the true Church are new-born See § 105. XI They who are new-born are Gods first-born The Metaphor of First-born being applied to the members of Gods Church importeth both these doctrines See § 106. XII Under the Gospel all Christians are made one with the Iewes and partake of their priâ—…iledges So much ariseth from the Metaphor First-born being applied unto Christians as well as â—…nto Jewes See § 107. XIII The naâ—…es of the elect are enrowled in heaven So much the Apostle in plain terms expresseth See § 108. XIV It s a prerogative of the New Testament to have accesse to the supreme Iudge For this is here set down in the midst of other prerogatives under the Gospel See § 109. XV. Mens souls are of a spiritual substance In which respect they are here called Spirits which are spiritual substances See § 110. XVI Men may bâ—… truly just in this world For this title the Apostle here giveth to Saints See § 111. XVII Saints souls in heaven are perfect So much the Apostle plainly expresseth See § 112. XVIII By the Gospel Saints on earth have 〈◊〉 with Saints in heaven This is set down by the Apostle as one special prerogative of the Gospel See § 113. Vers. 24. XIX By the Gospel we are brought to the Mediatâ—…r of the new Covenant This is set down as another speciall prerogative of the Gospel See § 115. XX. Christs blood is communicable For its â—…lood sprinkled See § 116. XXI Christs Sacrifice hath a continual efficacy For his blood is said still to continue speaking See § 117. XXII Dead Saints speak This ariseth from the Apostles bringing in Abel speaking after his death See § 118. XXIII Christs blood hath a more excellent vertue then others So much the Apostle expresly noteth where he saith that Christs blood speaketh better things then the blood of Abel See § 119. XXIV Participation of Christs blood is a Christians priviledge This is set down by the Apostle as one special priviledge of the Gospell See § 120. §. 123. Of Circumspection about Gods Word Heb. 12. Vers. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Vers. 26. Whose voice then shook the earth but now he hath promised saying Yet once more shake I not the earth only but also heaven Vers. 27. And this word yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remaine Vers. 28. Wherefore we receiving a kingdome which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear Vers. 29. For our God is a consuming fire THe generall use of the forementioned priviledges here followes Its first propounded in these words See that ye refuse not him that speaketh Secondly its confirmed in the words following The word translated SEE is a word of circumspection and hath here an especiall emphasis much more then if he had barely said Refuse not him that speaketh He puts hereby into their hearts care and fear care in observing what he said fear of some ill effect if they neglect it The next word translated refuse commeth of a verb which properly signifieth to pray against The simple verb signifieth earnestly to pray but this compound used by the Apostle signifieth to pray against a thing which is an earnest kind of refusall as where we say God forbid that I should do this or far be it from me Whereby is implied that refusing of the Gospel is commonly joyned with indignation For the Gospel is worthy of all acceptation that it cannot be refused but with much indignation His heart must needs be set against the Gospel that refuseth it therefore many judicious expositors translate it despise not and so was our former English translation The next words him that speaketh hath relation to the blood that speaketh in the foregoing verse Indeed that is of the neuter gender having relation to blood But because it is Christ who speaketh by his blood the Apostle most fitly changeth the gender and intendeth the person himself Christ Jesus who speaketh whereupon he had good cause to infer the words following For if they escaped not who refused him who spake on earth much more shall not we escape if we turn away from him that speaketh from heaven The Apostles manner of expressing the duty here in this word See which implies great circumspection gives us to understand That Circumspection about Gods word is very requisite This was required of Moses in regard of Gods direction about legall types Exod. 25. 40. and of the Iews in regard of their observation of the Law Deut. 5. 1. As also of Solomons proverbs Prov. 5. 1 2. And of the prophecies of Prophets as their vehement Rhetoricall Apostrophes to senselesse and livelesse creatures demonstrate Isa. 1. 2. Micah 6. 1 2. Much more ought circumspection to be used about the Gospel therefore saith our Saviour Marke 4. 3 24. Hearken Behold there went out a sower
house Acts 16. 15 33. 12. Gaius with an honourable testimony Rom. 16. 23. 3 Ioh. 1 5 6. 13. Onesiphorus with Pauls prayer 2 Tim. 1. 18. 14. The Barbarians with cure of their sick bodies and souls Acts 28. 9. 15. The greatest recompence of all is that recompence which Christ giveth at the day of judgement Matth. 25. 34 35. All these give evidence of the notice which God taketh of those which set themselves to do what he requires and of his approbation thereof He also gives proof of the goodnesse kindnesse bounty and other like gracious properties of God in not suffering good things to passe away without a recompence Psal. 62. 12. Hereupon the Apostle saith that whatsoever good thing any man doth the same he shall receive of the Lord Eph. 6. 8. It is therefore a strange conceit of men to think that all that is bestowed on strangers is lost and thereupon omit many fair opportunities of bringing manifold blessings to themselves For our parts we have just cause to judge that as in other works of mercy so in this what is given is as seed sown which will bring forth in 〈◊〉 season a plentifull crop §. 20. Of Gods giving more then expected THat which the Apostle saies of their receiving this blessing unawareâ—… gives us to understand that men in the good things which they do oft receive more from the Lord then they looked for Whereas it is said that the â—…ing asked life of God it is added that God gave it him even length of daies and that for ever and ever Psal. 21 4. And where Solomon asked wisdom of God sufficient to govern his people God gave him so wise an heart that there was â—…one like him before him nor after him Yea he gave him also that which he 〈◊〉 not both riches and honour c. 1 King 3. 12 13. So where Hanna desired a sonne of God God gave her three sonnes and two daughters Ruthâ—…ccompanieth â—…ccompanieth her poor mother in law for the true Religion sake and unawares 〈◊〉 meeteth with a great Prince of the Tribe of Iudah to be her husband as from her though an alien descended the Messiah Ruth 1. 16 17. 〈◊〉 13. Matth. 1. 5. Saul goeth to a Seer to enquire after his fathers Asses and 〈◊〉 heareth news of a Kingdom intended to him 1 Sam. 9. 6 7. 10. 1. 〈◊〉 to give a proof parallel to this of my Text yea farre exceeding it the Disciples that constrained a stranger as they thought to abide with them entertained 〈◊〉 Lord Jesus unawares Luk. 24. 29. God doth thus exceed in his remuneration to give evidence of his free grace and bountifull minde To give what is not so much as thought on argueth free grace To give above expectation argueth bounty What an encouragement is this for a Christian cheerfully to do his duty and constantly to go on therein referring the issue to God He may do more then is desired or expected yea or thought on For he is able to do exceeding abundantly above all that we ask or think Eph. 3. 20. §. 21. Of applying to our selves rewards given to others COncerning the persons that unawares were thus recompenced they are thus set down some Hereby the Apostle himself inferres that every one who performed that duty received not that particular recompence yet he sets it down as a motive unto all For all may be encouraged by that recompence which is given to some only This kinde of argument is oft and much pressed in the New Testament In the inference which this Apostle makes in the beginning of the sixt verse of this Chapter Concerning Gods imputing righteousnesse unto Abraham who beleeved the Apostle inferres that it was not written for his sake alone But for us also to whom it shall be imputed if we beleeve Romanes 4. 23. 24. From Gods delivering Lot out of Sodom when it was consumed with fire the Apostle maketh this conclusion The Lord knoweth how to deliver the godly c. 2 Pet. 2. 9. This Apostle having set down the many great rewards which God gave to the â—…aith of his servants in the 11th Chapter of this Epistle maketh this inference Wherefore let us run with patience Heb. 12. 1. On this ground Saints of old pleaded for themselves Gods former dealings with others as Psal. 22. 4 5. 2 Chron. 20. 7. Nehem. 9. 10. Gods blessings on some are evidences of his good will of what is pleasing to him and what he approves For did he not approve such and such things and were he not well-pleased with them certainly he would not bestow blessings on the performers thereof in reference to the doing of them Now God is ever of the same minde Iob 22. 13. Malach. 3. 6. what once he approveth he will ever approve and what he approveth he will assuredly recompence This assuredly is the best and most proper use that we can make of Gods former gracious dealing with Saints registred in sacred Scripture namely to apply them to our selves and to be encouraged thereby to go on in such courses as they did resting on this that God approves us therein and that he will recompence us some way or other They who reade the acts of Saints and Gods goodnesse to them as meer histories of things done in former times and apply them not to themselves fail of the best use to be made thereof Wherefore to make a right use of the Scriptures observe these few Rules 1. Exercise thy self in Gods Word by reading and hearing it frequently diligently that thou maist be well acquainted with the very letter and history of the Scripture 2. Use all means to get understanding of the true sense and meaning thereof For this end Prayer Meditation Conference and diligent attending upon the publique Ministry are good helps 3. Beleeve what thou conceivest to be the true sense and intent thereof 4. Apply it to thy self so farre as thou conceivest it any way belonging to thee For whatsoever things were written before time were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. This is a great point of prudence The life the power the profit of the word consisteth herein 5. Be a follower of those who are therein approved so farre as that which they did may concern thee 6. For thy farther encouragement well observe all the effects and fruits that followed upon Gods approving them §. 22. Of the Resolution of the 2d verse of Heb. 13. THe summe of this verse is A Christians respect to strangers Two points are considerable hereabouts 1. The inference of this verse upon the former For it is a particular exemplification of the former both in the duty of love and also in the person brother 2. The substance of the duty Herein two points are to be noted 1. The manner of propounding the duty in this phrase Forget not 2. The matter whereof it consisteth About the matter is
he might be a mercifull High-priest Heb. 2. 17. 4. 15. 1. The common condition of mankinde makes a man more sensible of others miseries and that by experience of his own 2. It convinceth him of that need wherein he himself may stand of others help For thereby he knows that his own state is alterable and that he may be afflicted and distressed as now he seeth another is who is of the same mould and temper of the same profession who hath the same enemies and is subject to the same temptations Hard-hearted men who are no whit moved at the cases of such as are in distress do little think that they themselves also are in the body that they are subject to such distresses They provoke God to bring them to the like or to a worse distress and to harden the hearts of others against them that by experience they may learn how ill it becometh him that is in the body to be unmercifull to them that are in distresse Severe and just judgement against such is thus denounced He shall have judgement without mercy that hath shewed no mercy Iames 2. 13. But what may be thought of them who having been in the same distresse wherein they see others to â—…e have no bowels of compassion nor any wayes afford any succour or comfort unto them This was it for which Nâ—…hemiah was very angry at the Nobles and Rulers of Iudah that being themselves redeemed from slavery did sell their brethren Neh. 5. 6 7 8. Because the children of Israel had been freed out of the Land of Egypt where they were in bondage in memorial thereof God ordained a Law that such Israelites as had been sold unto any of their brethren should in the seventh year go out free Deut. 15. 12 c. Now because in Zedekiahs time they did not shew this mercy to their servants God threatned to give them into the hand of their enemies Ier. 34. 20. The servant that had a debt of ten thousand talents forgiven him because he forgave not his fellow servant a debt of an hundred pence was delivered to the tormentors Matth. 18. 24 c. Learn we therefore to be otherwise minded §. 31. Of the sympathy of the Members of Christs mystical Body THe mystical sense of this phrase As being in the body sheweth that the mystical union that is betwixt Christians should work a mutual compassion in Christians upon one anothers distresses For if one member suffer all the members suffer with it 1 Cor. 12. 26. Thus was Nehemiah affected and afflicted with the affliction of those that were at Ierusalem Nehem. 1. 3 4. The Apostle in relation to the Members of the mystical body saith Who is weak and I am not weak Who is offended and I burn not By this sympathy upon the distresses of the members of Christ we gain assurance to our own souls and give evidence to others both of the reality of our union with others of that mystical body and also of our perswasion of others with whom we sympathize that they also are members of the same body For it is a work of the same Spirit as a sympathy of natural members is an evidence that they are all animated by the same soul. By this sympathy we shall be also induced to be helpfull one to another and so by consequence to the very body of Christ. What now may be thought of such as are no whit at all moved with the afflictions of the Church of Christ or of the particular members thereof Are they knit together by the same Spirit then the Spirit of Christ may be thought to have lesse efficacy to work on the spiritual members of Christs body then the soul of man to work on the members oâ—… a natural body For these do alwayes sympathize 2 Cor. 12. 26. The best that can be judged of such hard-hearted Christians is 1. That they erre in their judgements about others not thinking them to be true members 2. Or that the flesh that remains in them and the corruption thereof stupifieth their spiritual sense 3. Or that the Spirit of Christ some way or other provoked with-draweth his effectual operation from them 4. Or that they themselves are no true members but by an outward profession make a meer shew thereof Something or other is much amiss in them To prevent or redresse such hard-heartednesse these Rules are carefully to be observed 1. Let such as profess themselves to be members of the mystical body be indeed and in truth such as they profess themselves to be or else cease to profess what they are not that so there may not be expected of them that which in vain will be expected 2. Let them judge of other Professors according to the Rule of love which is to think the best and hope the best to interpret all things in the better part See § 7 9. 3. Let them take heed of grieving the Spirit of Christ Ephes. 4. 30. lest â—…e with-hold his operation and with-draw that efficacy which he manifesteth in others 4. Let them do what they can to suppress the remainder of corruption in them that it carry not too great a sway and make them neglect such duties as otherwise they should and would do 5. Let them quicken up their own spirits hereunto and in case of spiritual senslesness thus reason with their own spirit and say How is it O my Soul that thou art thus sensless Shall every member of a natural body be more sensible of the case of another member then thou art of a member of Christs body By arguments labour to convince thy soul that such a disposition is very much unbeseeming thy holy profession §. 32. Of the Resolution of Heb. 13. 3. THe Summe of this verse is A Christians Compassion at others misery Here are offered two parts The first concerneth such as are restrained The other such as are any way afflicted In the former is set down 1. The Duty to be performed 2. The Manner of performance As bound with them In setting down the Duty two things are expressed 1. The Act wherein the Duty is performed Remember 2. The Persons to whom it is to be performed Them that are in bonds In the later the Act is understood and two other points are expressed 1. The Object or Persons that are to be succoured 2. The Motive in this phrase As being your selves also in the body This may admit a literal interpretation and imply a like common condition with others Or it may admit a mysticall Interpretation and imply the near Union of the Members of Christs mysticall body together §. 33. Of the Instructions arising one of Ver. 3. I. COmpassion at others miseries is a fruit of brotherly-love This I gather from the Inference of this verse upon the first verse wherein brotherly-love is required II. Others in distresse must be remembred as well as strangers This I collect from the Apostles adding this exemplification of brotherly-love to the
ground marriage is honourable if the bed be kept undefiled I deny not but that the bed undefiled addeth much to the honour of marriage and that the defiled bed taketh much from the honour thereof yet marriage by virtue of the first Institution thereof is in it self honourable though afterwards it may be dishonoured A Sacrament is in it self sacred though by prophane persons it be polluted Bed is here metonymically taken for the conjugall act which useth to be done in the bed as a Table is put for that which is done at the Table or for that which is set upon the Table 1 Cor. 10. 21. The simple Verb from whence this compound undefiled is derived signifieth to defile Iude v. 8. A privative Preposition added thereto implieth a freedom from pollution This privative compound useth to be applied to things perfectly pure without any spot or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emish as to the heavenly inheritance 1 Pet. 1. 4. To pure religion Jam. 1. 27. And to Christ himself Heb. 7. 27. Here the marriage-bed is called undefiled not simply as if in the act of married persons there were no manner of pollution no sinne at all But in regard of Gods Ordinance and of the Act considered in it self and exempt from the frailties and faults of them that use it Adam and Eve might have used it in their innocent estate It is no more a defiled act then to eat and to drink are Well therefore is it here opposed to acts of uncleannesse namely to whoredom and adultery In this respect married persons may live as chastly as single persons whether male or female if not more chastly They were married wives whom the Apostle exhorteth to be chaste Tit. 2. 5. Of Matrimonial chastity See Domest Dut. Treat 2. Part. 2. § 4. That which in it self is undefiled ought to be used so far as in us lieth without any pollution or defilement Though the marriage-bed be in it self the bed undefiled yet by licentiousnesse it may be and useth to be too too much defiled We must therefore pray that it may be sanctified to us and we must use it with moderation and sobriety having an eye to the right ends thereof and carefully observing the Directions of Gods Word thereabout §. 37. Of Fornication and Adultery THe Apostle by way of opposition produceth two vices which much pervert the dignity and purity of Marriage as is evident by this particle of opposition BUT This I do the rather note against the manifest mistake of the Vulgar Latine and Rhemist-English translation and also against most of the Popish Expositors who make the former clause an injunction to use marriage as an honourable thing and to keep the bed undefiled thus Let marriage be honourable in all and the bed undefiled Hereupon they take this last clause as a reason to move men so to do thus For God will judge whoremongers and adulterers Yet they can produce no authentique Greek Copy to justifie that causal particle Quest. Wherein is the sinne of whoremongers it being between single persons opposite to marriage If not why is it here brought in Answ. 1. Whoredom in the general is a base sin and a bed defiled In this respect it may well be brought in opposition to marriage which is honourable and the bed undefiled 2. Marriage is a remedy to prevent fornication 1 Cor. 7. 2. So as whoredom might have been prevented if marriage had been duly used Thus also it is opposite to marriage 3. The Gentiles among whom the Hebrews lived made too light account of whoredom scarce thinking it to be simply a sin this made the Apostles to forbid it among indifferent things Act. 15. 29. Therefore this Apostle here joyneth it with adultery as he doth in many other places to move them the more to deâ—…est it 4. Most of the particulars which aggravate adultery aggravate also whoredom Therefore the Apostle might well joyn them together These two words Whoremongers Adulterers are oft promiscuously used and indefinitly put for all manner of uncleanness The first word translated Whâ—…remongers is oft translated Fornicators as 1 Cor. 5. 9 10 11. 6. 9. Heb. 12. 16. The Greek word according to the notation thereof signifieth to prostitute ones body for a price or for gain The root whence it cometh signifieth to sell thereupon they who commit uncleannesse for gain are said to sell their body or to set it as we speak to portsail Ezek. 16. 33. This is the proper notation of the word but it is also used for the sin of uncleannes though no gain be intended thereby Most properly it is put for that sin which in this kinde is committed betwixt single persons So it is to be taken when whoremongers or fornicators are joyned together and distinguished the one from the other as Gal. 5. 19. and in sundry other places It is sometimes put for Adultery it self Matth. 5. 32. Sometimes for Incest 1 Cor. 5. 1. The other word translated Adulterers is supposed to be taken from an Hebrew word which signifieth to put out or to destroy as where it is said said of an adulterer His reproach shall not be wiped away Prov. 6. 33. And where this advice is given Give not thy strength to women nor thy wayes to that which destroyâ—…th Kings Prov. 31. 3. Those two Texts of Scripture shew how fitly the notation of the Greek word is taken from the Hebrew For nothing useth more to put out and destroy a mans state name body and soul then adultery The notation of our English word Adultery is taken from the Latine and that from going to anothers bed Thus is Reubens incestuous adultery described Thou 〈◊〉 up to thy fathers bed Gen. 49. 4. And the Adulteresse inticeth a young man to her husbands bed Pro. 7. 16 17 18. As fornicators so adulterers are indefinitely put for all kind of unclean persons as in the seventh Commandment Here these two words Whoremongers and Adulterers are distinguished one from another Whoremongers are such as being both single persons commit the sin of uncleannesse betwixt themselves as Shechem and Dinah did Gen. 34. 2. Adulterers are such as one of them at least if not both also is contracted or married In that the same punishment was by Gods Law adjudged against him that defiled a Virgin betrothed unto an husband as to one that defiled a woman married namely death Deut. 22. 22 23 24. It appears that the sin of the one and of the other is of the same kinde namely adâ—…ltery Having distinctly declared who are Whoremongers and Adulterers and how they are distinguished one from the other I will further indeavour to set out the â—…ainousnesse of their sins and remedies against them §. 38. Of the hainousnesse of Whoredom or Fornication IN setting out the hainousnesse of the sinnes here mentioned by the Apostle it will be first meet to note out such
points as declare the hainousnesse of them both and then such aggravations as make Adultery to exceed Whoredom The hainousnesse of Fornication and Adultery is herein manifested that these sins are committed against God our Neighbour and Our selves Against God in that This is the will of God even our sanctification that we should abstain from fornication 1 Thess. 4. 3. A Prophet thus aggravateth this sin Have we not all one Father Why do we deal treacherously every man against his Brother Mal. 2. 10. The treachery there meant is the sin here spoken of and that is committed against God as our Father It is also committed against the Sonne of God In which respect the Apostle thus expostulateth this caâ—…e Know ye not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid 1 Cor. 6. 15. And it is likewise committed against the Spirit of God For the Apostle thus again expostulateth the same case What know ye not that your body is the Temple of the holy Ghost which is in you which ye have of God 1 Cor. 6. 19. Thus is this sin committed against each person of the Trinity 2. Against our Neighbour and that is sundry respects 1. Against the party with whom the sinne is committed for it is alwayes committed with another Hereupon the brethren of Dinah whom Shecbâ—…m defiled said Should he deal with our Sister as with an Harlot Genesis 34. 31. 2. Against the children that are born in Fornication which are in that respect bastards These by Gods Law could not inherit The sonne of the bonawoman shall not be heir with my sonne saith Sarah Gen. 21. 10. which sentence God approved By Gods Law a bastard was not to enter into the Congregation of the Lord to his tenth generation Deut. 23. 2. By entring into the Congregation of the Lord is meant some special office and service whereby he had liberty to enter into the house of God That which is noted of Gileads sons thrusting out Iephthah and saying unto him Thou shalt not inherit in our Fathers house for thou art the sonne of a strange woman Judg. 11. 2. sheweth that it was a custom among Gods people to keep bastards from inheriting The opposition which the Apostle makes betwixt bastards and sons in this phrase Then are ye bastards and not sons Heb. 12. 8. sheweth that bastards have not a right to the priviledge of true sons 3. Against the friends kindâ—…ed and alliance of each party It is expresly said of a Priests daughter that playeth the whore That she profaneth her Father Levit. 21. 9. And the brethren of Dinah took themselves dishonoured in that their sister was defiled Gen. 34. 7. 4. Against the whole family For this sin is a fire that consumeth to destruction Job 13. 12. God thus threatneth David The sword shall never depart from thy house because thou hast taken the wife of Uriah the Hittiâ—…e to be thy wife 2 Sam. 12. 10. 5. Against the very Town City and Nation where such unclean birds do roost For severe judgements have been executed upon those places as we shall afterwards shew This is one of the sins for which the Prophet saith The Land shall mourn Hos. 4. 2 3. 6. Against the Church For by the lawfull use of Marriage among Professors of the truth a godly seed is preserved Mal. 2. 15. This is the seminary of the Church but by this sin a spurious brood is brought forth and the Church thereby destroyed 3. This sin is committed against our selves even against our Souls Bodies Name and State and against these in an especial manner 1. It is expresly said of him that committeth adultery That he destroyeth his own soul Prov. 6. 32. 2. It is said that he that committeth fornication sinneth against his own body 1 Cor. 6. 18. He maketh this very body the instrument whereby that sin is committed Other actual sins are said to be without the body that is some other object that is without the body is abused and made the instrument of sin in other cases as wine in the sin of drunkennesse 3. Who so committeth adultery getteth a wound and dishonour and his reproach shall not be wiped away Prov. 6. 32. Infamy or an ill name is hereby set out 4. Such bring themselves to extream poverty For by means of a whorish woman a man is brought to a piece of bread Prov. 6. 26. that is his state is much impaired and even consumed he hath not enough for his own sustenance Thus hath the holy Ghost set forth the hainousnesse of both their sins of uncleannesse Adultery admits of further aggravations §. 39. Of the Aggravations of Adultery above Fornication 1. ADultery is expresly mentioned in the seventh Commandment which is this Thou shalt not commit adultery Exod. 20. 14. It is counted an aggravation of a sin to be by name expressed in any of the ten Commandments For therein it is made an head of many other sins 1. Adultery makes the nearest and firmest bond wherewith two persons are joyned together dissoluble That bond is marriage whereby two distinct persons are made one flesh Gen. 2. 24. It is by Gods Ordinance an inviolable bond and ought not to be dissolved but by diremption which is by severing man and wife by death Com. 7. 2. But that adultery makes this bond of marriage dissoluble is evident by this restriction of Christ saving for the cause of fornication Mat. 5. 32. meaning adultery 3. Adultery nullifies a special Covenant of God This phrase The wife of thy Covenant Mal. 2. 14. intendeth a Covenant made before God whereof God is the Author Gen. 2. 18. and a witnesse Mal. 2 14. and in that respect called the Covenant of God Prov. 2. 17. 4. Adultery makes an incurable wound For jealousie is the rage of a man therefore he will not spare in the day of vengeance he will not regard any ransom c. Prov. 6. 34 35. It is not so in the case of fornication for a recompence is set down in that case Deut. 22. 29. 5. By adultery the affections of married persons are so alienated as they are brought many times to wish and practise one anothers death 6. By adultery a spurious brood may be put in the room of legitimate children and false heirs enjoy that inheritance which belongeth to true children which we have shewed in the former Section to be against Law and Right Genes 21. 10. Iud. 11. 2. 7. By adultery the Goods of the family cannot be but much wasted the adulterous husband spending that wherewith he should provide for his family on his harlot and the adulterous wife purloining what she can from her husband Herein they shew themselves worse then Infidels 1 Tim. 5. 8. 8. Adultery is by Gods Law judged to be a capital crime Deut. 22. 22. But fornication not so Deut. 22. 29. 9. The very Heathen by the light of nature
Thus Iacob said concerning his Brother Esau I fear him thereupon he prayed to God to be delivered from him and withall used means to prevent what mischief he could Genesis 32 11 13 c. The evil therefore of fear of man is in the excesse thereof and that 1. When man is feared more then God so as in that case there is an opposition betwixt God and man This Christ for bids where he saith Fear not them which kill the body but rather fear him which is able to destroy both soul and body Matth. 10. 28. 2. When fear of man keeps us from our bounden duty as They which knew Christ yet were kept from speaking openly of him for fear of the Iews Iohn 7. 13. 3. When it puts us on to any sinne as Abraham was hereby brought to dissemble his wife Gen. 12. 11 c. 20. 2. So Isaac Gen. 26. 7. and Peter was hereby brought to deny his Master Matth. 26. 69 c. Saul acknowledgeth his sinfull fear in this kinde 1 Samuel 15. 24. §. 86. Of Motives against fear of man III. AMong other Motives against fear of man these following are of force 1. Expresse Prohibition 1 Pet. 3. 14. Christ himself hath thrice together inculcated this prohibition Matth. 10. 26 28 31. which makes it the more forcible 2. The Patern of such Worthies of old as have not feared man The Parents of Moses were not afraid of the Kings commandment Moses himself feared not the wrath of the King Heb. 11. 23 27. David as here so in sundry other places professed that he feared not man Psal. 56. 4. Micaiah feared not the threatning of Ahab 1 King 22. 28. Nor Daniel nor his three Companions feared the King and his Princes Dan. 3. 16. 6. 10. The Apostles feared not the threatning of the Priests of the Jews Acts 4. 19. 5. 29. The examples of Martyrs in all ages are memorable in this kinde 3. The Disgrace that followeth upon fear of man It ill beseems yea it is a great shame to servants of God to fear men Should such a man as I flee saith Nehemiah in this case Neh. 6. 11. There can be no greater disgrace to a souldier then upon fear to flee from his colours 4. The evil Effects that follow thereupon Many are thereby brought against their conscience to omit bounden duties as openly to professe Christ Iohn 7. 13. and to acknowledge other truths Iohn 9. 22. Others are brought to commit grosse sins This moved Aarâ—…n to make the golden Calf Exod. 32. 22 c. This made many Christians of old to offer Sacrifice to Devils as the Heathen did and otherwise to commit abominable Idolatry This made many English in Queen Maries dayes to go to Masse and professe Popery This in our dayes hath made many to seem more prophane then their consciences told them they should be This hath made many Judges to pervert judgment There is scarce a sin that fear of man brings not men unto 5. The Restraint of mans power It can at the uttermost but reach to the body and all that it can do to the body cannot make a man miserable See more hereof in The Extent of Gods Providence on Mat. 10. 29. § 8. 6. The Extent of Gods Power no way limited but by his own will The Extent thereof in this case is to be considered two wayes 1. Against such as Gods servants may be afraid of 2. For Gods servants themselves In the former respect five things are duly to be observed 1. God can turn the minds of enemies The Kings heart is in the hand of the Lord c. Prov. 21. 1. God turned the fury of Esau into favour towards his brother Compare Gen. 32. 6. with Gen. 33. 4. 2. God can abate the spirit of the stoutest God made all the Inhabitants of Canaan to faint Ioshua 2. 9. The terrour of God was upon the Cities that were round about Iacob Gen. 35. 5. Even the youth shall faint c. Isa. 40. 30. 3. God can weaken the power of the strongest He weakneth the strength of the mighty Job 12. 21. 4. He can disappoint mens plots He disappointeth the devices of the crafty so that their hands cannot accomplish their enterprize Job 5. 12. Ye thought evil against me saith Ioseph to his brethren but God meant unto good Gen. 50. 20 Act. 12. 6. 5. God can utterly destroy his servants enemies 2 King 19. 35. In the later respect five other things are duly to be observed 1. God can keep his servants safe in the midst of danger He kept Daniels three companions safe in the midst of a fiery fornace and Daniel himself in a Den of Lions Dan. 3. 25. 6. 22. God in general hath promised as much Isa. 43. 2. 2. He can deliver out of the danger He caused Ieremiah to be pulled out of the dungeon He delivered also him that pulled out Ieremiah Jer. 38. 13. 39. 17 18. 3. He can turn the judgement to an advantage The carrying of Daniel and his three companions and Mordecai and Esther into Captivity proved much to their advantage Dan. 2. 48 49. Esth. 2. 17. 6. 10. 4. God can make a temporal judgment to be a means of spiritual good When Manasse was in affliction He prayed unto God and God was intreated of him 2 Chron. 33. 12 13. 5. By the uttermost that man can do which is death God can free his servants from greater evils Isa. 57. 1. Iosiah was killed by an enemy at that very time when the floud-gates of Israels misery began to be pulled up Hereupon it is said That he should be gathered to his grave in peace and that his eye should not see all the evil c. 2 Kings 22. 20. §. 87. Of Rules for redressing fear of man IV. FOr preventing and redressing fear of man these Rules following are observable 1. Possesse thy soul with a fear of God Fear of God and fear of man are contrary one to another as light and darknesse life and death Light keeps out darknesse and so long as life remains in a man death is kept away The more fear of God there is in one the lesse fear of man there will be in him If the fear of God were perfect in one there would be no fear of man in him Christ prescribeth this Rule where after he had forbidden his to be afraid of them that kill the body he addeth But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into hell yea I say unto you Fear him Luk. 12. 4 5. 2. Lift up the eye of thy soul which is Faith higher then thou canst the eye of thy body Thus shalt thou see him who is invisible So did Moses and feared not the wrath of the King Heb. 11. 27. 3. Frequently and seriously meditate on Gods Promises and on his Properties of Mercy Goodnesse Truth Faithfulnesse Wisdom Power and the like Psal. 18. 2.
6. §. 96. Of Ministers being Guides THey who are in speciall to be remembred are thus described in our English Translation which have the oversight This is the Interpretation of one Greek word The word which the Apostle useth is a Participle and cometh from a Verb which signifieth to leade to go before to be a guide in the way to be over others to govern It signifieth also to think Act. 26. 2. to suppose Phil. 2. 25. to esteem 1 Thess. 5. 13. and to count or account Phil. 3. 7 8. In this it is thrice used in this Epistle as Chap. 10. 29. 11. 11 26. But in this Chapter it is thrice used in the former sense The word here used is in other places translated governour as Mat. 2. 6. Act. 7. 10. and chief Luk. 22. 26. Act. 15. 22. Some judicious Translators in Latine do interpret it by a word that signifieth Guides This word setteth out the Dignity and Duty of Ministers Their Dignity in that by reason of their Function in matters of God they are over the people and have a kinde of authority in the Lord and in his Name Their Duty in that they are every way both by preaching and practice to go before their people and to guide them in the way to life Sundry other titles which set forth both these are in Scripture attributed unto them as Rulers Joh. 7. 48. Overseers Act. 20. 28. Guides Matth. 23. 16 24. Leaders Matth. 15. 14. John 10. 3. Elders 1 Pet. 5. 1. Shepherds Matth. 9. 36. Pastors Teachers Eph. 4. 12. Stewards Tit. 1. 7. Bishops 1 Tim. 3. 1 2. Watchmen Ezek. 3. 17. Fathers 1 King 13. 14. Philem. v. 10. God hath made Ministers to be such Guides unto his people in regard of peoples need and for their good 1. Men of themselves in regard of the things of God are blind and understand not the way wherein they should walk In this respect they have need of Guides When Philip asked the Eunuch whether he understood what he read or no He answered How can I except some man should guide me That which Christ said to Paul is true of all Ministers Christ sends them to open peoples eyes and to turn them from darkness to light Act. 26. 18. There are many by-paths that lead to destruction whereinto people would soon fall if they had not guides 2. Men are not only blind but they are also by nature of a stubborn disposition hardly brought into the right way and when they are brought hardly held therein So as in this respect there is great need of Ministers to be over them to exhort incite admonish perswade reprove and use all other meet means to put them into the right way and hold them therein The good that people may reap by Ministers being made guides is very great Thereby they are instructed and directed in the way to life By Ministers being guides Superiours and inferiours Magistrates and subjects Ministers themselves and people Husbands and Wives Parents and children Masters and servants rich and poor old and young all of all sorts are instructed in their duty kept within compass of their place and stirred up to use and employ the abilities that God bestoweth on them to the good of others As men do stand in more need of guides in regard of their spirituall estate then in regard of their temporall estate so the benefit that they reap from those former guides farre exceeds and excels the benefits that they can reap from the later guides even as much as our souls excell our bodies heavenly commodities excell earthly and everlasting salvation excels temporall preservation This giveth an evidence of the good providence of God in providing spirituall guides for his Church for God hath set them there 1 Cor. 12. 28. and in enabling them to that greaâ—…â—…unction For God makes able Ministers of the New Testament 2 Cor. 3. 6. and in giving them gifts for that end Eph. 4. 7 8. and conferring authority on them so as they may perform their duty with all authority Tit. 2. 15. and finally in making them accountable to himself v. 17. Mat. 25. 19. Luk. 16. 2. that so they may be the more faithfull to him that appointed them as Moses was Heb. 3. 3. This title Guides puts Ministers in minde of their duty We ought to have this title much in minde and well weigh what duties are comprised under it and be conscionable in performing the same Ezek. 3. 17. There being by the high supream Lord Guides set over people and that in regard of their need and for their good it becomes them 1. To be thankfull to God for that evidence of his carefull providence 2. In case they want such Guides to pray for them as Christ adviseth Matth. 9. 38. 3. To be conscionable in submitting to their Ministry as this Apostle expresly exhorteth v. 17. The duties which are in generall to be performed in reference to such Guides are in speciall to be performed to such as God hath set over our selves in particular This the Apostle here intimateth under this relative YOUR For a good shepherd hath an especiall care over his own sheep He calleth his own sheep by name he putteth forth his own sheep Joh. 10. 3 4. Take heed saith the Apostle to all the flock over the which the holy Ghost hath made you Overseers Every one hath an especiall care of those that are his own and must give an account for them Most meet therefore it is that such in speciall be remembred The rule of relation requires as much as Guides must be most carefull over their own people so people must be most subject to their own Guides §. 97. Of Guides preaching THe duty of the foresaid Guides is thus expressed Who have spoken unto you the Word of God The Greek word here translated spoken is the very same that is so translated Chap. 2. v. 3. It is here used in the very same sense that there it was namely for Preaching See Chap. 2. § 23. The most principall duty of such as are here called Guides or Governours consisteth herein It belongeth to the very essence of their Calling When the Lord sent out his Apostles he said unto them Go ye into all the world and preach the Gospel Mar. 16. 15. Herein Christ requireth Peter to testifie his love to him saying three times Feed my lambs feed my sheep feed my sheep John 21. 15 16 17. And this Peter himself doth presse upon other Ministers saying Feed the flock of God 1 Pet. 5. 2. The like doth Paul upon Timothy thus Preach the Word be instant in season and out of season 2 Tim. 4. 2. There is no way wherein and whereby such as are guides of Gods people may do good unto them then by preaching By preaching it pleases God to save such as beleeve 1 Cor. 1. 21. O that this were duly weighed
Herein lies a main difference betwixt the histories of Heathens and Saints It was before noted § 101. that the histories of Saints are in sacred Scripture purposely recorded for imitation §. 104. Of the benefits of imitating Guides THe direction to be observed about the right and best use concerning Guides is so to set them before us as we may endeavour to be like unto them and that whether they be living or dead whether of later or ancienter times There is mention made of a Star which certain wise men of the East so fixed their eyes upon as they followed it till at length they came to Ierusalem and from thence to Bethlehem where they found Jesus Matth. 2. 1 c. Thus must we set our eyes upon such Guides as God doth set before us and follow them till we may come to that place where Jesus now is Thus shall we honour them This is indeed the greatest honour that we can do to them Hereby we make a supply of them in Gods Church they being taken away so as the Church doth the less miss them Elijah was the less missed because Elisha was indued with his spirit This therefore brings a great benefit to the Church of God The greatest benefit of imitating our Guides redoundeth to our selves We being like to them shall receive from God such approbation and acceptation as they received we shall finde such consolation in our own souls while here we live and when we are dead partake of their glory Their virtue will live in us Abels offering his sacrifice in faith will make us so to offer up our spirituall sacrifices Enochs walking with God will make us in all things to eye God Noahs uprightness will make us upright So the graces of others will be wrought in us Finally God hereby will be much honoured in that fear service praise and other duties are perpetually performed by mortall men which have but a time to be here in this world For as they who are departed have served him in their generation others who imitate them will serve him in succeeding generations So as the eternall God will be served from generation to generation §. 105. Of setting out the Lives of Saints departed THat which hath been said of the good which followeth upon imitating Saints justifieth the laudable profitable and pious custom of setting forth the Lives of Saints after their departure The sacred Scriptures abound herein The like have the Fathers of the Christian Church done in all ages and 〈◊〉 may it be performed This is not only a means of keeping them fresh 〈◊〉 memory according to that which the Wise man saith The memory of the just is blessed Prov. 10. 7. but also many are directed and incited to follow them Had not their lives been set forth succeeding ages would have wanted both directions and encouragements True it is that abuses are committed herein by uncertain frivolous and false narrations But abuse of a good thing is no sufficient warrant clean to take away all use thereof §. 106. Of the things wherein Saints are not to be imitated THis object of the forenamed duty faith whose faith follow is a limitation of that duty of imitation and it sheweth that the doctrine and practice of other men though pious is no absolute and infallible rule The particulars that are mentioned or otherwise intended do shew wherein such and such are to be imitated as the Prophets in suffering affliction Iob in patience Iam. 5. 9 10. So others in other like things The best Saints were men and had the flesh in them as well as the Spirit and many fruits of the flesh were manifest in them as well as of the Spirit That this point may be the more distinctly understood I will endeavour to clear these two points 1. Wherein they were not to be imitated 2. Wherein they might and must 〈◊〉 〈◊〉 1. Concerning the negative there are three things wherein they are not to be imitated 1. Extraordinary matters These were for particular persons not for all 2. Temporary matters These were for speciall times not for all times 3. Sinfull matters These were for no persons for no times 1. It was the motion of an extraordinary spirit that moved Elijah to call for fire from heaven to consume two Captains and their fifties 2 King 1. 9 10 c. Therefore when Christs disciples alleadged this example for them to do the like Christ rebuked them and said Ye know not what manner of spirit ye are of 2. Ioshuas worshipping God on Mount Gerizin and Mount Eber was but temporary It was therefore unwarrantably brought unto a perpetuall custom by the Samaritans Joh. 4. 20 21 22. 3. It was a sinfull practice of the Jews to put away their wives for every cause Christ therefore condemneth their successors for imitating them therein Matth. 19. 3 c. If it be demanded why those things were then registred I answer That though they were not all written for our imitation yet all for our instruction and learning Rom. 15. 4. Particular instructions which we may gather from them are such as these 1. By extraordinary acts the doctrine which they delivered is confirmed 2. By temporary acts the manifold wisdom of God is manifested Eph. 3. 10. and Saints submission unto God answerably ordered 3. By sinnefull acts the weakness of Saints is evidenced and Gods goodness and patience toward them Admirable comfort may be received from thence Quest. If patterns of Saints be not rules in all things how are doctrines raised from thence Answ. Doctrines are not raised simply from the practice of Saints but from the conformity thereof to those precepts which are an infallible rule for all and from Gods approbation of them The limitation of Saints practice doth demonstrate the preposterous apology of Enthusiasts who take their warrant from such as were extraordinarily inspired And of superstitious persons who plead the practice of the Apostles about Jewish Rites which were in the time of their honourable buriall Acts 21. 24. And of impudent sinners who produce the sinnefull acts of Saints for justifying themselves in their sinnes There is scarce a sinne which might not this way be justified But I advise such to consider the evidences of Gods displeasure against such sinne and the deep humiliation and through repentance of Saints for the same §. 107. Of the things wherein Saints are to be imitated COncerning the affirmative the things wherein Saints are to be imitated are to be brought to two heads The one Generall The other Particular All Generall morall duties appertaining to all persons at all times are for imitation as fear of God zeal of his glory faith in Christ love of the Saints meekness mercifulness temperance patience and other the like The Particular head containeth under it 1. Duties of a particular calling place or condition which they that are of the same may and ought to imitate Thus the Apostle setteth before wives the commendable practises of such
merit thereby a reward of God is so far from well-pleasing God as it makes it most abominable in his sight The ground of their gross errour resteth upon a phrase of the Vulgar Latine which is incongruous and barbarous The Rhemists thus translate it word for word God is premerited Hence they inferre that good works are meritorious As the phrase both in Latine and also in English is such as no true and skilfull Grammarian would use so their observation thereupon is such as no sound and Orthodox Divine would raise Against this arrogant position of merit See The whole Armour of God Treat 2. Part. 4. on Eph. 6. 14. § 7. §. 147. Of the Resolution and Observations out of Heb. 13. v. 15 16. 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name 16. But to do good and to communicate forget not for with such sacrifices God is well-pleased THese two verses declare Evangelicall sacrifices Thereabout observe 1. The inference in this word of reference Therefore 2. The substance which setteth out 1. Duties to be performed 2. A motive to enforce the same The duties are of two sorts One respecteth God v. 15. The other respecteth man v. 16. That which respecteth God is 1 Propounded 2. Expounded In propounding the duty six points are expresly set down 1. The kinde of duty Sacrifice of praise 2. The act or performance of it Offer 3. The persons who are to perform it all sorts of Christians Let us 4. The object or person to whom it is to be performed To God 5. The Mediator by whom it is to be tendred Christ By Him 6. The time how long Continually The exposition is 1. Generally hinted in this phrase that is 2. Particularly expressed And that 1. Metaphorically in this phrase Calves of our lips 2. Plainly Wherein we have 1. The act enjoyned Giving thanks 2. The object To his Name In setting down the duty which respecteth men we may observe 1. The connection of this duty with the former by this particle But. 2. The description of the duty it self Wherein we have 1. A caution forget not 2. A distinction of the duty in two phrases 1. Do good 2. Communicate The motive is implied in this causall particle FOR and expressed in the words following Wherein is set down 1. The kinde of motive God is well-pleased 2. The object thereof with such Sacrifices Doctrines I. Use must be made of Christ. That is Christ must be so used as he undertaketh for us He undertaketh to be an Altar Therefore we must offer on him II. Saints are Priests These are they to whom this duty of a Priest is enjoyned Let us offer III. There are spirituall sacrifices These words sacrifice v. 15. and sacrifices v. 16. are spiritually to be taken IV. Praise is a speciall Evangelicall sacrifice It is here so set down in the first place Sacrifice of praise V. God is the proper object of praise It must be offered to God VI. Praise is to be given to God through the mediation of Christ. This phrase by Him hath reference to Christ. VII Praise is a duty to be performed continually So much is here plainly expressed Of all these seven Observations See § 142. VIII An instructers minde is fully to be expressed This phrase that is intendeth as much IX Praising of God must be published They must be the fruit of our lips See § 143. X. Confessing God is a giving thanks The expression of the Greek word which signifieth to confess by giving thanks intends as much See § 144. XI Thanks must be given to God as known by name This expression of the object of thanksgiving to his Name implies thus much See § 144. XII One duty must not cause another to be neglected This is gathered from this particle But. See § 145. XIII Men are backward to works of charity This made the Apostle say forget not See § 145. XIV Charity is a good work It is here styled to do good See § 145. XV. What we have we must communicate to others This other phrase to communicate intends as much See § 145. XVI God is will-pleased with what he requireth This is a generall intended under this phrase God is well-pleased See § 146. XVII Praise and charity in speciall please God These are the particulars which are here said to please God See § 146. XVIII All manner of Christian duties please God This particle of reference such implieth other-like duties besides those which are named See § 146. XIX We must aim at pleasing God This is the main scope of inducing this reason implied under this causall particle for See § 146. §. 148. Of Obedience and Subjection to spiritual Guides Verse 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you THE Apostle here returneth to the duty of people towards their spirituall Guides Somewhat he spake thereof beâ—…ore v. 7th but that was in reference to such Guides as were departed The Guides which here he speaketh of were such as were then living among them Fitly he puts the duties to these Guides in the last place because they might further instruct them in other points which were not set down in this Epistle This Epistle is a very large one and the duties which we owe to God and man are very many Therefore the Apostle having set down such as he thought most meet to be set down in an Epistle for others refers them to their living Guides to be further instructed by them as occasion should serve and thereupon adviseth them to obey such The word translated Them that have the rule over you is the very same that was used vers 7. § 96. The points there noted thereabouts may here be applied The Verb translated Obey properly signifieth to be perswaded of a thing Rom. 8. 38. This may have reference either to the Minde or to the Will of man He that is perswaded in his minde believes the truth of it Act. 17. 4. He that is perswaded in his Will obeys it Act. 5. 36. It implieth such obedience as ariseth from a mans being perswaded of the truth equity and goodnesse of the thing for a man in his will yieldeth to that which to him seemeth good The other word translated Submit your selves is a Compound The simple Verb signifieth to yield or give place as Gal. 2. 5. The Preposition with which it is compounded signifieth under This Compound implieth such a subjection as an inferiour who counts himself under another yields to him who is over him This word is here only used in the New Testament It being added to the other may imply the manner of obedience which is a reverend and due
good respect unto them §. 150. Of mens Souls for which Ministers watch THis point concerning a Ministers watching is very much illustrated by that proper subject whereabout they watch here styled Souls The Soul is the principal part of a man that whereby a living man is distinguished from a dead carcasse and a reasonable man from a bruit beast Upon the soul of a man depends the happinesse or misery of the body An holy soul makes an happy body A wicked soul a miserable body If the soul when it departs from the body be assumed to celestiall Glory the body when it is raised shall be made a glorious body but if the soul upon departing from the body be cast into hell the body at the Resurrection will likewise be cast thereinto This object the Soul of a Ministers watching puts a difference betwixt the Ministerial function and other functions whereof some are for the outward estate of man Civil Magistrates are for maintaining outward peace Judges Justices all sorts of Lawyers for maintaining mens rights in their Lands Inheritances Goods and Chattels The manifold Trades of people for Apparel and such like things as are needfull for the body Physicians for preserving the health of the body and curing the diseases thereof but Ministers for their souls for the present Edification and future Salvation of them From hence we may well observe That of all functions the Ministerial function is the most excellent in the kinde thereof the most needfull and the most beneficiall As the soul is more excellent then the body then mens outward estates then their corporal food apparel and other needfull things So is the function of a Minister more excellent then other functions The like may be said of the need and benefit of a Ministers function § 151. Of Ministers giving an account A Motive to put on Ministers to watch for their peoples souls is thus expressed As they that must give account Giving an account is the motive The particle AS implieth the manner of performing the duty even so as they that must give account The Greek word translated give is a Compound The simple Verb signifieth to give Matth. 5. 42. The Compound signifieth to return or render a thing and so it is oft translated The Lord of the vineyard letteth out his vineyard to such as will render him the fruits thereof Matth. 21. 41. So here the Lord appointcâ—…th Ministers to be Guides to his people and they return or render that due which he requireth of them Of the word translated Account See Chap. 4. v. 13. § 79. This giving of an account is set down as a matter of duty The word must is not expressed in the Greek but implied under a Participle thus As giving an account that is as knowing that an account is to be given and as willing to give up their account So as there is both a necessity and also a duty implied under the forelaid phrase That which as a necessity lieth upon them and they cannot avoid but must do that willingly they submit unto and as a duty will do and so turn a necessity into a virtue This motive of giving an account is of great force to stir up all sorts to be diligent and faithfull in well imploying and improving to the best advantage that they can the talent that is committed unto them This moved him that had received five talents to do his best endeavour to gain other five talents and him that had received two to gain other two For every one of us shall give account of himself to God Rom. 14. 12. Every one of us sooner or later shall hear this charge Give an account of thy Stewardship Luk. 16. 2. Not only the faithfull but also the slothful shall do this The slothfull servant was called to his account Mat. 25. 24. Upon this account followeth the unalterable doom of everlasting blisse or everlasting woe Matth. 25. 21 30. It must needs therefore make them who duly consider it diligent and faithful It was upon this account that the Apostle said Knowing the terrour of the Lord we perswade men 2 Cor. 5. 11. It will be in this respect very usefull to have the account which we are to give unto our Lord in minde and seriously to think thereon before hand that we may be the rather moved to diligence in doing what is committed to our charge and in doing it after a right manner so diligently so faithfully so sincerely so zealously so constantly as they who in giving their account look to be accepted and rewarded of God as the two faithfull servants were Matth. 25. 21 23. This account to be given of souls giveth proof of the weighty burthen that lieth upon a Ministers shoulders He is to answer and account for their souls who are under his charge Now who is sufficient for this The consideration hereof hath made many afraid to enter upon this calling as Moses Exod. 4. 10. Jer. 1. 6. and others Many Ministers though well fitted and enabled unto this Calling by God yet enter upon it with much fear and trembling not daring to take it upon them till they have sure evidence that they are called of God thereunto that so they may cast their whole burthen upon God and so do their best endeavour that no soul may perish thorow their negligence If any so perish their bloud will be required at the Ministers hands But if Ministers do their best endeavour to establish the righteous and to convert the wicked yet prevail nought then the Minister hath delivered his soul though his people perish Ezek. 3. 19 21. When a Prophet complained That he had laboured in vain and spent his strength for nought he comforted himself with this his judgement was with the Lord and his work with his God Isa. 49. 4. §. 152. Of these words That they may do it with joy and not with grief for that is unprofitable for you THis phrase That they may do it with joy is set down in manner of an end even of an end of some thing going before Now it may have a double reference either to the duty of obedience required of people to their Ministers or to the watching of Ministers over their people The former reference implieth that people should to this end obey their Pastours that the Pastours may with joy give up their account concerning their people The later intendeth that Pastours do the more carefully watch over their peoples souls that in respect to themselves whatsoever the issue be to their people they may give up their account with joy I suppose the former reference to be here especially meant and that by reason of this last clause in the verse For this is unprofitable for you So then the obedience of people to their Ministers is an especial means of moving them to give up their account with joy to give it up comfortably and chearfully much rejoycing that
Shame despised by Christ 12. 21 Sâ—…edding of blood procures remission 9. 111 Sheep of Christ 13. 169 Sheeps properties 169 Shepherd Christ is 13. 166 Shepherd great 13. 168 Shepherds effects 13. 166 Shew-bread typified Christ 9. 13 Sight spirituall 2. 72 Sight of God makes sincere 13. 174 Sight of God beneficiall and honourable 12. 78 Signes 2. 31 32 Sin a filth and purged by Christ 1. 28 Sin hath degrees 2. 18. 3. 85 Sin how it appears horrible 3. 88 Sins of old punished warnings unto us 3. 89 Sins why registred 3. 90 Sin continued in the greater 3. 102 Sin deceitfull 3. 122 148 Sin is in justified persons 9. 131. and 107 Sin seen by God in justified persons 4. 78 Sin none in Christ 4. 91 Sin pardonable 5. 8 Sin See Pardon Sin put away by Christ 9. 131 Sin born by Christ 9. 1â—…9 Sin destroyed by Christs last comming 9. 144 Sin purged troubleth not 10. 5 Sin to be confessed 10. 7 8 Sin against evidence of the Spirit 10. 93 Sin may prove unpardonable 10. 94 Sin not pardoned bringeth damnation 10. 95 Sin the cause of Saints suffering 12. 27 Sincerity 3. 70 126 Singing commended 2. 115 Syon a type of the christian Church 12. 1â—…0 Sit how Christ doth in heaven 1. 31 Six daies why spent in creating 4. 31 Slâ—…th about grace 6. 81 Small things not to be despised 11. 57 Snuffers typified discipline 9. 10 Solitarinesse fit for communion with God 8. 19 Son-ship of Christ 1. 15. 3. 55 Son appointed of the Father 1. 16 Son of God variously taken 1. 47 Son of God begotten 1. 49 Son and Father the same essence 1. 51 Son and Father distinct persons 1. 52 Son of God how subject to the Father 1. 109 Son of Man 2. 54 Sons of Christ How known 2. 50 128 Sons of God subject to suffering 5. 47 Soul how attributed to God 10. 149 Soul-suffering of Christ 2. 76 Souls of men are of a spirituall substance 12. 110 Souls excellency above Angels 12. 110 Souls in heaven greater glory since Christ then before 8. 53 Souls perfection in heaven 12. 112 Souldiers to be succoured 7. 8 Speech why given 11. 70 Speciall relation betwixt God and his people 8. 67. and 11. 78 Spies lawfull 11. 186 Spirit resembled to oile 1. 119 Spirit in Christ above others 1. 123 Spirit for Christs divine nature 9. 77 Spirit diversly taken in Scripture 12. 110 Spirituall what it intendeth 7. 80 Sprinkling blood 11. 157 Sprinkling blood and water 9. 71 Sprinkling Christs blood 9. 72 Sprinkling the booke of the Covenant 9. 104 Sprinkling all the people 9. 105 Stability none here 13. 138 Standing what it implieth 1. 31 Stand not at a stay 6. 3 Stars are innumerable 11. 60 Stedfastnesse of Gods word and Law 2. 11 12 Stoning to death 11. 254 Strange tongues to be interpreted 7. 19 Strange phrases to be mollified 7. 55 Strange doctrines 13. 115 Strange Land 11. 44 Strangers Saints are 11. 68 Strong meat 5. 66 72 Study for heaven 4. 64 Subjection 2. 43 Subjection to Christ 2. 62 Substance preferred before circumstance 13. 189 Suffer word of exhortation 13. 18â—… Sufferings of Christ 2. 76 96 97. and 12. 17 Sufferings of Christ and his members moderated 2. 59 Sufferings of Saints glorious 2. 97 Sufferings make Christ and Saints conformable 2. 100 Suffering the portion of Gods Sons 5. 46 Sufferings of Saints short 10. 138 Sufferings of Jewes for religion 11. 244 Suffering of Saints for advantage 11. 250 Superiours command no warrant for evill 11. 130 Superiority in office may stand with equality in state 7. 41 Superstitious too sedulous 13. 120 Supper of the Lord. Principles about it 6. 15 Supports in trials 11. 243 Suretiship Gods oath is 6. 138 Surety Christ is and wherein 7. 93 Swearing is a kind of suretiship 6. 138 Swearing attributed to God 3. 114 115 and 6. 97 Swearing of God infallible 4. 26 And immutable 6. 140 Swear why God doth 7. 91 Swearing of God by himself 6. 98 Swearing God conforms himself to man 6. 115 Swear man may 6. 116 Swear lawfully 6. 117 Swearing severall kinds 6. 119 Swear by God alone 6. 120 Swear not by creatures 6. 123 Swear not things unlawfull 6. 124 Swear not falsly 6. 127 Swear not rashly 6. 128 Swearing a solemn rite 7. 91 Swear God did in ordaining Christ a Priest 7. 91 Sword The word like it 4. 71 Sword two edged 4. 71 T. TAble typified communion 9. 11 12 Tables of the Covenant 9. 30 Tables why of Stone 9. 30 Tabernacle a type of Christs body 8. 5 and 9. 55 Tabernacle who serve it 13 124 Tabernacles of Patriarchs 11. 46. See Tents Taste 2. 79 How Christ tasted death ibid. Tasting the heavenly giâ—…t 6. 33 Tasting the good word 6. 35 Tasting heavenly glory 6. 36 Teachers excellency requires hearers heed 2. 2 5 Teachers wisdome in disposing their matter 9. 33 Tears may sometimes be in vain 12. 96 Teares when acceptable 12. 96 Terrible God is 10. 15 Testament See New Testament or last will ratified by death 9. 93 Testament ratified inviolable 9. 94 Testament unjust anull 9. 94 Testaments how violated 2. 94 Testament See Covenant Testators generall intent to be observed 9. 94 Testimony See Witness Testimony of Scripture See Scripture Tempted how many wayes Christ was 2. 96 Tempted how far and why Christ was 2. 182 183 Tempted how any man may be 2. 185 Tempt God how a man doth and what the causes and effects thereof 3. 96 Tempted how Abraham was 11. 83 Tempted best are 11. 83 Temptations on the right hand dangerous 11. 256 Temporall blessings no sure evidence of Gods favour 3. 92 Temporall blessings not the only object of faith under the Law Tents of Patriarchs 11. 45 Tenths given to Melchisedeck 7. 16 Tenths how far due to other Ministers 7. 17 Tenths why given to Levites 7. 33 40 Tenths argue superiority 7. 33 Tenths paid by Levy in Abraham 7. 56 Therefore 1 117. 2. 2 Threats of God assuredly executed 3. 174 Throne of Christ 1. 106 110 Throne of grace 4. 94 Thrones Angels 1. 84 Time See Opportunity See Sâ—…t Timotheus 13. 185 Tithes See Tenths Titles before Epistles 1. 3 Tortures on Professors of truth 11. 245 Trading in sin 10. 89 Traditions how usefull 11. 244 Transitions usefull 8. 2 Translation of Enoch 11. 17 Transgression distinguished from disobedience 2. 14 Transgression punished 2. 15 16 17 12 127 Transubstantiation refuted 9 107 Trie See Tempt Trials See Afflictions Trials many and great Christians are subject unto 10. 120 123 125 Treasure what is 11. 143 True and tipycall opposed 8. 6 Truth to be granted to adversaries 9. 2 Truth received 10. 91 Trust in God 2. 119 Types were not the the truth nor to be rested in 4. 49 Types why instituted 4. 49 Types had their truths 4. 50 Types had their heavenly truths 8. 13. and 9. 115 117 122. Types in what cases rejected 4. 50. and
〈◊〉 〈◊〉 〈◊〉 Spira 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cuspis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tâ—…ibulus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iaculum What meant by Thornes and Bryers d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What to be rejected a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dirae c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mâ—…ledixit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Steriles incendere prosuit agros Virgil. Georg. l. 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Uâ—…o Uror 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The occasion of the Apostles insinuation a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prejudicate opinions to be prevented The Danger of a prejudicate opinion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers must manifest love to people a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Emphasis of this word perswaded See Chap. 2. v. 13. Sect. 119. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persuadeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persuadeor Assentior Pareâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What are the better things here intended Judge not rashly a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum genitivo significat haerere alicui ut consequentia praecedentibus haerent Salvation the reward of good works See v. 1â—… Sect. 88. Seek after Salvation We may be perswaded of others Salvation Sanctifying gifts are evidences of Salvation Two grounds of perswasion a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Denuciations of judgements doe not necessarily imply guilt Denunciations are oft to prevent sin People must be well perswaded of Ministers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God perfectly righteous Entertain no thought of unrighteousnesse in God Acknowledge Gods righteousness in his providence Be like God in righteousness Gods righteousness a terrour to the unrighteous a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus See Chap. 1. v. â—… Sect. 114. c Aristot. Ethic. lib. â—… cap. 7. How Gods righteousness is manifested Gods righteousness a prop to mans faith Gods low condescention to man Infidelity makes God unrighteous So trust to mercy as God may be righteous therein a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this com pound verb see Chap. 13. vers â—… Sect. 12. God ever remembreth mens good deeds Labour for the things which God will not forget Gods remembring encourageth against mans forgetting Men unrighteous in forgetting God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What this phrase your work intends Why grace the work of God Grace more precious then all worldly things a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valde d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acquiesco * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labor a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Premor laboribus b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labâ—…ro a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The name of God d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love man for the Lords sake Respect to God in doing good to man False ends of charity God to be eyed in our dealings with men Difference betwixt the kindness of regenerat and unregenerat Respect to God takes away excuses a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 famuâ—…r c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expeditâ—… diligenter ministro d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charity to the poor is an especiall fruit of love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are Sainâ—…s Others desire Saints to be delivered a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why all to be relieved Saints the principall objects of charity The order of relieving Aggravation of unmercifulness to Saints a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Charity must be continued Why charity to be continued a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Use of means stands with assurance oâ—… salvation Certainty of Salvation no ground of presumption a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 animuâ—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes. 2. 11. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Diligence must be constant We must be as diligent for our own souls good as for our brethrens temporall good It is a part of spirituall prudence to care for our soul. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assurance a property of hope Hope in part Hope put for faith Assurance of hope must be endeavoured after * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sloth from mens own fault Qui monet ut facias quod jam facis ille monendo laudat c. Ovid de Trist. Men diligent in love may be slothfull in faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith usefull to obtain things promised Faith an hand to receive a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maneâ—… f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub Patience gives proof of faith Patience supports faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promise for thing promised Gods promise the cause of reward Why reward promised Reward promised may be rested upon We must by promise binde our selves to God See Sect. 100. Faith and patience have their reward a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abraham of high account Abraham the highest in Gods Kingdome Abraham the father of the faithfull a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paâ—…er c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 altus excelsus d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excelsus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 multitudinis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promises made to Abraham Excellency of Abrahams faith Why Abraham to be followed Be acquainted with Gods promises Why God swears Why God sware to Abraham a Jer. 51. 14. b Jer. 44. 26. c Esai 62. 8. d Ibid. e Amos. 8. 7 f Psal. 89. 35. g Exod. 17. 16. In câ—…ncreto In abstracto h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Optimuâ—… Maximus Gods condescention for mans good Diffidence a great sin Oft think on Gods oath Binde thy self to
sins See v. 14. Sect. 79. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Jews only redeemed Why redemption applyed to such as lived before Christ. Christs blood effectual before shed Jesus Christ ever the same Limbus patrum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are the called here meant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e A parte post f A parte antâ—… * Or bâ—… brought a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Testators death ratifieth his Testament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Testament inviolable Why a Testament is inviolable An unjust will is as no will Testators generall intent to be observed Christs death ratifieth the New Testament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why Christ ratified new Testament Promises ofâ—… new Testament absoluâ—… as legacies Christ by death establisheth eternal life What concâ—… to a Testament are in Christs Now Christs Testament is inviolable Papists violate Christs last will * Pâ—…pa potest dispensare contra Apostolum Contra jus naturale divinum Gratian. Unbelief makes void Christs last will Christs last will a prop to saith Search the rolls of Christs last will * Or purified * Or purple Legall rites grounded on equity a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encaenia e initiari Types were of truths like to thine See v. 19 Sect. 102 103. See 2. v. 7. Sect. 43. The Covenant is explained before the seal be annexed Ministers must teach what God commands Ministers impartiality The whole will of God to be declared Gods word to he delivered to all Law and precept how differ Good to be well done Bullocks Goats Sheep Doves Little birds Water and blood sprinkled Blood Water Scarlet a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est granum quo purpuâ—…a tingitur c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secunduâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ravit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 câ—…cineus Faith resembled to scarlet The Spirit resembled to scarlet Christ typified by scarlet Wool Hysop Why the hook sprinkled Against justification by the law Pure things impure to the impure Tit. 1. 15. All are unclean Means of cleansing afforded to all a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15. 3. Rhem in Annoâ—… on Heb. 9. 2â—… Particular Sacraments afforded to the Church in several ages Why Sacraments must â—…e of divine institution a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were What of the ministry d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apply Christs sacrifice Do all in saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 7. v. 5. Sect. 38. and Chap. 8. v. 4. Sect. 11. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 18. Sect. 99. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effundâ—… * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mitto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitto inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remissie a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a Sacrifies is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How heavenly things are purified by Sacrifice b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein the true Sacrifice is better then typicall Sacrifices b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See more of this word Chap. 14. v. 14. Sect. â—…0 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vultus d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why blood of beasts ordained Why Priests offered not themselves a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What sufferings of Christ are behind a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An errour thaâ—… God seeth nor sin in the justified An errour that there is no sin in the justified Believers are so acquitted of sin as if they had no sin Christ came to put away sin How far sin is put away b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The scope of the two last verses * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ subject to death Men must die Why justified persons die All men must dye Who shall not die Enoch died not Nor Eliah How the righteous are delivered from death Mortality should humble men Who live as if they should never die Duties from mortality Mortality ministreth comfort to believers All sorts to apply uses of mortality Men die but once Some raised died again Courage against mans sury Well use this life a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnatiâ—… Judgement to come is most sure Nor body nor soul are utterly destroyed by death The day of judgement terrible to wicked The day of judgement comfortable to believers Duties arising from