appropriated We have In the assertion there is 1. The point granted by implication in this word one meaning a City and amplified by the time when it is to be enjoyed to come 2. The act of believers we seek §. 141. Of Observations raised out of Heb. 13. 13 14. I. CHrist is to be imitated This particle of inference therefore intends thus much See § 132. II. This world is unstable It is as a Camp See § 133. III. Our hearts must be taken off from the world This is to go forth without the Camp See § 133. IV. They who leave the world must go to Christ. This phrase unto him hath reference to Christ. See § 134. V. Reproach followeth upon leaving the world This is here taken for grant See § 135. VI. Reproach for Christs sake is Christs reproach So it is here called See § 137. VII Christs reproach must patiently be endured This is to bear See § 136. VIII There is no stability in this world As this was implied in the former verse under this metaphor Camp so it is here again intended under this negative no City See § 138. IX The things of this world are most unstable to beleevers They are they that say we have here no City See § 138. X. The instability of the world makes beleevers to leave it This condition of the world being added as a reason of Saints going out of it proves the point See § 138. XI There is a stability This is here taken for grant See § 139. XII Stability is to come It is a City to come See § 139. XIII Beleevers seek future stability They seek the City to come See § 139. §. 142. Of offering the Sacrifice of praise to God by Christ continually Verse 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 Verse 16. But to do good and to communicate forget not for with such sacrifices God is well-pleased THese two verses have an especiall reference to the tenth verse where Christ is set forth to be the only true Altar in the Christian Church thereupon the Apostle exhorteth us to make use of that Altar which is to offer Sacrifice thereon This Relative Particle Therefore implieth as much A like Relative in the thirteenth verse did set out Christ as a pattern for our imitation This sets him out as the object of our faith and means of acceptance with God The word which the Apostle useth is of the first person and plurall number and compriseth under it both the Apostle himself as he was a professor of the true faith and all other professors of the same faith whereby he giveth us to understand that all sorts of beleevers Ministers and others are sprirituall Priests so they are expresly styled Rev. 1. 6. and they are said to be an holy Priesthood to offer up spirituall sacrifice 1 Pet. 2. 5. It is the proper function of a Priest to offer sacrifice In that respect therefore wherein they are required to offer sacrifice they are declared to be Priests Of the severall kindes of Priests See Chap. 2. vers 17. § 172. Of the Verb translated offer See Chap. 5. v. 1. § 6. Of this Noun sacrifice See Chap. 5. v. 1. § 7. These two offer sacrifice are Legall terms which are applied to Evangelicall duties to shew 1. That in Legall rites there was beside the type and truth an Evangelicall equity for christians to observe Incense was a type Christs intercession the truth Christians prayers the equity Mal. 1. 11. So in other things 2. That Christians should have as great care about Evangelicall ordinances as the Jews had about theirs 3. That God will accept Evangelicall performances of duty as much as he did the Legall Two Evangelicall duties are here set out by this Rite of offering sacrifice One is praise The other is beneficence v. 16. The Greek word translated praise is here only used in the New Testament Another like word is twice used Mat. 21. 16. Luk. 18. 43. A Verb thence derived which signifieth to praise is oft used Luk. 19. 37. But a compound Noun of the same root is most frequently used Rom. 2. 29. Eph. 1. 6 12 14. By the express mention of praise the Apostle giveth us to understand that praise is an Evangelicall sacrifice yea and one of the best sacrifices that can be offered up to God See The Saints Sacrifice on Psal. 116. 12. § 85. In what respect praise is styled a sacrifice is shewed in The Saints Sacrifice on Psal. 116. 17. § 110 111. Of praise what it is and of motives thereto See my Explanation on the Lords Prayer entituled A Guide to go to God § 238 239. God is in speciall the object of praise as is here implied under this phrase Offer to God Hereof see the Guide to go to God § 240 in the end See also the whole Armour of God on Eph. 6. Treat 3. Of Prayer Part. 2. § 60 61. In offering praise to God the Apostle adviâ—…eth that it be done by Christ. For this relative him hath reference to Iesus mentioned v. 12. Of the particle translated by See Chap. 3. v. 16. § 164. It may here also be translated through It implieth the mediation of Christ and that betwixt him that praiseth and God that is praised Herein the Apostle continueth his resemblance to the legall custom of the people of God for they were enjoyned to bring their sacrifice to the Priest by whom it was to be offered to God Lev. 1. 9. 17. 5. Herein was the Priest an especiall type of Christ For Christ is the only true Priest of the New Testament and by his mediation are our services made acceptable to God Of offering praise to God through the mediation of Christ See the whole Armour of God Treat 3. Of Prayer Part. 2. § 62. There is yet another point which the Apostle inâ—…erteth about praising God which is the continuance of it under this word continually The Greek word translated continually is a kinde of a compound Adjective which word for word signifieth through all If hereunto we adde that which is understood namely time thus through all time the sense will be full This word is used of the Demoniack who was alwaies night and day in the mountains Mark 5. 5. And of the Apostles who were continually in the Temple Luke 24. 53. and of Cornelius who prayed to God alway Act. 10. 2. and of Paul who exercised himself to have alwaies a conscience void of offence Act. 24. 16. and of the Priests who went alwaies into the first Tabernacle Heb. 9. 6. § 38. By these instances it is evident that this circumstance of time continually is not simply to be taken without any limitation or restriction but respectively as is in particular exemplified in the whole Armour of God Treat
carried themselves We must use this world only for necessities sake making use of such things as in it are needfull for us not placing our happinesse therein The number and person in which this Verb we have is observable These seem to restrain this condition to such as the Apostle was and they to whom he wrote as if Saints and Beleevers were the only persons that have here no continuing City The truth is that no men at all whether in the Church or out of the Church whether Beleevers or Infidels have a continuing City here yet is this in speciall appropriated to Beleevers in two especiall respects One in regard of the worlds dealing with them The other in regard of their esteem of the world 1. The world doth what he can to drive Beleevers from place to place to unsettle their abode and to make them weary of the world 2. Beleevers use the world as an uncertain unstable estate They knowing that there remaineth a rest for the people of God namely in another world study to enter into that rest Heb. 4. 9 11. Hereby a worldling and a Believer may be differenced The worldling in his imagination hath here a City a place whereon he setteth his heart and setleth his abode The Beleever hath here no continuing City §. 139. Of seeking a City to come OF the forementioned instability of this world Beleevers make this use to seek that which is stable This particle of opposition BUT intendeth such an inference or use The Verb translated seek is a compound The simple signifieth to seek and that with earnestnesse It is used to expresse our earnest prayer to God Matth. 7. 7. This compound carrieth an emphasis and implieth a seeking with a desire to obtain and is thereupon translated to desire Phil. 4. 17. It is used to set forth the Gentiles seeking after the things of this world Matth. 6. 32. which is with great desire to obtain them It is also used of Herods seeking for Peter when he was delivered out of prison Acts 12. 19. which was with such a desire to 〈◊〉 him as he commanded the Keepers of the prison to be put to death because he found him not Finally It is used in such a sense as here namely of the Patriarchs seeking a Country to come Heb. 11. 14. So as the things above are with such diligence to be sought as we may at length enjoy them We must labour to enter into the rest to come See Chap. 4. v. 11. § 63 64. The opposition betwixt the former part of the verse and this plainly proveth that there is a stable estate Our English expresseth it under this particle ONE and it is implied under a relative particle in the Greek as if he had said Though there be no stable estate here yet there is one in the world to come This stable estate is thus described A City which hath foundations Heb. 11. 10. It is so stable as it cannot be moved Heb. 12. 28. It fadeth not away 1 Pet. 1 4. Nor moth nor rust can corrupt nor thief stâ—…al the treasures that are there Matth. 6. 20. 1. That City is the place of Gods own aboad Matth. 6. 9. Psal. 123. 1. 2. It is the place and state prepared for the unalterable condition of Saints and in these respects stable 1. Though the children of this world may seem about the things of this world to be wiser in their generation then the children of light Luke 16. 8. yet herein their egregious folly appeareth that they so dote upon this world where there is no stable estate as they clean lose that stable estate which is to come like those Israelites who upon some hardnesse in the wildernesse would return into Egypt and so neglect Canaan Num. 14. 4. Men here in this world can preferre perpetuall inheritances before uncertain tenures Yet the most sure inheritances that men can 〈◊〉 are uncertain 2. This demonstrateth the wisdom of such as being inlightned by Gods Word and guided by his Spirit have learned to discern betwixt the Camps in this world and Cities in the world to come and answerably preferre these before them The world many times wondreth at their choice but it is because they are blinde and cannot rightly judge betwixt things that differ they who have their eyes rightly enlightned will say Surely this is a wise and understanding people Deut. 4. 6. 3. This may stay us against the uncertainty of all things here below against losses casualties yea and death it self because we have in heaven a better and an enduring substance Heb. 10. 34. This stable estate is here said to come for it is not here enjoyed but prepared and reserved for us In this respect this Apostle said there remaineth a rest See Chap. 4. v. 9 § 56. They have the right to this City to come who have no City in this world for the same person is used in both parts of the Text namely the first person plurall WE We have no City but we seek one to come They who account this world to be a City will not seek a City to come which sheweth that they have no right thereunto but the seeking of believers giveth evidence of that right which God hath given them unto that which they seek For it is the Spirit of God which worketh in them a minde to seek Hereby men may know their right to that City that is to come §. 140. Of the Resolution of Heb. 13. v. 13 14. 13. Let us go forth therefore unto him without the Camp bearing his reproach 14. For here have we no continuing City but we seek one to come THese two verses set out the contempt of the world This point is 1. Propounded v. 13. 2. Confirmed v. 14. In propounding the point is set down 1. An inference upon that which went before in this word therefore 2. The substance Herein is to be considered 1. The manner of propounding the point and that by way of exhortation Let us go forth 2. The matter whereof it consisteth Hereof are two parts 1. A duty to be done 2. A burthen to be born In the duty is expressed 1. An act go forth 2. The object of that act which is of two kindes 1. From what we must go without the Camp 2. To what we must go unto him In setting out the burden is set down 1. The kinde thereof reproach amplified in the subject thereof in this relative His that is Christ. 2. An act on our parts bearing The proof is taken from the difference betwixt this world and the world to come The main difference is about stability which is denied to this world but asserted to the world to come The deniall is brought in as a reason of the foresaid duty as appears by this word for It is set forth 1. By a metaphor no City 2. By the place Here. 3. By the persons to whom in speciall it is
repentance that supposing the worst that can be said of such and such a sinne it may be redressed by repentance pâ—…sing Nathans answer to David 2 Sam. 12. 13. and the effect that followed 〈◊〉 that repentance of Manasseh 2 Chron. 33. 13. of Peter Matth. 26. 75. and â—…ny others To conclude herein appears the deceitfulness of sinne that there is scaâ—…ce 〈◊〉 sinne committed for which he that committeth it hath not some defence to â—…nize it As all manner of Hereticks and Idolaters so impious profane 〈◊〉 ous unmercifull intemperate riotous seditious ambitious and injurious peâ—… have their apologies §. 149. Of Remedies against the deceitfulnesse of sinne MAny of the means prescribed for perseverance § 70. may be applied agâ—… the deceitfulnesse of sinne But besides them it is meet to set down 〈◊〉 particulars parallel to the particular deceits of sin which are such as follow For 〈◊〉 end pray as Eph. 1. 17. Phil. 1. 9 10. 1. Thorowly try matters as it is said of the Angel of the Church of 〈◊〉 Thou hast tried them which say they are Apostles and are not and hast found 〈◊〉 lyars Revel 2. 2. By a due and thorow triall false shews and pretences will be 〈◊〉 covered 2. Prize the uncertain advantages which sinne maketh shew of with the 〈◊〉 damages that will follow upon yeelding to sinne Thus will the fair proâ—… sinne be rejected Moses esteemed the reproach of Christ greater ricâ—…s 〈◊〉 the treasure of Egypt for he had respect unto the recompence of reward 〈◊〉 11. 26. What is a man profited if he shall gain the whole world and lose 〈◊〉 soul Mat. 18. 26. 3. Be alwayes watchfull So sin cannot seise upon thee unawares This rule is 〈◊〉 this end prescribed 1 Thess. 5. 3 6. 4. Give no entertainment to sin at all lest it so bewitch thee as thou 〈◊〉 cast it off Do as Ioseph did in this kinde Gen. 39. 8 c. 5. Seek not to satisfie thine humour There is great danger therein Thâ—… may we soon fall into great distempers Solomon to this purpose gives this 〈◊〉 Put a knife to thy throat if thou be a man given to appetite Prov. 23. 2. 〈◊〉 Christ thus Take heed to your selves lest at any time your hearts be overcharged â—…sursetting c. Luk. 21. 34. 6. After some repulses prepare for more assaults Satan three several times â—…pted Christ and that three several wayes And when he departed from him 〈◊〉 but for a season Luk. 4. 13. 7. Avoid the least degree of sinne For sinne is of a growing nature â—…ing weeds grow faster then sweet flowers Men use to clip a Proverb â—…ing A little hurts not The full Proverb is this A little hurts not if 〈◊〉 not taken If the Devil get in a claw he will soon make way for his whole paâ—… for head body and all 8. Judge not matters by events Good things may have bad events and 〈◊〉 things may have good events It is not of the nature of evil that good 〈◊〉 thereupon but the Almighty over-ruling Providence of God A skilfull 〈◊〉 cary can so temper poison with other ingredients as to make a cordial thereof 〈◊〉 it thereupon be safe for any man to drink poison 9. Follow not a multitude to do evil Exod. 23. 2. Multitude is so farre from â—…fying or extenuating a sin as it aggravateth the same as many faggots make 〈◊〉 fire to be the greater A Prophet hereby aggravateth the cause of Israelsâ—…vity â—…vity that all Israel transgressed Dan. 9. 11. And herein the sin of the 〈◊〉 is aggravated that both old and young even all the people from every quarter 〈◊〉 therein Gen. 19. 4. 10. Be well instructed in those things which concern God and his glory 〈◊〉 the things that are truly righteous that in them thou maist manifest thy 〈◊〉 zeal and not be cooled with a pretence of undue moderation In those 〈◊〉 fear not the blame of being righteous overmuch A man may indeeâ—… righteous overmuch in matters that have no warrant from Gods word 〈◊〉 are either frothy apprehensions of his own brain or vain inventions of other men In that which is truly and properly righteous one cannot be righteous 〈◊〉 much 11. Take heed of yeelding to sinne upon presuming to repent Repentance is not in thine own power it is a special gift of God Acts 11. 18. 2 Tim. 2. 25. It is not therefore safe in provoking God to presume of that which he onely can give 12. Be well instructed and exercised in Gods Word By this thou maist be made perfect and thorowly furnished to answer all vain apologies for sin By the Law of God David was made wiser then his enemies Psal. 119. 98. §. 150. Of the Resolution and Observations of Heb. 3. 13. 13. But exhort one another daily while it is called to day lest any of you be hardned through the deceitfulnesse of sin THe Summe of this verse is A Direction to keep our selves and others from backsliding Herein we may distinguish the Inference and the Substance The Inference is in this causal particle FOR The Substance layes down 1. A Duty 2. The danger of neglecting that Duty In the Duty is laid forth 1. The Act to be performed Exhort 2. The Persons both agent and patient One another 3. The Time This is set out two wayes 1. By the Extent Daily 2. By the Restraint While it is called To day About the Danger observe 1. The manner of expressing it by Caution Lest. 2. The matter whereof it consisteth Herein we may observe 1. The kinde of danger Hardness Be hardned 2. The persons that may fall into it Any of you 3. The cause of falling into it This is 1. Generally set down to be Sin 2. Particularly exemplified by this Epithete Deceitfulnesse Observations I. Directions must be added to disswasions This I gather from the Inference In the former verse was a Disswasion in this verse is added a Direction See § 142. II. Christians have need to be incited to duty Why else should this duty of mutual exhortation be so pressed as it is here See § 143. III. Christians must quicken themselves in quickning others IV. Christians must stir up others to that which they see meet for themselves These two arise out of this word One another See § 144. V. Private mutual incitations are special means of stability This word one another intends private as well as publick persons And that which is required is for the establishing of one another See § 144. VI. Mutual duties must continually be performed So much is intended under this word Daily See § 145. VII There is a season of doing good This word To day implieth a season See § 146. VIII The opportunity of doing good must be taken This phrase While it is called to day sets out the opportunity when the duty is to be done See § 146. IX There is danger in omitting this season This particle lest
him as 1 Cor. 12. 12. and the Church may comprize under it the head also So as the Church excludes not Christ no more then the body excludes the head nor Christ excludes the body but is joyntly to be considered with his body The Church was typified by a Candlestick rather then by the light to shew that of it self it hath no light Light must be put into it or it cannot shine In this respect light must be sought of God Iohn 1. 9. and acknowledged to be from God Gal. 2. 20. and imployed to his glory Rom. 11. 36. As the Church in generall so the particular parts and members thereof are taught by this type to hold forth that light which they receive Phil. 2. 16 Every oâ—…e in his place must labour to shew â—…orth that light of knowledge or of any other 〈◊〉 that he hath received to enlighten direct and comfort others thereby There are two especiall wayes of holding forth light One by instructing others Another by walking as Children of light before others Thus may thus must Magistrates Ministers Parents Masters yea and private Christians shew themselves to be Candlesticks §. 8. Of gold the matter of the Candlestick typifying the purity and preciousnesse of the Church THe first particular noted about the Candlestick is the matter thereof which wa pure gold Exod. 25. 31. Gold of all mettall is the most pure and precious Pure in that it is freest from drosse and least subject to rust In this matter it sheweth that the Church is the purest society in the world It is the â—…oly Church for 1. Christ cleanseth it by his blood v. 14. 2. He sanctifieth â—…t by 〈◊〉 Spirit 1 Cor. 6. 11. 3. By his word he sanctifieth them also Ioh. 17. 17. Hereby tryall may be made of publick assemblies and private persons If publick assemblies have pure ordinances and services such as can abide the triall of the Lords touch-stone which is the word then they are true Churches In them we may safely abide To them we may draw others and we may stand for the maintenance of them to the uttermost In like â—…anner may particular persons be tryed Every man that hath this hopâ—… in hiâ—… 〈◊〉 himself even as Christ is pure 1 Joh. 3. 3. As Gold is a pure mettle so it is very precâ—…ous Ezra 8. 27. Isa. 13. 12. This typifieth that precious esteem which God hath of his Church In this respect it is stiled a peculiar treasure unto God above all people Exod. 19. 5. and the members of the Church are called Gods jewels Mal. 3. 17. They must needs be precious in Gods account because they are bought with the precious blood of his son 1 Pet. 1. 19. and decked with the precious graces of his Spirit Great is that incouragement which may be fetcht from hence against such scorns and reproaches as the world layeth upon the Church She is in scorn called forsaken and dâ—…solate but the Lord câ—…lleth her Hephei-bah that is my delight in her Isa. 62. 4 These are those righteous ones who are more excâ—…llent then their neighbours Prov. 12. 26. Lazarus a poor begger was in this respect more excellent then Dicâ—…s Angels attended Lazarus and carried his soul to heaven when he died Luk. 16. 22. But the devils attended Dives and carried his soul to hell On this ground it may well be said Comfort yee comfort ye the people of the Lord Isa. 40. 1. §. 9. Of the parts and ornaments of the Candlestick typifying the use and graces of the Church A Second particular concerning the typicall Candlestick respecteth the parts thereof These were partly for use partly for ornament The parts for use were the seven lamps Exod. 25. 37. There were six branches of the Candlestick in each whereof was a lamp and on the top of the shaft was the seventh These were to give light for into them the week and the oyle was put These typifie the manifold graces of Gods Spirit 1 Cor. 12. 8 c. The number of seven is a number of perfection Though the graces of Gods Spirit are in sundry particular respects different one from another yet in this main end they agree that they are all as lights The six branches were of use to hold out those lamps that they might give the better light They set forth those ministeriall functions which Christ hath sanctified to his Church for holding out the light of his word Ministers are needfull to cause the light of Gods word to shine forth the brighter This they do by reading expounding preaching and applying the word of God The parts of the Candlestick for ornament were Knops flowers c. Exod. 25. 41. By these Gods care was typified in beautifying and adorning his Church with excellent ordinances and priviledges and the members of his Church with singular and severall graces This teacheth us to behave our selves decently or comely 1 Cor. 14 40. and to follow the things which are honest just pure lovely and of good report Phil. 4. 8. The branches and bowls came out of the shaft of the Candlestick Exod. 25. 31 32. This typified that the functions and graces of the Church come from Christ He giveth gifts to men Eph. 4. 8 c. For men are not snfficient of themselves to think any thing as of themselves 2 Cor. 3. 5. This should stir us up to imploy and improve the places and gifts we have to the end for which they are given For an account will be taken Matth. 25. 19 c. As the branches were supported and held up by the shaft so Ministers and all Saints are supported and enabled to do what belongs unto them by Christ. He makes able Ministers of the New Testament 2 Cor. 3. 6. He worketh both to will and to do Phil. 2. 13. None therefore may arrogate any thing to themselves 1 Cor. 4. 6 7. All is to be ascribed to Christ 1 Tim. 1. 12. §. 10. Of the appurtenances of the Candlestick A Third particular about the Candlestick concerneth certain 〈◊〉 There is mention made of certain golden pipes which empty out of themselves oyle into the lamps Zach. 4. 12. The Prophet therein hath reference to the Candlestick in the Tabernacle So as this typified a continuall supply of grace to the Church Hereby we are taught to depend on Christ for supply from time to time only our care must be to use those means which are sanctified unto us as Aaron was to order the lamps upon the Candlestick before the Lord continually Lev. 24. 5. Among the appurtenances may be reckoned tongs and snuft-dishes all of pure Gold Exod. 25. 38. These typified that Ecclesiastical discipline and government which is grounded on Gods word and thereby comes to be pure and 〈◊〉 as Gold This is needful in the Church for preserving the pure light thereof They who have power in the Church ought to be conscionable in the preservation and use of these snuffers
4. 2 Cor. 1. 6. The b noun is translated affliction Mark 13. 19. tribulation Matth. 24. 21. persecution Acts 11. 19. trouble 1 Cor. 7. 28. and other like pressâ—…res This distinguished from the former of reproaches giveth Christians to understand that they must look for heavy stroaks as well as bitter words here in this world So it befell our head as he despised the shame so he endured the Crosse Heb. 12. 2 Christ foretold thus much concerning his Disciples Matth. 10. 17 18. The history of all ages and experience of our times demonstrate as much The malice of adversaries of the truth is unsatiable They think they have never done enough till they have done the uttermost that they can in word and deed We may from hence learne to prepare our selves for more and greater afflictions then words are and by this extent of enduring to shew that the spirit of the Lord Christ is in us Indeed our weake bodies are sensible of pressures and oppressions but to prepare against them will the better enable us to endure them §. 126. Of being Companions with such as suffer for the Gospel THis other distributive particle partly sheweth how these Hebrews came to have such courage as to be made a gazing stock for their profession sake namely that company which they kept with others that were so dealt withall The word translated companions is sometimes used in the abstract translated Fellowship 1 Cor. 10. 20. It properly signifieth as here translated companion one that hath a common share in such and such a case and is translated partaker Math. 23. 30. 2 Cor. 1. 7. and partner Luke 5. 10. As to be made a gazing stock was one part and evidence of their enduring a great fight of afflictions So their keeping company with other afflicted ones was another part and evidence This latter was a Christian duty as well as the former and this a matter of commendation as wll as the former Yea this also a matter of comfort and glory as well as the former Moses chose to suffer afflictions with the people of God Heb. 11. 25. It was Baruchs praise to accompany Ieremie in the prison Ier. 32. 12. And Onesiphorus who sought out Paul very diligently and found him when he was in his troubles and that to refresh him 2 Tim. 1. 16. 17. Yea Christ the great Judge promiseth to his Disciples who followed him all the time of his publike Ministery wherein he was much persecuted to sit with him on so many thrones Matth. 19. 28. To be a companion with such as suffer for Christ is an evidence of great zeal to Gods Glory Of love to the truth of undauntednesse and courage in suffering of love to Saints and of readinesse to succour such as suffer for the Gospel 1. This is a just taxation of their fear and shame who when they see their friends questioned or any way persecuted for their holy profession withdraw themselves and will not be seen in their company but rather if they be suspected to be of theiâ—… kindred neighbour-hood friends companions or any way associated with them dâ—…ny it as Peter did Matth. 26. 70. and Iohn mark Acts 15. 38. and as Demas so sundry other professors 2 Tim. 4. 10 16. Fearfull is the doom that is denounced against such Marke 8. 38 2. This much maketh to presse that poynt that was noted § 79. about not forsaking the assembling of our selves together especially when others are questioned but we having other friends and means are suffered to live free and quiet from trouble Then are we called to shew forth our Christian Faith and courage by associating our selves with them Then will triall be made of the truth of that grace that is in us Then as a companion we ought to speak for them as Ionathan did for David 1 Sam. 19. 4. To succor them as Obediah did the Prophets of the Lord 1 King 18. 13. And to visit them as our Lord Christ doth commend those who visited such as were sick imprisoned and otherwise restrained Matth. 25. 39. §. 127. Of acknowledging Kindnesse Heb. 10. 34. For ye had compassion of me in my bonds and took joyfully the spoyling of your goods knowing in your selves that ye have in Heaven a better and enduring substance Vers. 34. A Third branch of the exemplification of their former good beginning is their compassion of this Apostle himself in his bonds These two relatives me and my do shew that that which he here speaks of had reference to himself The copulative and or both and the causal conjunction for do shew that this depends on the former as a reason and as such a reason as the former was which may be thus more fully expressed It is evident that ye were made a gazing stock and became companions of other sufferers in that ye had compassion of me in my bonds and took joyfully the spoyling of your own goods The connexion of this verse with the former by these two conjunctions for and sheweth that many are the trials whereunto Christian professors are brought Some on their own behalfe others on the behalfe of others See more hereof § 123. That for which these Hebrews are here commended in reference to their former course of life is in one word compassion The Apostle here sets it down in the verb thus ye had compassion Of the notation of that word See Chap. 4. v. 15. § 88. And of the extent of it to all of all sorts See Chap. 5. v. 2. § 9 11. The particular person on whom these Hebrews had compassion was the Apostle himself who makes this grateful acknowledgement thereof so as kindnesses even done by men are gratefully to be acknowledged The King of Sodome acknowledged Abrahams kindesse in rescuing him and his from their enemies Gen. 14. 21. So did the Egyptians acknowledge Iosephs kindnesse in saving them alive Gen. 47. 25. The like did Ionathan in acknowledging Davids kindnesse 1 Sam. 19. 4 5. To omit other instances Christ himself as the head of a mysticall body doth acknowledge kindnesses done to the members of that body Matth. 25. 30 c. 1. This argueth a good spirit to be in men which makes them take notice of the means and instruments which are used by the divine providence for their good 2. This gratefull acknowledgement is so acceptable to them that do a kindnesse as it makes them not to repent the kindnesse done but as occasion is offered to do more and more kindnesse 3. If kindnesses done by men be gratefully to be acknowledged how much more kindnesses done by God especially if we consider how free they are how great how needfull how usefull and every way commodious unto us The kindnesses of God do infinitely exceed all that man can do Besides man is but Gods Minister what good soever he doth unto us is indeed done by God Let therefore the kindnesses done by man quicken up our spirits unto
may in faith call upon God for a sanctified use and give him thanks for indulging such a liberty unto us we must use them in an holy fear not breaking out into passion nor using any indirect coursâ—… but with an humble submission to that end which by the divine providence shall fall out especially in trying masteries 7. They must not be preferred before better things Hereof we have a great instance in Moses he discerned afflictions with Gods people to be better than pleasures in Pharaohs Court therefore he chose affliction before pleasures §. 140. Of pleasures being Temporary TO discover mens vanity in doting upon pleasures the Apostle addeth this Epithite unto them for a season or Temporary for it is but one word in Greek and translated Temporal and opposed to Eternal 2 Cor. 4. 18 It is applyed to the corn sown in stony ground which continueth but a while Matth. 13. 21. Mark 4. 17. Worldly pleasures therefore are but momentary The wise man compareth the laughter of fools to the crackling of thorns under a pot Eccl. 7. 6. Instance that delight which the fool took in his abundance he thought he should enjoy them many years but he did not enjoy them one night Luk. 12. 20. The Wise man by experience found them to be vanitie Eccl. 2. 1. They must needs be Temporary because they are 1. Of this world which passeth away 1 Iohn 2. 16 17. 1 Cor. 7. 31. 2. They are only for the time of this life But this life is transitory it is as a Flower a Vapor a Shadow a Bubble a Thought Those and other like resemblances are fit both in regard of the uncertainty of life it may on a sudden vanish as soon as the foresaid resemblances and also in reference to Eternity Thus all resemblances come short in setting out mans life 3. They continue not all the time of this life There are many occasions of interrupting them as sundry sorts of sicknesses other casualties inward perplexities of soul oppressions of men manifold losses and other crosses It oft falleth out that even in laughter the heart is sorrowfull Prov. 14. 13. Instance Belshazzar Dâ—…n 5. 5. This surely is a great aggravation of their folly who pursue pleasures with the uttermost of their power and though they may in words detest the foresaid opinion of Epicures about placing happiness in Pleasures yet by their deeds they give too great approbation thereunto I may apply to pleasures that which the Wise man saith of riches Prov. 23. 5. They who give themselves most thereunto find a sting in the tail of them Let such note that answer that was given Luk. 16. 23. The foresaid Epithites of Sinfull and Temporary should move us to seek after other pleasures which are neither sinfull nor temporary but both lawfull and eternal As Christ saith of meat I may say of pleasure Labour for that which endureth to eternal life John 6. 27. §. 141. Of Believers esteem of what they choose Hebr. 11. 26. Esteeming the reproach of Christ greater riches than the treasures in Egypt For he had respect unto the recompence of the reward A Third instance of Moses contempt of the world is about riches This as the former is set down comparatively to shew how far he went in contempt of wealth The first word translated esteeming setteth out his opinion and judgment Of the meaning of the word See v. 11. § 56. There it is translated judged It is used to set out the Apostles opinion and judgment of other things compared to Christ Phil. 3. 7 8. It implieth that Moses did not rashly what is here mentioned but on mature consideration and good judgment The word is here set down in the participle esteeming to shew that it is added to the former as a like reason to that He refused the honour of Egypt because he preferred the Communion of Saints before it v. 25. Here he is content â—…o suffer affliction with Gods people because he esteemed the reproach of Christ 〈◊〉 riches than the Treasures in Egypt This giveth instance that a Believer doth what he doth upon good ground â—…ers profession is an evident proof hereof Iohn 6. 68 69. For believers have both the word as a light to shew unto them what is most excellent and also the Spirit to enlighten their understandings and make them â—…ceive what is to be esteemed and withall to perswade them to esteem that which is worthy of esteem Take notice of this evidence of Faith §. 142. Of enduring the reproach of Christ. THat which Moses esteemed so highly as to prefer it before treasures is here stiled reproach Reproach is taken two wayes 1. For that disgrace which a man justly brings upon himself by his ill behaâ—… and so is a just punishment This is intended by the Apostle where he â—…weth that a Bishop must have a good report lest he fall into reproach 1 Tim. 3. 7. 2 For that disgrace which is unjustly cast upon one for doing his duty or 〈◊〉 that which is good Thus it is taken Chap. 10. v. 33. § 124. In this sense reproach may be and hath been cast upon God himself and upon Christ Jesus Rom. 15. 3. In this sense it is here taken and taken as a kinde of persecution 〈◊〉 so is reproach as hath been shewed Chap. 10. v. 33. § 124. To prove that this kind of reproach is here meant it is stiled the reproach of Christ even that reproach which for Christs sake was cast upon him Quest. Christ was not then exibited how could then the reproach of Christ fâ—…ll upon Moses Answ. 1. Christ was promised anon after mans fall to Adam and his posteâ—… Gen. 3. 15. On that ground he was known and believed on 2. Christ was many wayes typified before he was exhibited and thereby the faith of Gods people was confirmed on him 3. By Christ may be meant his mystical body which compriseth under it the whole number of the elect which were given to Christ by Gods eternal Coun-cell Eph. 1. 4. Thus is this title Christ used Gal. 3. 16. 1 Cor. 12. 12. In this respect reproach of Christ signifieth the reproach of the Church of God so as Moses was reproached for joyning himself with the people of God Hereof see 〈◊〉 Chap. 13. v. 13. § 135. By the way we may here observe that Christ was of old made known to beâ—… and that he was acknowledged and believed in before he was made maâ—…fest in the flesh It hath been shewed that he was comprised under the great promises made to Abraham Chap. 6. v. 13. § 95. and that he was typified before he was exhibited Chap. 7. v. 3. § 25. And that he is ever the same Chap. 7. v. 24. § 98. and Chap. 13. v. 8. § 112. §. 143. Of Reproaches preferred before Riches TO amplify the high esteem which Moses had of the reproach of Christ it is said to be greater riches than the
treasures of Egypt Every word in this comâ—…son carrieth emphasis 1. Riches use to be in high esteem among men that which they use most of all to desire and for which they do most bend their studies and bestow their â—…ines Riches are the main end that most men aim at in getting offices in managing Trades and in following their several callings of what kinde soever they be Such even of such price did Moses account the aforesaid reproach of Christ. 2. This comparative greater doth further amplify the point for it hath reference to treasures The riches here mentioned were not small riches as the riches of one Trades-man may be greater than another and yet those greater â—…ches not very great but the riches which are meant were greater than treasures that is more worth more highly to be prised 3. Treasures imply abundance of precious things A treasure is an heap or store of many things It is derived from a verb that signifieth to heap up or as we speak to treasure up Matth. 6. 19 20. Things treasured up use not to be mean common and ordinary but choyce and precious of great worth and high account as Silver Gold Pearls Jewells and all sorts of precious stones even before these did Moses prefer the foresaid reproach 4. The place of these treasures in Egypt is specified 1. Because at that time Egypt was one of the richest Nations of the world where the greatest stoâ—…e of the choysest Treasures were to be found 2. Because Moses was then of such esteem in Egypt as he might have had the choysest of the treasures thereof yet he chose reproaches of Christ before these treasures Here then we have an instance that reproaches of Christ are precious to believers I may apply thereunto the words of the Psalmist They are better thâ—…n thousands of gold or silver Psal. 119. 72. Yea they are sweeter than hony and the hony comb This is evident by Matthew Zaccheus and other rich mens leaving their wealth to follow Christ or to associate themselves with the Church of Christ Matth. 9. 9. Luke 19. 6 c. Acts 4. 34. Such reproaches procure an exceeding recompence of reward Matth 5. 11 12. and 19. 29. By this reason were the Hebrews moved to endure reproach Chap. 10. 34. He that knowes of what worth or Diamond Pearl or Jewel is will have it in high esteem and endure much for it It is therefore a point of singular wisdom to acquaint our selves with the benefit and advantage that reproach for Christs sake doth bring that we may the more patiently contentedly and joyfully endure the same This direction is the rather to be observed because by nature we are of a Swinish disposition to trample precious things under our feet Most men are like the Cock in the Fable which preferr'd a Barly corn before a Pearl Ignorance of the worth of reproach for the Gospell is that which doth much disquiet the spirits of many by reason of that reproach and discourageth them from making open profession thereof Only let us take heed that we do not by any undue courses bring just reproach upon our selves §. 144. Of Believers discerning betwixt things that differ MOses preferring one thing before another namely Christ though accompanied with reproach before all earthly pleasures giveth proof that believers well discern betwixt things that differ Thus Abraham discerned the difference betwixt following Gods call and abiding in his own Country Geâ—… 12. 1. So Ioseph discerned the difference betwixt that which God required and his Mistress This might be exemplified in many others as Psal. 84. 10. Dan. 3. 17 18. Luk 10. 42. Acts 4. 19. The proper object of faith is Gods Word the true believer maketh that his Counseller his Judge his Guide his Instructor it is to him all in all Now Gods Word layeth down the true difference betwixt things nothing else so truly Well therefore is it called the Word of Truth Iam. 1. 18. This word hath also a vertue in it to enlighten the eyes of those that exercise themselves therein Psal. 119. 105. By this we may discern the reason of the different opinions of Believers and Worldlings They judge by faith these by sense They discern all things as they are cleared up unto them by the light of Gods word but these behold all things thorough the coloured glass of corrupt reason yea which is worse of carâ—… sense No marvell therefore that their opinions are so contrary as they are 〈◊〉 highly esteeming what the other basely accounteth of Thus they wonder 〈◊〉 at another but let the world judge as it list Let us labâ—…ur for Faith and that rightly grounded on Gods Word that by iâ—… 〈◊〉 may understand and chooâ—…e the things that are indeed most excellent §. 145. Of the recompence of reward AN especial motive whereby Moses was induced to prefer the Society of Gods people and Christ himself though accompanied with afflâ—…ction and 〈◊〉 is thus expressed For he had respect unto the recompence of reward This causal for apparently noteth out a reason or motive of that which 〈◊〉 before This phrase the recompence of reward is the interpretation of one Greek 〈◊〉 whereof see Chap. 3. v. 2. § 16. According to the notation of the word 〈◊〉 signisieth a reward whereby one is recompenced This recompence 〈◊〉 being applyed to man in reference to God who gives it as is 〈◊〉 v. 6. § 23. doth not impert any desert on mans part but abundant 〈◊〉 on Gods part who will not suffer any thing to be done or endured for 〈◊〉 without recompence That â—…eward may stand with free grace is shewed Chap. 8. v. 8. § 43. Quest. What may be the reward here intended Answ. It is not here distinctly set down but by the inference of the reward 〈◊〉 that which went before as the occasion of the reward it may be colleâ—… in general that it was higher honour better pleasure more precious treaâ—… than could be had in Egypt More particularly the recompence might be both in the Militant Church on 〈◊〉 and also in the Triumphant Church in Heaven In the Militant Church he was the chief Governor and he had much delight 〈◊〉 the manifestation of Gods glory to him and much pleasure in the assurance of Gods favour and the precious treasures of the graces of Gods Spirit In the Triumphant Church there are honors pleasures and treasures 〈◊〉 unconceivable By this it appears that there is a reward for the faithfull Of the reward of good works see Chap. 6. v. 9. § 57. Of the reward of patience see Chap. 6. v. 12. § 88. Of the reward of suffering see Chap. 10. v. 34. § 130 132. §. 146. Of a Believers respect to reward BY the aforesaid reward Moses was the more encouraged because his eye was still upon it That is implyed under this phrase he had respect The Greek word is a compound and properly signifieth to look from
not of the world Joh. 17. 16. The world hateth him Ioh. 15. 18. Hereupon saith the Lord whosoever he be that forsaketh not all that he hath he cannot be my disciple Luk. 14. 33 §. 135. Of Reproach BEcause they who go forth without the Camp to Christ are by the world accounted very fools and plain ideots and many waies reproached the Apostle addeth this clause bearing his reproach whereby he giveth them to understand that they have cause to look for reproach and to arm themselves against it The Verb which is derived from this Noun reproach is sometimes taken in a good sense and sometimes in a bad In a good sense when one justly upbraideth unto another ingratitude or an unworthy carriage towards benefits received then it is translated upbraid Thus Christ began to upbraid the Cities wherein most of his mighty works were done because they repented not Matth. 11. 20. Thus he upbraided his disciples with their unbelief Mar. 16. 14. It is used in a bad sense when one unjustly seeketh to disgrace another for that which is good Thus it is translated revile In this sense they that were crucified with Christ reviled him Mar. 15. 32. In this sense Christ pronounceth them blessed whom men shall revile for his sake Mat. 5. 11. But this Noun is alwaies used in a bad sense as where Christ is brought in thus complaining The reproaches of them that reproached thee fell on me Rom. 15. 3. and where the Apostle saith Lest he fall into reproach 1 Tim. 3. 7. It is three times more used in this Epistle as Chap. 10. vers 33. 11. 26. and in this Text. The object of reproach is a mans good name This is that white or mark at which reproaches do aim in shooting out their venimous arrows of reproach Now a good name is the most pretious thing that a generous minde hath He preferreth it before wealth health liberty or life it self The wounds of a good name do pierce deep into a mans soul. In this respect reproaches which wound a mans good name are very grievous Christ himself putteth reproach into the catologue of persecution Matth. 5. 11. So doth his Apostles 1 Pet. 4. 14. 1 Cor. 4. 12 13. This is exemplified in the example of Ishmael who is said to mock Isaac Gen. 21. 9. But the Apostle calleth it persecuting Gal. 4. 29. The many complaints which holy men of God have made hereof do evidently demonstrate that reproach is a very bitter pill and fulsom potion Among the complaints of other such as David made do evidently demonstrate the point He resembleth reproachfull words to sharp deadly instruments of war as arrows swords spears and to the deadly poyson of serpents and adders or asps Reade for this purpose Psal. 57. 4. 58. 4. 140. 3. Rom. 3. 13. It is supposed that this was one of the most venimous arrows that Satan shot against Iob namely the reproach wherewith his friends reproached him He doth much complain hereof Iob 19. 2 3. and in other places Though reproach be very grievous yet it hath been in all ages the portion of the upright and righteous who have least deserved it All that will live godly in Christ Iesus shall suffer this kinde of persecution 2 Tim. 3. 12. For reproaches are manifested and cast upon persons many waies 1. By words This is the most ordinary and usuall manner of reproaching one Iob 19. 2 3. 2. By signes as wagging the head Mat. 27. 39. wagging the hand Zeph. 2. 15. shooting out the lip Psal. 22. 7. laughing Iob 12. 4. and by other like means 3. By writing Thus Senacherib reproached Hezâ—…kiah all Iudah and the Lord himself by a Letter 2 King 19. 14. 4. By disgracefull deeds such as were done to Christ whereof see Chap. 6. v. 6. § 42. There are among others two especiall reasons of reproaching such as go out of the Camp to Christ. 1. That envy malice and hatred that is in the world against them Iohn 15. 18 19. 2. That pronenesse which is in men to misjudge the upright This was the fault of Iobs friends and of many who lived in Davids time which provoked him oft to appeal unto God to be judged and tried by him Psal. 26. 1 2. §. 136. Of bearing Reproach UPon the forenamed point concerning reproach that it is 1. A kinde of persecution 2. A sword that pierceth deep into the soul. 3. The portion of all Saints in all ages 4. Cast upon Saints without their defect either by reason of the malice or undue suspition of reproachers Upon these and other like grounds the Apostle fitly addeth this word bearing so as Christians must bear reproach Of the divers acceptions of the word translated bearing See Chap. 1. v. 3. § 34. It is applied to them who did bear a sick man with his bed to lay him before Christ Luk. 5. 18. It here intendeth two things 1. Willingnesse to undergo what is laid upon us See Chap. 6. v. 1. § 4. 2. Courage and constancy in going through with that which belongs unto us notwithstanding the reproach that is laid upon us for it A porter that must bear a burden will both willingly take it upon his shoulders and also constantly go on in his course and not turn back or go out of the way by reason of his burden Reproach is that crosse as well as other things which he that will follow Christ must take up Matth. 16. 24. This phrase to take up implieth a willing subjection to that which is laid upon one It putteth a difference betwixt such as meerly upon necessity because they cannot avoid it lie under a thing and such as by a due consideration of their duty to God and of the benefit that may accrue to them willingly yield to it This is manifested two waies 1. By an inward meek disposition which keepeth the passion from being disturbed and the minde from being vexed and perplexed yea and from wishing revenge against the reproacher 2. By an outward answerable carriage and that either by silence not returning reproach for reproach which the Apostle noteth of Christ who when he was reviled reviled not again 1 Pet. 2. 23. or by returning a milde answer as he who said being reviled we blesse being defamed we intreat 1 Cor. 4. 12 13. It was the answer which Gideon returned to the Ephramites Judg. 8. 2. The second thing intended under bearing of reproach is courage and constancy in persisting in that which is good notwithstanding we be reproached for the same Thus did David bear his wives reproach when she accounted him as a vain fellow for manifesting his zeal in dancing before the Lord and said I will yet be more vile then thus 2 Sam. 6. 16 20 22. This is to bear reproach aright §. 137. Of Christs reproach THe particular reproach which the Apostle here adviseth to bear is thus expressed His reproach meaning the reproach of
Christ. It is called Christs reproach in sundry respects as 1. The union that is betwixt him and his Church The Church is that mysticall body whereof he is the head In this respect head and body are styled Christ 1 Cor. 12. 12. So as the reproach of the body or of any member thereof is the reproach of Christ himself 2. The sympathy which is betwixt Christ and every of his members He is sensible of that reproach which is cast upon any of them In this respect he said to Saul Why persecutest thou me Act. 9. 4. 3. The account which Christ hath of the reproaches of his Saints he doth account them as reproaches cast upon himself even as he did account the neglect of mercy to Saints a neglect of mercy to himself Matth. 25. 45. 4. His undertaking to revenge such reproaches and wrongs as are done to his members For he hath said Vengeance is mine I will repay Rom. 12. 19. 5. The cause of the reproach which is here meant and that is Christ himself a profession of his name a maintaining of his Gospel and holding close to his righteousness In this sense an Apostle calleth sufferings in such cases Christs sufferings 1 Pet. 4. 14. Act. 5. 41. 6. That resemblance that is betwixt the reproaches of Saints and Christ. There can scarce be laid a reproach upon a Saint which was not formerly laid upon Christ. See Chap. 12. v. 2. § 19 20 21. Many reproachfull acts were done unto him all his life long especially at the time of his death Whereof see Chap. 6. v. 6. § 42. This reference of reproach to Christ in this phrase His reproach is for limitation direction consolation and incitation 1. It affordeth a limitation in that it restraineth it to a distinct kinde of reproach which is Christs reproach It is not every kinde of reproach that can be counted a matter of glory wherein a man may rejoyce but Christs reproach I may in this case say of reproach as the Apostle doth of buffeting What glory is it if when ye be reproached for your faults ye shall take it patiently 1 Pâ—…t 2. 20. 2. It affordeth a direction in shewing how we ought to bear reproach even as Christ did for we are in this case to look unto Iesus who despised the shame Hereof see Chap. 12. v. 2. 3. It ministreth much comfort in that no other thing is done to us then what is done to our head before us Herewith doth Christ comfort his Disciples Matth. 10. 25. Iohn 15. 20. The comfort hence arising is the greater in that Christ our Head hath a fellow-feeling of our reproaches and accounts them as cast upon himself and answerably will recompense us and revenge our reproachers 4. What greater motive can we have to incite us willingly and contentedly to bear reproach then this that it is Christs reproach If honour if profit may be motives to incite us to a duty these motives are not wanting in this case What can be more honourable then to be as Christ was and if we be reproached with him here we shall enjoy with him hereafter a Crown of Glory What more honourable What more profitable I might hereupon further note the folly yea madnesse of such as reproach the Saints They think they have to do but with mean contemptible persons but it appears that they have to do even with the Lord Christ himself who can take â—…ore vengeance of them even in this world and after throw them into eternall perdition for it is Christs reproach §. 138. Of Believers having no continuing City here Verse 14. For here have we no continuing City but we seek one to come THis verse is added as a reason to enforce the former duty of going forth out of the Camp as is clear by this causall particle FOR. The reason is taken from the instability of the things of this world The reason is of great force to enforce a withdrawing of a mans heart from the world For what wise man will set his heart upon that which is uncertain and unstable The Adverb translated here is sometimes indefinitely used for a note of demonstration or admiration thus Here is the patience of the Saints here are they that keep the commandments of God Rev. 14. 12. It is also put for the time of doing a thing as Chap. 7. v. 8. § 51. and for place and this more strictly for the particular place where one is as for that place where Peter was when he said It is good for us to be here Matth. 17. 4. or more largely for the whole earth as here for it is opposed to heaven yet it may also be applied to the time of mens abode in this world A City is here put for that which is firm and stable for a City consisteth of houses which are built upon their foundations and useth to be fenced about with strong wals Thus it is opposed to a Camp which consisteth of tents which are movable That the word City is here so used is evident by this epithete continuing added to it This here implieth a present stability and an everlastingnesse therein thus our substance in heaven is called an enduring or continuing substance that is everlasting Heb. 10. 34. for such an one is the City to come which we seek The negative particle NO sheweth that there is no such City to be found here in this world In this world there is no firm and stable estate The wise man hath largely proved this in Ecclesiastes and experience of all ages hath evidenced as much How are States that seemed to be most stable clean ruined This is lively set forth in that Image which was shewed to Nebuchadnezzar in a dream Dan. 2. 31. Where is Nineveh where Babylon where Ierusalem These were strong and stately Cities in their time Soon are the things of this world removed from men witnesse Iobs case Iob 1. 14 c. and soon may men be taken from the things of this world witnesse his case whom Christ styled fool Luke 12. 20. This by the Divine providence is so ordered on these and other like grounds 1. To put a difference betwixt the things of this world and of the world to come By a like evidence doth this Apostle put a difference betwixt Christ and creatures Chap. 1. v. 11. § 139. 2. To wean us from this world and the things thereof This motive doth the Wise man use to draw mens mindes from riches Pro. 23. 5. 3. To make us the more to enquire after the things that are durable This the Apostle here exemplifieth in these words following but we seek one to come The manner of expressing this point under this Verb have further sheweth that we are in this world as pilgrims out of our Country We have here no sure dwelling place The Patriarchs of old acknowledged themselves to be strangers and pilgrims on the earth and answerably
did judge this sinne to be worthy of death For Nebuchadnezzar rosted in the fire two men for committing adultery with their neighbours wives Jer. 29. 22 23. 10. Adultery is made worse then theft Pro. 6. 30. yet theft amongst us is accounted worthy of death Obj. Lust is a violent passion and a man is more put on to adultery then he can be to thefâ—… Ans. There may be a greater instigation to steal namely to satisfie a mans hunger Pro. 6. 30. then to commit adultery Though lust be violent yet married persons have a ready remedy to allay it which is a seasonable use of the lawful marriage duty §. 40. Of Gods judging Fornicators and Adulterers THis act of judging attributed to God hath reference Sometimes to all sorts indefinitely Sometimes distinctly to the righteous or distinctly to the unrighteous In the indefinite respect it is used two wayes 1. To set out Gods righteous governing the whole world and his equal dealing with all men Thus it is said of God He shall judge the world in righteousnesse Ps. 9. 8. 2. To demonstrate Gods rewarding every one according to his works as where it is said How shall God judge the world Rom. 3. 6. His rewarding of all is thus set out especially at the last day In the day when God shall judge c. Rom. 2. 16. Distinctly in reference to the righteous it implies Gods trying their truth and integrity Iudge me O Lord for I have walked in my integrity Examine me O Lord and prove me c. Psal. 26. 1 1. 2. His determining their cause The Lord judge between me and thee and see and plead my cause c. 1 Sam. 24. 12 15. 3. His justifying them by revenging their adversaries Psal. 9 4 5. 4. His chastening them here to prevent their eternal damnation 1 Cor. 11. 32. In reference to the unrighteous it signifieth 1. To revenge them in this world Rev. 6. 10. 2. To condemn them in the world to come Luk. 19. 22 compared with Matth. 25. 30 In these two last respects is this word judge here used Concerning Gods judging these sinners it is in general said That because of these things the wrath of God cometh upon the children of disobedience Eph. 5. 6. Particular judgements are either such as God mediately by the Ministry of man inflicteth on these kinds of sinners or such as immediately he sendeth down from himself Mediate judgements by the Ministry of men are either extraordinary or ordinary Of extraordinary mediate judgements we have these instances Phineas his thrusting thorow with a Javelin Zimri and Cosbi in their Tent Num. 25. 6 7 c. And the sons of Iacob destroying the Shechemites Gen. 34. 25 c. And the Israelites destroying almost the whole Tribe of Benjamin Judg. 20. 48. And Absoloms destroying his brother Amnon 2 Sam. 13. 29 32. The ordinary mediate judgement against adulterers was death The Law for this is expresly set down Deut. 22. 22. This judgement was in use among Gods people even before the Law of Moses for Iudah adjudged Tamar his daughter to be burnt for this sin Gen. 38. 24. The very Heathen by the light of Nature saw the equity hereof For Abimelech charged all his people not to touch Isaac or Rebeccah upon pain of death Gen. 26. 11. Some take this touching especially of Isaacs wife to be of committing adultery with her But more clear is that instance which the Prophet Ieremiah giveth concerning the King of Babylons rosting in the fire Zedekiah and Aâ—…ab because they committed adultery with their neighbours wives Ier. 29. 22 23. Heathen Authors give us many instances of the practice of States among the Gentiles in putting adulterers to death The Arabians used so to do Draco's Law among the Athenians judged adultery to be a capital sin The Goths used to put adulterers to death The Laws of the Romans called the twelve Tables did also make adultery to be a capital offence So did the Iulian Law Thus was it also among the Romans in the dayes of Augustus Caesar. Judgements immediately from God have been of divers sorts As 1. Upon particular persons namely those four and twenty thousand which died of a plague for committing adultery with the daughters of Moab Numb 25. 9. 2. On Cities The Prophet declareth this sin to be one cause of that extraordinary judgement that was executed on Sodom and the Cities near unto her he saith They committed abomination Ezek. 16. 50. hereby he means their buggery and other kinds of uncleannesse 3. Upon Nations God expresly saith That the Land where Israel dwelt spued out the Nations that were before them for sinnes of uncleannesse Levit. 18. 27 28. 4. Upon the whole world For concerning the old world which was destroyed with a â—…loud it is said That the sons of God saw the daughters of men that they were fair and they took them wives of all which they chose Gen. 6. 2. Their adulteries are hereby described and set down as a special cause of the general deluge More particularly kinds of judgement may distinctly be considered as inflicted in this world or in the world to come In this world while they live or after their death While they live Temporal or Spiritual Temporal judgements inflicted in this life on unclean persons are 1. In their Name Shame and Disgrace as we noted before § 38. 2. In their Body sundry diseases God saith of an Adulteresse That he would cast her into a bed and them that commit adultery with her into great tribulation Revel 2. 22. By casting into a bed diseases which force persons to keep their bed are meant 3. In their State with extream poverty as was shewed § 38. 4. In their Soul with terror of conscience Certainly David was herewith sorely punished who in that Psalm which he penneth as a testimony of his repentance for his adultery thus prayeth Make me to hear joy and gladnesse that the bones which thou hast broken may rejoyce Psal. 51. 8. Under that metaphor of broken bones terror of conscience is signified Hardnesse of heart and a reprobate sense hath ceised on others These are spiritual judgements inflicted in this life 5. All manner of bitternesse The end of a strange woman is bitter as wormwood and sharp as a two-edged Sword Prov. 5. 4. By experience the Wiseman thus saith of such an one I finde more bitter then death the woman whose heart is snares and nets c. Eccl. 7. 26. 6. A miserable death which the Wiseman speaking of an Adulterer and Adulteresse thus expresseth He goeth after her straightway as an Ox goeth to the slaughter or as a fool to the correction of the stocks till a dart smite thorow his liver as a bird hasteth to the snare and knoweth not that it is for his life Pro. 7. 22 23. After death his infamy continueth for his reproach shall not be wiped away Pro. 6. 33. And this sin is a fire that will root
out all his increase Job 31. 12. In the world to come Whoremongers and adulterers are judged Privatively and Positively Privatively with pain of losse For such shall not inherit the Kingdom of God 1 Cor. 6. 9 Gal. 5. 19. 21. Ephes. 5. 5. Positively with pain of sense For whoremongers shall have their part in the lake which burneth with fire and brimstone which is the second death Rev. 21. 8. §. 41. Of the Reasons why God is said to judge Whoremongers and Adulterers GOD is said to judge those sinners upon sundry weighty grounds 1. Because these sins use to be committed in secret and close places where no other person can see them The eye of the adulterer waiteth for the twilight saying No â—…ye shall see me Job 24. 15. When there were none of the men of the house within Iosephs Mistresse tempted him to uncleannesse Gen. 39. 11 12. God by his Prophet saith of Davids adultery Thou didst it secretly 2 Sam. 12. 12. Therefore that such sinners might not go unpunished the Lord whose eyes is in every place behold both the evil and the good Pro. 15. 3. judgeth them 2. Because great and mighty men on earth who think by their greatnesse and power to escape unpunished for all that man can do against them are exceedingly bold in committing these sins God taketh upon him to revenge them God scatureth the proud and putteth down the mighty Luk. 1. 51 52. 3. Because men that are in place to punish these sins use to be too remisse in punishing them Though Gods Law and the light of Nature as was shewed § 40. judge adultery to be a capital crime yet since Christs time Christian Common-wealths and States have taken away that just punishment When men wax remisse in executing condign punishment God will judge Because Eli restrained not his sons God sware that the iniquity of Elies house should not be purged with Sacrifice 1 Sam. 7. 13 14. 4. Because men take such an insatiable delight in these things as there needs more then ordinary terror to restrain them even the terror of the Almighty To restrain men from sin the Apostle thus useth this motive Knowing the 〈◊〉 of the Lord we perswade men 2 Cor. 5. 11. It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. They therefore that fear not men who can but kill the boâ—…y may fear God who after he hath killed hath power to cast into hell Luk. 12. 4 5. 5. Because it is a great aggravation of the sins themselves to hear that God will judge such as commit them as if all that man can do were not a sufficient revenge of those sins §. 42. Of the unlawfulnesse of Brothel houses or Stews THat which hath been said of the hainousness of Fornication and Adultery and of Gods judging the same affords a demonstration of the unlawfulness of rolerating Stews or Brothel-houses in a Christian state Gods wrath must needs be much incensed thereby and he provoked to rise up in judgement against that State By them many are entised both to fornication and adultery which otherwise might not fall into those actual sins Not only single persons but also such as are or have been married may by them be enduced to commit those unclean sins Yea a father and a son or two brothers may ignorantly be thereby brought to commit uâ—…cleannesse with one and the same woman and so fall into the abominable sin of Incest That which in the Law is spoken against a Sodomite Deut. 23. 17. is taken to be meant of such as keep brothel-houses in which respect they are expresly forbidden Some in defence of them alledge a necessity in regard of the violence of lust Ans. 1. We may not do evil that good may come thereof Rom. 3. 8. 2. There be other means for suppressing the violence of lust as moderate diet fasting watching diligence in a mans calling fervent prayer c. Toleration of Stews remaineth as a strong evidence of the impurity of the Church of Rome As their Idolatry makes them guilty of spiritual Adultery so this of corporal It declares their practice to be unclean as their doctrine is unâ—…ound §. 43. Of Magistrates remisnesse in punishing Adultery THe doom which is here denounced of Gods judging Adulterers implieth a secret taxation of Magistrates remisness thereabouts It is to be feared that this hath been one cause of sundry severe judgements which have been from time to time inflicted upon this Kingdom Though there be no Law directly to tolerate Stews or to justifie and countenance whoredom and adultery yet these sins whereby God is so much provoked are too frequent amongst us either by the connivance of Magistrates or by their neglect of putting Laws in execution or by their corruption in taking bribes or by some other indirect course Among other sins this was one namely that the sons of Eli lay with the women that assembled at the dâ—…re of the Tabernacle and that their Father restrained them not which provoked God to swear that the iniquity of Elies house should not be purged with sacrifice nor offering for ever 1 Sam. 2. 22. 3. 13 14. §. 44. Of mens impudency in continuing in Adultery IT is a great aggravation of the hardness of their heart and obstinacy of their will who here the severe doom that God will judge whoremongers and adulterers and yet persist in these sins This aggravation lieth against very many for what sins are now more rife These are like to our common swearers The Lord hath expresly said That he will not hold him guiltlesse that taketh his name in vain Exo. 20. 7. that is he will surely judge him and yet how bold are most in taking the name of God in vain I do the rather joyn these together because of the like judgement denounced against both On this ground we may complain as the Prophet did Ier. 23. 10. The Land is full of adultery because of swearing the Land mourneth What is this but to dare God to judge us §. 45. Of the Matter of humiliation by reason of Adulteries BOth the hainousnesse of whoredom and adultery set out § 38. and the heavy judgement thereof declared § 40. give great and just occasion to such as are guilty of these sinnes yea and to others that live among them to be deeply humbled for the same fearing least God should rise in judgement against them It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. For our God is a consuming fire Heb. 12. 29. It may well be thought that this was the especiall sinne which moved the woman that was called a sinner that lay upon her soul and moved her to stand at Iâ—…sus feet behind him as ashamed to look him in the face and to wash his feet with tears and to wipe them with the hair of her head Luk. 7. 37 38. These were symptoms of deep humiliation Such