A learned and very useful commentary on the whole epistle to the Hebrews wherein every word and particle in the original is explained ... : being the substance of thirty years Wednesdayes lectures at Black-fryers, London / by that holy and learned divine Wiliam Gouge ... : before which is prefixed a narrative of his life and death : whereunto is added two alphabeticall tables ...

§. 1. Of the resolution of HEB. Chap. XII.

THere being two maine ends of the Apostles setting out Christ in his excellency, namely perseverance in the Faith, and worthy walking thereof, in this Chapter he finisheth the former, and setteth upon the later; of these two ends, See Chap. 1. v. 1. §. 10. in the end.

To enforce the former of perseverance, he produceth many Motives 〈◊〉〈◊〉 encourage them against the many trialls whereunto they had been brought, and •…•…ight further be brought for their profession sake. Then he raiseth an exhorta∣•…•… unto courage▪ v. 12, 13.

The Apostles motives are these,

• 1. The pattern of former Believers, to whom he hath reference v. 1.
• 2. The example of Christ. Concerning whom,
  • 1. He distinctly setteth out his sufferings. v. 2.
  • 2. He calleth Christians to a review or to a more serious consideration of him, v. 3.
  • 3. He removeth an objection, which might be this▪

Object. we have already suffered much.

Ans. Yet there remaineth more in that ye have not resisted unto blood, v. 4.

• 3. The Author of Christians sufferings this is
  • 1. Propounded v. 5. It is the chastening of the Lord.
  • 2. Amplified in the six verses following.

In the amplification is declared,

• 1. The motive that puts on God to correct, Lave, v. 6.
• 2. The evidence that he so doth, About this he
  • 1. Propoundeth the evidence it self, v. 6.
  • 2. He maketh an inference thereupon, v. 9.

The evidence is propounded two ways,

• 1. Affirmatively, under a paternal affection, by the mention of Son, v. 5, 6, 7.
• 2. Negatively, by denying them to be Sons, if they be without correction. v. 8.

The inference is, that we patiently submit our selves,

This is set down comparatively. The Comparison is, betwixt une∣qualls: which are the Father of Spirits, and Fathers of our flesh. v. 9. So as the Argument is from the less to the greater; In it.

• 1. There is one thing taken for granted, that children are sub∣ject to the correction of the Fathers of their flesh.
• 2. Another thing is inferred thereupon.

The inference is set down,

• 1. With an interrogation, thus, Shall we not? &c.
• 2. It is confirmed two wayes.
  • 1. By the different ends that the Father of Spirits, and Fathers of the flesh aime at, in correcting their chil∣dren. v. 9.
  • 2. By remooving an objection. The objection is this. Afflictions are grievous.

This is answered, by making known the effect that followes from thence; which is the peaceable fruits of righteousnes, v. 11.

The exhortation raised as a Conclusion from the former motives, importeth two duties.

One to redress what hath been amiss v. •…•…2. The other to endeavour after a bet∣ter progress; v. 13.

Hitherto of the main duty of Professors of the true faith. Hereunto are added other duties, which much gr•…•…ce a Christian profession.

The 〈◊〉〈◊〉 duties mentioned by the Apostle are these,

• 1. Peace with men.
• 2. Holiness towards God. This is pressed by the benefit thence arising, im∣plied under a negative: without it no man shall see the Lord: but with it they may. v. 14.
• 3. Circumspection against Apostacy, v. 15.
• 4. Avoyding such sins as disgrace a Professor. Hereof 2. sorts are mentioned.
  • 1. Uncleaness. Under this particular, Fornicator.
  • 2. Prophaness. This latter is exemplified in Esau, concerning whom, two points are noted.
    • 1. His sins. He sold his birth-right, v. 16.
    • 2. The punishment. He was rejected.

To inforce the foresaid, and other Gospel-duties, the Apostle falleth into a digressi∣on about the excellency of the Gospel above the Law. Therein he declareth •…•…. points.

• 1. The kind of excellency, v. 18. &c.
• 2. The use to be made thereof. v. 25. &c.

The kind of excellency is set down comparatively. The comparison is betwixt the Law and the Gospell. It consisteth of two parts.

• 1. The terrour of the Law.
• 2. The sweetness of the Gospel.

The terrour of the Law is manifested, by ten signes.

• 1. A Mount that could not be touched.
• 2. A burning fire.
• 3. Blacknes.
• 4. Darknes.
• 5. Tempest. v. 18.
• 6. The sound of a Trumpet.
• 7. The voyce of words, which the people could not endure, v. 19.
• 8. Beast not daring to touch the Mountain.
• 9. Striking such through, as should touch it, v. 20.
• 10. Moses fear, v. 21.

The sweetness of the Gospel is set forth by the Society whereunto it bringeth us. Hereof are eleven particular instances,

• 1. Mount Sion.
• 2. The City of the living God.
• 3. The heavenly Ierusalem.
• 4. An innumerable company of Angells, v. 22.
• 5. The general Assembly.
• 6. The Church of the first-borne.
• 7. They who are written in Heaven.
• 8. God the Iudge of all.
• 9. Spirits of just men, v. 23.
• 10. Iesus the Mediator of the new Covenant.
• 11. The blood of sprinkling, &c.

The use of the foresaid difference is twofold.

One is set down negatively, and it is,

• 1. Generally propounded; See that ye refuse not, &c.
• 2. Inforced by the damage, which will follow upon neglect thereof.

The damage is set down comparatively, and that by an argument from the less. Hereof are two parts.

• 1. Gods Judgement on despisers of the Law.
• 2. His Judgement on despisers of the Gospel. v. 15.

Both these are Amplified by the different manner of delivering the one and the other. The earth was shaken at delivering the Law. Earth and Heaven at delive∣ring the Gospel. The point is propounded v. 26. and expounded v. 27.

The other use is set down affirmatively. Wherein we have,

• 1. The ground of the duty. A Kingdom which cannot be mooved.
• 2. The kind of duty. To serve God acceptably. v. 28.
• 3. The motive to inforce it. God is a consuming fir•…•…. v. 29.

§. 2. Of Gods Witnesses.

Heb. 〈◊〉〈◊〉. 2•…•….

Wherefore seeing we also are compassed about with so great a cloud of Wit∣nesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us.

THE first word of this verse translated a 1.1 wherefore, sheweth that this verse and others following, depend upon the former Chapter as a just and neces∣sary consequence. In the Greek word there are three several particles com∣pounded together, which add emphasis. That word is once more used in the 〈◊〉〈◊〉 Testament: namely, 1 Thes. 4. 8. It sheweth that that which followeth, is 〈◊〉〈◊〉 as a duty on our part, to indeavour to be like unto those excellent ones, whose exemples have been set before us. And hereby he giveth us to under∣stand that inferences and uses raised from general and indefinite points, are 〈◊〉〈◊〉 and usefull, and that such general points as are in Scripture recorded 〈◊〉〈◊〉 others, may and must be in particular applied to our selves, so far as a•…•…y 〈◊〉〈◊〉 they concern us; see more hereof, Chap. 10. vers. 19. §. 52.

This phrase, b 1.2 we also, hath a special reference to this clause, without us, (Chap. 1•…•…. vers. 40.) and it confirmeth that which was there noted concerning Gods perfecting all of all sorts by the same means, see Chap. 11. vers. 40. §. 280. Withall it sheweth, that the good example of the Jews are required as well for 〈◊〉〈◊〉 Christians as for the posterity of the Jews. The Apostle teacheth as Christi∣•…•… to apply that to our selves, which is registred of Ioshua and David, see Chap. 13. vers. 5. 8.

This phrase, seeing we are compassed about with so great a cloud, &c. is thus in 〈◊〉〈◊〉 Greek, we having so great a cloud compassing us. This manner of expressing the point further confirmeth that right, which Christian Gentiles have to those things which are registred of believing Jews, c 1.3 we have them, as witnesses for us. In this respect we ought the more carefully to heed them, & to be followers of them. Of imitating such Saints as have lived before us, see Ch. 13. v. 7. §. 100.

Those ancient worthies are the rather to be imitated, because they were wit∣•…•… to that Faith which they professed.

The Greek word translated d 1.4 witnesse, is that which we in English some∣times translate Martyr, as Act. 22. 20. Rev. 2. 13. and 17. 6.

The word is ordinarily put for a bare witnesse, even such an one as giveth Testimony to a thing, Chap. 10. 28. See Chap. 3. vers. 5. §. 53. When any so far standeth to the maintenace of the true Faith as he looseth his life, rather then •…•…enounce the truth, he is by a kinde of excellency called a Martyr. And such •…•…itnesses were many of these that are here pointed at.

Though all believers be not brought to that extent of witnesse bearing, as to* 1.5 confirm their Testimony with their bloud, and so prove Martyrs, yet are all Saints Gods witnesses. As

• 1. They who faithfully professe the truth.
• 2. They who conform their lives according to the truth which they professe.
• 3. They who declare and preach it unto others.
• 4. They who maintain it against Gain-sayers. See more hereof, Chap. 3. vers. 5. §. 53.

This should stir us up to do what lieth in our power, for bearing witnesse to Gods truth, that we may be in the number of Gods witnesses to our posterity.

§. 3. Of the multitude of Gods Witnesses.

THE Apostle stiled these a cloud of witnesses. The Greek word translated, a 1.6 cloud is here onely used throughout the new Testament: but there is b 1.7 another word derived from it, which signifieth the same thing, and is fre∣quently used, Math. 17. 6.

A cloud is the gathering together of many vapours out of the earth and waters,* 1.8 which vapours do sometimes wax dry and thin, and are driven away by windes: sometimes they wax moist, and thick, and melt out into rain.

The Apostle here useth this metaphor in reference to Gods ancient witnesses, to shew,

• 1. Their penalty. They are high and heavenly, as clouds are above in the Heavens, and contain those waters which are said to be above the firmament, Gen. 1. 7.
• 2. Their effects; Clouds, by the vain which they distil, make the earth fruit∣full: they also cool it. Thus do the forementioned witnesses make the Church fruitfull, and comfort it.
• 3. Their end. We read of a Cloud that guided the Israelites in their way, Numb. 9. 15. &c. Thus those witnesses guide the Church in the right way to the heavenly Canaan.
• 4. Their number. For a Cloud containeth much water in it: even an innu∣merable company of drops.

I suppose that this last respect is most especially intended by the Apostle: Thereupon he addeth this epithite c 1.9 compassed about: This implieth a thick cloud that covereth the whole face of the sky: So as wheresover we look, this cloud appeareth.

The Greek word translated compassed about, is the same that is used, Chap. 5. vers. 2. §. 12. There is shewed in what respect it is used. Thus it appeareth that we need not seek far for examples, they are every where before our eyes: we cannot know them from this cloud.

To amplifie this point the more, he premiseth this pronoun of an admirable number, d 1.10 so great, whereof see Chap. 1. vers. 4. 39. Well might he here insert the word, because the like Catalogue and number of witnesses, is not to be sound together in any other place of Scripture: yet here and there many more like examples are registred. For since the beginning of the world the multi∣tude of believers hath been very great, see vers. 32. §. 192.

Of the aforesaid great compassing cloud it is expressed to be, e 1.11 for us, that is, for our use and benefit, for our learning, that we should follow them. So as the lives of former Saints are for our imitation; see more hereof, Chap. 13. v. 7. §. 100. &c.

Doctrines.

• I. VVorth of men hath alwayes had its due testimony. This ariseth from this* 1.12 phrase, obtained good report, see §. 274.
• II. Faith especially makes men praise worthy. Good report is here said to be through Faith, see §. 274.
• III. All that are praise worthy have their due. Thus much doth the Apostle here expresly affirm, These all, see §. 274.
• IV. Praise worthy men are a choice sort. This particle of reference. These, im∣ports as much.
• V. Christ is the prime promise, see §. 275.
• VI. Gods promise is the ground of believers hope. This is here taken for 〈◊〉〈◊〉 in the word, Promise, §. 275.
• VII. It is a great priviledge to receive a promise. Herein Christians are pre∣ferred before Jews, see §. 275.
• VIII. Saints under the Law had not the fruition of Christ. This is it that is here denied unto them, in this phrase. They received not, see §. 275.
• IX. God is the author of the difference betwixt men. So he is here expressed to* 1.13 be, see §. 276.
• X. Gods own providence moveth him to order matters as he doth, see §. 276.
• XI. Gods provision is to the better. This phrase, Provided some better thing, in∣tends as much, see §. 276.
• XII. The better things are reserved for the Christians Church. The Christian Church is intended under this phrase, For us, see §. 277.
• XIII. Saints before Christ exhibited had not then actually sufficient 〈◊〉〈◊〉 to per∣fect them. This is implied under this phrase, not made perfect, see §. 278.
• XIV. The perfection of those who died before Christ exhibited, depended on the means which we enjoy, see §. 280.
• XV. God would have all in all ages to 〈◊〉〈◊〉 perfected by the same means, see §. 280.

§. 4. Of removing impediments.

UPon the forementioned number of witnesses, the Apostle inferreth a duty on us Christians about running our race: for the better effecting whereof, he premi∣•…•… certain means to help us in our Christian race: which are in generall the re∣•…•… of such things, as might hinder us in our Christian course. This in gene∣rll is implyed under this word, lay aside. In the Greek it is set down with a parti∣•…•…, thus, a 1.14 laying aside, implying thereby a necessity of using this course: in 〈◊〉〈◊〉 we cannot well run our race, except we lay aside such things as will otherwise under us in onr Christian course. This phrase lay aside, is the interpretation of one Greek compound word, which properly signifieth to put from one. It is used of those, 〈◊〉〈◊〉 put off their clothes, and lay them down, Act. 7. 58. but most frequently it is •…•…aphorically applied to the putting off, and casting away of the old man, and the severall corrupt lusts thereof. Thus I find it five times used, besides this place, as 〈◊〉〈◊〉. 4. 22, 25. Col. 3. 8. Iam. 1. 21. 1 Pet. 2. 1.

That which is here intended under this removall of impediments, is the constant 〈◊〉〈◊〉 of the Prophets, Isa. 1. 16. Ier. 4. 4. of Christ himself, Matth. 5. 29, 30. 〈◊〉〈◊〉 of his Apostles, 2 Cor. 7. 1. 1 Pet. 2. 1.

All skilfull Artists take this course, for the better effecting of that good which 〈◊〉〈◊〉 intend. Physicians use to give preparatives; Chirurgions will first draw out 〈◊〉〈◊〉 ses•…•…ring matter from a wound; husbandmen will root out Briars, Thorns, Broom, 〈◊〉〈◊〉 such like hindrances of good seed.

Else all labour is lost. Thus much Christ implieth by his double repetition of 〈◊〉〈◊〉 phrase, It is profitable for thee, that one of thy members should perish, and not thy 〈◊〉〈◊〉 body should be cast into hell, Matth. 5. 29, 30.

• 1. This manifesteth a reason, that men do make no better progresse in their Christian course. Impediments are not removed.
• 2. This teacheth us diligently to search, and wisely to observe what stumbling blocks lie in our way; that they prove not like the wounded body of Amasa in the midst of the high way, which made all the people stand still, till he was removed, •…•… S•…•…m. 20. 12.

When impediments are found out, they must be utterly abandoned: they must (according to the notation of the Greek word) be b 1.15 put from us; for it is com∣pounded of a verb that signifieth c 1.16 to put, and a preposition that signifieth d 1.17 from. As this word is applied to the old man, and the severall lusts thereof, it signifieth •…•…orow casting them off. Christ sets this forth under these phrases of plucking out, 〈◊〉〈◊〉 off, and casting from one.

It is an egregious point of folly, to dally with temptations; such are like the fly that is soon burnt with the Candle.

§. 5. Of burdens to be cast off.

THe first impediment here mentioned, is called a a 1.18 weight. The Greek word is not else-where in the New Testament used. It signifieth any thing that ly∣•…•… heavy on a man: so long as such a burden lieth on him, he cannot be free to go, or run, as otherwise he might be.

Herein the Apostle alludeth to the metaphor following, of a race. If a man be to run a race, he will be sure to suffer no burden to ly upon his back, but he will cast it off from him. He will not run in a long side-coat, which may dangle about his feet, and hinder him.

Because there are many things which may prove burdenous, and so hinder us in our Christian course, the Apostle addeth this generall, or indefinite particle, b 1.19 eve∣ry. For there are very many burdens, both inward and outward. Particulars are these.

• 1. Actuall sins, especially if they be grosse ones, Psal. 38. 4.
• 2. Cares of this life, Luk. 21. 34.
• 3. The world, Iam. 4. 4. Under it are comprised.

• ...
  • 1. Riches, Mark. 11. 25. 2 Tim. 4. 10.
  • 2. Honors, Ioh. 5. 44. 3 Ioh. v. 9.
  • ...

    3. Pleasures, 2 Tim. 3. 4.

    These an Apostle doth thus set out, All that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, 1 Joh. 2. 16.

• 4. Company: many of an ingenuous disposition are clean drawn out of their Christian course hereby; instance Rehoboam, 2 Chro. 2. 8. And Ioash, 2 Chro. 24. 17.
• 5. Fashions. These steal away mens hearts, Isa. 3. 16.
• 6. Sundry kinde of Callings: especially such as are questionable.
• 7. Multitude of businesses. This makes many find no leisure for piety.
• 8. A mans self, namely all his own corrupt desires. A man must deny himself, Matth. 16. 24.

§. 6. Of originall corruption besetting us.

TO that word, weight, which compriseth under it all outward burdens, the A∣postle addeth another, which intendeth inward hinderance, translated the sin which doth so easily beset us. This phrase a 1.20 so easily beset us, is the interpretation of one Greek word, which is a double compound. b 1.21 The simple verb signifieth to set, settle or establish, Matth. 4. 5. c 1.22 The first compound signifieth, to compasse about, Act. 25. 7. The d 1.23 double compound is here only in the New Testament used. It signifieth to be ready and forward to compasse one about.

The e 1.24 sin whereunto this is here added as an epithite, is our originall corruption, that inward naturall pollution, wherein we are conceived and born: and which we carry in us, and about us, as long as we live. This sin is ever ready on all sides to assault and hinder us in every good course. This is it that moved the Apostle thus to complain, I see another Law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin: and when I would do good, evill is pre∣sent with me, (Rom. 7. 21, 23.) This sin lives in us, flowes forth out of us, and pol∣luteth every thing that passeth from us. In all our good purposes and endeavours, it is ever at hand, and ready to molest us: so as it becommeth us to be very dili∣gent in suppressing, and keeping it down. Every one that striveth for the mastery, is temperate in all things, (1 Cor. 9. 25.) He observeth a strict diet to keep down cor∣rupt humors within, which otherwise might make him unweldy, and unfit to ac∣complish his task.

This taketh it for granted, that originall corruption is truly, and properly a sin.* 1.25 It is here expresly so called, and in sundry other places, as, Psal. 51. 5. Rom. 5. 12. and 7. 17.

It is against the Law, 1 Ioh. 3. 4.

It is against the whole Law, which is spirituall, and requireth such integrity in man, as God in his creation endued him withall: but originall corruption, is not only a waut, or deprivation of the same: but also an aversnesse, or depravation of the whole man: for by reason thereof, there is none righteous, no not one; for all have sinned, and come short of the glory of God, Rom. 3. 10, 23. Yea every imagination of the thoughts of mans heart, is only evill continually, Gen. 6. 5.

In particular, originall corruption is a speciall sin against the first commandement, which requireth an entire disposition, towards God: and against the last, which re∣quireth an entire disposition towards man.

• 1. Hereby the position of Pelagians is refuted, who taught that mans nature was like a paper, whereon nothing was written: but any thing, good or evill, might be written thereon. They meant thereby, that mans nature was neither endued with virtue, nor infected with vice: and that Adam▪ no further hurt his posterity then by example; and that all the evill which the posterity of Adam drew from him, was by imitation. These grosse errors have, by ancient Fathers, and later Divines, been sufficiently refuted.* 1.26
• 2. Papists themselves do too much mince mans naturall corruption.
  • 1. Some hold that originall corruption hath not the true nature of sin 〈◊〉〈◊〉 〈◊〉〈◊〉

• ...
  • that Infants have no sin in themselves, but only bear the punishment of Adams sin.
  • 2. Others say, that it is lesse then any veniall sin, which (according to their po∣sition) deserveth not damnation. Hereupon they have forged a limbus Insan∣tum, for such Infants as die in originall sin. See Chap. 8. v. 8. §. 50.
  • ...

    3. Others hold, that by baptisme, originall sin is clean washed away: and that in the regenerate (such as they account all baptized to be) there is nothing that God hates; but that they are pure and free from all sin, till by actuall sins they defile themselves.

    None of these positions can stand with this text, which manifesteth this sin to compasse them about who were baptized and believed.

• 3. There be that dream of a perfection of sanctification in Saints: but so long as 〈◊〉〈◊〉 besetting sin remains in man, which will be so long as he here lives, there can∣•…•… be any such perfection in him.

• 1. This besetting sin doth much aggravate the •…•…ilnesse of mans natural disposi∣•…•…. The disposition of unreasonable creatures, no not of the worst of them, is so 〈◊〉〈◊〉: Sin is the vilest thing that can be; it is contrary to the purity and perfecti∣•…•… of God.
• ...

  2. What cause have we then to be humbled for the same? If Iohn had cause 〈◊〉〈◊〉 weep for mans Impotency, in reference to divine matters, (Rev. 5. 4.) What cause 〈◊〉〈◊〉 we to weep and howl for Mans naturall pravity? Many can mourn for par∣•…•… grosse sins: but very few take notice of this besetting sin.

  If Men well weighed what kinde of sin this besetting sin is, they would cry out with the Apostle, O wretched man that I am, who shall deliver me from the body of 〈◊〉〈◊〉 death, Rom. 7. 24. for

  • 1. It containes in it the seed of all sin. All particular sins are counted works of the flesh, Gal. 5. 19.
  • 2. It defiles the whole man, Gen. 6. 5.
  • ...

    3. It is ever soliciting man to go on further and further in sin, Rom. 7. 23.

    In this respect it is said to lust against the Spirit, that is, readily, eagerly, sorely to assault and fight against the new man, Gal. 5. 17.

• 3. The power of the divine Spirit is much magnified by restraining, suppressing, and renewing the corrupt nature of man.

§. 7. Of suppressing inward corruption.

THe foresaid besetting sin is here set down as an inward impediment of a christi∣an in his race; & joyned with the former outward weight, by this copulative, a 1.27 and: So as it dependeth upon the participle b 1.28 of laying aside: Mans endeavour must be for suppressing of his inward, inbred corruption, as well as for laying aside externall weights. We must, as much as in us lyeth, lay aside this besetting sin.

This title c 1.29 Sin, in the singular number, is frequently put for our naturall cor∣ruption. Five times in Rom. 6. six times in Rom. 7. three times in Rom. 8. It is al∣so called, a body of sin, a body of death, flesh, old man. Exhortations about this sin are, that we suffer it not to reign, Rom. 6. 12. that we destroy it, Rom. 6. 6. That we 〈◊〉〈◊〉 it, Gal. 5. 24. that we cast it off, Eph. 4. 24.

• ...

  1. The condition of this enemy should the rather incite us to subdue and destroy it. It is an enemie within us. More danger ariseth from Traytors that are within a Nation or City, then from forrein enemies without. David was never in such danger, by reason of any, or of all the Nations without, as of those that rose against him in his own Kingdome.

  As for this inbred enemy, no enemie without, nor world, nor Devill, nor all the* 1.30 power of Hell, can hurt our soules, unlesse they get this Traytor within to take part with them.

• 2. This enemy is tumultuois and troublesome, never at rest: as it can easily, so it will willfully on every side set upon us. We cannot do, speak, or think any thing but it will infest us, and that at all tin•…•…es, in all places: in Company, when we are alone, at Church, and at home, in duties of piety, Charity, and Justice, in duties of our Calling, Waking, and Sleeping.

Great is their folly who let this enemie do what he please, who care not to hold him in, much lesse to cast him off.

This is the cause of the many outward abhominable enormities that men fall into, that they suffer this enemy within them, to plot and practise what he lists.

For suppressing of this besetting sin, observe these few rules.* 1.31

• 1. Keep thine heart with all diligence, Prov. 4. 23. The heart is as a spring, Matth. 12. 34, 35.
• 2. Keep the doores of thy soul, by which good or evill is let into it. These are thy senses, Iob 31. 1.
• 3. Use such meanes as in Gods word are sanctified for subduing Corruption; they will be as water cast upon fire: Such are, Temperance, Sobriety, Dili∣gence in Calling, Duties of piety, Fasting, and other waies beating down thy body, 1 Cor. 9. 27.
• 4. Set the bias of thy thoughts aright. Acquaint thy self with the divine art of meditation, especially when thou ar•…•… alone, or awake in thy bed. Mens thoughts will be working, and that on evill, if they be not set on good mat∣ter. If good seed be not sown in the ground, it will send forth noysome weeds.
• 5. Get the stronger man into thy house, Matth. 12. 29. This is the Spirit, Gal. 5. 17. For this pray, Luke 11. 13. Thus thou shalt be safe.

§. 8. Of a Christians course resembled to a race.

THe main duty which the Apostle intendeth, by setting before us the example of such as well finished their course, is in these words, Let us run with patience the race that is set before us.

He doth here set out a Christians course of life by a race: and answerably the* 1.32 manner of carrying themselves, to their behaviour, who in running a race look to get the prize. For they will make all the speed they can, with as much patience as they may, till they come to the end of that race which they are appointed to run, and where the prize is to be had.

In setting out the poynt, he appropriateth not the duty to himself, saying, I will* 1.33 run; Nor putteth it off to others, thus, do ye run: but by a word of the first person and plurall number, includes others with himself; and incites both others and himself, by this phrase, Let us run. Hereof See Chap. 2. v. 1. §. 4.

In the foresaid exhortation every word hath an emphasis: and are all pertinent to the Metaphor of a race, whereunto he doth resemble a Christians course: which is some what more fully set out, 1 Cor. 9. 24.

Particulars wherein they may be resembled, are these.* 1.34

• 1. There is a distance betwixt the goale where they begin, and the goale where t ey end. On earth we begin our race, at death it is 〈◊〉〈◊〉, 〈◊〉〈◊〉 in Heaven is the prize. We may not think to be in heaven so soon as we 〈◊〉〈◊〉 into this race.
• 2. There is a prize at the end of the race, 2 Tim. 4. 7, 8.
• 3. An endeavour must be used to attain the prize, Luk. 13. 24.
• 4. There are many runners, Luk. 13. 24.
• 5. All that run do not obtaine the prize.
• 6. Runners fit themselves to the race; so do true Christians, 1 Cor. 9. 24.
• 7. There are like duties to be observed by Christians, which runners in a race observe, 2 Tim. 2. 5.

God hath thus ordered our Christian course.

• ...

  1. To give proof of those graces which he conferreth upon children of men.

  As of Faith, Hope, Obedience, Patience, Courage, and other like. Our Faith in God, our Hope of Heaven, our Obedience to Gods word, our Subjection to his will, our Patience in holding out, our Courage against opposition, are here∣by manifested, proved and exercised.

• 2. To wean us from this world, Had we not a race to run, and a prize set before us, we should be like Peter, and think it is good to be here still, Matth. 17. 4.
• 3. To make us long for Heaven, and to make death the more wellcome.

In these and other like respects, our Christian course is also resembled to a jour∣•…•…, to a pilgrimage, to a battaile, to a labour, and to other like things. Answe∣•…•…, Christians▪ are stiled travailers, pilgrims, souldiers, labourers.

§. 9. Of running our Christian race with patience.

OF the Greek word translated, a 1.35 Run, see Chap. 6. v. 20. §. 158. It is an act, that importeth the best speed that a man can make. Man hath not wings like •…•…owles, to flee: It is by running, that he doth most put forth himself to the speedy attaining of a thing; and in a race especially doth he most manifest his speed by run∣•…•…: a little lazinesse may lose the prize. The Apostle then doth here by this me∣taphor* 1.36 imply, that we may not be slothful in our Christian course: but diligent, earnest, and zealous therein; striving to outstrip others, as runners in a race do. See more hereof, Chap. 4. v. 11. §. 64. and Chap. 6. v. 11. §. 79.

Every one in his Christian course, is like to meet with many Crosses, which may* 1.37 prove, as sharp stones, or stumps in the way; or as briars, and thornes; or as stum∣bling blocks, which may hinder him, & slacken his speed; the Apostle therefore pre∣scribeth the best remedy that can be, to passe them over the more lightly, which is b 1.38 Patience. Hereof see Chap. 6. v. 12. §. 86. and Chap. 10. v. 36. §. 135.

This phrase, Let us c 1.39 run the race, implieth, an holding out in our Christian course, till it be finished. A man may run in a race, and leave off before he come to the Goal: but he that runs the race, holds out till he come to the end thereof: So as to diligence, patience and perseverance must be added.

§. 10. Of a race set before use

TO shew that Diligence, Patience, and Perseverance, must be in a right course, the Apostle addeth this clause, a 1.40 That is set before us. Of the meaning of the Greek word translated set before, see Chap. 6. v. 18. §. 149.

The word may be taken two waies.

• 1. Passively, for that which by God is set before us.
• 2. Actively, for that which a man sets before himself, and hath an eye upon, for his encouragement. Thus it is especially taken in the next verse, where it is said, that Christ for the joy that was set before him, endured the Crosse; that is, having his eye fixed upon that joy, endured.

In this verse I take the former sense to be especially intended, namely, for that* 1.41 which God doth prescribe unto us: after which we ought to endeavour: so as pru∣dence must be added to diligence, patience, and perseverance.

All must be in a right course. This doth the Church promise, where she sayeth to Christ, I will run after thee, Cant. 1. 3. And David thus, I will run the way of thy Commandements, Psal. 119. 32 The way of Gods Commandements is the race set be∣fore us. The phrase of turning neither to the right hand or to the left, (Deut. 5. 32.) importeth thus much, 1 Sam. 12. 6. 2 King. 22. 2. The right way is opposed both to the right and to the left hand, Isa. 30. 21.

• 1. The price is only at the end of that course which is set before us.
• 2. Whatsoever is done in a wrong course, is not only fruitlesse, but damageable: and the more diligence, patience, and continuance is used in a wrong course, the worse it is. Thus it falls out with travellers out of their way. Pauls eagernesse much encreased his sin, Acts 26. 9. Phil. 3. 6. So the eagernesse of Pharisees in a wrong course, Matth. 23. 15.

• 1. This limitation of running in a course set before us, demonstrates the grosse∣nesse* 1.42 of this error, that a man may be saved in any religion.
• 2. This discovereth the folly and vanity of all that zeal, patience, courage, and constancy, which Papists pretend in their superstitious, and idolatrous courses. The like may be said of all others that run in a race not set before them.
• 3. This teacheth us to seek and search after the right way. God hath set the right way before us in his word. This is the main end, why the Scriptures were written, 2 Tim. 3. 16.

Out of Gods word, we may know what race God hath set before us, these six* 1.43 wayes.

• 1. By precept. This is the surest rule of all: For that which is commanded us, is without contradiction set before us.
• 2. By counsels, Rev. 3. 18. Under this, I comprise all advises, admonitions, ex∣hortations, perswasions, and incitations.
• 3. By promise. That whereunto, if we do it, God promiseth a reward, is set be∣fore us to be done: Promise therefore is one of those ten words, whereby the Law of God is set out.
• 4. By Prayer. What Gods faithfull servants have prayed to be enabled thereto, is a duty set before us.
• 5. By inhibiting the contrary. Where the Apostle forbiddeth vain glory, he re∣quireth humility, Gal. 5. 26.
• 6. By example and practice: and that of God, God-man, and good men, Eph. 5. 1. 1 Cor. 11. 1.

Because a general warrant is not sufficient, unlesse it belong to us in particular, the Apostle addeth this relative pronoun a 1.44 US, set before us; for every one must consider what in special belongeth unto himself. Hereof see more Chap. 7. v. 13. §. 73.

§. 11. Of the concatenation of all needfull graces.

THe concatenation, or chaining, and knitting of the foresaid graces together, sheweth, that Christian graces depend one upon another; they neither can be, nor will be singly alone. They are all as several lincks of one Chain, and depend one upon another: the want of any one of them, makes all the rest fruitlesse. If one linck of a Chain drawing up somewhat by it, break, the whole Chain is broken: and that which was held up thereby, will fall down. Of what use can dillgence be, if patience be wanting? crosses will soon cool the zeal and fervour of the most forward. What good will patience do, if we do not persevere? The man that sal∣leth from that whereunto he hath attained, loseth all the benefit thereof. What good will perseverance do, if it be in an unwarrantable course, but aggravate his folly the more? what good will a general warrant do, if it concern not us in par∣ticular?

To shew that the latter duties depend upon the former, as well as the former up∣on the latter, go backward, and consider, whether pretence of a matter belonging to our place, if in general it be not warrantable, be a sufficient pretence. Again, what benefit is it to do that which is lawful, if it be done only for a time, and not fini∣shed? And canst thou finish any weighty, and commendable matter without pati∣ence? And will patience stand a luskish, lazy, slothfull Christian in any stead?

It is observable, that blessednesse is attributed to every needful grace, Matth. 5. 3, &c. which could not be, unlesse he that hath one needful grace, had every needful grace; for where one grace is that is requisite to blessednesse, there are all graces that make up, and consummate blessednesse.

God hath thus lincked all sorts of graces together, and made them all in their* 1.45 kind necessary, in regard of himself, and of us also.

• 1. In regard of himself; to manifest his manifold wisdome, which lively appea∣reth by different graces, all tending to the same end.
• 2. In regard of us, to produce the better trial of our obedience.

Hereupon it becomes us

• 1. To be well instructed in all those graces that are requisit for finishing our Christian course.
• ...

  2. To use all good means, and do our best endevour for attaining them.

  We may not be idle, and slothful; we must run: we may not be weary, or dis∣couraged; we must run with patience: we may not think it enough with diligence, and patience, to enter upon the race; we must run the race.

We may not be fervent, patient, and constant in an unwarrantable course: we must run with patience, the race that i•…•… set before us.

We may not think every warrant sufficient: but that which is proper, and per∣•…•… to our selves, and to our own calling.

§. 12. Of Iesus, an help in our Christian race.

Heb. 12. 2.

Looking unto Iesus, the author, and finisher of our faith; who for the joy that was set before him, endured the Crosse, despising the shame, and is set down at the right hand of the throne of God.

THe manner of inferring this verse upon the former by a participle, thus, Looking unto Iesus, sheweth that it dependeth thereon, as a further means to help us on* 1.46 in our Christian course. Run, Looking unto Iesus.

The Greek word translated, a 1.47 looking, is a compound. Of the b 1.48 simple 〈◊〉〈◊〉, See Chap. 2. v. 8. §. 68. That properly signifieth to see. This compound car∣rieth emphasis, and properly signifieth, to c 1.49 look back, or see again: and joyned with the d 1.50 preposition, which signifieth unto (as here it is joyned) intimateth e 1.51 withdrawing of the eyes from all other objects, and fastning them on that which 〈◊〉〈◊〉 behold.

That the word, seeing, or looking, is taken sometimes literally, sometimes meta∣phonically, hath been shewed, Chap. 2. v. 9. §. 72.

Here it is taken metaphorically, and applied to the eyes of the mind, and setling them on Jesus.

The eye of the soul is faith, wherewith things invisible to the bodily eye, may be seen, Heb. 11. 27. Thus Abraham saw Christ, before he was actually incarnate, 〈◊〉〈◊〉 8. 56. So may we that live since his ascension look on him. Thus have, thus 〈◊〉〈◊〉 all true believers look on Christ, from the beginning of the world, to the end thereof.

Of this title Iesus, see Chap. 2. v. 9. §. 73. It setteth forth the main end of Christs* 1.52 assuming our nature: which is, to be our Saviour: and that to save from our sins, Matth. 1. 21. It is here fitly used, in that thereby we are put in mind of that help we may expect from Jesus: for this title sheweth, that Christ hath undertaken to be our Saviour, and to free us from all dangers, and from all things that may hin∣der us in our race to heaven.

This direction of looking unto Jesus, giveth us to understand, that the ability which we have to run our Christian race, is from Jesus. This is demonstrated.

• 1. Affirmatively thus, I can do all things through Christ, which strengthneth me, Phil. •…•…. 13. In this respect, is Christ resembled to a vine, Joh. 15. 1. And to an head, Eph. 4. 14.
• 2. Negatively; without me, saith Christ, ye can do nothing, Joh. 15. 5.

By Christ, that disability which man at first by his sin brought upon himself to good, is taken away. His nature is altered, he is made a new creature, 2 Cor. 5. 17.

• 1. Much doth this commend the goodnesse of God, who though he hath set an hard race before us, yet he hath provided sufficient help. He deals not with his peo∣ple as Pharaoh, with the Israelites, who imposed an heavy task upon them, and yet denied ordinary means for the accomplishing the same, Exod. 5. 7.
• 2. This goodnesse of the Lord should encourage us against our own weaknesse, and incumbrances inward or outward. Iesus can do more for our help, then the Devill and all his instruments for our hindrances. He is ready at hand to put out his hand to save us, as he did Peter, when we are ready to sink, Mark. 14. 31.

This metaphor, looking, setting forth the act of faith, gives evidence that faith is the means of obtaining help from Iesus. This was lively represented by the Isra∣elites looking upon the brazen serpent, Numb. 21. 8. Ioh. 3. 14, 15.

Christ is the fountain, faith the pipe whereby grace is conveyed to us. See the Churches Conquest on Exod. 17. 11. §. 43.

§. 13. Of Christ, the Author of Faith.

TO enforce the foresaid duty of looking unto Iesus, he is here set forth, to be he Author and Finisher of faith.

Of this word translated a 1.53 Author, See Chap. 2. v. 10. §. 95. There it is translated, A Captain, but such an one, as is also the beginner and first author of a thing. It being here premised before the other title, Finisher, it implieth such an Author as is the primary beginner, as hath the absolute ordering of that which he beginneth: so as he can and will finish it according to his mind. Thus is Christ the Author of our faith. This is evident by these and such like generall proofs, Faith is the gift of God, Eph. 2. 8. It is given to you to believe, Phil. 1. 29. But more particularly in that the Apostle prayeth for faith from the Lord Iesus Christ, Eph. 6. 23. On this ground this gift is stiled, the faith of Iesus Christ, Rom. 3. 22. Gal. 2. 16, 20. For as Christ is the revealer of faith, and the object of faith, and the matter of faith, so also the Author of it.

The means whereby this grace is wrought are of Christ, as the principall outward means, which is, the preaching of the Gospel, stiled, the word of faith, Rom. 10. 8. And the Sacraments, which are seals of the righteousnesse of faith, Rom. 4. 11. Yea also the Spirit, which is stiled, the spirit of faith, 2 Cor. 4. 13. And faith is said to be given by the Spirit, 1 Cor. 12. 9. All these means outward and inward, are of Christ, there∣fore the grace wrought by them, must also be of him.

It is not of man by nature: neither doth the law reveale or work it: but it is by Iesus.

• 1. This clearly demonstrateth, that without Christ, no faith, at least no such faith as should bring men to salvation. For this author of faith is also stiled, The Captain, or Author of salvation, Chap. 2. v. 10. And Chap. 5. v. 9. §. 50.
• ...

  2. It informeth us in the kind of this gift, that it is supernaturall.

  The Son of God came from the bosome of his Father, to reveale it, and to work it in us.

• 3. It is our duty to use such means as Christ hath sanctified for attaining this gift. He that is the Author of it, will work it in his own way and course.

§. 14. Of Christ, the Finisher of Faith.

TO shew that Christ goeth on in that good work of faith which he hath begun, The apostle addeth this other work of Christ, a 1.54 Finisher.

Of the Greek b 1.55 verb, whence the noun here translated, Finisher, is derived, See Chap. 2. v. 10. §. 97.

According to the notation of the word, it signifieth one that perfecteth what he taketh in hand: and so, as nothing needs be added thereto. So as faith is perfected by Christ. With much confidence doth the Apostle thus confirme this point, I am confident of this very thing, that he who hath begun a good work in you, will perform it untill the day of Iesus, Phil. 1. 6. But more expresly speaking of Christ, he thus say∣eth, Who shall confirm you unto the end, that ye may be blameless. In this respect saith* 1.56 Christ himself, Him that commeth to me, I will in no wise cast out, Joh. 6. 37.

Thus he giveth his sheep eternall life, Ioh. 5. 28.

Christ doth finish what he undertakes, because,

• 1. It is his Fathers will that he should so do, Ioh. 6. 39, 40.
• 2. To manifest his Power, Wisedome, Faithfulnesse, and other like excellen∣cies. He is far from a foolish builder, Luk. 14. 28. &c.
• 3. To move men to depend on him, in that he will in no wise faile such as be∣lieve on him, 1 Pet. 2. 6.

• 1. Here we have the true ground of a believers confidence, and of persevering un∣to the end. Hereof see more, Chap. 3. v. 12. §. 133.
• 2. This cannot but much encourage us against our own weaknesse, and manifold temptations whereunto we are subject, that he who is the Author of our faith, is also the finisher thereof.
• ...

• 3. This giveth proofe of that sufficient help which we may have from Christ to finish our course aright. For he that is the Author of our faith, and sets us in the way, is also the finisher thereof; so as he will uphold us till he brings us to the end thereof. What can more be desired then to be brought into the right way, and to be enabled to hold ou•…•… unto the end. Christ is not only as other Saints, a Companion in our way with us, nor yet only as a Guide to go before us, and shew us the right way; but an Helper, and Supporter, enabling us to run and finish our race.

§. 15. Of Christs setting joy before him.

THe more to encourage us in our Christian race, to look unto Iesus, the Apostle* 1.57 further setteth him forth in those things which he did, as a patterne for our imitation, in these words, he endured, &c.

Of imitating Christ, See Chap. 13. v. 13. §. 132.

For our greater encouragement and better direction for following Christ, the Apostle premiseth that which Christ aimed at in his sufferings, and whereby he was encouraged the more cheerfully to endure them, in these words, for the joy that was set before him.

The preposition translated a 1.58 for, is of a different signification.

• ...

  1. It signifieth b 1.59 instead, or in the place or room: as where it is said, Archilaus 〈◊〉〈◊〉 instead of Herod, Matth. 2. 22. And thus, Will he for a fish give him a serpent: that is, instead of a fish, Luk. 11. 11. Thus do many take this phrase, grace for grace, (John 1. 16.) c 1.60 one grace instead of another. They who thus take it here, give this interpretation of it, Christ, instead of that glory which he had in heaven, voluntarily •…•…umbled himself to earth, and there 〈◊〉〈◊〉 the Crosse, and despised the shame.

  In the generall this collection is a truth: and the phrase simply considered in it self may well beare it. It is expresly set down, Phil. 2. 6, 7, 8.

• 2. It implyeth a finall cause: and here setteth down the prize which Christ aimed at •…•…n enduring the crosse, and despising the shame.

That here it is so taken, is evident by these reasons.

• 1. This preposition is frequently so used, as Eph. 5. 31. Matth. 20. 28. And so it may be taken in the 15. verse of this Chapter.
• 2. The participle here used, d 1.61 set before, is the same that was used, v. 1. §. 10.
• 3. The correspondency of this pattern of Christ with that former pattern of Saints doth further confirm the point.
• 4. The great encouragement that we may hence have in running our race. For by this joy set before Christ, we may know, that we also have a joy set before us.

Thus this shewes, that Christ, by having his eye set upon the joy which should follow upon his sufferings, was thereby encouraged to endure what he did. For with the nature of our infirmities, he assumed the infirmities of our nature. In this respect it is said, that he trusted in God, Chap. 2. v. 13. §. 119. On this ground it is said, that an Angel appeared to him in his Agony, strengthening him, Luk. 22. 43.

This is a good warrant unto us to have an eye upon that recompence which will follow upon all our undertakings and sufferings in that course whereunto God calls 〈◊〉〈◊〉. See hereof Chap. 6. v. 18. §. 149. and Chap. 11. v. 26. §. 146.

§. 16. Of that joy which Christ set before him.

THat end which Christ especially aimed at, is here stiled a 1.62 Ioy: and is de∣rived from a verb that signifieth to b 1.63 rejoyce, or be glad, Ioh. 11. 15.

This grace of joy or rejoycing, is set down under c 1.64 another Greek word, Chap. 3. v. 6. §. 63. There is distinctly shewed, what rejoycing is, and what joy is.

Here joy is taken in a very high, and transcendent degree, As* 1.65

• 1. For all that glory which Christ left, when he descended into the lower parts of the earth, Eph. 4. 9. Therefore a little before his ascension thereunto, he thus prayeth, O Father glorifie thou me, with the glory which I had with thee, before the world was, John 17. 5.
• ...

• 2. All that was added by the work of redemption: as,
  • 1. A clearer manifestation of Gods divine properties.
  • 2. The exaltation of his human nature.
  • 3. Mans redemption, and Salvation following thereupon.
  • 4. The praises that through all Ages should be given to him.
  • 5. The preaching the Gospel through the whole world.

These and other particulars like to these are expressed under this title joy, In foure respects.

• 1. In opposition to the Crosse, and shame, which were very bitter and grievous.
• 2. In regard of that true, and great joy, which that glory did give in it self. For he was to be ever before his Father, in his presence, at his right hand, Psal. 16. 11.
• 3. In regard of that joy, and delight which Christ took therein. The very ex∣pectation thereof was very joyous, Psal. 16. 9. Much more the fruition.
• 4. In regard of the joy, which it bringeth to all that are given him of his Fa∣ther, Heb. 3. 16.

By this we see, that Christs crosse, and shame, had joy appertaining to it: even while he was on earth.

The place, and time of his suffering, and shame, Iesus reioyced in spirit, Luk. 10. 21. This was foretold, Psal. 16. 9, 10. Christ cheerfully enduring the one, and the other, giveth further proof hereunto.

By this we are enformed in sundry remarkable points: such as these.

• 1. The kind of Saints sufferings. Th•…•…y, are herein▪ like to Christ. Therefore Christ biddeth them to rejoyce, Matth. 5. 12▪ So his Apostle, 1 Pet. 4. 13. On this ground they have rejoyced, Acts 5. 41. 1 Pet. 1. 6.
• 2. The difference betwixt Saints, and others sufferings. Saints suffer as member•…•… of Christ, with him and for him: and in that respect have joy accompanying them. Others sufferings are not so.
• 3. The difference betwixt faith and sense. What is grievous to sense, is joyous to faith.
• 4. Gods tender care over his Son, and all that belong unto him. Though in wisedome he see it meet to make them fulsompotions, and to swallow bitter pills, yet he so sweetens them, as they willingly, and joyfully take them.
• 5. The reason why so many shrink from the Crosse, or faint under the burthen of it: and why they are troubled at shame. Surely it is want of a due apprehension of this joy. They are either ignorant of it, or believe it not, or regard it not, or do not well poyze the one with the other, the Crosse and shame with the joy. They walk by sense, and not by faith.

§. 17. Of Christs Crosses.

THe things which moved Christ to set the foresaid joy before him were two: Gross, and Shame.

a 1.66 A Crosse, properly taken, signifieth a frame of wood, wherein one piece is fastned acrosse unto the other: fitted for Malefactors to be stretched thereon. As we use to hang Malefactors upon a Gallows, or Gibbet: So the Romans were wont to nayle them to a crosse. So was Christ being delivered by the Iewes to the Re∣mans. So as here the instrument of Christs death is Metonymically put for the kind of his death: which was a most painfull and shamefull death, yea, and a cursed death too, Gal. 3. 13.

Here also under this word Crosse Synecdochically, all Christs suff•…•…rings from his Conception to his Ascension may be comprised. For this word Crosse, both in sa∣cred Scripture, and also in other Authors, is put for all manner of afflictions. In this* 1.67 respect Christs whole life was a Crosse, that is, full of afflictions.

Christs crosses were either connaturall, or accidentall.

Connaturall were such degrees of his humiliation as made him like unto man. Hereof see Chap. 2. v. 17. §. 169.

Accidentall crosses were such as arose from externall causes. Hereof See Chap. 2. v. 10. §. 96.

His heaviest Crosses were at the time of his death: for that was the hower of his* 1.68 adversaries, and the power of darknesse, Luk. 22. 53.

Those crosses may be drawn to foure heads.

• 1. His apprehension.
• 2. His examination.
• 3. His condemnation.
• 4. His execution.

• 1. To apprehend him, one of those whom he had chosen to be his disciples, and an Apostle, came as a guide. This was foretold as an aggravation of the point, Psal. 55. 12, 13, 14. Others that followed that Traitor came with swords, and staves, as to •…•… thiefe, Luk. 22. 52. and they bound him as a notorious Malefactor, Ioh. 18. 12.
• 2. To examin him, they hurry him from one Judge to another five severall times. 〈◊〉〈◊〉 all which places he is egregiously abused: and kept waking all night, and the next day to his death.
  • 1. He is brought to Annas, John 18. 13. There they smote him with a staffe, or wand.
  • 2. From Annas to Caiphas, Joh. 18. 28. There they spit in his face and buffet him, Matth. 26. 67.
  • 3. From Caiphas, they send him to Pilat, Luk. 23. 1.
  • 4. From Pilat to Herod, Luk. 23. 7. There he was ill intreated by Herod, and his guard.
  • 5. From Herod to Pilat again, 〈◊〉〈◊〉▪ 11. There they scourged him, and plat∣ted a crown of thornes on his 〈◊〉〈◊〉, Ioh. 19. 1, 2. and smote him with their staves on the head so crowned, Matth. 27. 30.
• 3 He is condemned
  • 1. By the Senat of the Iewes, who adjudged him worthy of death, Matth▪ 26. 66.
  • 2. By the suffrage of the common people, a Murtherer and raiser of sedition is acquitted, rather then he.
  • 3. By the like suffrage, it is required that he should be crucified.
  • 4. By Pilat the Judge he is condemned to the crosse, meerly upon the impor∣tunity of the Iewes: for the Judge professed that he found no fault in him, Matth. 27. 24.
• 4. About his execution.
  • 1. They force him to carry his own Crosse, under which, by reason of his former ill usage, he even fainted: So as a stranger was forced to help him to beare it. Compare Ioh. 19. 17. wiith Luk. 23. 26.
  • 2. They bring him to a most noysome place, Matth. 27. 33.
  • 3. They gave him Vinegar to drink mingled with Gall. So they did againe whilst he was hanging on the Crosse, Matth. 27. 34, 48.
  • 4. They disrobe him and strip him naked to all kind of weather, Matth. 27. 35.
  • 5. They nayle to the Crosse his Hands and Feet, the most sensible parts of his body, where store of sinnews and nerves meet together, Ioh. 20. 25.
  • ...

    6. They caused him so nayled, to hang on the Crosse till he died.

    By the aforesaid particulars we may observe how they offended all his senses.

• 1. His Hearing, by crying, Crucifie him, Crucifie him.
• 2. His Sight, with scoffing and scorning gestures.
• 3. His Smell, with the noysome place of Golgotha.
• 4. His Tast, with Vinegar, Gall, and Myrrh.
• 5. His Feeling, with Thornes on his Head: boxes and blowes on his cheekes, filthy spittle on his face; peircing his hands and feet with nayles; cruell lashes on all his body: So torne was his flesh with whipping, as Pilat thought it might have satisfied the Iewes. Thereupon bringing him out in that case he said, Behold the Man, Joh. 19. 1, 5. Thus from the crown of his head to the soales of his feet, there was no part not vexed, not tortured.

Great and heavy were these crosses: but his inward anguish of soul was infinitly more. Hereof see Chap. 2. v. 9. §. 76 And Chap. 5. v. 7. §. 38

An internall curse accompanied the kind of Christs death, which was upon a Crosse. By the law this kind of death was accursed, Deut. 21. 23.

Quest. Why this kind of death rather then any other?

Answ. To be a type of that curse which Christ took upon him, as our surety, Gal. 3. 13.

The heavy weight of Christs Crosse doth

• 1. Much commend the transcendent love of God and of Christ to man.
• 2. It doth aggravate the horrible nature of sin.
• 3. It doth amplifie the invaluable price of mans redemption.

§. 18. Of Christs enduring the Crosse.

OF the aforesaid Crosse, collectively comprehending all Christs sufferings, it is said that Christ a 1.69 endured it. Of this verb, See Chap. 10. v. 32. §. 121. The word is sometimes used to set out a couragious standing against an hostile power. Here it implyeth a so bearing the Crosse, as not to be discouraged or hindred thereby in his course.

Among other vertues, it intendeth two especially, namely Patience, and Con∣stancy. The verb is translated to take patiently, 1 Pet. 2. 20. and the noun, Pati∣ence, Luk. 21. 19.

It is also put for perseverance, Matth. 10. 22. Act. 17. 14. Rom. 2. 7.

Thus Christ most patiently endured 〈◊〉〈◊〉 Crosse: and constantly abode under it.

Christs Patience had respect to God, 〈◊〉〈◊〉, and his enemies the instruments of* 1.70 his troubles.

• 1. In relation to God, Christ did,
  • 1. Obediently submit himself to Gods will. This was the ground of all, Phil. 2. 8. In nothing did he thwart the same: nor failed in fulfilling any part thereof, Heb. 5. 8.
  • 2. Contentedly he endured what was the good pleasure of his Father to lay upon him: though otherwise, through the great extremity of agony, he could have wished that it might have passed over, Matth. 26. 39.
  • 3. He willingly endured all.
  • 4. With much humility he submitted himself. He humbled himself, Phil 2. 8.
  • 5. Confidently he depended on God in his greatest extremitie. This title My Father; and the ingemination of this phrase, My God, My God, shew as much, Matth. 26. 39. and 27. 46. He neither doubted of his Fathers favour, nor despaired of his succour.
• 2. In relation to himself, Christ most meekly and mildly endured the Crosse, without any inward fretting and vexing his Spirit. Indeed his Soul was troubled and very heavy: but that was by some unexpressible burthen that pressed upon his Soul: not by perplexing his Soul through outward afflicti∣ons. They who deny that he suffered in Soul, and apply all his inward Agonies to externall causes, come too neer an undue charging of Christ with over∣much discontent. His not opening of his mouth, and the resemblance of him to a sheep, (Isa. 53. 7.) give evidence of his meek and quiet Spirit.
• 3. In relation to his enemies, Christs patience was manifested.

1. By his continuing to do all the good he could to them, notwithstanding their continuall seeking to do all the evill they could to him. For

• 1. He continued to instruct them.
• 2. He miraculously helped them according to their needs.
• 3. He forbad his Disciples to strike them.
• 4. He healed the wound, that was rashly made by one of his Disciples, Luk. 22. 49, 51.
• 5. He prayed for them.
• 6. He excused them by their ignorance, Luk. 23. 3•…•….

Christs constancy under his sufferings was manifested* 1.71

• 1. By his invincible resolution to endure the uttermost. He so set himself there∣to, as he would not be kept from it, Luk. 9. 51. and 12. 50. Matth. 16. 22, 23.
• 2. By his continuing to do the things which occasioned his sufferings; and that was to discover the superstition, hypocrisie, pride, ambition, and other corrupti∣ons of Priests, Scribes, Pharisees, and others among the Jewes. This he did not long before his death, Matth. 23. 3, &c.
• 3. By resisting unto blood•…•… that is, as long as he could suffer in this world.
• 4. By finishing, and accomplishing all that was to be endured, as is evident by this phrase, It is finished, Joh. 19. 30.

• 1. Christs enduring the Crosse, is a motive to us to endure that Crosse which God shall lay upon us: for shall not we be willing to do what Christ did?
• 2. Christs manner of enduring the Crosse, affordeth a good direction for well bearing our crosses. Therefore we ought duly to observe the severall circumstances of his enduring.

§. 19. Of the shame whereunto Christ was put.

ONe thing which moved Christ to set joy before him, was the Crosse which he endured; The other was shame.

Of the notation of the Greek word translated, shame, see Chap. 2. v. 11. §. 108.

Shame properly taken, is a disturbed passion upon conceit of disgrace.

But here it is metonymically taken for that which causeth shame: namely reproach or disgrace: the effect being put for the cause. So it is used, Phil. 3. 19. Their glory i•…•… their shame: that is, in that which should make them ashamed, they glory. Thus here Christ with a kind of scorn passed by those reproaches which ordinarily cause shame.

This joyned with the Crosse, sheweth, that the Crosse useth to be accompanyed with shame: that is, with such reproaches, and disgraces, as are enough to work sham•…•…. This might be exemplified in sundry sufferings of Saints: but we will ex∣emplifie it only in the examples of Christ, who was put to as great shame, as ever any:

Shame was laid on him by words and deeds.

By words, in these particulars.

• 1. By upbraiding to him his country (Ioh. 7. 52.) and his kindred, and his edu∣cation, Mark. 6. 3.
• 2. By casting his company into his teeth: and therewith slandering him, Matth. 9. 1•…•…. and 1•…•…. 19.
• 3. By cavilling at his doctrine, Ioh. 7. 12. Matth. 5. 17.
• 4. By blaspheming his miracles, Matth. 12. 24.
• 5. By slandering his whole life, Iohn 9. 24.

At his death, the flood-gates of shame were opened against him.

• 1. Iudas in scorn saith to him, Haile Master, Matth. 26. 49.
• 2. False witnesses charge him with false crimes, Matth. 26. 60. Luk. 23. 2.
• 3. They accuse him of blasphemy, Matth. 26. 65.
• 4. They blind-folded him, and bid him prophecy who smote him, Luk. 22. 64.
• 5. In scorn they say, Haile King of the Iewes, Matth. 27. 29.
• 6. One of the theeves that were crucified with him reviled him, Luk. 23. 39.
• 7. When he was on the Crosse, they bid him in derision come down, Matth. 26. 41.
• 8. Passers by reproach him, Matth. 26. 39.
• 9. When in the bitternesse of his agony, he cried, Eli, Eli, mockingly they repli∣ed, He calleth for Elias, Let Elias come and save him, Matth. 26. 46, &c.

By deeds they put him to shame, in these particulars.

• 1. They lay hold on him, as if he had been beside himself, Mark. 3. 21.
• 2. They send Officers, as a malefactor, to apprehend him, Ioh. 7. 32.
• 3. They bind him as a theef, when they had taken him, Ioh. 18. 12.
• 4. The Priests men blindfold him, spit in his face, and buffet him, Luk. 22. 64. Matth. 26. 67.
• ...

• 5. They preferred Barrabas a Mur•…•…herer before him, Matth. 27. 21.
• 6. Herod, with his men, in scorn array him with white, Luk. 23. 11.
• 7. Pilats Souldiers strip him, array him in Purple, plat a Crown of Thornes on his head, put a reed as a Scepter into his hand, bow their knees to him as to a King, but all in derision, Matth. 27. 28.
• 8. For the greater disgrace they made him bare his own Crosse, Ioh. 19. 17.
• 9. They put him to a shamefull death, in a disgracefull place, betwixt two theeves, at a solemn time, when all sorts assembled to Ierusalem, Matth. 27. 33, &c.
• 10. They nod their heads in mockage of him, when he was on the Crosse, Matth. 27. 39.
• 11. They give him in derision vinegar and gall to drink, Matth. 27. 34, 48.
• 12. They cause his Sepulcher to be sealed, and watched, as if he had been a sedu∣cer, Matth. 27. 63.
• 13. To conceal the power of his resurrection, they give it out, that his Disciples stole him away, Matth. 28. 13.

Never was such shame laid on any: and that by all of all sorts; Great, Mean; Young, Old; Priest, People; Rulers, Subjects; Countrymen, Strangers.

§. 20. Of the aggravation of Christs shame.

THere are three circumstances, which much aggravate the shame whereunto Christ was put.

• 1. The eminency of his person.
• 2. The integrity of his life.
• 3. The goodnesse of his disposition.

• 1. To lay shame upon a Noble man, an honourable person, a great officer, is counted Scandalum magnatum: and maketh one liable to an heavy censure. To lay it on a King, is little lesse then treason. Who in eminency of place, or calling, to be compared to Christ? Did ever any in nobility, in high and excellent offices, or in any other kind of greatnesse, excell him?
• ...

  2. To lay shame on an innocent person, who hath no way deserved any blame, is a monstrous defamation. David doth oft aggravate the wrong, which in this case was done unto him, Psal. 69. 4. and 109. 3.

  But who is to be compared unto Christ in innocency, and integrity? He was ho∣ly, harmlesse, and undefiled.

• 3. To lay shame upon a good man, such an one that might win all of all sorts to speak well of him, is an exceeding shamefull thing. More then barbarous inhuma∣nity. David doth also much aggravate the undue shame that was laid on him, by this circumstance, Psal. 38. 20. and 109. 4, 5.

In goodnesse Christ exceeded all. Never did any more good. Never did any more freely and readily do the good which he did. He never put any back, that came to him for any good: but freely offered much good to many that sought it not.

Shame is further aggravated by the persons that lay this shame on another: as if they be of the same profession. If familiars; if such as have been made partakers of the goodnesse of those whom they seek to disgrace. By this circumstance, was the shame laid on Christ much aggravated: as is evident by these typicall complaints, which are most properly appliable to Christ, Mine own familiar friend, in whom I trusted, which did eat of my bread, hath lift up his heel against me, Psal. 41. 9. It was thou, a man, mine equall, my guide, and mine acquaintance: we took sweet counsell to∣gether, &c. Psal. 55. 13. Thus I suppose, that the shame of Christ appears to be the greatest, that ever was unduly laid upon any.

§. 21. Of Christs despising shame.

OF the foresaid shame it is said, that Christ a 1.72 despised it. The Greek word is a compound. The simple verb signifieth b 1.73 to mind a thing. The c 1.74 pre∣position, against, thus this compound verb, to have ones mind set against a thing: So

as it importeth a light esteem of a thing: So light, as not to be moved at all there∣with, but rather to passe it by, as a thing not to be regarded.

It is taken in a bad, and in a good sense.

• ...

  1. When things worthy of high esteem are vilified, and despised, the word is used in a bad sense, as to despise government, 2 Pet. 2. 10.

  That is a fault, and a Sin. The more excellent the thing is, the greater is the Sin in despising it.

• 2. When things not to be regarded, are despised, that kind of despising is good. The shame which Christ is said here to despise was despicable, and contemptible, •…•…ad in that respect well despised.

Two things do clearly demostrate, that Christ despised the shame cast upon him.

• 1. They did no whit distemper his mind.
• 2. They did no way hinder his good course.

His undistempered mind was manifested two wayes.

• 1. By his silence: in that he gave no answer at all, to many disgra•…•…es.
• 2. By the meeknesse of those answers that he gave.

He was silent,

• 1. Before the Priests, when many false witnesses were suborned against him, Matth. 26. 62, 63.
• 2. Before Herod, and his Courtiers, though he were accused vehemently, Luk. 23. 9, 10.
• 3. Before Pilate, so as the Governour admired his patience, Matth. 27. 14.
• 4. Before all sorts that gathered about him: as Souldiers, common people, and strangers: notwithstanding the reproaches were layed on him.

This silence was expresly foretold, Isa. 53. 7.

The meeknesse of his answers may be exemplified in these particulars.

• 1. Against their upbraiding to him his Country, and kindred, he only useth this proverbiall speech, A Prophet is not without honour, save in his own Country, and i•…•… his own house, Matth. 13. 57.
• 2. To their exprobration of his company, he answereth, I came to call sinners to repentance, Matth. 9. 13.
• 3. To their cavils at his doctrine, he thus replieth, My doctrine is not mine, but his that sent me, Joh. 7. 16.
• 4. Their blaspheming of his miracles, He refuteth with sound arguments, Matth. 12. 25, &c.
• 5. To all their reproaches on the Crosse, his answer is prayer for them, Luk. 23. 34.

Not to insist on more particulars, it is said, when he was reviled, he reviled not a∣gain, &c. 1 Pet. 2. 22.

The second evidence of his depising shame, was, that he was not hindered thereby from doing any good.

• 1. The upbraiding of his Country, and kindred, kept him not from them: but on all occasions, he had recourse to them, and did good unto them.
• 2. Their blaming his company, restrained him not from taking opportunity of calling sinners.
• 3. Their slandering his doctrine and miracles, moved him not to forbear the one, or the other.
• 4. Their accusing him of breaking the Sabbath, hindred him not from doing workes of mercy on the Sabbath day.

The like is verified of every good thing for which he was slandered.

As the shame which Christ despised ministreth much comfort to the members of Christ, who for the profession of his truth are put to much shame; for therein they are made conformable to their head: So it affordeth an excellent direction for their carriage in that case of shame. In which respect that which hath been noted of Christ is the more throughly to be considered. See Chap. 13. v. 13. §. 137.

§. 22. Of Christs sitting at the right hand of the throne of God

AS Christ had an eye in his sufferings on the joy that was set before him: so after he had suffered he was made partaker of that joy, which is expressed in this high transcendent phrase, And is set down at the right hand of the throne of G•…•…d. This containeth the recompence which followed upon his sufferings: and in ge∣nerall it setteth out an advancement above all creatures, next unto God himself. It is to be taken of Christ in that relation wherein he suffered: namely, in reference to his humane nature; but so as united to his divine nature; even that person which was God-Man, as hath been shewed, Chap. 1. v. 3. §. 34.

Every word in this reward carrieth an especiall emphasis.

• 1. The particle of connexion, being copulative, a 1.75 and, sheweth, that it follow∣eth upon his crosse▪ and shame.
• 2. The verb translated b 1.76 is set down, is of the active voice: and is translated, Sat, in reference to Christ himself, Chap. 1. v. 3. and Chap. 10. v. 12. It implieth a joynt act with his Father. His Father said unto him, c 1.77 sit, and he sat. It inten∣deth a setled continuance in that honour. See Chap. 1. v. 3. §. 31.
• 3. d 1.78 Right hand, is here metaphorically taken: and setteth forth the high degree of Christs dignity, which was next unto God himself, above all creatures. See Chap. 1. v. 3. §. 33.
• 4. e 1.79 The throne, is a royall seat, as hath been declared, Chap. 1. v. 8. §. 106.
• 5. This title of f 1.80 God, much amplifieth all the forenamed degrees of Christs ad∣vancement. He was set by God. He was set at the right hand of God. He was set on the Throne of God. To manifest that this, of God, is an amplification of Christs advancement, it is thus expressed, of the Majesty, Chap. 1. v. 3. Of the Throne of the Majesty, Chap. 8. v. 1. Hereof see Chap. 1. v. 3. §. 32.

This recompence farr exceeded all his sufferings. And by a due consideration of this, which Christ knew would follow upon his sufferings, was he encouraged to endure what he did.

It affordeth unto us sundry weighty considerations.

• 1. Christ was advanced as high as ever he was brought low.
• 2. He hath a supreme power.
• 3. There is no more suffering for Christ. He is set down on a Throne.
• 4. Sufferings shall not lose their reward.
• 5. The reward shall exceed all sufferings▪

These, and other like recompences, which were conferred upon the head, may be expected by the severall members of the mysticall body, according to that degree that they are capable of, and is fit for them.

§. 23. Of considering weighty Matters.

Heb. 12. 3.

For consider him that endured such contradiction of Sinners, against himself, l•…•…st ye 〈◊〉〈◊〉 wearied, and faint in your minds.

THis causall particle a 1.81 FOR, sheweth, that this verse is inferred upon the former as a reason thereof: The reason may be taken from the dignity of the per∣son that was put to shame, implied in this emphatical particle, b 1.82 Him, & in the kind of contradiction against him, in this relative c 1.83 Such, and it thus lieth, We ough•…•… the more throughly to consider the shame whereunto Christ was put, because he was so excellent a person, and yet the shame so great.

The word translated, d 1.84 consider, is a compound. The e 1.85 simple verb signifieth to think, (1 Cor. 13. 5.) To reason, (Mark. 11. 31.) To conclude, (Rom. 3. 28.) The f 1.86 preposition with which this word is compounded, in composition signifieth again•…•…▪ So as this g 1.87 compound signifieth to reveiw, or to think againe and againe upon a thing; to ponder upon it: this is to consider. It is in other Authors attributed to mens casting up, and to their reviewing of their accounts.

Of considering weighty matters, and of Christ above all to be considered, See Chap. 3. v. 1. §. 21, 22, 23.

The word here used, which importeth a thinking on a thing again and again, de∣•…•…, that it is not sufficient advisedly to heed a weighty matter, at the first hearing, or reading thereof, but that it must be pondred on again, and again.

For this end two especiall duties are requisite.* 1.88

• 1. Meditation with our selves thereupon:
• 2. Conference with others there abouts.

Meditation is an especiall part of consideration: whereby men call to mind what they have learned, & so come to conceive the same. For that which is not throughly 〈◊〉〈◊〉 at first, will be by meditation more throughly understood. Medita∣tion to mans mind, is as chewing the cud to beasts: that meat which is not at the 〈◊〉〈◊〉 eating well digested, by the beast, through chewing the cud is throghly conco∣•…•…. It will therefore be useful to meditate on such weighty poynts as men hear and 〈◊〉〈◊〉: yea and if they have time, to write down their meditations.

Conference about what we have heard may be more usefull then meditation, in* 1.89 that thereby we have not only our own help, but also the help of others: yea we may also thereby bring much help to others.

§. 24. Of the Contradiction of sinners which Christ endured against himself.

THe person whom we ought especially to consider, is here described by his great patience. Before it is premised an emphaticall particle, which implieth such an 〈◊〉〈◊〉 as none like unto him.

We translate it, a 1.90 Him. Some the more fully to expresse the emphasis, translate it with a pariphrase thus, b 1.91 who he was, or what manner of person he was. He was s•…•…ch an one, as never the like was, will be, or can be in the world againe. Yet He 〈◊〉〈◊〉.

The word translated, c 1.92 endured, is the same that was used §. 18. and it im∣plieth Patience and Constancy.

To amplifie Christs patience, the proof thereof is set out in this word d 1.93 Contra∣diction. It is the same word that was used Chap. 6. v. 16. §. 121. and translated 〈◊〉〈◊〉. but Chap. 7. v. 5. §. 46. it is translated as here, Contradiction. It implyeth an oppo∣•…•… against Christs doctrine and workes.

They opposed against Christs doctrine, in saying, that he deceived the people, Joh. 7. 12. They accused him before Pilat for perverting the people, Luk. 23. 14. And for speaking against Caesar, (John 19. 12.) whereas he taught them to give to Caesar that which was Caesars, Matth. 22. 21. When by their importunity he plainly declared who he was, they accused him of blasphemy, Matth. 26. 65. The like they did when •…•…e pronounced remission of sin to a poor distressed sinner, Matth. 9. 3. When he de∣clared who were of God, and who were not, They said, that he was a Samaritan, and had a devill, John 8. 48. It is said of the Jewes, that They spake against those things which were spoken by Paul, contradicting and blaspheming, Acts 13. 45. So they did against Christ.

They also spake against his works, as against works of mercy, on the Sabbath day, Mark. 3. 2. Against his conversing with sinners, though it were for their conversion, Matth. 9. 11. Against his miracles, as don by the Prince of Devills, Matth. 12. 24.

In these and other like respects, this word, e 1.94 such, is fitly added. It carrieth emphasis. It was such contradiction, both in the matter, and manner, as never the like offered to any other. It was such as may justly astonish and amaze those that hear it: Such as cannot sufficiently be set out. This was part of that shame which is set out v. 2. §. 19.

This is much aggravated by the persons who did so contradict him. It is said to be the contradiction f 1.95 of Sinners.

The word, Sinners, is in the New Testament usually put, for such as are impu∣dent, and obstinate in sin; who live, and lie impenitently therein; who are so far from Christian contrition, and godly sorrow, for sins past; or from care to have their sins covered before God, by Faith in Christ; and before men, by true repen∣tance;

as they account it nothing to be accounted Sinners. In this sense, Publicans and Sinners ore oft joyned together, Matth. 9. 10, 11. and 11. 19. This title is given to a notorious strumpet, Luk. 7. 37, 39. and to the chief among Publicans, Luk. 19. 2, 7. The Jewes in detestation of Christ attribute this epithite, Sinner, to Christ, 〈◊〉〈◊〉. 9. 24.

Sinners are ordinarily opposed to the righteous, that is to such as having repen∣ted of their sins past, endeavour to live righteously, 1 Tim. 1. 9. 1 Pet. 4. 18.

The sinners here intended were

• 1. The Scribes, and Pharisees. Howsoever the Pharisees made a great shew of sanctity before men; yet before God, they were such, sinners as are here intended; They were out of measure proud, covetous, superstitious, and cruell. In these, and other like respects, Iohn the Baptist, and Christ himself stiled them a generall▪ on of Vipers, Matth. 3. 7. and 12. 34. They were oft taxed for the foresaid vices, and yet they obstinately continued in them: they repented not, Matth. 21. 31, 32. In their oppositions against Christ, and persecutions of him, and his, they were most impudent.
• ...

  2. Sadduces: who were among the Jewes as Epicures among the Heathen. For they say, That there is no resurrection, neither Angell, nor Spirit, Act. 23. 8.

  Therefore they gave themselves to all licentiousnesse.

• 3. The high Priests men, Luk. 22 63, 64.
• 4. Herod, and his men, Luk. 23. 11.
• 5. Pilats Souldiers, Matth. 27. 27.
• 6. The Thief crucified with him, Luk. 23. 39.
• 7. The common rabble that followed men to execution, Matth. 27. 39.

To be so thwarted by the worst sort of people must needs be a grievous contra∣diction.

Further, to aggravate this contradiction, it is said to be, g 1.96 against himself; in∣deed 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 neg∣lect of that means.

The dammage is in generall hinted in this particle, lest, which is the interpretati∣on of two Greek words, (a) that not: that ye faint not. It is a word of caution, and* 1.97 prevention: implying, that such a dammage of mischief is like to follow upon neg∣lect of the foresaid duty.

The dammage consisteth of two branches. The first is thus translated, b 1.98 〈◊〉〈◊〉 wearied.

The Metaphor is taken from runners in a race: or from such as labour and toy•…•… in any hard work, and with the difficulty thereof, or rather through their own slug∣gishnesse, 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 c 1.99 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, d 1.100 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* 1.101 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 weari∣somenesse* 1.102 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 ad∣•…•…, thy strength is small, Prov. 24. 10. David acknowledgeth thus much of him∣self, 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 wea∣•…•…inesse in all, there is not the same effect. In the time of the captivity, many Le∣vi•…•…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 wearisome∣•…•…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 •…•…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* 1.103 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 earth∣ly 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 imi∣tating Christ in suffering, is to be extended, even unto blood.

The word which we translate, resisted, is a a 1.104 double compound. Of the b 1.105 sim∣ple compound, see Chap. 2. v. 7. §. 62.

The preposition added in this double compound, signifieth c 1.106 against, and is well translated, resisted. It is a Souldier-like word, and importeth a manly standing against an enemy, c 1.107 foot to foot, spear to spear: not yeelding a foot, or hai•…•…es* 1.108 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, when that is clean split, life is gone.

He setteth down this extent of enduring, negatively, thus, ye have not yet resisted, to meet with an objection about that which they had already suffered. For the A∣postle granteth, that they had already suffered much, Chap. 10. v. 32, 33. 34, which he here implieth under this particle f 1.109 yet, as if he had said, ye have indeed endu∣red much, yet, ye may endure more.

The objection may be thus framed, What needeth thou, O our Apostle, so much presse Christs sufferings, as a pattern to us, seeing thou thy self knowest, what a great fight of affliction we have endured?

To this the Apostle answereth, that they might be brought to endure more, be∣cause they yet lived, and so were subject to more trials. Their blood was yet in them, so as they had not resisted unto blood.

Hereby it is e•…•…ident, that professors may be brought to seal their profession with their blood. Hereof see more, Chap. 11. v. 37. §. 257.

It is also as evident, that professors cannot promise to themselves immunity from sufferings for their profession, so long as they live.

Professors therefore have need to take heed of security, by reason of some trials that they have passed through. Experience hath shewed how dangerous this hath been in reference to temporall deliverances, and victories. Much more dangerous is spiritual security. For Satan being cast out, will seek to make a re-entry, Matth. 12. 44. And God is by spiritual security much provoked to give men over to their spiritual enemies: So as it is a great point of wisdome, after some trials, to prepare for others.

§. 27. Of striving against sin.

TO avoid another extream opposite to security, which is an unnecessary casting ones self into danger, the Apostle adds a limitation about Saints sufferings, in this phrase, striving against sin.

The word translated a 1.110 striving, is a compound. It is derived from a root that signifieth, b 1.111 strise; It is the word that was used v. 1. §. 8.

The c 1.112 preposition with which it is compounded, signifieth against. It is fitly▪ translated, strive against. It is, as the former verb, a souldier-like word, which impli∣eth, an opposing, or fighting, as an enemy, to whom a man will not yeeld.

The opposed enemy is here stiled, d 1.113 Sin.

Some here take sin metonymically for sinners, who commit sin: as Here∣ticks, Idolaters, or other impious persons, that would draw us from the profession of the truth. This is a good sense; but there is no need of using a trope here: for the sufferings of Saints, are for the most part, not against the persons of men, but a∣gainst Vices themselves, as Idolatry, Heresie, Error, or it may be, impious and li∣centious liberty. Sufferings of Saints are, because they will not yeeld to those, and such like sins of their adversaries.

Others apply the sins here meant to Saints own corruptions, which they say, are by afflictions subdued. This also is a truth in it self: but not pertinent to this place.

The sins of the adversaries of professors of the truth are questionlesse here meant, and so they set out the cause of Saints sufferings, which is sin. We must strive against sin, either by fast holding the truth, that, by falling from it, we sin not: or by not yeelding to that which is sin in itself.

Observe the approved and justified sufferings of Saints, in all ages, and you shall* 1.114 find this verified.

Daniel strove against sin, when he would not cease from calling upon his God, 〈◊〉〈◊〉. 6. 12. The Apostles strove against sin, when they would not forbear to preach the Gospel, Act. 4. 2, 3, 19. and 5. 29. Believers in the Apostles time strove against sin, •…•…hen they would not renounce their profession of Christ, Act. 9. 2. So the Martyrs 〈◊〉〈◊〉 suffered in heathenish Rome, and in Antichristian Rome.

On the other side, Ioseph strove against sin, when he would not yeeld to commit 〈◊〉〈◊〉 with his Mistris, Gen. 39. 12. And Daniels three companions, when they would 〈◊〉〈◊〉 bow to Nebuchadnezars Image, Dan. 3. 16.

It is the cause, and not the suffering, which makes a Martyr. Therefore to incitati∣•…•…* 1.115 •…•…o suffer, and remunerations of sufferings, the cause useth to be added, expresly, 〈◊〉〈◊〉 implicitly.

Great is their folly who run a contrary course; who strive for sin, and suffer in 〈◊〉〈◊〉 striving, as Hereticks, Idolaters, Traitors, Murtherers, Theeves, Adulterers, and 〈◊〉〈◊〉 such grosse sinners: yea and busie-bodies also, 1 Pet. 4. 15. So did Achan suffer, 〈◊〉〈◊〉. 7. And Ahab and Zedekiah, Jer. 29. 21. So Servetus, Legat, Campion, and other 〈◊〉〈◊〉 Traitors. They strove to uphold the man of sin, and mischeivous plots a∣•…•… the Land of their Nativity.

It is a speciall point of wisedome, in all our strivings and sufferings, throughly to 〈◊〉〈◊〉 the cause thereof. He that shall faile in his cause, his sufferings will be so 〈◊〉〈◊〉 from bringing comfort, as, without sound repentance, they will be the begin∣•…•… of Hell torments: and a means of aggravating the same. To suffer for sin, so 〈◊〉〈◊〉 suffering draws him not from sin, importeth impudent obstinacy. But if our cause •…•…e good, that we strive against sin, then may we have much comfort in our suffer∣•…•…. Thus striving against sin, let us resist unto blood.

§. 28. Of the Resolution of the foure first verses of Heb. 12.

Vers. 1.

Wherefore, seeing we also are compassed about with so great a cloud of wit∣nesses, let us lay aside every weight, and the sin which doth so easily beset us, and let us run with patience the race that is set before us,

Vers. 2.

Looking unto Iesus the author and finisher of our faith; who for the joy that was set before him, endured the Crosse, despised the shame, and is set down at the right hand of the throne of God.

Vers. 3.

For consider him that endure such contradiction of Sinners against himself, le•…•…t ye be wearied and saint in your minds.

Vers. 4.

Yee have not yet resisted unto blood▪ striving against Sin.

IN these foure verses are declared helps for well finishing our Christian course.

Herein we may observe,

Vers. 1.

• 1. The Inference, Wherefore.
• ...

  2. The substance: which setteth down the kinds of helps.

  They are of two sorts,

  • 1. Examples of former Saints, v. 1.
  • ...

    2. The pattern of Christ himself, v. 2, 3, 4.

    The former setteth down,

    • 1. The motive, to follow them.
    • ...

      2. The matter wherein we should follow them.

      This latter is,

      • 1. Propounded, In the end why the pattern of former Saints is registred, impli∣•…•…d in this word, witnesses.
      • 2. Amplified, and that two waies,
        • 1. By the multitude of them.
        • 2. By the right we have to use them.

Their multitude is implied under this me•…•…aphor of a cloud, and amplified by this note of comparison, So great.

Our right to them is intended in this phrase, We are compassed about; or word for word, having compassing us▪

The matter sets out two duties.

• 1. To cast off impediments.
• 2. To use fit helps.

Two sorts of impediments are here expressed.

• One outward, in this word weight. Amplified by the extent thereof, in this word, every.
• The other, inward, stiled, the sin, and described by this effect, which doth easil•…•… beset us.

In setting down the latter, about use of helps, we may note,

• 1. The manner of propounding it, in the first person and plurall number, let us.
• 2. The matter whereof it consisteth, which is set down in a metaphor of running a race, whereby is intended a right finishing of our Christian course; and it poynt∣eth at foure vertues.
  • 1. Diligence and speed, in this metaphor, run.
  • 2. Patience, which is plainly expressed.
  • 3. Perseverance, In this phrase, run the race.
  • 4. Prudence, In these words, set before us.

This noteth out two poynts,

• 1. The warrant we have for what we do, In this phrase, set before.
• 2. The speciall right which concerneth us, In this word, us.

The former sheweth a direction.

The latter a limitation.

Vers. 2. The pattern of Christ himself is,

• 1. Propounded, v. 2.
• 2. Amplified, v. 3, 4.

In setting down this help, The Apostle noteth,

• 1. A duty, which sheweth what we must doe.
• 2. A reason why we must doe that duty.

In setting down the duty observe,

• 1. The action required, In this word, Looking unto
• 2. The object of that act, Iesus.

The reason here alleadged, for looking unto Iesus, is taken from that which Christ did; which is of two sorts,

• ...

  1. What he works in us, Faith.

  This is amplified by two kinds of working,

  • 1. His beginning it, The Author.
  • 2. His perfecting it, The Finisher.
• 2. What he wrought, or rather endured for us.

This is,

• 1. Propounded.
• 2. Amplified.

The proposition confisteth of two branches, In both which is set down, The ob∣ject and the action thereabout.

The first object is, crosse: The action appertaining thereunto, endured.

The other object is, shame: And the Action thereabout, despised▪

That which Christ endured for us is amplified two waies.

• 1. By that which Christ set before him, which is here stiled, joy.
• 2. By that which followed upon his suffering. Here note,
  • 1. The method or order in this copulative, and. He first suffered and then was exalted.
  • 2. The matter, which was an high exaltation▪

This is described,

• 1. By the stability of it, is set down.
• 2. By the eminency of it, at the right hand.
• 3. By the dignity or royalty of it, of the throne.

All these are amplified by the person whose right hand and whose throne it was, namely Gods.

The amplification of the foresaid pattern of Christ is set down two waies,

• 1. By a review thereof, v. 3.
• 2. By the extent of following Christ, v. 4.

In the review, we may observe,

• 1. A duty enjoyned.
• 2. A reason to enforce the same.

About the duty observe,

• 1. The act required, consider,
• 2. The object thereof; Which is described,
  • 1. By the dignity of the person, Him.
  • 2. By the kind of opposition against him, contradiction, amplified by the great∣nesse thereof, such.
  • 3. By the speciall person opposed, himself.
  • 4▪ By the condition of the persons who opposed him, Sinners.
  • 5. By his manner of bearing it, endured.

The reason is drawn from prevention of a great dammage, wherein is set down,

• 1. The kind of dammage, lest ye be wearied.
• 2. The cause thereof, and saint in your minds.

Vers. 4. In the extent of following Christ we are to observe,

• 1. The manner of propounding it: which is negatively, ye have not.
• 2. The matter; wherein are foure poynts considerable,
  • 1. The act to be don, resist.
  • 2. The continuance thereof, unto blood.
  • 3. Another act, striving.
  • 4. The object thereof, against Sin.

§. 29. Of Observations raised from Heb. 12. 1, 2, 3, 4.

Vers. 1. I. EXamples of Saints before us are to be followed. The inference of this verse upon the former chapter, implied in this word, where∣•…•…, intendeth as much. See §. 2.

II. Former examples of Iewes are registred for us Christians. Thus much is im∣plied in this phrase, we also. See §. 2.

III. Suffering Saints are Gods witnesses. They are here so expresly called. See §. 2.

IV. God hath a multitude of witnesses. This metaphor, a cloud, and these two epi∣thites, compassing, and so great, do fully demonstrate this poynt. See §. 3.

V. Impediments must be removed. This is the first kind of helps here prescribed. See §. 4.

VI. Impediments must be clean abandoned. This word, lay aside, intendeth as much. See §. 4.

VII. Things burthensome hinder Christians in their race. This is implied under this word, weight. See §. 5.

VIII. Every burthen is to be laid aside. The universal note, every, is here expres∣ly set down. See §. 5.

IX. Original corruption is properly a sin. That is the sin which is here intended. See §. 6.

X. Original corruption is ready to stir us up to actual sins. This is the meaning of this phrase, doth so easily beset us. See §. 6.

XI. Inward and inbred corruption is to be s•…•…bdued. The sin here spoken of must be laid aside. See §. 7.

XII. General directions are to be applied to our selves. The manner of expressing the duty in the first person, us, declares as much. See §. 8.

XIII. Christians must draw on others to the duties which they perform themselves. The manner of expressing the duty in the plural number, which hath reference to others, proves this point. See §. 8.

XIV. A Christians course is a race. The metaphor of running a race here used, proveth as much. See §. 8.

XV. Diligence is requisite for the finishing of our Christian course. This metaphor, run, intendeth as much. See §. 9.

XVI. Patience must be added to diligence. Thus much is plainly expressed. See §. 9.

XVII. Perseverance is requisite for finishing our Christian course. This phrase, run the race, implieth perseverance till we come to the end of our race. See §. 9.

XVIII. Prudence is requisite for well ordering our Christian course. It is an especi∣all point of prudence, to observe what is set before, that is, what is warranted in Gods word. See §. 9.

XIX. That is most warrantable which is prescribed to us in particular. This is that which is set before us. See §. 9.

Vers. 2. XX. Ability to run our Christian race, is from Iesus. For this end is he here brought in, and described unto us. See §. 12.

XXI. An especiall means of receiving grace from Christ, is to know, and believe •…•…n him. This is intended under this word, looking unto. See §. 12.

XXII. Iesus first worketh faith in us. In this respect, he is the author of our faith. See §. 13.

XXIII: Iesus perfecteth the good work of faith which he hath begun. In this re∣spect he is stiled the finisher of our faith. See §. 14.

XXIV. Christ is a pattern to Christians. For this end that which he did, and endured, is set before us. See §. 15.

XXV. Christ had joy set before him. This is here expressed. See §. 15.

XXVI. By the joy that was set before Christ, he was encouraged to endure what •…•…e did. This preposition, For, intendeth so much. See §. 15, 16.

XXVII. Christ had his Crosse. This is implied under this word, Crosse. See §. 17.

XXVIII. Christ endured his Crosse to the full. The word, endured, intends as much. See §. 18.

XXIX. Christ was put to shame. This is here taken for granted. See §. 19, 20.

XXX. Christ despised the shame that was laid upon him. This is here plainly expres∣sed. See §. 21.

XXXI. After Christs sufferings followed glory. This copulative AND implieth as much. See §. 22.

XXXII. Christs glory is an established glory. Therefore it is here said, he is sat down. See §. 22.

XXXIII. Christs glory is an eminent glory. It is at the right hand of God: above all creatures next to God himself. See §. 22.

XXXIV. Christs glory is a royall dignity. He sits on a throne: even the throne of God. See §. 22.

Vers. 3. XXXV. Matters of weight are to •…•…e well weighed. The word consider imports as much. See §. 23.

XXXVI. Christs deeds and sufferings are especially to be weighed. This is ga∣thered from this relative, him. See §. 23.

XXXVII. Professors of the truth must look for contradictions. As the head was dealt withall, so shall his members. See §. 24.

XXXVIII. The vilest of men are subject to contradict the best. Sinners contra∣dicted Christ. See §. 24.

XXXIX. Christ was so contradicted as never any more. This particle of admira∣tion, such, intendeth as much. See §. 24.

XL. Christ himself was not spared. There were contradictions, not only against hi•…•… Disciples, but also against himself. See §. 24.

XLI. Christ endured the contradictions that were against himself. Thus much is plainly expressed. See §. 24.

XLII. Dangers are to be prevented. This particle, lest, intends as much. See §. 25.

XLIII. Contradictions may make Christians weary of their good courses. This in∣ference, lest you be wearied, imports as much. See §. 25.

XLIV. Wearinesse of good ariseth from mens own inward remisnesse. This clause,

〈◊〉〈◊〉 •…•…aint in your minds, intends as much. See §. 25.

XLV. A due consideration of Christs enduring will move us to endure. This I gather 〈◊〉〈◊〉 the inference of this verse upon the former, by this causal particle, For. See 〈◊〉〈◊〉. 23.

XLVI. Professors may be brought to seal their profession with their blood. This is 〈◊〉〈◊〉 taken for granted. See §. 26.

XLVII. Christians must stand to their cause so long as they have any blood in them. This phrase, ye have not yet resisted unto blood, implieth as much. See §. 26.

XLVIII. Sin is the only true cause of Saints sufferings. They must strive against 〈◊〉〈◊〉. See §. 27.

§. 30. Of remembring encouragements to hold out.

Heb. 12. 5.

And ye have forgotten the exhortation which speaketh unto you, as unto children, My Son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.

A Third motive to stir us up to persevere in the faith, notwithstanding our suffer∣ing for the same, is taken from the Author of our sufferings, which is God him∣self.

The first motive was taken from the example of former Saints, v. 1.

The second from Christs pattern, v. 2, 3, 4.

Thus this is the third.

The first particle a 1.116 And, being a copulative, sheweth, that that which follow∣•…•…, is in generall of the same kind that that which went before was.

The word which we thus translate b 1.117 y•…•… have forgotten, is a compound, and •…•…ere only used in the New Testament. But the same simple verb, compounded with c 1.118 another preposition which intendeth the same thing, is frequently used, and tran∣slated, as this word, to forget. It is used thrice in this Epistle, Chap. 6. v. 10. Chap. 13. v. 2, 16

To forget is at least an infirmity, and so it is here taxed.

Some, to aggravate the reprehension, set it down interrogatively, thus, Have 〈◊〉〈◊〉 forgot? But this phrase ye have forgotten is the more pertinent, because the Apostle here setteth himself with all mildnesse to manifest their weaknesse.

Which way soever we read it, it is apparent, that to forget the encouragements which God affords, is a fault. It is taxed in the ancient Iewes, Psal. 78. 11. and 106. 13, 11. It is expresly forbidden, Deut. 6. 12.

It is a branch of that corruption, which seized on man by his fall: for thereby, as* 1.119 other powers of a mans soul, and parts of his body were depraved, so his Memory, which was placed in man, as an usefull treasury, to lay up, and fast hold the directi∣•…•…, and consolations of Gods Word.

• 1. People are to take heed of this fault: for hereby the use of good directions, and consolations is lost.
• 2. Ministers, as they see occasion, must lovingly put their people in mind hereof.
• 3. Means must be used for strengthening memory.

The inference of this taxation upon v. 3. where he giveth a hint of their weari∣somenesse, and fainting in their minds, sheweth, that forgetting grounds of encou∣ragements is an occasion of fainting.

This was it that made the Disciples afraid, Matth. 8. 25. Man by nature hath a fainting spirit in himself, he is like a lamp, that will faile to give light, if there be not a continuall supply of oyle. So a fire, without supply of fuell, will go out.

This may be a motive well to heed the encouragements of Gods Word. While men well consider the same, they think all the power, and terror of hell, cannot make them shrink. But if those encouragements be forgotten, every little blast makes them shake like an Ashen leafe.

§. 31. Of Exhortations spoken to all of all sorts.

THat which the Apostle taxeth them for forgetting, is here stiled, The exhortation. Of the a 1.120 verb whence this noun b 1.121 exhortation is derived, see Chap. 3. v. 13. §. 143.

Some translate the noun here Consolation, and so it is oft used, as Luk. 2. 28. 2 Cor. 1. 3. So it doth also signifie, exhortations, as Act. 13. 15. Rom. 12. 8.

Here this word hath reference to the text of Scripture that followeth: which in regard of this sweet compellation, My Son, is a great consolation, and in reference to the manner of expressing the poynt, thus, despise not, nor faint, It is an exhor∣tation. So as either signification may be used in this place. It is a consolatory ex∣hortation, and an exhortatory consolation. To the metaphor of running here used by the Apostle, the latter word, Exhortation, is the more proper: For runners in a* 1.122 race, by exhortations, and acclamations, are much quickned. Whereby it appear∣eth how usefull exhortations are. See more hereof, Chap. 3. v. 13. §. 143.

This relative c 1.123 which, hath reference to that exhortation which is quoted in this verse. It is an elegant figure: for a voice, or faculty of speaking is attributed to the exhortation recorded in Scripture. So as the word written, is as a Sermon preached, it hath a kind of voice, whereby it speaketh to us: as Chap. 3. v. 7. §. 74. in the end.

The word translated d 1.124 speaketh, is a compound, and signifieth more then a sim∣ple speaking, namely a reasoning, or disputing, or convincing a man of the equity of what he speaketh, Mark. 9. 34. Act. 17. 17. and 19. 8, 9. e 1.125 The title of the art of reasoning is set down under a word derived from the same root.

The persons to whom this was spoken are comprised under this relative,f 1.126 unto you. He means hereby those to whom he wrote; which were, both these Hebrewe, and all other Christians, that should read, or hear this Epistle; For God in his word, speaketh to all of all sorts, to all of all degrees, to all of all places, to all of all ages, to all of any other distinction whatsoever. This Christ thus plainly ex∣presseth, What I say unto you, I say unto all, Mark. 13. 37. and Moses thu•…•…, Neither with you only do I make this covenant; but with him that standeth here with us this day before the Lord our God, and also with him, that is not here, Deut. 29. 14, 15. Thus may, thus ought every one to apply the word of God, wherein it concerneth him, to himself, though at first it were spoken to others. See Chap. 13. v. 5. §. 68.

§. 32. Of Gods speaking to Saints, as to Children.

THis phrase, a 1.127 as unto Children, hath reference to that sweet compellation, b 1.128 My Son, in the following Exhortation.

This giveth an evident instance, that God respecteth Saints as a Father his chil∣dren, Psal. 103. 13. Ier. 3. 19. and 39. 9.* 1.129

• 1. This ariseth from his meer mercy, and free grace. Princes when they grant favours use to render this reason, out of our own speciall grace, and meer motion, we grant this: yet may they have many inducements from their subjects: but God can have nothing out of himself to move him to do what he doth. These therefore be frequent phrases in Scripture: For my own sake, for my names sake, Isa. 48. 9, 11. Grace, Eph. 2. 5. Free gift, Rom. 5. 15. Rich mercy. Great Love, Eph. 2. 6.
• 2. This relation of Children to God, is by vertue of our union with Christ. Christ is his true proper Son: but Saints are one with Christ, members of his body, and in that respect his Children.

• 1. This is the ground of Saints confidence. If God speak to them as to Chil∣dren, they have good ground to fly to God, as to a Father, and in all time of need to ask and seek of him all needfull blessings, Matth. 7. 11. yea and in faith to de∣pend on him for the same, Matth. 6. 31, 32. What usefull thing shall such want? what hurtfull thing need such to fear? If God deal with them as with Children, he will provide for them every good thing, he will protect them from every hurt∣full thing, he will hear their prayers, he will accept their services, he will bear

• with their infirmities; he will support them under all their burthens, and assist them against all their assaults: though through their own weaknesse, or the violence of some temptation, they should be drawn from him, yet will he be ready to meet them in the midway, turning to him. Instance the mind of the Father of the Prodigal to∣wards him. See more hereof in the Guide to go to God, or Explanation of the Lords •…•…er, §. 8.
• 2. This is a forcible motive to stir us up to bear a child-like respect to God. The •…•…le of relation requireth as much, as is shewed in the place before quoted.

§. 33. Of the paternal and child-like relation betwixt pastor and people.

TO make the foresaid exhortation to be the more heeded, the Apostle addeth the expresse words of Scripture, wherewith it was first set down, but quoteth •…•…either Book, Chapter, nor Verse. Hereof see Chap. 2. v. 6. §. •…•…0.

The Text is taken out of Prov. 3. 11, 12. In quoting it the Apostle holdeth close •…•… the interpretation of the ancient lxx. Of whom see Chap. 1. v. 6. §. 72. Only there is one little difference: for the lxx do not expresse this relative pronoun, 〈◊〉〈◊〉, But yet by speaking to one in the vocative case do understand that pro∣•…•…. In the a 1.130 Hebrew it is expresly set down.

This title, b 1.131 my Son, as here used, and as used by the wise man, seemeth to 〈◊〉〈◊〉 reference to the Minister that utters it: because he hath herein reference to the Lord as to a third person: thus, My Son despise not thou the cha•…•…ening of the Lord.

I will not deny, but that this compellation, My Son, may be taken in reference to God: because Ministers, borh extraordinary, and ordinary, stand in Gods room: and in Gods room speak to Gods people: yea God in the mouth of his Ministers, speaketh to his people. Thus it confirms Gods Fatherly respect to his people, whereof see §. 32.

If it be taken in reference to the Prophet, it sheweth that Gods Ministers, are as* 1.132 Fathers to Gods people: and Gods people as children to them. Frequently is this relation mentioned betwixt Gods Ministers and people.

• 1. Ministers are means of their peoples regeneration, 1 Cor. 4. 14, 15. Philem. v. 10.
• 2. Ministers provide for the soules of people, as parents do for their childrens bo∣dies. Their care is to nourish, and build them up in grace, 2 Cor. 12. 14.
• 3. Ministers bear a fatherly affection and respect to Gods people, 2 Cor. 6. 11, 13. •…•…il. 4. 1.

This relation directeth both Ministers and people how to be affected, and how to •…•…rry themselves one towards another.

§. 34. Of generall doctrines intended to particular Persons.

THe particular application of the former point of well bearing afflictions unto* 1.133 one particular Person in the singular number and vocative case thus, My Son, giveth evidence, that generall doctrines are intended to every one in particular.

We heard before, §. 31. that what was spoken to people of one age was intended to all ages: Here it is farther shewed, that that which is common to many is inten∣ded to every one; as if it had been in speciall directed to every one. Thus Christ by name enjoynes that duty to Peter, which belongeth to all Ministers, Ioh. 21. 15. These indefinite phrases, If any man thirst, John 7. 37. All ye that labour, Matth. 1•…•…. 28. Whosoever will, Rev. 22. 17. do intend as much. For this end Sacraments are applyed to particular persons.

• 1. This manifesteth the impartiall respect of God to all.
• 2. It giveth proof of Gods Wisedome, in leaving every one that receiveth not the word, without excuse. God speaks to every one in particular, why then shall any put away from him that salvation, which in and by the word is offered unto him.

This shewes what good ground of faith every one hath.

It is in this respect an incitation to every one to apply to himself what he heareth out of Gods Word. The power, the life of preaching consisteth herein.

The premising of this title, My Son, before the following disswasion, giveth* 1.134 instance that disswasions, and other kind of instructions, are to be sweetned with mild insinuations. See Chap. 3. v. 12. §. 121.

§. 35. Of reconciling Prov. Chap. 3. v. 11, 12. With Heb. 12. v. 5, 6.

THere is some difference in words and phrases, betwixt the testimony following, as it is in the Hebrew, and as it is in the Greek, yet in sense they both fully a∣gree.

Some differences are more in the translation of the Hebrew, then in the text it self.

• 1. This negative, neither be weary, is thus translated, neither faint. Both the a 1.135 Hebrew, and the b 1.136 Greek import one and the same thing. For wearisomness causeth fainting, and fainting implyeth wearisomnesse.
• 2. Where Solomon saith, neither (c) be weary of his correction, the Apostle thus, nor d 1.137 faint when thou art rebuked of him. Correction is a reall rebuke, and rebuke is a verball correction: so as one may well be put for the other.

To put the verb for the noun thus, being rebuked or corrected of God, for the cor∣rection of God, is but the different dialect of different tongues.

In the next verse the first clause thereof in Hebrew and Greek do fully agree. In the latter clause there is some difference in words and phrases. For where Solomon sayeth, e 1.138 Even as a Father the Son in whom he delighteth: the Apostle thus, He f 1.139 scourgeth every Son whom he receiveth. The expression of Son, implieth Gods fatherly respect: so as in sense it is all one, as if he had said, even as a Father: and to re∣ceive a child, importeth a delighting in him.

The Apostle agreeth with the Greek LXX word for word.

Of this LXX, and of varying from the letter where the sense is kept, See Chap. 1. v. 6. §. 72.

§. 36. Of God the Author of Saints afflictions.

IN directing us well to bear afflictions, the Apostle laboureth to remove two con∣trary impediments.

• One is in the excesse, despise not.
• The other in the defect, faint not.

The Hebrew a 1.140 word signifieth, to reject, or detest a thing.

It is used of those builders, which b 1.141 refused the head stone of the corner, which was Christ himself, Psal. 118. 22.* 1.142

The (c) Greek word, also, carrieth emphasis with it: For according to the d 1.143 notation of it, it signifieth, to have little care of a thing, to neglect it, or to con∣temn it. A fit word. It is used to expresse the fault of a child, or servant, in two light an esteem of his parent, or Master; which is a plain contempt of them, opposed to that honour, which is required in the fift Commandement.

That which is here forbidden to be despised is stiled e 1.144 chastening.

The Greek word is derived from a root that signifieth a f 1.145 child: and in general it implieth a Fathers dealing with his child. It is used sometimes for instruction, as 2 Tim. 3. 16. Sometimes for correction, as here; and they who correct, have g 1.146 their notation from this word, v. 9. And the act it self of correcting, is expressed under h 1.147 a verb sprouting out from the same root, Luk. 23. 16, 22. A Fathers correction is for instruction.

The notation of the i 1.148 Hebrew word, intendeth as much as the Greek. It im∣plieth such a correction as Fathers give to their children, whereby they may be the better instructed. It is also oft used for instruction, Prov. 1. 2, 3.

The Latine have a k 1.149 fit word to expresse both these sences, which we in Eng∣lish translate discipline. For men are disciplin'd both by instruction and correcti∣on.

The chastening here spoken of, is said to be of the Lord. God is the author and orderer thereof, Isa. 10. 5. 2 Sam. 16. 11.

Object. Satan, men, other instruments, do much afflict Saints.

Answ. Yet God hath the ordering and disposing of them, that he may restrain them as he seeth cause: that he may turn all that they do to his own glory, and his childrens good. Gods glory is the supreme end of all, Iohn 9. 3. Subordinate there∣unto is his childrens good, Rom. 8. 18. See more hereof in the Whole Armour of God, on Eph. Chap. 6. v. 11. §. 2. and v. 11. §. 13.

By this we are taught, in all crosses to look up unto God, to search after the end which God aimes at, and to call on him.

This is a point much pressed by the Prophets, Isa. 17. 7. and 45. 22. Mic. 7. 7.

This also giveth us a ground of patient bearing all crosses, because the Lord is author of them.

§. 37. Of Saints afflictions being chastisements.

THe word whereby the afflictions of Saints are here set down, is stiled, a 1.150 cha∣stening▪ and according to the notation thereof, signifieth such correction as a 〈◊〉〈◊〉 giveth to his child, and that for his amendment, Rev. 3. 19. Psal. 89. 30, 31. 2 Sam. 7. 14.

That they are such, is evident by the ends which God aimeth at therein.

One general end is their good, Prov. 8. 28. Therefore some of them have ac∣knowledged it to be good for them, Psal. 119. 71. Lam. 3. 27.

Particular grounds have reference either to this life, or the life to come.

In this life the grounds are either privitive, or positive.

Privitive in regard of sin: and that

• 1. To prevent sin, 2 Cor. 12. 7.
• 2. To redresse it, Psal. 119. 69.

The positive grounds have respect to grace: namely to prove it, 1 P•…•…t. 1. 7. or to exercise it, Iob. 1. 12.

The good of afflictions hath respect to the world to come two wayes.

• 1. To prevent damnation, 1 Cor. 11. 31.
• 2. To increase heavenly glory, 2 Cor. 4. 17.

This maketh an apparent difference betwixt the afflictions of Saints and others.* 1.151 They may be all in their externall appearance alike: for all things fall out alike to all, Eccles. 9. 2. but yet there is a great difference betwixt the afflictions of the one, and the other, as,

• 1. In the moving cause. Love putteth God on to chastise his children, v. 6. But wrath puts him on to judge the wicked, Deut. 29. 23, &c.

Object. God was angry and wrath with Moses, Deut. 1. 37. and 3. 26.

Answ. That anger and wrath was not vindictive, but Paternal.

The words, Anger and wrath, are used

• 1. To give evidence that God neither approveth, nor justifieth sin in any, not in his beloved ones, 2 Sam. 12. 14.
• 2. To prevent the like for the future.
• 3. To be a warning to others, 1 King. 13. 23.
• 4. To revenge others sins in the chastisements of his children, 2 King. 22. 20.

• 2. In the ends, whereof we heard before. For God aimeth not at those ends in judging the wicked, at which he aimeth in chastising his children.
• 3. In the effects. For,
  • 1. Saints by afflictions have some sins prevented, and some redressed, Luk. 15. 17. But others have thereby sins occasioned, Exod. 16. 2. and increased, 2 King. 28. 22.
  • 2. Afflictions draw Saints to God, Hos. 5. 15. but they drive others from God, 2 King. 6. 33.
  • 3. Saints by afflictions are the more humbled under God: and brought to acknowledge his divine justice, yea and mercy, Dan. 9. 7. Lam. 3. 22. Others have their mouthes opened against God, Rev. 16. 9.

This is a farther invitation patiently to bear the afflictions which God is pleased

to lay upon us, even because they are chastisements: they are for our instruction. Though they be grievous to the flesh, yet they are needfull and useful to the Soul.

On these grounds we willingly take bitter pils, and fulsome potions, and patiently endure corrosives, lanchings, seerings, & cutting off of members. Let judgement and faith help us in Gods dealing with us. Rebuke a wise man, and he will love thee, Prov. 9. 8. Hear yee the rod, and who hath appointed it, Mic. 6. 9.

§. 38. Of avoiding extremes in reference to crosses.

THe expression of two extreams, namely, excesse, by despising, and defect, by* 1.152 fainting, giveth us to understand, that both the extremes are conscionably to be avoided. It is good that thou shouldest take hold of this: yea, also from this withdraw not thine hand, Eccles. 7. 18. This is implied under this phrase, You shall not turn aside to the right hand, or to the left, Deut. 5. 32.

Both extremes fail of that end, which God aimeth at in chastising his children: which is, to better them by afflictions, to raise up their heart to him, and to draw them unto him. Both the one and the other extream draweth men from God, and depriveth them of the true comfort and profit of afflictions.

We ought hereupon to be well instructed in that golden mean, that lieth be∣twixt* 1.153 these extreames: that we may not like fooles avoid one extream so farr as we fall into the other. Vertue is placed in the midst betwixt two extreames: as the temperate Zones which are habitable, betwixt the extream cold, and extream hot Zones: both which are inhabitable. The Philosopher discerned by the light of nature, the aberrations of both the extreames, the excesse and the defect, and there∣upon defined vertue to be the b 1.154 middle of two evils. Gods Word doth plainly set out that middle way which lyeth betwixt two extreames: wherein and whereby we may be brought to eternall life.

The first extream is in the excesse, it is to despise Gods fatherly dealing with us. Of the notation of the Greek and Hebrew word, See §. 36.

This is a great fault, God by his Prophets much complaineth against it, Ier. 2. 30. and 5. 3. Ahaz is set out as a fearfull instance hereof, 2 Chron. 28. 22. Here∣upon he is branded with this black marke, This is that King Ahaz.

1. Great dishonour is hereby don to God. His authority and soveraignity is herein trampled upon.

Great wrong is hereby don to man himself. It doth not only deprive him of the benefit of afflictions, but also turnes mercy into wrath, Lev. 26. 18. Amos 4. 5.

The other extream is in the defect, here translated faint. Of the notation hereof,* 1.155 See §. 35.

Hereby it appears that it is a fault to faint under Crosses.

I confess: it is not so blame-worthy as the excesse in despising affliction. The worse and the wickeder sort of people fall into the former. The weaker and many times the better sort yea Gods dear Saints, oft fall into this latter; yet a fault and blame-worthy it is.

Of these two extremes; Of directions to keep men from them, See the whole Ar∣mour of God, On Eph. 6. 15. Treat. 2. part. 5. §. 18, 19. &c.

§. 39. Of afflictions convincing men of sin.

THe affliction of the Lord is set out in this word a 1.156 rebuked, and that the ra∣ther, to aggravate the latter extream, which may seem to be the lighter. The word is used of convincing one of a sin.

Thus the very word is translated convicted, Ioh. 8. 9. And a noun comming from thence is translated b 1.157 evidence, Heb. 11. 1. §. 4.

The H•…•…brew word in the derivation thereof, signifieth as much.

This word is here used in two r•…•…spects.

• 1. In regard of the order which the Lord useth in rebuking. He first convinceth, and 〈◊〉〈◊〉 rebuketh them.
• 2. In regard of the effect that followeth. By Gods rebuke men are convinced of

• ... 〈◊〉〈◊〉. And because by afflictions men use to be rebuked and convinced, Rebuke is put for afflictions, Rev. 3. 19. Afflictions then convince men of somewhat that God would have them to take notice of. This may be well exemplified in Iosephs Brethren, Gen. 42. 21. The case of Israel about Achan may also be an instance thereof; and about the fiery serpents, Numb. 21. 7. And in their undertakings against the Benja∣•…•…, Iudg. 20. 26.

Prosperity, as dust flieth in the eyes of mens understandings, so as they cannot well see, & discerne their disposition. It is like a fawning flatterer, who speaketh nothing but well, according to the mind of him with whom he speaketh: As Ahabs false Prophets, 1 King. 22. 13.

• ...

  1. Hereby we have an instance of the necessity of afflictions: we should be exceed∣ingly bewitched if it were not for them.

  They are rebukers in the gate, Amos. 5. 10. And we have great need of such rebu∣kers.

• 2. This also sheweth the utility and benefit of afflictions. It is very usefull to be convinced and rebuked, Prov. 9. 8, 9.
• 3. This is a good ground of patience. Things so needfull and usefull ought to be patiently borne.
• 4. This teacheth us well to observe in all afflictions, what it is for which the Lord rebuketh, Lam. 3. 40, 41. Iosh. 7 13. Want of this search makes many crosses to faile of their kindly work.

Men have two helps about searching out their sins.

• One is Gods word, which is a declaration of Gods mind, and sheweth why he doth so and so afflict men.
• The other is, their own conscience, whereby they may know how to apply such generalls, as are revealed in Gods word, to themselves in particular.

Of searching out sins, See A Plaister for the Plague, On Numb. 16. 44. §. 4, 5, &c. And Dearths Death, On 2 Sam. 21. 1. §. 18.

§. 40. Of the meaning of Heb. 12. 6.

Heb. 12. 6.

For whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth.

THe more to keep us from the forementioned extreams of despising afflictions, or fainting under them, the Apostle produceth the procuring cause whereby God is moved to afflict his Children: and this is his own love towards them. The first particle being causall, a 1.158 FOR, giveth proof hereof.

Of this affection of Love in generall, See the Saints sacrifice, on Psal. 116. 1. §. 4.

God by assuming to himself this affection of b 1.159 Love, in referance to Saints, sheweth that his heart is knit to them; and that they may be made the sitter for him, be chasteneth them.

Of the word c 1.160 chastening, as it setteth out a Parents correcting of his child, See §. 36.

To this he addeth another verb, which implieth a severe kind of correction. For to scourge importeth more then to chastise. A child is ordinarily chastised with a rod, but scourged with a whip: and they are so dealt withall, when they prove stubborn.

d 1.161 The root, from whence this e 1.162 Greek word commeth, signifieth a scourge, or a whip. Of this word scourging, See more, Chap. 11. v. 36. §. 252.

See an exemplification of the difference betwixt Christs Chastning and Scourg∣ing, 2 Sam. 7. 14. Psal. 89. 32.

Though the latter of these two do intend more severity then the former, yet both of them being here applied to a Father, are opposed to the usuall practise of a Judge, which is to take away the life of a Malefactor, and is set out by these instru∣ments of punishment, Sword, Halter, Fire, &c.

This last phrase, Whom he receiveth, is added as another motive whereby God is induced to scourge his Children. f 1.163 The greek word is a compound. g 1.164 The

simple verb signifieth to receive. This compound addeth emphasis, and implieth to receive one, as to acknowledge him to be his: and thereupon to take speciall care of him. Thus it is an amplification of the former motive concerning Gods love. It is an evidence thereof.

In Hebrew it is thus expressed: In whom he delighteth, Prov. 3. 12. There is ex∣pression again made of a Son, thus, The Son in whom he delighteth, or whom he ac∣cepteth. For the h 1.165 Hebrew word signifieth to accept. So it is oft translated by our English: as Eccles. 9. 7. Deut. 33. 11. and in sundry other places.

As the former word expresseth the love of God: So this latter setteth forth his care of them. He receiveth them for his Sons: he calleth them into the commu∣nion of Saints, which is his Church, even his House, (1 Tim. 3. 15.) and answerably dealeth with them.

Concerning this generall phrase, every Son, two doubts are raised.* 1.166

• 1. Whether none but Sons are scourged.
• 2. Whether every Child without exception is scourged.

Answ. To the first, Correcting Children, doth not necessarily imply others im∣punity. A▪ Father that correcteth his Child, may also punish a Slave. Yet take correction in the proper ends and fruits thereof, and it will be found proper to Children.

Answ. To the second, Never was there, never shall there be, a Child of God in this world without correction, v. 7, 8.

§. 41. Of Gods love in receiving those whom he doth 〈◊〉〈◊〉.

IT is here taken for granted, that God loves his Children. God himself profes∣seth* 1.167 as much, Mal. 1. 2. Ier. 31. 3. And Saints acknowledge as much, Deut. 7. 8. Eph. 2. 4.

No ground of this can any where be found but in God himself. It is therefore said of him, that he set his love upon the Israelites, because he loved them, Deut. 7. 7, 8.

Of Christs love to his Church, the order, the truth, the cause, the quality, the quantity, and the continuance thereof, See Domest duties, Treat. 4. §. 61, 63, 65, 67, 69, 72.

Of love, the cause of Gods chastening his Children, See the whole Armour of God, Treat. 2. On Eph. 6. 15. part. 5. §. 25.

It is said of those whom God loveth, that he receiveth them also, he taketh them into his house, he taketh the especiall care of them. The many invitations which the Lord maketh to such as come unto him, sheweth how ready he is to receive them, Isa. 55. 1. Ioh. 6. 37. The example of the Father of the Prodigall, is an evidence hereof, Luk. 15. 20. Christ is said to receive sinners, Luk. 15. 2. Namely penitent sinners: who thereby had evidence that they were loved of God.

The Lord received them, to assure them of his speciall care for their good. Men use to take care of such as they do receive, as of Wives, Children, Servants, Friends, and others: much more will God. This is one speciall reason of all those relati∣ons which God vouchsafeth to passe betwixt himself and children of men.

This is a forcible motive unto such as are received of God, to cast their care on him, Psal. 55. 22. 1 Pet. 5. 7. Children on this ground can depend on their Parents. Christ doth much presse this point, Matth. 7. 11.

§. 42. Of Gods scourging his Children.

TO the former word of a 1.168 chastening, he addeth this other (b) scourgeth. Of the difference betwixt these two words, See §. 37, 40. It here implieth soare af∣flictions wherewith God afflicteth his Children. He oft useth a whip instead of a rod, 2. Sam. 7. 14. David was a man after Gods own heart, yet severely scourged. His manifold complaints give proof hereof, as Psal. 6. 6. and 31. 9, 10. and 32. 4. But more grievous are Iobs complaints. The Histories of them both doth shew, what cause they had to complaine as they did.

• 1. Sometimes God scourgeth his for the more evident proof of that true and great grace that is in them. This was Iobs case.
• 2. For manifestation of his detestation of their enormous and scandulous sins. This was Davids case.

• 1. This gives us just cause, when we are scourged of the Lord, to examine our carriage towards him, and to search after such sins as have provoked God to scourge 〈◊〉〈◊〉. Hereof see §. 45.
• 2. It admonisheth us to take heed of offending our loving Father too much: 〈◊〉〈◊〉 we so farr grieve his Spirit, as to scourge us. Though he do not clean with∣draw his love from us, yet in love he may so scourge us, as to force us to repent a∣gain and again of our foolish carriage towards him. He can tame us, though be do not damne us.
• 3. It teacheth us to carry our selves under scourging answerably to Gods dealing with us, that will be by a deeper degree of humiliation, Iosh. 7. 6. Iudg. 20. 23. 1 Sam. 7. 6. A Father expecteth as much. To the truth of humiliation must be ad∣ded a greater measure of watchfullnesse against sin for the future, Numb. 12. 14. Matth. 3. 8. An ingenuous and prudent child will so do, both for fear of smart (a burnt child dreads the fire) and also to prevent his Fathers griefe.
• 4. This manifesteth the undue censures of many concerning Gods children, that they are no children of God, because they are scourged of God. This was the cen∣sure of Iobs wife and friends, and of many that beheld David in his troubles.
• 5. It directeth us to be prepared, not for chastening only, but for scourging also. Consider what hath been registred of Gods ancient Worthies, Chap. 11. 35, &c.
• 6. This may comfort us in our sore afflictions whereunto we are subject: that God may receive us and take us for his Children, though he scourge us.

It is not want of love, but great wisedome that moveth him to deale with us as he doth.

§. 43. Of conditions accompanying Gods grants.

Heb. 12. 7.

If ye endure chastening, God dealeth with you as with sons. For what son is he whom the Father chasteneth not.

IN this and some verses following the Apostle commenteth upon that text of Scripture which he had before quoted.

From thence he inferreth the maine point, which is, that God in chastening men dealeth with them as with sons: but upon this condition, that they endure his chast∣ening.

The manner of bringing in this evidence of Gods love by way of condition, for something to be performed on our part, thus, if ye endure chastening, sheweth, that there is a condition to be observed on mans part, for obtaining the benefit of Gods gracious dealing with him. In all Covenants betwixt himself and man, it was so. In the first Covenant the condition was, do this, Gal. 3. 12. Hereby was intended perfect obedience, which 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 re∣spect mortification, or vivification, the two parts of repentance.

Quest. How can free grace stand with a condition?* 1.169

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 there∣fore are enjoyned, that we might have some sensible assurance of our eternal Sal∣vation.

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 hee∣ded 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 Thessalo•…•…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 out∣ward 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 al∣mighty 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 discon∣tent 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 a 1.170 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 offe∣reth 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 cha∣stisement, 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.* 1.171

• ...

  1. The need ariseth from without us, and from within us.

  Without us, The world, and the things thereof, as plenty, peace, pleasure, pre∣ferment, & such like allurements do ordinarily make men secure, wanton and loose: But afflictions take away the sweet of all those alluring baits, & experimentally dis∣cover

• ...

  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, noy∣some 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 l•…•…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* 1.172 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 affli∣cting them, the extent thereof is thus set out, for what Son is he whom the Fa∣ther 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 chastise∣ments.

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 con∣trary: as if he had said, shew me the child of God, who hath been freed from all man∣ner of afflictions. Nay tell me, if you have read of any such in the records of truth.

It is therefore most evident, that afflictions are the common condition of all Gods children.

See more hereof in the Whole Armour of God, Treat. 2. Part 5. on Eph. 6. 15. §. 12.

Hereupon it becomes every child of God to prepare for trials, and to treasure up consolations and encouragements tending thereunto.

§. 47. Of bastards being without correction. Heb. 12. 8.

But if ye be without chastisement, whereof all are partakers, then are ye bastards and not Sons.

IT appears that this point of enduring chastisement, is of great concernment, in that the Apostle so long insisteth upon it, and returneth unto it again and again.

The former interrogative, What son, &c. carried great emphasis: yet behold here a more emphatical expression under the denial of the said point, If ye be without cha∣stisements,* 1.173 then are ye bastards, &c. This followeth as a necessary consequence from the former general point, and that by the rule of contraries. If all Sons are chasti∣sed, then they who are not chastised, are no Sons.

This particle of opposition, a 1.174 but, implieth the contrary consequence.

Of the word b 1.175 chastisement, see v. 5. §. 36. It implieth such correction as is for instruction, to prevent or redresse evill: so as if God let loose the raines to a pro∣fessor, and suffer him to run riot, and to follow his own carnal lust, and worldly de∣lights, and restrain him not by some afflictions, he is assuredly no child of God, but a bastard.

The c 1.176 Greek word is here only in the New Testament used. It implieth one that is not born in lawful wedlock. He h•…•…re m•…•…aneth one that is supposed to be a child, being in the house in appearance as a child, but not begotten of the Father of the house: thereupon not nurtured as a Son, nor estranged of any unlawful liberty; but suffered to run into all loosnesse and licentiousnesse.

The Greek word is by other Authors put, not only for one born in adultery: but also for a strange child; a child that is not a mans own; and thereupon the lesse care taken of it.

By some it is here taken for a changeling. They professe themselves, and an∣swerably* 1.177 are taken, to be Gods children, but never were put in by God.

This is here brought in to meet with an objection, thus, There are in the Church who are without chastisement.

Answ. It may b•…•… so: but then they are not of the Church; they are bastards or changelings.

To make this argument more full and clear, the Apostle inserteth the general point as in a parenthesis, thus, d 1.178 whereof all are partakers.

By way of explanation he addeth, not sons: as if he had said, Though they may be thought, by reason of some outward profession, to be sons, yet indeed they are none.

The main point here intended is, to shew that immunity from crosses is a ba∣stards prerogative. If it be a prerogative, it is of such an one as may be in the Church, partake of divine ordinances, professe himself to be a Saint, and be so sup∣posed by others; but not so accounted by God himself. Dives may be supposed to be such an one, Luk. 16. 25. So the rich fool, Luk. 12. 19.

Not correcting, when there is need (and who is he that liveth in the fl•…•…sh, and needeth not correction?) implieth a negl•…•…ct of him, as if he were not cared for. A child left to himself brings his Mother to shame, Prov. 29. 15. Thereupon Father and Mother are accounted carelesse of their duty. If two children be committing evill together, a wise Father will take his own child and correct him, but will let the other alone. Who more wise, who more righteous, who more mercifull th•…•…n God?

• 1. By just consequence, that false note of continuall peace and prosperity, or temporal felicity, as they call it, of the Church, is manifested. Surely, if this Text be true, as true it is, that cannot be a true note of a true Church. That hath hi∣therto been the true Church, which hath suffered for the truth, purity, and power of religion.
• 2. This sheweth their condition to be in truth a miserable condition, who so boast of all things, according to their hearts d•…•…sire, as they know not what pain is, or sicknesse, or losse, or restraint of liberty, or any other crosse. Such are to the life described, Iob 21. 8, 9, &c. By this Apostles verdict, if they live in the Church, they are bastards.

If any state give us just cause to question Gods Fatherly care over us, it is all man∣ner of external contentment to the fl•…•…sh, and freedome from all crosses. An hea∣then man, that had all his life time enjoyed much prosperity, being delivered from an accidentall calamity with which many others were destroyed, thus cryed out, O fortune, to what misfortune hast thou reserved me?

§. 48. Of the Apostles much pressing the benefits of afflictions.

THis clause, whereof all are partakers, hath been before, and is hereafter again and* 1.179 again inculcated; and that at least twelve times.

• 1. By the Apostles intimation of Gods mind, v. 5. he speaketh unto you as unto chil∣dren.
• 2. By the title which in the name of the Lord is given to the afflicted, thus, My Son, v. 5.
• ...

• 3. By making correction a fruit of love, whom the Lord loveth, v. 6.
• 4. By extending it to every Son, v. 6.
• 5. By making affliction an evidence of Gods respect, v. 7.
• 6. By inculcating Gods usual dealing, interrogatively, What Son is it, &c? v. 7.
• 7. By accounting such as are not so dealt withall to be bastards, v. 8.
• 8. By returning to the same again, in this phrase, whereof all are partakers, v. 8.
• 9. By paralleling the like dealing of earthly parents with their children, v. 9.
• 10. By noting the different ends of earthly parents, and Gods, v. 10.
• 11. By removing what might be objected against it, v. 11.
• 12. By shewing the blessed fruits of afflictions, v. 12.

We may not think that these are so many tautologies, or vain repetitions of the* 1.180 same things; for the Apostle was guided by a divine Spirit, which made him well to poise all his words; and not set down a phrase or word rashly.

There are sundry weighty reasons for repeating and inculcating one and the same thing: whereof see The Saints Sacrifice, on Psal. 116. 16. §. 48.

A special point hence to be observed is this, That men are hardly brought to be∣lieve that afflictions are fruits of Gods love. It is not a novices lesson, it is not lear∣ned at first entrance into Christs School. Christs Disciples, though they had Christ himself to be their instructer, could not at first apprehend it. This made Christ very frequently inculcate this principle, of taking up the Crosse and following him. Ignorance of this made many Christians in the Apostles times faint and fall away, 2 Tim. 4. 16. Yea some of Gods worthies have in the triall made doubt hereof, Psal. 〈◊〉〈◊〉 7, 8, 9. Iob 23. 24, 25. Lam. 2. 4.

This principle is against common sense, and natural reason: yea against experi∣mentall 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 mat∣ters, 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, ra∣ther 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, a 1.181 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* 1.182 their heavenly Fathers chastisements.

By b 1.183 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, c 1.184 of the flesh.

Flesh is oft used to set out our humane nature, as Iohn 1. 14. And also our cor∣rupt 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, d 1.185 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 b•…•…t an earthly be∣ing.* 1.186

• 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 e 1.187 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.* 1.188

§. 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 a 1.189 Greek word is a compound: the b 1.190 simple verb signifieth to turn. This c 1.191 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 Fa∣thers 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. and 16. 11. and Hezekiah, 2 King. 20. 19. and sundry others. Simple and absolute 〈◊〉〈◊〉 is to be yielded to God.

This is the rather to be done, because all the comfort and fruit that we can ex∣•…•…* 1.192 from Gods correction, ariseth from our subjection thereunto. See more hereof 1. 7. §. 44.

This subjection unto God, is much enforced by this comparative interrogative, a 1.193 shall we not much rather? So as God is more to be respected in his dealing with 〈◊〉〈◊〉, then man in his. In reference hereunto, saith the Lord of Miriam, If her Father 〈◊〉〈◊〉 but spit in her face, should she not be ashamed seven dayes? N•…•…mb. 12. 14. And 〈◊〉〈◊〉 his Sons, If one man sin against another, the Iudge shall judge him; but if a 〈◊〉〈◊〉 sin against the Lord, who shall intreat for him? 1 Sam. 2. 25. So Iob 34. 18, 19. M•…•…l 1. 8. Luk. 12. 4, 5. Acts 4. 19. & 5. 29.

There is an infinite difference betwixt God and man, and that in every thing wherein man may seem to have any excellency. The highest soveraignty and su∣premest power that any earthly Monarch hath, is but servitude and villanage to Gods. The wisdom of the most prudent is but foolishnesse to Gods. The power of the strongest men is but weaknesse to Gods. So in other things.

How base is their disposition, who, to sooth men, sin against God? as flattering subjects, men-pleasing Servants, servile Children, and other such like.

Let our care be, frequently and seriously to meditate on the difference betwixt God and man, that we may know how to prefer the more excellent.

Let all such, as on conscience, or in policy testifie respect to superiours on earth, 〈◊〉〈◊〉 occasion to raise up their hearts to God, and say, Shall I not much more testi∣•…•… all dutiful respect to my Lord, my Husband, my Father in Heaven?

§. 53. Of Life, the effect of Gods Correction.

TO enforce the aforesaid subjection to God, the Apostle addeth this blessed ef∣fect thereof, and live. If we be in subjection to the Father of spirits, a 1.194 we shall live. Hereby he means such a spiritual life, as will bring us to eternal life. In this respect saith the wise man, he is in the way of life that keepeth instruction, &c. Prov. 10. 17. Eli•…•…u noteth this to be a means of delivering a man from going down to the pit, Iob 33. 24. Yea, it is said of earthly Parents correction, thou shalt de∣liver his soul from hell, Prov. 23. 14.

A due consideration of the distinct kindes of life, will clearly demonstrate the equity thereof.

• 1. By afflictions men are restrained from such distempers as would shorten their dayes; Yea, and from capital crimes, which cause many to be cut off by the Magi∣strates Sword. This is one reason, why Childrens obedience to Parents is said to prolong their dayes, Exod. 20. 12. To this purpose may fitly be applyed that which the Psalmist saith, Psal. 94. 12, 13.
• 2. By afflictions, many, who before they were afflicted, ran on headlong in the wayes of death and destruction, are pulled out of those wayes, and brought to walk in the wayes of life, Psal. 119. 67. 2 Chron. 33. 12. Luk. 15. 17.
• ...

• 3. By afflictions here, eternal death is in many prevented, 1 Cor. 11. 32. and eter∣nal life assured, 2 Cor. 4. 17.

This discovereth the woful plight of such as are suffered to spend all their dayes in ease, liberty, pleasure, wealth, honour, and what else their corrupt hearts can desire, and are not afflicted as other men. They are like those, who have mor∣tall and incurable diseases insensibly breeding upon them, and no means to prevent or redresse them.

This very fruit of afflictions, life, is enough to move us humbly, contentedly, and patiently to subject our selves to Gods visitation. The life here intended, will make full satisfaction for all. What will not men endure for life? temporal life makes men willing to take any thing prescribed by Physitians, or to endure any thing done by Chirurgions, Iob 2. 4. But it is a spiritual and eternal life which God aims at in correcting his, and it is the fruit that will follow thereupon.

§. 54. Of mans doing good but a few dayes.

Heb. 12. 10.

For they verily for a few dayes chastened us after their own pleasure, but he for our profit, that we might be partakers of his holinesse.

THis verse is added as a reason further to enforce subjection to Gods chastise∣ment. The causal particle, a 1.195 for, intends as much. The reason is taken from other differences betwixt earthly Fathers, and our heavenly Father.

To make it the more heeded, he inserteth this note of observation, b 1.196 veril•…•…, whereof see chap. v. §.

The first difference here set down, is in reference to the time thus expressed, b 1.197 for a few dayes.

• ...

  1. This circumstance of time may be referred to the minority of Children, or* 1.198 the time of their Child-hood; or at the uttermost, to the time of their mortal life on earth. Of expressing that time under the title of dayes, see chap. v. §.

  In the former respect it compriseth but the fourth part of an old mans life, twen∣ty years at the most; and in that respect but a few dayes. Very few Children are kept in awe by their Parents correction so long. Well therefore doth he insert this clause, for a few dayes.

• 2. The time here may have reference to the Parents life, or abode with his Chil∣dren, which oft falleth out to be but a short time. For many Parents are taken away in their Childrens minority; and among these, some sooner, some later. Thus they can keep them in awe but a few dayes.
• 3. It may also be referred to the whole life of a Child. For the life of a man is usually set out by dayes, by reason of the short continuance of life, Psal. 90. 9. Yea, it is set out by few dayes, Gen. 47. 9. Thus taken, it may have respect to the end, which most Parents aim at in correcting their Children, which is, that in this life, they may carry themselves civilly and honestly; and that they may restrain them from riot and excesse in this world. But Gods end is to keep his from everlasting destruction, 1 Cor. 11. 32. and to bring them to eternal glory, 2 Cor. 7. 14.

This in general sheweth, that the good which man doth to man, is but for a while. Thus much is implied of an Heire, that is under Tutors and Governour•…•…, until the time appointed of the Father, Gal. 4. 2. Manasseh had his Father to tutor him, but till he was twelve year old: he might have done better, if he had enjoyed him longer, 2 King. 21. 1. The good which Kings do for people, is but for a few dayes; for they may of good prove naught, or else they may in their prime be ta∣ken away. The like may be said of good Ministers, Husbands, Masters and others.

Men in this world are subject to many changes.

• 1. Their minde may soon alter, Ier. 34. 10, 11.
• 2. They may lose their ability to do good, Ezek. 3. 26.
• ...

• 3. The opportunity which they have had, may soon fail, Eccles. 3. 1. Gal. 6. 10.
• 4. Such as are lyable and ready to be wrought upon, may prove inflexible. Prov. 29. 21.

How should this stir up all, who reap any benefit by other men here in this world, •…•…ell to use them while they do enjoy them? for that is like to be but a few dayes. The shorter the time is for enjoying any good thing, the more careful ought we to be in improving that time. This is the main scope of that prayer, that God would teach us to number our dayes, Psal. 90. 12.

This is more plainly expressed, Eccles. 9. 10. and exemplified by Christ himself, Iohn 9. 4.

The main intendment of the Apostle in limiting the good which a man doth to a* 1.199 few dayes, is to manifest an especiall difference betwixt Gods dealing and mans. What God doth, he doth it for ever and ever. God hath power over all, not only for a few daies, but all the daies of this life, yea and for ever hereafter, Psal. 27. 10. In this respect therefore is Gods dealing with us to be more regarded then mans, though he be the father of our flesh. Hereof see more v. 9. §. 52.

§. 55. Of Mens doing things after their own pleasure.

AN other difference betwixt our earthly fathers, and our heavenly Fathers cor∣recting, is in the end which the one and the other aimeth at.

The end which fathers of the flesh aime at, is thus expressed, After their own plea∣sure.

The end which our heavenly Father aimeth at, thus, For our profit.

This phrase, after their own pleasure, may thus be turned, a 1.200 as seemeth good to themselves. This is to make their own will the ground and end of what thy do to their children: which in men, who are subject to inordinate and perverse passi∣ons, is a corrupt and dangerous rule.

That earthly Parents correct their Children after their own pleasure, is manifest by the two extremes whereunto they are subject; One in the defect, which is too much lenity: The other in the excesse, which is too much severity. Hereof see more, In Domest. Duties, Treat. 6. Of Parents, §. 48, 49.

Of rules for correcting Children, See ibid. §. 47.

This particular giveth instance, that men are prone to make their own wills their rule. This, all that have authority over others, do much put in practise, as he that said, Have not I commanded you? 2 Sam. 13. 28. Thus Prophets Spake the vision of their own heart, Jer. 23. 16. Of others it is said, Every man did that which was right in his own eyes, Judg. 21. 25. These phrases, They boast of their hearts desire, (Psal. 10. 3.) Our lips are our own, who is Lord over us, (Psal. 12. 4.) We will certainely do whatsoever commeth forth out of our mouth, Jer. 44. 17.

Sundry corruptions in man are the causes hereof, as

• 1. Self-conceit and an over high esteem of their own wits and wisedome: as if none could better tell how to order and dispose matters. This the Prophet exempli∣fieth in Tyrus, Ezek. 28. 2, 3, 4.
• 2. A scornfull and disdainfull spirit, which makes them vilifie whatsoever seemeth contrary to their own humour. Such a spirit was in the men of Sodom, who said of Lot, He is come alone as a stranger, and shall he iudge and rule? Gen. 19. 9.
• 3. A rash and over heady humour, impatient of delay, or of any check or stay. Whatsoever first commeth into their head, that they presenly put in execution: though afterwards they much repent it.

This sheweth the reason of those many mischeifs and inconveniences which ordi∣narily arise out of mens projects and performances. The rule and levell of them is mans pleasure; a leaden rule, which may be turned this way or that way as a man listeth: Yea it is a most crooked rule, that hath no straitnesse in it. For man is in all the powers of his soul depraved. When men did what seemed good in their own eyes, the worst of evils were committed, as Idolatry, Adultery, Sodomitry, and all manner of cruelty.

It becometh us therefore to suspect our own suddain apprehensions & imaginati∣ons: and to take heed of rash and suddain execution thereof. It is a speciall poynt of wisedome to weigh and ponder the things that come into our minds, especially before we bring them to practice. We Christians, if we may be brought to ponder and prove what we intend, have a most certain and sure touch-stone to try them by, which is Gods Word: whereby if we square and alter our projects, we shall not need to repent of them. For so we shall do according to Gods pleasure, which is the best of all: and not after our own pleasure, which is commonly the worst of all.

§. 56. Of Gods holinesse conferred on Saints

GOD is so far from wronging his Children in correcting them, as he doth it for their profit. Herein it differeth from earthly Parents, as is evident by this particle of opposiion, a 1.201 but.

The b 1.202 Greek word translated profit, signifieth that which bringeth something with it, namely some good thing, 1 Cor. 7. 35. and 12. 7. In this sense it is here fitly used. For God in afflicting his Children, aimeth at their good. Afflictions are especially comprised under those All things, which work together for good to them that love God, Rom. 8. 28. David upon experience averreth thus much, It is good for me that I have been afflicted, Psal. 119. 71. And the Church, It is good for a man that he bear the yoke in his youth, Lam. 3. 27.

Of the particular good things which arise from Gods afflicting his Children, See v. 5. §. 37. and v. 7. §. 45.

If our own emolument, be not motive enough, to work patience under Gods correcting of us, what can be enough?

The particular kind of profit here especially aimed at, is thus expressed, that we might be partakers of his holinesse. How great a profit and benefit holinesse is, hath been shewed, Chap. 3. v. 1. §. 7.

Of the notation of the Greek word translated holinesse, see Chap. 2. v. 11. §. 100.

The more to commend the commodity here intended unto us, he thus stileth it, His holinesse. The relative his hath reference to God: so as it is Gods holinesse that is here intended. A greater commendation could not have been set upon a commodity. In this respect, Saints are stiled the people of Gods holinesse, Isai. 63. 18. and they who walk unworthy of their holy calling, are said to profane the holi∣nesse of the Lord, Mal. 2. 11.

It is said to be Gods holinesse sundry wayes.

• 1. In regard of the excellency thereof. For in Canaans language, excellent things are said to be of God.
• 2. In regard of the originall of it. It commeth from God, Iam. 1. 17.
• 3. In regard of the nature and kind of it. It is a divine grace: of the nature of God himself. This is that which is stiled the divine nature, 2 Pet. 1. 4.
• 4. In regard of the likenesse and resemblance we have therein to God, Lev. 19. 2. 1 Pet. 1. 15, 16. There is nothing wherein a creature can more resemble his Creator, then in holinesse. This is that Image of God, after which God at first created man, Gen. 1. 26, 27. Eph. 4. 24.
• 5. In regard of the communion which thereby we have with God. For without holinesse no man shall see God, v. 14. But they who have communion with God are stiled an holy Priest-hood, an holy nation, 1 Pet. 2. 5, 9. God therefore hath chosen u•…•…, that we should be holy before him, Eph. 1. 4. Christ for this end, gave himself for his Church, and sanctified, and cleansed it, that it might be holy, and so fit to be presented unto God, Eph. 5. 25, 26, 27.

Besides these generals, there are other particulars which shew why the holinesse of justification, and why the holinesse of sanctification are said to be Gods.

The holinesse whereby we are justified, is said to be Gods,

• 1. In regard of the very matter and essence of it. For it is the holinesse of the Son of God, our surety very God. In this respect we are said to be made the righteousnesse of God in him, 2 Cor. 5. 21.
• 2. In regard of Gods imputing his Sons righteousnesse to us, and accounting it ours, Psal. 32. 1. Rom. 4. 6.
• ...

• 3. In regard of Gods accepting it as ours. For that which God accepts, may well be stiled his, Eph. 1. 6.

The holinesse whereby we are sanctified, is said to be Gods,

• 1. In regard of the immediate worker of it in us: which is the third person in sa∣cred Trinity, who is very God, the Spirit of God: who in regard of this divine operation, is stiled the Holy Ghost, Rom. 15. 16. and sanctificati∣on is said to be that of the Spirit, 2 Thes. 2. 13.
• 2. In regard of the instrumental means of working it, which is Gods word.
• 3. In regard of the pattern of it, whereunto it is framed: that is Gods will, Mat. 6. 10. 1 Thes. 4. 3. Rom. 12. 2. Gods will is like the mould whereinto metal is cast; and our sanctification is like metal cast into that mould: so they who are truly sanctified, carry the very Image of the will of God.

This giveth an evidence of the good and great respect which God beareth to his in conferring upon them his own holinesse, even the excellency of his excellencies. It was an high degree of dignity, that God should at first create man after his own Image: but, after man had forfeited that dignity, to confer a greater, which is the holinesse of God here meant, is beyond apprehension. The honour which Aha∣s•…•…erus did to Mordecai, in causing the royal apparel to be put on him, and the royal Crown to be set upon his head, and he set upon the Kings horse, was counted so great, as this proclamation was made thereof, Thus shall it be done to the man whom the King delighteth to honour, Est. 6. 8. &c.

But behold a dignity infinitely greater then that, Saints are arraied with the holi∣nesse of God: Gods holinesse is as a Crown set on their heads. Thus shall it be done to them whom the King of heaven delighteth to honour.

Of the grace of God, See v. 15. §. 82.

§. 57. Of Saints partaking of Gods holinesse.

IT is said concerning the forementioned holinesse of God, that we are a 1.203 parta∣kers of it.

Of the notation of the Greek word, translated partakers, see Chap. 6. v. 8. §. 47.

It here sheweth that Saints have not of themselves the foresaid holinesse of God: They receive it, and so are made partakers of it, 1 Cor. 4. 7. Phil. 1. 7. 1 Pet. 4. 10. 2 Pet. 1. 4.

• 1. It being Gods holinesse, man cannot possibly have it, but by participation from God: who can have any thing that is Gods, but by Gods gift?
• 2. Man by nature is clean empty, and utterly destitute of all holinesse, Psal. 14. 3. 2 Cor. 3. 5.
• 3. Man of himself is most unholy, by the stock whence he commeth: by his con∣ception and birth, by his condition and disposition, Gen. 6. 5.

• 1. This taketh away all ground of self-boasting from them that have this holi∣nesse of God.
• 2. This gives just cause of returning the praise and glory of all that holinesse, which we have, to him that hath made us partakers thereof, Rom. 11. 35, 36. This is one end whereat God aimeth in making men partakers of his holinesse.

§. 58. Of afflictions working Gods holinesse.

MEntion is here in special made of Gods holinesse, to give proof of the profit of correction•…•…. They work in men that admirable gift of Gods holinesse. Thus much an Apostle intendeth under this phrase, that the trial of your faith might be found 〈◊〉〈◊〉 praise, and honour, and glory, 1 Pet. 1. 7. On this ground another Apostle ex∣horteth Christians to count it all joy when they fall into divers temptations, Iam. 1. 2. Manasse (2 Chro. 33. 12.) and the prodigal, are special instances hereof.

• 1. Afflictions bring men to sight of sin, to sorrow for the same, to an humble con∣fession thereof, and to earnest deprecation from the guilt and punishment of sin. Thus they come to obtain some sweet evidence of the remission of their sins, and ju∣stification of their persons, Psal, 32▪ 4, 5.
• ...

• 2. Afflictions are grievous to the •…•…lesh, and thereupon put on men to seek some ease and refreshing in spirit, which can be no other way, then by partaking of Gods holinesse.
• 3. Afflictions are an especiall means to wean men from the vanities of this world, and to subdue the unruly lusts of the flesh, whereby the first part of sanctification, which is mortification, is wrought in them, Hos. 5. 14, 15.
• 4. Afflictions make men enquire after God, and learn what may be pleasing unto him. Upon this enquiry duly made, it will be found that nothing is more pleasing to God then holinesse, Hos. 6. 1.

Adde this motive to sundry others that have been noted before, and it cannot but bring us to endure what it shall please the Lord to lay upon us.

This is an especial means of trial, whether afflictions have had a kindly work on us or no: If they have, we have thereby been made partakers of the holinesse of God.

§. 59. Of the meaning of these words, No chastening for the present seemeth to be joyou•…•…, but grievous.

Heb. 12. 11.

Now no chastening for the present seemeth to be joyous, but grievous: neverthelesse,* 1.204 afterward it yeeldeth the peaceable fruit of righteousnesse, unto them who are exer∣cised thereby.

THis verse is added to meet with that which flesh and blood might object against all the comforts, and encouragements before delivered, for well-bearing afflicti∣ons: and that is, experience and sense, will say, we find no joy, but feele much grief under afflictions.

To take away 〈◊〉〈◊〉, the Apostle grants that to be true, which sense opposeth, that chastening for the present is grievous.

The grant, as expressed in Greek, is very emphaticall.

For

• 1. It is set down in the most a 1.205 generall term, thus, All Chast•…•…sement seemeth not to be joyous, that is, as our English hath to the sense fully expressed it, no Cha∣stisement. 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, b 1.206 not joyous.

• 3. He adds the affirmative, c 1.207 but grievous, because sense feeles it to be so.
• 4. The substantive in Greek is used instead of the adjective, thus, not d 1.208 of 〈◊〉〈◊〉, but of grief. It is matter, not of joy, but e 1.209 of griefe. There is much emphasis herein.
• ...

  5. To mittigate, and mollifie the matter, he addeth a limitation of the time, thus, f 1.210 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, g 1.211 seemeth: Which is taken sometimes in opposition to truth, and reality. For many things seeme to be what* 1.212 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. Afflicti∣on 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 afflicti∣on, giveth us to understand, that God well understandeth Mans condition: he understandeth the nature of afflictions, the weight and smart of them: He un∣derstandeth

Mans sensiblenesse of them, and weaknesse in enduring them. God him∣self 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 hea∣•…•… 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 u•…•….

This God will the rather do, by reason of the matter here granted, that afflicti∣•…•… 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 Mar∣•…•…, infer that their sufferings are a pleasure and delight unto them: and there∣upon seek to lay the more load upon them.

Too neer to this barbarousnesse do they come, who in the sore trials of Saints •…•…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 joy∣out,* 1.213 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. Per∣secutions 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, a 1.214 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 in∣sensible, 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 them∣selves,

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 whatso∣ever 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 griev∣ous, 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? everlasting glory.* 1.215

Another mitigation of the grievousnesse of afflictions, is, that they are but for a time, for the present, even for a little season. See more hereof on Chap. 10. v. 37. §. 138.

§. 62. Of the future profits of afflictions.

A Full solution of the fore-named objection concerning the grievousnesse of af∣flictions, followeth in these words, Neverthelesse, afterwards, &c. The Greek word translated, Neverthelesse, is that little particle of opposition which is com∣monly translated, a 1.216 BUT. It here implieth a discretive proposition, as if it had been thus more fully expressed, Though afflictions may for the time seeme grievous, yet afterward they will produce a quiet fruit.* 1.217

By this it appears that granting one truth impeacheth not another.

Truth is not contrary to truth. There may be some seeming contradiction, but upon a through inquisition into the matter, reconciliation will soon be made betwixt truths. See more hereof Chap. 10. v. 1. §. 2.* 1.218

The truth which the Apostle here standeth to, is, that afflictions are profitable. They yeeld their fruit.

The Souls of Saints are thereby made as good ground, which by plowing and harrowing, or digging and raking, is made more mellow and more fit to bring out a good cropp: As Children who by their Fathers correction have been brought from debauch'd and desperate courses, to a civill, honest and peaceable life. Of the profit of afflictions, See v. 5. §. 36.

The profit of afflictions is here referred to the time to come, in this word, b 1.219 af∣terward.* 1.220 This doth he testifie that said, Before I was afflicted I went astray: but now have I kept thy word, Psal. 119. 67. Take instance hereof in such as by afflictions have been brought to God, 2 Chron. 33. 13, 14. Luk. 15. 17.

Afflictions are as medicines, which have a time to work.

They bring a man to a consideration of his former course, to an examination of himself, to a finding out of his sin, to a loathing and confessing of it, to purpose, pro∣mise, and covenant to forsake it for the future.

Hereby we learn to judge our selves and others, not according to the present pain of afflictions, but to the future gaine.

If afterwards they be bettered, then hath the physick kindly wrought. God•…•… physick for the present makes the patient sick. Plowing and harrowing ground makes it for the time seeme barren: but afterwards the benefit of these and other like means ariseth. There must therefore be a patient expectation of future fruit.

§. 63. Of the peaceable fruit of righteousnesse arising out of affliction.

THe particular and speciall fruit of affliction, the Apostle setteth out under this word a 1.221 righteousnesse.

Of righteousnesse what it is, See Chap. 〈◊〉〈◊〉. 9. §. 114. Of the excellency of righte∣ousnesse, See Chap. 11. v. 7. §. 33.

Though sundry distinctions may be made betwixt holinesse and righteousnesse; yet I conceive that the Apostle here intendeth under this word righteousnesse, the same thing, that he did under this word holinesse, v. 10. §. 58.

This fruit of affliction is amplified by an especiall epithite, in this word b 1.222 peace∣able. This is so set down as it may have reference to chastening, thus, It yeeldeth a peaceable fruit: that is, chastisement worketh quietnesse and peace in a man. Or it may have reference to righteousnesse, the fruit of chastisement, thus, It yeeldeth righteousnesse which is a peaceable fruit. Both tend to the same end, and imply that there is a peaceable fruit growing out of chastisement, either immediatly or mediatly, by righteousnesse, which ariseth from chastisement, and produceth this peaceable fruit. For righteousnesse and peace are oft joyned together, as Isa. 32. 17. Psal. 85. 10. Rom. 14. 17. And Peace and Comfort are oft noted to arise from afflicti∣on, Psal. 126. 5. Matth. 11. 29. This will more clearly appeare by a distinct consi∣deration of the severall kinds of peace.

• 1. Under externall peace, may be comprised freedome from troubles, and all manner of outward prosperities. After Iob was well exercised with sore tryals, God gave him this kind of peace, all manner of prosperity, Iob 42. 10.
• 2. Under internall peace, are comprised Gods favour, reconciliation with him, remission of sins, and peace of conscience. That this kind of peace followeth upon afflictions, is evident, Psal. 116. 7. Matth. 11. 29. 2 Chron. 1. 3, 4. Afflictions are a means to draw us to God, to make us search after his promises, and to apply them to our selves; these cannot but breed peace of conscience. Besides God useth to minister this inward peace to his Saints, that they may be the better enabled to endure the chastisement.
• 3. Under eternall peace is comprised all that coelestiall glory and happinesse, which God hath prepared and promised to such as overcome. That this kind of peace is a fruit of affliction is evident, 2 Cor. 4. 17. 2 Thes. 1. 7. 1 Pet. 4. 13.

Here behold an evidence of the unsearcheable Wisedome and Almighty Power of God, who can raise contraries out of contraries. Such are afflictions and peace. He can bring meat out of the eater, and sweetnesse out of the strong, Iudg. 14. 14.

Among other motives for enduring afflictions, let this blessed fruit be well noted; A peaceable fruit followeth from from thence.

The expression of righteousnesse in this case further sheweth, that righteousnesse is the means, whereby the foresaid peaceable fruit ariseth from affliction, righteous∣nesse is the proper fruit of quietnesse. And this two waies.

• 1. Privatively. For righteousnesse keepeth men from offending God, and from wounding and vexing their own conscience, and from running headlong into the broad way that leadeth unto destruction. Yea furthermore it keepeth men from the penalty of the humane Laws, from incensing such as have authority over them, and from contentions and quarrels with others.
• 2. Positively. Righteousnesse is acceptable to God; it causeth the light of his fa∣vour, which cannot but work much peace in a mans Soul. It gives evidence of mens title and interest in Christ, which of all things doth most work peace of conscience, Rom. 5. 1. Besides, righteousnesse is the way to walke in, for attaining eternall peace.

Hereby we have information in the true cause of the quarrels betwixt God and man; of the troubles and perplexities of conscience; of the discords and conten∣tious among men; and the endlesse and caselesse torture in H•…•…ll: this is want of righteousnesse.

Learn hereby how to get a plentifull crop of peace and quietnesse. Sow the seed of righteousnesse, Hos. 10. 12. Gal. 6. 7. In this kind, He that soweth plentifully shall •…•…eap plentifully.

§. 64. Afflictions are as means of exercising Saints.

THat it may be known who they be 〈◊〉〈◊〉 partake of the foresaid benefit of afflicti∣ons, The Apostle thus setteth 〈◊〉〈◊〉 •…•…ut, Them that are exercised thereby.

Of the notation of the Greek word, which we translate a 1.223 exercised, See Chap. 5. v. 14. §. 75. Though the word were at first used for such as strive for Mastery, or Victory at the Olympian games, yet use hath applied it to all manner of exercises, and that of the body and soul. Mention is made of bodily exercise, 1 Pet. 4. 8. and of and heart exercised, 2 Pet. 2. 14. From the common use of this word, a name is taken and given to a place of any exercise, even for a schoole of Learning.

The word here used is of the passive voice: but hath reciprocall signification an∣swerable* 1.224 to the last Hebrew conjugation, to exercise ones self: as if it were thus tran∣slated, Who by it shall exercise themselves. For a man may passively be too much ex∣ercised with affliction, and yet not reach the forementioned fruit thereby. Instance Ahaz, 2 Chron. 28. 17, 18, &c.

But they are properly said to be exercised, or to exercise themselves by afflictions, who thereby are brought contentedly and patiently to endure them; So as thereby they take occasion of manifesting their sound faith, patient hope, undaunted courage, simple obedience, and other like graces.

Here it is taken for granted, that afflictions are means of exercising Saints: They are as the exercises of Champions, or as dangerous wars to Souldiers, or as tempestu∣ous Seas to Mariners, or as scholasticall exercises to Scholars, to try them, to prove them, to discover of what spirit they are. In this respect the learned languages put one and the same word for Instruction and Correction. In this respect an Apostle faith, that faith is tryed by affliction, 1 Pet. 1. 7. Yea expresly he faith of afflictions, that they are to try them, 1 Pet. 4. 12. We heard before that Gods ancient worthie•…•… had tryals of mockings and scourgings, Chap. 11. v. 36. §. 253.

As the fire consumes the drosse of Gold or other like metall: So doth affliction such corruptions as cleave to men. This teacheth us to labour after truth in grace, that so it may abide the tryall: and also to fit and prepare our selves for tryals. An unexercised man will not dare to enter into the list.

Afflictions prove fruitfull by Saints exercising themselves therein. In this respect an Apostle pronounceth him blessed, who endureth temptation, Jam. 1. 12.

They may be said to be exercised by afflictions, who with patience and courage undergo the hardnesse of the tryall, and with all persevere and hold out unto the end. Patience and Perseverance are requisite for that exercise which by affliction brings profit. Of Patience, See Chap. 10. v. 38. §. 135. Of Perseverance, See Chap. 3. §. 68.

§. 65. Of the resolution of Heb. Chap. 12. v. 5, 6, 7, 8, 9, 10, 11.

Vers. 5.

And ye have forgotten the exhortation which speaketh unto you, as 〈◊〉〈◊〉 Children, My Son despise not thou the chastening of the Lord, nor faint when thou art rebuked of him.

Vers. 6.

For whom the Lord loveth he chasteneth, and scourgeth every Son whom •…•…e re∣ceiveth.

Vers. 7.

If ye endure chastening, God dealeth with you as with Sons: for what Son is he whom the Father Chasteneth not?

Vers. 8.

But if ye be without chastisement, whereof all are partakers, then are ye bastards and not Sons.

Vers. 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 life?

Vers. 10.

For they verily for a few daies chastened us after their own pleasure, but 〈◊〉〈◊〉 for our profit, that we might be partakers of his holinesse.

Vers. 11.

Non no chastening for the present seemeth to be joyous, but grievous: Never∣thelesse, afterward it yeeldeth the peaceable fruit of righteousnesse, unto them which are exercised thereby.

IN these seven verses is set down comfort for the afflicted.

Two points are herein to be considered.

• 1. The manner of propunding the comfort.
• 2. The matter whereof it consisteth.

The manner is by a preface, whereof there are two parts.

• 1. A mild reprehension.
• ...

  2. A sweet insinuation.

  In the reprehension we have

  • 1. The act blamed, ye have forgotten.
  • 2. The subject, The exhortation.
• 3. The insinuation noteth out two points.
  • 1. A relation betwixt God, and such as he afflicteth. They are his children.
  • 2. A manifestation thereof, in this phrase, which speaketh unto you.

The matter of the comfort is

• 1. Propounded in a Text of Scripture, v. 5, 6.
• 2. Amplified by an exposition of that Scripture.

In the Text of Scripture we have

• 1. A mild compellation, My Son.
• 2. A wise direction.: wherein is declared,
  • 1. The matter enjoyned, v. 5.
  • 2. A motive to en•…•…orce it, v. 6.

The matter discovers two extremes to be avoided.

• One of the excesse.
• The other in the defect.

In both of them the fault is propounded and aggravated.

• The first fault in the excesse, is to despise.
• ...

  The second in the defect, is to faint.

  The aggravation of both is set down two wayes.

  • 1. In the kind of afflictions, in two words, Chastisements, rebukes.
  • 2. In the author and orderer thereof, the Lord.

Vers. 6. The motive to enforce the foresaid direction, is taken from the procuring cause of Gods correcting his.

Herein are two points.

• 1. The distinct kinds of motives, which are two.
  • 1. Love, whom the Lord loveth.
  • 2. Care, whom he receiveth.
• 2. Distinct kinds of afflictions.
  • 1. Chastising.
  • 2. Scourging.

Vers. 7. In the exposition of the foresaid Text, there is,

• 1. A clearing of the sense thereof.
• 2. A removing of an objection from it, v. 11.

The Text is cleared two wayes.

• 1. Simply, v. 7, 8:
• 2. Comparatively, v. 9, 10.

The simple consideration of the point is set down,

• 1. Affirmatively, v. 7.
• 2. Negatively, v. 8.

The affirmative part is,

• 1. Propounded.
• 2. Proved.
  • 1. A restraint of the main point.
  • ...

    2. An extent thereof.

    The restraint declares a supposition of a duty to be performed on our part, If ye endure chastisement.

  • 2▪ An illation, or inference of Gods dealing with us. He dealeth with us as with Sons.

The proof is taken from Gods impartiall and constant dealing with all his Sons: where is manifested the extent of the fore-named restraint.

In this proof observe,

• 1. The manner of propounding it, interrogatively.
• ...

• 2. The matter whereof it consisteth. And that in four particulars.
  • 1. The author of afflictions, The Father.
  • 2. The patient afflicted, Son.
  • 3. The kind of affliction, Chastisement.
  • 4. The universality, What Son not.

The negative consideration of the point, sets down the condition of such as arenot chastened: which is a condition clean contrary to the former. This is,

Vers. 8.

• 1. Propounded.
• 2. Proved.

It is propounded,

• 1. Affirmatively, Ye are bastards.
• ...

  2. Negatively, Not Sons.

  In the proof of it is laid down,

  • 1. The ground of that condition, set down conditionally, If ye be without cha∣stisement.
  • 2. The kind of proof, Gods constant dealing with all: Whereof all are parta∣kers.

Vers. 9. The comparison whereby the Apostle doth further illustrate the foresaid point of Gods chastening his children in love, is taken from earthly Parents. It is propounded, v. 9. and illustrated, v. 10.

The comparison propounded, consisteth of two parts.

• 1. A Proposition.
• 2. An application.

In the proposition there is

• 1. A description of the persons, with whom the comparison is made, Fathers of our flesh.
• 2. Their act, which corrected us.
• 3. Our respect to them notwithstanding that correction. We gave them reve∣rence.

In the application we are to consider.

• 1. The manner of applying it, with this emphaticall interrogation, Shall we 〈◊〉〈◊〉 much rather.
• 2. The matter whereof it consisteth. Herein are expressed
  • 1. A description of God, the Father of spirits.
  • 2. The duty of believers to God, be in subjection.
  • 3. An effect following thereupon, and live.

Vers. 10. The illustration of the forementioned comparison, is, by the difference of earthly Fathers, and our heavenly Fathers correcting: which are these.

• 1. The time of their nurture. They for a few dayes. The contrary intended of God, is, that he doth it so long as there is need.
• 2. The end. They after their own pleasure. But God for our profit: This latter is amplified by the particular benefit that thence redoundeth: which is
  • 1. Expressed in this word, holinesse.
  • 2. Illustrated two wayes.
    • 1. By the excellency of it, in this relative particle his▪ that is Gods.
    • 2. In our participation thereof. That we might be partakers of it.

Vers. 11. In removing the objection against the foresaid direction about endu∣ring afflictions, there is

• 1. The objection propounded.
• 2. A solution added.

In propounding the objection there is

• 1. A concession or grant.
• ...

  2. A limitation thereof.

  The concession is set down two wayes.

  • 1. Negatively. No chastening is joyous.
  • 2. Affirmatively. But grievous.

The limitation is do•…•…ble.

• 1. In reference to outward sense, seemeth, namely to sense.
• 2. In reference to the time. For the present.

The solution is taken from the future benefit. Here note,

• 1. The intimation of the answer. Neverthelesse.
• 2. The expression thereof. Wherein is set down
  • 1. The time, when the benefit is received. Afterwards.
  • 2. The kind of benefit. Righteousnesse. Amplified by the effect thereof, peaceable.
  • 3. The means of obtaining it. It yeeldeth the fruit.
  • 4. The persons that partake thereof. Them that are exercised thereby.

§. 66. Of Observations raised from Heb. 12: v. 5, 6, 7, 8, 9, 10, 11.

V. 6. I. PEoples failings are to be made known. So doth the Apostle here, v. 5▪ Ye have forgotten. See §. 30.

II. It is a fault to forget incouragements. This fault the Apostle here expresly tax∣•…•…th. See §. 30.

III. Gods word affordeth consolatory exhortations. The Greek word translated, ex•…•…ortations implieth as much. See §. 31.

IV. Forgetting grounds of encouragement makes men faint. This is the reason, why the Apostle here reprehendeth their forgetfulnesse. See §. 31.

V. God in the Scripture speaketh unto us. This word, speaketh, hath reference to the Scripture. See §. 32.

VI. Gods word is for all ages. That which was spoken to the Church in Solo∣•…•… time, is here spoken to the Church in the Apostles time, as is intended in this phrase, unto you. See §. 31.

VII. God dealeth with Saints as a Father with children. The metaphor of children here used proveth as much. See §. 32.

VIII. It is sufficient to quote the words of Scripture, though Book, Chapter and verse •…•…e not named. So doth the Apostle here. See §. 35.

IX. People are as children to their Pastor. It is the Minister that here saith, My son. See §. 33.

X. Generall doctrines are intended to particular persons. This hint of a particu∣lar person, My son, gives proof hereof. See §. 34.

XI. Divine principles are with testimonies of love to be instilled into mens hearts. This compellation, My Son, is a testimony of love. See §. 33.

XII. Afflictions are of God. They are here called, the chastisement of the Lord. See 6. 36.

XIII. Saints afflictions are chastisements. So they are expresly called. See §. 37.

XIV. There are extreames about afflictions, whereinto men are ready to fall. Here are two mentioned, despising, and fainting. See §. 38.

XV. Extreames are to be avoyded. We must neither despise nor faint. See §. 38.

XVI. To despise chastisements is a great fault. It is here forbidden in the first place. See §. 38.

XVII. It is a fault also to faint under afflictions. This is also reproved. See §. 38.

XVIII. God by afflictions instructeth his children. The meaning of the word tran∣slated chastisement implieth as much. See §. 37.

XIX. Afflictions are convictions of sin. The word translated rebuketh, implieth thus much. See §. 39.

Vers. 6. XX. God loves Sons of men. This is here taken for granted, in this phrase, whom the Lord loveth. See §. 41.

XXI. God takes care of his children. This is intended under this phrase, whom he receiveth. See §. 41.

XXII. Afflictions are evidences of Gods love and care. So they are here brought in. See §. 41.

XXIII. God oft sorely afflicteth his children. The word scourging, implieth as much. See §. 42.

XXIV. Gods love and care in afflicting his should make them willing to submit to him. Thus much is intended under this causall particle FOR. See §. 40, 42.

Vers. 7. XXV. Gods grant hath its condition. This is implied under this phrase, If yee, &c. See §. 43.

XXVI. Afflictions are made profitable by enduring. This is the condition here expressed, endure. See §. 44.

XXVII. God dealeth with his as Sons. This is expresly set down. See §. 45.

XXVIII. Afflictions are fruits of Gods Fatherly care over Saints. The inference of Gods dealing with them upon chastening proves as much. See §. 45.

XXIX. Afflictions are the common condition of all Gods children. This is the in∣tent of this emphaticall interrogative, What Son is he, &c? See §. 46.

Vers. 8. XXX. Immunitie from afflictions is a bastards prerogative. The Apo∣stle saith of such that they are bastards. See §. 47.

XXXI. Men are hardly brought to believe that afflictions are fruits of Gods father∣ly love. The Apostle therefore again inculcateth this, that all are partakers of afflicti∣ons, and that they are not Sons, who do not partake of them. See §. 48.

Vers. 9. XXXII. Argument upon argument must be used in matters hardly belie∣ved. After sundry arguments the Apostle addeth this word, furthermore. See §. 49.

XXXIII. Men can produce but an earthly being. They are Fathers of the f•…•…esh. See §. 49.

XXXIV. Parents must correct their children as there is cause. The Greek word attributed to them signifieth correctors. See §. 49.

XXXV. Genuine children do not the lesse respect their Parents for correcting them. This phrase, we gave them reverence, intends as much. See §. 50.

XXXVI. God is the author of our spirits. He is here stiled the Father of spirits. See §. 51.

XXXVII. Gods correction is patiently to be endured. This is to be insubjection. See §. 52.

XXXVIII. Patience under Gods affliction bringeth life. The addition of this phrase, and live, intendeth as much. See §. 53.

XXXIX. God is more to be respected in his dealing with us, then earthly Parents. This interrogative, shall we not much rather, imports as much. See §. 52.

Vers. 10. XL. The good that man doth for man is but a while. It is but for a few dayes. See §. 54.

XLI. Men ar•…•… proue to make their 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 refe∣rence 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 affli∣ctions are grievous. See §. 60.

XLIX. Afflictions are no pleasing things in themselves. Thus they are not joyou•…•…. 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 par∣ticle, 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, after∣ward, 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 ge∣nerall 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 ar•…•… 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, a 1.225 wherefore, sheweth that this verse hath reference to the for∣mer, as an use to be made thereof, and that by prescribing meanes for the bet∣ter 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 Cham∣pions.

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, b 1.226 which hang down, is the interpretation of one compound Greek word, which signifieth slack, or loose. It is derived from a simple verb, which sig∣nifieth to c 1.227 send, or let go.

The epithite here used, applyed to hands, signifieth dangling hands, d 1.228 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,* 1.229 or wasted or weak body.

The other epithite applyed to the knees, is also a Greek compound; we translate it, e 1.230 feeble. It is derived from a simple verb that signifieth to f 1.231 loose, Luk. 13. 15. The compound participle here used is oft taken by way of a substantive, and transla∣ted, taken with a Palsey, and the disease it self, namely a g 1.232 Palsey, hath in Greek a derivation from the same root. A Palsey is a resolution of the nerves, sinews, arte∣ries, 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 exhor∣teeth

h 1.233 to lift them up. The word here used is derived from a noun that signifieth i 1.234 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 Apostle•…•… 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 para∣phrase.

Considering that most precious and glorious fruit ariseth out of the affliction•…•… whereunto Gods Children in this world are subject, be not dejected in your mind•…•…, 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 couragi∣ous; 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 strength•…•… 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 hi•…•…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. This he thus expresseth, and make straight paths for your feet.

The word translated a 1.235 paths, properly signifieth the track of a Cart wheele made in the ground. It is also used to signifie a beaten path.

b 1.236 To make a path, is to manifest the course wherein one goeth, so as others may see it, to follow him. For a path is a common way for many to walk in. He that maketh a path, sheweth people thereby in what way they must walk.

Hereby the Apostle imports, that a Christians course is exemplary: as a path di∣recting others in their way. Or as a Cart or Coach wheele leaves impressions in the ground, So a Christians carriage leaves such impression as all sorts take notice there∣of.

In reference thereunto▪ the Apostle addeth this epithite c 1.237 straight.

In English this word straight, is used in a double respect.

• 1. For that which is narrow, opposed to wide and spacious, Matth. 7. 13, 14.
• 2. For that which is right, opposed to crooked, Luk. 3. 4, 5.

I take it to be here meant in this latter respect.

This phrase d 1.238 for your feet, is in the Greek, so set down indefinitely without a∣ny preposition, as it may be diversly taken: and so it is by divers expositor•…•….

Our last English, thus turne it, for your feet; others thus, to your feet; others thus,

with your feet.

The differrence is not great.

Feet are here metaphorically taken for a mans carriage, behaviour, or course of •…•…ife: and in every of the forementioned phrases the metaphor implieth, that a Christians course is so to be ordered, as it may appear, that it is in the right way •…•…at leadeth to life.

§. 69. Of the meaning of the latter part of Heb. 12. 13.

TO enforce the foresaid direction of making straight paths, The Apostle addeth a motive taken from the damage which otherwise may follow upon neglect thereof. The motive is thus expressed, Lest that which is lame, &c.

Of this particle a 1.239 Lest, See v. 3. §. 25.

In expressing the damage he followeth his former metaphor taken from runners in a race, whereunto they are most unfit who are b 1.240 lame.

The word translated b 1.241 lame, properly belongeth to the body, and useth to be applyed to such as are defective in their feet, leggs, or other limbs, whereby they are •…•…able to go. It is attributed to him that was a Cripple from his Mothers womb, Act. 3. 2. and it is reckoned up amongst Christs miracles, that the lame walk, Matth. 11. 5.

It is here applied to the soul, and intendeth a defect in the faculties thereof. We know that a lame man is very unfit to run a race, and by reason of his halting may soon step awry and leave the right way. Thus a professor that is not thoroughly informed in his understanding, and setled in his will and affections about his Religi∣on, but ready to wander now to this side, then to that, as occasion moveth him, is in danger to be turned out of the right way: So much doth the Apostle expresse under this phrase c 1.242 turned out of the way. This phrase is the interpretation of one Greek compound word. The d 1.243 simple verb signifieth to turn. This compound to turn from, or to turn away: and being applyed to runners, to turn out of the way, a•…•… here it is fitly translated.

It is a great damage for such as are in the right Christian course to be turned out of that way, the Apostle therefore addeth this seasonable advice, but let it rather e 1.244 •…•…e healed.

Many that have been lame in their limbs have been cured, and made whole and sound therein, and that both miraculously and also by ordinary means. The Apostle here implyeth that the like may be done concerning the soul. The word translated healing, is frequently used in the four Evangelists: & in the Acts: and applyed to the •…•…ure of all manner of maladies, whether inward diseases, or outward soar: yea to the casting out of Divels, Act. 10. 38.

The f 1.245 nouns that signifie healing, are derived from the same root: and so is the title given to a Physician, whose calling is to heal.* 1.246

The main intent of the Apostle here is to bring them to redresse what is amisse,* 1.247 that they may not continue in their failings, and so wax worse and worse, but rather use all means to recover that which they may seeme to have lost: or to attain to that which they had not before, though they might and should have had it.

The Apostle useth two particles, one a conjunction of opposition, g 1.248 but, the other an adverb of comparison, rather, whereby he doth much enforce the poynt, as •…•…f he had said, Let not your lamenesse turn you out of the way, but rather use all possible means whereby that lamenesse may be cured.

§. 70. Of the Analysis of, and observations from, Heb. 12. 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 the way; but let it rather be healed.

THe sum of these verses is, A direction for Christians well to bear afflictions.

Vers. 12. Herein we may observe the inference which the Apostle maketh of

it, upon that which he had before delivered, in this word, Wherefore.

2. The substance, wherein is manifested

• 1. The matter enjoyned.
• ...

  2. A motive to enforce it.

  The matter sets down two duties.

  • 1. One to redresse what is amisse, v. 12.
  • 2. The other to prepare for a better progresse, v. 13.

In the former is expressed,

• 1. An act to be done, lift up.
• 2. A double object thereof: Both enforced with their severall adjunct•…•…▪

The former object is expressed under this metaphor, the hands. The 〈◊〉〈◊〉 thereof, which hang down.

The latter object is in this metaphor knees, the adjunct thereof, feeble.

Vers. 13. In the latter▪ about preparing for a better progresse, two poynt•…•… are layd down.

• One, to go on in the right way.
• The other, to redresse swarvings therein.

In the former, one thing is implied, that professors make paths for or by their feet.

The other expressed in this word straight: they must be straight paths.

The motive to enforce all the foresaid duties, is taken from the damage that may follow upon the neglect of them.

That damage is,

• 1. Generally hinted in this particle, lest.
• 2. Particularly exemplified, wherein are two poynts confiderable.
  • 1. A manifestation of a mischiefe.
  • 2. A prescription of a remedy.

  In setting down the mischiefe is noted,

  • 1. The cause, that which is lame.
  • 2. The kind of mischief, be turned out of the way.

  About the remedy we may observe,

  • 1. The manner of setting it down, but rather.
  • 2. The matter whereof it consisteth, Let it be healed▪

Doctrines.

• I. Particular duties are to be inferred upon generall Doctrines. Upon the generall Doctrine of affliction, the Apostle inferreth the duties following, with this particle, Wherefore. See §. 67.
• II. True Christians may be weak Christians. They to whom the Apostle wrote were true Christians, yet they had hands hanging down, and feeble knees, which imply weaknesse. See §. 67.
• III. Weaknesse must be strengthned. This is the main intent of the Apostles ex∣hortation. See §. 67.
• IV. Mans best endeavour must be used for obtaining strength. This metaphor of lift∣ing up hands hanging down, and feeble knees, proves as much. See §. 67.
• V. Strength obtained must be well ordered. This ariseth from the connexion of the 13. v. being a direction with the former verse, by this copulative AND. See §. 68.
• VI. A Christians course is exemplary. This phrase of making paths for their feet im∣plyeth as much. See §. 68.
• VII. A Christians course must be a right course. The word translated paths im∣plieth as much. See §. 68.
• VIII. Professors are subject to inconstancy This is intended under this metaphor lame, as here used. See §. 69.
• IX. Inconstancy makes way to Apostacy. The mention of lame turned out of the way, intends this poynt. See §. 69.
• X. Inconstant persons must be established. This is meant by healing the lame. See §. 69.
• ...

• XI. Fear of falling must make men more carefull of recovery. This is gathered from these two emphaticall particles, but, rather. See §. 69.

§. 71. Of Peace.

H•…•…b. 12▪ 14.

Follow peace with all men, and holinesse, without which no man shall see the Lord.

TO the forementioned duties about afflictions, the Apostle addeth other duties* 1.249 that must grace a Christians profession, and may be a means to keep them steadfast therein, The first is a 1.250 peace.

Peace, according to the Greek word, signifieth b 1.251 to knit in one: So as Peace is an agreement in one betwixt different parties. Therefore it is stiled a bond, Eph. 4. 3.* 1.252 And he inferreth peace upon union thus, be of one mind, live in peace, 1 Cor. 13. 8.

According to the different persons betwixt whom peace is, peace useth to be di∣stinguished.* 1.253

The parties are of three sorts,

• 1. God and man.
• 2. Man and his own conscience.
• 3. Man and man.

Peace betwixt God and man consists in that reconciliation which Christ hath* 1.254 made betwixt God and man: who is in that respect stiled the Prince of peace, as is shewed, Chap. 7. v. 2. §. 21.

Indeed all peace cometh from God, and thereupon is he stiled the God of peace. See Chap. 13. v. 20. §. 163.

Peace betwixt man and his own conscience, is an effect of the forementioned re∣conciliation* 1.255 apprehended by faith, whereby the conscience ceaseth to trouble man, and resteth quiet in it.

Peace betwixt man and man is an agreement betwixt them.

This agreement is inward and outward. Inward, when men are joyned together* 1.256 in the same mind and in the same judgement, 1 Cor. 1. 10. This is properly betwixt Saints: for they have one and the same word to enlighten their judgements, and to ground their opinion thereon. The particular unities mentioned Eph. 4. 3, 4, &c. demonstrate as much.

Outward peace betwixt man and man is a quiet and peaceable conversing toge∣ther. It consisteth in forbearing to wrong others, and in being ready to do all good offices of love and kindnesse. When this outward peace is joyned with the inward, then is it most perfect. Such was the peace of the Christians in the primi∣tive Church, Act. 4. 32. Yet outward peace hath an excellency, though it be seve∣red •…•…from the inward; in that it sheweth a readinesse in man to have as much peace with others as he can.

The peace here meant is the third kind, peace betwixt man and man: for he had before encouraged these Hebrewes to stand to their profession against all the oppo∣sition that a man could make: as a means thereto he addeth this direction, follow peace: for by following peace the violence of adversaries may be asswaged, and their opposition allayed. Besides, the Apostle expresly setteth down the subject of peace here meant, in this phrase, with all men.

This vertue and grace of peace is the more proper to Saints, by reason of the Spi∣rits* 1.257 altering and renewing their naturall disposition. For by nature man is of a wrathfull, revengefull, tumultuous, contentious disposition. They are as ravenous and devouring beasts one to another: but by the Spirit this disposition is altered, Isa. 11. 6, 7, 8.

1. Obj. Many Saints are subject to contention, 1 Cor. 1. 11. Act. 15. 39.

Answ.

• 1. Gods Church on earth consists of a mixt company. There are therein Children of the kingdome, and Children of the world, Matth. 13. 38. These lat∣ter be the contentious persons in the Church: and of such may the Apostle speak, 1 Cor. 1. 11. And thereupon he adviseth to mark such, and to avoid them.
• 2. They who are on earth in the best manner regenerate, are but in part re∣nerate. The flesh remaines in them: and that inclination which is in them to contention is from the unregenerate part: and in this respect

• was it that two great Apostle had so great a contention betwixt them, as they departed assunder one from the other, Act. 15. 39.

2. Obj. Many Heathen and unregenerate men have been of a quiet and peaceable disposition, and have followed peace.

Answ.

• 1. That disposition which is in heathen, or in other naturall and unrege∣nerate persons, was but a meere seeming disposition: it had but a shew of the grace or vertue. It could not come from true love, but rather from self-love, aiming at by-respects. This caveat of doing no wrong except provoked, shewes that their* 1.258 peaceablenesse was no true vertue. A feirce dogge may be quiet till he be provo∣ked.
• 2. Though the Spirit renewed not such men, yet it restrained them for the good of polities and societies, which otherwise could not have stood. Gods Spirit by restraining grace moved the spirit of Cy∣rus, Darius, and sundry of those Kings under whom the Iewes were, to afford them peace. So were sundry Heathen Emperours moved to Christians.

§. 72. Of following peace.

THe word whereby the Apostle expresseth our endevour after peace, is thus tran∣slated, a 1.259 Follow. It is an emphaticall word. It is attributed to an eager per∣suit of such things as fly from one. It is used of hunters and hounds, which fol∣low the game to take it, if it be possible.

In the New Testament it is taken two wayes, 1. In a bad. 2. In a good sense.

In a bad sense for persecuting Saints, which useth to be done with the greatest eagernesse that can be, even from City to City, Matth. 10. 23. and 23. 34. Act. 22. 4.

In a good sense for using our uttermost endevour to attain the things that are good, as charity, 1 Cor. 14. 1. Righteousnesse, 1 Tim. 6. 11. That which is good, 1 Thes. 5. 15. and the Mark, for the price of the high calling, Phil. 3. 14. yea such things as concern peace, Rom. 14. 19. We must so seek after peace, as we seek af∣ter every thing that makes thereto. There is another word as emphaticall used to this purpose, which we translate, endeavour, Eph. 4. 3. But it is translated, 〈◊〉〈◊〉, (Heb. 4. 11.) and study, 2 Tim. 2. 15. The more to presse an eager persuit of peace, two words are joyned together, thus, seek peace, and follow after it, Psal. 34. 14. 1 Pet. 3. 14. These two phrases, If it be possible, and as much as lieth in you, (Rom. 12. 18.) though they may seem limitations of this duty, yet they are also amplifications of the same, and shew, that there must be nothing wanting in our endevours: but our uttermost ability must be put out in following after peace. We have a worthy pattern hereof in David, who was for peace, when others were for war, Ps. 120. 7. So deales God with us, Rom. 5. 10. Ier. 3. 1. And Christ our Saviour, Eph. 2. 17. With much vehemency of affection, and expression of speech, doth the Apostle presse this, 1 Cor. 1. 10.

The excellency, necessity, and utility thereof, do much commend it unto us.

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  1. For the excellency of it, peace doth much adorn and beautifie the best Estates.* 1.260 When Ierusalem was the glory of the whole world, it was a City compact together. The Citizens thereof were all of one minde, Psal. 122. 3.

  In the purest time of the primitive Church, the multitude of them that believed, were of one heart and one minde. In the first and purest estate wherein God made man, there were no divisions, no dissentions.

  In Heaven, where the blessed Angels and Spirits of just men made perfect abide, there is a sweet and perfect agreement of them all. Agreement is that which maketh us most like the blessed Trinity in unity. Hence is it, that all things appertaining to the Church, are stiled things of peace, as the God of peace, (Heb. 13. 20.) the Lord of peace, 2 Thes. 3. 16. Christ the Prince of peace, Isa. 6. 9. The Spirit, whereby the Church is sanctified, produceth peace, Gal. 5. 22. Gods Covenant, a Covenant of peace, Numb. 25. 12. The Gospel of peace, Epb. 6. 15. The Ministers, publishers of peace, Isa. 52. 7. The Members of the Church, sonnes of peace, Luk. 10. 6. That where∣unto we are called, is peace, 1 Cor. 7. 15. The reward prepared for Saints, is peace, Rom. 2. 10.

• ...

• 2. For the necessity of peace, it is absolutely necessary for preserving polities and societies, Mat. 12. 25. and for participating of the mutual gifts and abilities, which God hath conferred on several men. Where there is no peace, there will be no im∣ploying of them for the mutual good of others. Nay, where there is no peace, men cannot with comfort, and in safety, live one by another: they will be as fierce Dogs, Wolves, Leopards, if not as very Devils. The more prudent they may seem to be, the more they will undermine others: the mightier they are, the more they will op∣presse. Take instance of Nations that are at enmity one with another; of King∣doms, where are tumults and insurrections; of Cities and incorporations, of Parishes and of families, where are dissentions and contentions.
• 3. For the utility of peace, it is much every way. The Psalmist, as it were ravish∣ed* 1.261 with a serious consideration of the benefit of peace, sets it out with an holy ad∣miration, thus, Behold how good, &c. Psal. 133. He there resembleth it to the preci∣ous Oyl of the Tabernacle, which was the most precious composition that ever was made, and to the dew that falleth from the Mountains into the vallies, which makes them most fruitful.

The Profit of peace will more clearly appear, by considering it in the diverse kinds of peace.

• 1. There is an Oecumenical peace, when several Nations do mutually enjoy* 1.262 the Commodities one of another. It is said of Solomon, that he had peace on all sides round about him, 1 King. 4. 24.
• 2. There is a National peace, whereby in the same Nation good Orders are* 1.263 kept, Magistrates respected according to their place, Subjects relieved according to their need, good Lawes made and put in execution, together with sundry other be∣•…•….
• 3 There is an Ecclesiastical peace, when there is a good agreement in the Church* 1.264 of God. Hereby Gods Houses are preserved and beautified, Gods Ordinances are free∣ly and duly observed. People are better edified, Ministers maintained, and good Dis∣cipline executed.
• 4. There is a Domestical peace, whereby Families are made comfortable* 1.265 Societies: Husband and Wife sweet yoke-fellows, Children well educated, Parents duly reverenced, Masters had in honour, Servants well provided for, and the affairs of the Family well prosper. So many, so great are the benefits of peace, as they can hardly be reckoned up. No marvel then, that peace hath been promised, prayed for, given as a blessing, and prayse rendred to God for it. See more hereof in the Churches Conquest, on Exod. 17. §. 96.

Just occasion might here be taken, of complaining of the want of so excellent, needful, and useful a gift. Where is peace to be •…•…ound? Warres are every where a∣mong Nations, even among those that profess the true Religion. Tumults and in∣surrections every where, schismes and dissentions in Common-wealths, Churches, Families, and other societies.

This is a lamentation, and shall be for a lamentation.

§. 73. Of peace with all men.

THe persons with whom peace is to be followed, are set down in this large ex∣tent, a 1.266 with all men.

This must be taken of mans best and uttermost endeavour. The word, b 1.267 follow, though it imports an eager persuit, yet, but a persuit, not simply an obtaining. The most eager Hunters and Hounds that can be, oft lose the game: so may they who do the uttermost that they can to procure peace, faile thereof. Therefore the Apostle in pressing this point, hath pertinently and prudently inserted these two limitations, If it be possible, and as much as lieth in you, Rom. 12. 18. They shew, that no more then our uttermost endeavour is required: no impossibility is imposed upon us, yet no∣thing must be omitted that may make thereunto.

Peace is a fruit of love, which must be extended to all; for all sorts of men are comprised under this word, Neighbour, whom the Law maketh the object of love, Matth. 22. 39.

That the extent of this Apostolical precept may be the better discerned, I will •…•…x∣emplifie it in some particulars.

Our endeavour after peace must be

• 1. With those that are of the true Religion; with them internal and external peace must be followed. The many unities set down, Eph. 4. 3, 4. are allegded for this end.
• 2. With such as are linked by special bonds of relation, as Magistrates and Sub∣jects, Ministers and people, Husbands and Wives, and other the like.
• 3. With strangers and forraigners, and such as are a farre off. Christ preached peace to them that were a farre off. This moved Ioshua to make peace with the Gi∣beonites, Josh. 9. 9.
• 4. With enemies, Mat. 5. 44. Even such as are so far from doing good to us, as they are ready to take all occasion of doing us wrong.
• 5. Such as are of another Religion, Gen. 14. 13. and Mat. 21. 32.

Obj. 1. Iehosaphat was reproved for helping the ungodly, in that he went to warre with Ahab, 2 Chron. 19. 2.

Answ.

• 1. There is a peace of confederacie, whereby men of different Religions binde themselves from offering violence, or any hurt one to another: yea, to com∣municate each to other, of their several Commodities, and to afford help each to o∣ther, against such as shall wrong either of them, Gen. 26. 31. this is not unlawfull.
• 2. There is a peace of amity and familiarity, whereby men give evidence of an ap∣probation of one anothers courses, and of so great affection one to another, knitting themselves as fast together as they can; and that in the nearest bond of relation that may be; for this was Iehosaphat reproved, 2 Chron: 19. 2.

Obj. 2. We are forbidden to receive him that bringeth not the truth, 2 Iohn, v. 10.

Ans. We must distinguish betwixt persons of another Religion; some are not a∣mong us, but in other Nations and Countries: In this respect, there is no great danger of being seduced by them. There are also some of quiet spirits, and seek not to seduce others. With such there may be peace and concord.

Others live among us, are of turbulent spirits, take all occasions of gainsaying the truth, and endeavour what they can to seduce professors of the truth. Of such spe•…•…∣keth the Apostle, 2 Ioh. v. 10.

Obj. 3. Christ himself saith, that he came not to send peace, but a sword, Matth. 10. 34.

Answ. Christ doth not properly speak this as the end of his comming, but as a consequence following thereupon. The most proper end of Christs comming, was to bring peace: but because the Gospell, whereby that peace was revealed, was such a light, as discovered the darknesse wherein men lived, they that loved their dark∣nesse, would not endure that light: but by all the violence that they could, sought to suppresse it, thence arose the sword.

Quest. If peace be to be followed with all men, how can one Christian go to Law with another?

Answ. See an Answer hereunto, In the Guide to go to God, or explanation of the Lords Prayer, §. 150.

Quest. 2. How may Christians wage warre?

Answ. See hereof, The Churches Conquest, on Exod. 17. 9. §. 17. 87.

Both Law and War rightly used, are means of procuring, recovering, and pre∣serving peace.

§. 74. Of peace-breakers.

IF peace be to be followed with all men, what may be thought of peace-breakers▪ Such as these.

• 1. Busi-bodies, and intermedlers with matters that belong not to them, 1 Pet. 4. 15.* 1.268
• 2. Men of Churlish disposition: Such as Naball was, 1 Sam. 25. 17. He endange∣red himself, and whole Family.
• ...

  3. Suspicious heads, who in all things imagine the worst. Not without cause it this Epithite given to this vice, Evill surmises, 1 Tim. 6. 4. This caused Saul so to persecute David as he did.

• ...

  To this head may be referred hard censures.

• 4. Whisperers, Tale-bearers•…•…, Reporters of such things as may stir up conten∣tion. The wise man resembleth such to fuell that maketh fire to burn, Prov. 26. 20, 22.
• 5. Quarellers, Such as on all occasion are ready to raise strife.
• 6. Proud persons, who scorn to passe by wrongs, or to speak peace, Prov. 13. 10. In the pride of their heart they say, My friend shall find me to be his friend: Mine enemy shall know with whom he hath to do. A speech more beseeming an heathenish Ro∣man, then a Christian professor.
• 7. Irreconcilable persons, who will accept of no attonement, no peace, like the fel∣low-servant, Matth. 18. 30. Such an one was Saul.
• 8. Men ready on all occasions to go to Law, 1 Cor. 6. 1.
• 9. Lawyers, that stir up their clients to hold out their sutes in Law, and help them in their unjust causes, as Tertullus, Act 24. 2.
• 10. All sorts of notorious sinners, who provoke the Lord to take away peace from people, Ier. 16. 5, 12.

§. 75. Of means to procure and preserve peace.

FOr procuring peace the Apostle commends five speciall vertues, Eph. 4. 2, 3, 4.

• 1. Humility, or lowlinesse of mind, whereby we think as meanly of our selves as is meet: and are ready to prefer others before our selves. This will keep a man from pride, scorn, and other incendiary properties.
• 2. Meeknesse; which is a quiet disposition of the soul, whereby a man is of a mild temper to others, whether they be milde, or harsh to him, as a sheep is ever like it self. A dog also may be sometimes quiet, but if it be provoked, it will fly in your face. Meeknesse keepes men from quarrelling, from whispering, from all manner of turbulent disposition.
• 3. Long suffering; which is a patient disposition, whereby a man is moved to bear with wrongs. This moderateth anger, cruelty, and rage: this restraineth revenge.
• 4. Forbearing one another; this hath respect to others infirmities, which they be∣hold with such pitty and compassion, as it makes them to pitty them the more, but not the lesse to respect them. This keeps men from churlishnesse, which is a great enemy to peace.
• 5. Love, this is a uniting grace, it knits mens hearts together, 1 Sam. 18. 1. Col. 2. 2. It is therefore of singular use to keep peace. It keeps down incentives to conten∣tion, and composeth men to peace, 1 Cor. 13. 4, 5.

For preserving peace, two things are to be observed.

• 1. Avoiding things that break peace which are set down, §. 74.
• 2. Labour after the things that make to peace, even such as these.

• 1. Be of one mind, 1 Cor. 1. 10.
• 2. If that cannot be, be sure that that wherein thou dissentest be a truth groun∣ded on Gods word.
• 3. Dissent in love.
• 4. If men be such as we cannot be in amity and familiarity withall, yet let there be externall unity.
• 5. Imbrace all offers of peace, Luk. 17. 4.
• 6. Stand not on punctilioes, who should first begin, be thou the forwardest, Gen. 13. 8.
• 7. Cease not to follow it upon others refusall, Psal. 120. 7.
• 8. Mediate with others, and for others, though thou thy self beest not at diffe∣rence with either party, Matth. 5. 9. Exod. 2. 13:
• 9. If God take away peace, humble thy self, repent and earnestly call upon God to restore peace, 2 Chro. 7. 14.

§. 76. Of joyning holinesse with peace.

ANother grace which dependeth on the foresaid verb, a 1.269 follow, which is b 1.270 holinesse.

Of this grace, See Chap. 3. v. 1. § 5, 6, &c.

It is joyned with peace by this copulative c 1.271 AND: so as peace and holinesse must go together. He that was King of peace, was also King of righteousnesse, Chap. 7. v. 3. §. 22. Hezekiah thus joyneth them together, Peace and truth: by 〈◊〉〈◊〉 〈◊〉〈◊〉 meaneth purity of Religion; Peace and righteousnesse, are said to kisse 〈◊〉〈◊〉 another. They are like two turtle Doves, which seldome part: but very oft are billing one another. The kingdome of God is said to be in righteousnesse and peace, Rom. 14. 17. And the wisdome that is from above is first pure, then peaceable, Jam. 3. 17.

Peace hath an especiall relation to man and his good; holinesse to God and his honour. These two may no more be severed, then the two 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 sh•…•…w ho∣linesse of doctrine, holinesse of order and discipline, holinesse of life and conversa∣tion, 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 re∣ligion 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, up∣on 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.
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    5. Subjects, who to gain and retain peace with their governors, conform them∣selves to their unholy pleasure, Ioh. 12. 42. This may be applied to all sorts of in∣feriors; 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, d 1.272 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* 1.273 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. Lot •…•…emained holy in the midst of Sodome, 2 Pet. 2. 8. Well therefore might the A∣postle presse his exhortation to holinesse with the same emphaticall e 1.274 verb.

§. 77. Of Seeing God.

TO put us on the more to endeavour after holinesse, The Apostle useth this mo∣tive, 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

•…•…umbers; yet the a 1.275 Greek putteth this doubt out of question; for it is of the sin∣gular number, and masculine gender, as the Greek word translated b 1.276 holinesse is.

The motive is taken from the damage of wanting holinesse, which is an impossi∣bility of seeing God.

Of this word c 1.277 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.* 1.278 •…•… 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.* 1.279

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.* 1.280

• 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 mea∣sure, that is, conceive that there is an eternal, Almighty, most wise, just, and graci∣ous 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 incomprehen∣sible, 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 because, he is stiled, d 1.281 the Lord.

But though this be not excluded, yet so generall a phrase is not to be restrained to one particular.

For in a larger extent the Lord may in some measure bee seen with both the eyes of the Soul.

Understanding, and faith, in this world, and the world to come.

In this world, The Lord is seen in his holy ordinances, as his word, and Sacra∣ments, Prayer, and praising him: in which being duly performed, the soul is as it were wrapt out of the body, and presented before God, contemplating him.

Yea further, in this world the Lord is seen by an experimentall knowledge of hi•…•… grace, and favour to believers: and by an assured faith, and confidence; which is so clear, and evident, as if they did see Gods face. That which is seen to the eyes of the body, cannot be more sure.

In the world to come, the Lord is seen by an apprehension, and sensible fruition of Gods glory and favour, so far as the creature is capable of.

§. 78. Of the honor and benefits of seeing God.

THe foresaid point of seeing God, giveth evidence of the great and good re∣spect which God beareth to man: though God be invisible, incomprehensible, yet he is pleased to afford means whereby man may see him. Among the Persians and other Heathen, it was accounted an high honour to be admitted to see the Kings face, Hest. 1. 14. and 5. 2. But what was that to the seeing of the Lord of heaven and earth? It is one branch of that which the Apostle stileth a great mystery, that God was seen of Angels, 1 Tim. 3. 16. What is it then to be seen of sons of men? Moses desired this as an especiall evidence of Gods favour, Exod. 33. 18. and Iac•…•…b, as a testimony of his high account thereof, and as a memoriall to all posterity of that favour, named the place where he saw God, Peniel, that is the face of God, Gen. 32. 30. This honour and favour have all true believers.

This honour is the greater in regard of the many benefits which flow from thence, both in this life and the life to come.

In this world sight of God

• 1. Makes men fearfull of sin: and that not only in the sight of men, but also in secret, where they see God, Gen. 39. 9. Herein lieth a main difference betwixt the unholy and holy. God seeth them both: but the unholy see not God as the holy do.
• 2. It maketh men carefull to please God, instance Enoch, Gen. 5. 24. Heb. 11. 5.
• 3. It imboldneth against all that man can do and maketh Saints endure any thing, Heb. 11. 27. For by seeing God they are assured to have suffici∣ent assistance, and seasonable deliverance.
• 4. It much encourageth, and comforteth, even in death it self: witnesse the case of Stephen, Act. 7. 55, 56.
• 5. It assureth us of a blessed resurrection.

In the world to come that sight which Saints shall have of God, will possesse and fill their souls with all the content, joy and delight that possible can be, Psal. 16. 11.* 1.282 and 17. 15. It is therefore stiled a beatificall vision. The sweetnesse, the fullnesse, the hapinesse thereof, no tongue can expresse, no heart can conceive. The souls of the glorified Saints are ravished therewith. This is it whereof most truely it may be said, Eye hath not seen, nor ear heard, neither hath entred into the heart of man, the things which God hath prepared for them that love him, 1 Cor. 2. 9.

§. 79. Of holinesse, as a qualification of them that see God.

THe aforesaid honour of seeing God is not common to every one; It is proper to holy ones. Christ himself termeth those that were made partakers of this ho∣nour, pure in heart, Matth. 5. 8. which is all one as holy. All who in Scripture are noted to see God, as Iacob, Gen. 32. 30. Moses, Exod. 33. 23. Isa. 6. 5. Ezek. 1▪ 29. Dan. 7. 9. and 10. 5, &c.

God himself is holy. This they who best know God do with much earnestnesse professe, Isa. 6. 7. Rev. 4. 8. I will not deny, but that this trebling of the word, •…•…oly,* 1.283

〈◊〉〈◊〉, •…•…oly, may have reference to the three Persons: yet withall, and that most e∣specially, to the infinite excellency of Gods holinesse. Now nothing makes us so like to God, as holinesse. Nothing makes us so amiable in his sight, and so pleasing unto him, as holinesse. This therefore must needs be an especiall means to move God to afford us accesse to himself, to come into his presence, and to behold his face. Hesters beauty pleased Ahashuerah: therefore she had accesse to him, Hest. 5. 6. No beauty, no deckings, can make any Woman so gracious in mans eyes, as holinesse makes Saints in Gods.

• 1. This doth much amplifie the benefit of holinesse. Whereof see Chap. 1. v. 1. §.
• 2. This is a good incitation to labour after holinesse, even because it is the means of seeing God. Hereof see more, Chap. 3. v. 1. §.

The greater care ought to be taken hereabouts, because of the absolute necessity thereof. This is two waies set down in my text, and that by two negatives.

The first denies the thing. a 1.284 Without holinesse God cannot be seen.

The second denies the persons. b 1.285 No man, of what rank and degree soever he be, can without holinesse see God.

There are in the Greek these three negatives, c 1.286 not, without, no man. Of the em∣phasis see Chap. 13. v. 5. §.

It is said concerning heaven, that there shall in no wise enter into it any thing that defileth, Rev. 21. 27. but unholy ones defile. This the Apostle referreth to the judg∣ment and conscience of men themselves, thus, Know ye not that the unrighteous shall not inherit the kingdome of God? 1 Cor. 6. 9.

There is such an infinite distance betwixt the holy God, and unholy men: so as these can no way come to see him.

• 1. This manifesteth an absolute necessity of holinesse. It is as necessary as to see God; but in the sight of God consisteth our happinesse. A man were better not be, th•…•…n not be happy.
• 2. This manifesteth the great damage which unholy persons bring to themselves; they deprive themselves of that which is most to be desired, even of seeing God. Without this we can have no experimental comfort in Gods gracious presence: no sound confidence in his mercy, or in any thing to be done by him for our good; yea all hope of future communion with God in coelestiall glory, is taken away. And is this all? were it all, it were enough, and too much. But from this deprivation of •…•…eeing God, followeth in this world, horror and terror of conscience, and a certain fearfull looking for of judgement, Heb. 10. 27. And in the world to come, torture and torment, endlesse and easelesse, mercilesse and remedilesse.

The schooles raise a dispute about the privation of the beatificall vision, and subjection to hellish torment, whether of them be the greater vengeance. But that dispute is in this place needlesse, in that unholy ones stand guilty of both.

This negative generality of the persons, d 1.287 no man, is of use to quicken up eve∣ry one, Magistrates and Subjects, Rich and Poore, Learned and Unlearned, Male and Female, Old and Young, and all others whatsoever, to labour after holinesse. There is nothing at all that can make any one partakers of this priviledge, but ho∣linesse.

§. 80. Of the resolution of, and observations from, Heb. 12. 14.

TWo speciall graces are commended in this verse. Herein two poynts are to be considered

• 1. A proposition.
• ...

  2. A proof of part thereof.

  The proposition containes

  • 1. The distinct graces, which are two, Peace and Holinesse.
  • ...

    2. Our endeavour after them, Follow.

    The former of the graces, peace, is amplified by the extent thereof, with all

• ...
  • ...

    The latter hath a motive to enforce it.

    The motive is taken from the damage that may follow upon neglect of the duty. In setting down the damage observe

    • 1. The manner of expressing it, in these negatives, without which no man.
    • 2. The matter whereof it consisteth, which is a precious priviledge forfeited. In these two poynts are considerable,
      • 1. The priviledge its self, which is, to see God.
      • 2. The means of forfeiting it, want of holinesse.

Doctrines.

• I. Peace is a commendable, Christian duty. It is here by the Apostle commended to Christians. §. 72.
• II. Peace must earnestly be sought. It must be followed and pursued. §. 72.
• III. Christians must endeavour to be at peace with all men. This extent is expresly set down. §. 73.
• IV. Holinesse must be added to peace. The Apostle doth here so adde it. §. 76.
• V. Matters of moment are with emphasis to be expressed. These negatives, without which, no man, intend as much. §. 77.
• VI. God may be seen. This is here taken for granted. §. 77.
• VII. Holinesse is the means of seeing God. This is here implied by the mention of holinesse. §. 79.
• VIII. Without holinesse it is not possible to see God. This is here expressed. §. 79.

§. 81. Of the meaning of the former part of the 15. verse.

Heb. 12. 15.

Looking diligently, lest any man fail of the grace of God: lest any root of bitterness springing up, trouble you, and thereby many be defiled.

THe manner of inferring this verse upon the former, with a participle, thus, a 1.288 Looking, implieth, that it dependeth on the former, as a means for the bet∣ter performing of those graces that are there required. Gods grace is that means;* 1.289 they that fail of Gods grace, can atta•…•…n neither to true peace, nor holinesse. It is by Gods grace, that men are enabled to live peaceably with other men, and holily with God. Great reason therefore, that they diligently look, lest any fail of the grace of God.

The Greek participle translated, b 1.290 looking diligently, is the interpretation of one Greek compound word.

c 1.291 The simple verb, whence it is derived, signifieth, to look about. Thence a noune, which signifieth, a d 1.292 watch-tower; and another noun, which signifieth him that is set upon the watch-tower, a e 1.293 watch-man.

This compound is used f 1.294 to over-see, or to take the over-sight, 1 Pet. 5. 2. and he that is appointed to over-look, orover-see others, is stiled, g 1.295 over-seer.

It is attributed to Christ himself, 1 Pet. 2. 25.

The ancient Grecians gave this title to God himself, because the eyes of the Lord in every place behold the evill, and the good. Our Ecclesiasticall writers apply the word to such as have the over-sight, care, and government of Church affair•…•…s. Our English stileth them Bishops.

As there are publique persons to over-see publique affaires, so there may be for private affaires, private over-seers. The Apostle therefore layeth this duty to the charge of every private Christian.

The simple verb signifieth to look, or see, Phil. 2. 4.

The compound here used carrieth emphasis; and importeth a thorow looking, and viewing. To expresse that emphasis, our English hath added this adverb, di∣ligently.

Further to shew, that a Christians care must not only be about himself, the Apo∣stle

addeth another clause, lest any man. This particle, h 1.296 lest, intendeth cauti∣on, circumspection, and prevention.

The other word, i 1.297 any man: under which are comprised mens own selves, and others also: as if he had said more amply, lest you your selves, or any other, k 1.298 fail.

Of the Greek word translated, fail, see Chap. 4. v. 1. §. 11.

l 1.299 The preposition, sheweth, that failing in this place, hath reference to that which was once had, but in part lost.

They failed of that, which they well began to obtain, and might have retained, and encreased farther.

That whereof the Apostle would not have them fail, is stiled grace, which is di∣versly taken in Scripture. The severall significations thereof may be drawn to two heads.

• 1. The free favour of God, which is the cause of all the good we have. See Chap. 2. v. 9. §. 78. and Chap. 4. v. 16. §. 97.
• 2. Those gracious gifts which God is pleased to work in us. Of this distinction, see Chap. 13. v. 25. §. 196.

In this sense it is here especially taken.

Of Christians watchfulnesse intended in this phrase, diligently looking, see Chap. 13. v. 17. §. 149.

Of circumspection over our selves, see Chap. 3. v. 12. §. 123.

Of circumspection over others, see Chap. 3. v. 12. §. 124.

Of Christians impartiality in their circumspection over others, see Chap. 2. v. 12. §. 124.

Of preventing Apostacy, or falling away from grace, see Chap. 3. v. 12. §. 122.

Of professors being subject to fall from grace, see Chap. 3. v. 12. §. 131, 136, 137.

Of Gods grace the ground of all good, see Chap. 4. v. 9. §. 97.

§. 82. Of Grace, as applied to God.

IN the expression of grace, it is here said to be, of God. So it is very frequently stiled▪ yea this phrase is used, the God of all grace, 1 Pet. 5. 10.

• 1. God is the originall fountain whence all grace floweth, Iam. 1. 17.
• 2. The Spirit of God works in us that grace which we have. This Spirit doth God powre upon his people, Zac. 12. 10.
• 3. Grace is a part of Gods Image, whereby we are made partakers of the divine nature, 2 Pet. 4. 4.

• 1. This doth much commend grace, and sets out the excellency thereof. For in Scripture phrase, excellent things are said to be of God.
• 2. Herein appears a manifest difference betwixt that gift which commeth from above (Iam. 1. 17.) and is freely given: and that which is acquired by the indu∣stry of man. The former is of God, the latter of man. It is usuall in Scripture thus to distinguish the things of God from the things of men: and to shew that they are not of men, they apply them to God, Ioh. 1. 13. Gal. 1. 10.
• 3. We may hereby learn, how we may get or increase grace. Ask it of God, Jam. 1. 5. and use such means, as he hath sanctified for that end: such are, the Gospel of the grace of God, and the word of his grace, Act: 20. 24, 32.
• 4. This should restrain us from perverting grace, because it is the grace of God.* 1.300 The things of God are sacred: and sacred things are not to be perverted. To per∣vert and abuse grace is a kind of despighting the Spirit of grace. How heinous a thing this is, is shewed, Chap. 10. v. 29.
• 5. Two speciall duties hence arise, that grace is said to be of God. One, to re∣turn all the praise to God for any grace we have: the other, to use every grace to the glory of God. See of this title, His holinesse, v. 10. §. 56.

§. 83. Of breeding corruptions.

TO the former kind of object, whereabout Christians subjection must be exer∣cised, is that corruption whereunto we are subject, thus expressed, lest any root

of bitternesse springing up, &c. This latter dependeth on the first word of the verse, a 1.301 looking, as is evident, two wayes.

• 1. In that the former particles are here repeated, namely, b 1.302 lest any.
• 2. In that a participle, c 1.303 springing up, is used in this latter sentence. Of this particle of caution, lest, and of the extent thereof, in this word, any, see §. 81.

This word, d 1.304 root, is metaphorically used, and setteth forth our corruption. We know that that part of a plant, which lieth within the earth, draweth the moysture of the earth to it, quickeneth and putteth a life into that moysture, and so sendeth it up into the body and branches of the plant, and thereby maketh it fruitfull. Thus it sheweth, that that inward corruption, which lurketh in a man, sprouteth forth into manifold sins. This in Scripture is stiled, the flesh, Gal. 5. 17, 19. The old man, and the body of sin, Rom. 6. 6.

This phrase, e 1.305 any root, implieth, that there are many sprigs & strings of the great root. For there is but one generall capitall root. That, and other inward corrup∣tions, are all of them breeding, Iam. 1. 15. They are like leven, 1 Cor. 5. 6.

This will further be manifested by an induction of particulars, such as these.

• 1. The flesh, Gal. 5. 19, 20, 21. Hence sprout all actuall sins.
• 2. Error, This is stiled leven, Matth. 16. 6, 12. Grant one absurdity, and many more will follow from thence.
• 3. Hypocrisie, This also is a leven, Luk. 12. 1. It sets men on work to invent a thousand tricks.
• 4. Lust, Jam. 1. 14, 15. Hence arise many grievous sins.
• 5. Covetousnesse, This is the root of all evill, 1 Tim. 6. 10.
• 6. Maliciousnesse, This also is a leven, 1 Cor. 5. 8. To this may Envy be added.
• 7. Pride, This is the cause of all contention, Prov. 13. 10. and of sundry other sins, Ezek. 7. 10.
• 8. Anger, Gen. 49. 7. Prov. 29. 22.
• 9. Idlenesse, Ezek. 36. 49. 2 Sam. 11. 7.
• 10. Infidelity, This draweth from God, Heb. 3. 12. To these I might adde, f 1.306 and such like, as the Apostle doth, Gal. 5. 21.

This teacheth us to be watchfull, as against every sin, so especially against bree∣ding corruptions. A skilfull gardner thinkes it not enough to cut off the heads of weeds, but will pull up the roots. Be watchfull over thine heart and soul, Matth. 12. 25. and 15. 19. Above all, suppresse naturall corruption, and inward passions and lusts. For this end observe these rules.

• 1. Get assurance of regeneration, whereby corrupt nature is altered. Till a man be born again, all will be in vain.
• 2. Be well instructed in the mysteries of Godlinesse, that so thou maist be kept from being seduced with errors.
• 3. Bring thy will into subjection to Gods.
• 4. Keep thine heart with all diligence, Prov. 4. 23.
• 5. Be of a tender conscience, 1 Sam. 24. 6. 2 Sam. 24. 10.
• 6. Set thine affections aright.

§. 84. Of the bitternesse of corruption.

TO make Christians the more watchfull against the forenamed root of corrup∣tion, he addeth this Epithite unto it, a 1.307 bitternesse.

The manner of expressing it in the abstract, thus, b 1.308 root of bitternesse, implieth much emphasis: that it is a most bitter root. The like is used, Act. 8. 23. It is an Hebraism, wherein, and whereby, the excesse of a thing is set down; as in these phra∣ses, Man of sin, 2 Thes. 2. 3. Child of perdition, Joh. 17. 12. Children of disobedience, Eph. 2. 2.

Herein the Apostle alludeth to this phrase, root that beareth gall, and wormwood, Deut. 29. 18. Gall, and wormwood, are both exceeding bitter. Experience testi∣fieth as much. So also doth sacred Scripture. Of Gall it is thus said, Their grapes are grapes of gall, their clusters are bitter, Deut. 32. 3•…•…. Thou art in the gall of bitter∣nesse, Act. 8. 23. Of wormwood also it is said, Her end is bitter as wormwood,

Prov. 5. 4. And he hath filled me with bitternesse, he hath made me drunken with wormwood, Lam. 3. 15. Yea to expresse the greater bitternesse, they are oft times both joyned together, Gall and wormwood, Deut. 29. 18. Jer. 9. 15. and 23. 15. Lam. 3. 19.

The corruption here intended appeareth to be very bitter. Thus evill and bit∣ter are joyned together, to shew the bitternesse of evill, Ier. 2. 19. In this respect corruption is like to the waters of Marah, Exod. 15. 23. and like the water of jea∣•…•…sie, Numb. 5. 18. So as I may say of it, as Abner did of the sword, It will be bit∣ternesse in the latter end, 2 Sam. 2. 26.

• 1. This bitternesse is manifested by the opposition, yea and plain contrariety of corruption to Gods word: which is sweeter then honey, and the honey combe, Psal. 19. 10. Yea it is contrary to all Gods excellencies.
• 2. The very tast thereof appears to be bitter to a man regenerate, who is enabled to disce•…•… betwixt that which is spiritually sweet and bitter. The sweetest thing to his spirituall tast is grace: therefore corruptions must needs be bitter. Hereupon it is noted, that Peter wept bitterly, Matth. 26. 75.
• 3. It is bitter in the effects: and those temporall, Lam. 3. 15, 19. and also spi∣rituall: which are the wrath of God, the curse of the law: bondage under sin and Sathan, which are worse then the bondage of the Israelites in Egypt, whereby their lives were made bitter, Exod. 1. 14. For this is it which canseth weeping and gnash∣ing of teeth, Matth. 25. 30.

• 1. This manifesteth the distempered estate of such as take delight in sin. To drink gal•…•…, worm•…•…wood, and other bitter things with delight, cannot be the effect of a good temper, and tast. A woe is denounced against such, Isa. 5. 20. yet such are all by nature, especially they who take pleasure in unrighteousnesse, 2 Thes. 2. 12. And unclean persons, Prov. 5. 3, 4.
• 2. This is a strong disswasion from all corruption, which cannot but work upon those who duely poyse the seeming pleasingnesse of sin, with the certain bitternesse thereof. They who have their understanding well enlightened, and have a good temper in their souls, shall find gall and wormwood too little to set out the bitter∣nesse of corruption. By externall bitternesse a child is weaned from the brest; Yet that is but an outward tast. Should not we by this reall bitterness be much more weaned from sin? This use is the main end of adding this epithite of bitternesse to the root of corruption.
• 3. Learn how to remove this bitternesse. This must be done by taking bitter pills, which are the pills of contrition, Matth. 26. 75. 2 Cor. 7. 10. This is manifest∣ed by spirituall grief for offending God, and for the danger we bring to the soul, Psal. 51. 4, 12. They who thoroughly feele the bitternesse of sin will willingly take these pills, 2 Chron. 33. 12. Luk. 7. 38. and 18. 13. Act. 2. 37. 2 Cor. 7. 11.

§. 85. Of keeping down corruption.

THis phrase, a 1.309 springing up, added to the foresaid root of corruption, sheweth, that that root is to be kept down, and in the very beginning to be suppressed. Herein the Apostle alluded to a skilfull and carefull Gardner: who will weed up all noysome weeds, so soon as they begin to spring and peepe above ground. So did David, 1 Sam. 24. 6. 2 Sam. 24. 10. and Peter, Matth. 26. 75.

This is to be done

• 1. In regard of the nature of it, which is growing and encreasing. Like an ill weed that groweth apace: and the longer it groweth, the stronger it groweth; and the stronger it groweth, it is the more hardly rooted out. It is said of the Crocodile, that no creature growes from so small a beginning to so great a magnitude as it doth: and that no creature is so dangerous to man, as it is. Corruptions in the soul are like noysome humors in the body, which suffered to abide, prove incurable. Experience gives sufficient evidence hereof, Ier. 13. 23. In relation to the metaphor, note Prov. 24. 30, 31.
• 2. Corruption is speedily to be rooted out, in regard of the effects: For it is •…•…trary to Gods purity, it offendeth his majesty, and incenseth his wrath, which

• is as a fire. See more hereof in The plaist•…•…r for the Plague, on Num. 16. 46. §. 32.
  • 1. This sheweth an especiall reason of that abundance of corruption which every where aboundeth. Breeding corruptions are suffered to spring and grow up, to get head, and so to soake out the life of grace.
  • 2. This discovereth the folly of putting off, and deferring repentance. See The whole Armour of God, on Eph. 6. 14. Treat. 2. Part. 4. §. 12.
  • 3. To observe the main direction here given for diligent circumspection against corruption. For this end observe these rules.
    • 1. The first peeping of corruption, which is in the heart and affections. Here∣in every one hath a great advantage over himself, because he knoweth the things within himself, 1 Cor. 2. 11. This we cannot know of others.
    • 2. Do what thou canst to pluck it up by the roots; other waies, it may sprout up again.
    • 3. So soon as the blade of corruption is seen to grow up in others, suffer it no longer to grow in them, Lev. 19. 17.

§. 86. Of the trouble which corruption causeth.

A Fearfull effect of the forementioned corruption springing up, is thus expressed, a 1.310 trouble you. This is in Greek a compound word, and here only used in the New Testament. The simple verb is used to set out that anguish and vexation which the Devill doth oft use to those whom he possesseth, Luk. 6. 18. Act. 5. 16.

This compound loseth nothing of the emphasis, but rather addeth thereto. It i•…•… by other authors used to set out noysome savours, irksome sounds, which molest and trouble the senses; it is also used to set out importunate Creditors, who will not let their debtors be quiet; and to wind in the body, which much troubleth it, and to all such as cause trouble in a mans house, in the Church, and Common-wealth. Thus the sprouts of the forenamed bitter roots will exceedingly molest a mans mind and conscience, and never let him be quiet, till he redresse what is amisse.

That growth of corruption causeth trouble, is evident by the Holy Ghosts joyning evill and trouble together, Deut. 31. 17, 21. Take a particular view of the distinct kinds of •…•…roubles which arise from thence, and the poynt will more evidenly appear.

• 1. It troubles the conscience: instance Iudas, Matth. 27. 3, 4. In this respect it is said, that there is no peace to the wicked.
• 2. It troubles a man in his body, by noysome diseases, and paines, and want of necessaries. In this respect the wise man sayeth of a wicked man, that he troubleth his own flesh, Prov. 11. 17.
• 3. It troubles his estate, by wasting or intangling it. For he is said to trouble his own house, Prov. 11. 27.
• 4. It troubleth his children, kindred, and such as any way depend on him, 2 King. 10. 31.
• 5. It troubleth the Church. This it doth by false teachers, Gal. 1. 7. and 5. 12.
• 6. It troubleth the whole state, Iosh. 7. 25. 1 King. 18. 13.
• 7. The worst trouble of all is in the world to come, Rom. 2. 9. 2 Thes. 1. 6.

It was before noted, that corruption incenseth Gods wrath. Gods wrath is a fire. The longer that houses on fire continue to burne, the more trouble they bring.

Learn hereby, when troubles arise, to search after the cause thereof. Hereof see The Plaist•…•…r for the Plague, on Numb. 16. 46. §. 4. As the cause is found out, so remove it. Hereof s•…•…e Dearths death, on 2 Sam. 21. 1. §. 18.

§. 87. Of Corruptions defiling many.

TO the former effect of troubling, the Apostle addeth another of defiling. The a 1.311 Greek word is properly translated, as Iude v. 8. and in sundry other places. There are nouns derived from it, whereof one signifieth b 1.312 pollution, 2 Pet. 2. 20. The other c 1.313 uncleanesse. The adding of this effect to the former sheweth, that the trouble before mentioned is no such trouble as any can have comfort therein, in that it i•…•… a defiling trouble. For corruption, which is the cause of that trouble, in∣fecteth

and defileth. In this respect sundry corruptions are resembled to Leven, which sowreth and infecteth; as corrupt doctrine, Matth. 16. 6. hypocrisie, Luk. 10. •…•…. maliciousnesse, 1 Cor. 5. 8. lewd and evill company, 1 Cor. 5. 6, 7. Our spreading 〈◊〉〈◊〉 infecting nature. The Apostle reckons up sundry effects that sprout from thence, 〈◊〉〈◊〉. 5. 9.

Obj. The kingdome of hevean is said to be as leven, how then can leven infect?

Answ. Things resembled to leven, are to be taken according to their own kind, whether they be good or evill: and the metaphor of leven is used in the generall nature of it, which is, to diffuse to others that vertue which it hath in it self. If the 〈◊〉〈◊〉 it self be good, then it intendeth a diffusion of that which is good. If it be 〈◊〉〈◊〉, then it intendeth infection and diffusion of that which is evill. Thus the word i•…•… said to be a savor of life unto life, and a savor of death unto death: thus Christ and 〈◊〉〈◊〉 Devill are both resembled to a Lyon: Christ in his strength and courage; the Devill in his voracity and desire of mischief: so in sundry other things, the same si∣•…•… litude may set out contrary matters.

Corruption is also set out to be of an infecting nature, by the comparison of a 〈◊〉〈◊〉, 2 Tim. 2. 17. which fretteth, infecteth, and eateth up one part after ano∣ther. Yea it is also resembled to a fire.

This is also a strong motive to make men watchfull against corruption, that they •…•…e not infected and defiled therewith. How watchfull are men against the Leprosie, and against the Plague? in that these diseases do infect and defile a man.

The last word d 1.314 many, doth adde much emphasis to the point, and sheweth,* 1.315 that the infection of corruption is very great, not only parties themselves, but others also, and those many, are defiled therewith. By Ieroboams sin were many defiled, 1 King. 12. 30. This was his stile, Ieroboam which made the people to sin, 2 King. 10. 29. So many were defiled with the God of Ahab, as Elijah thought none free but himself, 1 King. 19. 14. The false prophesies of false Prophets defiled more then the true and faithfull Prophets could instruct and heale: witnesse Ieremiahs time. Not only Scribes and Pharisees, and the rest of the Jewes, but also Christian disciples were infected with the Pharisaicall conceipt of an externall and worldy Monarchy of the Messiah. Multitudes of beleevers in the Apostles time were in∣fected with the leven of the Ceremoniall Law. After the Apostles time, as other Here∣sies, so that pestilent heresie of Arrianisme spread exceeding far: in so much as the Arrians assembled sundry Councils, which ratified their heresies, and Bishops gave their suffrages thereto. An Ancient Father hath this elegant expression of the fierce spreading of this heresie, The whole world doth groane, and wonders that she is made an Arrian. Yet Popery hath spread it self far further. How many in Germany, Denmark, Swethland, and other places, who have renounced the Popish Religion, are notwithstanding infected with consubstantiation, ubiquity of Christs body, free will, and many like errors. Arminianisme also, and Anabaptisme, hath much prevailed. I would to God that the infection of many of those leprosies and plagues, had not spread so far as they have done into this Island, whereby many have here been defiled.

As this circumstance of multitude is a great aggravation of corruption, so the sup∣pressing of it is a great amplification of their good paines, who do their best endea∣vour to suppresse it.

§. 88. Of the resolution of, and observations from, Heb. 12. 15.

Looking diligently, lest any man faile of the grace of God: lest any root of bitternesse springing up, trouble you, and thereby many be defiled.

THe sum of this verse is a Christians Caveat. Hereof are two branches,

• 1. The inference, in this particle, Looking.
• 2. The substance, wherein
  • 1. The act required.
  • ...

    2. The Object thereof,

    In setting down the act, Observe

    • 1. The kind of duty required, look:
    • ...

• ...
  • ...
    • 2. The extent thereof, diligently.

The object is two-fold,

• 1. Concerning grace,
• ...

  2. Concerning corruption.

  The former is amplified

  • 1. By our care of failing of it.
  • 2. By the extent of that care, that no man.
  • 3. By the excellency of the grace, grace of God.

  The second kind of object is double

  • 1. Set down metaphorically; in this word, root.
  • 2. Amplified.
    • 1. By the bitternesse of it.
    • 2. By the encreasing nature of it, springing up.
    • 3. By the trouble it bringeth.
    • 4. By the infection of it, defiled. This latter is amplified, by the multitude defiled, many.

Doctrines.

• I. By Gods grace it is that men live peaceably with others, and bolily before God. This ariseth from the inference of this verse upon the former. See §. 81.
• II. Christians must be watchfull over themselves. The word translated looking, in∣tendeth as much. See §. 81.
• III. Christians watchfullnesse must be a serious watchfullnesse. The emphasis of the Greek word intends as much. See §. 81.
• IV. A Christians watchfullnesse must extend to others. Thus much is inferred from this phrase, lest any man. See §. 81.
• V. Grace is the speciall object of a Christians circumspection. So much is here ex∣pressed under the mention of grace. See §. 81.
• VI. A Christians grace is Gods grace. See §. 82.
• VII. Professors may fail of grace. So much the Apostle implie•…•…h here. See §. 8•…•….
• VIII. Circumspection must be against corruption. The joyning corruption with grace, under the word of watchfullnesse, proves as much. See §. 83.
• IX. Corruption is of a breeding nature. As the word root, so this epithite springing up, demonstrateth as much. See §. 85.
• X. Corruption is speedily to be suppressed. The word diligently looking, intends as much. See §. 85.
• XI. Growth of corruption causeth trouble. See §. 86.
• XII. Corruption is infectious. In this respect it is said to defile. See §. 87.
• XIII. The infection of corruption spreadeth far. See §. 87.

§. 89. Of Fornication.

Heb. 12. 16, 17.

Vers. 16.

Lest there be any fornicatour, or profane person, as Esau, who for one mor∣sell of meat sold his birth-right.

Vers. 17.

For ye know, how that afterward when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

THese verses depend on the former, as is evident by this phrase, a 1.316 lest any. Now it depends on that which goeth before, as a particular exemplification of a gene∣rall caveat. Fornication and profanesse are roots of bitternesse; therefore Fornica∣tors and profane persons, we our selves may not be, nor may we suffer such to be among us; for so much doth this phrase in the extent thereof import, lest there be any, that is, lest you your selves, or any among you, be such. It seemeth that these two vices were too rise among the Hebrews, therefore he exemplifieth the general into these two particulars, viz. Fornication and profanesse. As in the fourteenth verse he enjoyned peace, which hath especiall respect to man, and holinesse, which respecteth God: so here he forbiddeth a speciall sin against man, which is fornication, and al∣so a sin against God, which is profanesse.

O•…•… the notation of the word translated fornication, of the difference betwixt it

and adultery, of the heynousnesse of each sin, and of the remedies to redresse them, see Chap. 13. v. 4. §. 37, &c.

§. 90. Of profanesse, and the hainousnesse thereof.

THe second particular, whereby the Apostles general caveat is exemplified, is profanesse, which is amplified in a particular instance of a profane person, namely Esau.

The a 1.317 word in the original is derived from a word which signifies a b 1.318 thre∣shold; most usually applyed to thresholds of sacred places; from whence is derived the word in the original, translated c 1.319 profane person, that is, one who is unworthy to step over a sacred threshold. The notation of the d 1.320 Latine word imports as much, namely far from the Church, which is a sacred place. Our English word profane comes from the Latine.

The notation of the word gives good light to the signification of the thing. Pro∣fanesse is a slighting of sacred things. The Apostles exemplification thereof shewes as much; as will evidently appear by the story, Gen. 25. 32. This sin is stiled a neg∣lect of Salvation, Heb. 2. 3. How shall we escape, not caring for, or e 1.321 neglecting Salvation? and to set out this sin to the life, and to aggravate it, he addes this Epi∣thite, so great Salvation. So as profanesse is a light esteem of things of great price; as all sacred things are: Such are they which Christ meanes, Matth. 7. 6. Sacred things are th•…•…re stiled pearles (which are most precious things) and profane persons are resembled to hogs and dogs, which lightly esteem pearles.

The hainousnesse of this sin is manifested by the object whereabout its exercised, and that is sacred, as in generall was shewed before, and is in Scripture exemplified by many particulars, as,

• 1. God himself, Ezek. 22. 26. I am prosaned among them.* 1.322
• 2. Gods name, under which is comprised whatsoever God hath made known him∣self by, Lev. 18. 21. and 19. 12.
• 3. Gods Covenant, Mal. 2. 10.
• 4. Gods Sanctuary, (Lev. 21. 12, 23.) which was the place of Gods holy presence.
• 5. Gods ordinances, (Lev. 22. 9.) wherein and whereby God is sanctified.
• 6. Gods Sabbaths, Neh. 13. 17.
• 7. All the holy things of God, Ezek. 22. 26.
• 8. Gods Ministers, Lev. 21. 9.

Now because profanesse doth manifest it self in and about holy things, these two use to be opposed, Ezek. 44. 23. 1 Tim. 4. 7. And accordingly such as professe them∣selves to be holy and godly, or would be accounted so, ought to oppose and set them∣selves against all profanesse, and avoid the same.

• 1. How blameable then is the unworthy walking of many Christians? whose un∣worthy walking as it is sundry other wayes manifested, so in particular by their pro∣faness. In this respect the complaint of God, by the mouth of his Prophet (Hos. 8. 12.) against the Israelites, may be taken up against Christians, God hath committed to us many sacred & precious things, but they are all counted as strange things, lightly e∣steemed, much profaned. Yea God himself (as he complaineth, Ezek. 22. 26.) is profa∣ned; he is too lightly esteemed; he is not feared, reverenced, admired, adored, nor prai∣sed as he should be by Christians, to whom he hath so clearly made known himself to be the only true God. In like manner the Lords house, the Lords table, the Lords day, the Lords word, the Lords Ministers, the Lords holy ones, yea all the holy things of the Lord are too lightly esteemed, & too much profaned. Is it any wonder if God lightly esteem us, and cause us to be profaned and polluted with new and strange judgements? Yea we have cause to fear, that he will cause us, and all the good things which we enjoy, to be profaned, as he profaned the Kings Crown by casting it to the ground, Psal. 89. 39. and as he profaned the Princes of the sanctuary, Isa. 43. 28.
• 2. Let us therefore be stirred up to avoid profanesse. For your help take these few directions.
  • 1. Observe what things are holy: Gods word will well inform thee herein. Tha•…•…* 1.323 shewes, How God himself is holy. How the place where he manifesteth his presence is holy. How his people are holy.
  • ...

• ...
  • 2. Be informed in the excellency of holinesse, whereof see Chap. 3. §. 7.
  • 3. Be wel instructed in the difference that is betwixt holy and common things, as Ezek. 44. 23.
  • 4. Frequently and seriously meditate on Gods indignation against profane per∣sons.

By these and such like rules we may be kept from profanesse.

§. 91. Of Esau, and his impious disposition.

THe person in whom the instance of profanesse is given, is Esaus. Grammarians and Etimologists of Hebrew names, give the notation of the name to be a work done, because he was born hairy all over, as if he had been fully wrought in his Mo∣thers wombe. Hereunto the Holy Ghost seemeth to allude, Gen. 25. 25. He is branded by the Holy Ghost for a very reprobate, a despiser of God, of goodnesse, and goodmen. He it was of whom God said, Esau have I hated, Mal. 1. 3. Rom. 9. 13.

As he was rough in the constitution of his body, so also in the disposition of his soul. He in his person was contrarily affected to his brother Iacob, the beloved of God; and his posterity to the children of Iacob, the Church of God. The Psal∣mist complaineth much of the hatred of the Edomites, which were the posterity of Esau; and so do the other Prophets.

From this Esau proceeded Amaleck (Gen. 36. 12.) the despitefullest enemy that Isra•…•…l ever had. The first that annoyed them after their deliverance out of Egypt, Exod. 17. 8. Deut. 25. 18, 19. But concerning the very person of Esau himself,* 1.324 these particulars are given of his impious disposition.

• 1. His calling was to be a cunning, wild and fierce hunter, Gen. 25. 27. He so pur∣sued his pleasures, as it made him faint again.
• 2. He contemned his birth-right, which is the particular specified by the Apostle here; whereof more hereafter.
• 3. He married wives of the accursed Nation, the Hittites, which were a great grie•…•… to his Parents, Gen. 26. 34, 35.
• 4. His heart was set on the things of this world.
• 5. He hated and thought to destroy his pious brother, for his prudence in getting the birth-right and blessing: and to aggravate his impiety herein, he appointed the time of murthering his brother, to be in the dayes of mourning for his Father, Gen. 27. 41.
• 6. Notwithstanding his former impiety in marrying daughters of the Hittites, he added to those wives another wife, not much better, being the daughter of Ishmael the scoffer and persecuter of his Father Isaac, Gen. 28. 9.
• 7. Twenty years absence of his brother Iacob could not asswage his wrath, ha∣tred and envy. For hearing of his brothers return from Padan Aram, he went out with 400. Souldiers to meet him and slay him. But God changed his purpose, Gen. 32. 6.

§. 92. Of the priviledges of the birth-right.

THe particular sin of Esau expressed by the Apostle, was the selling of his birth∣right. The word in the originall, translated a 1.325 birth-right, is of the plurall num∣ber, importing many priviledges belonging to it.

The priviledges appertaining to the first born amongst the members of the Church, are recorded in Scripture to be of two sorts.

• 1. Temporall.
• ...

  2 Spirituall.

  The Temporall priviledges were two.

  • ...

    1. Dignity; for upon death, or resignation of the Father, the first born was the Governour of the Family. In this respect God saith to Cain the elder brother, in relation to Abel the younger (Gen. 4. 7.) thou shalt rule over him: q. d. Though I have accepted thy brother and his Sacrifice before thine, yet have I not taken from thee the dignity and authority of the first-born. In this respect Esau having sold

• ...
  • ...

    his birth-right, God so ordered it, that Iacob should have the dignity and domini∣on over him, Gen. 27. 29, 37.

    By vertue of the first-borns dignity and dominion, he sustained the office of a Prophet, to instruct the Family; and of a Priest, to pray; at least till God set the tribe of Levi apart for that function: for the Levites were taken instead of the first-born, Numb. 3. 41.

  • 2. The other temporall priviledge was duplicity of portion; for the first-born had at least a double portion. Thus the birth-right being translated to Ioseph, the first-born of Rachel, his seed made two tribes, Ephraim and Manasseh, 1 Chro. 5. 1, 2. There was an expresse Law for this, Deut. 21. 17.

  The spirituall priviledges were also two.

  • 1. One was to be a type of Christ, who was th•…•… first-born, or first-begotten of his Father, by reason by his eternall generation, Col. 1. 15. Heb. 1. 6. And the first∣born of his Mother, in that he first opened her womb, Matth. 1. 25.
  • 2. The other spirituall priviledge was, that it was a type of the heavenly inheri∣tance, in which respect the heires thereof are stiled first-born, Heb. 12. 23.

In regard of the two former temporall respects, Esau shewed himself an egregi∣ous fool; for who but a fool would sell lands and inheritances for a bauble. But in the two latter spirituall respects, he shewed himself notoriously profane, in lightly es•…•…eeming so holy and heavenly priviledges.

These he is said to sell, that is, to part with his birth-right, and the priviledges thereof clean away, without any expectation of having it again: for men expect not the things again which they sell, as they do the things which they lend.

The particular commodity for which Esau sold his birth-right, is said to be one •…•…orsell of meat.

Object. Gen. 25. 34. It is expresly said, that Esau sold his birth-right for bread and pottage.

Answ. The b 1.326 word which the Apostle useth, signifieth c 1.327 whatsoever may be eaten, so as this general, meat, compriseth that particular of bread and pottage un∣der it.

And this sheweth it was the satisfying of his appetite that he preferred before the birth-right.

And to aggravate his sin the more, the Apostle addeth this particle d 1.328 one, one 〈◊〉〈◊〉, which sheweth the smallnesse of the price, for which he sold his birth-right.

§. 93. Of the use to be made of Gods judgements on others.

V. 17.

For ye know, how that afterwards, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears.

THe punishment of Esaus profanesse is here set down; and that as a motive to us to keep us from the like sin. That it is a motive, is evident from this causall particle a 1.329 FOR: As if he had said, Be not ye profane as Esau, because Esaus profanesse was after such a manner punished.

For judgements on some are caveats for others: whereupon the Prophet Ieremi∣eh* 1.330 setteth before the people of the Iewes, the judgement of God upon Shilo, where his name was placed at first, as a caveat unto them, not to place their vain confidence in the Temple, as Ier. 7. 12. Goe ye now to my place, which was in Shilo, where I set my name at first, and see what I did to it, for the wickednesse of my people Israel. And in 1 Cor. 10. 7, &c. The Apostle setteth before the Corinthians the judgements of God upon his people of old for their sins, as caveats for them, to keep them from those ve∣ry sins, for sayth he, Neither be ye Idolaters, ▪as were some of them. Neither let us com∣mit fornication, as some of them did, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyers,

And in the close makes this application, Now all these things hapened unto us for en∣samples, & they were written for our admonition, upon whom the ends of the world are come.

And truly, if we consider Gods unchangeablenesse, how he is still as pure, as just, as jealous, as potent a God as ever he was, what of old he hated, he still hateth, we have just cause to make his judgements on others, caveats and admonitions unto us, not to adventure upon their sin, left their judgements light upon us.

Obj. Judgements are not so frequent, and severe as of old.

Answ.

• 1. God having in former ages shewed what in justice he may do, what by his power he can do, and what sinners provoke him to do, he forbears them the more, that they may the more thorowly consider his former dealing, and be the more warned thereby.
• 2. He then dealt with his as with Children, he had then rods for them, and used them more frequently. He hath scourges for his Churches grown to a riper age. The rods were corporall and temporall judgements; The scourges are blindnesse of mind, hardnesse of heart, a reprobate sense, infidelity, impenitency, and such like spirituall judgements.
• 3. God now reserves impenitent sinners to greater torments in hel: as our Savi∣our speaks of Chorazin, Bethsaida, and Capernaum, Matth. 11. 21, 22. &c. how that it should be more tolerable for Tyre and Sidon at the day of judgement, then for Co∣razin, and Bethsaida. And more tolerable for Sodom then for Capernaum, in regard that they had greater means of grace vouchsased unto them.
• 4. Greater temporall judgements have been inflicted under the Gospel for de∣spising it. The last destruction of the Iewes was the soarest. Fearfull judgements have befallen all the Churches planted by the Apostles. When were more fearfull judge∣ments on any, then lately on the Churches in Germany?

This doth afford direction in the right use of such judgements as we read of, or hear of, especially of such as are recorded in sacred Scripture; not as mat∣ters of admiration, but as matters of admonition, that as we fear such and such judgements, so to take notice of the cause; and as we fear the judgement, take heed of the cause, lest the like befall us, or a worse.

§. 94. Of the knowledge of the Scriptures.

THe Apostle, to convince them of Esaus punishment, appealeth to their own knowledge & understanding which they had out of the sacred Scriptures, where∣in that History is recorded, saying unto them, a 1.331 ye know. Whereby the Apostle implieth, That the Sacred Scriptures ought to be well known by us: which our Saviour implieth in Iohn 5. 39. Where he expresly commandeth us, to search the Scriptures: saith he, Search the Scriptures, for in them ye think yee have eternall life, and they are they which testifie of me. And saith the Apostle Col. 3. 16. Let the word of Christ dwell in you richly in all wisedome.

All inducements that may be of force to move us to be acquainted with any wri∣tings, concurr in sacred Scripture.

• 1. Many take great delight in antiquity, and thereupon take great paines in searching ancient records: But none comparable to sacred Scripture in antiquity. It beginneth with the beginning of the world, yea it revealeth what God decreed before the world, even from eternity.
• 2. Others are much taken with rare and extraordinary matters; and even herein doth the Scripture surpasse all other writings. Witnesse the story of the Crea∣tion, of the deluge, of the destruction of Sodom, of Gods bringing his people out of Egypt, and governing them in the wildernesse, and se•…•…ling them in Canaan, and the many miracles therein recorded, &c.
• 3. Many seek after profound mysteries; and what books herein comparable to the sacred Scriptures? for instance, the great mysteries of Religion, as of the Trinity of Persons, incarnation of the Son of God, his Birth, Life, Death, Resurrection, As∣cension, Intercession &c.
• 4. Many prudently study the things that are most profitable; but there are no wri∣tings that make more thereto, then the Scriptures. They both declare what is truly

• profitable, and most advantagious. They make known true riches, and true ho∣nour. They shew the way how to attain thereto. Among other books, Solomons Pro∣verbs are of singular use to that end. Note 2 Tim. 3. 16, 17.
• 5. None but fooles would spend their time and study about fables and lies; but would be informed in the truth of matters.

Now no booke can better do that, then the sacred Scriptures. For it is the word of the Lord God of truth; all whose words are most true▪ Psal. 119. 160. Iohn 17. 17. This, among other excellencies of the word, is not the least. As it is an excellen∣cy in it self, so it is the excellency of all other excellencies. For what is antiquity, rarity, profundity, or any other seeming excellency, without truth, but as so many p•…•…arles in a blind eye, which make it the more deformed? The more ancient, the more seemingly rare, profound and profitable, falshood is, the more detestable and pernicious it is.

How blame worthy then are they who neglect the reading of the word, and there∣by deprive themselves of the means of knowledge? How many be there who never in their lives read thorow the Scripture? How far short do they come of these He∣brewes, whose knowledge in the Scriptures the Apostle doth here grant.

And how should the consideration of the forementioned excellencies of the sa∣cred Scripture stir up all to be frequent and diligent in reading and searching the Scriptures, whereof the Hebrewes here are a worthy patterne unto us?

§. 95. Of Esaus seeking the blessing too late.

THe punishment of Esaus profanesse, was a deniall of the divine blessing which Isaack his father as a prophet of God, and therein the hand and instrument of God, conferred upon Iacob. The blessing was a ratification of the birth-right. For it comprised under it all the prerogatives thereof, as

• 1. Dignity and Dominion, Gen. 27. 29.
• 2. Patrimony, v. 28.
• 3. The spirituall prerogatives are comprised under these words, Cursed be he that 〈◊〉〈◊〉 thee, and blessed be he that blesseth thee.

Its rightly stiled a blessing, because thereby he was made blessed.

This blessing in regard of the temporal priviledges thereof, Esau would fain have had: for it is said, He would have inherited the blessing. In the Greek, it is said, a 1.332 was willing or desirous to inherit.

This word, inherit, in the Text, importeth two things.

• 1. A right to it, as first-born, by vertue of his birth which he had sold. He would eat his cake, and have it.
• 2. A perpetuall right thereto, for himself and his posterity. For inheritances have no set term of dayes, or years, but extend to men and their children, and childrens children, without date, if it be not cut off.

Thus he was desirous to have inherited the blessing, but when it was too late, as this word, b 1.333 afterward, importeth; for it may have a double relation, one to the selling of his birth-right, Gen. 25. 33. After he had sold his birth-right, he de∣sired a ratification of it to himself by his Fathers blessing. But it was too late to think of recovering that which was clean sold away. The other relation is to his Fathers conferring it on Iacob, Gen. 27. 30. In this respect Esaus seeking the bles∣sing was too late, as this word translated, c 1.334 he was rejected, sheweth: For it hath respect to Isaacks refusing to blesse Esau after he had blessed Iacob. They there∣fore that apply this to divine reprobation, and bring this instance to make it tem∣porary, do clean mistake the mark. True it is, that so soon as Esau came to Isaack, and made himself known to be Esau, it is said (Gen. 27. 33.) that Isaac trembled very exceedingly. He was cast into a strange ectasis, or into a great astonishment, and that by a divine work, which brought into his mind that ancient word of God, Gen. 25. 23. The elder shall serve the younger, where with as with a bridle he was held back from altering what he had done. In this respect its added, that, Esau 〈◊〉〈◊〉 no place of repentance. First, no means to move his Father to repent, and alter his mind, and to reverse, or recall the blessing which he had conferred on Iacob. For

saith he, Gen. 27. 33. I have blessed him, and he shall be blessed. Wherefore they al∣so clean mistake the mark, who apply this to Esaus repentance, and thence inter, that repentance may be too late; yea some take occasion from hence to impeach the authority of this Epistle; whereby we see, how dangerous it is to mistake the sense of sacred Scripture.

But though repentance were applyed to Esau, yet would none of the foresaid er∣rors follow thereupon; for Esaus repentance could be no better then the repentance of Iudas (Matth. 27. 3.) which was meerly legall, more for the punishment then for the sin.

That which perplexed Esau, was the losse of earthly dignity and patrimony, which is intended under that relative particle d 1.335 it, •…•…e sought it, which may have refe∣rence either to the e 1.336 blessing, or to f 1.337 repentance; both be of the feminine gender, and both tend to the same purpose: for in seeking that blessing which Isaack thus conferred on Iacob, he sought to have his father repent of what he had done; and he sought to make his father repent, that he might have the blessing.

From Esaus rejection here upon his seeking the blessing, it doth follow, that bles∣sings may be sought too late; which the Church sadly acknowledgeth, Cam. 5. 6 I opened, saith she, to my beloved, but my beloved had withdrawn himself, and was gone: my soul failed when he spake; I sought him, but I could not find him, I called him, but he gave me no answer.

This the five foolish virgins found true by sad experience, Matth. 25. 3, &c. And so much God threatneth, Prov. 1. 24, 25, &c. For God who is the fountain of blessing, (as the Apostle Iames acknowledgeth, Iam. 1. 17.) hath his fit times and seasons; as he hath means in and by which he conveigheth his blessings, and out of which he will give no blessing; so likewise his seasons, hence the Psalmist in Psal. 32. 6. speaketh of a time when God may be found; and also the Prophet Isaiah in cap. 55. 6. implying thereby, that there is a time when God will not be found.

Whence we may learn one speciall reason, why many who seek comfort to their souls, and peace to their consciences, and assistance of the spirit, and other divine blessings, fail of them; namely, because they seek them too late. Indeed God hath promised to such as seck, that they shall find, Matth. 7. 7. But it is to such as seek aright; for note what the Apostle Iames saith, Iam. 4. 3. ye ask and receive not, because ye ask amisse, that ye may consume it upon your lusts.

Now there are many wayes, whereby men fail in seeking.

First, some fail in and about the means: they have means of their own invention, and subject not themselves to the means which the Lord hath warranted, and san∣ctified, as Rom. 10. 2, 3. All the heathen, all infidels, all pagans which are with∣out the light of Gods word, whereby the means of seeking God aright is revealed, misse of the right means. So do all sorts of Heretiques, that pervert Gods word; yea and ignorant persons, who have not the knowledge thereof.

Secondly, others faile in and about the matter of seeking of God, in that they seek him, and divine blessings from him, only in shew and appearance, as all manner of hypocrtes, whereof the Lord complaineth, Ezek. 33. 31. Or if in truth, yet very loosely, and carelesly, as if God and his blessing were the least thing to be regarded, Note Ier. 48. 10.

Thirdly, Many faile in the time, as the instances before shew.

There is a failing in the the time of seeking two wayes.

• 1. When men begin too late.
• 2. When they continue not long enough, as Saul in 1 Sam. 13. 8, 9, 10.

§. 96. Of Esaus seeking the blessing with tears.

ESaus earnest desire of the blessing is expressed by his seeking of it by tears. a 1.338 The word whereby his desire is set forth, is a compound verb, which adds much emphasis. The b 1.339 simple verb signifieth to seek, but the c 1.340 compound signifieth* 1.341 more then ordinary seeking; therefore our English hath to that purpose added this epithite carefully; though he sought it carefully with tears.

And that he did more then ordinarily seek it, is evident by that which is added, namely, d 1.342 with tears. This is thus expressed, Gen. 27. 34. He cried with a

great and exceeding bitter cry; and v. 38. thus, He lift up his voice and wept. This was in externall evidence of a very earnest, and vehement desire; yet he prevailed not thereby. So that earnest desires may sometimes be in vaine. And therefore it will be the wisedome of such as are moved as Esau did, diligently to seek divine blessing, and yet find no better issue and fruit in their seeking then Esau did, to search after the cause thereof. This was the counsell given by God himself, Iosh. 7. 13, &c. See my •…•…laister for the Plague, §. 4. and Dearths Death, §. 18.

First therefore, examine thy self concerning thy spirituall estate, whether true grace be in thee or no. If thou be not an Israelite indeed, (as was said of Nathaniel, John 1. 47.) thou hast no cause to expect thy prayers, thy cries, thy tears should be heard, for an hypocrite shall not come before the Lord, Job 13. 16. and God abhors s•…•…ch, Psal. 106. 40.

Secondly, Consider the end thou aimest at, whether it be not some bie and sini∣•…•… respect, in regard of thy self, and own advantage, as Numb. 22. 8. Iames 4. 3.

Thirdly, Call to mind, whether thou hast not formerly stopt thine eare against Gods outward call by his word: for thereupon the Lord threateneth to turne a deafe eare to our prayers, as Prov. 1. 24, 28. Because I have called, and ye refused, I have 〈◊〉〈◊〉 out my hand, and no man regarded; but ye have set at nought all my counsell, and would none of my reproofs, &c. v. 28. They shall call upon me, but I will not answer; they shall seek me early, but they shall not find me. Or whether thou hast not stopt thine eare to Gods inward call, as Matth. 13. 15.

Fourthly, Observe whether there be not some execrable matter lurking in thy soul, as Iosh. 7. 13. Note, Iudg. 20. 21, 25.

Fifthly, Well weigh the matter of prayer, whether it be not such as the Lord is resolved not to grant, as Deut. 3. 26. 1 Sam. 16. 1. 2 Sam. 12. 14, 16.

Sixthly, Take notice of the manner of thy prayer, if it be not too coldly. For note what the Apostle Iames sayeth, Iam. 5. 16. It is the fervent prayer only that is effectuall.

It is further observable in Esau, that though he sought the blessing e 1.343 with tears, yet was he rejected, so that not only his cries, but also his tears were in vaine. Nei∣ther of them did prevaile; which may seeme the more strange, because of that high account which God maketh of mens tears, as I have shewed, in My whole Armour of God, on Eph. 6. 18. §. 97.

Which may informe us of the difference betwixt Gods discerning of spirits, and man•…•…. Men may be taken and beguiled with tears, as Ier. 4. 1. 6. But God cannot.

And it may instruct us how to judge of tears, our own, or others; for this, distin∣ctly note the forementioned ground and kind of Esaus tears.

Q. When are tears acceptable?* 1.344

R.

• 1. When they are from a broken heart, Ioel 2. 12.
• 2. When for grief of sin, either our own, as Luk. 7. 38. Matth. 26. 75. Or for other mens sins, Psal. 119. 136.
• 3. When for Gods displeasure, or anger, Psal. 6. 1, 8.
• 4. When out of an expression of earnest desire, as 1 Sam. 1. 10. Hos. 12. 4. Mark. 9. 24.
• 5. When upon threatning of judgements, or fore-sight of them, 2 King. 22. 19.
• 6. When in agony, or sense of paine, Heb. 5. 7.

God pities those whom in such cases he sees weeping. As an evidence hereof, he is said to wipe away tears, Psal. 116. 8.

§. 97. Of the resolution of, and observations from, Heb. 12. 16, 17.

Vers. 16.

Lest there be any fornicatour, or profane person, as Esau, who for one mor∣sell of meat, sold his birth-right.

Vers. 17.

For ye know, how that afterward when he would have inherited the bles∣sing, he was rejected; for he found no place of repentance, though he sought it carefully with tears.

THe sum of these verses, is the exemplification of the Christians caveat. Hereof are two branches.

Vers. 16.

• 1. The inference, in these words, lest there be any.
• 2. The substance; wherein two vices are condemned.
  • 1. Fornication.
  • 2. Profanesse. This latter is
    • 1. Propounded, in these words, or profane person.
    • ...

      2. Amplified in a particular instance of a profane person.

      In setting down this instance, we may observe

      • 1. The person in whom the exemplification is made, namely Esau.
      • 2. The point whereof the exemplification consisteth, where we have
        • 1. His sin, verse 16.
        • 2. His punishment, v. 17.

• ...

  1. His sin was the selling of his birth-right for a morsell of meat.

  Wherein we may observe

  • 1. The act, he sold.
  • 2. The commodity which he sold, viz. his birth-right.
  • 3. The price for which he sold it, namely, Meat, which is amplified by the smalnesse thereof, one morsell of meat.

  Vers. 17.

• 2. His punishment was a deniall of the divine blessing which Isaac his Father as a Prophet of God had conferred upon Iacob, expressed in v. 17. Wherein we may observe
  • 1. The inference, in this particle FOR.
  • 2. The substance, in the words following. In which we have
    • 1. The proof, in these words, ye know.
    • ...

      2. The point wherein the punishment is distinctly noted.

      The point is

      • 1. Propounded.
      • 2. Aggravated.

      In the proposition we may observe,

      • 1. The kind of punishment.
      • 2. The time.

      In the aggravation we have

      • 1. The reason, which was his Fathers unalterable re∣solution.
      • 2. The means for the recovery thereof, he sought it carefully with tears.

Doctrines.

• Vers. 16. I. Generals are to be exemplified by particulars. This ariseth from the inference of this verse upon the former. See §. 89.
• II. Fornication ought to be shunned by Christians. This ariseth from the first vice here condemned by the Apostle, namely, fornication. See §. 89.
• III. Christians must not be profane: This ariseth from the other vice condemned, namely profanesse. See §. 90.
• IV. One sin as well as another must be avoyded. Profanesse as well as uncleanesse. This ariseth from the disjunctive particle, OR, Let there be no fornicator, OR pr•…•…∣fane person.
• V. Evill examples are to he avoyded. This ariseth from the example of profane Esau, instanced here by the Apostle.
• VI. Pious Parents may have most impious children. As Isaac a profane Esau.
• VII. External priviledges of old had mysticall prerogatives. For many preroga∣tives were included under the external priviledge of the birth-right. See §. 92.
• VIII. Mean matters for the body are by many preferred before the greatest spiritual blessings. This ariseth from Esaus preferring a morsell of bread before his birth-right, and the priviledges thereof. See §. 92.
• IX. Gods choysest blessings are by many little regarded. The birth-right was a very choyce blessing, and yet how little regarded by Esau? See §. 92.
• X. A man given to his appetite, will let go any thing for it. This ariseth from Esa•…•…s selling his birth-right for one morsell of meat. See §. 92.
• ...

• Vers. 17. XI. Iudgements on some are caveats for others. This ariseth from the A∣postles bringing in of Esaus profaness, as a motive to keep us from the like sin. Where∣of See §. 93.
• XII. The sacred Scriptures ought to be well known. This the Apostle taketh for granted in the Hebrewes; for to convince them of Esaus punishment, he appea∣leth to their own knowledge, and understanding in the Scriptures; saying, ye know what is recorded concerning Esau. See §. 94.
• XIII. Blessings may be sought too late. This ariseth from Esaus rejection, not∣withstanding he so earnestly sought the blessing. See §. 95.
• XIV. Earnest desires may be in vain. For though Esau sought the blessing care∣fully, yet was he rejected. See §. 96.
• XV. Tears may nought prevaile. Though Esau sought the blessing with tears, yet was he rejected. See §. 96.

§. 98. Of the abrogating of the legall Discipline and Sacrifices.

Vers. 18.

For ye are not come unto the Mount that might be touched, and that burned with fire, not unto blacknesse, and darknesse and tempest.

Vers. 19.

And the sound of a Trumpet, and the voyce of words, which voyce they that heard, entreated that the word should not be spoken unto them any more.

Vers. 20.

For they could not endure that which was commanded: And if so much as a beast touch the Mountain, it shall be stoned, or▪ thrust thorow with a dart.

Vers. 21.

And so terrible was the sight, that Moses said, I exceedingly fear and quake.

FRom the beginning of verse 18. to the end of this Chapter, we have a digressi∣on from those practicall points, which he began to lay down v. 14. and in which he proceeds Chap. 13.

The digression is about the difference betwixt the Law and the Gospell; which though it be a digression, yet is it a very pertinent one; and that both to the main scope, which the Apostle aimes at in this Epistle; and also to the particular points going immediatly before. For the said difference is here inserted as a reason to enforce what was before delivered.

The first particle, a 1.345 FOR, importeth as much.

Now the reason may have reference to the main scope of this Epistle, which is 〈◊〉〈◊〉 in well entertaining the Gospel. For if the Gospel be far more excellent then the Law, it ought to be with all faithfulnesse entertained.

The argument may be thus framed. The most excellent ought to find best en∣tertainment: But the Gospel is the most excellent;

Therefore it ought to find best entertainment.

The assumption is proved, by comparing it with the Law.

This reason may also have a fit resemblance to the sin immediatly before taxed; which is profanesse, or a vilifying of the Gospell; For the most sacred things ought least to be vilified: But the Gospell is the most sacred thing: Therefore ought least to be vilified; if it be, we have cause to expect the soarer vengeance. This for the dependence.

The sum of the digression is, The Christians 〈◊〉〈◊〉, which is, That the legall discipline is taken away from them, which was foretold, Ier. 31. 31, 32, &c. Behold 〈◊〉〈◊〉 dayes come, saith the Lord, that I will make a new Covenant with the house of Israel, 〈◊〉〈◊〉 with the house of Judah. Not according to the Covenant that I made with their Fa∣•…•…, in the day that I took them by the hand, to bring them out of the Land of Egypt, 〈◊〉〈◊〉 my Covenant they brake, although I was an husband unto them, saith the Lord. But this shall be the Covenant that I will make with the house of Israel, &c. And Heb. 10. 9. The Apostle saith expresly, He taketh away the first, that he may establish the 〈◊〉〈◊〉, where the Apostle sets down the abrogating of legall sacrifices, and the esta∣blishing of Christs sacrifice.

The Reasons thereof may be taken both from the weaknesse, and unprofitable∣nesse of the legal discipline and sacrifices.

• 1. The weaknesse thereof appeareth, in that the Law was utterly unable by it self,* 1.346 and by strict observance of the rites thereof, to do that which was needfull to be done, namely to make the observers perfect.
• 2. The unprofitablenesse thereof appeareth in this, that though a man be zealous of the Law, and take much paines, and be at great costs thereabouts, yet he shall get nothing thereby, but lose all his pains and costs: all will be in vain. The Apostle found this true by experience. For after he had set forth his zeal about the Law, and declared how blamelesse he was, touching the righteousnesse which is in the Law, he addeth, what things were gain to me, those I counted losse and dung, Phil. 3. 6, 7, 8.

• ...

  1. Which shewes the blindnesse, and foolishnesse of the Iewes, who after the Gos∣pel preached, continued to cleave close to the Law; yea such as beleeved would have the Law joyned with the Gospel, Act. 15. 5. This both caused the first Coun∣cell, and occasioned the Epistle to the Galathians.

  Much more blinded and hardened are the Iewes at this day. So likewise Turks, Per∣sians, Morochians, and all who hold Moses, and deny Christ.

• ...

  2. This may inform us in Gods goodnesse, who hath taken from his Church that terrible and deadly law.

  He brought his people to it at first to keep them in awe, to make them more long for liberty, and to make it more welcome to them, and to move them more readily and thankfully to embrace and entertaine it. But when he had long enough tutu∣red his Church under that Discipline, he sent his Son who tooke it away.

• 3. Let us be admonished to take notice of those ends which God aimed at in his legall discipline, and to walk worthy of that liberty that is brought to us.

From the comparison which the Apostle here useth, For ye are not come into the Mount, &c. Ye are not come to such things as cause terror: but ye are come to Mount Sion, &c. We may observe,

That the best things are reserved for the last times; the many Prophecies of these times prove as much, as Isa. 2. 2. Ioel 2. 28. So sundry hyberbolicall speeches prove as much, as Isa. 11. 6. and 30. 26. and 54. 11, 12, 13. Ier. 31. 33, 34. Ezek. 36. 11. See more hereof, In my Sermon on Ezek. 36. 11. Preaced before the House of Lords, Sep. 24. 1645.

§. 99. Of the terror of the Law.

NOW followeth the particular circumstances mentioned by the Apostle.

The first is touching the place where the Law was given, here called a mount that might be touched. Some expound it, a mount touched, viz. by God, and thereby became a terrible mountain, smoaking and burning, according to that which the Psalmist sayeth, (Psal. 104. 32.) He toucheth the moumtaines, and they smoake.

This sense is somwhat agreeable to that which followeth, & the a 1.347 original word wil also beare it, but our English translation doth better translate it, a mount that might be touched, that is, an earthly mountain, which might be felt; now by this he meaneth the mount Sinai, whereon the law was given, opposed to spirituall Si∣on, much spoken of in the Scriptures, and mentioned, v. 22.

So that herein lyeth one main difference betwixt the Law and the Gospel; that the Law is but earthly in comparison of the Gospel; for thus much intimateth the Apostle by this description of mount Sinai, whereon the Law was delivered, it was a mount that might be felt and touched, Exod. 19. 11. That the Law and the things thereof were but earthly and carnall, in comparison of the Gospel. See Chap. 7. v. 16. §. 80, 81.

The second circumstance is touching the terror of the Law, which is set out

• 1. By externall signes.
• 2. By fearfull effects.

The signes which appeared at the delivery of the Law, whereof we may read more at large, Exod. 19. and Deut. 5. were these.

• 1. A mount touched, (1.) that did tremble and quake, as the Psalmist expresseth, Psal. 68. 8. The earth shooke, the heavens also dropped at the presence of God, even Sina•…•… it self was moved at the presence of God, the God of Israel.
• 2. Burning with fire, which is the first here mentioned. And it is said, Deut. 4. 11, 12. That God came down on Mount Sinai in fire, and spake unto the people out of the •…•…idst of fire. This is here mentioned, partly to set forth the Majesty of God; and partly to declare the terror of the law, which burneth up all things before it, even as the fire doth consume stubble, therefore its called a killing letter, a ministration of 〈◊〉〈◊〉, 2 Cor. 3. 6, 7. Whereas the Gospel giveth the spirit of life.
• ...

  3. Blacknesse and darknesse, mentioned, as in Deut. 5. 22. so here by the Apostle. These two only imply the same thing: Blacknesse here meant, is that duskishnesse which appears in the aire, when a thick cloud hath covered the whole face of the 〈◊〉〈◊〉: Moses maketh mention of a thick cloud, and of a great smoake which ap∣peared on Mount Sinai, whence proceeded this blacknesse and darknesse here men∣tioned.

  This betokened the obscurity of the Law, together with the blindnesse and ig∣norance of man; and also that dim light which the Law revealeth, in comparison of that bright light, and cleare Sun-shine manifested by the Gospel: wherein lyeth a speciall difference between the Law and the Gospel.

• 4. Tempest, that was another signe of terror, which properly signifieth a fierce vio∣lent storme. Under this word the Apostle compriseth that thundring and lightning which Moses mentioneth, (Exod. 20. 18.) This implieth that trouble and vexation of conscience which the Law bringeth: wherein there lyeth another difference be∣tween the Law and the Gospel; for the Gospel bringeth and breedeth in a man peace and quietnesse of conscience.
• ...

  Vers. 19. 5. Sound of Trumpet, was another signe of terror. Of sounds, a trum∣pet is ordinarily the sh•…•…illest and loudest. Reports of Cannons were not then in use. Trumpets were of most use in warre, as Iosh. 6. 20. Iudg. 7. 22. and in that respect terrible.

  To enquire what kind of trumpet, whether silver, or brass, or horne, is too curi∣•…•…. Trumpets are attributed to Angels, (Matth. 24. 31. Rev. 8. 2.) to set out a st•…•…ill and loud sound, which much affrights. Trumpets also set out the Majesty of a King. And it is added here to set out the Majesty of the Law-giver: for before Kings and great Monarchs, they used to sound trumpets, as 2 King. 11. 14.

• ...

  6. Voice of words, was another signe of terror; thereby is meant a distinct, arti∣culate voice, not as of thunder, or tempest, but as of man; such a voice as might be understood; for it was a voice of words, namely those ten words (as they are cal∣led, Exod. 34. 28. Deut. 4. 13.) of which the morall Law consisteth: For its said, Ex. 20. 1. That God spake all these words. It being the voice of God, it must needs be a terrible voice, (as the Psalmist expresseth, Psal. 29. 4, 5.) especially the voice of such •…•…ords as the morall law containeth.

  The terriblenesse of this voice appeared by the effect which followed thereupon. Namely the people were not able to endure it: for saith the Apostle, which Voice they 〈◊〉〈◊〉 heard, intreated that the word should not be spoken to them any more; for they could 〈◊〉〈◊〉 endure that which was commanded, v. 19, 20.

  Now as the former signes were terrible to the fight, and feeling, so these two latter were terrible to the ears. Herein also lyeth another difference betwixt the Law and the Gospel; for the Gospel began first to be preached by Christ himself, having ta∣ken upon him our nature, and so become like unto us, and after from time to time 〈◊〉〈◊〉 continued to be preached by men, like our selves: Whereas the law was deli∣vered by God himself.

• ...

  Vers. 20: 7. Stoning of beasts and thrusting thorow with darts, was another signe of terror; these we find recorded by Moses, Exod. 19. 13. and repeated here by our Apostle. Hereby is implied, that by tempest, thundring, and lightning, stones were raised out of the mountaines, or else that such stones fell from heaven, as Iosh. 10. 11. and thu•…•…der-bolts which were as darts. This could not but cause much terror.

  These were the signes of terrors.

  The effects concerned beasts and men.

• ...
  • 1. Beasts might not, yea durst not come neere the mount. Though they had no understanding of the Law, yet they were affrighted with the manner of deliver∣ing it.
  • 2. Men likewise were affrighted, both of the common sort, and also the most e∣minent and excellent amongst them all; he that had greatest familiarity with God, and freest accesse to him, and was the strongest in spirit, even Moses himself was af∣frighted.

The common people v. 19. entreated that the word should not be spoken to them any more. See Exod. 20. 19. and Deut. 5. 24, 25.

The reason hereof is rendered in v. 20. where it is said, They could not endure that which was commanded. And that in regard both of the matter of the law, and also of the manner of delivering it. The matter is an exact observance of all that the Law requires, which is impossible by reason of flesh; and a curse upon every transgres∣sion. Who could endure this? The manner was noted before to be so terrible, as none could endure it.

As for Moses, though a man eminent in grace, yet he professeth of himself, b 1.348 I* 1.349 exceedingly fear and quake. Our English hath well put in this adverb, exceedingly.

For the c 1.350 two compounds have their emphasis.

This is a great aggravation, that such a man as Moses should be so affrighted.

Quest. Where is this recorded concerning Moses?

Answ.

• ...

  1. Some say, that Moses being the Mediator for the people, might say it in the peoples name.

  But to this Answer may be replyed, that thus the Apostles aggravation of the ter∣ror of the Law, is taken away.

• 2. Thomas, Liranus, and Cajetan apply it to Exod. 3. 6. But to their answer may be replied, thats nothing to the scope of the Apostle, who spake of the Law.
• 3. Its noted, Exod. 19. 19. that in the midst of the terrors Moses spake, and God answered him. Moses might then speak these words, and God thereupon comfort him.
• 4. The Apostle might come to the knowledge of them by speciall inspiration, or extraordinary revelation; for note what the Apostle saith, Gal. 1. 12.
• 5. This of Moses might be registred in civill Chronicles of the Jewes, as 1 King. 14. 19.

Thus you have seene how terrible the discipline of the Law was, manifested by the first manner of delivering it; its further proved in 2 Cor. 3. 6, 7, 9. where its called, a letter that killeth, the ministration of death, the ministration of condemnation.

Many weighty reasons may be given hereof.* 1.351

• 1. To set out the Majesty of God, as Psal 68. 7, and 50. 3.
• 2. To set out our vilenesse and weaknesse, as Iob. 40. 4. and 42. 6. Isa: 6. 5. Ezek. 1. 29. Dan. 10. 8. That thus much was effected by the terrible delivery of the Law, it evident, Exod. 20. 19. Deut. 5. 24, &c.
• 3. To draw them from the Law, that they might not rest on it for justification. note Gal. 4. 21, &c.
• 4. To seek after other means, as the Apostle expresseth, Gal. 3. 24. where the Law is said to be our School-master: a sharp and severe School-master, that it might force us to seek after another discipline.
• 5. To work earnest desire after Christ, and high prizing of him, as its said, Ioh. 8. 56. Matth. 13. 17.
• 6. To make the ministry of the Gospell be better respected, 2 Cor. 3. 6, &c.
• 7. To keep us from despising mans ministery. For that terror of the Law upon Gods delivering it, shews a necessity of mans ministry.

This terror of the Law affords us many profitable uses, as,

• 1. Instruction in the Majesty and terror of God. Where he is pleased to manifest his glory, Mountains will quake and tremble, Psal. 68. 8. Fire shall devour before him, and it shall be very tempestuous round about him; read Psal. 97. 2, 3, 4, 5. and 18. 7, 8, &c. such is the glory of his Majesty, such his terror, as it hath frighted the most excellent of men, as Isaiah (Isa. 6. 5.) Ezekiel (Ezek. 1. 29.) Daniel (Dan. 10. 8.) Saint Iohn (Rev. 1. 17.) Iacob (Gen. 28. 17.) Moses, Exod. 33. 22. The Angels, Isa. 6. 2.
• ...

• 2. Admonition, to fear that fearfull Lord, and to tremble before him. A hea∣then King made a decree to this purpose; as Dan. 6. 26. I make a decree, saith King Darius, that in every dominion of my Kingdome, men tremble and fear before the God of Daniel; who should not fear before such a God as this is?

Object. We never saw him araied with such terror.

Answ. Its enough that he hath given evidence thereof; and that that evidence is come to our hearing; should he continually shew his glory, the earth could not stand, it would be turned upside down. It is for mans sake that he conceals his glory so much as he doth: wilt thou so far pervert his goodnesse to thee, as to re∣spect him the lesse; because he tenders thy weaknesse, and covers that from thee, which would not only dazle and affright thee, but also confound, or consume thee? He deales with thee, as he did with Moses (Exod. 33. 22.) I will cover thee (saith God) with my hand, while I passe by thee. O the more then monstrous ingra∣titude of men. Thus dealt they with Christ, because he humbled himself so low as he did, for our sake, he was despised. So much was foretold, Isa. 53. 3. But •…•…oe to them that now despise him. He shall appear in such glory, as will make such as have here lightly esteemed him, to tremble. Note Rev. 6. 12, &c.

• 3. Disswasion from resting on the Law, or thinking to be justified thereby. Its a terrible Law, a killing letter. It can work no true sound confidence, but terror in soul, and horror of conscience. In many things thou transgresseth against it, and therefore art thou cursed, as Deut. 27. 26. Cursed be he that confirmeth not all the words of this law to do them.
• 4. Exhortation, with all due respect to use the Ministry of men; though they be but as other men, yet are they not to be despised. Our weaknesse requireth such kind of Ministers. The Israelites at the delivery of the morall Law, experimental∣ly •…•…ound the need thereof; Wherefore they make an humble motion for it, and God granted it. Therefore he hath appointed such as we are able to endure▪ to be his Ambassadors. In that respect they are to us in Gods roome: Esteeme them as Gods Ambassadors, receive their word as the word of God, Note Luke 10. 16. and Iohn 13. 26.

§. 100. Of Mount Sion a type of the Church of Christ.

Vers. 22.

But yee are come unto Mount Sion, and unto the City of the living God, the heavenly Jerusalem, and to an innumerable company of Angels.

Vers. 23.

To the generall assembly, and Church of the first borne, which are written in heaven, and to God the Iudge of all, and to the spirits of just men made perfect.

Vers. 24.

And to Jesus the Mediator of the new Covenant, and to the blood of sprink∣ling, that speaketh better things then that of Abel.

HEre beginneth the second part of the Comparison which concernes the Gospel.

The summe whereof is, A description of the Evangellicall discipline.

It consists of ten distinct branches, which may be brought to two distinct heads.

• 1. The places whereunto under that discipline we are brought.
• 2. The persons to whom we are joyned.

The places are described by three metaphors: Mount Sion, the City of the living God, the heavenly Ierusalem.

The first metaphor whereby the place where unto we are brought, is here said to be Mount Sion▪

Here consider

• 1. What Mount Sion was,
• 2. How fitly the Church is set out by it.

For the first, Mount Sion was situate in the best part of the world, which was Ca∣naan, the land which flowed with milke and honey, Exod. 13. 5. and it was in the best part of that land, which was the tribe of Iudah, and in the best part of that tribe, even in Ierusalem, and in the best part of that City, which moved David to build a City there, which was called the City of David, 2 Sam. 5. 9. On it was a very strong fort, which the Iebusites held till Davids time, and thought it to be impreg∣nable,

and thereupon scoft at David when he went about to take it, 2 Sam. 5. 8. Af∣ter that David had built this faire City, called Sion, he placed the Arke there, 2 Sam. 6. 12. 1 King. 8. 1.

This Mount Sion is opposed to Mount Sinai, which was situated in the driest, bar∣rennest, and most parching place of the world; even in a wildernesse, where was no water to drink, and therefore God caused water to flow out of a rock, and to follow the people, Exod. 17. 6. Psal. 105. 41. 〈◊〉〈◊〉 Cor. 10. 4. Nor did the ground bring forth corn, (they had Manna from heaven, Exod. 16. 3, 14, 15.) Nor trees to shelter them from the heat of the Sun, Psal. 105. 39. They had an extraordinary cloud to cover them.

Fitly therefore doth the Mount Sinai set out the Law; which can afford no suc∣cour, no refreshing: and as fitly doth the Mount Sion set out the Gospel, which is simply the best estate that possibly can be.

Because the Arke (which was the most lively representation of Gods presence) was set in Sion, it was made a choise type of the Evangelicall Church where the Lord dwelleth. Therefore the Prophets frequently set out the Christian Church, under the name of Sion, as Psal. 2. 6. Isa. 28. 16. Ioel. 3. 21.

2. In sundry respects is the Church of Christ set out by Sion.

• 1. Sion, before David took it and built it, was the habitation of Iebusites, 2 Sam. 5. 6. So the Christian Church, of Gentiles, before Christ dwelt in it, Eph. 2. 2, 11.
• 2. Sion was an high Mountain, Psal. 133. 3. so the Church, Isa. 2. 2.
• 3. Sion was a strong Fort, 2 Sam. 5. 7, 8. and Psal. 125. 1. So the Church, against which the gates of hell shall not prevail, as our Saviour expresseth, Matth. 16. 18.
• 4. The Ark was in Sion, 2 Sam. 6. 12. So in the Church are Gods ordinances.
• ...

  5. It was in sundry respects the most excellent of all Cities, Psal. 48. 1, 2. there∣fore called the Mountain of Gods holinesse, in the forementioned Psalm. whereof glorious things are spoken, as the Psalmist expresseth, Psal. 87. 3. It is stiled the per∣fection of beauty, out of which God hath shined, Psal. 50. 2.

  So is the Church of Christ the most excellent place of all the world. Such is the excellency thereof, as Saint Iohn maketh choyce of the most choyce things of the world to set it out, Rev. 21. 10, 11, &c. Could the beauty and glory of the Christi∣an Church be discerned by us, all pearls, and precious stones, would seem more to obscure, then illustrate it. This is she that is all glorious within, Psal. 45. 13.

• ...

  6. God himself chose Sion for the place of his habitation, Psal. 9. 11. and 76. 2. and 132▪ 13, 14. In this respect its stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the City of God, Psal. 48. 1, 2. and 87. 2, 3. On this ground all the excellent things that are spoken of the City of God, are to be applied to Sion.

  Thus the Church is the house of God, 1 Tim. 3. 15. And God is said to dwell a∣mong the members of the Church, 2 Cor. 6. 16. And Christ to walk in the midst of the seven golden Candlesticks, which are the Churches, Rev. 2. 1.

• 7. God r•…•…igned in Sion more conspicuously, then in all the world beside, Isa. 24. 23. There was the throne of David, who was an especiall type of Christ. So the Church is in an especiall manner the Kingdome of Christ. See my Guide to go to God, in 2 Petit. §. 35, 36.
• 8. Out of Sion came the Law, Isa. 2. 3. There's the blessing and life for evermore, Psal. 133. 3. So in the •…•…hurch is Salvation. Out of it is no Salvation. From it proceed all the means of Salvation.
• 9. Gods love was most set on Sion, Psal. 87. 2. So on his Church, Eph. 5. 25.

• 1. This affords ground of contentment to such as are of the Church. They are in the most excellent, the most sure and safe estate that can be, there where God dwelleth and reigneth, there where the brightnesse of his favour most shineth, there where is the bread of life, and the water of life; where is peace, joy, and all happi∣nesse. So as they who are in the true Church, and of it, may well say (as Psal. 16. 6.) The lines are fallen unto me in pleasant places; yea I have a goodly heritage.
• 2. This may ex•…•…ite us to abide in the Church, our selves, and to draw others in∣to it. Peters resolution (Iohn 6. 68.) becomes us all for our selves. And the Churches •…•…ind for other, Cant. 8. 1, 2, 8.) Every one to do what he can to bring in others. Note Matth. 23. 15.
• ...

• 3. This may stir us up to pray for the good of the Church. So did the Psalmist 〈◊〉〈◊〉 Sion, in Psal. 122. 6, 7, 8. Note Isa. 62. 1. Our Church far excelleth Sion, there∣•…•… we ought to be the more earnest.
• 4. This may afford ground of humiliation for the distresses and desolations of 〈◊〉〈◊〉 Churches. So the Jewes of old for Sion, note Psal. 137. and the Book of La∣•…•…. If we cast our eyes abroad, we shall find great cause of humiliation in 〈◊〉〈◊〉 respect.
• 5. This may afford ground of gratulation to praise God for the prosperity of the Church. We especially that are of the Church ought to do it, as the Psalmist in∣•…•… in Psal. 65. 1. Praise waiteth for thee, O God, in Sion, and Psal. 147. 12. Praise the Lord O Ierusalem, praise thy God, O Sion.
• 6. It affords an use of direction to walk as becometh a Citizen of Sion.

§. 101. Of the Church, the City of God.

THe second Metaphor, whereby the place whereunto we are brought is, The Ci∣ty of the living God. Whereby is here meant the Church, which is oft stiled in 〈◊〉〈◊〉 the City of God, as Psal. 87. 3. and Psal. 48, 1, 2, 8. Glorious things are spoken 〈◊〉〈◊〉 thee, O City of God. So likewise in Isa▪ •…•…0. 14. and Rev. 3. 12.

That the Church is a City, see Chap. 11. v. 10. §. 47.

And it is called the City of God.

• 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for excellent things are said to be of God.
• 2. For distinction from Cities of men.
• 3. Because God is the author and governor of it.
• 4. Because the ordinances, immunities, and priviledges thereof, are all of God.

• ...

  1. In that the Church is a City, it may enform us in the state and condition 〈◊〉〈◊〉 the Church; it is a well-ordered estate, an estate that hath different degrees of persons; some for government, some for subjection, some to make known Gods will, some to bring men into obedience thereto.

  There are also lawes, orders and ordinances, proper and peculiar to the Church.

• 2. It doth afford a ground of consolation to such as in this world are as strang∣•…•… and forreiners, that have no City to go to; if they be of the communion of Saints, they are Citizens of the best City that can be, the most safe and secure City, the best governed City, best provided for, which hath the best orders, fairest priviledges, and fullest immunities that can be.
• 3. It should stir up such as are of the Church, to carry themselves as becommeth Citizens of such a City, Phil. 1. 27.

For this end take notice of the lawes and ordinances of this City.

In that the Church is the City of God,

• 1. It doth exceedingly amplifie the excellent estate and condition of this City: It is not a City of man, but of God: So the lawes, ordinances, and all things apper∣taining thereunto are of God.
• 2. It should stir us up to pray to God for it. God will provide for, protect, and every way blesse his own Kingdome.

God is here said to be the the living God. The City a 1.352 of the living God. Of the living God, see Chap. 3. v. 12. §. 138, 139.

§. 102. Of the heavenly Jerusalem.

THe third Metaphor whereby 〈◊〉〈◊〉 place whereunto wee are brought, is the hea∣venly Ierusalem.

Of Jerusalem, see the Saints sacrifice, on Psal. 116. §. 115.

The speciall thing here to be noted is that epithite Heavenly, added to Ierusalem, which is so called,

• 1. For distinction sake, to distinguish it from earthly, and therefore, Gal. 4. 26. called Ierusalem which is from above.
• 2. For excellency sake.
• ...

• 3. To manifest the end of it, which is, to bring us to heaven, Matth. 19. •…•…8. Rev. 19. 6.
• 4. To shew the nature and kind of it, it is an introduction to heaven, yea a part of heaven, the beginning thereof. See My guide to go to God, 2 Pet. §. 38.

Uses arising from this title heavenly, attributed to the place whither we come, may be these.

• 1. Incitation, to desire and endeavour to be of this City, Citizens of this Ierusa∣lem. It is an heavenly Ierusalem. Note Heb. 11. 16. This is a part of that heavenly City; Of this we must be, before we can be of that.
• ...

  2. Admonition, not to envy the Glory, Pompe, Riches, &c. of this world: Nor the priviledges of any earthly City.

  Yee are come to an heavenly City. Yee that are Citizens hereof, have more cause to pitty them, yea to triumph over them. All theirs are but earthly, all ours heaven∣ly, and what comparison is there between earthly and heavenly?

• ...

  3. Dehortation from setting our hearts upon this world, upon the promotions, profits, and pleasures thereof; they are all earthly, they become not such as are Ci∣tizens of this heavenly Ierusalem, no more then the habit or attire of Iewes, and▪ Truk•…•…, sworne en•…•…mies of Christ becomes a Christian.

  Doting and setting our hearts on them bewraies an earthly and worldly mind, and heart, which is no way suitable to this heavenly Ierusalem. Nay farther, there is a bewitching force in the things of this world to our corruptnature, whereby they are stollen and alienated from this heavenly Ierusalem, and from the heavenly thing▪ thereof.

  All the things of this heavenly Ierusalem, are things of God. But God and this present world are contrary each to other. Note Iames 4. 4. 1 Iohn. 2. 15.

• ...

  4. Exhortation, to get an heavenly disposition, and to shew forth an heavenly conversation, for we are Citizens of the heavenly Ierusalem. This is the main scope of the third petition in the Lords prayer.

  The particulars implied under this generall exhortation, are three.

  • 1. Let us clense our selves from all filthinesse of the flesh, and of the spirit. As the Apostle expresseth, 2 Cor. 7. 1. In heaven there is nor can be, any unclean thing, Rev. 21. 27.
  • 2. Grow up unto full holinesse, as the Apostle implieth in these words, (2 Cor. 7. 1.) perfecting holinesse in the fear of God. In heaven all are holy. Heaven itself is the most holy place, Heb. 9. 8, 12. and 10. 19. The supream Soveraigne thereof is the holy God, holy in his nature, holy in each person: holy Father, Iohn 17. 11. holy Son, Act. 4. 27, 30. Holy Ghost, Matth. 28. 19. The inhabitants there are all holy: Holy Angels, Mark 8. 38. Holy Saints. When the Angels fell from their holinesse, they fell from that excellent habitation.
  • 3. In all things have an eye to Gods will. So it is in heaven; therefore in the third petition, our Saviour hath taught us to pray, That Gods will might be done by us on earth, as it is done by Angels in heaven. Matth. 6. 10.
  • 4. So far as Gods will is made known, do it. If yee know these things, happy are •…•…e if ye do them, saith our Saviour, Iohn 13. 17. To know, and not to do, aggra∣vates condemnation, Luk. 12. 47.
  • 5. Do Gods will after a right manner, as it is done in heaven by the Angels, sincerely, entirely, cheerfully, diligently, zealously, constantly. He that said our conversation is in heaven, Phil. 2. 20. shewed himself a Citizen of this heavenly Ie∣rusalem.

§. 103. Of the innumerable 〈◊〉〈◊〉 of Angels.

HEtherto of the description of the Christian Church by the Place whereto we are brought. The Persons to whom we are joyned follow.

The first of them are set out in this phrase a 1.353 an innumerable company of Angels. Of their Name, Nature, Properties, Functions, &c. vid. Chap. 1. v. 7. §. 84, 85, 86, 87, &c.

Their number is implied under b 1.354 these words innumerable company. c 1.355 The

word in the Greek doth signifie ten thousand. But as sexcenta by the Latines is frequently put for an indefinite, and infinite number; so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the Grecians. Our English Translators have accordingly well translated it an innumerable company: For indeed the number of Angels is innumerable. We read of an host of Angels (Rev. 12. 7.) but no number put to it. We read 2 King. 6. 17. of a mountain full of horses and Chariots of fire, whereby are meant Angels, but no number of them. There was then a great host of enemies that compassed the City, yet of that troop of Angels saith Elisha, They that be with us are more then they that be with them. Those Angels did Hezekiah mean, when he said, 2 Chro. 32. 7. There be more with us, then with the King of Assyria. Yet of the King of Assirians Army were slain at a clap 185. thousand▪

Object. We read of a set number, Matth. 26. 53. viz. of twelve legions of Angels, which in common account amount to 80000.

Answ.

• 1. The Text doth not precisely expresse that number, but saith d 1.356 more then twelve legions.
• 2. That number is to be taken indefinitely.
• 3. Christ means not all the Angels in heaven, but so many as in mans opinion might be thought sufficient to guard him against all the opposition which the Jewes could make: For twelve legions of good Souldiers, were reputed an invincible Ar∣my. The like answers may be given to that greater set number, whereof we read Dan. 7. 10. as, thousand thousands, yea ten thousand times ten thousand, for
  • 1. They set out an indefinite and infinite number.
  • 2. All the Angels of God are not there meant, there were many others in other places.

• 1. This number, or rather innumerable company of Angels did God at first make, and doth still preserve in their first entire estate, the more to set out his own magni∣ficence. Thus is the magnificence of the great King of heaven and earth set out by having so many of such attendants.
• 2. To animate and encourage Saints against the multitude of devils; for we read Rev. 12. 7. The Dragon gathered together an host of evill Angels. There were not only seven devils in one woman, but a legion, that is 6666. in one man. If at once there were so many in one man, how many were there in all the world beside? for certainly no man is free at any time, but hath devils attending on him, to sollicit him to evill. There is need therefore of an innumerable company of good Angels to guard him. There are many more Angels then men; so as every Saint may have assurance of so many to guard him, as he may well say as Elisha, 2 King. 6. 16. they that be with us, are more then they that he with them.

• 1. This may serve for the resutation of their presumptuous conceit, who under∣take to set down the distinct number of Angels, which yet the Apostle here stileth innumerable.
• 2. This may raise up our hearts in admiration of Gods great and glorious Maje∣sty. If in regard of the visible host of heaven, the Psalmist might say as Psal. 8. 1. O Lord, our God, how excellent is thy name in all the earth, who hast set thy glory above the heavens. How much more in regard of this innumerable company of invincible and spirituall creatures? For this end meditate, as on the nature, properties, and functions of Angels, so of the innumerable company of them.

§. 104. Of the generall Assembly.

HAving shewed the first sort of excellent creatures, to which we are brought by the Gospel, namely Angels; Come we now to the second sort, who are here said to be holy men: who are

• 1. Generally propounded, in this phrase, Generall assembly.
• 2. Particularly exemplified, by the name, First-born.

The word translated a 1.357 generall assembly, is a word which is used, to set out a solemn publick meeting of many people, from sundry places, to some great solem∣nity. The meeting of all sorts of people, out of all parts of Greece to see the Olym∣pian games performed, was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which term the Apostle here applieth to the Catholick Church.

Catholick is a b 1.358 Greek word, which signifieth generall or universal. That this general assembly is meant of the Church, is evident by the next word c 1.359 Church, which is joyned to it by a copulative pa•…•…ticle, d 1.360 AND. The next word, e 1.361 First∣born, sets out the Persons that belong to this generall assembly.

From the former we may observe, That the Christian Church is a general assem∣bly. The notation of the f 1.362 Greek word which is derived from the g 1.363 verb to c•…•…ll •…•…ut, sheweth that its an assembly called together. The compound h 1.364 word 〈◊〉〈◊〉 that it is a general assembly.

This general assembly is excellently set out Rev. 7. 9. The prophecies of old* 1.365 concerning the amplitude of the Christian Church import as much, as Isa. 60. 4, &c. But most expresly is this proved Eph. 1. 9, 10. Col. 1. 20.

That the truth of this point may be the more distinctly discerned, Let us take a brief view of the respects wherein the Christian Church is stiled a general assem∣bly.

• 1. In respect of persons. For the whole number of Gods Elect are comprised un∣der* 1.366 this assembly. This our Apostle notes in this phrase, whose names are written in the Book of life.
• 2. In respect of place. For the Christian Church is not bounded within the bor∣ders of Iudea, nor of the ten tribes, but diffuseth it self among the Gentiles. This was of old foretold, as the Apostle proveth by many testimonies, Rom. 15. 9, 10. In this extent its said, Ioh. 3. 16. God so loved the world, that he gave his only begotten Son, that whosoever beleeveth in him should not perish but have everlasting life.
• 3. In respect of the time, from Adam to the end of the world, so long as it should be increasing, and after to continue to eternity.

The reason of this generall assembly cannot be in them who are of it: For they of themselves are no better by nature then they who are out of it, Eph. 2. 3, 11, 12. But it resteth wholy and only in God, in his free grace, (1 Cor. 15. 10.) and rich mercy, as Eph. 1. 7. and 2. 4, 7.

The means of bringing us into this generall assembly are

• 1. Outward, the Word, Eph. 1. 23▪ and 2 Thess. 2. 14.
• 2. Inward, the Spirit. Of both these, see The whole Armour of God, on Eph. 6. 16. §. 19.

• ...

  1. This may give satisfaction to that great Question, Whether the Church was before Luthers time?

  I answer, it was where this generall assembly was.

• 2. This may serve for the refuting of Papists, in arrogating and appropriating this title Catholick to the Church of Rome. For
  • 1. It implies a plain, direct contradiction. Catholick is universall, Roman is particular; for the same thing in the same respect to be universall and particular is contradictory.
  • 2. The Church of Rome hath so much, and so far erred from the Catholick Faith, as it cannot be accounted a part of the Catholick Church.
  • 3. This informes us

• 1. In the difference betwixt the Iewish Synagogue and the Christian Church.* 1.367
  • 1. That was of one people; This of all nations.
  • 2. That in one small part of the world; This throughout the whole world.
  • 3. That tyed to the Temple at Ierusalem for their solemn services; This ex∣tended to all places, Mal. 1. 11.
  • 4. That to continue till Christs first comming; This to the end of the world.
• 2. In the difference betwixt the Catholick Church, and particular Churches.* 1.368

• ...

  1. That is invisible: for howsoever the members thereof be Children of men, who are visible creatures; yet their essentiall and specifical form which makes them to be indeed of the Catholick Church, is not visible, for it is an inward, spirituall, effectuall calling.

  But particular Churches are visible: for profession of the true faith, and subjection to the ordinances of a particular Church is sufficient to make men members thereof. Hypocrites may be as true members of a particular Church, as the upright, especially till they be discerned and discovered. So was Iudas, Ananias, Saphira, Demas, and sundry others.

• ...
  • ...

    2. Hence arifeth a second difference. The Catholick Church consists only of the elect being effectually called, such are here described, first-born, whose names are writ∣ten in heaven.

    But particular Churches are mixt assemblies, as the parables of sundry sorts of grounds, of corn and tares, of the draw-net, of wheat and chaff, of the fruitfull and barren Fig▪tree, of vessels of honor and dishonor, shew.

  • 3. The Catholick Church can never fail, Matth. 16. 18. Particular Churches may; for where are the Churches planted by the Apostles?
  • ...

    4. The Catholick Church is diffused throughout the whole world and exten∣deth it self to all times, as I shewed before.

    But particular Churches are tied to certain places, as nationall Churches, and parochiall Churches.

  • 5. The Catholick Church extendeth it self beyond this world, even to heaven; for part of it is triumphing in heaven, as this phrase, spirits of just men made perfect, sheweth.

But particular Churches are only on earth. No divisions, or distinctions, or relations, or ordinances in heaven as on earth, Rev. 21. 22, 23.

These and other like differences are the rather to be observed, because of our ad∣versaries, who confound the Catholick and particular Church of Rome, and thereby apply to their particular Churches, all the properties, priviledges, and excellencie•…•… of the Catholick Church; whence have risen the many and great controversies be∣twixt us and them about the Church; as about the essence of it, the visibility, sta∣bility, infalibillity, and authority of it.

§. 105. Of regeneration, and the causes thereof.

THe first particular, whereby that blessed society to which we are brought by the Gospel, is set out in this phrase, a 1.369 Church of the first-born.

The Greek word translated Church, commeth of a Greek b 1.370 verb which signifi∣eth to call, the c 1.371 compound whereof signifieth to call out; hence the word here translated Church, which signifieth a company called together; of their calling out∣ward and inward, and of the means of the one, and the other, Gods word and Spi∣rit, see Chap. 3. §. 13.

By the word men are called to profession of the true faith; which is the outward calling. Hereby visible particular Churches are constituted. By the Spirit true faith is wrought in them, whereby they are brought to yeeld from the heart true o∣bedience to the faith which they professe. These are they which constitute the fore∣mentioned general assembly, the true Catholick Church; and these are they, who are here intended under these words, First-born, whose names are written in heaven.

The title d 1.372 First-born is a compound word, of a verb that signifieth e 1.373 to bear, or bring forth, and of an adjective, that signifieth f 1.374 First: It importeth two things

• 1. A Nativity or birth.
• 2. The excellency thereof.

The birth here intended cannot be meant of a birth g 1.375 after the flesh. In that re∣spect Nicodemus his scruple is to purpose, Ioh. 3. 4. How can a man be born when he is old? can he enter the second time into his Mothers womb, and be born?

All such kinds of birth in this mystery are excluded, Ioh. 1. 13. in those phrases, Not of blood, nor of the will of flesh, nor of the will of man. Its therefore stiled (Tit. 3. 5.) h 1.376 regeneration, a being born again, or a new birth. And this must needs be spirituall.

The excellency of this birth is noted in this particle, i 1.377 FIRST:

For the first is a word of order, and of honour▪

Its applied to Christ the second person in sacred Trinity, and to Sons of men. See Chap. 1. v. 6. §. 67, 68.

In this place it may be appropriated to the Iewes, or extended to all Saints. Yea both these may even in this place well stand together.

For the Iewes being Gods first-born, and we being brought to them, and made partakers of their priviledges, are also Gods first-born, as well as they.

From this priviledge, we may observe,

1. They who are of the true Church, are new-born. The metaph or of first∣born being applied to the Church, imports as much. So much likewise is intended, Psal. 87. 5. And of Sion it shall be said, this and that man was born in her. But more fully expressed, Ioh. 1. 12, 13. and Iam. 1. 18. Christ makes it a matter of absolute necessity, Ioh. 3. 3, 5, 7. Except a man be born again, he cannot see the Kingdome of God.

The reason thereof may be taken from that utter depravation which hath seis•…•…d on man: for repairing whereof no patching or piecing will serve the turn, but a new making.

Its called a new birth, to distinguish it from our generall birth; and its stiled a birth, to set out the work of God more lively.

• 1. Hence we should be stirred up, to put our selves upon examination, whether we be of the number of Gods new borne: till we have some evidence thereof, we can have no assurance of any interest to the generall assembly, or to the priviledges appertaining thereunto. For your help herein, take these few signes of regenera∣tion.
  • 1. A new form and image, even such an one, as after God is created in true holi∣nesse* 1.378 and righteousnesse, Eph. 4. 24. Hereby Saint Paul knew, that they at Rome to whom he wrote were born againe, because, saith he, Rom. 6. 17. Ye have obeyed from the heart-root that form of doctrine k 1.379 into which ye were delivered. Here he useth a fit resemblance taken from a mold into which metals are cast: the metall will be of that shape whereof the mold is, and beare that image which is engraven on the mould. Thus they who by the word are begotten againe, will carry the shape and image of the word, which is the image of God. So do all creatures that are not monsters, beare the image of that which begat them. If ye say of a Pig, or Puppy, this is a womans Child, will any beleeve you? Much lesse will I beleeve that he who carries the Devils image is born of God.
  • ...

    2. Spirituall life manifested by spirituall motions, and affections, such as the A∣postle intendeth under this phrase, (Rom. 8. 5.) They that are after the Spirit, do mind the things of the Spirit. And also under this, God will quicken your mortall bodies by his Spirit, v. 11. A Child that is not still-born, will soon manifest life in it, by the na∣turall motions thereof.

    Now in regeneration none are still-born. If therefore there be no spirituall life, no spirituall motions surely there is no regeneration.

  • 3. Readinesse on all occasions to go to God, as to his Father, and of him to seek every needfull thing. To whom will Children more readily go for supply of their wants, then to their Parents, of whom they were begotten and born? I will arise and go to my Father, saith the Prodigall, Luk 15. 18.
  • 4. A constant purpose, and faithfull endeavour to avoid all sin. This is that which Saint Iohn, 1 Epist. 3. 9. intendeth, in this phrase, Whosoever is born of God doth not commit sin, with the inner man, in the renewed part he doth not commit sin. Of this inner man the Apostle speaketh, Rom. 7. 17. where he sayth, It is no more I that do it, but sin that dwelleth in me.
• 2. Hence we should be stirred up, to use all means for the beginning and accom∣plishing of this blessed work.

This especially concernes such as upon examination find not this work begun. They are to take due notice of the causes of regeneration, which concur to the work∣ing* 1.380 thereof, which are briefly these.

• 1. The primary author is God. For in this respect we are born of God. God* 1.381 hath begotten us, Jam. 1. 18. Even God the Father of our Lord Iesus Christ, 1 Pet. 1. 3.
• ...

  2. The procuring causes are Gods will and Gods mercy.

  There could be nothing out of God to move him. It must needs therefore arise from his own meer will. So saith the Apostle, (Iam. 1. 18.) Of his own will begat he us.

  And there could be nothing in man to move God hereunto. For man by nature is most miserable.

  It must needs therefore arise from Gods meer mercy: for misery is the proper object of Mercy. On this ground it is justly said, (1 Pet. 1. 3.) that God according to his abunda•…•…t mercy hath begotten us againe.

• ...

• 3. The immediat matter of regeneration is Gods Spirit. In this respect we are said to be born of the Spirit, John 3. 4. And regeneration is stiled the renewing of the Holy Ghost, Tit. 3. 5. For it is a divine work, above h•…•…m me ability.
• 4. The ordinary instrumentall cause is Gods word, so Iam. 1. 18. God begat us by the word of truth; In this respect the word is stiled incorruptible seed, 1 Pet. 1. 23. The Gospel is that part of Gods word, which is most effectuall hereunto, and it is thereupon stiled the Gospel of salvation, Eph. 1. 13. And the power of God unto salvation, Rom. 1. 16.
• 5. Ministers and Preachers of the Gospel are ministeriall causes of regeneration; who are, in relation to their ministry, said to beget us, and stiled Fathers, 1 Cor. 4. 15. Philem. v. 10.

All these are comprised under the efficient cause, and are so far from thwarting one another as they sweetly concur to produce this divine work of regeneration, being subordinate one to another, and may in this order be placed together. It be∣ing the will of God to shew mercy to man, he ordained Ministers to cast the seed of his word into mens souls, which being quickned by the Spirit, men are hereby born againe.

• II. The materiall cause of Regeneration is Christ incarnate: God made manifest* 1.382 in the flesh, as the Apostle speaketh, 1 Tim. 4. 16. In this respect we are said, Eph. 5. 30. to be of his flesh, and of his bones.
• III. The formall cause of Regeneration, is Gods Image planted in us, which* 1.383 consists in holinesse and righteousness•…•…. After this Image we are said to be renewed, Eph. 4. 24. This makes an essentiall difference betwixt a naturall and regenerate man.
• IV. The finall causes next and subordinate to the glory of Gods free grace and* 1.384 rich mercy are especially two.
  • ...

    1. To make men able to do good, namely such good as may be acceptable and honourable to God, profitable to other men, and truly advantageable to them∣selves.

    The Apostle therefore (Eph. 2. 10.) speaking of Regeneration (which is a kind of creation) thus expresseth this end, we are created in Christ Iesus un∣to good works.

  • 2. To make men fit for glory; For corrupt flesh cannot partake of celestiall glory. Whereupon saith Christ, Ioh. 3. 3. Except a man be born again, he cannot see the Kingdome of God. So far shall he be from being admitted into it, as he shall not come so neer as to see. That fitnesse for heaven is an end of Regenerati∣on, is thus declared, 1 Pet. 1. 3, 4. God hath begotten us again unto a live∣ly hope and to an inheritance incorruptible, &c.

§. 106. Of Saints being Gods first-born.

II. IN that the society to which we are brought by the Gospell, is set out by this phrase, Church of the first-born, we may observe, That all they who are new born, are Gods first-born. For as the believing Jewes were so by vertue of their prio∣rity; so the believing Gentiles, being brought into the Jewes society, and made par∣takers of their priviledge, are so likewise. Where the called of God are compri∣sed under this collective word, Ephraim, they are stiled Gods first-born, Jer. 31. 9. So where the called of God are comprised under this collective word Israel, they are stiled Gods first-born, Exod. 4. 22. The whole Church was comprised under the title Israel. In the same respect all Saints are called Heires, Rom. 8. 17. and Kings, Rev. 1. 6. Yea all, not only one body, as 1 Cor. 12. 13. but also one spouse, Cant. 5. 1. 2 Cor. 11. 2.

The Reasons of Saints being Gods first-born may be

• 1. Their union with Christ. For they are so neerly united unto Christ, as he and they make but one body, which is excellently set down, 1 Cor. 12. 12. By ver∣tue of this union, Christs priviledges are conferred on them. As he is a King, so they: As he a Priest, so they, Rev. 1. 6. As he a Son, so they, Ioh. 1. 12. As he an heir, so they, Rom. 8. 17. As he Gods first-born, Rom. 8. 29, so they.
• 2. Gods equall and impartiall respect to them all. He loves them all with the

• same love: His heart is set on every one of them, as if they all were but one; and therefore they are all stiled a 1.385 dear Children, Eph. 5. 1.
• 3. Their equall right to the priviledges of the First-born. The forementioned titles of heires and Kings prove as much.

• ...

  1. This may inform us in that right which believers have to the heavenly inhe∣ritance, they are first-born, 1 Pet. 1. 3, 4. Though all that are begotten of men are not heirs; but only the first-born; yet all begotten of God are; because they are all first-born.

  Esau had a birth-right, yea and a blessing appertained to him, as he was the first∣born, Gen. 27. 19, 32. so Reuben, 1 Chro. 5. 1.

  The Law expresly provideth, that the first-born have the inheritance, whereunto he hath a right, though his Mother were hated, Deut. 21. 16. Much more have Gods first-born a right to his inheritance, even that heavenly inheritance which the Father hath prepared, the Son purchased, and the Spirit sealed up to their souls. This right therefore commeth not from any worth of theirs: nor from any merit of any thing done by them, but from this prerogative conferr'd upon them. For as the A∣postle Iames expresseth, (Iam. 1. 18.) Of his own will begat he us, with the word of truth, that we should be a kind of first-fruits of his creatures. Therefore the Apostle Peter, 1 Epist. 1. 3. blesseth God for this priviledge, saying. Blessed be the God, and Father of our Lord Iesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Iesus Christ from the dead.

• ...

  2. This should also stir us up to search after the evidences of this our right. Heirs of great inheritances will be very diligent herein; yea, and they will 〈◊〉〈◊〉 the advise of learned Councel. Should not we much rather use all means to get assu∣rance of this prerogative, to be of the Church, of the first-born? Note the exhortati∣on of the Apostle Peter, in 2 Epist. 1. 10.

  If we be new born, we are first-born; and therefore the evidences of our new∣birth are assured evidences, that we are Gods first-born, therefore well weigh them. You had them in the foregoing Section.

• 3. This may admonish such as are the more eminent of the Church, not to despise them who are in some outward respect inferior to them; be the difference in Wealth, or Honour, or Authority, or Superiority, or Learning, or Witt, or any gift of Body, or Mind, yet in Gods esteeme, and in the greatest priviledge, they are all one; all first-born, all Heires, all Kings, Note Gal. 3. 28. There is neither Iew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Iesus▪ This is it which the Apostle mainly aimes at, 1 Cor. 12. 15, 16, &c. Well weigh this poynt, ye that are any way above others, and consider what the Apostle Iames sayth, Iam. 2. 1, 2, &c.
• 4. This doth afford a ground of consolation to such as are of poore parentage, and can expect no inheritance from their Father on earth, to young brothers, from whom the Elder carriethiall, to females who cannot inherit; they are all Gods first∣born. So to all that are Poore, Mean, Illiterate, Weak, or any way despicable in mans conceit. A great comfort and encouragement it is to such, that they are Gods first-born. Note Iam. 1. 9.
• 5. This doth afford an use of direction.

First in generall, to walk worthy of this priviledge, and prerogative, for it is a great priviledge, an high prerogative.

In particular

• ...

  1. Moderate your care for things here below. For being Gods first-born, ye may rest assured he will provide sufficient for the pesent, and hereafter give you a king∣dome.

  On this ground doth Christ presse this poynt, Luk. 12. 29, 30, 31, 32. I may to these use the Prophets phrase, Ier. 45. 5. Seeke ye great things for your selves? seeke them not. Will a Kings first-born carke and care for Farmes, Offices, or other like meanes of livelihood? much lesse should Gods first-borne carke and care for these earth▪ things.

• ...

  2. Patiently beare temporall losses, reproaches, disgraces, and what else may be endured for thy profession sake,

• ...

  The right of the first-born will recompence all. Note Heb. 10. 32, 33, 34, 35. and 11. 9, 10, 26, 35. This also is well-beseeming Gods first-born.

• 3. Be an example to others how to behave themselves. They who in any respect are above others, must be as lights unto them. The advice of Christ, Matt. 5. 16. Let your light so shine before men, that they may see your good works, &c. doth espe∣cially appertaine to such.

Thus may we win and save others, as 1 Pet. 3. 1, 2. 1 Tim. 4. 16.

And this is a great improvement of the talent which God commits to us, where∣by men bring gaine to the Lord, which he will not let passe unrewarded. Read Math. 25. 15, 27.

Thus shall we bring a good repute to our profession, yea and much honour to our Father, Matth. 5. 16.

§. 107. Of Christians enjoying the same priviledges as the Jewes formerly did.

III. IN that the society to which we are brought by the Gospel is set out by* 1.386 this phrase, Church of the first-born, It doth informe us, That under the Gospel all Christians are made one with Jewes. For its noted as a work of the Gospel to bring us Christians to those who by priority of time are Gods first-born. This was of old promised by God, Gen. 12. 13. And desired by Saints, Psal. 67. 3. And foretold by Prophets, Gen. 9. 27. Mal. 1. 11. And the accomplishment thereof mani∣fested, Eph. 2. 13. Gal. 3. 27.

The grounds of the point may be

• 1. To give evidence of the extent of Gods mercy, Rom. 10. 12.
• 2. The more to set out the honour of Christs comming.

For as the honour of his second comming is set out by the appearing of all peo∣ple to be judged by him; So of his first comming, by calling all nations to beleeve in him.

• ...

  1. This may informe us in a main difference betwixt the Law and the Gospell. The Law was proper to one only Nation the Iewes, as Psal. 147. 19, 20. The Gos∣pel is common to all, Heb. 4. 2. And therefore saith the Apostle, Rom. 1. 16. I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation, to every one that beleeveth, to the Jew first, and also to the Greek.

  Not only so, but the Law was a partition wall, which kept Iewes and Gentiles one from another. But by the Gospel that partition wall is broken down, Eph. 2. 14.

  If the Law were then worhty to be had in so high esteeme, as David had it in, in how much higher esteeme is the Gospel now to he had? Heb. 2. 2.

• 2. This may instruct us in the dignity and excellency of the Christian Church; The Psalmist having an eye on the Church of Israel stiles it the City of God▪ and thus saith of it, Psal. 87. 3. Glorious things are spoken of thee, O City of God.

The like glorious things, and that in a far more excellent manner, may be applied to the Church of Christ: For this Church is brought to that, and the priviledges of that Church are brought to this.

This was fore-told, Isa. 35. 1, 2. and 66. 10, 11, 2. In regard of the right which the Christian Church hath to the ancient Jewish Church; the titles proper to that, are entended to this. For this is called Sion, and Ierusalem, and the City of God, as in the foregoing verse. And the members of this, First-born, Heirs, Children of promise, Children of the free woman, Gal. 4. 28, 31. Abrahams seed, Gen. 3. 29. Israel of God, Gal. 16. 16.

Their maine priviledges (whereof we also are made partakers) were these.

• 1. A speciall covenant betwixt God and them, Gen. 17. 2, 4, 7. Heb. 8. 8.
• 2. A seale of that covenant, Gen. 17. 10. Rom. 4. 11. Phil. 3. 3. Col. 2. 11, 12.
• 3. To them were committed the Oracles of God, Rom. 3. 2. so to the Chri∣stian Church, 1 Tim. 4. 15. Col. 1. 5, 6.
• 4. They had their Priests, so have we.
• 5. They had their Altars, so we, Heb. 10. 8, 9, 10.
• 6. They had their Anoynting, so we, 1 Ioh. 2. 20, 27.
• 7. They had their incense, so we, Mal. 1. 11. Rev. 8. 3.
• ...

• 8. They had their Passeover, so we, 1 Cor. 5. 7.

If further our priviledges be compared with theirs, we shall find them in the excellencies far to exceed theirs.

3. This may serve as a motive to acquaint our selves with the histories of them recorded by the Holy Ghost, to be stirred up to an holy emulation and imitation of them.

To amplifie these in some particulars.

Offer your sacrifices to God, as Abel did his, Gen. 4. 3.

Call on God, as Enos did in his times, Gen. 4. 26. Walke before God as Enoch did, Gen. 5. 22. And so in the rest. Thus shall we indeed shew that we are come to the Church of the first-born.

§. 108. Of the meaning of this phrase, which are written in heaven.

THe second particular whereby the true members of the generall assembly are set down, is in this phrase, a 1.387 which are written in heaven.

The phrase is not literally to be taken, but metaphorically.

The metaphor is taken from the custom of men. Magistrates over Countries, Ci∣ties, or Burrows have their books or rolles, wherein the names of all their true De∣nisons, or free Citizens are written. So have Vniversities, and Colledges. So have Generalls of Armies, and their under Captaines; and all manner of societies, or Governours of people. As they have books wherein mens names are written, so they have a Court, or some other safe and secret place, where they use to keep those names.

In relation hereunto, God is said to have his rolle or booke.

For writing names here mentioned importeth as much: and his Court of rolls, which is heaven, here mentioned, is a secret and sure Court.

These phrases are for teaching sake, to make us the better conceive Gods mind to us; and metaphors are of excellent use to that end. For registring mens names in the rolls of such and such incorporations, assures them of their right to the privi∣ledges thereof. So this writing of our names in heaven assures us of our right to the priviledges of heaven.

Now concerning Gods books, I find sundry sort•…•… mentioned; as Gods open, and Gods secret books.

• 1. Gods open book is the sacred Scripture, wherein his whole will so far as i•…•… meet for man to know is revealed. Wherein also the way to attain life, and avoid death is declared, Psal. 40. 7. Isa. 34. 16. By this book well observed, we may find out what persons, what matters are registred in his secret books.
• 2. Gods secret books are generall or speciall.

Generall of two sorts.

• 1. His eternall decree of all things, Psal. 139. 16.
• 2. His perfect remembrance of all things that are done, Psal. 56. 8. Mal. 3. 16.

When men intend to have matters kept in mind, and not forgotten, they will write them down: So to shew God remembers, and will not forget, he is said to have a book•…•… of remembrance.

His speciall books are also of two sorts.

• 1. One of life.
• 2. The other of judgement, Dan. 7. 10.

These two are distinguished, Rev. 20. 12. These books of judgement are mens consciences.

Now then to note out these books, and in order, We have five in number.

• 1. The book of Gods generall decree.
• 2. The speciall book of life.
• 3. The book of Gods remembrance.
• 4. The open book of Gods revealed will.
• 5. The book of judgement whereby all shall be judged.

The second sort, which is the book of life, is here especially ment, which is God•…•… eternall election of a set and certain number of men unto eternall life.

Mens names are said to be written, because they are in God eternall decree set down.

They are said to be written in heaven.

• 1. Because Gods decree is as himself on high: not to be found on earth. As we cannot go to heaven in this world, while here we live; so neither can we search this record; for things in heaven are counted unsearchable, Deut. 30. 12.
• 2. Because heaven is a safe place, Matth. 6. 20. None can come thither to blot them out.
• 3. Because by the divine decree of election, they are made free denisons, and Ci∣tizens of heaven, Eph. 2. 19. Matth. 5. 3. And the priviledges and immunities of hea∣ven belong to them. In this sense this Book is stiled, Book of life, as Phil. 4. 3.

§. 109. Of God the Iudge of all.

ANother kind of persons towhom by the Gopell we are brought, is God the Iudge of all.

By the person here stiled, God, the second person in sacred Trinity, even the Son of God, our Lord and Saviour Jesus Christ, is meant.

By this function, a 1.388 Iudge, his last act of Government is intended, even the last judgement at the end of the world, after which as Mediatour betwixt God and man, he shall give over the Kingdome to God the Father, 1 Cor. 15. 24.

Under this particle b 1.389 All, God the Judge of All, all reasonable understanding and immortall creatures are meant, as Angels and men, whether good or bad.

This copulative particle AND, knits this clause with the other precedent sen∣tences, and sh•…•…ws, that as every of the other clauses from the beginning of the 22. verse, implieth a distinct priviledge of the New Testament, so this also. And as they, so this depends on the first clause, But ye are come, &c. which is set down in opposi∣tion to the terror of the Law, described verse 18. Therefore these clauses are set down as so many favours and priviledges, whereof this is one. To have accesse to the supreme Iudge, which is a prerogative of the New Testament. This is here set down in the midst of other prerogatives, and so coupled with them, as it must needs be of the same nature and kind as they are, viz. A speciall prerogative.

Besides its set down as the others, in opposition to the Law, which is the old Co∣venant, therefore it must needs be a prerogative of the Gospell, and New Testament.

That the Gospell makes this a prerogative is evident, Tit. 2. 11, 12. 13. Luk. 21. 28. Yea the Gospell pronounceth faithfull ones blessed, Matth. 24. 46.

Object. Some object that of our Saviour, Luk. 21. 3•…•…. Take heed left that day come upon you unawares; For as a suare it shall come on all them that dwell on the face of the whole earth.

Answ. The metaphor of a snare is used in a double sense.

• 1. In regard of the danger and mischief it bringeth: for by a snare the life of beasts and sowls is indangered, in that the snare it self kills such as it takes; or else fast holds them, till the hunter, or fowler, take 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 im∣pen•…•…tent.

In the latter sense, its as a snare to all sorts; for it shall suddainly come up∣on 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 circum∣spect 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 com∣•…•…, 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 com∣pared 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 ac∣cesse to the supreme Judge, are these

• 1. The Gospell sets out mans redeemer and Saviour to be •…•…udge; and that in mans nature, and as his surety: who hath not only undertaken to discharge all his debts; but also indeed, c 1.390 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 glo∣rious to the Saints; For
  • 1. He shall come in the glory of his Father, Matth. 16. 27. his humane na∣ture* 1.391 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 innume∣rable 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. •…•…s not this a great priviledge?
  • 3. The dead in Christ, that is, believers, shall first be raised, as the Apostle •…•…x∣presseth, 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 be∣hold 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 Nati∣ons, 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 foun∣dation 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 in∣to* 1.392 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 privi∣ledge 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 its no whit inferior to the Law. It no more justi∣fieth, nor countenanceth sin, then the Law; but it maketh an unrighteous man righ∣teous, 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. Its well called Gospel, that is, a good sp•…•…ll; and an Angel might well say, Luk. 2. 10. Fear not, I bring you tidings o•…•… great joy, which shall be to all people. The •…•…ulnesse of that glad∣some message consists in this, that it makes God the Judge of all to be such a privi∣ledge 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 be∣lieve 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 reproach•…•…s, perse∣cutions, 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,* 1.393 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 trium∣phant.

Quest. Why are these thus brought in after the Judge?

Answ.

• 1. To give evidence of the benefit of that function, which God our Savi∣our 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; its 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. •…•…2. 1. Unreasonable, as the souls of beasts, Eph. 3. 21.

Its 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 con∣firmed, 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. Its 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 sun∣dry 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* 1.394 stiled the God of the Spirits of all flesh, Numb. 16. 22. and 27. 16. And Father of Spi∣rits, 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 spi∣rit* 1.395 could not be. For God is a Spirit, John 4. 24. and his Image consists in spiri∣tual 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 b 1.396 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 crea∣tures; 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. •…•…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 bo∣dies.

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 crea∣ture 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; c 1.397 The soul is not begotten.
  • 1. Others answer, that by vertue of the divine blessing, Gen. 1. 28. the soul is pro∣pagated, 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 excel∣lent a part as a Spirit is, d 1.398 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 who∣ly and only spirituall: such are their sins as no means of expiating them is afford∣ed.

  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 perver∣ted. 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 slug∣gish 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, Idola∣ters, 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 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.* 1.399

According to the notation of the Greek word, the vertue, or grace here in∣tended, 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. Its 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. Its used to set down the summe of the second table; and compriseth under it all the duties we owe to man. Thus largely its taken, when its joyned with another generall word, which compriseth under it all the duties of the first table, as Mark 6. 20.
• 3. Its 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 its 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 un∣der it.

And its taken as a property belonging to men while here they live: for its distin∣guished 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 a 1.400 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 acceptati∣on 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 in∣tended, 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, b 1.401 whosoever will be per∣fect; and this most fitly agreeth to the scope of the Apostle, (for he had before deni∣ed 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. c 1.402 That they may be perfect in one, where the very word of the Apostle here is used. That Christ prayeth for the fu∣ture 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* 1.403 way make to the glory of God, or happinesse of the creature, it perfectly under∣standeth. 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 igno∣rance, 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 simili∣tude 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 relu∣ctancy 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 lets 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. Its said, Rev. 14. 5. that no guil•…•… 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 compa∣rison 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 eyes, Rev. 7. 17. that is, all matter of grief, the like may be said of other disli∣king affections.
• 8. That use which souls have of senses, as of seeing, hearing, and the like, in∣creaseth that admiration which they have of those excellen•…•… objects which they see and hear, and more ravisheth them therewith.
• 9. That utterance or expressions which they make of their mind is most divine, tending only, wholly, continually, to the praise and honour of God. Note how in this respect they are set out, Rev. 19. 1, 6, 7.
• 10. Souls in heaven are every way so perfect, as they will be most fit to be united to glorified bodies, which shall be made like the glorious body of Christ, Phil. 3. 21. which are said to shine as the firmament, and the stars, (Dan. 12. 3.) Yea, as the Sun, Matth. 13. 43. which are incorruptible, and spiritual (1 Cor. 15. 42, 44.) spiritu∣all I say,
  • 1. In regard of their freedome from all dulnesse and heavinesse.
  • 2. In regard of their wonderful agility, activity, celerity, and other like proper∣ties.
  • ...

    3. In regard of their sustentation only by their spirits, without food, apparel, sleep, Physick, or any natural help.

    By these forementioned particulars you may discern the perfection of glorified souls; which God is pleased to communicate unto them.

• 1. Thereby to give evidence of the perfect •…•…ulnesse of his goodnesse unto man. A great evidence was given at first, in mans creation. A greater evidence in mans re∣novation, and regeneration. This the greatest in regard of the absolutenesse, and unchangeablenesse of it.
• 2. To magnifie the glory of the Son of God, the head of Saints. Note 2 Thes. 1. 10. where it is said, that Christ shall be glorified in his Saints. The perfection of Saints verifieth, and gives proof of the fulnesse of the merit, and vertue of the things which Christ hath done, and suffered for mans Salvation.
• 3. To give proof of the victorious power of the regenerating Spirit in Saints. For the perfection of Saints gives demonstration of the Spirits full conqu•…•…st over the flesh, and all other enemies of the soul. The rest which Solomon had, was a good evidence of the full conquest which David had got over all the enemies of Israel.
• 4. To satisfie the longing desires of Saints. For all they in whom the good work of grace is once begun, most earnestly desire the perfection thereof. This they do
  • 1▪ Partly in regard of the flesh, which lieth heavy on their souls, as appeareth, Rom. 7. 24.
  • 2. And chiefly in regard of their earnest desire to have as neer a communion with God, and as full a participation of his Image, as may be: note Phil. 3. 13, 14. Brethren, I count not my sef to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth unto those which are before, I presse towards the mark, for the price of the high calling of God in Christ Iesus.

• ...

  1. This is a ground of comfort and consolation to such as are much troubled and perplexed at the manifold imperfections, whereunto they are here subject in this world. Fitly may I apply in this case, Isa. 40. 1, 2. The warfare of a righteous soul against the flesh, the world, and the devill is accomplished: as her iniquity is pardoned, so is it utterly subdued, and she made perfect.

  An assured expectation hereof is the sweetest comfort that can be thought of a∣gainst our present imperfections. Hereon therefore meditate while here you live. Its some comfort, that imperfections are a common condition; and that men may be truly righteous, though imperfect: but this is a far greater, that their imperfections shall all be taken away, and they made perfect.

• 2. This may be a motive to set before us for▪ a pattern the Spirits in heaven, and that upon this ground, because they are made perfect. This is the main scope of the third petition in the Lords Prayer. This is intended, Heb. 6. 12. where the Apostle exhorteth us to be followers of them, who through faith and patience inherit the promises.
• 3. This may afford ground of exultation and rejoycing upon evidences of the ap∣proach of our dissolution: because the time of our being made perfect then com∣meth.

§. 113. Of the communion of Saints on earth with Saints in heaven.

THe principal point intended in these last words now followeth; intimated in this particle a 1.404 AND: which hath relation as to other particulars prece∣dent, so to that phrase b 1.405 ye are come, &c. viz. by the Gospel, to the spirits of just men made perfect. So that the Apostle doth hereby give us to understand, that by the Gospel Saints on earth have communion with Saints in heaven.

Here are two particulars.

• 1. The Communion it self.
• 2. The means thereof, viz. the Gospell.

• ...

  1. For the first, that there is a communion betwixt Saints on earth, and in hea∣ven, is evident from divers places of Scripture, as Eph. 1. 10. Col. 1. 20. especially, Eph. 2. 19. where we are said to be c 1.406 fellow-Citizens with the Saints, namely of all the Saints that having lived before on earth, were then glorified, as well as of those who then were, or after should live on earth, and in their time be glorified. Now fel∣low-Citizens have a mutual communion one with another, and are partakers of the same priviledges.

  That which is set down (Luk. 1. 17.) for an evidence of the power of the Baptists

• ...

  ministery, that he should turn the hearts of the Fathers to the Children, do th also prove the point; for by Fathers, he means the ancient Jewes deceased and glorified; and by Sons, such as living on earth were brought to believe in Christ. By turning their hearts to them, is meant an acknowledgement of them to be their genuin Children; in that they be of their faith, as Gal. 3. 7. Ioh. 8. 39.

• 2. That the Gospel is a means of this communion, whereby it comes to be a pri∣viledge of the new Testament, is evident by the forementioned proofs of the point.

Quest. Was there not a communion betwixt Saints on earth and in heaven, before Christ was exhibited?

Answ.

• 1. Not so cleerly and fully revealed. Now many things in sacred Scrip∣ture are appropriated to the Gospel, not simply and exclusively, but compara∣tively, in regard of the perspicuous manifestation of them, as Heb. 8. 10. and 9. 8.
• ...

  2. The Gospel preached, in regard of the substance of it, was under the Law, Heb. 4. 2. Unto us, saith the Apostle, was the Gospel preached as well as unto them.

  The first promise after mans fall (Gen. 3. 15.) contained the substance of the Gos∣pel, and that was the substance of the New Testament, by vertue whereof Saints of old had all the spiritual and celestial communion which they had.

• 3. The extent of this communion to all of all sorts, (as Eph. 1. 10. and Matth. 8. 11. from the east and west) is proper to the Christian Church after an espe∣ciall manner.

The grounds of this mutuall communion betwixt heaven and earth are these:

• 1. 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 pro∣bably in•…•…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 •…•…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. Its 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 pe∣tition 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 b•…•…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 trans∣gressions; 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 speak∣eth better things then that of Abel.

For the name a 1.407 Iesus, it is a Greek expression of Ioshua, and signifieth a Savi∣our, 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 il∣lustrated by the excellency of it, in this particle New, And to Iesus the Mediator of the New Covenant.

The word b 1.408 Mediator, is derived from an adjective that signifieth c 1.409 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 d 1.410 Co∣venant. 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 a 1.411 AND; which hath relation to the former priviledges, so to that fore∣mentioned 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 Gos∣pel 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 I•…•…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 Old Covenant, Heb. 8. 13. So as the new must come in when the old is abrogated.

• 1. This doth set forth the excellency of the Gospel above the Law, and of our times above the times of the Law. Well weigh the difference betwixt the Media∣tor of the Law and of the Gospel, betwixt the old and new Covenant, and the sore∣said excellency will more clearly and fully be manifested.
  • 1. The Mediator of the Law was a son of man, a meer man; Whereas Christ the mediator of the Gospel was the Son of God, and though a true man, yet not meer man, but God-man.
  • ...

    2. Moses the Mediator of the Law was a sinfull man: once in danger to be kil∣led for neglect of Circumcision, Exod. 4. 24, 25. And after excluded out of Canaan for his incredulity, Numb. 20. 12.

    Whereas Christ the Mediator of the Gospel, knew no sin, 2 Cor. 5. 21. but was holy, harmelesse, undefiled, &c. Heb. 7. 26.

  • ...

    3. Moses the Mediator of the Law, was not able himself to endure the delivery of that whereof he was a Mediator, Heb. 12. 21. It is said, he ex∣ceedingly feared and quaked at the delivery of the Law.

    Whereas Christ the Mediator of the Gospel was able to dwell with that devouring fire, and everlasting burnings, mentioned Isa. 33. 14. He stood in that bush which burned with fire, and was not consumed, Exod. 3. 2.

  • 4. Moses was a Mediator only to deliver the Law from God to the people, Deut. 5. 27, 31. Acts 7. 38. Gal. 3. 19.

  Whereas Christ the Mediator of the Gospel is our surety, who hath sa∣tisfied the Law for us.

  We therefore have beyond all comparison the better Mediator; and in like man∣mer the better Covenant, so its expresly called, Heb. 8. 6. Now hath he obtained a more excellent ministry, by how much also he is the Mediator of a better Covenant, which was established upon better promises.

  Its better then the Covenant of works in the very substance of it.

  Its better then the Covenant of grace, as it was made with the Iewes.

  • 1. In the clear manifestation of it by the Gospel, Eph. 3. 5.
  • 2. In the sure ratification of it, by the death of Christ, Heb. 9. 15.
  • 3. In the mighty operation of the Spirit in and by it, 2 Cor. 3. 6.
• 2. To stir us up, to take due notice of the excellency of the times of the Gospel, to blesse God for reserving us thereto, and to endeavour with our utermost ability to walk worthy thereof; This worthy walking is in particular expressed, 2 Cor. 5. 17. Eph. 4. 24.

§. 116. Of the sprinkling of Christs blood.

Heb. 12. 24.

And to the blood of sprinkling that speaketh better things then that of Abel.

THe last priviledge here noted, as it is a distinct priviledge in it self, as the co∣pulative a 1.412 AND importeth; so it is an amplification of that which is imme∣diatly

set before it. For it is one of the prime fruits of Christs mediation.

Being our Mediator he shed his blood for us. His blood being the blood of a Me∣diator, it proves a blood of sprinkling. Being a blood of sprinkling, it speaks bet∣ter, &c.

To handle this as a distinct priviledge, the meaning of the words is first to be o∣pened.

By blood he meanes the death of the Mediator before mentioned. For mans life is in his blood, Gen. 9. 5. The shedding of a mans blood is the taking away of his life. Now Christs blood was shed, as the blood of beasts under the Law, for a sacrifice, for expiation of sin. And that Gods people might have a more particular assurance of their clensing by the blood of their sacrifices, it was wont under the Law to be sprinkled upon them, Exod. 24. 8. and 29. 21. Lev. 14. 6, 7. Hereunto alludeth the Apostle in this place. And by blood of sprinkling, by a figure, he means blood sprinkled, or (as Heb. 11. 28. 1 Pet. 1. 2.) sprinkling of blood.

Sprinkling of blood setteth out the application of the merit thereof to the par∣ticular persons that are sprinkled. Now Christs blood is applied on his part by his* 1.413 Spirit, which inwardly perswades the soul of a right it hath to Christ, and to all that he hath done and endured for mans redemption. And on our part by faith, which moves us to rest upon Christ for a particular benefit to our selves of his obedi∣ence unto death. So as the mention of blood shews the ground of aton•…•…ment: sprink∣ling the means of receiving benefit thereby. So that from the sprinkling of Christs blood, the Apostle gives us to understand, That Christs blood is communicable, which is evident by the frequent sprinkling of that blood, and of that water, (which under the law were types of Christs blood.)

For by the sprinkling thereof, things and persons were consecrated to an holy use, and unclean things and persons were cleansed.

To give some particular instances; The Tabernacle (which was the place of the holy worship) was thus sprinkled, and all the ministring vessels therein, Heb. 9. 21. And the Altar, Lev. 1. 5. And the Mercy Seat, Lev. 16. 14. And the Book of the Co∣venant, Heb. 9. 19. So also the Priests and their garments, Lev. 8. 30. And all the people; Exod. 24. 8. That sprinkling of blood was a rite of consecration is evident, Lev. 8. 30.

Quest. Why should the forementioned things be consecrated by sprinkling of blood?

Answ. All things are unclean to sinful man, till by Christs blood, and faith there∣in, they are sanctified. So as hereby the contagion of mans natural pollution was set out.

Instances of cleansing unclean things by sprinkling of blood and water are these.

• 1. Such as eat any unclean thing, Lev. 11. 8. This being prohibited was a plain sin. So touching, or any way medling with unclean things wilfully.
• 2. Such as unawares touched any unclean thing, Lev. 5. 2. This was a casualty.
• 3. Such as were infected with leprosie, running issue, or any like disease, Lev. 13. and 15. So women certain dayes after child-bearing. These were infirmities.
• 4. Such as buried their dead friends, or touched their corps, Numb. 19. 11. to ty∣pifie the danger of having to do with such as are dead in sin. Like to this was the uncleannesse of him who killed the red cow, who carried her out, who burnt her, who gathered up her ashes to make the sprinkling water withal. All these were duties commanded; yet because they were occasioned by sin, though they were about the means of purging from uncleannesse, made the performers thereof unclean.

All these, and other like kinds of legal uncleannesse, were purged with blood sprinkled on them, Numb. 19. 17, 18. Heb. 9. 22. Thus purging vertue arising from sprinkling of blood, evidently shewes, that Christs blood is communicable, the ver∣tue of it extends to others: for the legal purging was but a type of Christs.

This is further manifest by the Sacramental sprinkling of water in Baptism, which is a sign of Christs blood, and by the communicating bread and wine in the Lords Supper.

Two especial respects there are, wherein Christs blood may well be stiled blood of sprinkling, and truly said to be communicable.

One in regard of the merit.

The other in regard of the vertue of it.

The merit whereby the guilt and punishment of sin is taken away. The vertue whereby the dominion and power of sin is abated and subdued.

The former was especially typified under the Law. For the sprinkling of the blood of beasts was for cleansing such as were unclean; whereby both the guilt and punish∣ment of their uncleannesse was taken away; as the uncleannesse of the Leper, Lev. 14. 7, 8. and the uncleannesse of him that touched a dead corps, or were any o∣ther way unclean, Numb. 19. 18, 19. Hereunto alludeth the Apostle, Heb. 9. 19. In this respect being cleansed with such sprinkling as the Law enjoyned, they might freely and boldly do service to God, otherwise it was death, Numb. 19. 13, 20.

But the sprinkling of Christs blood, that is, a right application thereof by the Spirit of Christ on his part, and by faith on our part, wrought by the said Spirit, doth every way cleanse from all sin, taking way the guilt, and freeing from the pu∣nishment, in which respect the beloved Disciple Iohn saith, 1 Ioh. 1. 7. the blood of Iesus Christ cleanseth us from all sin. Yea also it hath a vertue and power to subdue in us the power of sin, and to free us from the dominion thereof: in which respect Christ is said thereby (Heb. 9. 14.) to purge our conscience from dead works to serve the living God; And Heb. 10. 22. we are said to be sprinkled in our hearts from an evill conscience.

These phrases import a freedom from the power, as well as from the guilt of sin. In this respect (Act. 15. 9.) God is said to purifie our hearts by faith; because faith ap∣plieth Christs blood to the soul.

• 1. This doth inform us of the means whereby Christs blood is made useful and profitable to us. His blood is shed, and being shed, it is expiatory and satisfactory. But how may we be made partakers of the benefit of it, this legal rite sheweth; even by having it sprinkled upon our souls. Though the Paschal Lamb were slain, and the blood thereof poured into a Bason; yet if it had not been sprinkled on the door, the destroyer would have entered in: So though Christs blood be shed, and prea∣ched by the Gospell, and represented in the Sacraments; yet if it be not sprinkled on us, it doth us no good; we may be destroyed with the rest of the wicked. Our heart is as the door of the soul, (Psal. 24. 7.) if that be sprinkled with Christs blood, the destroyer dares not enter in. Therefore as the Apostle admonisheth, Heb. 10. 22. Let us draw near with a true heart in full assurance of faith, having our hearts sprink∣led from an evill conscience, and our bodies washed with pure water.
• 2. This may teach us how to have this blood sprinkled on our hearts. Its sprink∣led by a particular application thereof to our selves, which is done by faith. For by faith we apply unto our selves in particular that which in the word is indefinitely revealed concerning Christs death, and the benefit thereof. By faith we apply the me∣rit thereof. By faith we draw a speciall vertue from thence. By faith we apply Christs intercession, and there place all our confidence for acceptance.

§. 117. Of the continuall efficacy of Christs Sacrifice.

THis phrase, a 1.414 that speaketh, is an elegant Prosopopeia, whereby the vertue and efficacy of Christs blood is set out to the life. This phrase shews it to be so great, a•…•… if Christ with all his wounds opened, and with all his blood in a vessel brought to his Father, should earnestly call and cry to his Father for pardon, he could not more prevail.

It hath respect to Christs intercession, and importeth a perpetuall efficacy of Christs sacrifice; Therefore its set down in the present tense participle; Whereby the Apostle giveth us to understand, That Christs Sacrifice hath a continuall efficacy.

Those principles of our Christian Religion, and articles of our Christian faith, which are noted to follow hereupon, do prove as much: as resurrection, ascension, and intercession.

His resurrection shews, Christ he being sacrificed, was not as the legal sacrifices swal∣lowed up of death, and utterly consumed, so as they were but for one only turn, and for the present use: But as he liveth after death, so he continueth to speak.

His ascension shews that he was not as the Priests under the Law, who being dead could no more enter into the holy place: But he after death, entred into the true holy place. Herein the Apostle makes a difference betwixt the typicall Priests, and the true Priest, Heb. 7. 23, 24.

His intercession sheweth the end of the two former. He rose, and ascended into heaven, that he might continue the use, power, and efficacy of his sacrifice; which he doth by his intercession. So as hereby the point is evidently confirmed.

That these three followed upon his death, is evident, Rom. 8. 34. In regard of this continuall efficacy of Christs sacrifice, he is said, Heb. 7. 25. ever to live to make intercession for us. Christs continuall intercession, is that which is intended under this Metaphor of speaking; for to intercede, is to speak for one. This is attributed to Christ, by way of resemblance. See more hereof, Chap. 7. v. 25. §. 106.

§. 118. Of dead Saints speaking.

MOre fully to expresse the efficacy of Christs blood, the Apostle sets out the mat∣ter thereof comparatively, thus, a 1.415 Better things then that of Abels.

To understand the meaning thereof, we must search out what it is that Abel, or that his blood speaketh.

Most Greek Copies set down an article of the b 1.416 Masculine gender, and so refer it to the person. It seems that learned Erasmus met with some Copies, that have the article in the c 1.417 neuter gender, and so refer it to d 1.418 blood.

Our English so taketh it, for it saith not then Abels, but then that of Abel, viz. that blood. Now we read of both; namely of Abel himself, even his person, that he be∣ing dead, yet speaketh, Heb. 11. 4. And also of his blood, that it being shed, the voyce of it cried unto God from the earth, Gen. 4 10.

• 1. Abel himself speaketh, in that his faith, and the fruits thereof, being in ever∣lasting records to all posterity, call upon all that read or hear them to be followers of him, as evidently as if his voyce were heard.
• 2. Abels blood speaketh, in that at first the shedding of it could not be concealed, and thereupon required judgement against his brother that slew him. Yea still it remaineth crying against all such fratricides and homicides as Cain was.
• 3. Both Abel himself, and also his blood speaketh, in that his soul is among the soul•…•… of them that were slain, who under the Altar cry with a loud voyce, saying, how long, O Lord, holy and true, dost thou not judge, and ave•…•…ge our blood on them that dwell on the earth? as Rev. 6. 9, 10.

The Apostle doth hereby give us to understand, That dead Saints speak. Which is plainly expressed, Heb. 11. 4. where the Apostle saith, thus Abel being dead, yet speaketh. In like manner all that lived righteously, or suffered for righteousnesse sake, and that have their life and death registred for posterity, do speak.

For they do as plainly and distinctly instruct us in the good will of God, in our duty to him, and in the way to life, yea and in the extent of our obedience, how it ought to extend it self, not only to the doing of what God requireth, but also to the enduring of what he is pleased to lay upon us, (as Heb. 5. 8.) they do, I say, as plainly instruct us therein, at if they were living, and with an audible voyce spake unto u•…•…, and exhorted us to such obedience, and such patience, as they in their life time shewed. In this respect, saith the Apostle, Rom. 15. 4. whatsoever things were writ∣ten asoretime, were written for our learning.

• 1. Which may serve for the refutation of that undue cavill, which Papists lay upon the Scripture, that it is a mute Judge. If dead Saints, because they are regi∣stred in the Scripture may be said to speak, much more the Scripture, which regi∣streth what they speak. But note the expresse phrases of Scripture against that cavill, as Rom. 4. 3. e 1.419 what saith, or speaketh, the Scripture; and Ioh. 19. 37. Another Scrip∣ture f 1.420 saith or speaketh, and Ioh. 7. 42. saith not the Scripture. Therefore the Scrip∣ture is stiled g 1.421 the word, as the word of the Prophets, Heb. 1. 1. if God should by an audible, intelligible, and distinct voyce speak to us, we could not better know his mind, then we may by the Scriptures. May not a friend as plainly declare his mind by a letter written, as by word of mouth? We read, 2 Chro. 21. 12. of a writing that

• came from Eliah after he was translated, (which letter question lesse▪ he had ▪written whil'st he was on earth, and lest to be delivered to the King) did not that letter as plainly declare Gods Message, as if by a voyce it had been uttered? So did that writing which Baruch wrote from Ieremiahs mouth, Ier. 36. This phrase (2 Cor. 10. 11.) such as we are by word in letter, sheweth, that Scripture hath its voyce; therefore its no mute Judge.
• 2. Let us be exhorted to hearken to the voyce of dead Saints, as Mic. 6. 9. Hear the rod, (1.) by it learn Gods mind. They who imitate dead Saints, hear them speak, and hearken to their instructions.

§. 119. Of the excellency of Christs blood above others.

CHrists blood every way speaketh better things then Abel or his blood. For

• 1. Abel speaks for imitation. Christ not only so, but for expiation, justi∣fication, and salvation, all which he hath merited.
• 2. Abels blood speaks for revenge. Christs for pardon, Luk. 23. 34. Therefore saith the Apostle, Eph. 1. 7. In him we have redemption through his blood, the forgive∣nesse of sin, according to the riches of his grace.

Quest. Why is the comparison betwixt the blood of Abel, and the blood of Christ?

Answ. Because Christs blood in regard of the plotting and practising of those that shed it, was as unjustly, as wrongfully, as maliciously shed as Abels. Now lest from that which is said of Abels blood, Gen. 4. 10. and Matth. 23. 35. the like should be feared of Christs, by this comparison he removeth that scruple.

The Apostle doth hereby give us to understand, That Christs blood hath a more ex∣cellent vertue then others. This is true of others persons, and others blood.

• 1. The best that can be said of others persons, is, that they are an excellent pat∣tern and example. Thereupon we are exhorted to be followers of them, Heb. 6. 12. But Christ his person, his blood, is for our justification, sanctification, and Salvati∣on, 1 Cor. 1. 30.
• 2. The best that can be said of others blood, is, that its a ratification of the truth of that profession for which it was shed. In this respect the Apostle stileth his suffe∣rings, a confirmation of the Gospel, Phil. 1. 7. and v. 12. saith, that they turned to the fur∣thering of the Gospel. But by Christs blood the covenant of peace, and reconciliation betwixt God and man, is made and confirmed, Heb. 9. 15, 16.
• 3. The blood of others unjustly shed, cryeth for revenge, Gen. 4. 10. Matth. 23. 35. Rev. 6. 10. But Christs for pardon, Luc. 23. 34. Eph. 1. 7. Yea as it hath been for∣merly shewed and proved, we are redeemed, reconciled, justified, sanctified, and saved by Christs blood.

Thus we see how Christs blood hath every way a more excellent vertue then o∣thers. And this appeareth,

• 1. From the dignity of his person; we Christians know that Christ was true God, that he assumed our nature into the unity of the Deity: so as God and man became one person. In this respect the word was made flesh, Joh. 1. 14. And God was ma∣nifested in the flesh, 1 Tim. 4. 16. By vertue of the hypostatical and personal union, that blood which was shed by the humane nature, is attributed to the divine na∣ture, Act. 20. 28. In this respect it hath a divine and an infinite worth, dignity, me∣rit, vertue and efficacy; and therefore is better and more excellent then any others.
• 2. From the ends why Christ shed his blood.
  • 1. To free man from sin, and from all that misery whereunto man by sin had brought himself, Gal. 3. 13.
  • 2. To bring man to everlasting happinesse, Eph. 5. 25, 26, 27.

Can there be better things then these? Can any other blood effect these?

• 1. This demonstrateth the blasphemy of Papists, who attribute the merit and virtue proper to Christs blood, to the blood of Martyrs. For they teach, that by the blood of Martyrs sins are expiated. Yea they have a new devise of mingling the milk of the Mother with the blood of the Son. A Jesuiticall blasphemy.
• ...

• 2. This serves for the aggravation of their impiety, who trample on this blood of Christ, of which the Apostle speaketh, Heb. 10. 29. See Heb. 10. §. 110.
• 3. This should stir us up highly to esteem the death, and sacrifice of Christ. And that simply, in, by, and for it self, for its most precious, 1 Pet. 1. 19 Yea also compa∣ratively, above all other blood: for it speaks better things then they. If the blood and death of Gods servants be precious, as Psal 72. 14. and Psal. 116. 15. How much more the blood of the Son of God? and that not only in the better worth, but also in the better effect; it speaketh better.
• 4. Let us be exhorted with strong confidence to trust to this blood, and to the effi∣cacy thereof; and that by reason of the better things which it speaketh, namely, Grace, Mercy, Pardon, Reconciliation, Acceptation, and Salvation.. Hereon we ought especially to meditate, when our sins make clamours in our consci•…•…nces, and the cry of them may seem to ascend to heaven; then place thy confidence on the cry of Christs blood, which speaketh all better things. Without controversie there i•…•… more ground of confidence in the cry of Christs blood, then can be matter of despair•…•… in the cry of our sins.

§. 128. Of the participation of Christs blood, as it is a Christians priviledge.

HEtherto of the distinct points whence the last branch of Christians priviledge ariseth. The intimation of the priviledge it self is in this copulative parti∣cle a 1.422 AND; which hath a reference to the first verb in v. 22. b 1.423 Ye are come, viz. by the Gospel, to the blood of sprinkling. We are said to come to this blood under the New Testament, because it is actually shed, and offered unto us in and by the preach∣ing of the Gospel, and participating of the Sacraments, whereto when we come, we come to this blood of sprinkling.

So that the Apostle doth hereby give us us to underst•…•…nd, That partici∣pation of Christs blood, is a Christians priviledge. This is to be taken of the actuall shedding of Christs blood. For Rev. 13. 8. Christ is said to be the lamb slain from the foundation of the world. And to like purpose saith the Apostle, Heb. 1•…•…. 8. Iesus Christ the same yesterday, and to day, and for ever, which phrase may be understood in these four respects.

• 1. In regard of the eternall decree of God the Father, who had decreed from the beginning, that Christ should be that Sacrifice that should expiate and do away the sins of the world.
• 2. In regard of Gods promise which was made immediatly after mans fall, Gen. 3. 15. As a seale of that promise sacrifices were offered, being types of Christs blood, Gen. 4. 4.
• 3. In regard of the efficacy of Christs blood. For after it was purposed and pro∣mised to be shed, it was to all purposes as eff•…•…ctuall, as after it was actually shed; Therefore saith our Apostle, Heb. 13. 8. Iesus Christ the same yesterday, to day, & for ever.
• 4. In regard of the vigor and virtue of faith.

In these four respects all believers, even such as lived before Christ was actu∣ally exhibited, did partake of the benefits of Christs blood, and were thereby redeem∣ed out of their naturall, miserable bondage, reconciled to God, purged from their sins, justified, sanctified, saved.

But the actuall shedding of Christs blood, whereupon all the forementioned be∣nefits depended, was reserved to the time of the New Testament, which is the time of the Christian Church. In this respect its stiled the blood of the New Testament, Matth. 26. 28. And Christian Gentiles are said to be made nigh by the blood of Christ, Eph. 2. 13. They were not made nigh by the types of his blood, those were a par∣tition wall, Eph. 2. 14.

• 1. This may inform us in the excellency of our times. They are the best times that ever the Church had; better then the best times of the Iews; as accomplish∣ments are better then purposes, and performances then promises, and substance then shadow, and truth then types: So much better are our daies then theirs. O the blind∣ness of those who discern not the excellency of these times! 2 Cor. 4. 4. O the un∣gratefulness of those who regard it not!
• 2. Let us be stirred up with stong confidence to trust to the sacrifice of Christ, and

• to that blood of sprinkling, whereunto we are now brought. Note Heb. 10. 19, 20, 21, 22.

The types of this blood wrought much confidence in the believing Jewes; how much more confidence ought this very blood it self now actually shed, the blood of sprinkling wh•…•…reunto we are come, work in us? Read Heb. 9. 11, 12, 13, 14.

§. 121. Of the resolution of Heb. 12. 18, 19, 20, 21, 22, 23, 24.

Heb. 12.

Vers. 18.

For we are not come unto the Mount which might be touched, and that burned with fire, nor unto blacknesse, darknesse, and tempest,

Vers. 19.

And the sound of a Trumpet, and the voyce of words, which voyce they which heard, entreated that the word should not be spoken to the many more.

Vers. 20.

For they could not endure that which was commanded: And if so much as a beast touch the Mountain, it shall be stoned, or thrust through with a dart.

Vers. 21.

And so terrible was the sight, that Moses said, I exceedingly fear and quake.

Vers. 22.

But ye are come to Mount Sion, and to the City of the living God, the hea∣venly Ierusalem, and to an innumerable company of Angels,

Vers. 23.

To the generall assembly, and Church of the first-born, which are written in heaven, and to God the Iudge of all, and to the spirits of just men made perfect,

Vers. 24.

And to Iesus the Mediator of the New Covenant, and to the blood of sprink∣ling, that speaketh better things then that of Abel.

THe sum of these verses, is, The Christians priviledges.

Whereof are these two generall parts.

• 1. The kind of priviledges.
• 2. The use thereof, v. 25.

The kind thereof is set forth in the difference betwixt the Law and the Gospel.

In this difference we may observe

• 1. The manner of setting down both.
• 2. The matter whereof each consisteth.

For the first.

• 1. The things of the Law were earthly. This is principally intended in this phrase, the Mount that might be touched, because it was an earthly Mountain, which might be felt and seen.
• 2. They were terrible, the terror whereof is set out,
  • 1. By externall signes.
  • 2. By fearfull effects.

The terrible signes which appeared at the delivery of the Law were,

• 1. A Mount touched.
• 2. Burning with fire.
• 3. Blacknesse and darknesse.
• ...

  4. Tempest.

  Vers. 19.

• 5. Sound of Trumpet.
• 6. Voyce of words.
• 7. Stoning of beasts.

Vers. 20. The effects concerned both men and beasts.

• ...

  1. Beasts might not, yea durst not come neer the Mount.

  Vers. 21.

• 2. Men both of the common sort, and also the most eminent a∣mongst them, even Moses himself, was affrighted at the delive∣ry of the Law.

Vers. 22. Secondly, the priviledges of the Gospel are spiritual and heavenly, they consist of ten distinct branches, which may be brought to two heads.

• 1. The places whereunto under the Gospel we are brought.
• 2. The Persons to whom we are joyned.

The places are described by three Metaphors,

• 1. Mount Sion.
• 2. The City of the living God.
• 3. Heavenly Ierusalem.

The persons are

• 1. Creatures, or
• 2. Creator, and
• 3. He that is betwixt both.

• Vers. 23. The Creatures are
  • 1. Angels, amplified by their number, said to be in∣numerable.
  • 2. Holy men. And these are
    • 1. Generally propounded, in this phrase, Generall assembly.
    • 2. Particularly exemplified,
      • 1. By the name, First-born.
      • 2. By this phrase, which are written in hea∣ven.
      • 3. By this clause, the spirits of just men made perfect.
• 2. The Creator, set out by his jurisdiction, Iudge of all; wherein we may observe,
  • 1. The kind of function which he undertaketh, Iudge.
  • 2. The extent thereof, in these words, Of all.
• Vers. 24. 3. The person that is between both, is expressed in these words, And to Iesus the Mediator of the new Covenant. 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 ex∣pressed,
      • 1. The kind of his office, in this word, Mediator.
      • 2. The object whereabouts it is exercised, in this word, Co∣venant; 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 affir∣meth 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, be∣ing 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 pri•…•…iledges. So much ariseth from the Metaphor First-born, being applied unto Christians, as well as •…•…nto Jewes. See §. 107.

XIII. The na•…•…es of the elect are enrowled in heaven. So much the Apostle in plain terms expresseth. See §. 108.

XIV. Its 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 b•…•… 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 expres∣seth. 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 Mediat•…•…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 •…•…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 spea∣king after his death. See §. 118.

XXIII. Christs blood hath a more excellent vertue then others. So much the Apo∣stle 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 refu∣sed 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 pro∣pounded in these words, See that ye refuse not him that speaketh.

Secondly its confirmed in the words following.

The word translated a 1.424 SEE, is a word of circumspection, and hath here an especiall emphasis: much more then if he had barely said, Refuse not him that speak∣eth.

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 b 1.425 refuse, commeth of a c 1.426 verb, which properly sig∣nifieth to pray against. The d 1.427 simple verb signifieth, earnestly to pray, but this com∣pound 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 indigna∣tion. 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 refu∣seth it: therefore many judicious expositors translate it, e 1.428 despise not, and so was our former English translation.

The next words, f 1.429 him that speaketh, hath relation to the g 1.430 blood that spea∣keth in the foregoing verse. Indeed that is of the neuter gender, having relation to h 1.431 blood. But because it is Christ who speaketh by his blood, the Apostle most fit∣ly changeth the gender, and intendeth the person himself, Christ Jesus, who speak∣eth; whereupon he had good cause to infer the words following, For if they escap∣ed not, who refused him who spake on earth, much more shall not we escape, if we turn a∣way from him that speaketh from heaven.

The Apostles manner of expressing the duty here in this word i 1.432 See, which im∣plies 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 Pro∣phets, as their vehement Rhetoricall Apostrophes, to senselesse, and livelesse crea∣tures 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, Be∣hold, there went out a sower to sow, and v. 24. Christ said, Take heed what ye hear, So likewise, Luke 8. 18. Rev. 2. 7.

The grounds and reasons thereof may be taken

• 1. From the excellency of it. As God himself is without question the most ex∣cellent of all, so his word. See a commendation hereof, Psal. 19. 7, 8, 9. Prov. 8. 6, &c.
• 2. From Sathans malicious endeavour to steal it from us, that so it should do us no good. In that respect he is resembled to fouls which pick up the seed that is sown, Matth. 13. 4, 19.
• 3. From our own in disposition thereto. The more divine, heavenly, and excel∣lent any thing is, the more dull, and heavy, we are thereto by nature; Our hearts being naturally earthly and sensuall. And therefore saith the Apostle, (2 Cor. 3. 5.) We are not sufficient of our selves to think any thing as of our selves; but our sufficiency is of God. It is God that must open the heart, as he did the heart of Lydia, (Act. 16. 14.) before we can attend unto the word of God. This reason is rendred why the Iewes received not the word, Matth. 11. 25. and 13. 11.

• 1. This may inform us in the reason of that small profit which by many is made of Gods word. Gods word is in it self a word of great price, and worth, Psal. 19. 10. Yea it is sweet and comfortable. It hath also a great power and efficacy in it, Rom. 1. 16. Heb. 4. 12. Its an excellent light, and guide, Psal. 119. 24, 105. How is it then that it is no more regarded? Surely by reason of mens supine negligency; and carelessenesse: they do not see to this matter; they do not heed it; they do not consider the worth, the benefit, the comfort of it, and the need wherein we stand of it. If they did more advisedly and seriouslly see to, and consider this matter, they would have the word in more high esteem, and reap more benefit by it.
• 2. How should this stir us up to give diligent heed to Gods word, unto that which above all other things is to be regarded. See to it, that it be not any way slighted. Its the most excellent, Prov. 3. 14, 15. the most comfortable, Psal. 119. 50. and every way most profitable, 1 Tim. 3. 16.

§. 124. Of Christ speaking to us in the Gospel.

THe matter whereof the inhibition consisteth follows, wherein,

• 1. One thing is implied.
• 2. Another expressed.

• 1. The thing implied is, that in the Ministry of the Gospel Christ speaketh to his Church. This is here presupposed, and taken for granted: for if Christ speak not, he could not be refused
• ...

• 2. the thing expressed by way of inhibition, is to refuse Christ speaking.

From the former we may observe, That Christ speaketh to us in the Gospel. That which is spoken of the revelation, Rev. 1. 1. where its called The Revelation of Iesus Christ, may be applied to the whole Gospel, and to all the mysteries thereof. Its therefore oft stiled the Gospel of Iesus Christ, Mark 1. 1. Rom. 1. 16. 2 Cor. 4. 4. Gal. 1. 7. 2 Thess. 1. 8. because Christ is the revealer of, as well as the subject matter of it.

1. Obj. Christ delivered the Law. The Angel mentioned, Act. 7. 38. was the Angel of the Covenant, Jesus Christ, so stiled, Mal. 3. 1. Thereupon its said, Exod. 20. 1. God spake all these words: and v. 2. I am Jehovah the Lord thy God. For that Angel was Iehovah, true God. And by him the Father alwaies made known his mind to the Church, In which respect he is stiled the word, John 1. 1. yea the word of God, Rev. 19. 13.

Answ. What is spoken of Christs revealing his Fathers will before his exhibition in the flesh, is intended of him as the Son of God, the second person in sacred Tri∣nity: So as true God he spake by his divine Spirit, as 1 Pet. 3. 19. But the Gospel was revealed by him, as Emmanuel, God with us, Matth. 1. 23. The word was made flesh, John 1. 14. And so God manifested in the flesh, 1 Tim. 3. 16.

2. Obj. Rom. 2. 16. The Gospel is termed, the Gospel of Paul; So likewise in Rom. 16. 25, 2 Cor. 4. 3. 1 Thess. 1. 5. 2 Thess. 2. 14.

Answ. A thing is said to be a mans own, many waies,

• 1. As he is the author, and orignall cause of it, Luke 6. 44.
• 2. As he hath a just right and title unto it, Matth. 20. 15. Prov. 5. 17.
• 3. As the care and custody of it is committed to his charge, Numb. 17. 9. 2 Tim. 4. 5.

In this last sense, the Gospel is said to be Pauls and other Ministers, Rom. 1. 1. and 15. 16. 1 Thess. 2. 4. 1 Pet. 1. 12. But in the two former respects, it is the Gospel of Christ: yea also as Christ is the subject matter of it.

But distinctly to explain the point. In five severall respects Christ is said to speake in and by the Gospel, and the ministry thereof.

• 1. Before the time of the Gospel Christ incarnate spa•…•…e not, but upon the revela∣tion of it being incarnate, he spake visibly, audibly with his own voice. In this sense the Apostle, Heb. 1. 1, 2. God who in times past spake unto the Fathers by the Prophets, hath in these last daies spoken unto us by his Son.
• 2 Christ incarnat made known the Gospel, and all the mysteries thereof, to his Apostles, Ioh. 15. 15. Act. 1. 3. And whereas St. Paul had heard nothing out of Christs mouth while he lived on earth, being called to be an Apostle, he was wrapt into heaven, and there by Christ himself was instructed in the mysteries of the Gospel, Gal. 1. 12. Acts 26. 16. 2 Cor. 12. 2. Hence is it St. Paul and others prefix this title before their Epistles, An Apostle of Iesus Christ.
• 3. Christ, after he had ascended from earth to heaven, sent his Spirit further to in∣struct his Apostles, and to bring to their minds all that he had revealed to them be∣fore, Iohn 14. 26.
• 4. Other Ministers living in the Apostles times declared what the Apostles had re∣vealed to them from Christ, 2 Tim. 2. 2. Heb. 2. 3.
• 5. Ministers suceeding the Apostles age after age preach the mysteries which are by Evangelists and Apostles written and recorded from Christ himself. If any do other∣wise, he is pronounced accursed, Gal. 1. 8. Rev. 22. 18.

Thus we see how Christ still speaketh to his Church under the Gospel.

The reasons proving Christ to speak unto us in the Gospel may be,

• 1. The profundity of the mysteries in themselves. They are such as eye hath not seen, nor ear heard, neither have entred into the heart of man, &c.
• 2. The excellency of them, 1 Tim. 3. 16. None but the Son of God was fit to re∣veale them, Rev. 5. 4, 5.
• 3. The kind of mysteries of the Gospel. They all concern the free grace, and rich mercy of God to man in Christ Jesus. The summe of all is this, God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not pe∣rish but have everlasting life, John 3. 16. Who now should first make this known, but he himself whom it so much concernes?
• ...

• 4. The honour of the Gospel. It adds much to the honour of an Ambassage to have it sent and delivered by a man of note and name, for birth, for dignity, for e∣state, for parts and abilities. But the Son is the most eminent and excellent of all, every manner of way, Phil. 2. 9. Note Heb. 1. 5, &c.

1. This may inform us of the difference betwixt the time of the Gospel, and the time of the Law; this difference in this very respect is expresly noted, Heb. 1. 1. It appears to be a point worthy due observation, in that he beginneth with it, and so largely insisteth upon it as he doth in the first Chapter.

The difference between them, in this very kind that Jesus is the author of the Gos∣pel, is the ground of that life and efficacy which the Apostle attributes to the Gos∣pel above the Law, 2 Cor. 3. 6, &c.

Other excellencies of the Gospel are here laid down by the Apostle, in the words following; whereof more in order: here let this ground-work of them, that Christ speaketh, be well weighed.

§. 125. Of receiving the word of Christ.

THe main thing here expressed by the Apostle is, That Christs word ought in no case to be rejected, which is implied under this phrase, a 1.433 See that yee refuse not him that speaketh.

As there are negative inhibitions for this, as Deut. 18. 19. Heb. 3. 8. So affirmative injunctions, Acts 7. 37. Matth. 17. 5. The penalties denounced against such, and inflicted on such, (whereof hereafter) do further inforce the point. so Christs complaints, Matth. 11. 16, &c.

The ground of the point may be,

• 1. The worth and value of Christs word in it self. This is that treasure and pearl whereof our Saviour speaketh, Matth. 13. 44, 46. Prov. 3. 14, 15. Will a wise man refuse that which is of worth and price?
• 2. The need wherein we stand of it. Light is not more needful for, and useful to such as are in darknesse, then the Gospel to us. We all by nature sit in darknesse, Eph. 5. 8. Yea we are blind, Rev. 3. 17. But the Gospel as it is light, so it hath an enlightning vertue, Luk. 4. 18. Act. 26. 18. Will a blind man refuse that which can give him sight and light? Note Mar. 10. 51.
• 3. The heighnousness of the sin, manifested by the notation of the b 1.434 word, where∣of see §. 123.

• 1. This may inform us of the many wayes of refusing Christ speaking, as
  • 1. They that lived in Christs time, and would not hear him. Nicodemus com∣ming* 1.435 by night, Joh. 3. 2. shews that many were affraid, or ashamed to come unto him.
  • 2. They that came to hear, but believed not what they heard, Ioh. 12. 37, 38.
  • 3. They that took offence at what he spake, Matth. 15. 12.
  • 4. They who perverted his words, Ioh. 6. 52.
  • 5. They who for a while heard him, but afterwards left him, Ioh. 6. 66.
  • 6. They who desired him to depart from them, Ma•…•…. 5. 17.
  • 7. They who cunningly fought to ensnare him, Luk. 20. 20.
  • 8. They who openly spake against that he uttered and preached. Ioh. 7. 12.
  • 9. They who blasphemed his word and works, Mar. 3. 30.
  • 10. They who persecuted him for his doctrine, Ioh. 8. 40.

  Now that Christ is taken from us, he is refused by such as

  • 1. Read not what he hath caused to be written, as 1 Tim. 4. 13.
  • 2. Come not to the Church, Matth. 23. 37.
  • 3. Believe nothing that they hear, Act. 28. 24.
  • 4. Come to catch, as Ier. 20. 10.
  • 5. Come to mock, as Act. 17. 32.
  • 6. Seek to silence the preachers of the Gospel, as Act. 4. 18. 1 Thes. 2. 16.
  • 7. Persecute them, as 1 Thes. 2. 15.
• 2. How doth this aggravate that light esteem which many have of the Gospel

• of Jesus Christ. The occasions thereof are these;
  • 1. Some on meer ignorance, not knowing the need and worth of the Gospel, as the Cock in the fable refused the pearl on the dunghill, see Jer. 5. 3, 4.* 1.436
  • 2. Or self-conceit, thinking that they have enough of themselves, and that they need not the Gospel. Christ stiles such whole, righteous, Matth. 9 12, 13. Such an one was the Angel of the Church of Laodicea, Rev. 3. 17.
  • 3. Misconceit of the over-strictnesse of the Gospel, terming it Cords, bonds, as Psal. 2. 3. or misinterpreting, or misapplying it, as Ioh. 6. 60, 66.
  • 4. Or a too high esteem of the world, and the things thereof, as Mark. 5. 17. Luk. 14. 18, &c. 2 Tim. 4. 10.
  • 5. Or fear of danger, and dammage, for the profession thereof, Ioh. 12. 42. 2 Tim. 4. 16.
  • 6. Or a prepossessed mind with other doctrines contrary to the Gospel, Gal. 1. 6. and 3. 1. Or a mind infected with Idolatry, and superstition, as Ier. 44. 16, 17. Such are Papists.
  • 7. Or an impious profane mind, caring for no religion, but wholly given to satisfie their carnal appetite; These are the Swine intended, Matth. 7. 6.
  • 8. Or hatred of the Ministers of the word, 1 King 22. 8. Ioh. 15. 18, 19.
  • 9. Or hatred of God himself, because they know he will judge them, Ioh. 15. 18. Luk. 19. 14.
  • 10. Or a malicious spite against the Spirit of grace, Heb. 10. 29. Act. 7. 51. This is the highest pitch of impiety that can be; this is that unpardonable sin, Mar. 3 29, 30.
• 3. To admonish us to take heed of all means, and occasions, that may any way alienate our hearts from the Gospel, and bring us to refuse the same.

• 1. Take heed of winking, or any way closing our eyes against the Gospel; thence* 1.437 will the devill take occasion to blind our minds. Note 2 Cor. 4. 4.
• 2. Be not over-conceited of thine own sufficiency and fulnesse; this provokes God to send men empty away, Luk. 1. 53. Rather acquaint thy self with thine own emp∣tinesse and insufficiency. Note 1 Cor. 4. 7. and 2 Cor. 3. 5.
• 3. Be well informed in the liberty of the Gospel. Never any word, nor profes∣sion brought men to more sweet and comfortable liberty, then the Gospel of Jesus Christ, Luk. 4. 18. The Apostle stiles it the glorious liberty of the Sons of God, Rom. 8. 21. Note Ioh. 8 36. They that know and believe this, will not count the Gospel a bond.
• 4. Take off thine heart from the world, and all the vanities thereof. Its of abe∣witching nature. It intoxicated Judas and Demas; and so it doth many thou∣sands. Note Matth. 13. 22. Such a contrariety there is betwixt the Gospel and the world, as Iam. 4. 4.
• ...

  5. Purge all base, slavish fear out of thine heart. Fear not men, nor any thing that man can do, Matth. 10. 26, 28, 31. Place thy fear upon a more excellent, and powerful object, even God himself. Note Luk. 12. 4, 5.

  Withall cast off the Cloak of shame; be not ashamed of Christ, or of his Gospel. Note Rom. 1. 16. Heb. 12. 2.

  Fear and shame turn many from an holy, zealous, profession of the Gospel.

• 6. Be well instructed in the mysteries of the Gospel, and throughly informed and perswaded of the orthodox truth thereof, Col. 2. 7. Heb. 13. 9. Thus shalt thou be kept from all false doctrines: yea from heresie, idolatry, superstition and all error.
• 7. Cast off the old man, which is corrupt through deceivable lusts, Eph 4. 22. And mortifie all the members of the flesh, Col. 3. 5. So long as they bear sway in us, they will make us uncapable of receiving benefit by the word. Noisome weeds must be weed•…•…d out of a field, or else the seed sowen therein, can bring forth no good crop.
• 8. Know Gods Ministers, such as are set over you, 1 Thes. 5. 12, 13. If they labour in the word, count them worthy of double honour, 1 Tim. 5. 17. Due esteem of the Mini∣sters of the Gospel, is a means to have the Gospel it self in higher account.
• 9. Acqnaint thy self with Gods love to man, as in giving his Son, so in affording his Gospel, whereby the evidences of his love in Christ are cleerly and distinctly made known. This will raise up thine heart aloft to work in thee an high esteem of him and of his Gospel.
• ...

• 10. Entertain every good motion of the divine Spirit; especially when its wrought in thee, at, and by the ministry of the word, as Act. 2. 37. Be so far from re∣sisting and spighting the Spirit of grace, as no way to grieve him, Eph. 4. 30.

§. 126. Of Christs speaking from heaven.

HItherto of the duty. The motive follows: which is set down under a compari∣son of unequals, urged from the lesse to the greater; in these words, 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.

The causal particle a 1.438 FOR, sheweth, that this is added as a motive to keep them from refusing to hear Christ. The motive is drawn from the danger and damage which is like to ensue upon such refusal.

Which danger is set down negatively, They shall not escape; (1.) they shall assu∣redly pay for it.

This is ratified by Gods former dealing with such as refused Moses Law; They e∣scaped not.

The argument is inforced by the lesse to the greater. If they who refused him who spake on earth escaped not, much more shall not we escape, if we turn away from him that speaketh from heaven.

This phrase, b 1.439 him that spake on earth, is meant of Moses, who is said c 1.440 to speake by divine inspiration, or to declare what is revealed by God. So did Moses, as Heb. 8. 5. In this sense the word is used severall times, as Matth. 2. 12, 22. Luk. 2. 26. Acts 10. 22. Heb. 8. 5. and 11. 7. and 12. 25.

This therefore commends the Ministry of Moses; yet hereof its here said, d 1.441 he was on earth: Moses himself (as all other meer men) comming of the first Adam, was, (as 1 Cor. 15. 47.) of the earth, earthy,

• 1. In regard of the mould whence he came.
• 2. In regard of the place where he was, when he received and delivered his Lawes on earth, Acts 7. 38.
• 3. In regard of the nature and kind of oracles which he delivered, comparatively to Christs oracles, they were as, (Heb 7. 16.) carnal.

In opposition hereunto, of Christ it is here said, e 1.442 him from heaven.

The verb is not expressed; therefore some understand the verb substantive, him f 1.443 that is from heaven; in which sense the words are cleare: for Christ is the Lord from heaven, 1 Cor. 15. 47. Heaven is his glorious palace where he dwels, and heaven i•…•… the place whence being incarnat he came, Iohn 3. 13. Eph. 3. 9.

Others here repeat the word g 1.444 speaketh.

Quest. Hence a question may arise; Did not Christ speake on earth, as well as Moses?

Answ.

• 1. He was not a teacher from earth, as Moses, but from above, Iohn 8. 23.
• 2. He received not his Gospel on earth, as Moses did, but in the bosome of his Fa∣ther, Iohn 1. 18.
• 3. His doctrine was not carnal, as Moses, but Spirit and Life, Iohn 6. 63. Iohn 3. 12. Note Iohn 1. 17.
• 4. Though Christ were on earth, and on earth preached, yet being in heaven, from heaven also he received his Fathers will. This he did before his incarnation, 1 Pet. 3. 19.

All that is written of Gods speaking from heaven to the fathers, is in speciall to be applied to the second person in sacred Trinity, the Son of God, that word by whom the Father spake. For as by the Son the Father made all things, Heb. 1. 2. Iohn 1. 3. and ordered all things, Gen. 19. 24. So by him he revealed his will from time to time.

It was the Son of God, stiled the Angel of God (Gen. 21. 17.) that spake to Hagar out of heaven. This was Iehovah that stood upon the top of that ladder which reached up to heaven, & from thence spake to Iacob, Gen. 28. 13. This also was Iehovah who answered David from heaven, 1 Chron. 21. 26. It was his voice that came down from heaven to Nebuch adnezzer, Dan. 4. 31. He from heaven made known his Fathers will

to all the Prophets of God age after age. He in his humane nature from heaven spake to Paul, Act. 9. 4. and 22. 18. and 23. 11. So he spake to Ananias, Act. 9. 10. Finally he being in heaven spake in his Apostles, and still speaketh in all his faithfull Ministers. Note 2 Cor. 13. 3. Luk. 10. 16. Iohn 13. 20.

Not hearkning to, or not obeying Christ, is here stiled h 1.445 a turning away from him. The word in the Greek is used of such as in heart are alienated from a thing, as 2 Tim. 1. 15. and 4. 4. and Tit. 1. 14. Whereby he sheweth, what kind of persons they be, that regard not the Gospel, even such as have their hearts alienated from it; otherwise they could not but have it in high account.

Some make the difference here intended to be betwixt Gods manner of delivering the Law and the Gospel: In delivering the Law, God spake on earth, after an earth∣ly manner; But in delivering the Gospel, he spake from heaven after an heavenly manner.

From the different manner of giving the Law and the Gospel, The Apostle giveth us to understand, That as the Law was given on earth, so the Gospel from heaven.

These phrases which Christ useth of the Gospel, my doctrine is his that sent me, Joh. 7. 16. and v. 17. It is Gods, do shew, that its from heaven. St. Paul further cleareth the point, Gal. 1. 11, 12. In this respect its stiled a mysterie, Eph. 6. 19. a great mysterie, 1 Tim. 3. 16.

• 1. Which may inform us in the excellency of the Gospel. Things from heaven are most excellent things; The excellency of the bread of life is this, that it is from heaven, John 6. 32. So likewise of Angels, Gal. 1. 8. Of the Spirit, Iohn 1. 32. Of Christ, 1 Cor. 15. 47. Of the Father, Matth. 6. 9. As heaven it self is most excellent, so the things which are in heaven. For men on earth to have a doctrine from heaven how excellent must it needs be▪
• 2. Which may stir us up to have it in high esteem; and to give the more dili∣gent heed thereto. On such a ground saith the Apostle, Heb. 2. 1 Therefore we ought to give the more earnest heed to the things which we have heard, &c. Shall God vouch∣safe to speak to us from heaven, and shall not we on earth regard it? surely such sh•…•…w themselves worse then swine, Matth. 7. 6. Meditate therefore on this circumstance. Saint Peter (2 Pet. 1. 17.) urgeth this circumstance to this very purpose.
• 3. Be exhorted therefore to have an heavenly disposition, and conversation, as Phil. 3. 20. This is to walk as becommeth the Gospel, Phil. 1. 27. and to be cast in∣to the mould thereof.

§. 127. Of the punishment of transgressors of the Law.

THe Apostle in setting down the penalty of the transgressors both of the Law and the Gospel, First shews, that there was an agreement in the general, viz. that neither the transgressor of the one, nor yet of the other, escaped. Secondly, that there was a certainty and severity of the latter, which are both expressed in these words, If they escaped not who refused him who spake on earth; much more shall not •…•…eescape, if we turn away from him that speaketh from heaven. Whereby the Apostle giveth us plainly to understand two things,

• 1. That transgressors of the Law were surely punished.
• 2. That despisers of the Gospel shall be most surely, and soarly punished.

For the former, that transgressors of the Law were surely punished, appeareth,

• 1. From the many penalties enjoyned, Exod. 21. 12, &c. and 22. 1. &c. Lev. 20. 2. &c.
• 2. From many threatnings in the Scripture, Gen. 17. 14. Exod. 12. 15. Lev. 26. 16, &c. Deut. 27. 15, &c. and 28. 15, &c.
• 3. From the manifold executions of Gods wrath against the transgressors of his Law, whereof see a Catalogue in 1 Cor. 10. 5, &c.

• 1. Which should admonish us to take heed of offending God, and transgressing his Law.
• 2. It should direct us to acquaint our selves with Gods former courses. Con∣sider what befell Adam, Cain, the old world, Sodom, the Egyptians, Canaanites and others for their sins and transgressions, that so we may be the more watchful over

• our selves against those sins, knowing that God is still the same God.

For the latter, That despisers of the Gospel shall be most surely and soarly pu∣nished, the Apostle plainly expresseth under these words, a 1.446 Much more; 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. See hereof Chap. 2. v. 3. §. 21. and Chap. 10. v. 29. §. 107.

§. 128. Of the meaning of the six and twentieth verse.

Vers. 26.

Whose voyce then shook the earth, but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven.

THe Apostle proceedeth to aggravate the terror of turning from Christ, and that comparatively by another argument from the lesse to the greater.

The former comparison was betwixt persons, Moses and Christ; this is betwixt Majesty and Majesty, or power and power. It may be thus framed. If he that sha∣keth the earth be to be feared, much more he that shaketh both earth and heaven too.

Whereas the Apostle saith, a 1.447 whose voyce. This is meant of Christs voyce in de∣livering the Law. Thereunto hath the particle b 1.448 THEN reference. For then Mount Sinai was altogether on a smoak, and the whole Mount quaked greatly, Ex∣od. 19. 18. c 1.449 But now hath relation to the time of the Gospell. And because that which he intendeth is a glorious and joyous matter, the Apostle expresseth it in the words of a Prophet (viz. Hag. 2. 6.) and stileth it a promise, in this word d 1.450 hath promised.

In quoting the Prophet, the Apostle hath more respect to the sense then to the words. Translators must hold close to the words, but relators or quoters of Text are not so strictly bound thereto; Its enough if they faithfully deliver so much of the sense as is pertinent to their purpose; Now that we may see how the Apostle doth this, let us consider the scope which the Prophet aimed at, and apply it to the Apo∣stles purpose.

The scope of the Prophet was to comfort the faithful Jewes, who had after forty years distrubance built a new Temple, but far inferior to that which Solomon had built before, and were thereupon much troubled in their minds; for at the sight of the foundation thereof many of them wept, Ezr. 3. 12. To comfort them, he tels them that the glory of this latter shall be greater then of the former, Hag. 2. 9. The reason is in this Text, taken from the Majesty and power of the Lord that should come into this Temple, who thus saith of himself, I will shake the heavens and the earth, namely at the exhibition of this Lord in the flesh, while this Temple stood.

His argument in general thus standeth.

At giving the Law the earth only was shaken?

But at bringing in the Gospel, earth and heaven too were shaken. Therefore the Gospel is the more glorious. And therefore the Gospel is with more diligence and reverence to be heard.

Only the latter part of the argument, concerning the shaking of earth and heaven too, is here proved.

1. Quest. When were these shaken.

Answ. At the beginning and progresse of the Gospel. This is evident both by the main scope of the Apostle in this place, which is to magnifie the glory of the Gospel above the Law.

2. Quest. How were they both shaken?

• 1. By evident signes.
• 2. By powerful effects.

The signes are these,

• 1. The extraordinary light that shined about the shepherds at Christs birth, Luk. 2. 9.
• 2. The extraordinary starr, Matth. 2. 2.
• 3. The opening of heaven at his baptisme, Matth. 3. 17. and transfiguration, Matth. 17. 5.
• 4. The Voice from heaven that was thought to be a thunder, Ioh. 12. 28, 29.
• ...

• 5. The darknesse of the Sun, the renting of the veil of the temple, the earth-quakes, the cleaving of stones, opening of graves, raising of bodies out of the graves, at Christs death and resurrection, Mattk. 27. 45, 51, 52, 53, and 28. 2.
• 6. Christs entring with his body into heaven, Act. 1. 9, 10.
• 7. The sound which suddenly came from heaven, as of a rushing mighty wind, and the cloven tongues, like as of fire, Acts 2. 3.
• 8. The shaking of the place where the Apostles prayed together, Acts 4. 31.
• 9. The opening of the heaven, when Stephen saw Christ, Acts 7. 55, 56.
• 10. The transplendent light and voice from heaven which astonied Saul, Acts 9. 3, 4.
• 11. The opening of the prison dores, and iron gates, Acts 5. 19. and 12. 10.
• 12. The great earth-quake, Acts 16. 26.

Before I set down particular effects, I will first shew that acts and effects both of grief or trouble, and also of joy or rejocing, are set out under this metaphor of being moved.

For when strange, unexpected, and admirable things fall out; such as are trou∣bled, or such as rejoyce thereat, are said to be moved, as Ruth 1. 19. The whole City was moved, (1) all the inhabitants were astonished, and much rejoyced. So Matth. 21. 10. And contrariwise Isa. 7. 2. Ier. 49. 21. Acts 21. 30.

Thus we see, that when the inhabitants of a place give any expressions of grief or joy, the place is said to be moved.

Thus were both earth and heaven moved and shaken at bringing in the Gospel, as appeareth by these effects.

• 1. The appearing of Angels, Luk. 1. 11, 26. and 2. 9, 13. So in the wildernesse, as Mark. 1. 13. In Christs agony, Luk. 23. 4. at his resurrection, Luk. 24. 5. and at his ascension, Act. 1. 10, 11.
• 2. The shepherds relating what they had seen and heard, Luk. 2. 17, 18.
• 3. The wise men comming from the East, and the trouble following, Matth. 2. 1, &c.
• 4. The prophecies of Simeon and Hannah, and the effects thereupon, Luk. 2. 25, &c.
• 5. Christs disputing at twelve years old, to astonishment, Luk. 2. 46.
• 6. His preaching, and people wondering thereat, Luk. 4. 22. Matth. 7. 28. Iohn 7. 46.
• 7. His miracles, and peoples amazement, Mark. 1. 27. Luk. 5. 26. Iohn 12. 19.
• 8. The astonishment of people at his death, Matth. 27. 54.
• 9. The watch-mens astonishment at his resurrection, Matth. 28. 4.
• 10. His Disciples amazement at his ascension, Acts 1. 11.
• 11. His Disciples powerfull preaching, Acts 2. and their miracles.
• 12. The conversion of nations, and constancy of Martyrs.

Of this phrase, e 1.451 yet once more, we shall speake more on the following verse.

§. 129. Of Christs delivering the Law, together with the uses of the Law.

IN the foregoing Section I shewed, that by the voice that shooke the earth, is meant the Voice of Christ in the delivery of the Law upon Mount Sinai. So that the A∣postle by those words points out two things unto us,

• 1. That Christ delivered the Law.
• 2. That the delivery of the Law was terrible.

1. The first is further evident by the title Angel, which being applied to Iehovah, sets out the second person in sacred Trinity, even the Angel of the Covenant, Mal. 3. 1. That this Angel was Iehovah is evident, Exod. 3. 2, 4, 6. and 14. 19, 24. It was the Son that was sent of the Father, and by whom the Father declared his mind, Iohn 3. 34. and therefore stiled an Angel.

1. Obj. The Law was ordained by Angels in the plurall number, many of them, Gal. 3. 19.

Answ. Many Angels accompanied this Arch-Angel.

2. Obj. The Law was given by Moses, Iohn 1. 17.

Answ. As a Minister and Mediator, Gal. 3. 19. Moses did not first utter it on the Mount, Deut. 5. 22, 27.

3. Obj. Christ in opposition to the Law is made author of the Gospel, Iohn 1. 17. Heb. 12. 25. and 2. 2, 3.

Answ. Christ as God gave the Law, but as Emmanuel he gave the Gospel, oft called the Gospel of Iesus Christ. Thus Heb. 1. 2.

The reasons why the Law was delivered by Christ, were

• 1. That the Church might be the more assured of the infallible verity and cer∣tainty thereof, Prov. 8. 7, 8, 9. Psal. 19. 7, &c.
• 2. To work in people a better and higher esteem thereof, and a more carefull and conscionable observance thereof, Exod. 20. 1. Deut. 4. 6, 7, 8. and 6. 1, 2, 3.

• 1. This doth inform us of one main ground whereby David and others were moved so highly to account the Law as they did. They preferred it before the most pre∣cious things that were. No question but the very matter of the Law, being so true, so large, so perfect a rule as it was, made it worthy of all esteem: but yet the author thereof added much thereto.
• 2. Which doth exceedingly aggravate their contempt of the Law, who make a null of it. If we rightly distinguish, in many respects it is indeed abrogated, as I have shewed on Chap. 7. v. 12. §. 67, 68. But yet in sundry respects it is worthy of all high account.
• 3. Let us learn wisely to weigh in what respect the Law may yet be of use unto us, and for the Authors sake to have it in higher account.

Briefly to shew you the use of the Law.

There was a double use of the Law, one before the fall, the other after.

The use of the Law before the fall was to be a platform of the Covenant be∣tween

• God and
• Man.

On Gods part, what he

• required
• promised.

• 1. God required obedience.
  • 1. Personall, Rom. 10. 5.
  • 2. Perfect, Deut. 5. 32, 33. Matth. 22. 37, 39. Iam. 2. 10.
  • 3. Perpetuall, Deut. 5. 29. Psal. 119. 112.
  • 4. In the whole man, 1 Cor. 6. 20.
• 2. God promised life upon obedience, Lev. 18. 5.

On mans part,

• 1. To perform what God required, as God required, Luk. 10. 27.
• 2. To be justified thereby, Rom. 4. 4.
• ...

  3. To be blessed, Deut. 11. 26, 27.

  The use of the Law after the fall is,

  • Common
  • Proper to
    • Unregenerat
    • Regenerat,.

Common.

• 1. To instruct us in the will of God, Isa. 8. 20. which is an everlasting rule, as Matth. 5. 18.
• 2. To inform men in every duty, Micah 6. 8.
• 3. To declare sin, Rom. 3. 20. 7. 7.
• 4. To restrain from sin, Rom. 2. 9. and 4. 15.
• 5. To be a directory for examination.
• 6. To convince of the impossibility of justification by the Law, Gal. 3. 10.
• 7. To work humiliation, 2 King. 22. 11.
• 8. To cause abnegation, Rom. 3. 19
• 9. To stir us up to enquire after another remedy, Rom. 7. 24.

The use of the Law proper to the Regenerat,

• 1. To bring them to Christ, Gal. 3. 24.
• 2. To quicken them to more thankfullness, for,

• Christs fulfilling the Law for them.
• Christs enduring the curse of the Law, Rom. 7. 25. Luk. i. 68, &c.

Obj. Rom. 6. 14. Ye are not under the Law, but under grace, and againe, 1 Tim. 1. 9.

Answ. The Law is abrogated to the regenerat.

• 1. As a Covenant of works, Heb. 8. 8, 13.
• 2. In case of justification, Act▪ 13. 39.
• 3. In the exactnes•…•… 〈◊〉〈◊〉, Rom. 10. 5, 6, 7, 8, 9.
• 4. In regard of the ex•…•…iting power of it, Rom. 7. 8, 13.
• 5. In regard of the 〈◊〉〈◊〉, Gal. 3. 13. Rom. 8. 1.

The use of the Law to the unregenerat, which are all by consequence.

• 1. To irritate corrupt nature, Rom. 7. 8.
• 2. To aggravate sin, Rom. 4. 15.
• 3. To leave them inexcusable, Rom. 2. 1, 15.
• 4. To make them accursed, Gal. 3. 10.

Of the other point here noted by the Apostle, namely, The terrible delivery of the Law, see v. 18. §. 99.

§. 130. Of the shaking of heaven and earth upon the comming in of the Gospel.

THe Apostle, in setting down the difference betwixt the Law and the Gospel, ha∣ving shewed, That at the delivery of the Law the earth was shaken; he now sheweth, that at the delivery of the Gospel, both earth and heaven was shaken: whereby the Apostle giveth us to understand, That upon bringing in the Gospel, heaven and earth were moved; meaning the inhabitants therein.

For the Lord of heaven was made an inhabitant on earth; God was manifest in the flesh, 1 Tim. 3. 16. He that was far above all heavens descended into the lowest parts of the earth. Heaven was moved at his departure out of it, and earth at his com∣ming to it.

• ...

  1. Aggravation of their spirituall senselesnesse, and obdurat hearts, who are no whit at all moved at this comming of the Lord of heaven to earth, and at this voice, this sound of the Gospel which shakes heaven and earth.

  The Gospel makes no offer of Christ incarnat to Angels, (but saith, he took not the nature of Angels, Heb. 2. 16.) Yet were the Angels in heaven moved; and should not man much more? The wise men that lived among Pagans were moved, Math. 2. 1. and shall not we Christians?

  How fitly may I apply that of our Saviour concerning the men of Ninive, and the Queen of the South, mentioned Matth. 12. 41, 42. How ought we to be humbled for this our senselesnesse?

• 2. Exhortation to take notice of those particular excellencies whereby the Holy Ghost doth set out and commend unto us the excellency of the Gospel; as that the Lord from heaven delivered it, that it is an heavenly doctrine come from heaven; that at the comming of it, heaven and earth was shaken.

Do not only take notice hereof for the informing your judgements in the excel∣lency and efficacy of the Gospel, but also thereby to work upon your hearts and affections, that ye may be enamoured with the Gospel, that ye may give the more diligent heed thereto, and make the more high account thereof, and conform your selves more conscionably thereunto. These are the ends which the Apostle aimeth at in setting forth the excellencies of the Gospel; and therefore speciall uses of the point.

§. 131. Of the meaning of verse 27.

Vers. 27.

And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that the things which cannot b•…•… shaken may remain.

A Consequence is here noted by the Apostle out of the forementioned prophecie, which maketh much to the main scope, which is the excellency of the Gospel above the Law.

The consequence is, that the Law is alterable: The Gospel most firm and stable. This consequence is gathered out of this phrase, a 1.452 •…•…et once more.

The particle b 1.453 yet having relation to the verb c 1.454 shake, or move, importeth a moveable and transitory condition of things.

The other particle d 1.455 ONCE, taken exclusively for only once, once for all, once and but once, once and no more, importeth an immoveable, and permanent condi∣tion, never to be abrogated, or altered.

The word in the original translated here e 1.456 a removing, is as much as f 1.457 a dis∣anulling, or taking away, whereof we read Chap. 7. v. 18.

By g 1.458 things shaken, he means all the legal types, and rites, which were in their very nature alterable, and in their end to be abrogated, by the accomplishment of them in their substance; and therefore by way of explanation, and more clear expression of his meaning, he addeth, h 1.459 As of things made.

The particle i 1.460 As, is not here used for a note of similitude, as if they were only like to things made, but as a causal particle, shewing the reason why they were alterable, and subject to be shaken, even because they were k 1.461 things made, viz. by the hand of man, as the Tabernacle, Tables, Altars, Ark, Candlesticks, &c.

Herein things spiritual and celestial are opposed to legal and terrestrial things. They are said not to be made with hands (as spiritual Col. 2. 11. and celestial 2 Cor. 5. 1.) But these to be made with hands, (as legal Eph. 2. 11. and terrestrial, Act. 19. 26.) To shew the end of removing those legal types, he addeth, l 1.462 That the things which cannot be shaken may remain.

By the things which cannot be shaken, he means the substances and truths of the le∣gal types, which are Christ himself, the offices which he undertook, and things which he did and endured for us, the merit and efficacy of them all, the Gospel whereby they are made known unto us, the benefits which come to us thereby, and those heavenly mansions, and glory, which Christ hath purchased for us.

These are said m 1.463 to remain, and that firm and stable, inviolable, and immuta∣ble. In this sense, is this word oft used, as 1 Ioh. 3. 9. Its therefore opposed to pe∣rishing, Heb. 1. 11. 1 Pet. 1. 24, 25. and everlastingnesse is joyned with it, Heb. 7. 3, 24.

This is the priviledge of the Gospel, and of the good things revealed thereby. They remain.

So that in this verse is set down a third difference betwixt the Law and the Gos∣pel, namely in respect of continuance, the Law being alterable, and the Gospel un∣changeable: whereby the Apostle giveth us to understand two points.

• 1. The alterablenesse of the Law, that the Law was alterable.
• 2. The unchangeablenesse of the Gospel, that the Gospel is unchangeable.

Of the alterablenesse of the Law; see Chap. 7. v. 12. §. 67, 68, &c. Before I come to shew the unchangeablenesse of the Gospel, we may from the Apostles expression here observe, That that which is made by man is subject to decay. The Apostle here renders it as a Reason why the things of the Law were alterable, because they were made, viz. by man.

If n 1.464 AS be taken as a resemblance, it also proves the point. Thus Ier. 10. 9, 11. The Prophet proveth that the Idols of the Gentiles shall perish, because they are the work of men. And the Apostle in 2 Cor. 5. 1. rendreth this as the reason why our habitation in heaven is eternal, namely, because it is not made with hands; doth he not thence infer that that which is made with hands cannot be eternal?

Experience proves as much. Where is that Tower which anon after the flood, all the world conspired to build? was it not justly stiled Babel? Gen. 11. 9. Where is Noahs Ark? Where is Solomons Temple? Or Zerobabels Temple? Where are the Se∣pulchres of David, and other Kings of Iudah and Israel? Indeed somethings made by men, are of longer continuance then others: but yet all without exception of a∣ny, are subject to decay. The most lasting materials, whereof they make their most durable things, are none of them everlasting: Not Marbels, nor Iron, Brasse, Sil∣ver, Gold, and other Metal; some subject to mouldring, some to rust, some to melt; all as framed, fashioned, and set out by men, to be defaced, destroyed, and brought to nought.

• 1. This may inform us in a main difference betwixt the things of God and man. As there is a difference between the divine and humane essence; so betwixt their works. The divine essence is eternall, and immutable, but humane, mutable: and momentary. So the counsell and work of God stands for ever; but mans al∣terable, tending to decay. This disserence is oft noted and much pressed in sacred Scripture, Prov. 19. 21. Acts 5. 38. and 7. 48.
• ...

  2. This may instruct us in the difference betwixt things earthly and heavenly. They are made by mans hands, these without hands, 2 Cor. 5. 1. Heb. 9. 24. So be∣twixt corporall and spirituall, Eph. 2. 11. Col. 2. 11. Yea and betwixt legall and Evan∣gelical, Heb. 8. 2. So in this text.

  By this difference the excellency of the ministry of the Gospel is cleerly set forth. For as things heavenly are more excellent then earthly; as spirituall then corpo∣rall; as things made by God, then things made by man: So the ministry of the Gos∣pel, then the ministry of the Law.

• 3. This discovers the folly of many who too much dote on things made by man, or invented by him. See more hereof Chap. 9. v. 24. §. 121.
• 4. Pray for wisedome, whereby you may approve of those things which are most excellent, duely distinguishing the things that diff•…•…r, and chuse that good part which shall not be taken away, Luk. 10. 42.

§. 132. Of the unchangeablenesse of the Gospel.

HEtherto of the alterablenesse of the Law, and of the reason thereof.

The unchangeablenesse of the Gospel follows, expressed in this phrase, a 1.465 the things which cannot be shaken may remaine. Whereby is evidently demonstrated, That the Gospel is unchangeable.

In this respect the new Covenant is said to be established, never to be removed, Heb. 8. 6. and 10. 9. In this respect its called an everlasting Covenant, Heb. 13. 20. an ever∣lasting Gospel, Rom. 14. 6.

For there is not, there cannot be a better Covenant, a better Gospel. If there be an alteration, it must be to the better. Therefore was the first altered, that a better might come in the room thereof.

• 1. This very much tends to the setting forth of the excellency of the Gospel. And surely its a great commendation to be so excellent, as a more excellent cannot be. That is unalterable, because there is no better to come in the room thereof; no better Covenant, no better Word, no better Sacraments, no better ordinances ever to be expected.
• 2. This may stir us up to have the Gospel in high account. If Saints under the Law had that which was alterable in so high account: how much more ought we highly to esteem what is unalterable.

Consider therefore what is written of their esteem of the Law, and thereupon rea∣son with thy self, and say, shall I lesse respect that which is unchangeable, which is so excellent as no better can be expected to succeed in the room thereof, then the Iewes did that which was alterable, and had a beter to succeed in the room there∣oft? This is the main end of making known this difference betwixt the Law and the Gospel.

The inference which the Apostle maketh from the removing of those things that are shaken, namely, that the things which cannot be shaken may remain, sheweth the end of Gods substituting the Gospel in the room of the Law, thereby is evidently de∣monstrated, That Gods change is to the better. See my Sermon preached before the House of Lords, Sep. 1645. stiled, The progresse of Divine Providence, on Ezek. 36. 11.

§. 133. Of receiving the Kingdome from God.

Heb. 12. 28.

Wherefore we receiving a Kingdome which cannot be moved, let us have grace, where∣by we may serve God acceptably, with reverence and godly fear.

IN these words the Apostle maketh the use of that large and long commendation which he hath given to the Gospel, and the ministry thereof; viz. That we who live under it, should have an especial care of serving God, and approving our selves to him. For our better encouragement thereunto, the Apostle setteth down the bles∣sing which we do enjoy under the Gospel, and that is a Kingdome; whereby is meant Gods special Kingdom, whereby he governeth his Church, and elect people, which is begun here in this world, and in that respect called the Kingdome of grace; and perfected in the world to come, in which sense it is called the Kingdome of glory. So that hereby the Apostle giveth us to understand, That the Church of Christ is a King∣dome, under which title it is oft set out both in the old and new Testament. See hereof Chap. 1. v. 8. §. 112.

The meanes whereby we come to enjoy this Kingdome, is in this word a 1.466 recei∣ving, which implieth, that we have it not of our selves; we have it of another; so much the word receiving implies. That other can be none but God, for it is the King∣dome of God, he hath the ordering and disposing of it. So that it is not of a mans self to be of the Kingdome of God, or to have it: therefore its said to be prepared for us, Matth. 25. 34. and we are said to be chosen heires of this Kingdome, as Iam. 2. 5. yea to be called thereunto, as 1 Thess. 2. 12. and translated into it, Col. 1. 13.

The truth whereof doth clearly appear, both from the excellency of the King∣dome it self, and from our own disability.

• 1. Such is the excellency of this Kingdome (which in that respect is stiled the Kingdome of God, the Kingdome of heaven) as by all the men and means in the world, it cannot be obtained. What is said of the redemption of souls Psal. 49. 7, 8. may be applied to the possession of this Kingdome; Its more worth then the whole world, and all things therein.
• 2. On the other side, such is mans disability, as he hath nor power, nor means, nor mind to get it.

• 1. He hath no power to get it, 2 Cor. 3. 5.
• 2. Nor means, 1 Cor. 4. 7. Rom. 11. 35, 36. 1 Chro. 29. 11, 12, &c.
• 3. Nor mind, Rom. 8. 5, 7 1 Cor. 2. 14. Matth. 23. 37. Prov. 1. 20. Luk 14. 18.

• ...

  1. This may inform us in the difference betwixt this and other Kingdomes.

  Other Kingdomes may be by men sundry waies obtained, as

  • 1. Many are born heirs of Kingdomes, as Kings eldest Sons: yea all the Chil∣dren of free subjects are members of the Kingdome.
  • 2. A right to the priviledges of an earthly Kingdome may be purchased by mony, Acts 22. 28.
  • 3. Such a right may be obtained by favour and friendship of men. So Herod became King of Galile. So many are made free-Denisons.
  • 4. Such as by conquest obtaine it. As sundry Kings of Israel, and their fol∣lowers. As William the Conqueror, and his followers.

  By none of these means, nor any other like them, can the Kingdome of God, or any right thereto be obtained; it must be given of God, and so received.

• 2. This should stir us up to seek this Kingdome of him from whom only it can be received. Note Iohn 4. 10. Plead and presse his promise, Matth. 7. 7. And to strengthen thy faith, remember Luke 12. 32. See more hereof, My Guide to go to God, §. 46.
• 3. How should we blesse God for this Kingdome amongst us? we have received it: we ought therefore to be gratefull and thankfull for it, Rom. 11. 36. The more free a gift is, the more worthy of thanks, especially so great, so usefull, so beneficiall a gift, as it is not vouchsafed to all.

Of the property belonging to this Kingdome, in these words, b 1.467 which cannot be 〈◊〉〈◊〉, we have formerly spoken.

§. 134. Of serving God.

THe Apostle here in setting down the kind of duty, first notes the spring thereof, in these words, a 1.468 let us have grace.

Some difference there is in copies, for some read it with o b 1.469, as if it were of the in∣dicative present tense, we have, which importeth an effect of receiving the kingdome, which is, grace to serve God.

But most copies read it in the c 1.470 subjunctive mood, and so it implies a duty. The reason taken from Gods terror in v. 29. shews that this is laid down as a duty.

By grace then must here needs be meant, a free gift of God, whereby we are enabled to do what is acceptable to him.

Quest. How can this be pressed as a duty on our part, if it be a gift of God?

Answ. Because God in his unsearchable wisedome hath sanctified means on our part to be used, for enabling us to accomplish that which by his grace he enableth us to do. He gives the gift, but so as we put out that ability which he giveth us.

The stream that is here noted to flow from grace followes. The matter where∣of is to serve God, which is thus expressed by the Evangelist, d 1.471 whereby we may serve God.

The word e 1.472 to serve, sets forth the duty of him that is in subjection, and to ano∣ther. In Hebrew and Latin it hath relation as to God, so also to man. But this Greek word in the New Testament is appropriated to God, or to such as are (though fausly) accounted God, as Acts 7. 42. He gave them f 1.473 up to serve the host of Heaven, g 1.474 and Rom. 1. 25. Here its expresly applied unto God. In this sense,

• 1. Its restrained to externall service, as when its joyned with another word that sets out the inward service, as Deut. 6. 13.
• 2. I•…•…s restrained to the inward man, when a word of restriction is added thereto, as Phil. 3. 3. For we are the Circumcision h 1.475 which worship God in the Spirit.

And sometimes its extended to all that service we owe to God, whether inward or outward, as where its set alone, and not limited to any particular, as Luk. 1. 74. Acts 27. 23. So here.

Thus it containes the summe of the first table, which is here fitly premised, for in the next Chapter sundry duties of the second table are set down.

So that in the generall the Apostle hereby giveth us to understand, That God is to be served.

If expresse precepts, pithy exhortations, precious promises, approved patterns, high commendations, gracious acceptation, bountifull remunerations, be of force to enforce a duty, there want not enforcements to enforce this of serving God.

The Law giver gives this in expresse charge, Ex. 23. 25. Psal. 2. 11. The sweet singer of Israel sweetly exhorts hereunto, Psal. 100. 2. For promises, to omit many in the Law which may seem to be of temporall good things, note what a precious one the Evangelicall Prophet makes, Isa. 56. 6. Yea and Christ himself, Ioh. 12. 26.

Take for an approved pattern, Iosh. 24. 15. and Paul, Acts 27. 23.

Mark the commendation given to Daniel, in this respect, Dan. 6. 20.

See an evidnece of Gods gracious accepting such as served him, Iudg. 10. 16.

Behold what a bountifull remuneration is given to faithfull service, Matth. 25. 21.

To these may be added Judgements on such as did not serve God, Neh. 9. 35. Deut. 28. 47, 48. 2 Chron. 12. 8.

• 1. It makes much to Gods honour to serve him, and that in these two respects* 1.476
  • 1. Its an acknowledgement of his high supream soveraignty. For all use to serve him whom they acknowledge their Soveraign. Hereby the Soveraignty of Solomon over the nations round about him was testified, 1 King. 4. 21.
  • 2. It is an evidence both of fear and love: both which make much to Gods honour. For proof of that, that its an evidence of them two, we may oft find it joyned to them both, as Deut. 10. 20. and 11. 13.
• 2. Its a good evidence of that right we have to the foresaid kingdome. True sub∣jects of a kingdome will do due service to the King thereof. Though subjects of earthly kingdomes may be rebellious, yet there is such a spirit in•…•…used into such as

• are of this kingdome, and such grace they receive from the King thereof, as they will serve him, Psal. 22. 28, 30. and 110. 3.

• 1. This may serve for demonstration of that undue and undutifull respect which* 1.477 many, who lay claim to the forementioned kingdome, bear and shew to the King thereof. They have no grace to serve him. We heard that they cannot be account∣ed true subjects of this kingdome, who serve not the King thereof. Service is the best and surest evidence of subjects that can be. But he that yeeldeth not due sub∣jection, may not be accounted a true subject of this kingdome, though he may have a name that he is: like Sardis that had a name that she lived, but was dead, Rev. 3. 1. Of this sort are such as follow.
  • 1. Atheists, who (according to the notation of the word) are without God, and so are in our English translated, Eph. 2. 12. These serve no God at all.
  • 2. Id•…•…laters, who though they do service, yet they observe not the Apostles rule; for they do not serve God, namely the true God; for an Idol is nothing, 1 Cor. 8. 4. It hath no deity at all in it. Such were Baalim, and Ashtoreth, whom the Israelites served, Iudg. 2. 13.
  • 3. Epicures, who make their belly their God, Phil. 3. 19. They do so give them∣selves over to satisfie their delights, and so glut themselves in their pleasures, as they have neither time, nor mind to serv•…•… God.
  • 4. All sorts of worldlings, who so subject themselves to the world, as they make it their Master, and in serving it, cannot serve God.
  • 5. Politicians, who serve the time, called in that respect, time-servers.
  • 6. Flatterers, who addict themselves wholy to serve men; called men-pleasers, Eph. 6. 6. Of these note, Gal. 1. 10. The like may be said of time-servers.
  • 7. Profane Persons. Profanesse is the great sin of the first table, which compri∣seth all the rest. But to serve God is the summe of all the duties of the first table; therefore profane persons must needs be far from serving God.
  • 8. Hypocrites. These make a great shew of serving God, but in truth are as far from it as the former. Such shew of service is abominable in the sight of God, Isa. 1. 13, 14. Note Isa. 66. 3.
  • 9. Superstitious persons, who think to serve God by other mens traditions, which is no other then that will-worship expresly condemned Col. 2. 23. v. 18. he calls it voluntary humility. Note Matth. 15. 9.
  • 2. Let us be exhorted to two points,* 1.478
    • 1. To be well instructed in this duty of serving God.
    • 2. To be quickned thereto.

For the former, note Rom. 12. 2. Eph. 5. 17. By the word of God maist thou be fully instructed therein, 2 Tim. 3. 15, 16, 17.

In this respect its stiled a lamp, a light, (Psal. 119. 105.) to shew us the way; and a Counsellor, (v. 24.) to advise us thereabouts; We ought the rather to use this help, because without it all our own, or others inventions will be in vaine, (Matth. 15. 9.) None can tell what service is to be done to God, but God himself.

For the latter, which is to quicken up our spirits to serve God, we have great need thereof, because we are by nature exceeding dull hereunto. The more excel∣lent a duty is, the more heavenly, the more divine, the more nearely it concerneth God, the more dull and backward we are thereto. Yea and Sathan will be the more busie to hinder us. We ought therefore to quicken up our spirits thereunto, by a due, serious, frequent meditation on the excellency, necessity, utility, equity, and other like commendations of the duty.

What work in the kind of it can be imagined to be more excellent, then to serve God? To what can we be more bound? what more just and equal? to what are there more precious and gracious promises made? from what can there be ex∣pected a greater reward? Gods service consisteth in keeping his commandements, and therein is great reward, Psal. 19. 11. Reason with your souls hereabouts, and say (as the Psalmist in other cases) O our souls! why are ye so dull, and heavy to such a du∣ty? Awake, awake our spirits, rise up and make no longer delay: enter upon the work speedily, cheerfully. Thus may we put life into our spirits; and bring them to do what is here required of them to do.

§. 135. Of serving God reverendly.

THe next word translated a 1.479 acceptably, notes out the manner, and that in ge∣neral. 1. That is said to be done acceptably, which is so done as God is well pleased therewith; For the word b 1.480 God in the Greek is so placed after both the matter and the manner, as it may have fit relation to both, thus, c 1.481 Whereby we may perform service acceptable to God. This importeth, as knowledge of Gods will, so a conscionable care to conform all that we do in and about our serving of God, to his will. Hereby is evidently demonstrated unto us, That Our service of God must be so ordered, as it may be pleasing unto him. Hereof see Chap. 8. v. 5. §. 17.

For further explanation of his mind herein, The Apostle addes two particular properties, which must alwayes accompany our serving of God, if we will do it ac∣ceptably. 1. Reverence. 2. Godly fear.

The Greek word translated d 1.482 reverence, signifieth such an awful respect, as works an high esteem of him whom they serve, and keeps them from unseemly thoughts, words, or deeds against him.

By this speciall property added to our serving of God, the Apostle giveth us to understand, That God is to be served with due reverence. See Psal. 2. 11. and 95. 6. and 132. 7.

The ancient gesture of bowing down in the worship and service of God proveth as much, as Gen. 24. 26. and 47 31. Neh. 8. 6. So kneeling, 2 Chro. 6. 12. Dan. 6. 10. Luk. 22. 41. Act. 9. 40. and 20. 36. Eph. 3. 14. Yea standing, as Neh. 9. 2. Luk. 18. 13. Mar. 11. 25. And Prostrating, Joh. 7. 6. Ezr. 10. 1. Matth. 26. 39.

• 1. It importeth an high esteem of God, and due respect to his glorious Majesty. Subjects by their reverence testifie their good and dutiful respect to their earthly So∣veraign,* 1.483 Gen. 41. 43. How much more should we testifie it every way that we can to our heavenly Soveraign, the King of Kings?
• 2. It gaineth a good esteem in God of them, who so reverence him, and a graci∣ous respect towards them, Psal. 112. 1. &c. Mark how Iaacobs reverence wrought upon Esau, Gen. 33. 3, 4. and the Sons of Iaacob, on their brother Ioseph, Gen. 50. 18, 19. Now if men that are hard-hearted, can be so moved, how much more the pitiful, merciful and gracious Lord, and that when their reverence is sincere and hearty? Note Luk. 11. 13.

• 1. This may serve for the taxation of sundry misdemeanors about Gods ser∣vice.
  • 1. Such as have no care of preparation before hand, but suddainly, and rash∣ly come to serve God, their minds being stuffed with many bio worldly matters, if not with sinful and abominable trash. How is it possible that such should serve God with reverence? such an one was he that came with∣out his wedding garment. Note his doom, Matth. 22. 11, 12, 13.
  • 2. Such as in serving of God, suffer their thoughts to rove abroad, and are not attentive upon the work they are about? Can that be reverently done, which is not attentively thought upon while it is in doing. Can he pray reverendly, that minds not what he prayeth? Can he hear reverendly, that heeds not what is preached? Can he receive reverendly, that hath not his head and heart upon the mysteries set out in the holy Sacrament?
  • 3. Such as openly proclaim their want of reverence, by their outward irreve∣rend, unbeseeming gestures, which are stately comming into the Assembly of Gods people, even when they are serving of God, with their hats on their heads; sitting at prayer; casting their eyes this way, and that way, on pictures, and sometimes on Church-wals, on such as are in brave apparel, on proper and comely personages, on beautiful faces, and other like objects; or talking one with another, or reading books.

  These and other like bie gestures, are open testifications of much want of reve∣rence. These are like the fool that layeth out his folly, Prov. 13. 16. and telleth to all that he is a fool, Eccl. 10. 3.

• 2. This may direct us how to serve God, namely reverendly. We have had suf∣ficient motive to incite us to be willing and desirous to do what is here required.

• It remaineth therefore to declare the way and means, how such may indeed attain to that which they are desirous and willing to do. Let such duly observe these two rules, One concerning God, another concerning our selves.

• 1. Duly weigh and advisedly consider his excellency whom thou servest. This, if any thing, will strike thine heart with reverence. When Iacob by the vision which he saw of God, and by hearing God speak to him, was put in mind of Gods glori∣ous presence, then did he most reverendly carry himself before God, Gen. 28. 16, 17. So did Isaiah, 6. 5. So Ezekiel, 1. 29. So Daniel, 10. 11. Yea the Angels, Isa. 6. 2, 3. See My guide to go to God. §. 4.
• 2. Be well informed in thine own nakednesse, emptinesse, nothingnesse, and un∣worthinesse. So was Abraham, 18. 27. Iacob, Gen. 32. 10. Iob 42. 6. David, Psal. 22. 6. 143. 2. Isa. 6. 5. Paul, 1 Tim. 1. 15. and others.

This will much amplifie our esteem of God.

§. 136. Of serving God with an holy fear.

THe second special property of our service to God is a 1.484 Godly fear; The word in the original signifieth a good or religious circumspection, which moves men cantiously, or warily, to enterprise what they do; in that respect its translated fear.

The word here translated godly fear, is compounded of a verb that signifieth b 1.485 to take, and an adverb that signifieth c 1.486 well, so as according to the notation of the word, it implieth, d 1.487 well to take, or apprehend a thing. Thence followeth a wary circumspection, and a godly fear. They who are circumspect, and wary about the things which concern Gods worship, are expressed under this word, which our Eng∣lish translate e 1.488 devout, Luk. 2. 25.

It is a grace in man that hath relation and respect to God; in which respect this Epithite godly is here applied to it, thus, godly fear. This kind of word is seven times used in the new Testament, as Luk. 2. 25. Act. 2. 5. and 8. 2. In these three places its translated, devout; Heb. 5. 7. and 11. 7. and here. In all these places it importeth a godly fear; onely once I find it used to set out a natural fear, viz. Act. 23. 10.

By this speciall property of our service to God, the Apostle evidently demonstra∣teth, that An holy fear is a speciall means of well ordering the service we do to God. The grounds whereof may be,

• 1. That goodnesse and kindnesse which in God is mixed with greatnesse, and Majesty, and power, and justice. He is truly that which the Heathen unduly stiled their Iupiter, Optimus Maximus. In like manner doth God proclaim his own name, Exod. 34. 6. and his Son sets him forth, Matth. 11. 25. and 6. 9. Now as his great∣nesse requires fear, Ier. 10. 7. Mal. 1. 6. So his goodnesse requires, that it be a f 1.489 good and godly fear.
• 2. That alteration of our nature which is wrought by the powerful work of Gods Spirit. True it is, that the flesh remaineth in all, while they remain in this flesh (Rom. 7. 23, 24. Gal. 5. 17.) In this respect God gives to his, even to the best of his, a Spirit of fear. Note 2 Cor. 5. 11. Act. 5. 11.

But with this flesh, there is also the Spirit in such as are regenerate. This san∣ctifying Spirit makes that fear in them to be a good and godly fear: such a fear was Noahs, Heb. 11. 7. For the Spirit works love in the Souls of men, Gal. 5. 22. 2 Tim. 1. 7. Now love mixed with fear, makes it to be g 1.490 a godly fear.

• 1. This may inform us in the condition of regenerate persons. Its a kind of* 1.491 middle condition betwixt mans entire estate, wherein God at first created man, and that corrupt estate, whereinto man fell. In his entire estate he needed nothing but love; in his corrupt estate, nothing works on him but a servile, slavish fear; such a fear as Adam had in the garden, Gen. 3. 8, 10. and Gain, Gen. 4. 13. and Pharaoh, Exod. 12. 31. such a fear casts out love, 1 Joh. 4. 18. But the regenerate estate is mixed of both, and that by reason of that double principle which is in man, flesh and spirit, fear arising from the flesh, love from the spirit. But by this mixture of love, servile fear is made a godly fear; which is ever accompanied with love, and therefore in sacred Scripture oft joyned together, as Deut. 10. 12. Of this kind of fear, see My Domestical Duties. Treat. §. 4.
• ...

• 2. This demonstrates unto us th•…•… •…•…xcremes whereunto most are given: some in the defect; some in the exc•…•…sse. The defect is of such as have no fear at all, such* 1.492 commonly are the most impudent and audacious sinners; like unbroken and un∣brideled horses, which run headlong to their own, and their riders destruction. These will be held from no sin, that they have power, and opportunity to commit. Note Gen. 20. 11. Rom. 3. 18.

The excesse of such fear is nothing but wrath and vengeance. This is a plain servile, slavish fear; which is so far from being accompanied with love, as by per∣fect love its cast out, 1 Ioh. 4. 18. Its joyned with hatred. It hath two violent ef∣fects,

• 1. It oft casts men into strange extacies, as Dan. 5. 6. and makes them despair, Gen. 4. 3 Its a plain diabolicall fear, Iam. 2. 19.
• ...

  2. It puts strange desires into mens heads: and makes them wish there were no death, no judgement, no hell, no Judge, no God.

  The godly fear here mentioned is as a vertue in the mean betwixt these two ex∣tremes.

• 3. Upon the foresaid ground let us be exhorted to possesse our souls with this* 1.493 godly fear, when we draw near to God to worship and serve him. Such an exhorta∣tion Christ giveth about patience, Luk. 21. 19. This will be a speciall meanes to make thee serve God acceptably. For godly fear ariseth from faith, as I have shewed in My Domestical Duties Treat. 1. §. 4.
• 4. Direction how to get this godly fear.* 1.494
  • ...

    1. Acquaint thy self with God, as Eliphaz adviseth, Iob 22. 21. and be well in∣structed in his divine properties and excellencies, as in his supream soveraignty, &c. Of which see The Churches Conquest, on Exod. 17. 11. §. 43.

    Ignorance of the excellency of a thing makes it to be disesteemed. But true knowledg thereof workes an high esteem, and due respect, 2. Chron. 28. 9. Hereby God wronght in Iob a godly fear, Iob 42. 2, 3.

  • 2. Get all the evidences that thou canst of Gods Fatherly respect to thee. Call to mind his offers of grace revealed in his word. Observe his gracious dealing with thee how long he hath born with thee: wherein he hath dealt better with thee then with many others. Well observe what fruits of his sanctifying Spirit are wrought in thee: These give evidence that God is our Father, and will make us thereupon desirous to please him.
  • 3. Set this God allwaies before thee, and remember that the eyes of the Lord are in every place, beholding the evill and the good, as Prov. 15. 3. This also will work a godly fear. For it will make thee to do all things as in his presence. Note Gen. 39. 9.
  • 4. Be well informed in the horrible nature of sin; how contrary it is to God, and that in his chiefest excellency which is his purity and holiness. Nothing more contrary to another, not darknesse to light, nor death to life. Nothing makes a creature so loathsome in Gods sight as sin. Sin only incenseth Gods wrath. Sin causeth all judgements. Sin makes the Devill so terrible as he is. Sin puts a sting into death. Sin excludes from heaven, and implungeth into hel. Were this tho∣rowly known, it would make us more fearfull of committing sin, then of pulling Vengeance on our heads, which fear is the true godly fear.
  • 5. Daely weigh thine own weaknesse and disability to stand of thy self, and withall thine own proaness to wander out of the right way. In regard of our own weaknesse, we are as little Children ready to stumble at every stone, and slip at eve∣ry smooth slippery place. In regard of our proaness to wander, we are as sheep, so saith the Psalmist, Psal. 119. 176. A due consideration hereof will work in us this godly fear. Note Rom. 11. 20.
  • 6. Take due notice of Sathans subtilty, and sedulity; In regard of his subtilty, he is resembled to an old Serpent, Rev. 12. 9. and 20. 2▪ In regard of his sedulity he is resembled to a roaring Lyon, walking about, seeking whom he may devoure, 1 Pet. 5. 8. Withall take notice of the deceitfullnesse of sin, Heb. 3. 13. together with the many temptations whereunto we are subject. These cannot but work a fear, yea and a godly fear, least we should be overtaken▪

§. 137. Of the terriblenesse of Gode wrath being incensed.

Heb. 12. 29.

For our God is a consumiag fire.

IN this verse is added a motive to enforce the forementioned manner of serving of God, taken from the terror of God.

And to move them to whom he wrote, and others like to them, partakers of the heavenly calling, he setteth out God in that speciall and particular relation he hath to his Church, to such as professe the true Christian Faith. For under this rela∣tive a 1.495 OUR, which is of the first person and plurall number, the Apostle com∣priseth himself, and such as himself was, at least in profession of the true Christian Faith. And questionlesse he here especially intendeth him that is to be Judge of all, the Son of God, made Son of Man, the second person in sacred Trinity, true God, he whom the Apostles do oft stile God our Saviour, as 1 Tim. 1. 1. 2 Pet. 1. 1. Iude v. ult.

The Apostle in giving this title God unto Christ, thereby giveth proof, That Christ is true God. Whereof see Chap. 1. v. 8. §. 107. and v. 10. §. 128.

And in adding this relative particle OUR unto God, giveth us to understand, that Christ is in speciall the God of his Church. See the Saints sacrifice §. 31.

Even this our God, in and through whom the free grace, aud rich mercy of God is set forth, he is a consuming fire. By what resemblance could terror be more set forth to the life, then by this? for of all creatures fire is most terrible; therefore the easelesse, and mercilesse torment of hell is hereby set out, Matth. 18. 9.

But because fire hath light and warmth in it, whereby it giveth light, and quick∣neth and cherisheth, this epithite b 1.496 consuming, is applied thereto. The rather be∣cause God hath sometimes appeared in fire that did not consume, as in the bush, Exod. 3. 2. and in the pillar, Exod. 13. 21. So as the fire here meant is a most terrible fire, and great terror is set out thereby. Whereby the Apostle giveth us to under∣stand, that God incensed is terrible, being here stiled c 1.497 consuming fire. In this very respect doth Moses so stile God, Deut. 4. 24. and 9. 3. In this respect also fire is said to be kindled by the breath of the Lord, Isa. 30. 33. to go out of his mouth, Psal. 18. 8. to come from him, Lev. 10. 2. to go be•…•…ore him, Psal. 97. 2. And he is said to judge with fire. Read how the terror of the Lord is set out, Deut. 29. 20, &c.

For every thing in God is infinit; justice, power, jealousie, wrath. Now infinit∣nesse added to wrath and vengeance, makes it exceeding terrible, even intollerable.

• 1. This doth demonstrate unto us their folly who by their impudency in sinning, & impenitency, incense this fire of Gods wrath, and cast themselves into the midst thereof. Will any one that is in his right wits cast himself into a flaming fire? In∣deed Matth. 17. 15. Its said of one, that oft he falleth into the fire. But who was that one? a very Lunatique, who knew not what he did. And what made him do it? The Devill who possessed him cast him in, Mark. 9. 22. And he must needs go whom the Devill drives. Assuredly the Devill drives on every one that casts himself into the fire here mentioned by the Apostle.
• 2. Let us be admonished to take heed of offending this God; Offences provoke his wrath. His wrath being incensed he becomes such a fire as is here intended.

That this may be the more nearly applied, I will give you a briefe view of such sins as in Scripture are noted to kindle and inflame this fire, as

• 1. Idolatry, Deut. 32. 18, 21, 22.
• 2. Profaning Gods ordinances, Lev. 10. 2. Numb. 16. 35.
• 3. Murmuring against Gods providence, Numb. 11. 1. and 21. 6.
• 4. Abominable p•…•…llutions, Gen. 19. 24.
• 5. Attempting the deaths of Gods Prophets, •…•… King. 1. 10. Dau. 3. 22.
• 6. Haters of God, Psal. 21. 8, 9.
• 7. Revolters and Apostates, Heb. 10. 27.
• 8. Antichristians, Rev. 14. 9, 10.
• 9. False teachers and seducers, Rev. 19. 20.
• ...

• 10. All reprobates and impenitents, Rev. 20. 15.

§. 138. Of the resolution of Heb. 12. 25, 26, 27, 28, 29.

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 voyce then shook the earth, but now he hath promised, saying, Yet once more I shake 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 remain.

Vers. 28.

Wherefore we receiving a Kingdom which cannot be moved, let us have grace whereby we may serve God▪ acceptably, with reverence & godly fear.

Vers. 29.

For our God is a consuming fire.

THe sum of these words is, The general use of the forementioned divine privi∣ledges; which is

• 1. Propounded in these words, See that ye refuse not him that speaketh,
• 2. Confirmed, in the words following.

The confirmation is raised from the danger and dammage of neglecting his ad∣monition. Which dammage is amplified comparatively, v. 25, 26, &c.

The comparison is of unequals, inforced from the lesse to the greater, wherein is noted

• 1. The substance of them, v. 25, 26, 27.
• 2. An inference thence raised, v. 28, 29.

In the comparison two sorts, or kinds of unequals, are noted,

• 1. One of the Person, v. 25.
• 2. The other of the priviledges, v. 26, 27. This latter is
  • 1. Propounded, v. 26.
  • 2. Expounded, v. 27.

Vers. 2•…•…. In the substance of the comparison we may observe

• 1. The duty enjoyned,
• 2. The Reason whereby its enforced.

In the expressing of the duty note,

• 1. The manner, in this word, See, which implies great circum∣spection.
• 2. The matter, set down Negatively. See that ye refuse not him that speaketh. Where we may observe
  • 1. The Act forbidden, refuse not.
  • 2. The object, him that speaketh.

In the Reason whereby its enforced, there is a four-fold difference noted betwixt the

• Law and
• Gospel.

• 1. One, in a different dignity.
• 2. The second, in a different penalty.
• 3. The third, in a different power.
• 4. The fourth, in a different continuance.

• 1. The difference in dignity is manifested by the different persons that declared the one and the other.
  • 1. He that declared the Law, spake on earth.
  • 2. He that delivered the Gospel, spake from heaven.
• 2. In setting down the penalty, there is
  • 1. An agreement in the general, that neither the transgressors of the one, nor of the other escaped.
  • 2. The difference is in the certainty and severity of the latter, ex∣pressed in these words, Much more 〈◊〉〈◊〉 not we escape, if we turn away, &c.
• ...

• ...

  Vers. 26. 3. The different power of the Law and Gospel, was manifested by the different effects.

  The effect at the delivery of the Law, was shaking of the earth, amplified by the cause thereof, viz. The voyce of Christ.

  The effect at the delivery of the Gospel, was the shaking both of earth and heaven.

  The power of the Gospel is

  • 1. Propounded, v. 26.
  • 2. Expounded, v. 27.

  In the proposition we may observe

  • 1. The proof, in these words, He that promised,
  • 2. The point or thing promised, wherein
    • 1. The extent of power, in that upon comming in of the Gospel, heaven and earth were moved.
    • 2. The time when, manifested in these words, yet once more.
• Vers. 27. 4. The fourth difference betwixt the Law and the Gospel, is in respect of continuance.
  • 1. The Law was alterable.
  • 2. The Gospel was firm and stable, and so unchangeable.

The alterablenesse of the Law is implied in this word, removing, which is ratified by the cause thereof, they were things made, viz. by the hands of men.

The unchangeablenesse of the Gospel is expressed in these words, that the things which cannot be shaken may remain. In which we may observe

• 1. The main substance of the point, in this phrase, things which cannot be shaken.
• 2. The inference, in the words following.

Vers. 28. The inference which the Apostle maketh, upon the difference be∣tween the Law and the Gospel, is expressed, v. 28, 29.

Whereof we may observe

• 1. The matter thereof, v. 28.
• 2. The motive, v. 29.

In the matter note

• 1. The ground of duty.
• ...

  2. The kind of duty.

  In the ground observe

  • 1. The subject, what we have.
  • 2. The means how, we have it.

The subject is

• 1. Expressed in the excellency of it, Kingdome.
• 2. Amplified by the stability of it, A Kingdome which cannot be moved.

In the kind of duty note,

• 1. The spring whence it ariseth, viz. Grace.
• 2. The stream that flowes from thence, where note
  • 1. The matter.
  • 2. The manner.

  The matter is, to serve God.

  The manner

  • 1. Acceptably.
  • 2. With reverence.
  • 3. With godly fear.

Vers. 29. In the motive we may observe,

• 1. The substance, in these words, Our God is a confuming fire.
• 2. An inference, in this particle, FOR.

In the substance the motive is double,

• 1. Implied.
• 2. Expressed.

The implied motive is taken from the relation between God and the Church, in these words, Our God.

The expressed motive is taken from the terror of God, which is

• 1. Propounded in a metaphor, Fire.
• 2. Aggravated by an effect, Consuming.

The inference is in this particle FOR; For our God is a consuming fire.

§. 139. Observations raised out of Heb. 12. 25, 26, 27, 28, 29.

Vers. 25. 1. CIrcumspection about Christs word is requisite. This ariseth from he manner of expressing the duty, in this word, SEE, which is a word of circumspection, and hath an especiall emphasis. See §. 123.

II. Christ speaketh to us in the Gospel. This is here implied in these words, See that ye refuse not him that speaketh. Where the Apostle takes it for granted, that in the Mi∣nistry of the Gospel, Christ speaketh to his Church, for if Christ speak not, he cannot be r•…•…fused. See §. 124.

III. Christs word is in no case to be rejected. This the Apostle plainly expresseth. See §. 125.

IV. As the Law was given on earth, so the Gospel from heaven. This ariseth from the different manner of giving the Law and the Gospel, expressed by the Apostle in v. 25. See §. 126.

V. Transgressors of the Law were surely punished. Which the Apostle implieth, where he saith, that they escaped not, who refused him who spake on earth. See §. 127.

VI. Despisers of the Gospel shall be most surely and soarely punished. Which the A∣postle expresseth in these words, much more. See §. 127.

Vers. 26. VII. Christ delivered the Law. Which the Apostle expresseth in these words, whose voice then sho•…•…k the earth, meaning the voice of Christ in the delivery of the Law. See §. 129.

VIII. The delivery of the Law was terrible. Which is implied by the shaking of the earth at the delivery thereof; which the Apostle here expresseth. See §. 129.

IX. Upon bringing in the Gospel, heaven and earth were moved. So much the Apo∣stle plainly expresseth in opposition to the Law, and the delivery thereof, when on∣ly earth was shaken. See §. 130.

Vers. 27. X. The Law was alterable. Which the Apostle expresseth in the word removing. See §. 131.

XI. The Gospel is unchangeable. Which the Apostle implieth in this phrase, things that cannot be shaken. See §. 132.

XII. That which is made by man is subject to decay. This ariseth from the Apo∣stles bringing it in as a reason, why the things of the Law were alterable, namely because they were made viz. by men. See §. 131.

XIII. Gods change is to the better. This ariseth from the Apostles inference, whereby is shewed the end of Gods substituting the Gospel in the room of the Law. See §. 132.

Vers. 28. XIV. Christs Church is a Kingdome. So it is here expresly called, See §. 133.

XV. God is to be served. Which ariseth from the Apostles exhortation thereunto. See §. 135.

XVI. Our serving of God must be so ordered, as it may be pleasing to him. So much the Apostle expresseth in his generall direction for the manner of our serving God, in this word, acceptably. See §. 135.

XVII. God is to be served with due reverence. So much the Apostle doth in plain termes expresse: for in setting down the manner of our serving God, he adds, with reverence. See §. 135.

XVIII. An holy fear is a speciall meanes of well ordering the service we do to God. So much the Apostle expresseth. See §. 136.

Vers. 29. XIX. Christ is true God. This plainly ariseth from the title God here given unto Christ. See §. 137.

XX. Christ is in speciall the God of his Church. This ariseth from the relative particle OUR added unto God, Our God. See §. 137.

XXI. God incensed is terrible. Which the Apostle expresseth by terming him a consuming fire. Our God is a consuming fire. See §. 137.

Notes

• a 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.3

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.5

  All Saints Gods witnes∣ses.
• a 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.8

  What a cloud i•…•….
• c 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  Vers. 39.
• * 1.13

  Vers. 40.
• a 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.16

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.17

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. pondus.
• b 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Many burdens.
• a 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.22

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 circumsto.
• d 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ad circum∣•…•…ingendum proclivis.
• e 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.25

  Originall cor∣ruption a sin.
• * 1.26

  Pigh. in con∣trovers, de orig. pec.
• a 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.28

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.29

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Original sin.
• * 1.30

  Why origi∣nall sin to be suppressed.
• * 1.31

  How originall sin may be suppressed.
• * 1.32

  Our life as a race.
• * 1.33

  He inciteth himself and others.
• * 1.34

  Wherein our life a race.
• a 1.35

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.36

  Diligence to be used.
• * 1.37

  Patience to be added.
• b 1.38

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.39

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.40

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.41

  Run Gods course.
• * 1.42

  Unwarranta∣ble courses.
• * 1.43

  How the right race is set before us.
• a 1.44

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.45

  Why all graces linked.
• * 1.46

  What it is to look on.
• a 1.47

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.48

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. video.
• c 1.49

  Respi•…•…ere:
• d 1.50

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.51

  Oculos de∣figere in ali∣quid.
• * 1.52

  Jesus why to be looked on.
• a 1.53

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.54

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.55

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.56

  1 Cor. 1. 8.
• * 1.57

  Christ to be imitated.
• a 1.58

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.59

  Instar, vice loco.
• c 1.60

  Pro legis gratia gratiam evangelii. Aug. Epist. 11.
• d 1.61

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.62

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.63

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.64

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.65

  What joy was set before Christ.
• a 1.66

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.67

  •…•…ota Christi vita crux fuit Bern. de Pass. 〈◊〉〈◊〉. C. 5.
• * 1.68

  Christs suffe∣rings at the time of his death.
• a 1.69

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Significat im∣petum hostilem magno animo sustinere.
• * 1.70

  Christs pati∣ence under the Crosse.
• * 1.71

  Christs con∣stancy in suffering.
• a 1.72

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.73

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.74

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.75

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.76

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.77

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.78

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.79

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.80

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.81

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• b 1.82

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.83

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.85

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.86

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.87

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.88

  Of Meditation see Chap. 11. v. 19. §. 96.
• * 1.89

  Conference.
• a 1.90

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.91

  Quis ille si•…•….
• c 1.92

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• e 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.95

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Who are counted Sin∣ners.
• g 1.96

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.97

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.98

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.99

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.100

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.101

  Contradicti∣ons make men weary.
• * 1.102

  A fainting spi∣rit soon weary
• * 1.103

  Spirituall courage need∣full.
• a 1.104

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.105

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.106

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.107

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.108

  (d) •…•…ede pes, & cuspide cuspis.
• f 1.109

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.110

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.111

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.112

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.113

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.114

  Sin the cause of Saints suffering.
• * 1.115

  Causa non poe∣na facit marty∣rem.
• a 1.116

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.117

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.118

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Obliviscor.
• * 1.119

  To forget en∣couragements a fault.
• a 1.120

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.122

  Plausuque volat tremitu∣que secundo. Virg.
• c 1.123

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.124

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.125

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.126

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪
• a 1.127

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.129

  God as a Fa∣ther to Saints. Ex gratia spe∣ciall & mero •…•…otu nostris.
• a 1.130

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.131

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.132

  Ministers as Fathers to people.
• * 1.133

  General points to be applied by every one.
• * 1.134

  Insinuations of meeknesse.
• a 1.135

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.136

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.137

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.138

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.139

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.140

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.141

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.142

  (a) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.143

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Parvam curam habere, neglige∣re, contemnere.
• e 1.144

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.145

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.146

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.147

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• i 1.148

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 castigare
• k 1.149

  Disciplina.
• a 1.150

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The ends why God afflicteth his children.
• * 1.151

  Difference be∣twixt the afflictions of Saints and others.
• * 1.152

  Both the ex∣treames in the excesse and defect to be avoided.
• * 1.153

  Stulti dum fugiunt vitia in contraria 〈◊〉〈◊〉. Horat.
• b 1.154

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Arist. Ethic. l. 2 C. 6. A fault in the excesse to de∣spise afflicti∣ons.
• * 1.155

  A fault to faint under crosses.
• a 1.156

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.157

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.158

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.159

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.160

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.161

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Flagellum.
• e 1.162

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.163

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.164

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. r•…•…cipio.
• h 1.165

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.166

  (i) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.167

  God loveth men.
• a 1.168

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.169

  How condi∣tions stand with free grace.
• a 1.170

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.171

  The need of afflictions.
• * 1.172

  The benefit of afflictions.
• * 1.173

  Contrariorum contraria consequentia.
• a 1.174

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.175

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.176

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Spurius.
• * 1.177

  Suppositisius.
• d 1.178

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.179

  Benefits of afflictions twelve times inculcated.
• * 1.180

  Fruits of af∣flictions very remarkable.
• a 1.181

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.182

  Fathers of the flesh.
• b 1.183

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.184

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.185

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.186

  Nil dat quod non habet.
• e 1.187

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.188

  Fathers office in correcting.
• a 1.189

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.190

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.191

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.192

  Subjection to be yielded to God, rather then to men.
• a 1.193

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.194

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.195

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.196

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.197

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.198

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.199

  Gods ever∣lasting care.
• a 1.200

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.201

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.202

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.203

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.204

  Of propoun∣ding and an∣swering obje∣ctions. See Chap. 2. v. 8. §. 68.
• a 1.205

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.206

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.207

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.208

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.209

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.210

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.211

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.212

  Multa videntur quae non sunt.
• * 1.213

  Afflictions are grievous.
• a 1.214

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.215

  (b) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.216

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.217

  Truth im∣peacheth not truth.
• * 1.218

  Afflictions are profitable
• b 1.219

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.220

  The profit of afflictions is afterwards.
• a 1.221

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.222

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.223

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.224

  Hithpael.
• a 1.225

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.226

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.227

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.228

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.229

  Corpus lan. guidum, con∣fectum.
• e 1.230

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.231

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sol. vo.
• g 1.232

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.233

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.234

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.235

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.236

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.237

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.238

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.239

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.240

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.241

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.242

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.243

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.244

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.245

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.246

  Sanatio.
• * 1.247

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.248

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.249

  Peace.
• a 1.250

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.251

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.252

  In unum ne∣ctere.
• * 1.253

  Divers kinds of peace.
• * 1.254

  Peace with God.
• * 1.255

  Peace of con∣science.
• * 1.256

  Peace with other men.
• * 1.257

  Peace most proper to Saints.
• * 1.258

  Nisi lacessitus.
• a 1.259

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.260

  Excellency of peace.
• * 1.261

  Utility of peace.
• * 1.262

  Oecumenical peace.
• * 1.263

  Nationall peace.
• * 1.264

  Ecclesiastical peace.
• * 1.265

  Domestical peace.
• a 1.266

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.267

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.268

  Who are peace∣breakers.
• a 1.269

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.270

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.271

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.272

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.273

  Pericles.
• e 1.274

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.275

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.276

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.277

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.278

  Divers kinds of seeing Gods.
• * 1.279

  Corporall sight.
• * 1.280

  Spirituall sight.
• d 1.281

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.282

  Beatific•…•… visio.
• * 1.283

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.284

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.285

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.286

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.287

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.288

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.289

  Gods grace the ground of peace and ho∣linesse.
• b 1.290

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.291

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.292

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Specula.
• e 1.293

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Speculator.
• f 1.294

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.295

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.296

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.297

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• k 1.298

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• l 1.299

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.300

  Non est tutum ludere cum sacris•…•…▪
• a 1.301

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.302

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.303

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.304

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.305

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.306

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.307

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.308

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.309

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.310

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.311

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.312

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.313

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.314

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.315

  Corruption defileth many.
• a 1.316

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.317

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.318

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.319

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.320

  Profanus quas•…•… procul d fano.
• e 1.321

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.322

  The objects of profanesse.
• * 1.323

  Helps against pro∣fanesse.
• * 1.324

  〈◊〉〈◊〉 impious disposition.
• a 1.325

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.326

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.327

  Edulium.
• d 1.328

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.329

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.330

  Judgements on some are caveats for others.
• a 1.331

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.332

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.333

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.334

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.335

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.336

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.337

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.338

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.339

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.340

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.341

  Exquisisset.
• d 1.342

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.343

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.344

  When tears are accepta∣ble.
• a 1.345

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.346

  Reasons for the abrogating of the legall discipline and Sacrifices.
• a 1.347

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.348

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.349

  Vers. 21.
• c 1.350

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.351

  Reasons shew∣ing why the Discipline of the Law was manifested with such terror.
• a 1.352

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.353

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.354

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.355

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.356

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.357

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.358

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.359

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.360

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.361

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.362

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.363

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.364

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.365

  compounded of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 •…•…aetus and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or universalis.
• * 1.366

  In what re∣spect the Church is▪ stiled a ge∣nerall assem∣bly.
• * 1.367

  Differences betwixt the Jewish Syna∣gogue, and the Christian Church.
• * 1.368

  Difference be∣twixt the Ca∣tholick Church, and particular Churches:
• a 1.369

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.370

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 voca•…•…e
• c 1.371

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 evocare, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 caetus evocatus.
• d 1.372

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.373

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 pario.
• f 1.374

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 primus.
• g 1.375

  Secundum carnem.
• h 1.376

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• i 1.377

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.378

  Signes of re∣generation.
• k 1.379

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.380

  Causes of Re∣generation.
• * 1.381

  1. The effici∣ent.
• * 1.382

  2. The Mat∣ter.
• * 1.383

  3. The Form.
• * 1.384

  4. The Ends;
• a 1.385

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.386

  Christians pri∣viledges the same with Jewes.
• a 1.387

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.388

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.389

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.390

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.391

  The manner of Christs judging in the last day.
• * 1.392

  Christs com∣ming to Saints most glorious.
• * 1.393

  (a) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.394

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.395

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.396

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.397

  Anima creando infun∣ditur, et infun∣dendo creatur.
• d 1.398

  Optimi corruptio pes∣sima.
• * 1.399

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.400

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.401

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.402

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.403

  The perfecti∣ons of the se∣verall facul∣ties of a glo∣rious soul.
• a 1.404

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.405

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.406

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.407

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.408

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.409

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.410

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.411

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.412

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.413

  How Christs blood is sprinkled.
• a 1.414

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.415

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.416

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.417

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.418

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.419

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.420

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.421

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.422

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.423

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.424

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.425

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. of
• c 1.426

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.427

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.428

  Ne aspern•…•…∣mini.
• f 1.429

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.430

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.431

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• i 1.432

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.433

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.434

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.435

  Christs word and Gospell many wayes rejected.
• * 1.436

  The occasions of rejecting Chrsts word and Gospel.
• * 1.437

  The means and occasions of alienating our hearts from the Gos∣pell.
• a 1.438

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.439

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• c 1.440

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 oraculo respondere. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Rom. 11. 4. is divinum respon∣sum.
• d 1.441

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.442

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.443

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.444

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• h 1.445

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.446

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.447

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.448

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.449

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.450

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• e 1.451

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.452

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.453

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.454

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.455

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.456

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• f 1.457

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.458

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.459

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• i 1.460

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• k 1.461

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• l 1.462

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• m 1.463

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• n 1.464

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.465

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• a 1.466

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.467

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• a 1.468

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.469

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.470

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.471

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.472

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 serv•…•…s.
• f 1.473

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• g 1.474

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• h 1.475

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.476

  Why God ought to be served.
• * 1.477

  1. Demonstra∣tion.
• * 1.478

  2. Exhortati∣on.
• a 1.479

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.480

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.481

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• d 1.482

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.483

  Why God is to be served with due re∣verence.
• a 1.484

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• b 1.485

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.486

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• d 1.487

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• e 1.488

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• f 1.489

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• g 1.490

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.491

  1. Information.
• * 1.492

  2. Demonstra∣tion.
• * 1.493

  3. Exhortation.
• * 1.494

  4. Direction.
• a 1.495

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• b 1.496

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• c 1.497

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉