Commentary on Hebrews

§. 73. Of peace with all men.

THe persons with whom peace is to be followed, are set down in this large extent, with all men.

This must be taken of man's best and uttermost endeavor. The word, 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, fail 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 show, that no more then our uttermost endeavor is required: no impossibility is imposed upon us, yet nothing 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, Neighbor, 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 •… xemplifie it in some particulars.

Our endeavor 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 Subjects, Ministers and people, Husbands and Wives, and other the like.
• 3. With strangers and foreigners, and such as are a far off. Christ preached peace to them that were a far off. This moved Joshua to make peace with the Gibeonites, 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. Jehoshaphat was reproved for helping the ungodly, in that he went to war with Ahab, 2 Chron. 19. 2.

Answ.

• 1. There is a peace of confederacy, whereby men of different Religions bind themselves from offering violence, or any hurt one to another: yea, to communicate each to other, of their several Commodities, and to afford help each to other, against such as shall wrong either of them, Gen. 26. 31. this is not unlawful.
• 2. There is a peace of amity and familiarity, whereby men give evidence of an approbation of one another's 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 Jehoshaphat reproved, 2 Chron: 19. 2.

Obj. 2. We are forbidden to receive him that bringeth not the truth, 2 John, v. 10.

Ans. We must distinguish betwixt persons of another Religion; some are not among 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 endeavor what they can to seduce professors of the truth. Of such spe •… keth the Apostle, 2 John. 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 coming, but as a consequence following thereupon. The most proper end of Christ's coming, was to bring peace: but because the Gospel, whereby that peace was revealed, was such a light, as discovered the darkness wherein men lived, they that loved their darkness, would not endure that light: but by all the violence that they could, sought to suppress 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 Lord's Prayer, §. 150.

Quest. 2. How may Christians wage war?

Answ. See hereof, The Churches Conquest, on Exod. 17. 9. §. 17. 87.

Both Law and War rightly used, are means of procuring, recovering, and preserving 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.
• 2. Men of Churlish disposition: Such as Nabal was, 1 Sam. 25. 17. He endangered himself, and whole Family.

• 3. Suspicious heads, who in all things imagine the worst. Not without cause it this Epithite given to this vice, Evil 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 contention. The wise man resembleth such to fuel 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 pass 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 Roman, then a Christian professor.
• 7. Irreconcilable persons, who will accept of no atonement, no peace, like the fellow-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 suits 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 special virtues, Eph. 4. 2, 3, 4.

• 1. Humility, or lowliness of mind, whereby we think as meanly of ourselves as is meet: and are ready to prefer others before ourselves. This will keep a man from pride, scorn, and other incendiary properties.
• 2. Meekness; which is a quiet disposition of the soul, whereby a man is of a mild temper to others, whether they be mild, or harsh to him, as a sheep is ever like itself. A dog also may be sometimes quiet, but if it be provoked, it will fly in your face. Meekness keeps 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 behold with such pity and compassion, as it makes them to pity them the more, but not the less to respect them. This keeps men from churlishness, which is a great enemy to peace.
• 5. Love, this is a uniting grace, it knits men's hearts together, 1 Sam. 18. 1. Col. 2. 2. It is therefore of singular use to keep peace. It keeps down incentives to contention, 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. Labor 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 grounded on God's word.
• 3. Dissent in love.
• 4. If men be such as we cannot be in amity and familiarity withal, yet let there be external 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 refusal, Psal. 120. 7.
• 8. Mediate with others, and for others, though thou thyself beest not at difference with either party, Matth. 5. 9. Exod. 2. 13:
• 9. If God take away peace, humble thyself, repent and earnestly call upon God to restore peace, 2 Chro. 7. 14.

§. 76. Of joining holiness with peace.

ANother grace which dependeth on the foresaid verb, follow, which is holiness.

Of this grace, See Chap. 3. v. 1. § 5, 6, &c.

It is joined with peace by this copulative AND: so as peace and holiness must go together. He that was King of peace, was also King of righteousness, Chap. 7. v. 3. §. 22. Hezekiah thus joineth them together, Peace and truth: by 〈◊〉 〈◊〉 meaneth purity of Religion; Peace and righteousness, are said to kiss 〈◊〉 another. They are like two turtle Doves, which seldom part: but very oft are billing one another. The kingdom of God is said to be in righteousness and peace, Rom. 14. 17. And the wisdom that is from above is first pure, then peaceable, Jam. 3. 17.

Peace hath an especial relation to man and his good; holiness to God and his honor. 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 holiness; but the true Church is an holy Catholic Church. There may be communion and peace amongst the most impious that be. If they could sh •… w holiness of doctrine, holiness of order and discipline, holiness of life and conversation, their union were to purpose. But their Idolatry, Heresy, manifold errors, and superstitious ordinances, their filthiness, and licentiousness, take away the glory of their pretended union.
• 2. This showeth, that the agreement of the common sort in disorderly courses, which they call good fellowship, is no true Christian peace, because it is without holiness.
• 3. This manifesteth the folly of those, who upon pretence of peace neglect, if not reject holiness; such as these.
  • 1. They who to keep their people the faster together, as they think, setup a religion of their own invention, and restrain them from God's holy ordinances. So did Jeroboam, 2 King. 10. 31.
  • 2. They who suffer a toleration of Idolatry where the Gospel is professed, upon pretence of keeping peace. So Sid Solomon, 1 King. 11. 4, &c. And Joash, 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 yield to an unholy act, as Aaron did, Exod. 32. 24. Or suffer their people to do that which is unholy, as Zedekiah did, Ier. 38. 5.

  • 5. Subjects, who to gain and retain peace with their governors, conform themselves to their unholy pleasure, John. 12. 42. This may be applied to all sorts of inferiors; yea and to friends, and neighbors. A heathen man being moved by his friend to swear for him in a false cause, returned this answer, that a friend must accommodate his friend so far as the Altar, that is, so far as may stand with holiness.

    Peace is a most precious thing: but, as gold, it may be bought too dear. And it is bought too dear, if holiness be let go for it.

• 4. In all endeavors after peace, either of gaining or retaining the same, be sure that it want not this companion of holiness. If peace and holiness cannot in this or that case stand together, let peace depart, rather then holiness. These limitations, if it be possible, as much as lieth in you, are not to be applied to holiness. It is not in our power to let holiness go away. Neither may it be presupposed that it is impossible to attain holiness, as peace: for peace consisteth in the agreement of others as well as of ourselves; but holiness consisteth in a man's own disposition: all the men in the world cannot keep him that hath a mind to be holy from holiness. Lot •… emained holy in the midst of Sodom, 2 Pet. 2. 8. Well therefore might the Apostle press his exhortation to holiness with the same emphatical verb.

§. 77. Of Seeing God.

TO put us on the more to endeavor after holiness, The Apostle useth this motive, Without which no man shall see the Lord. Though this relative Which, may seem to have reference, both to peace and holiness. For it may be of both •… umbers; yet the Greek putteth this doubt out of question; for it is of the singular number, and masculine gender, as the Greek word translated holiness is.

The motive is taken from the damage of wanting holiness, which is an impossibility of seeing God.

Of this word seeing, and the diverse kinds of sight, See Chap. 2. v. 9. §. 72.

It is here implied that God may be seen, so Matth. 5. 8. 1 John. 3. 2. and it is said of Jacob 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. •… Tim. 6. 10.

Therefore he is styled, invisible, 1 Tim. 1. 17.

Answ. Seeming contradictions in words must be reconciled by distinguishing the different significations and acceptions of them.

For the point in hand, Man is said to see two ways.

• 1. With Corporal eyes.
• 2. With Spiritual.

Both these are ordinary, or extraordinary: and that in this life, and in the life to come.

Things ordinarily seen with corporal 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 human 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 blessedness.

The spiritual eyes of a man's soul are two.

• 1. Understanding, Eph. 1. 18.
• 2. Faith, Heb. 11. 27.

The former is more common; for all of all sorts, regenerate, and unregenerate, Christians, and Heathen, may with the eye of understanding, see God in some measure, that is, conceive that there is an eternal, Almighty, most wise, just, and gracious God, Rom. 1. 20.

The latter is proper and peculiar to the Saints, and in that respect styled, The Faith of God's Elect. Tit. 1. 1:

Spiritual sight of God is in this world imperfect; but will be perfected in the world to come, 1 Cor. 13. 9, 10, 11, 12.

To apply these distinct kinds of sight to the point in hand, the forementioned seeming contradiction about seeing him who it invisible, may be thus reconciled.

• 1. God simply considered in his divine essence is a Spirit, and cannot be seen with bodily eyes.
• 2. God fully considered in his infinite excellency, and majesty, is incomprehensible, So as no man, no not with the eyes of his soul, can see God to the full, 1 Tim. 6. 16.

Yet in some respect may God be seen both with corporal and spiritual eyes.

He was seen with corporal eyes, in sundry apparitions, and resemblances: as in a cloud, Exod. 13. 21. Levite. 16. 2. In brightness, Ezek. 1. 26, 27, 28, 29. In an human shape, Gen. 18. 3. In a true body, John. 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 judgment, 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 John. 3. 2. 1 Thes. 4. 17.

Some restrain this of my Text to seeing Christ in heaven, and that because, he is styled, the Lord.

But though this be not excluded, yet so general a phrase is not to be restrained to one particular.

For in a larger extent the Lord may in some measure be 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 Sacraments, Prayer, and praising him: in which being duly performed, the soul is as it were wrapped out of the body, and presented before God, contemplating him.

Yea further, in this world the Lord is seen by an experimental knowledge of hi •… grace, and favor to believers: and by an assured faith, and confidence; which is so clear, and evident, as if they did see God's 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 God's glory and favor, 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 respect 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 honor 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 styleth 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 especial evidence of God's favor, Exod. 33. 18. and Iac •… b, as a testimony of his high account thereof, and as a memorial to all posterity of that favor, named the place where he saw God, Peniel, that is the face of God, Gen. 32. 30. This honor and favor have all true believers.

This honor 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 fearful 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 careful to please God, instance Enoch, Gen. 5. 24. Heb. 11. 5.
• 3. It imboldneth against all that man can do and maketh Saints endure anything, Heb. 11. 27. For by seeing God they are assured to have sufficient assistance, and seasonable deliverance.
• 4. It much encourageth, and comforteth, even in death itself: witness 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 possess and fill their souls with all the content, joy and delight that possible can be, Psal. 16. 11. and 17. 15. It is therefore styled a beatifical vision. The sweetness, the fullness, the hapinesse thereof, no tongue can express, no heart can conceive. The souls of the glorified Saints are ravished therewith. This is it whereof most truly it may be said, Eye hath not seen, nor ear heard, neither hath entered into the heart of man, the things which God hath prepared for them that love him, 1 Cor. 2. 9.

§. 79. Of holiness, as a qualification of them that see God.

THe aforesaid honor of seeing God is not common to everyone; It is proper to holy ones. Christ himself termeth those that were made partakers of this honor, pure in heart, Matth. 5. 8. which is all one as holy. All who in Scripture are noted to see God, as Jacob, 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 earnestness profess, Isa. 6. 7. Rev. 4. 8. I will not deny, but that this trebling of the word, •… oly, 〈◊〉 , •… oly, may have reference to the three Persons: yet withal, and that most especially, to the infinite excellency of God's holiness. Now nothing makes us so like to God, as holiness. Nothing makes us so amiable in his sight, and so pleasing unto him, as holiness. This therefore must needs be an especial means to move God to afford us access to himself, to come into his presence, and to behold his face. Hesters beauty pleased Ahashuerah: therefore she had access to him, Hest. 5. 6. No beauty, no deckings, can make any Woman so gracious in man's eyes, as holiness makes Saints in God's.

• 1. This doth much amplify the benefit of holiness. Whereof see Chap. 1. v. 1. §.
• 2. This is a good incitation to labor after holiness, 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 ways set down in my text, and that by two negatives.

The first denies the thing. Without holiness God cannot be seen.

The second denies the persons. No man, of what rank and degree soever he be, can without holiness see God.

There are in the Greek these three negatives, not, without, no man. Of the emphasis see Chap. 13. v. 5. §.

It is said concerning heaven, that there shall in no wise enter into it anything that defileth, Rev. 21. 27. but unholy ones defile. This the Apostle referreth to the judgment and conscience of men themselves, thus, Know ye not that the unrighteous shall not inherit the kingdom 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 holiness. It is as necessary as to see God; but in the sight of God consisteth our happiness. 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 God's gracious presence: no sound confidence in his mercy, or in anything to be done by him for our good; yea all hope of future communion with God in celestial 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 fearful looking for of judgment, Heb. 10. 27. And in the world to come, torture and torment, endless and easeless, merciless and remediless.

The schools raise a dispute about the privation of the beatifical vision, and subjection to hellish torment, whether of them be the greater vengeance. But that dispute is in this place needless, in that unholy ones stand guilty of both.

This negative generality of the persons, no man, is of use to quicken up everyone, Magistrates and Subjects, Rich and Poor, Learned and Unlearned, Male and Female, Old and Young, and all others whatsoever, to labor after holiness. There is nothing at all that can make any one partakers of this privilege, but holiness.

§. 80. Of the resolution of, and observations from, Heb. 12. 14.

TWo special graces are commended in this verse. Herein two points are to be considered

• 1. A proposition.

• 2. A proof of part thereof.

  The proposition contains

  • 1. The distinct graces, which are two, Peace and Holiness.

  • 2. Our endeavor 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 privilege forfeited. In these two points are considerable,
      • 1. The privilege its self, which is, to see God.
      • 2. The means of forfeiting it, want of holiness.

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 endeavor to be at peace with all men. This extent is expressly set down. §. 73.
• IV. Holiness must be added to peace. The Apostle doth here so add 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. Holiness is the means of seeing God. This is here implied by the mention of holiness. §. 79.
• VIII. Without holiness it is not possible to see God. This is here expressed. §. 79.

§. 81. Of the meaning of the former part of the 15. verse.

THe manner of inferring this verse upon the former, with a participle, thus, Looking, implieth, that it dependeth on the former, as a means for the better performing of those graces that are there required. God's grace is that means; they that fail of God's grace, can atta •… n neither to true peace, nor holiness. It is by God's 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, looking diligently, is the interpretation of one Greek compound word.

The simple verb, whence it is derived, signifieth, to look about. Thence a noun, which signifieth, a watch-tower; and another noun, which signifieth him that is set upon the watch-tower, a watch-man.

This compound is used to over-see, or to take the over-sight, 1 Pet. 5. 2. and he that is appointed to overlook, orover-see others, is styled, 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 evil, and the good. Our Ecclesiastical writers apply the word to such as have the over-sight, care, and government of Church affair •… s. Our English styleth them Bishops.

As there are public persons to over-see public affairs, so there may be for private affairs, 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 thorough looking, and viewing. To express that emphasis, our English hath added this adverb, diligently.

Further to show, that a Christians care must not only be about himself, the Apostle addeth another clause, lest any man. This particle, lest, intendeth caution, circumspection, and prevention.

The other word, any man: under which are comprised men's own selves, and others also: as if he had said more amply, lest you yourselves, or any other, fail.

Of the Greek word translated, fail, see Chap. 4. v. 1. §. 11.

The preposition, showeth, 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 increased farther.

That whereof the Apostle would not have them fail, is styled grace, which is diversely taken in Scripture. The several significations thereof may be drawn to two heads.

• 1. The free favor 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 watchfulness intended in this phrase, diligently looking, see Chap. 13. v. 17. §. 149.

Of circumspection over ourselves, 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 Apostasy, 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 God's 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 styled▪ yea this phrase is used, the God of all grace, 1 Pet. 5. 10.

• 1. God is the original fountain whence all grace floweth, I am. 1. 17.
• 2. The Spirit of God works in us that grace which we have. This Spirit doth God pour upon his people, Zac. 12. 10.
• 3. Grace is a part of God's 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 cometh from above ( I am. 1. 17.) and is freely given: and that which is acquired by the industry of man. The former is of God, the latter of man. It is usual in Scripture thus to distinguish the things of God from the things of men: and to show that they are not of men, they apply them to God, John. 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. The things of God are sacred: and sacred things are not to be perverted. To pervert and abuse grace is a kind of despighting the Spirit of grace. How heinous a thing this is, is shown, Chap. 10. v. 29.
• 5. Two special duties hence arise, that grace is said to be of God. One, to return 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 holiness, v. 10. §. 56.

§. 83. Of breeding corruptions.

TO the former kind of object, whereabout Christians subjection must be exercised, is that corruption whereunto we are subject, thus expressed, lest any root of bitterness springing up, &c. This latter dependeth on the first word of the verse, looking, as is evident, two ways.

• 1. In that the former particles are here repeated, namely, lest any.
• 2. In that a participle, 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, root, is metaphorically used, and setteth forth our corruption. We know that that part of a plant, which lieth within the earth, draweth the moisture of the earth to it, quickeneth and putteth a life into that moisture, and so sendeth it up into the body and branches of the plant, and thereby maketh it fruitful. Thus it showeth, that that inward corruption, which lurketh in a man, sprouteth forth into manifold sins. This in Scripture is styled, the flesh, Gal. 5. 17, 19. The old man, and the body of sin, Rom. 6. 6.

This phrase, any root, implieth, that there are many sprigs & strings of the great root. For there is but one general capital root. That, and other inward corruptions, are all of them breeding, I am. 1. 15. They are like leaven, 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 actual sins.
• 2. Error, This is styled leaven, Matth. 16. 6, 12. Grant one absurdity, and many more will follow from thence.
• 3. Hypocrisy, This also is a leaven, 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. Covetousness, This is the root of all evil, 1 Tim. 6. 10.
• 6. Maliciousnesse, This also is a leaven, 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. Idleness, Ezek. 36. 49. 2 Sam. 11. 7.
• 10. Infidelity, This draweth from God, Heb. 3. 12. To these I might add, and such like, as the Apostle doth, Gal. 5. 21.

This teacheth us to be watchful, as against every sin, so especially against breeding corruptions. A skillful gardner thinks it not enough to cut off the heads of weeds, but will pull up the roots. Be watchful over thine heart and soul, Matth. 12. 25. and 15. 19. Above all, suppress natural 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 Godliness, that so thou mayest be kept from being seduced with errors.
• 3. Bring thy will into subjection to God's.
• 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 bitterness of corruption.

TO make Christians the more watchful against the forenamed root of corruption, he addeth this Epithite unto it, bitterness.

The manner of expressing it in the abstract, thus, root of bitterness, 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 excess of a thing is set down; as in these phrases, 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 testifieth 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 bitterness, Act. 8. 23. Of wormwood also it is said, Her end is bitter as wormwood, Prov. 5. 4. And he hath filled me with bitterness, he hath made me drunken with wormwood, Lam. 3. 15. Yea to express the greater bitterness, they are oft times both joined 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 evil and bitter are joined together, to show the bitterness of evil, 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 bitterness in the latter end, 2 Sam. 2. 26.

• 1. This bitterness is manifested by the opposition, yea and plain contrariety of corruption to God's word: which is sweeter then honey, and the honey comb, Psal. 19. 10. Yea it is contrary to all God's excellencies.
• 2. The very taste 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 spiritual taste 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 temporal, Lam. 3. 15, 19. and also spiritual: which are the wrath of God, the curse of the law: bondage under sin and Satan, 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 gnashing 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 taste. A woe is denounced against such, Isa. 5. 20. yet such are all by nature, especially they who take pleasure in unrighteousness, 2 Thes. 2. 12. And unclean persons, Prov. 5. 3, 4.
• 2. This is a strong disuasion from all corruption, which cannot but work upon those who duly poise the seeming pleasingnesse of sin, with the certain bitterness 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 bitterness of corruption. By external bitterness a child is weaned from the breast; Yet that is but an outward taste. Should not we by this real bitterness be much more weaned from sin? This use is the main end of adding this epithet of bitterness to the root of corruption.
• 3. Learn how to remove this bitterness. This must be done by taking bitter pills, which are the pills of contrition, Matth. 26. 75. 2 Cor. 7. 10. This is manifested by spiritual grief for offending God, and for the danger we bring to the soul, Psal. 51. 4, 12. They who thoroughly feel the bitterness 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, springing up, added to the foresaid root of corruption, showeth, that that root is to be kept down, and in the very beginning to be suppressed. Herein the Apostle alluded to a skillful and careful Gardner: who will weed up all noisome weeds, so soon as they begin to spring and peep 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 increasing. 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 grows 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 noisome 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 God's 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 showeth an especial reason of that abundance of corruption which everywhere 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 Armor 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. Herein everyone 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 ways, 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, 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 Devil 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 noisome savors, 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 man's house, in the Church, and Common-wealth. Thus the sprouts of the forenamed bitter roots will exceedingly molest a man's mind and conscience, and never let him be quiet, till he redress what is amiss.

That growth of corruption causeth trouble, is evident by the Holy Ghosts joining evil and trouble together, Deut. 31. 17, 21. Take a particular view of the distinct kinds of •… roubles which arise from thence, and the point will more evidenly appear.

• 1. It troubles the conscience: instance Judas, 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 noisome diseases, and pains, and want of necessaries. In this respect the wise man saith of a wicked man, that he troubleth his own flesh, Prov. 11. 17.
• 3. It troubles his estate, by wasting or entangling 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, Josh. 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 God's wrath. God's wrath is a fire. The longer that houses on fire continue to burn, 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 Greek word is properly translated, as Jude v. 8. and in sundry other places. There are nouns derived from it, whereof one signifieth pollution, 2 Pet. 2. 20. The other uncleanness. The adding of this effect to the former showeth, 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, infecteth and defileth. In this respect sundry corruptions are resembled to Leven, which soureth and infecteth; as corrupt doctrine, Matth. 16. 6. hypocrisy, Luk. 10. •… . maliciousness, 1 Cor. 5. 8. lewd and evil company, 1 Cor. 5. 6, 7. Our spreading 〈◊〉 infecting nature. The Apostle reckons up sundry effects that sprout from thence, 〈◊〉 . 5. 9.

Obj. The kingdom of hevean is said to be as leaven, how then can leaven infect?

Answ. Things resembled to leaven, are to be taken according to their own kind, whether they be good or evil: and the metaphor of leaven is used in the general nature of it, which is, to diffuse to others that virtue which it hath in itself. If the 〈◊〉 itself 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 evil. Thus the word i •… said to be a savor of life unto life, and a savor of death unto death: thus Christ and 〈◊〉 Devil are both resembled to a Lyon: Christ in his strength and courage; the Devil 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 another. Yea it is also resembled to a fire.

This is also a strong motive to make men watchful against corruption, that they •… e not infected and defiled therewith. How watchful are men against the Leprosy, and against the Plague? in that these diseases do infect and defile a man.

The last word many, doth add much emphasis to the point, and showeth, that the infection of corruption is very great, not only parties themselves, but others also, and those many, are defiled therewith. By Jereboam's sin were many defiled, 1 King. 12. 30. This was his style, Jeroboam 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 faithful Prophets could instruct and heal: witness Jeremiah's time. Not only Scribes and Pharisees, and the rest of the Jews, but also Christian disciples were infected with the Pharisaical conceit of an external and worldly Monarchy of the Messiah. Multitudes of believers in the Apostles time were infected with the leaven of the Ceremonial Law. After the Apostles time, as other Heresies, so that pestilent heresy of Arianism spread exceeding far: in so much as the Arians 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 heresy, The whole world doth groan, and wonders that she is made an Arian. Yet Popery hath spread itself far further. How many in Germany, Denmark, Sweden, and other places, who have renounced the Popish Religion, are notwithstanding infected with consubstantiation, ubiquity of Christ's body, free will, and many like errors. Arminianism also, and Anabaptism, 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 suppressing of it is a great amplification of their good pains, who do their best endeavor to suppress it.

§. 88. Of the resolution of, and observations from, Heb. 12. 15.

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 twofold,

• 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 bitterness of it.
    • 2. By the increasing 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 God's 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 watchful over themselves. The word translated looking, intendeth as much. See §. 81.
• III. Christians watchfulness must be a serious watchfulness. The emphasis of the Greek word intends as much. See §. 81.
• IV. A Christians watchfulness must extend to others. Thus much is inferred from this phrase, lest any man. See §. 81.
• V. Grace is the special object of a Christians circumspection. So much is here expressed under the mention of grace. See §. 81.
• VI. A Christians grace is God's grace. See §. 82.
• VII. Professors may fail of grace. So much the Apostle imply •… h here. See §. 8 •… .
• VIII. Circumspection must be against corruption. The joining corruption with grace, under the word of watchfulness, proves as much. See §. 83.
• IX. Corruption is of a breeding nature. As the word root, so this epithet 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.

THese verses depend on the former, as is evident by this phrase, lest any. Now it depends on that which goeth before, as a particular exemplification of a general caveat. Fornication and profaneness are roots of bitterness; therefore Fornicators and profane persons, we ourselves 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 yourselves, 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 profaneness. As in the fourteenth verse he enjoined peace, which hath especial respect to man, and holiness, which respecteth God: so here he forbiddeth a special sin against man, which is fornication, and also a sin against God, which is profaneness.

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 redress them, see Chap. 13. v. 4. §. 37, &c.

§. 90. Of profaneness, and the heinousness thereof.

THe second particular, whereby the Apostles general caveat is exemplified, is profaneness, which is amplified in a particular instance of a profane person, namely Esau.

The word in the original is derived from a word which signifies a threshold; most usually applied to thresholds of sacred places; from whence is derived the word in the original, translated profane person, that is, one who is unworthy to step over a sacred threshold. The notation of the Latin word imports as much, namely far from the Church, which is a sacred place. Our English word profane comes from the Latin.

The notation of the word gives good light to the signification of the thing. Profanesse is a slighting of sacred things. The Apostles exemplification thereof shows as much; as will evidently appear by the story, Gen. 25. 32. This sin is styled a neglect of Salvation, Heb. 2. 3. How shall we escape, not caring for, or neglecting Salvation? and to set out this sin to the life, and to aggravate it, he adds this Epithite, so great Salvation. So as profaneness is a light esteem of things of great price; as all sacred things are: Such are they which Christ means, Matth. 7. 6. Sacred things are th •… re styled pearls (which are most precious things) and profane persons are resembled to hogs and dogs, which lightly esteem pearls.

The heinousness of this sin is manifested by the object whereabout its exercised, and that is sacred, as in general was shown before, and is in Scripture exemplified by many particulars, as,

• 1. God himself, Ezek. 22. 26. I am prosaned among them.
• 2. God's name, under which is comprised whatsoever God hath made known himself by, Lev. 18. 21. and 19. 12.
• 3. God's Covenant, Mal. 2. 10.
• 4. God's Sanctuary, ( Lev. 21. 12, 23.) which was the place of God's holy presence.
• 5. God's ordinances, ( Lev. 22. 9.) wherein and whereby God is sanctified.
• 6. God's Sabbaths, Neh. 13. 17.
• 7. All the holy things of God, Ezek. 22. 26.
• 8. God's Ministers, Lev. 21. 9.

Now because profaneness doth manifest itself in and about holy things, these two use to be opposed, Ezek. 44. 23. 1 Tim. 4. 7. And accordingly such as profess themselves to be holy and godly, or would be accounted so, ought to oppose and set themselves against all profaneness, and avoid the same.

• 1. How blameable then is the unworthy walking of many Christians? whose unworthy walking as it is sundry other ways manifested, so in particular by their profaneness. 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 esteemed, much profaned. Yea God himself (as he complaineth, Ezek. 22. 26.) is profaned; he is too lightly esteemed; he is not feared, reverenced, admired, adored, nor praised 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 Lord's house, the Lord's table, the Lord's day, the Lord's word, the Lord's Ministers, the Lord's 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 judgments? 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 profaneness. For your help take these few directions.
  • 1. Observe what things are holy: God's word will well inform thee herein. Tha •… shows, 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 holiness, whereof see Chap. 3. §. 7.
  • 3. Be well instructed in the difference that is betwixt holy and common things, as Ezek. 44. 23.
  • 4. Frequently and seriously meditate on God's indignation against profane persons.

By these and such like rules we may be kept from profaneness.

§. 91. Of Esau, and his impious disposition.

THe person in whom the instance of profaneness is given, is Esau's. 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 Mothers womb. 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 goodness, 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 Jacob, the beloved of God; and his posterity to the children of Jacob, the Church of God. The Psalmist complaineth much of the hatred of the Edomites, which were the posterity of Esau; and so do the other Prophets.

From this Esau proceeded Amalek (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, 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 pursued 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 days 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 persecutor of his Father Isaac, Gen. 28. 9.
• 7. Twenty years absence of his brother Jacob could not asswage his wrath, hatred and envy. For hearing of his brothers return from Padan Aram, he went out with 400. Soldiers to meet him and slay him. But God changed his purpose, Gen. 32. 6.

§. 92. Of the privileges of the birth-right.

THe particular sin of Esau expressed by the Apostle, was the selling of his birthright. The word in the original, translated birth-right, is of the plural number, importing many privileges belonging to it.

The privileges appertaining to the first born amongst the members of the Church, are recorded in Scripture to be of two sorts.

• 1. Temporal.

• 2 Spiritual.

  The Temporal privileges were two.

  • 1. Dignity; for upon death, or resignation of the Father, the first born was the Governor 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 Jacob should have the dignity and dominion over him, Gen. 27. 29, 37.

    By virtue 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 temporal privilege was duplicity of portion; for the first-born had at least a double portion. Thus the birth-right being translated to Joseph, the first-born of Rachel, his seed made two tribes, Ephraim and Manasseh, 1 Chro. 5. 1, 2. There was an express Law for this, Deut. 21. 17.

  The spiritual privileges 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 eternal generation, Col. 1. 15. Heb. 1. 6. And the firstborn of his Mother, in that he first opened her womb, Matth. 1. 25.
  • 2. The other spiritual privilege was, that it was a type of the heavenly inheritance, in which respect the heirs thereof are styled first-born, Heb. 12. 23.

In regard of the two former temporal respects, Esau shown himself an egregious fool; for who but a fool would sell lands and inheritances for a bauble. But in the two latter spiritual respects, he shown himself notoriously profane, in lightly es •… eeming so holy and heavenly privileges.

These he is said to sell, that is, to part with his birth-right, and the privileges 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 expressly said, that Esau sold his birth-right for bread and pottage.

Answ. The word which the Apostle useth, signifieth whatsoever may be eaten, so as this general, meat, compriseth that particular of bread and pottage under it.

And this showeth 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 one, one 〈◊〉 , which showeth the smallness of the price, for which he sold his birth-right.

§. 93. Of the use to be made of God's judgments on others.

THe punishment of Esau's profaneness 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 causal particle FOR: As if he had said, Be not ye profane as Esau, because Esau's profaneness was after such a manner punished.

For judgments on some are caveats for others: whereupon the Prophet Ieremieh setteth before the people of the Jews, the judgment 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. Go 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 wickedness of my people Israel. And in 1 Cor. 10. 7, &c. The Apostle setteth before the Corinthians the judgments of God upon his people of old for their sins, as caveats for them, to keep them from those very sins, for saith he, Neither be ye Idolaters, ▪as were some of them. Neither let us commit 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 ensamples, & they were written for our admonition, upon whom the ends of the world are come.

And truly, if we consider God's unchangeableness, 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 judgments on others, caveats and admonitions unto us, not to adventure upon their sin, left their judgments light upon us.

Obj. Judgments are not so frequent, and severe as of old.

Answ.

• 1. God having in former ages shown 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 thoroughly 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 corporal and temporal judgments; The scourges are blindness of mind, hardness of heart, a reprobate sense, infidelity, impenitency, and such like spiritual judgments.
• 3. God now reserves impenitent sinners to greater torments in hell: as our Savior 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 judgment, then for Chorazin, and Bethsaida. And more tolerable for Sodom then for Capernaum, in regard that they had greater means of grace vouchsased unto them.
• 4. Greater temporal judgments have been inflicted under the Gospel for despising it. The last destruction of the Jews was the soarest. Fearfull judgments have befallen all the Churches planted by the Apostles. When were more fearful judgments on any, then lately on the Churches in Germany?

This doth afford direction in the right use of such judgments as we read of, or hear of, especially of such as are recorded in sacred Scripture; not as matters of admiration, but as matters of admonition, that as we fear such and such judgments, so to take notice of the cause; and as we fear the judgment, 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 Esau's punishment, appealeth to their own knowledge & understanding which they had out of the sacred Scriptures, wherein that History is recorded, saying unto them, ye know. Whereby the Apostle implieth, That the Sacred Scriptures ought to be well known by us: which our Savior implieth in John 5. 39. Where he expressly commandeth us, to search the Scriptures: saith he, Search the Scriptures, for in them ye think ye have eternal life, and they are they which testify of me. And saith the Apostle Col. 3. 16. Let the word of Christ dwell in you richly in all wisdom.

All inducements that may be of force to move us to be acquainted with any writings, concur in sacred Scripture.

• 1. Many take great delight in antiquity, and thereupon take great pains 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 surpass all other writings. Witness the story of the Creation, of the deluge, of the destruction of Sodom, of God's bringing his people out of Egypt, and governing them in the wilderness, 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, Ascension, Intercession &c.
• 4. Many prudently study the things that are most profitable; but there are no writings that make more thereto, then the Scriptures. They both declare what is truly profitable, and most advantageous. They make known true riches, and true honor. They show the way how to attain thereto. Among other books, Solomon's Proverbs are of singular use to that end. Note 2 Tim. 3. 16, 17.
• 5. None but fools would spend their time and study about fables and lies; but would be informed in the truth of matters.

Now no book 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. John 17. 17. This, among other excellencies of the word, is not the least. As it is an excellency in itself, 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, falsehood is, the more detestable and pernicious it is.

How blame worthy then are they who neglect the reading of the word, and thereby deprive themselves of the means of knowledge? How many be there who never in their lives read thorough the Scripture? How far short do they come of these Hebrews, whose knowledge in the Scriptures the Apostle doth here grant.

And how should the consideration of the forementioned excellencies of the sacred Scripture stir up all to be frequent and diligent in reading and searching the Scriptures, whereof the Hebrews here are a worthy pattern unto us?

§. 95. Of Esau's seeking the blessing too late.

THe punishment of Esau's profaneness, was a denial of the divine blessing which Isaac his father as a prophet of God, and therein the hand and instrument of God, conferred upon Jacob. 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 spiritual prerogatives are comprised under these words, Cursed be he that 〈◊〉 thee, and blessed be he that blesseth thee.

Its rightly styled a blessing, because thereby he was made blessed.

This blessing in regard of the temporal privileges thereof, Esau would fain have had: for it is said, He would have inherited the blessing. In the Greek, it is said, was willing or desirous to inherit.

This word, inherit, in the Text, importeth two things.

• 1. A right to it, as first-born, by virtue of his birth which he had sold. He would eat his cake, and have it.
• 2. A perpetual right thereto, for himself and his posterity. For inheritances have no set term of days, or years, but extend to men and their children, and children's 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, 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 desired 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 Jacob, Gen. 27. 30. In this respect Esau's seeking the blessing was too late, as this word translated, he was rejected, showeth: For it hath respect to Isaac's refusing to bless Esau after he had blessed Jacob. They therefore that apply this to divine reprobation, and bring this instance to make it temporary, do clean mistake the mark. True it is, that so soon as Esau came to Isaac, 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 Jacob. For saith he, Gen. 27. 33. I have blessed him, and he shall be blessed. Wherefore they also clean mistake the mark, who apply this to Esau's 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 applied to Esau, yet would none of the foresaid errors follow thereupon; for Esau's repentance could be no better then the repentance of Judas (Matth. 27. 3.) which was merely legal, more for the punishment then for the sin.

That which perplexed Esau, was the loss of earthly dignity and patrimony, which is intended under that relative particle it, •… e sought it, which may have reference either to the blessing, or to repentance; both be of the feminine gender, and both tend to the same purpose: for in seeking that blessing which Isaac thus conferred on Jacob, 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 Esau's rejection here upon his seeking the blessing, it doth follow, that blessings 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 threateneth, Prov. 1. 24, 25, &c. For God who is the fountain of blessing, (as the Apostle James acknowledgeth, I am. 1. 17.) hath his fit times and seasons; as he hath means in and by which he conveyeth 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 special 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 James saith, I am. 4. 3. ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.

Now there are many ways, 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 sanctified, as Rom. 10. 2, 3. All the heathen, all infidels, all pagans which are without the light of God's word, whereby the means of seeking God aright is revealed, miss of the right means. So do all sorts of Heretics, that pervert God's word; yea and ignorant persons, who have not the knowledge thereof.

Secondly, others fail in and about the matter of seeking of God, in that they seek him, and divine blessings from him, only in show and appearance, as all manner of hypocrtes, whereof the Lord complaineth, Ezek. 33. 31. Or if in truth, yet very loosely, and carelessly, as if God and his blessing were the least thing to be regarded, Note Ier. 48. 10.

Thirdly, Many fail in the time, as the instances before show.

There is a failing in the the time of seeking two ways.

• 1. When men begin too late.
• 2. When they continue not long enough, as Saul in 1 Sam. 13. 8, 9, 10.

§. 96. Of Esau's seeking the blessing with tears.

ESaus earnest desire of the blessing is expressed by his seeking of it by tears. The word whereby his desire is set forth, is a compound verb, which adds much emphasis. The simple verb signifieth to seek, but the compound signifieth more then ordinary seeking; therefore our English hath to that purpose added this epithet 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, 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 external evidence of a very earnest, and vehement desire; yet he prevailed not thereby. So that earnest desires may sometimes be in vain. And therefore it will be the wisdom 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 counsel given by God himself, Josh. 7. 13, &c. See my •… laister for the Plague, §. 4. and Dearths Death, §. 18.

First therefore, examine thyself concerning thy spiritual 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 by and sini •… respect, in regard of thyself, and own advantage, as Numb. 22. 8. James 4. 3.

Thirdly, Call to mind, whether thou hast not formerly stopped thine ear against God's outward call by his word: for thereupon the Lord threateneth to turn a deaf ear 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 naught all my counsel, 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 stopped thine ear to God's inward call, as Matth. 13. 15.

Fourthly, Observe whether there be not some execrable matter lurking in thy soul, as Josh. 7. 13. Note, Judge. 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 James saith, I am. 5. 16. It is the fervent prayer only that is effectual.

It is further observable in Esau, that though he sought the blessing with tears, yet was he rejected, so that not only his cries, but also his tears were in vain. Neither of them did prevail; which may seem the more strange, because of that high account which God maketh of men's tears, as I have shown, in My whole Armor of God, on Eph. 6. 18. §. 97.

Which may inform us of the difference betwixt God's 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, distinctly note the forementioned ground and kind of Esau's tears.

Q. When are tears acceptable?

R.

• 1. When they are from a broken heart, Joel 2. 12.
• 2. When for grief of sin, either our own, as Luk. 7. 38. Matth. 26. 75. Or for other men's sins, Psal. 119. 136.
• 3. When for God's 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 threatening of judgments, or fore-sight of them, 2 King. 22. 19.
• 6. When in agony, or sense of pain, 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.

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 morsel 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 smallness thereof, one morsel of meat.

  Vers. 17.

• 2. His punishment was a denial of the divine blessing which Isaac his Father as a Prophet of God had conferred upon Jacob, 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 resolution.
      • 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 profaneness. See §. 90.
• IV. One sin as well as another must be avoided. Profanesse as well as uncleanness. This ariseth from the disjunctive particle, OR, Let there be no fornicator, OR pr •… fane person.
• V. Evil examples are to he avoided. 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 privileges of old had mystical prerogatives. For many prerogatives were included under the external privilege of the birth-right. See §. 92.
• VIII. Mean matters for the body are by many preferred before the greatest spiritual blessings. This ariseth from Esau's preferring a morsel of bread before his birth-right, and the privileges thereof. See §. 92.
• IX. God's choicest blessings are by many little regarded. The birth-right was a very choice blessing, and yet how little regarded by Esau? See §. 92.
• X. A man given to his appetite, will let go anything for it. This ariseth from Esa •… s selling his birth-right for one morsel of meat. See §. 92.
• Vers. 17. XI. Judgments on some are caveats for others. This ariseth from the Apostles bringing in of Esau's profaneness, as a motive to keep us from the like sin. Whereof See §. 93.
• XII. The sacred Scriptures ought to be well known. This the Apostle taketh for granted in the Hebrews; for to convince them of Esau's punishment, he appealeth 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 Esau's rejection, notwithstanding he so earnestly sought the blessing. See §. 95.
• XIV. Earnest desires may be in vain. For though Esau sought the blessing carefully, yet was he rejected. See §. 96.
• XV. Tears may naught prevail. Though Esau sought the blessing with tears, yet was he rejected. See §. 96.

§. 98. Of the abrogating of the legal Discipline and Sacrifices.

FRom the beginning of verse 18. to the end of this Chapter, we have a digression from those practical 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 Gospel; which though it be a digression, yet is it a very pertinent one; and that both to the main scope, which the Apostle aims at in this Epistle; and also to the particular points going immediately before. For the said difference is here inserted as a reason to enforce what was before delivered.

The first particle, 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 faithfulness entertained.

The argument may be thus framed. The most excellent ought to find best entertainment: 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 immediately before taxed; which is profaneness, or a vilifying of the Gospel; For the most sacred things ought least to be vilified: But the Gospel 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 legal discipline is taken away from them, which was foretold, Ier. 31. 31, 32, &c. Behold 〈◊〉 days 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 expressly, He taketh away the first, that he may establish the 〈◊〉 , where the Apostle sets down the abrogating of legal sacrifices, and the establishing of Christ's sacrifice.

The Reasons thereof may be taken both from the weakness, and unprofitableness of the legal discipline and sacrifices.

• 1. The weakness thereof appeareth, in that the Law was utterly unable by itself, and by strict observance of the rites thereof, to do that which was needful to be done, namely to make the observers perfect.
• 2. The unprofitableness thereof appeareth in this, that though a man be zealous of the Law, and take much pains, 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 blameless he was, touching the righteousness which is in the Law, he addeth, what things were gain to me, those I counted loss and dung, Phil. 3. 6, 7, 8.

• 1. Which shows the blindness, and foolishness of the Jews, who after the Gospel preached, continued to cleave close to the Law; yea such as believed would have the Law joined with the Gospel, Act. 15. 5. This both caused the first Council, and occasioned the Epistle to the Galatians.

  Much more blinded and hardened are the Jews at this day. So likewise Turks, Persians, Morochians, and all who hold Moses, and deny Christ.

• 2. This may inform us in God's goodness, 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 entertain it. But when he had long enough tutured his Church under that Discipline, he sent his Son who took it away.

• 3. Let us be admonished to take notice of those ends which God aimed at in his legal 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 Zion, &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. Joel 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 Lord's, 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, smoking and burning, according to that which the Psalmist saith, ( Psal. 104. 32.) He toucheth the moumtaines, and they smoke.

This sense is somewhat agreeable to that which followeth, & the original word will also bear 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 spiritual Zion, much spoken of in the Scriptures, and mentioned, v. 22.

So that herein lieth 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 carnal, 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 external signs.
• 2. By fearful effects.

The signs 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 shook, the heavens also dropped at the presence of God, even Sina •… itself 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. Blackness and darkness, mentioned, as in Deut. 5. 22. so here by the Apostle. These two only imply the same thing: Blackness here meant, is that duskishnesse which appears in the air, when a thick cloud hath covered the whole face of the 〈◊〉 : Moses maketh mention of a thick cloud, and of a great smoke which appeared on Mount Sinai, whence proceeded this blackness and darkness here mentioned.

  This betokened the obscurity of the Law, together with the blindness and ignorance of man; and also that dim light which the Law revealeth, in comparison of that bright light, and clear Sun-shine manifested by the Gospel: wherein lieth a special difference between the Law and the Gospel.

• 4. Tempest, that was another sign of terror, which properly signifieth a fierce violent storm. Under this word the Apostle compriseth that thundering and lightning which Moses mentioneth, ( Exod. 20. 18.) This implieth that trouble and vexation of conscience which the Law bringeth: wherein there lieth another difference between the Law and the Gospel; for the Gospel bringeth and breedeth in a man peace and quietness of conscience.

• Vers. 19. 5. Sound of Trumpet, was another sign of terror. Of sounds, a trumpet is ordinarily the sh •… illest and loudest. Reports of Cannons were not then in use. Trumpets were of most use in war, as Josh. 6. 20. Judge. 7. 22. and in that respect terrible.

  To inquire what kind of trumpet, whether silver, or brass, or horn, 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 sign of terror; thereby is meant a distinct, articulate 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 called, Exod. 34. 28. Deut. 4. 13.) of which the moral 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 moral law containeth.

  The terribleness 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, entreated that the word should not be spoken to them anymore; for they could 〈◊〉 endure that which was commanded, v. 19, 20.

  Now as the former signs were terrible to the fight, and feeling, so these two latter were terrible to the ears. Herein also lieth another difference betwixt the Law and the Gospel; for the Gospel began first to be preached by Christ himself, having taken upon him our nature, and so become like unto us, and after from time to time 〈◊〉 continued to be preached by men, like ourselves: Whereas the law was delivered by God himself.

• Vers. 20: 7. Stoning of beasts and thrusting thorough with darts, was another sign of terror; these we find recorded by Moses, Exod. 19. 13. and repeated here by our Apostle. Hereby is implied, that by tempest, thundering, and lightning, stones were raised out of the mountains, or else that such stones fell from heaven, as Josh. 10. 11. and thu •… der-bolts which were as darts. This could not but cause much terror.

  These were the signs of terrors.

  The effects concerned beasts and men.

  • 1. Beasts might not, yea durst not come near the mount. Though they had no understanding of the Law, yet they were affrighted with the manner of delivering it.
  • 2. Men likewise were affrighted, both of the common sort, and also the most eminent and excellent amongst them all; he that had greatest familiarity with God, and freest access to him, and was the strongest in spirit, even Moses himself was affrighted.

The common people v. 19. entreated that the word should not be spoken to them anymore. 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 transgression. 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, I exceedingly fear and quake. Our English hath well put in this adverb, exceedingly.

For the 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 people's name.

  But to this Answer may be replied, that thus the Apostles aggravation of the terror 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 special inspiration, or extraordinary revelation; for note what the Apostle saith, Gal. 1. 12.
• 5. This of Moses might be registered in civil Chronicles of the Jews, as 1 King. 14. 19.

Thus you have seen 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. To set out the Majesty of God, as Psal 68. 7, and 50. 3.
• 2. To set out our vileness and weakness, as Job. 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, John. 8. 56. Matth. 13. 17.
• 6. To make the ministry of the Gospel be better respected, 2 Cor. 3. 6, &c.
• 7. To keep us from despising man's ministry. For that terror of the Law upon God's delivering it, shows a necessity of man's 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 John (Rev. 1. 17.) Jacob (Gen. 28. 17.) Moses, Exod. 33. 22. The Angels, Isa. 6. 2.
• 2. Admonition, to fear that fearful Lord, and to tremble before him. A heathen King made a decree to this purpose; as Dan. 6. 26. I make a decree, saith King Darius, that in every dominion of my Kingdom, 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 arrayed with such terror.

Answ. Its enough that he hath given evidence thereof; and that that evidence is come to our hearing; should he continually show his glory, the earth could not stand, it would be turned upside down. It is for man's sake that he conceals his glory so much as he doth: wilt thou so far pervert his goodness to thee, as to respect him the less; because he tenders thy weakness, and covers that from thee, which would not only dazzle and affright thee, but also confound, or consume thee? He deals with thee, as he did with Moses (Exod. 33. 22.) I will cover thee (saith God) with my hand, while I pass by thee. O the more then monstrous ingratitude 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 weakness requireth such kind of Ministers. The Israelites at the delivery of the moral Law, experimentally •… 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 God's room: Esteem them as God's Ambassadors, receive their word as the word of God, Note Luke 10. 16. and John 13. 26.

§. 100. Of Mount Zion a type of the Church of Christ.

HEre beginneth the second part of the Comparison which concerns the Gospel.

The sum 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 joined.

The places are described by three metaphors: Mount Zion, the City of the living God, the heavenly Jerusalem.

The first metaphor whereby the place where unto we are brought, is here said to be Mount Zion▪

Here consider

• 1. What Mount Zion was,
• 2. How fitly the Church is set out by it.

For the first, Mount Zion was situate in the best part of the world, which was Canaan, the land which flowed with milk and honey, Exod. 13. 5. and it was in the best part of that land, which was the tribe of Judah, and in the best part of that tribe, even in Jerusalem, 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 Jebusites held till David's time, and thought it to be impregnable, and thereupon scoffed at David when he went about to take it, 2 Sam. 5. 8. After that David had built this fair City, called Zion, he placed the Ark there, 2 Sam. 6. 12. 1 King. 8. 1.

This Mount Zion is opposed to Mount Sinai, which was situated in the driest, barrennest, and most parching place of the world; even in a wilderness, 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 succor, no refreshing: and as fitly doth the Mount Zion set out the Gospel, which is simply the best estate that possibly can be.

Because the Ark (which was the most lively representation of God's presence) was set in Zion, it was made a choice type of the Evangelical Church where the Lord dwelleth. Therefore the Prophets frequently set out the Christian Church, under the name of Zion, as Psal. 2. 6. Isa. 28. 16. Joel. 3. 21.

2. In sundry respects is the Church of Christ set out by Zion.

• 1. Zion, before David took it and built it, was the habitation of Jebusites, 2 Sam. 5. 6. So the Christian Church, of Gentiles, before Christ dwelt in it, Eph. 2. 2, 11.
• 2. Zion was an high Mountain, Psal. 133. 3. so the Church, Isa. 2. 2.
• 3. Zion 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 Savior expresseth, Matth. 16. 18.
• 4. The Ark was in Zion, 2 Sam. 6. 12. So in the Church are God's ordinances.

• 5. It was in sundry respects the most excellent of all Cities, Psal. 48. 1, 2. therefore called the Mountain of God's holiness, in the forementioned Psalm. whereof glorious things are spoken, as the Psalmist expresseth, Psal. 87. 3. It is styled the perfection 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 John maketh choice of the most choice things of the world to set it out, Rev. 21. 10, 11, &c. Could the beauty and glory of the Christian 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 Zion for the place of his habitation, Psal. 9. 11. and 76. 2. and 132▪ 13, 14. In this respect its styled 〈 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 Zion.

  Thus the Church is the house of God, 1 Tim. 3. 15. And God is said to dwell among 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 Zion more conspicuously, then in all the world beside, Isa. 24. 23. There was the throne of David, who was an especial type of Christ. So the Church is in an especial manner the Kingdom of Christ. See my Guide to go to God, in 2 Petit. §. 35, 36.
• 8. Out of Zion 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. God's love was most set on Zion, 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 brightness of his favor most shineth, there where is the bread of life, and the water of life; where is peace, joy, and all happiness. 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, ourselves, and to draw others into it. Peters resolution ( John 6. 68.) becomes us all for ourselves. And the Churches •… ind for other, Cant. 8. 1, 2, 8.) Everyone 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 〈◊〉 Zion, in Psal. 122. 6, 7, 8. Note Isa. 62. 1. Our Church far excelleth Zion, there •… we ought to be the more earnest.
• 4. This may afford ground of humiliation for the distresses and desolations of 〈◊〉 Churches. So the Jews of old for Zion, 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 Zion, and Psal. 147. 12. Praise the Lord O Jerusalem, praise thy God, O Zion.
• 6. It affords an use of direction to walk as becometh a Citizen of Zion.

§. 101. Of the Church, the City of God.

THe second Metaphor, whereby the place whereunto we are brought is, The City of the living God. Whereby is here meant the Church, which is oft styled 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 〉 , 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 privileges 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 God's will, some to bring men into obedience thereto.

  There are also laws, 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 foreigners, 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 privileges, and fullest immunities that can be.
• 3. It should stir up such as are of the Church, to carry themselves as becometh Citizens of such a City, Phil. 1. 27.

For this end take notice of the laws and ordinances of this City.

In that the Church is the City of God,

• 1. It doth exceedingly amplify the excellent estate and condition of this City: It is not a City of man, but of God: So the laws, ordinances, and all things appertaining thereunto are of God.
• 2. It should stir us up to pray to God for it. God will provide for, protect, and every way bless his own Kingdom.

God is here said to be the the living God. The City 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 we are brought, is the heavenly Jerusalem.

Of Jerusalem, see the Saints sacrifice, on Psal. 116. §. 115.

The special thing here to be noted is that epithet Heavenly, added to Jerusalem, which is so called,

• 1. For distinction sake, to distinguish it from earthly, and therefore, Gal. 4. 26. called Jerusalem 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 show 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 endeavor to be of this City, Citizens of this Jerusalem. It is an heavenly Jerusalem. 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, Pomp, Riches, &c. of this world: Nor the privileges of any earthly City.

  Ye are come to an heavenly City. Ye that are Citizens hereof, have more cause to pity them, yea to triumph over them. All theirs are but earthly, all ours heavenly, 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 Citizens of this heavenly Jerusalem, no more then the habit or attire of Jews, and▪ Truk •… , sworn en •… mies of Christ becomes a Christian.

  Doting and setting our hearts on them bewrays an earthly and worldly mind, and heart, which is no way suitable to this heavenly Jerusalem. Nay farther, there is a bewitching force in the things of this world to our corruptnature, whereby they are stolen and alienated from this heavenly Jerusalem, and from the heavenly thing▪ thereof.

  All the things of this heavenly Jerusalem, are things of God. But God and this present world are contrary each to other. Note James 4. 4. 1 John. 2. 15.

• 4. Exhortation, to get an heavenly disposition, and to show forth an heavenly conversation, for we are Citizens of the heavenly Jerusalem. This is the main scope of the third petition in the Lord's prayer.

  The particulars implied under this general exhortation, are three.

  • 1. Let us cleanse ourselves from all filthiness 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 holiness, as the Apostle implieth in these words, (2 Cor. 7. 1.) perfecting holiness 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 supreme Sovereign thereof is the holy God, holy in his nature, holy in each person: holy Father, John 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 holiness, they fell from that excellent habitation.
  • 3. In all things have an eye to God's will. So it is in heaven; therefore in the third petition, our Savior hath taught us to pray, That God's will might be done by us on earth, as it is done by Angels in heaven. Matth. 6. 10.
  • 4. So far as God's will is made known, do it. If ye know these things, happy are •… e if ye do them, saith our Savior, John 13. 17. To know, and not to do, aggravates condemnation, Luk. 12. 47.
  • 5. Do God's 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. shown himself a Citizen of this heavenly Jerusalem.

§. 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 joined follow.

The first of them are set out in this phrase 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 these words innumerable company. The word in the Greek doth signify ten thousand. But as sexcenta by the Latins is frequently put for an indefinite, and infinite number; so 〈 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 Assyrians 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 express that number, but saith 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 man's opinion might be thought sufficient to guard him against all the opposition which the Jews could make: For twelve legions of good Soldiers, were reputed an invincible Army. 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 magnificence. 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 evil 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 solicit him to evil. 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 undertake to set down the distinct number of Angels, which yet the Apostle here styleth innumerable.
• 2. This may raise up our hearts in admiration of God's great and glorious Majesty. 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 spiritual creatures? For this end meditate, as on the nature, properties, and functions of Angels, so of the innumerable company of them.

§. 104. Of the general Assembly.

HAving shown 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, General assembly.
• 2. Particularly exemplified, by the name, First-born.

The word translated general assembly, is a word which is used, to set out a solemn public meeting of many people, from sundry places, to some great solemnity. The meeting of all sorts of people, out of all parts of Greece to see the Olympian games performed, was called 〈 in non-Latin alphabet 〉 ; which term the Apostle here applieth to the Catholic Church.

Catholic is a Greek word, which signifieth general or universal. That this general assembly is meant of the Church, is evident by the next word Church, which is joined to it by a copulative pa •… ticle, AND. The next word, Firstborn, sets out the Persons that belong to this general assembly.

From the former we may observe, That the Christian Church is a general assembly. The notation of the Greek word which is derived from the verb to c •… ll •… ut, showeth that its an assembly called together. The compound word 〈◊〉 that it is a general assembly.

This general assembly is excellently set out Rev. 7. 9. The prophecies of old concerning the amplitude of the Christian Church import as much, as Isa. 60. 4, &c. But most expressly 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 styled a general assembly.

• 1. In respect of persons. For the whole number of God's Elect are comprised under 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 borders of Judea, nor of the ten tribes, but diffuseth itself among the Gentiles. This was of old foretold, as the Apostle proveth by many testimonies, Rom. 15. 9, 10. In this extent its said, John. 3. 16. God so loved the world, that he gave his only begotten Son, that whosoever believeth 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 general 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 wholly 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 general assembly are

• 1. Outward, the Word, Eph. 1. 23▪ and 2 Thess. 2. 14.
• 2. Inward, the Spirit. Of both these, see The whole Armor of God, on Eph. 6. 16. §. 19.

• 1. This may give satisfaction to that great Question, Whether the Church was before Luther's time?

  I answer, it was where this general assembly was.

• 2. This may serve for the refuting of Papists, in arrogating and appropriating this title Catholic to the Church of Rome. For
  • 1. It implies a plain, direct contradiction. Catholic is universal, Roman is particular; for the same thing in the same respect to be universal and particular is contradictory.
  • 2. The Church of Rome hath so much, and so far erred from the Catholic Faith, as it cannot be accounted a part of the Catholic Church.
  • 3. This informs us

• 1. In the difference betwixt the Jewish Synagogue and the Christian Church.
  • 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 tied to the Temple at Jerusalem for their solemn services; This extended to all places, Mal. 1. 11.
  • 4. That to continue till Christ's first coming; This to the end of the world.
• 2. In the difference betwixt the Catholic Church, and particular Churches.

• 1. That is invisible: for howsoever the members thereof be Children of men, who are visible creatures; yet their essential and specifical form which makes them to be indeed of the Catholic Church, is not visible, for it is an inward, spiritual, effectual 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 Judas, Ananias, Sapphira, Demas, and sundry others.

  • 2. Hence arifeth a second difference. The Catholic Church consists only of the elect being effectually called, such are here described, first-born, whose names are written in heaven.

    But particular Churches are mixed assemblies, as the parables of sundry sorts of grounds, of corn and tares, of the draw-net, of wheat and chaff, of the fruitful and barren Fig▪tree, of vessels of honor and dishonor, show.

  • 3. The Catholic Church can never fail, Matth. 16. 18. Particular Churches may; for where are the Churches planted by the Apostles?

  • 4. The Catholic Church is diffused throughout the whole world and extendeth itself to all times, as I shown before.

    But particular Churches are tied to certain places, as national Churches, and parochial Churches.

  • 5. The Catholic Church extendeth itself beyond this world, even to heaven; for part of it is triumphing in heaven, as this phrase, spirits of just men made perfect, showeth.

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 adversaries, who confound the Catholic and particular Church of Rome, and thereby apply to their particular Churches, all the properties, privileges, and excellency •… of the Catholic Church; whence have risen the many and great controversies betwixt us and them about the Church; as about the essence of it, the visibility, stability, 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, Church of the first-born.

The Greek word translated Church, cometh of a Greek verb which signifieth to call, the compound whereof signifieth to call out; hence the word here translated Church, which signifieth a company called together; of their calling outward and inward, and of the means of the one, and the other, God's word and Spirit, 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 yield from the heart true obedience to the faith which they profess. These are they which constitute the forementioned general assembly, the true Catholic Church; and these are they, who are here intended under these words, First-born, whose names are written in heaven.

The title First-born is a compound word, of a verb that signifieth to bear, or bring forth, and of an adjective, that signifieth First: It importeth two things

• 1. A Nativity or birth.
• 2. The excellency thereof.

The birth here intended cannot be meant of a birth after the flesh. In that respect Nicodemus his scruple is to purpose, John. 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, John. 1. 13. in those phrases, Not of blood, nor of the will of flesh, nor of the will of man. Its therefore styled ( Tit. 3. 5.) regeneration, a being born again, or a new birth. And this must needs be spiritual.

The excellency of this birth is noted in this particle, FIRST:

For the first is a word of order, and of honor▪

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 Jews, or extended to all Saints. Yea both these may even in this place well stand together.

For the Jews being God's first-born, and we being brought to them, and made partakers of their privileges, are also God's first-born, as well as they.

From this privilege, we may observe,

1. They who are of the true Church, are new-born. The metaph or of firstborn being applied to the Church, imports as much. So much likewise is intended, Psal. 87. 5. And of Zion it shall be said, this and that man was born in her. But more fully expressed, John. 1. 12, 13. and I am. 1. 18. Christ makes it a matter of absolute necessity, John. 3. 3, 5, 7. Except a man be born again, he cannot see the Kingdom 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 general birth; and its styled a birth, to set out the work of God more lively.

• 1. Hence we should be stirred up, to put ourselves upon examination, whether we be of the number of God's new borne: till we have some evidence thereof, we can have no assurance of any interest to the general assembly, or to the privileges appertaining thereunto. For your help herein, take these few signs of regeneration.
  • 1. A new form and image, even such an one, as after God is created in true holiness and righteousness, Eph. 4. 24. Hereby Saint Paul knew, that they at Rome to whom he wrote were born again, because, saith he, Rom. 6. 17. Ye have obeyed from the heart-root that form of doctrine into which ye were delivered. Here he useth a fit resemblance taken from a mold into which metals are cast: the metal will be of that shape whereof the mold is, and bear that image which is engraven on the mould. Thus they who by the word are begotten again, will carry the shape and image of the word, which is the image of God. So do all creatures that are not monsters, bear the image of that which begat them. If ye say of a Pig, or Puppy, this is a woman's Child, will any believe you? Much less will I believe that he who carries the Devils image is born of God.

  • 2. Spiritual life manifested by spiritual motions, and affections, such as the Apostle 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 mortal bodies by his Spirit, v. 11. A Child that is not still-born, will soon manifest life in it, by the natural motions thereof.

    Now in regeneration none are still-born. If therefore there be no spiritual life, no spiritual 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 needful 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 Prodigal, Luk 15. 18.
  • 4. A constant purpose, and faithful endeavor to avoid all sin. This is that which Saint John, 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 saith, 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 accomplishing of this blessed work.

This especially concerns such as upon examination find not this work begun. They are to take due notice of the causes of regeneration, which concur to the working thereof, which are briefly these.

• 1. The primary author is God. For in this respect we are born of God. God hath begotten us, Jam. 1. 18. Even God the Father of our Lord Jesus Christ, 1 Pet. 1. 3.

• 2. The procuring causes are God's will and God's mercy.

  There could be nothing out of God to move him. It must needs therefore arise from his own mere will. So saith the Apostle, ( I am. 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 God's mere 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 again.

• 3. The immediate matter of regeneration is God's Spirit. In this respect we are said to be born of the Spirit, John 3. 4. And regeneration is styled the renewing of the Holy Ghost, Tit. 3. 5. For it is a divine work, above h •… m me ability.
• 4. The ordinary instrumental cause is God's word, so I am. 1. 18. God begat us by the word of truth; In this respect the word is styled incorruptible seed, 1 Pet. 1. 23. The Gospel is that part of God's word, which is most effectual hereunto, and it is thereupon styled 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 ministerial causes of regeneration; who are, in relation to their ministry, said to beget us, and styled 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 being the will of God to show mercy to man, he ordained Ministers to cast the seed of his word into men's souls, which being quickened by the Spirit, men are hereby born again.

• II. The material cause of Regeneration is Christ incarnate: God made manifest 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 formal cause of Regeneration, is God's Image planted in us, which consists in holiness and righteousness •… . After this Image we are said to be renewed, Eph. 4. 24. This makes an essential difference betwixt a natural and regenerate man.
• IV. The final causes next and subordinate to the glory of God's free grace and rich mercy are especially two.

  • 1. To make men able to do good, namely such good as may be acceptable and honorable to God, profitable to other men, and truly advantageable to themselves.

    The Apostle therefore ( Eph. 2. 10.) speaking of Regeneration (which is a kind of creation) thus expresseth this end, we are created in Christ Jesus unto good works.

  • 2. To make men fit for glory; For corrupt flesh cannot partake of celestial glory. Whereupon saith Christ, John. 3. 3. Except a man be born again, he cannot see the Kingdom of God. So far shall he be from being admitted into it, as he shall not come so near as to see. That fitness for heaven is an end of Regeneration, is thus declared, 1 Pet. 1. 3, 4. God hath begotten us again unto a lively hope and to an inheritance incorruptible, &c.

§. 106. Of Saints being God's first-born.

II. IN that the society to which we are brought by the Gospel, is set out by this phrase, Church of the first-born, we may observe, That all they who are new born, are God's first-born. For as the believing Jews were so by virtue of their priority; so the believing Gentiles, being brought into the Jews society, and made partakers of their privilege, are so likewise. Where the called of God are comprised under this collective word, Ephraim, they are styled God's first-born, Jer. 31. 9. So where the called of God are comprised under this collective word Israel, they are styled God's first-born, Exod. 4. 22. The whole Church was comprised under the title Israel. In the same respect all Saints are called Heirs, 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 God's first-born may be

• 1. Their union with Christ. For they are so nearly united unto Christ, as he and they make but one body, which is excellently set down, 1 Cor. 12. 12. By virtue of this union, Christ's privileges 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, John. 1. 12. As he an heir, so they, Rom. 8. 17. As he God's first-born, Rom. 8. 29, so they.
• 2. God's equal and impartial respect to them all. He loves them all with the same love: His heart is set on everyone of them, as if they all were but one; and therefore they are all styled dear Children, Eph. 5. 1.
• 3. Their equal right to the privileges of the First-born. The forementioned titles of heirs and Kings prove as much.

• 1. This may inform us in that right which believers have to the heavenly inheritance, 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 firstborn, Gen. 27. 19, 32. so Reuben, 1 Chro. 5. 1.

  The Law expressly provideth, that the first-born have the inheritance, whereunto he hath a right, though his Mother were hated, Deut. 21. 16. Much more have God's 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 cometh not from any worth of theirs: nor from any merit of anything done by them, but from this prerogative confer'd upon them. For as the Apostle James expresseth, ( I am. 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 privilege, saying. Blessed be the God, and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a lively hope, by the resurrection of Jesus 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 Council. Should not we much rather use all means to get assurance of this prerogative, to be of the Church, of the first-born? Note the exhortation of the Apostle Peter, in 2 Epist. 1. 10.

  If we be new born, we are first-born; and therefore the evidences of our newbirth are assured evidences, that we are God's 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 Honor, or Authority, or Superiority, or Learning, or Witt, or any gift of Body, or Mind, yet in God's esteem, and in the greatest privilege, they are all one; all first-born, all Heirs, all Kings, Note Gal. 3. 28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus▪ This is it which the Apostle mainly aims at, 1 Cor. 12. 15, 16, &c. Well weigh this point, ye that are any way above others, and consider what the Apostle James saith, I am. 2. 1, 2, &c.
• 4. This doth afford a ground of consolation to such as are of poor 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 God's firstborn. So to all that are Poor, Mean, Illiterate, Weak, or any way despicable in man's conceit. A great comfort and encouragement it is to such, that they are God's first-born. Note I am. 1. 9.
• 5. This doth afford an use of direction.

First in general, to walk worthy of this privilege, and prerogative, for it is a great privilege, an high prerogative.

In particular

• 1. Moderate your care for things here below. For being God's first-born, ye may rest assured he will provide sufficient for the pesent, and hereafter give you a kingdom.

  On this ground doth Christ press this point, Luk. 12. 29, 30, 31, 32. I may to these use the Prophets phrase, Ier. 45. 5. Seek ye great things for yourselves? seek them not. Will a Kings first-born cark and care for Farms, Offices, or other like means of livelihood? much less should God's first-borne cark and care for these earth▪ things.

• 2. Patiently bear temporal losses, reproaches, disgraces, and what else may be endured for thy profession sake,

  The right of the first-born will recompense all. Note Heb. 10. 32, 33, 34, 35. and 11. 9, 10, 26, 35. This also is well-beseeming God's 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 especially appertain 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, whereby men bring gain to the Lord, which he will not let pass unrewarded. Read Math. 25. 15, 27.

Thus shall we bring a good repute to our profession, yea and much honor to our Father, Matth. 5. 16.

§. 107. Of Christians enjoying the same privileges as the Jews formerly did.

III. IN that the society to which we are brought by the Gospel is set out by this phrase, Church of the first-born, It doth inform us, That under the Gospel all Christians are made one with Jews. For its noted as a work of the Gospel to bring us Christians to those who by priority of time are God's 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 manifested, Eph. 2. 13. Gal. 3. 27.

The grounds of the point may be

• 1. To give evidence of the extent of God's mercy, Rom. 10. 12.
• 2. The more to set out the honor of Christ's coming.

For as the honor of his second coming is set out by the appearing of all people to be judged by him; So of his first coming, by calling all nations to believe in him.

• 1. This may inform us in a main difference betwixt the Law and the Gospel. The Law was proper to one only Nation the Jews, as Psal. 147. 19, 20. The Gospel 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 everyone that believeth, to the Jew first, and also to the Greek.

  Not only so, but the Law was a partition wall, which kept Jews 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 esteem, as David had it in, in how much higher esteem 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 privileges 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 intended to this. For this is called Zion, and Jerusalem, 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. Abraham's seed, Gen. 3. 29. Israel of God, Gal. 16. 16.

Their main privileges (whereof we also are made partakers) were these.

• 1. A special covenant betwixt God and them, Gen. 17. 2, 4, 7. Heb. 8. 8.
• 2. A seal 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 Christian 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 John. 2. 20, 27.
• 7. They had their incense, so we, Mal. 1. 11. Rev. 8. 3.
• 8. They had their Passover, so we, 1 Cor. 5. 7.

If further our privileges be compared with theirs, we shall find them in the excellencies far to exceed theirs.

3. This may serve as a motive to acquaint ourselves with the histories of them recorded by the Holy Ghost, to be stirred up to an holy emulation and imitation of them.

To amplify 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. Walk before God as Enoch did, Gen. 5. 22. And so in the rest. Thus shall we indeed show 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 general assembly are set down, is in this phrase, 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, Cities, or Burrows have their books or rolles, wherein the names of all their true Denizens, or free Citizens are written. So have Universities, and Colleges. So have Generalls of Armies, and their under Captains; and all manner of societies, or Governors of people. As they have books wherein men's 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 book.

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 God's mind to us; and metaphors are of excellent use to that end. For registering men's names in the rolls of such and such incorporations, assures them of their right to the privileges thereof. So this writing of our names in heaven assures us of our right to the privileges of heaven.

Now concerning God's books, I find sundry sort •… mentioned; as God's open, and God's secret books.

• 1. God's 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 registered in his secret books.
• 2. God's secret books are general or special.

General of two sorts.

• 1. His eternal 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 show God remembers, and will not forget, he is said to have a book •… of remembrance.

His special books are also of two sorts.

• 1. One of life.
• 2. The other of judgment, Dan. 7. 10.

These two are distinguished, Rev. 20. 12. These books of judgment are men's consciences.

Now then to note out these books, and in order, We have five in number.

• 1. The book of God's general decree.
• 2. The special book of life.
• 3. The book of God's remembrance.
• 4. The open book of God's revealed will.
• 5. The book of judgment whereby all shall be judged.

The second sort, which is the book of life, is here especially meant, which is God •… eternal election of a set and certain number of men unto eternal life.

Men's names are said to be written, because they are in God eternal decree set down.

They are said to be written in heaven.

• 1. Because God's 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 Citizens of heaven, Eph. 2. 19. Matth. 5. 3. And the privileges and immunities of heaven belong to them. In this sense this Book is styled, Book of life, as Phil. 4. 3.

§. 109. Of God the Judge of all.

ANother kind of persons towhom by the Gopell we are brought, is God the Judge of all.

By the person here styled, God, the second person in sacred Trinity, even the Son of God, our Lord and Savior Jesus Christ, is meant.

By this function, Judge, his last act of Government is intended, even the last judgment at the end of the world, after which as Mediator betwixt God and man, he shall give over the Kingdom to God the Father, 1 Cor. 15. 24.

Under this particle All, God the Judge of All, all reasonable understanding and immortal creatures are meant, as Angels and men, whether good or bad.

This copulative particle AND, knits this clause with the other precedent sentences, and sh •… ws, that as every of the other clauses from the beginning of the 22. verse, implieth a distinct privilege 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 opposition to the terror of the Law, described verse 18. Therefore these clauses are set down as so many favors and privileges, whereof this is one. To have access to the supreme Judge, 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 special prerogative.

Besides its set down as the others, in opposition to the Law, which is the old Covenant, therefore it must needs be a prerogative of the Gospel, and New Testament.

That the Gospel makes this a prerogative is evident, Tit. 2. 11, 12. 13. Luk. 21. 28. Yea the Gospel pronounceth faithful ones blessed, Matth. 24. 46.

Object. Some object that of our Savior, 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 endangered, in that the snare itself 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 sudden and unexpected event. Thus a beast going or running on in his way is suddenly 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, Christ's coming is a snare only to the unbelievers, and impen •… tent.

In the latter sense, its as a snare to all sorts; for it shall suddenly come upon all. Note Matth. 24. 36, &c. Yet may men be provided, and prepared for that which is most sudden; as a wise Traveler; a prudent house-keeper; a circumspect Captain, or Governor of a Castle. Thus will be all true believers prepared, instance the five wise Virgins, Mat. 25. 6. and the faithful Servant, v. 19. Mat. 24. 46.

2. Object. Some object that of our Savior, Luk. 18. 8. when the Son of man come •… , shall he find faith on the earth?

Answ. 1. That is not to be taken universally, or generally, without limitation or exception, but indefinitely, comparatively; so few believers, so little faith, as compared to the multitude of unbelievers, and the great measure of infidelity, few or no believers observed; little or no faith discerned.

The grounds proving it to be a prerogative of the New Testament, to have access to the supreme Judge, are these

• 1. The Gospel sets out man's redeemer and Savior to be •… udge; and that in man's nature, and as his surety: who hath not only undertaken to discharge all his debts; but also indeed, to the full, to the uttermost, discharged the same.
• II. The Gospel sets out the Judge, in the manner of his judging to be most glorious to the Saints; For
  • 1. He shall come in the glory of his Father, Matth. 16. 27. his human nature which was on earth subject to manifold infirmities, and at his death lashed with whips, scratched with thorns, pierced with nails and spear, shall appear in a divine glory, far surpassing the glory of the bright sun, yea and of the most glorious Angels. And he shall come with an innumerable company of those glorious Angels, who on earth attended the Saints.
  • 2. Thrones shall be erected, Rev. 20. 4. Not one only for the supreme Judge, but many also for the Saints to be as assistants, Luk. 22. 30. 1 Cor. 6. 2. •… s not this a great privilege?
  • 3. The dead in Christ, that is, believers, shall first be raised, as the Apostle •… xpresseth, 1 Thes. 4. 16. The Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God, and the dead in Christ shall rise first. So as they shall have the honor, first to behold him, to their unspeakable comfort.
  • 4. The Saints shall be separate from the wicked, and set on the right hand of Christ, as Matth. 25. 32, 33. And before him shall be gathered all Nations, and he shall separate them one from another, as a shepherd 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 joyful sentence, Matth. 25. 34, &c. Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world; For I was an hungry, &c. And then shall they be set on the forementioned thrones.
• III. The Gospel sets out the issue of Christ's coming to judgment, to be most comfortable and glorious to Saints; for
  • 1. Their bodies, as they shall be raised, so they shall be changed: corruption into incorruption, as 1 Cor. 15. 53. This corruptible must put on incorruption, and this mortal 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 Gospel, not the Law revealeth all these. This therefore is a great privilege of the Gospel.

• 1. This discovereth a main difference betwixt the Law and the Gospel. 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 righteousness its no whit inferior to the Law. It no more justifieth, nor countenanceth sin, then the Law; but it maketh an unrighteous man righteous, which the Law cannot do, and it makes him that hath been a sinner with comfort to appear before his Judge, even such a Judge as will set upon him the Crown of 〈◊〉 , as 2 Tim. 4. 8.
• 3. This should stir us up to bless 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 gladsome message consists in this, that it makes God the Judge of all to be such a privilege as hath been shown.
• 4. Labor we to be well instructed in the Gospel, in the admirable privileges of the Gospel; particularly in this: and thereupon to believe the Gospel, and to believe in him who is the main object of the Gospel: thus shall we be made partakers, as of other privileges, so of this great one.
• 5. This should provoke believers to love the appearing of God the Judge of all; to rejoice therein that there is such a Judge; to long for his appearing; to search after the signs thereof; to comfort ourselves therein against all reproach •… s, persecutions, troubles, afflictions, or any crosses whatsoever.

§. 110. Of the excellency of men's souls, as they are spiritual substances.

THe third particular whereby the members of the general assembly are set down, is in this clause, And to the spirits of just men made perfect.

These are such as are translated, and made actual members of the Church triumphant.

Quest. Why are these thus brought in after the Judge?

Answ.

• 1. To give evidence of the benefit of that function, which God our Savior 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, John. 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 clear then needs be proved, that the souls of men are here meant. For God can have no perfection added to him. The good Angels abide as they were created, they are no more perfect then they were: indeed by Christ they are confirmed, and established in their first estate; but that estate is not altered. As for evil 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 sundry other places, called spirits, as Eccl. 12. 7. Luk. 23. 46. 1 Cor. 6. 20. That the souls of men are of a spiritual substance appears,

• 1. Because they come immediately from God, as Gen. 2. 7. In this respect he is styled the God of the Spirits of all flesh, Numb. 16. 22. and 27. 16. And Father of Spirits, Heb. 12. 9. And men's spirits are said to return to him that made them, Eccl. 12. 7.
• 2. God would make man after his own Image, which a mere body without a spirit could not be. For God is a Spirit, John 4. 24. and his Image consists in spiritual endowments, as knowledge, Col. 3. 10. and holiness, and righteousness, 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 fabric. For by reason of the spirit united to the body, man is the most admirable creature that God made, he is therefore styled a little world.

  By his understanding, he resembleth the Angels; by his sight, the sun and stars; by his breath, the air; by his sensible faculties, all the excellencies of unreasonable creatures; by his vegetable faculties, the excellencies of all manner of plants; by his flesh and bones, the substance of minerals, and other senseless 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 do those several functions which belong to the several parts; as the eyes to see, ears to hear, noses to smell, palate to taste, mouth to speak, shoulders to bear, 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, Judge. 19. •… 7, 28.

• 3. That men might be the better enabled to glorify their Creator: for as it is in Hezekiah's thanksgiving, Isa. 38. 19, 20. the living, the living, he shall praise thee.
• 4. That they might be according to their disposition, and carriage, more capable of the greater reward, or punishment. For Spirits are much more capable then bodies.

Take we a distinct view of the several faculties of man's soul, and we shall find man to be the rarest creature that God made. No senseless, or unreasonable creature is comparable to man, by reason of man's reasonable soul. Yea and a man hath herein a kind of excellency beyond Angels, in that he hath a body united to the soul, wherein it may more discernably exercise the abilities of a soul. Yea and herein beyond all exception man hath an excellency above Angels, in that his nature is such an one, as the Son of God was pleased to assume, Heb. 2. 6. which he would not have done, if a Spirit had not been united to his body.

Q. If a Spirit be so excellent a thing, how can it be begotten? seeing begetting is an act of the body, as well as the soul.

A.

• 1. The ancient and common answer is negative; The soul is not begotten.
  • 1. Others answer, that by virtue of the divine blessing, Gen. 1. 28. the soul is propagated, and that as other creatures bring forth according to their kind, so man.
  • 2. How doth this aggravate the evil disposition of man, that consisting of so excellent a part as a Spirit is, should so pervert and abuse it as he doth by sin.

  The aggravation of Devils sin is in this respect the greater, because they are wholly and only spiritual: such are their sins as no means of expiating them is afforded.

  Though man be not wholly spiritual, yet is he in part, yea and in his principal part.

  By sin, is that divine part polluted, and all the excellent faculties thereof perverted. So that the mind is become a blind and erroneous guide; The will a stubborn and rebellious servant; The memory an unhappy treasure; The conscience a sluggish monitor; The heart a false touch-stone; The affections domineering masters; The senses pernicious inlets. Thus all the parts are become instruments of evil.

  What a shame is it that men who have reasonable and immortal Spirits, should become worse then the unreasonable and mortal bruits? such are Atheists, Idolaters, blasphemers, profane and impious persons, despisers of Governors, hateful and revengeful persons, Drunkards, Gluttons, Adulterers, Murderers, 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 several functions, how to be employed, 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 enlightened with God's truth, that it may be a good guide, Matth. 6. 22.
• 2. The will ought to be God's hand-maid, ready to yield to God's will revealed to the mind, that we may be able to say as Samuel, (1 Sam. 3. 10.) Speak 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 perpetual use, that we may say with David, (Psal. 119. 55.) I have remembered 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 numbered the people, 2 Sam. 24. 10. And after he had cut off the skirt of Saul's robe, 1 Sam. 24. 5. And not let us be quiet till it hath brought us to thorough repentance, as it did Peter, Matth. 26. 75. and then to pacify us.
• 5. The heart ought to be upright, as Psal. 18. 23. This sweeteneth all graces, and shows 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.