Country and another of the true Religion about their Rites of Titles in secular matters and priviledges he is to prefer his own Country As if there be war betwixt those two Nations about such secular Rites he may bear Armes under his Soveraign though an Idolater against the other though of the true Religion 3. In secret differences betwixt his Country and the other of the true Religion where the cause is not openly known by the common subjects a subject is bound to the command of those whose subject he is The Church may be preferred in such cases as follow 1. When there is speciall warrant either by inward divine instinct which Rahab had or by express command About this point of instinct men must take heed of conceited phantasies and diabolical suggestions 2. When ones Country is by God devoted to destruction In this case the Inhabitants of Babylon are commanded to come out of her Rev. 18. 4. 3. When some members of ones Country are to be punished for intolerable impiety and the Church is stirred up by God to be an instrument therein Because the Benjamites took part with the Citie of Gibeah who were of their own Tribe in this case they sinned and were destroyed Iudg. 20. 12 c. 4. When ones Country seeks the ruin of the Church meerly for Religion sake he that is of that true Religion may take part with the Church 5. When there is such deadly fewd betwixt ones Country and the Church as they cannot both stand together a true Believer may take part with the true Church In such cases a man may say to those of his Country as Levi did to his Father Mother Brethren and Sisters I have not seen them nor will I acknowledge them Deut. 33. 9. A man herein prefers true Religion before natural affection spiritual amity before Civill society yea God before man We are therefore in the foresaid cases to pull out the bowells of natural affection and in the cause of God to prefer him before all Luk. 14. 26. The Apostle S. Iames from these effects of Rahabs Faith inferreth that she was justified by works James 2. 25. meaning that that faith wherewith she was justified was not a bare naked faith without works but a faith that manifested it self by works and in that respect her works did declare her to be justified So as a mans inward faith in God and love of him must be manifested by works See more hereof In the Saints Sacrifice on Psal. 116. 9. § 59. §. 191. Of the Resolution of and Observations from Hebr. 11. 31. By faith the harlot Rahab perished not with them that believed not when she had received the Spies with peace THE sum of this verse is in two words Faiths proof Hereof are two parts 1. The point proved 2. The kind of proof In the former we have 1. The particular grace Faith 2. The person whose faith it was The person is described 1. By her name Rahab 2. By her condition an harlot The latter which is the kind of proof admits two considerations 1. An event that fell out This is 1. Propounded in this phrase she perished not 2. Amplified by the contrary event which befell others In the amplification is set down 1. The kind of Judgment implyed in this phrase with them 2. The cause thereof in this phrase that believed not 2. An effect In setting down whereof three branches are expressed 1. The particular act she received 2. The object or persons whom she received the Spies 3. The manner how with peace Doctrines I. The seed of Faith is accounted for Faith Such was the Faith here mentioned See § 181. II. God takes notice of penitents by name Witness Rahab See § 182. III. Some Gentiles under the Law were called Such a one was Rahab See § 182. IV. Women may prove Worthies Rahab was a woman and here reckoned amongst Worthies See § 182. V. Notorious sinners may obtain much mercy An harlot here so did See § 183. VI. God hath penitents in high account Rahab was a true penitent See § 183. VII Faith keeps from common destruction See § 184. VIII Others may reap benefit from the faith of some By Rahabs Faith all that were in her house were preserved See § 184. IX God can put difference betwixt different persons Rahab perished not with others in the Citie See § 184. X. Infidelity is the cause of destruction They perished who believed not See § 185. XI Spies are lawfull This is here implyed by the mention of Spies in this place See § 186. XII Men in danger are to be preserved from such as seek their lives Thus did Rahab preserve these Spies See § 187. XIII They who are taken under protection must be dismissed in peace So were these Spies See § 188. XIV Mental equivocation is sinfull See § 189. XV. There are cases wherein the Church is to be preferred before ones own Country Rahabs case was such an one See § 190. XVI Faith is justified by works So did Rahab here justifie her Faith See § 18. §. 192. Of Registring some specialls in publick records Heb. 11. 32. And what shall I more say for the time would fail me to tell of Gideon and of Barak and of Samson and of Jepthath and of David also and Samuel and of the Prophets THE Apostle having long insisted on a distinct narration of the fruits of the faith of sundry Worthies he here contracts his Catalogue that his Epistle might not swell too much The Sacred Scripture setteth out the examples of many other Worthies which the Apostle supposed to be very pertinent to his purpose Therefore he doth not abruptly break off his induction of particulars but elegantly contracts it and that 1. By a bare expression of their names v. 32. 2. By a concise declaration of the common effects of their faith in the verses following He passeth from his distinct description of particulars to a brief enumeration of others by a transition in these words What shall I more say the time would fail c. This transition consists of a Rhetoricall communication wherein a question is propounded and an answer made by himself which maketh it to be a Rhetoricall figure This question What shall I more say implieth that he had much more to say In the Greek it runs thus word for word and what do I yet say which implieth a purpose to break off his former distinct expression of the fruits of the faith of particular persons though he had much more to say For in the former Catalogue he culled out some only of those who are recorded in the five Books of Moses and in Ioshua till the Church was brought into the promised land He passed over Enoch Shem or Melchisedech Rebekah Aaron Caleb and sundry others Whereby he hinteth that God had more Worthies than are requisite to be made known 1. There were more recorded in the old Testament yea and in the
Iacob Thy suâ⦠shall be at the starres of heaven and as the dust of the earth Gen. 15. 5. 26. 4. 28. 14. And the Prophesies of multitudes to come in are meant of these sons such â⦠these Many people shall say Let us go up to the house of God Isa. 2. 3. Mic. 4. 2. Maâ⦠shall come from the East and West c. Matth. 8. 11. and My righteous servant ãâã justifie many Isa. 53. 11. The sonne of man came to give his life a ransom for maââ¦y Matth. 20. 28. His blood is shed for many Matth. 26. 28. By the obedience of one ãâã many be made righteous Rom. 5. 19. In particular Iohn saith I beheld and loe a gâ⦠multitude which no man could number of all Nations and kindreds and people ãâã tongues stood before the throne c. Rev. 7. 9. All these were the sons here mentionâ⦠See Chap. 6. v. 14. § 107. And Chap. 9. v. 22. § 140. Obj. It is oft said that Few are chosen Few enter in at the straight gate Mâ⦠7. 14. 20. 16. Hereupon the flock of Christ is stiled a little flock Luke 12. 31 and they are stiled a remnant Isa. 1. 9. a tenth Isa. 6. 13. a vintage Mic. 7. 1. ãâã they are resembled to those few that were in the Ark when the whole world ãâã drowned and in Sodom when the four Cities were destroyed with fire and brâ⦠stone See chap. 11. v. 7. § 32. Answ. Comparatively they are indeed but few in regard of the multitudes ãâã evil ones that ever have been and ever will be in the world But simply considerâ⦠in themselves they are very very many When Elijah thought that he alone ãâã been left the Lord gave him this answer I have reserved to my self seven thousaâ⦠Rom. 11. 3 4. This is a matter of great comfort in regard of the multitudes that perish that thâ⦠are also many that shall be saved It is also a great incouragement to enquire after the way to salvation and to â⦠the means sanctified for attaining thereunto There is a fountain opened to cleansâ⦠from sinne Zach. 13. 1. Let us not fear that it will be dried up because many goâ⦠partake thereof Be rather incouraged to go with those many thereunto Fâ⦠not that heaven will be filled up for there are many Mansions John 14. 2. A poâ⦠man long waited at the Pool of Bethesda though the time of cure was but at a ceââ¦tain season and only one could be cured at that season Iohn 5. 4 5 c. But ãâã Pool for salvation cureth at all times all that go into it We reade of three thââ¦sand converted by one Sermon Acts 2. 41. and five thousand by another Acts 4 and it is after this registred that multitudes of beleevers were added to the Lord ãâã 5. 14. and that the number of disciples was multiplied Acts 6. 1. and that ãâã Churches were established in the faith and increased in number daily Acts 16. ãâã and that many thousands of Iews beleeved Acts 21. 20. besides the Gentiles ãâã imbraced the faith After those daies yea and in these our daies have the Churches of Christ wonderfully increased A strong inducement this is both to Ministers to preach the Gospel and also to people to attend thereupon in that there are many sons and they must all be brought to glory §. 92. Of bringing sons to Glory IT is said of those many sons that by Christ they are brought to glory The Verb translated brought is diversly used aâ⦠1. To go of ones self even upon his own voluntary motion as where Christ saith Let us be going Matth. 26. 46. 2. To be led by another but willingly thus Andrew brought Simon to Iesus Iohn 1. 42. 3. To be brought forcibly as men use to bring malefactors to execution There were also two other malefactours led with Iesus to be put to death Luke 23. 32. 4. To bring such as are no way able to go of themselves thus the good Samaritan brought the man that was wounded and left half dead to an Inne Luke 10. 34. That we may the better discern how this word bringing is here used we are to take notice that the sons here said to be brought are neither able nor willing of themselves to go to glory Christ therefore bringeth them thither by certain degrees 1. He quickeneth them that are dead in sins Eph. 2. 1 5. 2. He sheweth them the way wherein they may come to glory For he is the true light which lightneth every man that cometh into the world John 1. 9. Thereupon he thus saith of himself I am the light of the world he that followeth me shall not fall into darknesse but shall have the light of life John 8. 12. 3. He goeth as a guide before them for he is that good shepherd that goeth before his sheep and the sheep follow him for they know his voice John 10. 4. 4. He communicates his Spirit unto them whereby they are so inlightened as they discern the way wherein they should walk Eph. 1. 8 9. and enabled and perswaded to walk therein For the Law of the Spirit of life in Christ Iesus hath made us free and As many as are led by the Spirit of God they are the Sonnes of God Rom. 8. 2 14. Christs bringing sons to glory informs us in these two principles 1. Man cannot of himself go to glory 2. Christ can and will bring all the Elect to glory We have no sufficiency of our selves but our sufficiency is of God 2 Cor. 3. 5. As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me saith Christ to his sons Iohn 15. 4. §. 93. Of the glory of Heaven THat whereunto Christ bringeth his sons is here stiled Glory Hereby is meant that happy estate which is purchased by Christ in heaven This estate is oft set out by this Epithete as Rom. 8. 18. 2 Cor. 4. 17. 1 Pet. 5. 1 10. Glory is a transcendent word and compriseth under it all manner of excellencies The infinite excellency of God himself and of his Divine attributes is termed glory as the glory of God Acts 7. 55. The glory of his Majesty Isa. 2. 10 21. The glory of his power 2 Thess. 1. 9. The glory of his grace Eph. 1. 6. In this respect where the Apostle would to the uttermost that he could commend and set forth the excellency of the Son he doth it thus Who is the brightnesse of his Fathers glory See Chap. 1. § 19. There is an especiall emphasis in this word glory as it is here used It goeth beyond the superlative degree and implieth more then most glorious It compriseth under it whatsoever may be counted glorious and that in the most eminent kinde and degree that can be In heaven is the God of glory Father Son and holy Ghost In heaven is that Son
may be given of Gods taking up six daies in making ãâã world One that by a due consideration of every daies work we might the better ãâã scern the difference of every creature one from another and the dependance ãâã one upon another For the creatures first made were for the use of such as folloââ¦ed after them The other that God might be a pattern to children of men throughout all ages how to spend their time namely by working six daies in every week and restiââ¦g the seventh Of that Objection which from this seventh day wherein God rested is maââ¦e against Christians keeping their Sabbath the next day which is the first day of the week See the forementioned Sabbaths Sanctification Quest. 43 c. In the last place this clause is added from all his works because he had finished them Hereof see § 28. This generall particle ALL compriseth under it the severall works of God oâ⦠what kinde or sort soever they were whether above or below great or mean ãâã any at all excepted This is to be noted against them who pretend this or that kinde of works for ââ¦olation of the Sabbath Some think that if the works be great and weighty As carrying in of the harveâ⦠when opportunity serveth upon the Sabbath day which otherwse they say may be spoyled The Law of God is express against this excuse Exod. 34. 21. Others think that they may do small matters as if God took no notice of theâ⦠Let such consider the end of him that gathered sticks upon the Sabbath ãâã 15. 32. Both these and all others that do any kinde of works that ought not to be done on the Sabbath swerve from this pattern of God who rested from ãâã his works §. 32. Of the Resolution of Heb. 4. v. 3 4. ãâã Fââ¦r we which have believed do enter into rest as he said As I have sworn in ãâã ââ¦ath if they shall enter into my rest although the works were finished from the ãâã of the world ãâã ãâã ãâã spake in a certain place of the seventh day on this wise And God did rest the ãâã day from all his works THe summe of these two verses is a difference betwixt two rests The one is a rest to be enjoyed in heaven The other is the rest of the Sabbath The former is First Propounded Secondly Proved In the point propounded are set down 1. The persons whom it concerns 2. The point it self concerned About the persons we have 1. The manner of expressing them in the first person and plurall number and ãâã past We that have 2. The grace whereby they are fitted for rest Believed In the point concerned is expressed 1. The act in the time present Do enter 2. The subject of that act into Rest. The proof is 1. Generally intimated in this phrase As he said 2. Particularly exemplified In the exemplification God himself is brought in speaking and confirming the ãâã in hand thus As I have c. Of Gods speech there are two parts 1. The argument that he useth 2. The matter confirmed The argument is his Oath sworn amplified by the kinde of Oath in wrath ãâã by the manner of propounding it in this particle If. The matter confirmed is an heavy judgement which was a failing of that which was prepared for them The thing prepared was Rest amplified by the Author of it My Rest saith God Their sailing thereof is thus expressed If they shall enter or they shall not enter The other kinde of rest was the rest of the Sabbath In setting down this 1. There is a note of distinction betwixt the two rests Although 2. A declaration of the ground of this later rest That ground is 1. Propounded 2. Proved In the proposition we have 1. The kinde of ground which was Gods finishing his works 2. The time when From the foundation of the world The proof is 1. Generally intimated 2. Particularly exemplified In the generall there are four points to be considered 1. The Author thereof He said 2. The place where In a certain place 3. The subject whereabout The seventh day 4. The manner how On this wise In the exemplification there are four observable points 1. The person God HE. 2. His act Did Rest. 3. The time The seventh day 4. The object from what he rested From his works This is amplified by the note of generality ALL. §. 33. Of Doctrines raised out of Heb. 4. 3 4. I. UNbelievers are excluded from the priviledge of Believers The inference of this verse upon the former in this causall particle FOR demonstrates thâ⦠much See § 21. II. True Believers may know they have faith He was a true Believer that said Wee which have believed See § 22. III. Professors must judge of others as they do of themselves This Apostle doth put others in the same rank with himself by using the plurall number See § 22. IV. Faith giââ¦es assurance of the thing promised For thus saith a Believer We ãâã enter See § 23. V. Future things promised are as sure as if they were present The rest concerning which he saith in the present We do enter was then to come See § 24. VI. Beginnings of heavenly rest are here enjoyed It is of the time of this life that be here saith We do enter See § 24. VII Rest is prepared for Believers This is here set down as a granted case See § 24. VIII God spake by his Prophets This relative HE hath reference to God yeâ⦠they were the words of David See § 25. IX The Word written is as a Sermon preached That whereof this is spoken He said was the written Word See § 25. X. That which unbelievers misse of Believers attain to This is the force of the Apostles argument implied in this conjunction AS God said that unbelievers should not enter into his rest thence the Apostle inferres that Believers do enââ¦er thereinto See § 25. XI Gods Oath is an infallible argument Unbelievers shall not enter into ãâã as God hath sworn or because God hath sworn they should not enter ãâã § 26. Of Doctrines gathered from Gods Oath the form and matter thereof See Chap. 3. v. 11. § 120. XII Things of the same name may be of different kinds This discretive conjââ¦ction Although intends as much Heaven and the Sabbath are both a rest yeâ⦠different rests See § 27. XIII The creatures are Gods work They are hère so called See § 28. XIV God in six daies made up the full number of creatures In this sense it is here said that he finished them See § 28. XV. God perfected his creatures The word finished implieth thus much also See § 28. XVI The world is a comely Fabrick The notation of the Greek word translated world intends as much See § 29. XVII The world hath a foundation This is here taken for grant by attributing a foundation to the world See § 29. XVIII Gods works were perfected at the very first This is the intendment
righteous and of the wicked The righteous shall be taken with Christ into the highest heaven where they ââ¦all enjoy such glory and happiness as the tongue of man cannot express nor heart of man conceive It shall never be altered but be everlasting and therefore called eternall life Matth. 25. 46. The wicked shall be cast down into hell fire prepared for the devill and his angels where they shall be tormented in soul and body which torment shall be endless and remediless and therefore called eternall fire Iud. v. 7. Many more principles especially such as may be counted strong meat might have been reckoned up But the principles intended by the Apostle are such as may be comprised under the metaphor of Milk In that respect we have reckoned up no more Yet these which are reckoned up do evidently demonstrate that the six principles named by the Apostle are such as may comprise a compleat Catechisme even all the fundamentalls of Religion §. 22. Of the resolution of Heb. 6. 1 2. Heb. 6. 1 2. Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God Of the Doctrine of Baptismes and of laying on of hands and of resurrection of the dead and of eternall judgement THe sum of these two verses is an exhortation to progress in the Christian Religion Hereabout are two points 1. An inference Therefore 2. The substance The substance is set down two wayes 1. Negatively 2. Affirmatively The Negative declares from what we must proceed The Affirmative to what The Negative is 1. Propounded 2. Repeated In the Proposition there is 1. An act required leaving 2. The object to be left Herein is shewed 1. The kinde of object the principles of the Doctrine 2. The Author thereof Christ. The Affirmative also noteth 1. An act to be done Let us go on 2. The mark to be aimed at unto perfection In the repetition of the negative another act is inhibited not laying again And another object is specified and that is 1. Generally set down in a Metaphor the foundation 2. Particularly exemplified in six heads The first declares a duty of repentance and the subject thereof from dead workes The second manifesteth a grace of faith and the object thereof towards God The third hinteth two speciall meanes of grace Doctrine and Baptismes The fourth pointeth at an ancient rite laying on of hands The fifth reveales a speciall priviledge resurrection and the persons to be made partakers thereof the dead The sixt declareth the last act of Christ as Mediator judgement and the continuance or the issue thereof eternall §. 23. Of the Doctrines raised out of Heb. 6. 1 2. I. TO reproof instruction must be added This Chapter containes many instructions which the Apostle addes to his reproof in the latter end of the former Chapter See § 2. II. Christians must not alwayes stick in first principles This is the meaning of this word leaving See § 3. III. The principles taught in Christs Church must be the Doctrine of Christ. This is here expressely set down See § 3. IIII. Christians must daily grow in grace This is to go on See § 4. V. Perfection must be a Christians aime This is it whereunto he must go oâ⦠See § 5. VI. A foundation of Religion must be laid This is implied under the Metaphor of a foundation here used See § 6. VII The foundation must be but once laid It is here forbidden to be laid again See § 6. VIII The primitive Church had a set Catechisme The distinct principles here set down import as much See § 7. IX The naturall mans workes are all dead So here they are said to be See § 8. X. Repentance is necessary It 's here set down as the first principle See § 8. XI God is to be known For this end mention is here made of God See § 9. XII Faith is a true grace It is therefore here expressely required See § 10 XIII Faith is to be fixed on God This is the meaning of this phrase towards God See § 10. XIIII Gods word is the Churches Doctrine It is that wherein the members of the Church are to be instructed See § 11. XV. Baptisme is the Churches priviledge It is here reckoned among the priââ¦ledges which belong to the Church See § 14. XVI There is an inward and outward Baptisme This may be one reason of using the plurall number Baptismes See § 12. XVII Baptisme is common to many This may be another reason of the plurall number See § 12. XVIII Imposition of hands is an evangelicall rite It is one of the principles of the Christians Catechisme See § 16. XIX Ministers may be set apart by imposition of hands Hereabout was this ãâã used in the Apostles time See § 17. XX. Our bodies are subiect to death This is here taken for granted See § 19. XXI Our dead bodies shall be raised The resurrection here mentioned is of our bodies See § 20. XXII There shall be a generall judgement This also is here taken for graâ⦠See § 21. XXIII The sentence at the last judgement will be inalterable In this respect it ãâã stiled eternall judgement See § 21. §. 24. Of the sense of these words And this will we do Heb. 6. 3. And this will we do if God permit THe Apostle to his exhortation made to the Hebrewes that they would go ãâã persection by this copulative particle AND addeth a promise of his OWN indevour to do what in him lyeth for helping them on in that progress The relative THIS hath reference to that generall point which he intended about leaving principles and going on to persection There about he maketh this promise We will do namely that which belonged to a Minister to help on peoples going to perfection which was not to lay the foundation again but to open deeper mysteries as he doth in the seventh and other Chapters following In setting down the promise he useth the plurall number We will do 1. In reference to other Ministers For there were other Ministers of this Church besides the Apostle himself who were all of the same minde as the Apostle testifeth of himself and Titus thus Walked we not in the same Spirit 2 Cor. 12. 18. 2. To set forth the disposition of other Ministers in his own example as where he saith We Ambassadours for Christ as though God did beseech you by us we pray ãâã 3. In relation to the indevour of them to whom he wrote For being perswaded that they would make progress according to that Doctrine which should be delivered to them by him he saith this will we do I in Doctrine and you in proââ¦iency will go on to perfection Thus he includes them with himself where he saith in the plurall number and first person Let us go on vers 1. Thus it appeares that it was not an ambitious episcopall
God to be a Rewarder The Apostle setting this down as a duty giveth evident proof that reward may be aimed at See Chap. 6. v. 15. § 149. §. 24. Of seeking God THE persons that may expect reward from God are thus set down Them that deligently seek him This is the interpretation of one Greek word but a compound one The simple verb signifieth to seek Mattâ⦠7. 7. The preposition with which it is compounded signifieth out The compound signifieth to seek out to seek till one find to seek earnestly and diligently Thus men are said to seek after the Lord Act. 15. 17. and the Prophets are said thus to seek after the salvation promised 1 Pet. 1. 10. To express the Emphasis of the word our English Translators insert this adverb diligently To these is the reward here appropriated Moses doth to the life thus express this point If thou shalt seek the Lord thy God thou shalt ãâã him if thou seek him with all thy heart and with all thy soul Deut. 4. 29. In reference to the reward here appropriated to such it is said They that seek the Lord shall not want any good thing Psal. 34. 10. 1. Let none but such expect reward from God 2. Let this stir us up to use our best endeavour so to find the Lord as we may ââ¦est upon him and make him our reward Of Mans endeavour after that which is for his own advantage see Chap. 4. v. 11. § 63. §. 25. Of the Resolution of and Observations from Heb. 11. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him THis declareth the benefit of Faith This is 1. Propounded 2. Confirmed In propounding of it there is set down 1. The matter wherein that benefit consisteth that is to please God 2. The necessity of the means for attaining that benefit This is set down in two negatives Without it it is impossible The Confirmation is taken from the reward of Faith For attaining hereunto two acts of Faith are set down 1. To believe that God is God This is amplified two waies 1. By the person that so believes He that cometh unto God 2. By the necessity of it in this word MUST 2. To believe that God is a Rewarder This is amplified by the object or persons whom he rewardeth them that diligently seek him Doctrines I. By Faith men please God This is here taken for granted II. There is a necessity of using warrantable means It is impossible otherwise to prevail III. Men have access to God This is here taken for granted under this phrase He that cometh to God IV. God is to be believed to be as he is This phrase That he is intends as much V. It is no arbitrary matter to believe in God aright A must is put upon it It is a bounden duty VI. God is the Rewarder This must be believed VII God rewardeth such as seek him This is here plainly expressed VIII God must be sought out The Emphasis of the Greek word implyes as much We must do our uttermost in seeking him till we find him IX Men may aim at reward in approaching to God For he that cometh to God must believe that he is a Rewarder §. 26. Of Noah and his Faith Hebr. 11. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an ââ¦rk to the saving of his house by the which he condemned the world and became heir of the righteousness which is by Faith THE third Worthy produced for exemplification of the vigour of Faith is Noah who lived in two ages of the world before the Flood and after the Flood He lived six hundred years before the Flood Gen. 7. 6. and three hundred and fifty after the Flood Thus he lived in all nine hundred and fifty years Gen. 9. 28 29. The name of Noah properly signifiest rest A reason of the name is thus given He shall comfort us Gen. 5. 29. The name is taken out of the two first letters of that word which signifieth to comfort Others read that phrase translated he shall comfort us thus he shall give us rest both tend to the same end This name was given by a Spirit of Prophecy for by building the Ark ââ¦e brought refreshing comfort and rest to the world and that in these respects 1. Thereby was afforded a lively type of Christ who is the comfort and rest of man 2. By Noah was the Seminary of the World and Church preserved This was a matter of great comfort and rest 3. By the sacrifice which he offered up God smelled a savour of rest Gen. 8. 21. 4. To him God renewed a Covenant of rest and peace no more to dââ¦own the World Gen. 9. 9 11. Thus if ever any name were fit and answerable to the intent thereof this was In setting out the Faith of this noble Patriarch who was the last of the old World and the first of the new World many memorable Histories are ãâã and elegantly couched in few words That Noah's Faith was a justifying and a saving Faith is evident by producing it as he did the faith of the Elders of Abel and Enoch for proof of the saith described in the first verse Obj. The main thing for which Noah's faith is commended is but a temporary deliverance Answ. 1. Justifying faith even in temporal blessings eyeth God as a Father in Christ and receiveth the things of this world by a right from Christ and as a pledge of heavenly things 2. The Ark in making whereof he testified his faith was an especial type of Christ and his preservation from the Flood a type of redemption from damnation and of eternal salvation So as his faith was fixed on Christ and on salvation by Christ. 3. The Apostle inferreth that he became heir of righteousness which is by faith and that must needs be a justifying and saving faith §. 27. Of Noah's Faith about things not seen upon Gods warning THE ground of Noah's giving that evidence of Faith which is here set down is thus expressed being warned of God This phrase is the interpretation of one Greek word whereof see Chap. 8. v. 5. § 14. It sheweth that his faith was founded on the manifestation of Gods will Of the many waies of revealing Gods will see Chap. 1. v. 1. § 11. Gods will revealed hath ever put on Saints to give evidence of their Faith for it is the proper ground of Divine Faith This was the ground of Abraham's Faith Gen. 15. 6. and of the Faith of the Israelites Exod. 4. 31. and of the Gentiles Act. 15. 7. God himself is the supreme Lord over all and his Word is the highest and surest truth that can be whereunto all ought to subject themselves and they who well know him will upon his warning in Faith
exceeding great number Deut. 1. 10. 2. If all that have descended from Abraham and shall descend from him be duely weighed they will be found exceeding many 3. All that profess the faith of Abraham that is all Christians in all generations are comprized under the Seed of Abraham Gal. 3. 29. Hos. 1. 10. 4. The Apostle here sheweth that he intends no more but that they were innumerable as he expresseth in the last word of this verse The foresaid Hyperbolies and other like unto them are used to make things worthy of all observations to be the more heeded and better regarded 1. It appears hereby that to tax all hyperbolical speeches of falshood and lying savoureth too much of ignorance of the arts which the Word of God approveth Hyperbolical speeches are to move men not to believe untruths but to make them the better to conceive the depth of truth in weighty matters 2. That hyperbolies may not be perverted and abused these rules that follow and others like unto them are to be observed 1. Hyperbolies must be used of such things as are indeed true in the substance of them To say of things that are in number but small and of the increase of them there is no great admiration they are as Stars and Sands is an abuse So to say of an Army that is a little discomfited as the Army of the Israelites was before Ai Iosh. 7. 4 5. they are beaten as small as the dust of the earth 2 Sam. 22. 43. 2. They must be used in weighty truths which are worthy of a more than ordinary consideration Such are all the hyperbolies used in Scripture otherwise they fail of their main and principal end 3. They must so near as may be set out in proverbial sentences Proverbs are by common use and experience well known and the meaning of them well understood Such are the hyperbolies of this Text. 4. Men must therein shew that they aim more at the sense and meaning of the matter than at the sound and measure of words This will be discerned by an indefinite expressing of them without words of infallible certainty such as these just as many as Stars full as high as Heaven every way as small as dust Hyperbolies are set forth by words of similitude and dissimilitude rather than by words of equality and inequality 5. The end of them must be to inform not to flatter as they did who said of Herod's Oration It is the voyce of God and not of a Man Act. 12. ãâã Herein Cicero much failed in his hyperbolical phrases of Pompey and Cisar 6. They must be kept in measure Though they have a far reach yet there is a decorum to be kept The tales of Garamantus are in this respect most absurd 7. They may not be brought in comparison with God thus as true as God §. 61. Of the great increase of Gods blessing THis last word of the verse innumerable sheweth the end of the two forementioned hyperbolies Stars and Sand which was to set out the surpassing great number of Abrahams and Sarahs Posterity The English word fitly answereth the Greek Both of them are compounds The Greek is derived from a noun that signifieth number Act. 6. 7. Thence a verb to number The preposition is privative so as this compound setteth out that which cannot be numbred This giveth instance that God can increase his blessing beyond mans apprehension This may further be exemplified in particular persons in whole Churches in the graces that are bestowed upon men and in divine ordinances 1. For persons how wonderfull great was the increase of Gods blessing upon Ioseph Moses David Daniel Esther Mordecai sundry Prophets and Apostles but especially upon Christ himself who was that little Stone that was ãâã ââ¦ut of the Mountain without hands and became a great Mountain and ãâã the whole Earth Dan. 2. 35. 2. For Churches that Church which at first was comprized in one Family and afterwards increased into twelve Tribes became a very great Nation but the Christian Church did much more increase 3. For gifts and graces they use to grow as Mustard-seed which is the least of all Seeds but becometh a Tree Matth. 13. 31 32. 4. For the Ordinances of God they seem at first to many contemptible and are counted foolishness 1 Cor. 1. 18. but they appear to be the power of God to salvation Rom. 1. 16. There is no stint that can be put to the blessing of God this is it that maââ¦brich Prov. 10. 22. Hence this Proverb Cast me into the Sea and give me Gods blessing and I shall do well enough This giveth us in small and mean beginnings to call and depend upon God for his increase thereof and to be perswaded of this that he can and will as he seeth just cause give an increase according to yea and beyond our expectation See more hereof § 57. §. 62. Of the resolution of Hebr. 11. 11 12. V. 11. Through Faith also Sarah her self received strength to conceive Seed and was delivered of a Child when she was past age because she judged him faithfull who had promised V. 12. Therefore sprang there even of one and him as good as dead so many as the Stars of the Skye in multitude and as the Sand which is by the Sea-shore innumerable IN these two verses there is a commendation of a Womans faith In it is set down 1. The thing commended 2. The arguments by which it is commended In the former there is expressed 1. The particular grace Faith 2. The name of the person in whom that grace was Sara The commendation it self is taken from two arguments 1. From the effects of her Faith 2. From the consequence that followed thereupon Two effects are 1. Propounded 2. Amplified The effects propounded were 1. To conceive Seed 2. To be delivered of a Child These are amplified three waies 1. By the ground of them She received strength 2. By the seeming impossibility When she was past age 3. By the proper cause of all Because she judged c. In setting down the cause we may observe 1. Her act she judged 2. The object of that act which was God who is described 1. By his goodness in making promise 2. By his faithfulness in performing what he promised The consequence of Sarahs faith is 1. Generally hinted in this particle of reference Therefore 2. Particularly exemplified The exemplification noteth out 1. The kind of blessing in this word Sprang there 2. The greatness of it This is set down two waies 1. By the meaness of the beginning 2. By the greatness of the issue The meaness of the beginning is manifested 1. By the singularity of the person Even of one 2. By the improbability of the means and him as good as dead The greatness of the issue is set out two waies 1. Comparatively 2. Simply The comparison is taken from two innumerable things 1. Stars of the Skye 2. The Sand which is
Iacobs faith is thus set down And worshipped leaning upon the top of the staff The copulative and sheweth that this act ãâã reference to Iacobs faith as well as the former of blessing By faith he blesâ⦠Iosephs sons and by faith he worshipped God His faith wrought in him a ãâã respect to God to yield unto him due service as well as care of his posterity God is the proper object of faith to honor whom faith doth much put ãâã on Hereby we may gain evidence of the truth of faith This latter effect hath reference to these words Israel bowed himself upon the ââ¦head Gen. 47. 31. Of the Hebrew word translated bowed himself and of the Greek word worshipped See Chap. 1. v. 6. § 74 75. By worshipping the Apostle here meaneth an action of piety done to God ãâã testimony of thankfulness for that oath whereby Ioseph had bound himself ãâã him with his Fathers His heart being cheered with the assurance which ãâã had given him thereof he lifteth it up to God and worshipped him ãâã testify his reverend respect to God in worshipping him he boweth his body ãâã or upon the beds-head not upon any superstitious conceit of the place ãâã ãâã his beds-head had stood East or towards the Mount where Ierusalem ãâã be built or many other like respects but to shew how he reared up himâ⦠purposely to bow his body ãâã take the beds-head to be his bolster or pillow whereupon he raised up ãâã Because a word coming from the same root and consisting of the same letters ãâã only in the points under them signifieth both a Beb 2 Kings 4. 10. ãâã a staff Numb 17. 2. Some interpret the word a bed others a staff The ãâã Text useth that word which signifieth a bed Gen. 47. 31. The LXX ãâã it by a word which signifieth a staff Because there was no difference in ãâã but rather a fit exposition of the word the Apostle quoteth the words of ãâã LXX See Chap. 1. v. 5. § 72. Both words bed and staff do fully set out ãâã meaning of the Holy Ghost and to the life do manifest the old mans desire ãâã ãâã the inward devotion of his soul by a reverend composing of his body to ãâã God For rising up on his beds-head hâ⦠leanes on his staff and so bowes ãâã body in worshipping God He was in his bed and raised himself to sit up ãâã against his beds-head and that in bowing his body he might be supporâ⦠he leaned upon his staff and so worshipped The word leaning is not in ãâã Greek Text but implyed under the preposition translated upon and ãâã inserted by our translators to make the sence of the place more cleer The ãâã translated Top signifieth the uppermost part of a thing as the tip of a ãâã or the uttermost part This instance of Iacob in worshipping God gives evidence of the disposition ãâã a true Saint which is a readiness on all occasions to worship God Hereof ãâã more in The Saints sacrifice on Psal. 116. v. 17. § 112. The Apostles expressed mention of Iacob's reverend gesture in worshipping God manifested by his leaning on the top of his staff giveth us to understand ãâã it well becommeth a worshipper of God to manifest the inward devotion of ãâã soul by a fit composition of his body Thus God is honoured in soul and body Others are provoked to do the like Our own spirits are the more affected therewith See more of this point in The Churches Conquest on Exod. 17. vers â⦠22 29. Of using an help for our weakness in worshipping God as Iacob did by leaning on his staff See The Churches Conquest on Exod. 17. 1â⦠§ 48 51. §. 114. Of the Resolution of and Observations from Heb. 12. 21. By faith Jacob when he was a dying blessed both the sons of Joseph and worshiped leaning upon the top of his staff THe sum of this verse is Faith's proof The proof is drawn from a double effect The former hath respect to men which was Blessing them The latter hath respect to God which was a Worshipping of him The former is illustrated by the parties and by the time The parties were he that blessed Iacob and they who were blessed The sons of Ioseph The time was when he was a dying The other effect of worshipping is amplified by his manner of doing it Thus leaning upon the top of his staff Doctrines I. A Grand-father must be as carefull of the children of his son as of his own So was Iacob See § 111. II. Gods goodness extends it self to the children of his Saints This is here exemplified in the example of Ioseph See § 111. III. It is an honour to be the parent of children under Gods Covenant For honours sake is Ioseph here mentioned in reference to such sons See § 111. IV. Parents may and must bless their children Iacob is here accounted as a parent See § 111. V. Approach of death is a season to seek the good of posterity This phrase when he was dying intends as much See § 112. VI. Saints are ready on all occasions to worship God Instance Iacob See § 113. VII Inward devotion must be accompanyed with an answerable composition of body Thus did Iacob manifest his See § 113. §. 115. Of Joseph and his name ââ¦eb 11. 22. By faith Joseph when he died made mention of the departing of the Children of Israel and gave Commandement concerning his bones THe eighth instance of the vigour of Faith here produced is of Ioseph His faith is of the same kind that the faith of the others was The name Ioseph is derived from a verb that signifieth to adde and this reason is rendred thereof by his Mother The Lord shall add to me another Son Gen. 30. 24. His Mother had been long barren and her sister who was another wife of Iacob had many Children which aggravated her grief for her barrenness but at length The Lord remembred her and hearkned to her and opened her womb and gave her this Son Hereupon either by a prophetical Spirit or upon strong confidence that God would yet give her another Son she gave this son this name Ioseph The name therefore was an evidence of Rachels faith It fell out according to her faith she had another son though he cost her dearly even her life Ioseph whose faith is here commended is worthy due consideration and that in three especial respects 1. In regard of the Tryalls whereunto he was brought 2. In regard of the Graces wherewith he was endued 3. In regard of the Dignities wherewith he was honoured There is not an history of any other wherein the rare passages of the divine providence are more cleerly manifested than the history of Ioseph both in regard of that low estate whereunto he was brought and also of that high dignity whereunto he was advanced §. 116. Of Josephs Trialls 1. IOseph being young was hated
treasures of Egypt Every word in this comââ¦son carrieth emphasis 1. Riches use to be in high esteem among men that which they use most of all to desire and for which they do most bend their studies and bestow their ââ¦ines Riches are the main end that most men aim at in getting offices in managing Trades and in following their several callings of what kinde soever they be Such even of such price did Moses account the aforesaid reproach of Christ. 2. This comparative greater doth further amplify the point for it hath reference to treasures The riches here mentioned were not small riches as the riches of one Trades-man may be greater than another and yet those greater ââ¦ches not very great but the riches which are meant were greater than treasures that is more worth more highly to be prised 3. Treasures imply abundance of precious things A treasure is an heap or store of many things It is derived from a verb that signifieth to heap up or as we speak to treasure up Matth. 6. 19 20. Things treasured up use not to be mean common and ordinary but choyce and precious of great worth and high account as Silver Gold Pearls Jewells and all sorts of precious stones even before these did Moses prefer the foresaid reproach 4. The place of these treasures in Egypt is specified 1. Because at that time Egypt was one of the richest Nations of the world where the greatest stoââ¦e of the choysest Treasures were to be found 2. Because Moses was then of such esteem in Egypt as he might have had the choysest of the treasures thereof yet he chose reproaches of Christ before these treasures Here then we have an instance that reproaches of Christ are precious to believers I may apply thereunto the words of the Psalmist They are better thââ¦n thousands of gold or silver Psal. 119. 72. Yea they are sweeter than hony and the hony comb This is evident by Matthew Zaccheus and other rich mens leaving their wealth to follow Christ or to associate themselves with the Church of Christ Matth. 9. 9. Luke 19. 6 c. Acts 4. 34. Such reproaches procure an exceeding recompence of reward Matth 5. 11 12. and 19. 29. By this reason were the Hebrews moved to endure reproach Chap. 10. 34. He that knowes of what worth or Diamond Pearl or Jewel is will have it in high esteem and endure much for it It is therefore a point of singular wisdom to acquaint our selves with the benefit and advantage that reproach for Christs sake doth bring that we may the more patiently contentedly and joyfully endure the same This direction is the rather to be observed because by nature we are of a Swinish disposition to trample precious things under our feet Most men are like the Cock in the Fable which preferr'd a Barly corn before a Pearl Ignorance of the worth of reproach for the Gospell is that which doth much disquiet the spirits of many by reason of that reproach and discourageth them from making open profession thereof Only let us take heed that we do not by any undue courses bring just reproach upon our selves §. 144. Of Believers discerning betwixt things that differ MOses preferring one thing before another namely Christ though accompanied with reproach before all earthly pleasures giveth proof that believers well discern betwixt things that differ Thus Abraham discerned the difference betwixt following Gods call and abiding in his own Country Geâ⦠12. 1. So Ioseph discerned the difference betwixt that which God required and his Mistress This might be exemplified in many others as Psal. 84. 10. Dan. 3. 17 18. Luk 10. 42. Acts 4. 19. The proper object of faith is Gods Word the true believer maketh that his Counseller his Judge his Guide his Instructor it is to him all in all Now Gods Word layeth down the true difference betwixt things nothing else so truly Well therefore is it called the Word of Truth Iam. 1. 18. This word hath also a vertue in it to enlighten the eyes of those that exercise themselves therein Psal. 119. 105. By this we may discern the reason of the different opinions of Believers and Worldlings They judge by faith these by sense They discern all things as they are cleared up unto them by the light of Gods word but these behold all things thorough the coloured glass of corrupt reason yea which is worse of carâ⦠sense No marvell therefore that their opinions are so contrary as they are ãâã highly esteeming what the other basely accounteth of Thus they wonder ãâã at another but let the world judge as it list Let us labââ¦ur for Faith and that rightly grounded on Gods Word that by iâ⦠ãâã may understand and chooââ¦e the things that are indeed most excellent §. 145. Of the recompence of reward AN especial motive whereby Moses was induced to prefer the Society of Gods people and Christ himself though accompanied with afflââ¦ction and ãâã is thus expressed For he had respect unto the recompence of reward This causal for apparently noteth out a reason or motive of that which ãâã before This phrase the recompence of reward is the interpretation of one Greek ãâã whereof see Chap. 3. v. 2. § 16. According to the notation of the word ãâã signisieth a reward whereby one is recompenced This recompence ãâã being applyed to man in reference to God who gives it as is ãâã v. 6. § 23. doth not impert any desert on mans part but abundant ãâã on Gods part who will not suffer any thing to be done or endured for ãâã without recompence That ââ¦eward may stand with free grace is shewed Chap. 8. v. 8. § 43. Quest. What may be the reward here intended Answ. It is not here distinctly set down but by the inference of the reward ãâã that which went before as the occasion of the reward it may be colleâ⦠in general that it was higher honour better pleasure more precious treaâ⦠than could be had in Egypt More particularly the recompence might be both in the Militant Church on ãâã and also in the Triumphant Church in Heaven In the Militant Church he was the chief Governor and he had much delight ãâã the manifestation of Gods glory to him and much pleasure in the assurance of Gods favour and the precious treasures of the graces of Gods Spirit In the Triumphant Church there are honors pleasures and treasures ãâã unconceivable By this it appears that there is a reward for the faithfull Of the reward of good works see Chap. 6. v. 9. § 57. Of the reward of patience see Chap. 6. v. 12. § 88. Of the reward of suffering see Chap. 10. v. 34. § 130 132. §. 146. Of a Believers respect to reward BY the aforesaid reward Moses was the more encouraged because his eye was still upon it That is implyed under this phrase he had respect The Greek word is a compound and properly signifieth to look from
Baptism This and the Cloud 1 Cor. 10. 2. The two other answered the Lords Supper which were Manna and the Water that came out of the Rock 5. The outward sign of this Sacrament was the red Sea they passed through it 6. The thing signified was Christs Blood Christs Blood is the Sea that keeps us ãâã from that destruction that falls upon others 7. The fit resemblance betwixt the sign and thing signified sheweth that this was represented by that namely that our spiritual preservation was represented by the manner of that temporal preservation 8. The adding of the means to the promise sheweth that this was a Seal The promise was first made to Abraham Gen. 15. 14. and confirmed Exod. 3. 8. and 14. 13. and by this passing through the red Sea ratified This was an especial ãâã of strengthning their faith Exod. 14. 31. §. 172. Of the agreement betwixt Israels passing through the Red Sea and Baptism 1. THE passing through the red Sea and Baptism had both the same outward signes which was water Matth. 3. 6. 2. They had like rites which were entring into the Water and coming out ãâã it Acts 8. 38 39. 3. They both had the same inward substance which was salvation by Christ. ãâã 6. 3. 4. 4. They both had the same ground which was Gods Commandement and Gods promise Exod. 14. 16. and 14. 13. Matth. 28. 19. Mark 16. 16. 5. They were both for the same people which were Gods confederates Matth. ãâã 19. 6. Both were but once administred Ephes. 4. 5. Iohn 13. 10. 7. By both persons were incorporated into Gods Church They who passed through the red Sea were the onely people of God so they who are Baptized 8. Both Sacraments are unprofitable to such as start from the Covenant 1 Cor. 10. 5. 2 Pet. 2. 20. 9. Both are Sacraments to prepare people for further grace Therefore they ãâã passed through the red Sea had Manna and the Water comming out of the Rock prepared for them and such as are Baptized have the Lords Supper as a Sacrament of spiritual nourishment 10. In both there was a difference betwixt Gods people and his enemies Isâ⦠were saved but Egyptians drowned So by Baptism Believers are saved ãâã flesh with the corrupt lusts thereof are destroyed 11. As the Egyptians being drowned lay on the shore so the old man with ãâã corrupt lusts lies as drowned in Believers 12. As the Israelites passed through the Sea by the wilderness into Canaan so Belââ¦evers that are Baptized pass by this world into Heaven Mark 16. 16. §. 173. Of the Resolution of and Observation from Heb. 11. 29. ââ¦y saith they passed through the red Sea as by dry land which the Egyptians assaying to do were drowned THE sum of this verse is a proof of the Faith of the Israelites under the conduct of Moses Hereof are two parts 1. A preservation 2. A destruction In setting down the preservation observe 1. The Persons preserved in this relative they 2. The kinde of preservation here again observe 1. The matter manifested two wayes 1. By an act they passed through 2. By the object The red Sea 2. The manner under this phrase as by dry land In setting down the destruction observe 1. The Persons destroyed the Egyptians 2. ãâã atempt assaying to do 3. The issue were drowned Doctrines I. Faith is common to all sorts of persons The relative particle They extendeth it self to all sorts among the Israelites See § 165. II. The faith of some may be beneficiall to others Though all did not believe yet all received this benefit by the faith of them that believed that they were preserved See § 165 166. III. Faith makes bold By Faith the Israelites were enboldned to adventure through the Sea See § 166. IV. Weak in faith may become strong in faith Many of those who upon the sight of Pharaohs hoste murmured now confidently go into the Sea See § 166. V. Terrible things affright not believers The rising up of the waters of the Sea could not but seem terrible yet these believers are not affrighted See § 167. I. God can carry his through great dangers He carried these Israelites through the red Sea See § 168. VII God can make the most dangerous places to be the safest He made the bottom of the Sea to be as dry land See § 168. VIII Enemies boldly venture in the pursuie of Gods Saints So did the Egyptians when they entered into the Sea upon pursute of the Israelites See § 169. IX Presumption is the ready way of destruction The presumption of the Egyptians in entring into the Sea caused the destruction See § 170. X. The same means may cause preservation to some and destruction to others Instance the red Sea wherein the Israelites were preserved and the Egyptians were destroyed See § 170. XI Israels passing through the red Sea was a like figure to Christians Baptism See § 171 172. §. 174. Of the meaning of Hebr. 11. 30. Hebr. 11. 30. By faith the Walls of Jericho fell down after they were compassed about seven days THE twelfth instance for proof of the vigor of Faith is of the Israelites under the government and conduct of Ioshua This is the ninth instance from the Flood and the first after the Law By faith is here meant the same kind of faith that was before mentioned in the other instances Iericho here mentioned was a strong and well fenced City a frontier Town the first that kept them from entring far into Canaan It was one of those Cities which affrighted the spyes that were first sent to search the Land because as they said They were walled and exceeding great Numb 13. 28. great and walled up to Heaven Deut. 1. 28. So as to mans eyes it was impregnable Had this Citie stood in the strength thereof it might have been a refuge for others that had been overcome yea it might have been such a block in the passage of the Israelites as might have kept them from entring further Therefore the Lord by destroying this Citie in the first place would make a ready way and open passage for his people and withall give them hope of prevailing over others by laying this flat to the ground That this great work might appear to be of the Lord it is said that by faith the walls fell down that is Ioshua and the Israelites that followed him believing that the Lord was their God and that he would accomplish all his promises made to his Church in Christ and particularly this of Iericho answerably it fell out That they had a particular charge and promise to march about Iericho and that the walls of it should fall down is evident in the five first verses of the ââ¦ixt of Ioshua Their faith is manifested by their obedience in the verses following and the fruit and effect thereof is thus plainly expressed the walls fell down flat Josh. 2. ââ¦0 so as by inserting the persons that are
of raising the dead will enbolden a man to any thing witness Martyrs 3. It will be usefull frequently and seriously to meditate on this evidence of Faith as it is the greatest evidence of Gods power so of the strength and vigour of mans faith 4. By way of allusion and inference we may be here stirred up to use all means for quickning the dead in sin and to use them in Faith for we have ãâã ground here in this world to believe the Resurrection from death in sin than from a natural death When Dorcas was dead Peter was sent for Act. 8. 38. So send for Ministers or at least carry thy Children and other friends unto the means of quickning their souls as the friends of him that had a dead palsey carried him unto Christ Mark 2. 1. §. 242. Of Believers receiving the benefit of others Faith THough they were Prophets that were the Ministers of raising the dead yet the women that believed the Prophets in Gods Name could do it received the benefit hereof They received their dead Elijah delivered the Child whom he raised unto his Mother 1 King 17. 23. So did Elisha 2 King 4. 36. and Christ delivered the young man whom he raised to his Mother Luk. 7. 15. and Peter presented Dorcas whom he raised from the dead to the Widows Act. 9. 41. The like is noted of other miracles wrought by Christ and his Apostles Yea Faith is of such power as it can draw vertue and benefit from the labour and gifts of others that receive not the benefit thereof themselves They that entred into the Ark enjoyed the benefit of their pains and skill who built the Ark though the builders thereof perished The like may be said of those who were cured by wicked mens working miracles Matth. 7. 22 23. and who were wrought upon by the ministery of Iudas Mark 6. 12. Faith hath an attractive vertue It is to Gods Power Truth Mercy and other like properties wheresoever they appear as the Loadstone to Iron drawing them or rather the benefit of them to it self 1. This sheweth one reason of that little or no profit which is reaped from those excellent endowments which God hath conferred on many of his servants in these later days and from those powerfull means of grace which he hath afforded the reason is unbelief 2. To other Motives of getting and nourishing Faith add this thereby maist thou partake of the benefit of all Gods properties and excellencies in himself in his Son in his Spirit in his Saints in other men and in other creatures Who would be without so usefull so behoovefull a gift §. 243. Of Faith inabling Saints to beare sore trials IN the two verses immediately before this and former part of this verse the Apostle hath noted ten distinct rare acts whereby the vigour of the Faith of Gods ancient Worthies was manifested Here he beginneth to add great sufferings whereby a like vigour is demonstrated They are ten in number but may be drawn to three heads 1. Of such as were Professors 2. Of such as were Martyrs 3. Of such as were Confessors Of the first rank five particulars are mentioned The first is thus expressed And others were tortured c. This copulative and is in Greek but which being joyned with this distributive particle others implieth that howsoever some may be inabled unto worthy exploits yet God calls others to sore sufferings and that Faith is exercised and manifested in the one as well as in the other For Faith inables to endure as well as to do and the excellency of this grace doth shine forth as much in the one as in the other For this phrase through Faith vers 33. must be extended to all the particulars following to vers 39. I cannot produce greater instances to prove the point than are here set down by our Apostle They shew to what trials Saints are subject hereof see the whole Armour of God on Eph. 6. 15. § 12. and how Faith inables to passe through all Faith perswades the Soul of such principles as are sufficient to support it in the greatest trials even such as these 1. God is our Father 2. God ordereth our estate 3. All our enemies can do no more than what our Father permits 4. Our Father is with us in our greatest trial even in fire and water Isa. 43. 2. 5. Our Father knoweth the greatnesse of our pressures 6. He is not ignorant of our strength or weaknesse 7. He can lighten the burden 8. He can give us sufficient strength to bear it 9. He will not suffer us to be tempted above that we are able to bear 10. He will with the temptation make a way to escape 1 Cor. 10. 13. 11. He will make all things work together for our good Rom. 8. 28. §. 244. Of the Apostles quoting things out of humane Authors THe particular instances wherein and whereby the trials of the Saints are exemplified are such as are not registred in any part of the old Testament ãâã hereupon some infer that the trials of Christians for the Gospel are here intended But that is not probable for 1. This Epistle was written by an Apostle that lived in Christs time see Chap. 2. vers 3. § 27. 2. It is said of all those that were brought to these trials that they received not the promises vers 39. namely the promise of Christ exhibited and of the full Revelation of the Gospel by Christ. If they which received not the promises endured so much what should not we endure It is more than problable that the Apostle doth in the suffering of Saints set down in this and the verses following aim at the persecutions of the Church after the Jews return from the Babylonish captivity Quest. How could the Apostle come to the knowledge of them Answ. He might have them either out of humane records or from traditions conveied from Fathers to Children age after age So had Paul the expresse names of Jannes and Jambres 2 Tim. 3. 8. So had another Apostle the striving of Michael with the Devil about the body of Moses and the Prophesie of Enoch ãâã vers 9. 14. and our Apostle this of Moses that he said I fear and quake Heb. 12. 21. Quest. Doth not this make humane records as authentick as sacred Scripture and Traditions equal to the written word Answ. In no wise For though in humane records there may be and are maâ⦠truths yet we cannot absolutely rest upon them because there may be falsehood in them but sacred Scripture is the word of truth Jam. 1. 18. Yea truth it self Joh. 17. 17. and that in three respects 1. In regard of the Author who is the God of truth Psal. 31. 5. from whom nothing but truth can come He cannot lie Tit. 1. 2. 2. In regard of the matter there is nothing but truth in it no falshood no ãâã no uncertainty Psal. 19. 8. 3. In regard of the
holy women as had exemplarily carried themselves towards their husbands 1 Pet. 3. 5 6. 2. Duties performed in particular cases When a like case falleth out the approved pattern of former Saints is a good warrant to us in such a case Thus Christ justifieth his Disciples fact by a like fact of David in a like case Matth. 12. 2 3 c. This affords direction about imitating Saints practises which is to bring their practice to the right role which is Gods Law and Will to compare them together and thereupon finding them to agree to be the rather incited to do the like because such a Worthy so approved of God did it before us An especiall use of Saints practice is to incite and quicken us to be like unto them §. 108. Of these words The end of their conversation THe more to stir them up to follow the foresaid faith of their Guides the Apostle adviseth them to consider the issue of their conversation The Greek word translated conversation is another then that which was used vers 5. § 48. That word is there only used in that sense but this word is frequently used in the New Testament even thirteen times and ever for conversation It is a compound word The simple Verb signifieth to turn Revel 11. 6. The compound to turn again or return Acts 15. 16. In the course of mans life there be many turnings up and down this way and that way As the Originall word so this translation of it conversation is fitly used For it sheweth what we must expect in this world even various turnings and what need we have of manifold wisdom that we may prudently carry our selves as David is said to behave himself wisely 1 Sam. 18. 5 14 15 30. He that doth so shall finde good and shall be delivered from evil Prov. 16. 20. and 28. 26. Their holy coversation being inferred upon that faith which they preached sheweth that their practice was answerable to their doctrine Herein they are made a pattern to their people whose course of life must be agreeable to their profession of faith See The Saints Sacrifice on Psal. 116. 9. § 59. Under this word End the issue or last act of a thing is comprised The Greek word is a compound The simple Verb signifieth to go The compound to go out or escape The word here used signifieth a passing thorow or going out It is translated a way to escape 1 Cor. 10. 13. By our former English it is translated the Issue This word then intendeth that the Guides here mentioned had passed through many troubles and had escaped out of all so as by none of them they had been kept from preaching the faith or from living answerably thereto But as the Apostle professeth of himself 2 Tim. 4. 7. They had fought a good fight they had finished their course they had kept the faith yea as some hence inferre they had sealed the faith with their blood and were glorious Martyrs Thus their constancy in the faith is set out Of this Perseverance See Chap. 3. v. 6. See also The Saints Sacrifice on Psal. 116. 9. § 60. §. 109. Of a serious considering of weighty matters THe foresaid end of their conversation the Apostle would have them duly to consider The word whereby he expresseth his minde is emphaticall It is a compound The simple Verb signifieth to behold and that seriously as Christ beheld how the people cast money into the treasury it signifieth also to perceive with the eye of the minde as where the woman of Samaria said to Jesus I perceive that thou art a Prophet Joh. 4. 19. Yea it signifieth also to consider Consider how great this man was Heb. 7. 4. But this compound carrieth a greater emphasis It implieth a reviewing of a thing a diligent pondering upon it It is used to set out the Apostles pondering upon the Idolatrous devotions of the Athenians Act. 17. 23. God having given these Hebrews such Guides as had built them up in the true faith and made themselves a pattern unto them by a godly conversation wherein they continued all their life and at length sealed it up by their blood and now enjoyed the end of their faith the salvation of their souls the Apostle would not have them of all others forgotten but be seriously remembred conscionably followed and throughly thought upon and that especially in regard of their perseverance unto death and the glorious issue of all This this is again and again to be thought upon Two things are here intended 1. The issue of holy mens conversatiou is very remarkable For this end this Apostle hath set forth a Catalogue of them in the eleventh Chapter of this Epistle Of imitating these therein See § 101. 2. Remarkable matters are very seriously to be considered To this purpose doth this Apostle use another like emphaticall word which we translate consider Heb. 12. 3. And another on Heb. 3. 1. which also is translated consider See more hereof Chap. 3. v. 1. § 21 22. §. 110. Of the Resolution of Heb. 13. v. 7. 7. Remember them which have the rule over you who have spoken unto you the Word of God whose faith follow considering the end of their conversation THe summe of this verse is A duty of people to their deceased Pastors The parts are two 1. A description of a faithfull Pastor 2. A declaration of his peoples duty The Pastor is described 1. By his Function 2. By his conversation His Function is set out 1. By the Dignity of it 2. By the principall Duty belonging to it The Dignity of his Function is expressed in this word Guides or Governours And amplified by a speciall relation in this word your His duty is set down 1. By the act have spoken 2. By the subject matter The Word of God The peoples duty is 1. Generally propounded in this word Remember 2. Particularly exemplified In the exemplification there are two particulars 1. An imitation 2. A consideration In both these there is noted 1. A distinct act 2. A proper object In the former the act is thus expressed Follow The object thus Whose faith In the later the act is thus set down Consider The object thus The end of their conversation §. 111. Of the Observations arising out of Heb. 13. 7. I. FAithfull Pastors deceased must be remembred This word remember hath reference to such See § 95. II. People must especially remember their own Pastors This relative your intendeth them See § 96. III. Ministers of the Word are as Guides or Rulers They are here so called See § 96. IV. Preaching is a Ministers speciall work This is meant by the word have spoken See § 97. V. Gods Word is the proper matter of a Ministers preaching They are here expresly said to speak the Word of God See § 97. VI. Faith must be practised Ministers must manifest it and people must imitate it See § 99. VII
Christ. Therefore Angels are inferior to Christ. In setting down these Arguments such a connexion is used as was before v. 5. in producing two testimonies thus and again The main Argument is set down in a charge about which two points are noted 1. The time when the charge was given 2. The duty charged The time is set out by an act of God when he bringeth This is amplified 1. By the Object The first begotten 2. By the Place Into the world In the duty is expressed 1. The Kind worship 2. The Persons These are of two sorts 1. They who are to perform the duty Angels Angels are here described 1. By their generallity All. 2. By their excellency of God 2. The person to whom the duty is to be performed is expressed in this relative Him namely the first-begotten §. 77. Of the Doctrines arising out of the sixt Verse I. ARgument must be added to Argument to prove the same Point For here is an other Argument then that which was produced v. 5. to prove the excellency of Christ. This is evident by this transition and again In the former verse testimony was added to testimony to confirm the same Argument here Argument is added to Argument to prove the same Point That which God saith to Moses concerning two signes Exod. 4. 8. It shall come to pass if they will not beleeve thee neither hearken to the voice of the first signe that they will beleeve the voice of the latter signe may be applied to two Arguments See § 63. II. The Sonne of God is begotten of the Father See the 7th Doctrine on v. 5. § 65. III. Christ is the first-begotten of the Father In what respects this is to be taken is distinctly shewed § 67. IV. God visibly manifested his Sonne to men on earth The word of bringing in implieth a manifestation Under world men on earth are comprised Read Ioh. 1. 14. 1 Tim. 3. 16. 1 Ioh. 1. 1. V. God speaketh in the word Ver. 1. Chap. 3. 7. Acts 4. 25. VI. Divine worship is due to Christ Psal. 2. 11. Matth. 2. 11. v. 2. Luk. 24. 52. For Christ is the Sonne of God true God And the Father wills that all men should honour the Sonne even as they should honour the Father Ioh. 5. 23. VII Creatures are bound to worship Christ. The charge here set down importeth as much VIII The most excellent creatures must worship Christ. For Angels are of all creatures the most excellent and they are here enjoyned to do it IX No degree among Angels exempteth any of them from subjection to Christ. For this duty is enjoyned to them all none exempted X. Angels are Gods special attendants In this respect they are here stiled Angels of God §. 76. Of the Coherence of the seventh Verse Verse 7. And of the Angels he saith Who maketh his Angels spirits and his Ministers a flame of fire TO amplifie the former Argument whereby the Apostle proved the excellency of Christ above Angels taken from the inferiority of Angels manifested by their worshipping him he addeth another evidence of their inferiority manifested by their manner of serving him And to shew that there is as good ground and reason for this as for the former and that Angels are as much bound to this as to that he premiseth in this verse the like preface as in the former thus And of the Angels he saith even HE that said Let all the Angels worship him saith also He maketh them spirits Thus may this verse have relation to that which goeth before as a fit dependence thereon and so this copulative AND joyn two evidences of the inferiority of Angels together It may also have a fit reference to that which followeth in the 8th verse and that as an evidence of the infinite disparity betwixt Angels and Christ which the Apostle proveth by a third Argument taken from the high soveraignty of Christ in the verses following In this verse there is one part of the dissimilitude or disparity betwixt Christ and Angels The other parts are in the 8th and 9th verses The disparity is this Angels are minister but Christ a Lord and King The adversative particle BUT in the beginning of the 8th verse which is a note of an assumption or of opposition importeth this latter reference In this preface of the Angels he saith there is some ambiguity in the particle translated OF For properly and usually it signifieth TO But it apparent in the Text quoted that he speaketh not to Angels For he useth not the second but the third person The Apostle therefore imitateth the Hebrew who put the particle which signifieth TO for that which signifieth OF or Concerning He expresseth the Title Angels to shew distinctly what kinde of Spirits and Ministers the Psalmist meaneth and also how pertinent the Text which he quoteth is to the point in hand There is in the Greek an ordinary d note of asseveration as is oft translated verily See Cha. 3. v. 5. § 50. §. 79. Of the various acception of Angels Spirits Ministers flame of fire THis Text is taken out of Psa. 104. 4. and word for word translated by the Apostle as it was long before by the Greek LXX But because many of the words are of divers significations sundry Expositors do otherwise take them For 1. The word translated Angels is oft put indefinitely for messengers even such as are sent of man Gen. 32. 3. or of God and these both corporall substances Isa. 42. 19. Mal. 3. 1. and also spirituall Gen. 32. 1. 2. The word translated Spirits is put for windes Ezek. 37. 9. For souls of men Num. 27. 16. For Angels ver 14. and for the holy Ghost Gen. 1. 2. Mat. 4. 1. 3. The Hebrew word translated Ministers is applied to such as do service to God whether in the invisible heaven as Angels or in the visible heavens as stars windes clouds and other meteors Psa. 103. 21. or on earth as children of men Isa. 61. 6. The Greek word according to the notation of it setteth out such as are deputed to publike services in which respect their Ministery is the more honourable I finde it five times used in the New Testament in every of which places it importeth a publique employment Epaphroditus who was publiquely employed by the Church is so stiled Phil. 2. 25. and Governours of Common-wealths Rom. 13. 6. and an Apostle of Iesus Christ Rom. 15. 16. and Christ himself Heb. 8. 2. and the Angels here in this place The more honourable their function was the more is Christs dignity amplified thereby in that such honourable Ministers were inferiour to him See Cha. 8. v. 2. § 3. 4. This phrase a flame of fire or flaming fire as it is literally taken for flaming fire on earth Psa. 83. 14. and for the lightning falling down from heaven Psal 29. 7. So it is mystically used to set
care and diligence and utmost indeavour that can be used Thus it is said of the Scriptures we havef a more sure word that is a most sure word 2 Pet. 2. 19. thus this very word in my text is oft put for the superlative degree As where Paul saith of himself In labours more abundant in prisons more frequent that is most abundant most frequent 2 Cor. 11. 23. Hereby as he doth incite them for the future to make the best use that possibly they can of the Gospel that had been preached unto them so he gives a secret and milde check to their former negligence implying that they had not given formerly such heed as they should have done to so precious a word as had been preached unto them but had been too carelesse thereabouts which he would have them redresse for the future §. 6. Of the damage of neglecting the Gospel TO enforce that diligence in giving heed to the Gospel the Apostle addeth the damage which may follow upon neglect thereof in these words lest at any time we should let them slip The Greek word translated let slip is not elsewhere to be found in the new Testament It signifieth to flow besides as waters that flow besides a place The word preached if it be not well heeded will passe clean besides us and do us no good at all The word also may signifie to flow through a thing as water put into a colinder or riven dish It slips through or runs out thus it is quickly lost and doth no good The Greek word here used is used by the Greek LXX Prov. 3. 21. and opposed to keeping sound or safe A forgetfull memory may fitly be resembled to a colinder A colinder le ts out water as fast as it receiveth it An Apostles resembles a forgetfull hearer to one that beholdeth his naturall face in a glasse and goeth away and straitway forgetteth what manner of man he was Jam. 1. 23 24. Both resemblances tend to the same purp oses which is to demonstrate the unprofitablenesse of negligent and carelesse hearers The fault here intimated is contrary to that duty which is enjoyned in these words settle it in your hearts Luk. 21. 14. Because this act of slipping out or sliding by is here spoken of persons not of things as if it had been thus translated lest we slip out some thus expound it lest we perish as waters that slip out of the channel are soon dried up This interpretation is confirmed by these kind of speeches We must needs die and are as water spilt on the ground and cannot be gathered up again 2 Sam. 14. 14. I am poured out like water Psal. 22. 14. The waters fail from the sea and the flood decayeth and drieth up Job 14. 11. They are dried up they are gone away from men Job 28. 4. In the generall both senses tend to the same purpose namely to demonstrate the damage that followeth upon neglect of the Gospel The preaching of the Gospel is by Gods institution the power of God unto salvation Rom. 1. 16. The damage is that it proves altogether fruitlesse In the former sense the Gospel is to them that hear it as lost In the latter sense they themselves that hear it are lost and misse of the salvation which the Gospel bringeth unto them Such hearers were they of whom these and other like complaints have been made O that my people had hearkned unto me Psal. 81. 13. Forty years long was I grieved with this generation Psal. 95. 10. I have laboured in vain I have spent my strength for nought Isa. 49. 4. O Ierusalem Ierusalem how oft would I have gathered thee together even as a hen gathereth her chickens under her wings and ye would not Mat. 23. 37. This phrase lest at any time is the interpretation of one Greek word which though sometimes it imports a doubtfulnesse or a peradventure as we speak and is translated lest haply Luk. 14. 29. if peradventure 2 Tim. 2. 25. yet it doth not so alwayes Where it is said lest at any time thou dash thy foot against a stone Matth. 4. 6. It is most certain that if the Angels kept us not we should dash our feet against stones And where it is said lest at any time they should see with their eyes Matth. 13. 15. it is certain that they whose eyes are closed shall not see with their eyes And also where it is said Take heed lest there be an evil heart ver 12. assuredly there will be an evill heart in them that do not take heed So assuredly they who are negligent hearers of the Gospel will lose the profit thereof And though for a while they may retain it in their mindes and memories yet it will sometime or other be lost unlesse they give the more diligent heed thereto Fitly therefore is this circumstance of time expressed lest at any time Of this phrase See more Chap. 3. ver 12. § 125. §. 7. Of the resolutions and instructions of Heb. 2. 1. Therefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip THis text doth in part set out the use to be made of the Gospel There are two observable things therein to be considered 1. The Inference of it upon that which goes before Therefore 2. The Substance thereof in the rest of the verse Concerning the Substance there is observable 1. A duty prescribed 2. A motive used to inforce the same About the duty we may distinctly note 1. The Matter whereof it consisteth 2. The Manner of expressing it In the Matter is distinctly noted 1. An act enjoyned To give heed 2. The object thereof The things which we have heard Both these are amplified by the persons who exhort and are exhorted We. The Manner declares 1. The necessity of the point ought 2. The diligence to be used more earnest The Motive is taken from the damage that is like to follow upon neglect of the duty prescribed lest That damage as it is propounded admits a double consideration 1. The losse of the word that is heard 2. The losse of the parties that negligently hear it lest we should let them slip This is amplified by the time at any time Doctrines arising out of Ver. 1. I. USe is to be added to Doctrine The five first verses of this Chapter do expresly lay down a main use of the doctrine of Christs excellency set out in the former Chapter II. The more excellent the teacher is the more is his word to be regarded This ariseth out of this inference Therefore Because God spake to us Christians by his Son Therefore we must the more heed him See § 2. III. Due attention is to be given to Gods word The act whereby the duty here required is expressed in this phrase give heed proves as much See § 5. IV. Greater attention is to be
desire to look into it 1 Pet. 1. 10 12. On the other side this great salvation is a great aggravation of all neglect thereof On this ground Christ aggravateth the Jews contempt of the Gospel in his time and plainly telleth them that the men of Nineveh and the Queen of the South shall rise up in judgement against them because a greater then Ionas and a greater then Solomon was among them Matth. 12. 41 42. This is the condemnation that light is come into the world and men loved darknesse rather then light Joh. 3. 19. This neerly concerns us who live in this last age of the world wherein this great salvation hath broken through the thick clowd of Antichristianisme and brightly shined forth to us and who live in that place of the world where able Ministers and powerful Preachers abound As God in this his goodnesse hath abounded to us so should we abound in knowledge in faith in hope in charity in new obedience and in all other Gospel-graces St Paul upon the apprehension of the abounding of Gods grace towards him over and above others maketh this inference I ââ¦nboured more abundantly then they all 1 Cor. 15. 10. Greater blessings require greater thankfulnesse God had abounded to Iudah in blessings more then to Israel thereupon a Prophet maketh this inference Though thou Israel play the harlot yet let not Iudah offend Hos. 4. 15. §. 22. Of Christ the Preacher of the Gospel THe excellency of the forementioned salvation is set out by the first publisher thereof who is here stiled the Lord. Of this title Lord given to Christ See Chap. 1. v. 10. § 128. It is here used to set out the dignity of the author of the Gospel thereby to commend it the more unto us Object God was the Author of the Word which Angels spake unto his people and in that respect that Word was divine Can there be any greater authority of a Word then to be divine Answ. Though there be no greater authority then a divine authority yet there may be sundry differences between the things that are divine For 1. Of divine truths there may be degrees Some may be of greater moment or of greater consequence then others to pay Tythes under the Law was a divine injunction but judgment mercy and faith were weightier matters of the Law Mat. 23. 23. 2. There were different kindes of revealing divers truths some more obscurely some more cleerly 2 Cor. 4. 14 18. 3. Some divine truths were more strongly confirmed then others Priests under the Law were made without an Oath but Christ with an Oath so as Christs Priesthood was more strongly confirmed Heb. 7. 20 21. 4. More excellent Ministers may be used in dispensing some divine truths then in others Behold a greater then Ionas is here Behold a greater then Solomon is here saith Christ of his own Ministry Matth. 12. 41 42. In all these doth the latter word here spoken of excell the former 1. In the very matter thereof Such mysteries are revealed by the Gospel as in other ages were not made known Ephes. 3. 5. The Law made nothing perfect but the bringing in of a better hope did Ephes. 7. 19. In this respect the Gospel is here stiled Salvation rather then the Law 2. In the manner of revealing The Gospel is farre more clear and effectual 2 Cor. 3. 18. See § 20 21. 3. In the ratification The Gospel is much more firm then the Law See § 36. 4. In the Minister None comparable to the Sonne of God the first Preacher of the Gospel See Chap 1. § 14. If Christ the Lord vouchsafed to be a Minister of the Gospel who shall scorn this function The Pope Cardinals sundry Bishops and others that pretend to be Christs Vicars are farre from performing that which Christ did in this kinde and many that lay claim to Peters Keyes are farre from observing the advice which he for the right use of them thus gave Feed the slock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde Neither as being Lords over Gods heritage but being ensamples to the flock 1 Pet. 5. 2 3. Many took more Lordship upon them over Gods flock then Christ the true Lord did while he was on earth yet it was he that brought this great salvation Of Christs being a Prophet See ver 12. § 112. Of his being a Minister See Chap. 8. § 3. §. 23. Of preaching the Gospel THe relation of the foresaid Salvation is expressed in this word spoken namely by voice or word of mouth The mouth speaketh saith Christ Matth. 12. 34. And of God it is said He spake by the mouth of his holy Prophets Luk. 1. 70. So men are said to speake with the tongue 1 Cor. 13. 1. And words are said to be spoken Joh. 3. 34. 14. 10. The correlative to speaking is hearing We do hear them speak Acts 2. 11. For by hearing that which is spoken by one is best understood by another and by a right understanding of the truth and good of that which is spoken it comes to be beleeved Hence is it that God hath appointed speaking of his Word to be the ordinary means of salvation 1 Cor. 1. 21. Speaking the Word is oft put for preaching it and so translated as Acts 8. 25. When they had preached the word of God And Acts 13. 42. The Gentiles besought that these words might be preached Thus by our former English and others 't is translated in this Text which at the first began to be preached c. Without all question so much is here intended by the Apostle For he must needs mean such a speaking of the Word as might make it powerfull to that great salvation which he mentioned before For that purpose no speaking is comparable to preaching Preaching is a cleer revelation of the Mystery of Salvation by a lawfull Minister No man can attain salvation except he know the way thereto People are destroyed for lack of knowledge Hos. 4. 6. But what good doth any reaply knowledge unlesse he beleeve what he knoweth The word preached did not profit them not being mixed with faith in them that heard it Heb. 4. 2. But how shall any beleeve in him of whom they have not heard and how shall they hear without a Preacher and how shall they preach except they be sent Rom. 10. 14 15. He who is sent of God that is set a part according to the rule of Gods Word to be a Minister of the Gospel doth himself understand the mysteries thereof and is enabled to make them known to others he also standeth in Gods room and in Gods Name makes offer of salvation 2 Cor. 5. 20. This moves men to beleeve and to be saved This is the ordinary way appointed of God for attaining salvation This course Christ who was sent of God took He
house of my Father and among the sonnes of my Father he liked me to make me King over all Israel and of all my sonnes he hath chosen Solomon my sonne to sit upon his Throne c. 1 Chron. 28. 4 5. 3. God is the wisest of all He is wise in heart Job 9. 4. yea mighty in wisdom Job 36. 5. his understanding is infinite Psal. 147. 5. He is onely wise Rom. 16. 27. He therefore best knoweth what is fittest for every one and he is fittest to order it according to his will 4. Gods will is the rule of righteousnesse Whatsoever is ordered thereby and agreeable thereto is righteous and whatsoever cometh from it is altogether righteous The Lord is righteous in all his wayes His ordering therefore of matters must needs be according to right and equity 5. The Lord fitteth gifts and functions one to another Such gifts as are needfull for such a function and such a function as is fittest for ãâã ãâã The Lord gave talents to every of his servants according to his severall ability Mattl 25. 15. and having called Bezaleel to the work of the Tabernacle he filled him with the Spirit of God in wisdom and in understanding and in knowledge and in all manner of workmanship to devise cunning works Exod. 31. 2 3 c. This teacheth us every one to be content with our own measure which God hath proportioned to us for we may be assured thereupon that it is the fittest and best for us Hast thou a small measure bear it patiently that measure is fittest for thee Hast thou a great measure use it conscionably that is fittest for thee If thou grudgest thou grudgest against the most high wise righteous God the fountain of all blessings Remember Aarons and Miriams fault and Gods answer thereto Numb 12. 2 8. Let the consideration hereof suppresse in thee all murmuring and repining against that measure which others have received Object We are exhorted earnestly to covet the best gifts 1 Cor. 12. 31. and to seek to excell 1 Cor. 14. 12. and to grow up in all things Ephes. 4. 15. Answ. None of these nor any such like exhortations are contrary to Christian contentednesse For 1. Though a man covet a more excellent gift then God hath ordained for him yet when he seeth that God hath bestowed such and such a gift upon him lesse then his desire he may quietly subject himself to Gods wise disposition and rest contented therewith For the will of God being now made known unto him he may perswade himself that the gift he hath is best For him 2. Seeking to excell is not ambitiously to strive for the highest places and greatest offices in the Church as Diââ¦trephes did 3 Ioh. ver 9. but every one to strive in his one place to do most good in Gods Church This therefore is the full exhortation Seek that you may excell to the edifying of the Church 1 Cor. 14. 12. So as this teacheth us how to make the best use of the place wherein God hath set us and of the parts which he hath given us 3. A Continuall growth in grace is no more opposite to Christian contentednesse then the growth of the little finger is to the place wherein it is set Growth and contentednesse may well stand together yea they alwayes go together Growth in grace received sheweth our good liking thereof and that we think it the fittest for us and are thereupon stirred up to nourish and cherish it to keep it from decay and to increase it more and more §. 38. Of the resolution of the 2d 3d and 4th verses of the second Chapter THe summe of these verses is A motive to inforce a diligent heeding of the Gospel Two generall points are to be observed 1. The Inference 2. The Substance The Inference is in this causall particle FOR. The Substance setteth out an argument from the lesse to the greater In laying down that argument we are to observe 1. The manner of propounding it 2. The matter whereof it consisteth The manner is by way of supposition in this conditionall particle IF The matter declares the two parts of the Argument The Argument is comparitive The first part thereof setteth out Just vengeance on transgressours of the word of Angels This is the Lesse ver 2. The second part setteth out greater vengeance on transgressours of the Gospel ver 3 4. In the former we have 1. A description of that whereupon vengeance was executed 2. A declaration of the kinde of vengeance The thing described is set out 1. By the means of making it known The word spoken 2. By the ministry thereof by Angels 3. By the stedfastnesse of it was stedfast In the declaration of the vengeance is set down 1. The fault 2. The punishment The fault is expressed in two kindes 1. Transgression 2. Disobedience Both these are manifested by their extent in this particle every The punishment is set uut 1. By the kinde of it Recompence of reward 2. By the equity of it in these two words just received In the second part of the comparison we are likewise to observe 1. The manner of setting it down by an interrogation How 2. The matter Herein is declared 1. The judgment 2. The cause thereof In the judgment are noted 1. The Persons liable thereunto in this Pronoun of the first person plurall WE 2. The kinde of judgment is expressed in this word escape The cause is 1. Propounded 2. Aggravated In the Proposition there is noted 1. The act wherein the sinne consisteth neglect 2. The object Which manfesteth 1. The benefit neglected Salvation 2. The excellency of that benefit so great The aggravation thereof is manifested 1. By the publication of that salvation 2. By the ratification thereof The publication of salvation is here commended by the principall author thereof Who is set out 1. By his dignity The Lord. 2. By his Ministry Herein is expressed 1. The kinde of it in this word spoken 2. The prââ¦heminence of it at first began The ratification is there expressed was confirmed About which is further set down 1. The persons that confirm it 2. The means whereby it was confirmed The persons admit a double consideration 1. Who confirmed it 2. To whom it was confirmed The persons confirming it were 1. Men. 2. God The men were such as heard Christ. The persons to whom they confirmed it are expressed in this Pronoun of the plurall number and first person us To us The other person confirming is set out 1. By his title GOD. 2. By the kinde of ratification bearing them witnesse In setting down the means of ratification are noted 1. The kinde of them 2. The Rule whereby they are ordered The kinde of means are of two sorts 1. Works 2. Gifts Works are here set out 1. By their distinct
hath the supream and absolute power to confer jurisdiction upon any or to withhold it from any and that is God For this relative HE hath reference to him that is mentioned in the verse immediatly going before thus God bearing witness The argument may be thus framed He to whom God hath put in subjection the world to come is more excellent then they to whom he hath not put it in subjection But God hath put the world to come in subjection to Christ and not to Angels Therefore Christ is more excellent then Angels The later part of the assumption is in this verse The former part in the verses following §. 41. Of the world to come THe word translated world properly signifieth a place inhabited For it is derived from a Nown that signifieth an house or habitation and from a Verb that signifieth to dwell or inhabit it is another word then that which was used chap. 1. v. 2. and translated worlds For that word hath reference to the time wherein all things were made and continue See chap. 1. § 18. but this hath reference to the place wherein men dwel It is the same word that is used chap. 1. § 66. But it is here used in another sense There it was put for the earth but here it is metonymically put for inhabitants not in earth only but in heaven also And in reference to earth by a Synecdoche the better part of inhabitants thereon are meant namely Saints Psal. 37. 11. Matth. 5. 5. In this sense another word translated world is also used 2 Cor. 5. 19. The world then in this place is put for the Church which compriseth under it the whole number of Gods Elect called or to be called In this sense it is also called the Kingdom of God Matth. 6. 33. The Kingdom of his Son Col. 1. 13. The Kingdom of heaven Matth. 3. 3. That this word world is in this place so used is evident by this epethete to come added thereto For this world is to be considered either in the inchoation and progress thereof or in the consummation and perfection of it In the former respect it is stiled the world to come in reference to the Saints that lived before Christ was exhibited in the flesh and longed to see this world Matth. 13. 17. Iohn 8. 56. 1 Pet. 1. 10 11. Thus Iohn the Baptist after he was born and exercised his ministry is said to be Elias to come Matth. 11. 14. in reference to a former Prophesie Mal. 4. 5. In the ââ¦atter respect this world is said to come in reference to such Saints as have grace begun in them but cannot have it perfected till this life be ended So as in regard of the perfection both of particular members and also of the whole mysticall body this world even now since Christ exhibited is truly said to come Thus is this title to come oft used as Matth. 12. 32. Eph. 1. 21. In like respects all things under the Gospel are said to become new 2 Cor. 5. 17. §. 42. Of appropriating the world to come to the later times COnsidering that the Saints who lived before Christ was exhibited were members of the true Church and mysticall body of Christ this Question may be moved How in reference to them the world is said to come Answ. Many things in case of difference betwixt the time of the Law and Gospel are to be taken comparatively and that as in other cases so in this particular 1. Christ under the Law was in so many types and shadows typified out unto Saints then living as they could not so fully and clearly discern him as now we do 2. Their faith in the Messiah was grounded on promises of him to come but our faith is setled on Christ actually exhibited He is now in his humane nature really setled on his throne and in that respect this world that was then to come is more fully made subject to him 3. In regard of the number of those that under the Gospel are made subject to Christ the Christian Church may be counted a world and that in comparison of the number of those that were under the Law For they made but a small Nation §. 43. Of being put in Subjection THis phrase put in subjection is the interpretation of one Greek word but a compound one which properly signifieth to put under The simple Verb signifieth to appoint place or set in order It is used to set out Gods ordaining persons to life as many as were ordained to eternall life beleeved Acts 13. 48. and mens determining matters Acts 15. 2. and appointing place and times Matth. 28. 16. Acts 28. 23. The Preposition with which the word is compound signifieth under Answerably it is translated put under We see not yet all things put under him v. 8. Now they who are by him that hath authority put under another are brought to be in subjection to him It is therefore in this sense applied to subjects and servants 1 Pet. 2. 13 18. To wives 1 Pet. 3. 1. To children Luke 2. 51. To the Church Eph. 5. 24. It here importeth two things 1. Soveraignty and authority on Gods part who is here said to put under This is exemplified v. 8. Thus may such as are most unwilling to be brought under be put in subjection as the devils themselves Luke 10. 17 20. 2. Duty on the Churches part in a willing submitting of it self to Christ. In this respect wives are charged to submit themselves to their own husbands as the Church is subject unto Christ Eph. 5. 22 24. In both these respects are the good Angels subject unto Christ 1 Pet. 3. 23. â⦠§. 44. Of the subjection denied to Angels THis honour to have the Church put into subjection to them is expresly denied to Angels so saith this Text He hath not put in subjection unto Angels the world to come That honour which God the most high supream Soveraign over all vouchsafeth not to a creature is denied to him he hath no right to it Were it meet that he should have it the wise God would bestow it on him Angels are of creatures the most Excellent Of the Excellency of Angels See chap. 1. § 40 85. yet this world to come consisting of such inhabitants as are mystically so united to Christ as they make one Body with him which Body is called Christ 1 Cor. 12. 12. are too excellent to be put in subjection to any but Christ who is the true and only Head of the Church Though Angels be more excellent then any children of men singly and simply considered in themselves yet children of men as they are united to Christ and make one Body with him are farre more excellent then all the Angels It is therefore very incongruous that they who are the more excellent should be put in subjection to those who are less excellent yea to those who are appointed
that puts one under another This relative He hath reference to God See § 57. IV. Creatures are under Christ. They are put in subjection under him See § 67. V. Creatures are as low as can be under Christ. This phrase under Him is as much as under His feet See § 62. VI. No creature at all is exempted from subjection under Christ. He left nothing that is not put under him See § 67. VII Objections against a Point may be produced This particle But intendeth as much See § 68. VIII Experience of all ages is a good proof This phrase We see not intends as much Withall it implies another Point viz. IX Men hardly beleeve that which they see not X. In this world no man ever had an absolute Monarchy These particles Now Yet set out the time of this world This phrase Not all things under him denies an absolute Monarchy See § 69. XI The fullnesse of Saints glory is not here discerned See § 68. §. 72. Of seeing Iesus Verse 9. But we see Iesus who was made a little lower then the Angels for the suffering of death crowned with glory and honour that he by the grace of God should tast death for every man THe answer to the former Objection is ââ¦ere so plainly and fully set down as thereby it evidently appears what man was meant in the forequoted testimony namely Iesus who is expresly named and proved to be the only man that was there intended This answer is brought in by way of assumption as this assuming note BUT declareth See § 50. Or to explain the passage more clearly it may be brought in with discretive notes thus Though we see no other man yet we may discern Iesus so and so exalted The word here translated we see is sometimes put for bodily sight sometimes for spirituall If the sight here in this verse mentioned be taken for bodily sight it must be applied to the witnesses of Christs resurrection whereof mention is made 1 Cor. 15. 5 6 7. and of his ascention Acts 1. 9 10. and to the visible evidences which he gave of his supream power in heaven Acts 2. 33. 4. 10. 9 5 c. But all these visible evidences were accomplished before the time of the Apostles writing this Epistle And the Apostle here speaking in the present tense of a present and continued fight must needs be understood to speak of a spirituall sight Though our English use one and the same word namely See in the objection and in the answer yet in the Greek there are two words differing in sense and syllables The former is taken of the sight of the body See § 68. This latter of the sight of the minde Heb. 3. 19. Rev. 3. 18. Both the Greek words are oft used in the one and the other sense The former word sets out the sight of the minde Heb 11. 27. Iam. 2. 24. And this latter sets out the sight of the body Matth. 11. 4. 12. 22. But here it must be taken for the sight of the minde For Jesus is crowned with glory in heaven where men on earth see him not That we may the better discern how men are said to see Christ now in glory it will not be unseasonable to set out the different kindes of sight expressed in Scripture There is a sight of the body and of the minde Both these are exercised on earth and in Heaven On earth ordinarily and extraordinarily To exemplifie these 1. All among whom Christ conversed in the dayes of his flesh on earth saw him with their bodily eyes after an ordinary manner Matth. 8. 34. 2. Stephen and Paul saw him with their bodily eyes after an extraordinary manner Acts 7. 56. 1 Cor. 15. 8. We do not read of any other that so saw Christ after his ascension 3. All of all sorts shall see Christ with their bodily eyes at the day of judgment Matth. 24. 30. 26. 64. 4. Glorified Saints shall see him with a beatificall vision in heaven Rev. 22. 4. The sight of the minde consisteth in two things 1. In understanding things to be as they are though they be invisible to the bodily eye Ioh. 9. 39. 2. In beleeving what they conceive to be true Heb. 11. 27. Thus as the body so the soul hath two eyes which are Knowledge and Faith The former is here especially intended yet the latter is not to be excluded for true Christians beleeve what they know of Christ. As in Greek to express the two forementioned kindes of sight there are two distinct words so also there are the like in sundry Latin translations and might also in our english be distinguished by translating the former thus We see not the latter thus We perceive This latter word is so translated 2 Cor. 7. 8. This metaphor of seeing is used in spirituall matters because we are as much assured of them as if we beheld them with our bodily eyes We beleeve and are sure saith Peter Joh. 6. 69. Beleevers are as sure that Christ is now in heaven at Gods right hand crowned with glory and honour as Thomas was that Christ was risen from the dead when he saw Jesus before him and put his hand into Christs side Ioh. 20. 27 28. Nothing can be more sure then that which Gods word affirmeth Beleevers who lived before Christ was exhibited were in their souls certain and sure of every thing that God had foretold concerning the Messiah In this respect Christ saith Abraham rejoyced to see my day and he saw it and was glad Joh. 8. 56. How much more may beleevers be sure of those things which in Gods word are revealed of the glory of Christ. Of such saith Christ Blessed are they that have not seen and yet haâ⦠beleeved Joh. 20. 29. As for this particular of Christs being crowned with glory it is testified by four Evangelists and by all the Apostles whose writings are come to our hands and and by the gifts that Christ conferred on sonnes of men whether extraordinary Acts 2. 33. and 3. 16. or ordinary Ephes. 4. 8 c. Well therefore might the Apostle say of himself and other beleevers we see Iesus They did as well know that Christ in heaven was crowned with glory as they who on earth saw it knew that he was crowned with thorns What may be thought of them that live under the light of the Gospel whereby the great mysteries of Jesus Christ are fully and clearly revealed and yet if they be demanded whether ever they saw Jesus crowned with glory and sitting at Gods right hand and making intercession for us will be ready to answer after such a manner as the Ephesians did Acts 19. 1 2. We have not so much as heard of any such thing What may be thought of such but that the God of this world hath blinded the mindes of them which beleeve not lest the light of the glorious Gospel of Christ
are a peculiar people All are not children Rom. 9. 7 8. Nor are all given by God to Christ. That there is a set and certain number given to Christ is evident by sundry passages in the prayer which Christ made to his Father at his going out of the world Eight severall times is this word Given there used and that to set out Gods free grace therein Ioh. 17. 2 4 6 7 9 11 12 24. God being the supream Soveraign over all hath power to chuse or refuse to take or leave whom he will This the Apostle exemplifieth by a comparison taken from a Potter Rom. 9. 21. Surely there is inflnitely a farre greater difference between the Creator and creatures then between a Potter and clay This power of God over creatures doth the Apostle in that Chapter plentifully prove both by Divine testimonies taken out of the Old Testament and also by other solid Arguments Let not therefore any dare to open his mouth and plead against God because he useth this his prerogative in chusing some and leaving others This use of this great mystery doth the Apostle thus presse O man who art thou that repliest against God Shall the thing formed say to him that formed it Why hast thou made me thus Rom. 9. 20. If we cannot fathom the depth of this mystery nor discern the equity thereof let us impute it to the shallownesse of our apprehension and cry out with the Apostle O the depth of the riches both of the wisdom and knowledge of God! Rom. 11. 33. Farre be it from us to impute any unrighteousnesse to God It should seem that in the Apostles time some in this case did so For the Apostle in reference to such thus saith What shall we say then Is there unrighteousnesse with God! with much indignation doth the Apostle thus reject that conceit God forbid Rom. 9. 14. §. 132. Christ the means of bringing all good to man 4. THe relative ME hath reference to Christ For it is Christ that saith Behold I c. God being to make choice of a peculiar people that they might be vessels of mercy and glory commended them to his Son to be fitted and so brought thereunto Where it is said God loved the world it is added he gave his only begotten Son c. Iohn 3. 16. All the blessings whereof we are made partakers are conferred upon us in and with Christ. We are chosen in Christ made accepted iâ⦠him we have redemption in him Eph. 1. 4 6 7. we are reconciled to God by hiâ⦠Col. 1. 20 21. Iustified by his blood Rom. 5. 9. Called by him 1 Pet. 5. 10. Sanctified in him 1 Cor. 1. 2. Saved through him Rom. 5. 9 10. This course ãâã bringing men to glory by Christ doth very much amplifie Divine mercy and sundry other Divine properties as hath been shewed § 87 88. Behold here the difference betwixt the execution of that part of Gods decâ⦠which respecteth mans salvation and of that whereupon followeth mans condemnation The benefit of the former is wholly out of man and only in Christ Christ doth whatsoever is meritorious to bring the Elect unto salvation The isâ⦠of the other is altogether in man himself who meriteth by sinne his own dââ¦nation The former is to be observed to strip man of all boasting and to make him give all the glory to God The later to clear and justifie God and to lay all the blame on man §. 133. Of restraining the benefit of Christs Offices to the Elect. THe whole reason thus set down Which God hath given me implieth a restrain of the efficacy of Christs Propheticall Office to them alone whom God hath given him It intendeth that all they shall partake of the benefit of Christs Propheticall Office and thereby be brought to God and none but they To the ãâã purpose saith Christ All that the Father giveth me shall come to me Joh. 6. 37. Thâ⦠phrase is both extensive and exclusive It extendeth it self to every one of God Elect who are given by God to Christ and it excludeth all but them So much ãâã intended by this phrase As many as were ordained to eternall life beleeved Acts 13. 48. All they and none but they This exclusive restraint Christ doth somewhat more expresly set down where he saith to his Disciples Unto you it is giâ⦠to know the mysteries of the Kingdom of heaven but to them it is not given Mat. 13. 1â⦠See more hereof § 113. The speciall reason hereof is thus rendred by Christ himself Even so Fatâ⦠for so it seemed good in thy sight Matth. 11. 26. And again It is your Father good pleasure to give you the Kingdom Luk. 12. 32. See more hereof § 37. That which is here intended of the restraint of the efficacy of Christs Prophetical Office may be applied to the restraint of the benefit of his other Offices yea ãâã of all that he did and endured for man All is restrained to the Elect whom God hath given to his Son See § 81. Yea it may also be applied to the efficacy of the Gospel preached by Christs Ministers Their Ministry is effectuall only to the Elect Acts 13. 48. Quest. Why then is the Gospel preached to all even to reprobates as well atâ⦠the Elect. Answ. 1. Because these cannot be discerned one from the other here in thâ⦠world 2. Because these are here in this world mixed together as wheat and chaff in the Barn 3. To make the reprobate the more inexcusable By the efficacy of the Gospel men may know that they are the Elect of God given to Christ and shall be eternally saved They who reap any benefit by the Ministry of the Gospel ought not to attribute it to any wit wisdom conceit memory or other parts of their own but only to the good pleasure and gift of God The praise which Christ gave to his Father in the behalf of babes Matth. 11. 25. must such as are effectually wrought upon much more give unto God in behalf of themselves and say Not unto us O Lord not unto us but unto thy Name give glory Psal. 115. 1. A due consideration of this point will keep us from spirituall pride and arrogancy and make us humble before God and thankfull unto him See more hereof § 162. §. 134. Of the Resolution of Heb. 2. v. 12 13. 12. Saying I will declare thy Name unto my brethren in the midst of the Church will I sing praise unto thee 13. And again I will put my trust in him And again Behold I and the children which God hath given me THe summe of these two verses is A description of Christs Propheticall Office This is here brought in as a confirmation of Christs humane nature wherein he executed that Function See § 1. In this description two points are considerable 1. The Inference 2. The Substance The Inference in this word Saying in particular verifieth that which was asserted in the words immediatly preceding
namely that Christ was not ashamed to call men brethren The Argument may be thus framed He that saith of men I will declare thy Name unto my brethren is not ashamed to call them brethren But Christ saith of men I will declare thy Name unto my brethren Therefore Christ is not ashamed to call men brethren The Substance containeth a proof of Christs Propheticall Office about which we may observe 1. The kinde of proof 2. The point proved The kinde of proof is a Divine testimony Of this kinde there be three particulars 1. The execution thereof ver 12. This is taken out of Psal. 22. 22. 2. The ground of Christs courage in executing it ver 13. This is taken out of Psal. 18. 2. 3. The efficacy thereof ver 13. This is taken out of Isa. 8. 18. 1. The execution of Christs Propheticall Office consists of two parts 1. To declare Gods Name 2. To sing praise to him In the former four particulars are expressed 1. The Prophet I. 2. The Act will declare 3. The Subject matter Thy Name 4. The Object to whom My brethren In the later four other particulars are expressed 1. The same Person or Prophet I. 2. Another act which is to sing praise These two words are the translation of one Greek word 3. The person whose praise he would set forth unto thee 4. The place where he would do it In the midst of the Church 2. The ground of Christs courage was his confidence Here is expressed 1. The connexion of this with the former in this phrase And again 2. The main Proposition Herein are three particulars 1. The kinde of confidence put trust 2. The person who doth put his trust I will saith Christ. 3. The person on whom in him namely God 3. The efficacy of Christs Propheticall Office was in fitting those for God who were given to him Here also are expressed as before 1. A connexion of this with the former And again 2. A Proposition Wherein observe 1. An evidence of the power of Christs Ministry 2. The reason thereof In the evidence are set down 1. An act which demonstrateth the evidence intimated in this particle Behold This intendeth a presenting unto God such as were fitted for him 2. The persons presenting in this Pronown I and presented in this relative children The reason is taken from a trust committed unto Christ in these words Which God hath given me Here observe 1. The kinde of trust Given 2. The Trustor or Person that committeth the trust God 3. The trusted or persons that are given in this relative Which That hath reference to children 4. The Trustee or person who is entrusted in this Pronoun Me. Which hâ⦠reference to Christ. §. 135. Of Observations raised out of Heb. 2. 12 13. I. A Divine testimony is a sound proof See Chap. 1. § 46 61. II. Christ was a Prophet He himself here saith I will declare which iâ⦠an act of a Prophet or Preacher See § 111 112. § 23 24. III. Christ received what he delivered He delivered nothing of his own heâ⦠See § 111. IV. Christ delivered what he received He concealed nothing The word decleâ⦠includeth both these See § 112. V. Christ made known what was to be known of God The Name of God intendâ⦠much See § 112. VI. Christ executed his Propheticall Office in mans nature The main scope of ãâã Apostle in this place is to set forth Christs humane nature and what he did therâ⦠See § 112. VII Saints are Christs brethren See § 106. VIII Christs brothren do especially partake of the benefit of Christs Propheticall ââ¦fice To them in speciall he saith I will declare Gods Name See § 113. IX Christ was carefull to set forth his Fathers praise This phrase Unto thee ãâã reference to God the Father See § 114. X. God is praised by singing Therefore Christ professeth to sing praise ãâã § 115. XI God is to be praised with cheerfulnesse Singing implieth a cheerfulnesse of ââ¦rit See § 116. XII God is to be praised in great Assemblies The midst of the Church ãâã great Assembly See § 117. XIII Divers testimonies may be produced to prove the same point Here ãâã Apostle useth this phrase And again in reference to a former testimony ãâã Chap. 1. XIV Christ himself trusted on God He here expresly professeth as ãâã See § 119. XV. Christ is one with us See § 121. XVI Christs Ministry was powerfull See § 122. XVII Mysteries of Christ are remarkable This particle Behold intends so ãâã See § 124. XVIII Christ brought others to God § 126. XIX Christ accompanied those whom he brought to God See § 125. The ââ¦nexion of these two words I children I and my children intends the two ãâã points XX. The Ministry of the Gospel is effectuall The presenting of children to ãâã is here brought in as a Demonstration of the efficacy of the Gospel ãâã § 127. XXI Saints are Christs children So they are here called See § 128. XXII God hath power to exact an account Because God gave these ãâã to Christ Christ to make up his account brought his children to God See § 129. XXIII God freely bestowed men on Christ. This word Given includes freeness under it See § 130. XXIV God hath power to chuse and refuse whom he will This act of giving is here restrained to children See § 131. XXV Christ is the means of all good to men To him are they given who are brought to God for good See § 132. XXVI The Elect alone partake of the benefit of Christs Offices These are they who are given to Christ and by Christ brought to God See § 133. §. 136. Of the transition betwixt ver 13 14. Verse 14. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil Verse 15. And deliver them who through fear of death were all their life time subject to bondage FRom the Propheticall Office of Christ which he exercised in his humane nature the Apostle proceedeth to set down speciall acts of his Kingly Office which he also performed in the same nature Very elegantly doth the Apostle pass from the one point to the other For upon the mention of children belonging to Christ the Apostle taketh occasion to shew that Christ would be of the same nature whereof they were though it were a frail and infirm nature even flesh and blood The inference of this later upon the former point is set down in two particles For as much then both which intend a reason The former word translated For as much is also translated with this causall particle FOR THAT Chap. 5. 2. and so then Chap. 9. 26. and 10. 2. And also with this Because Chap. 6. 13. and 11. 11. The other particle properly signifieth therefore and so it is translated even joyned with
be said to be bound One is the bond of Law as an obligation whereby a man stands bound to pay a debt The other is a bond of violence as when a man is bound by cords chains or other like means Act. 22. 30. In the former sense men are redeemed by payment of the debt which is a point of justice Thus Christ is said to redeem us by a price which was his own precious blood 1 Pet. 1. 18 19. In this respect another word is used which signifieth to buy and we are said to be bought 1 Cor. 6 20 7. 23. Thus Christ bought us of his Father and by giving his blood for our Redemption satisfied the justice of his Father In the later sense men are redeemed by might and force This is an act of power Thus Christ overcame that Tyrant that held us in bondage and so delivered us Hereof see § 141. This deliverance is here amplified by the extent of it for the benefit thereof extended to all of all sorts This is implied under these indefinite relatives them who The correllative in Greek implieth a generality It is translated sometimes as many as Matth. 14. 36. Sometimes all they that Luk. 4. 40. Sometimes whosoever Luk. 9. 5. This indefinite particle doth not intend that every one that was subject to the foresaid bondage was delivered but that there were none so deeply implunged therein and so fast held thereby but might be delivered by Christ. Of Christs dying for every man See § 81 82. Of all deliverances this here spoken of is the most admirable in the kinde and most beneficiall to us that partake of the benefit thereof Was the Israelites deliverance from the Egyptian bondage or from the Babylonish captivity a benefit worthy to be kept in perpetuall memory Surely then much more this There is as great a difference betwixt them and this as betwixt a tyrant that is but flesh and blood and Principalities and powers as betwixt earth and hell as betwixt temporary and everlasting The difference is greater then can be expressed whether we consider the bondage from which or the means by which we are delivered This deliverance was it which made that good old Priest which had been dumb when his mouth was opened thus to praise God Blessed be the Lord God of Israel for he hath visited and redeemed his people c. Luk. 1. 68 c. How ill doth it become those who think and professe that they are delivered to walk as slaves who are not delivered With great vehemency thus doth the Apostle protest to such This I say and testifie in the Lord that ye henceforth walk not as other Gentiles c. Eph. 4. 17. Having changed our Master it is most meet that we should change our service The Law of nature and of Nations requireth as much Ye were sometime darknesse but now are ye light in the Lord walk as children of light Eph. 5. 8. This was the principall end for which Christ delivered us out of the hand of our enemies namely that we might serve him without fear in holinesse and righteousnesse before him all the daies of our life We may not therefore any longer be servants of sin Rom. 6. 12. nor of Satan 1 Pet. 5. 9. nor of men 1 Cor. 7. 23. They who so do make void that for which Christ hath taken flesh and blood and therein by death destroyed the devil §. 153. Of the Resolution of Heb. 2. v. 14 15. 14. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil 15. And deliver them who through fear of death were all their life time subject to bondage IN these two verses is a description of Christs Kingly Office This is set out by two effects accomplished by his death so as a further proof is herein given of Christs humane nature united to his Divine Two points are hereabouts observable 1. A connexion of Christs Regall Function with his Propheticall in this phrase For as much then as the children are partakers of flesh and blood 2. The demonstration of this Royall power The connexion sheweth a reason why Christ exercised his Kingly Office in maâ⦠nature Namely because the children which God had given him were so In setting down this reason observe 1. The relation of the persons at whose good he aimed the children 2. Their constitution flesh and blood 3. Their participation therein are partakers In the demonstration of Christs Royall power is set down 1. The nature wherein he exercised it 2. The Acts whereby he manifested it About the foresaid nature is set down 1. The Person that assumed it He himself 2. The kinde of nature The same 3. The manner of assuming it He took part 4. His resemblance therein to others also likewise The Acts of his Royall Function are two 1. A conquest v. 14. 2. A deliverance v. 15. In setting down the conquest we may discern 1. The manner of expressing it by way of a finall cause That he might 2. The matter whereof it consisteth This setteth out 1. The kinde of conquest Destroy 2. The means whereby he accomplished it by death 3. The enemy conquered He is set out 1. By his power Him that had the power of death 2. By his name Devil The second Act of Christs Royall Function is set out as the former 1. By the manner of expressing it which is by way of a finall cause implied in this copulative and as if he had said And that he might 2. By the matter whereof it consisteth Herein is set down 1. The kinde of Act Deliver 2. The extent thereof Them who or whosoever 3. The parties delivered These are described by that miserable condition wherein they were before they were delivered This condition is set out two waies 1. By that fear wherein they are aggravated by the object thereof death 2. By that bondage wherein they were This is aggravated 1. By the straitness of the bond subject or fast held 2. By their continuance therein all their life time §. 154. Of the Observations collected out of Heb. 2. v. 14 15. I. MAns nature is of a frail constitution It is flesh and blood visible sensible mutable mortall corruptible See § 137. II. Saints are of the same constitution with others By the children are meant Saints and these are said to be partakers of flesh and blood See § 138. III. The Son of God became man This relative He himself hath reference to Christs eminency even as he was God See § 58. IV Christ voluntarily became man This word took part implieth as much See § 139. V. Christ would partake of the very same nature that others had So much is expressed under this phrase the same See § 139. VI. Because the rest of Gods children were flesh and blood
matter of high admiration and much gratulation much more doth this differenâ⦠between men and men Though Christ assumed the common nature of men yet he took on him the Seed of Abraham To this seed in peculiar was he given to save them This is ãâã people whom he shall save from their sins Mat. 1. 21. Blesse the Lord ye Seed of Abraham his Servant Ye children of Jacob ãâã chosen He is the Lord our God c. He hath remembred his Covenant for ãâã which Covenant he made with Abraham Psa. 105. 6 c. Thou Israel arâ⦠ãâã Servant Iacob whom I have chosen the Seed of Abraham my Friend c. Isa. 41. 8 9 Ye are they with whom the Covenant of God is most firm and sure Thus saith ãâã Lord If my Covenant be not with day and night and if I have not appointed the ââ¦dinances of heaven and earth then will I cast away the Seed of Iacob and Daviâ⦠ãâã Servant so that I will not take any of his Seed to be Rulers over the Seed of Abraham Jer. 33. 25 26. Now to Abraham and his Seed were the Promises made Gal. 3. 16. Of restraining the benefit of Christ to the Elect See § 133. §. 163. Of sundry principles of faith confirmed and errours refuted by these wâ⦠He took on him the Seed of Abraham THat which hath been before noted § 104 106 139. concerning Christ and other men being of one and the same flesh and bloud and in that respect brethâ⦠is confirmed by this phrase He took on him the Seed of Abraham Both the ancient Fathers and also later Divines have much insisted on this Teâ⦠to prove sundry principles of our Christian faith Concerning 1. Christs eternal Deity Hereof See § 160. 2. His true Humanity In that he took upon him the seed of man it is evidâ⦠that he was a true man Seed is the matter of mans nature and the very substance thereof 3. The root out of which Christ assumed his humane nature even the Seed of mâ⦠It was not created of nothing nor was it brought from heaven but assumed ãâã of the Seed of man This was thus foretold There shall come forth a rod out of ãâã Stem of Iesle and a branch shall grow out of his root Isa. 11. 1. And an Angel tâ⦠faith of Christ to the Virgin Mary That holy thing which shall be born of thee Lâ⦠XI 35. 4. The subsistence of Christs humane nature in his divine nature The humane ââ¦ture of Christ never had a subsistence in it self At or in the very first framing â⦠making it it was united to the divine nature and at or in the first uniting it it ãâã framed or made Philosophers say of the uniting of the soul to the body In ââ¦ating it it is infused and infusing it it is created Much more is this true conââ¦ning the humane nature of Christ united to his divine Fitly therefore is it ãâã said That he took on him the Seed not a Son of Abraham 5. His two distinct Natures He took on him mans nature being God before So as they were two and those two distinct natures 6. The Union of the two Natures He assumed or took on him the one to ãâã other and so made of those two Natures one Person This Union is evidenced ãâã these phrases The Word was made flesh Joh. 1. 14. God was manifested in the ãâã 1 Tim. 3. 16. Christ came of the Father as concerning the flesh who is over all God blessed for ever Rom. 9. 5. This true reall union the Greek Fathers to free it from mistakings have set ouâ⦠negatively and affirmatively with sundry emphaticall words as 1. Without alteration or change whereby is intended that the divine nature still remained the same and in assuming the humanity was no whââ¦t at all changed as wine is changed by putting water into it Nor was the humane altered into the divine as water was turned into wine Ioh. 2. 9. 2. Without division So as they both make but one and the same person They are indeed two distinct natures but so united as both make one only person both have one and the same subsistence As the Son of God hath a peculiar subsistence in himself so the humane nature which he assumed subsisteth therein 3. Without confusion Though two natures are united in one person yet not by confusion of substance as if the humane nature were transfused into the divine and both made but one nature They remain two distinct natures each having distinct properties distinct wils distinct operations and actions 4. Without Separation never to be dis-united or severed one from the other On earth they were first united in heaven they will ever so abide As the infirmities of the flesh caused no separation so neither will the glory of the Deity In this respect we may say Iesus Christ the same yesterday and to day and for ever Heb. 13. 8. The affirmative word which they use to set out this Union signifieth essentially or substantially not as in the mystery of the Trinity where the distinct persons are all of one nature or essence but because the distinct natures of Christ make but one person and thus the Union may be said to be essentiall not accidental The Apostle useth a like emphaticall word where he faith that in Christ dwelleth all the fulnesse of the Godhead Bodily Col. 2. 9. This word bodily intendeth as much as the former word essentially or substantially or as some translate it personally By this word the Union of God with Christ is distinguished from all other Unions God of old manifested himself in the Cloud in the Rock in the Ark in the Tabernacle in the Temple but figuratively God also manifested himself in his Prophets but virtually by the operation of his Spirit But never was he in any person or in any thing as in Christ. This Text hath also been used as a maul to knock down sundry heresies whereof See § 140. §. 164. Of the Resolution of Heb. 2. 16. IN this Verse is set down a difference of Christs respect to Angels and men Here about observe 1. The inference upon that which went before It is brought in as a reason why Christ destroied the devil and delivered man See § 155. 2. The substance In it there is 1. A proof of the Point verily 2. The point it self Hereof are two parts One Negative the other Affirmative In the Negative is declared what Christ did not for Angels Therein is set down 1. An act of grace not vouchsafed He took not on him 2. The Object or persons to whom that act was not vouchsafed Angels In the Affirmative is declared what he did Betwixt the two parts is placed a particle of opposition BUT In the latter part is set down 1. An act of grace vouchsafed He took on him 2. The object or persons to whom he vouchsafed it
distinctly to be weighed 1. The Inference of this text upon that which went before Therefore 2. The ââ¦ubstance of the whole text Herein is set down 1. A Description of the parties to whom the duty is prescribed 2. A Declaration of the distinct duty The parties are described 1. By their Relation 2. By their Vocation In setting down their Relation we may observe 1. The kinde of it in this word Brethren 2. The quality of it in this Epithete Holy Their Vocation is illustrated 1. By the reality of it in this word Partakers 2. By the excellency of it Heavenly About the duty is expressed 1. An act Consider 2. The object thereof The object consisteth of two parts of mysteries 1. Two Offices of Christ Apostle and High-priest 2. Two names Christ Iesus §. 31. Of the Observations arising from Heb. 3. 1. I. THe good done for us is duely to be regarded by us This particle of inference Wherefore intends as much See § 2. II. All sorts of Saints are brethren Both Minister and people yea all sorts among them are here styled brethren See § 3. III. It is a great honour to be holy For honour sake doth the Apostle style them Holy See § 5 c. IV. Saints have a peculiar calling It is a peculiar calling that is here intended See § 13 14. V. The peculiar calling of Saints is celestiall It is here styled heavenly See § 15. VI. Saints are really called VII All Saints have the like priviledges These two later Doctrines are gathered out of the word partakers See § 17. VIII Saints must be judged according to their profession So doth the Apostle here judge them See § 6. IX Instructers must insinuate themselves into the hearts of their hearers This is the reason why the Apostle doth attribute the forementioned dignities to them See § 4. X. Matters of moment must be advisedly pondered This is the intendment of this word consider See § 22. XI Christ ought most of all to be considered He is that weighty matter whom the Apostle would have them to consider See § 23. XII Christ is an Apostle He is here so expresly styled See § 24. XIII Christ is the true High-priest He is here by an excellency so called See § 26. XIV Christ was a Minister both of the Law and the Gospel An High-priest was the chiefest Minister of the Law and an Apostle of the Gospel See § 26. XV. The faith is openly to be professed The word profession importeth as much See § 27. XVI Sundry Iews have been Christians Jews are included under this relative OUR our profession See § 28. XVII Our Saviour had his distinct Names They are here expressed Iesus Christ. XVIII One of our Saviours Names was an Hebrew Name This was Iesus XIX The other of our Saviours Names was Greek This was Christ. XX. All Nations have a right to the same Saviour The meeting of these two names in the one only Saviour implies as much Of the four last Doctrines See § 29. §. 32. Of Faithfulness and that to him that appointed us Verse 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house THe Apostle having declared Christ to be a Prophet he further proceedeth to set forth Christs manner of executing his Propheticall Office which was with all faithfulness This the Apostle doth both by a simple expressing of the point and also by a comparative illustration thereof The simple proposition is thus expressed Who was faithfull to him that appointed him This relative WHO is not in the Greek where word for word it is thus seâ⦠down being faithfull This kinde of connexion makes this a part of the former sentence as if it had been thus rendred Consider Christ Iesus being faithfull and it implieth an especiall reason why we should the more seriously consider ââ¦hrist even because he was faithfull For his faithfulness made him every way ãâã what was meet to be done for us thereupon we may more confidently rest upon ãâã and in that respect ought the more seriously to consider him What it is to be faithfull and how Christ shewed himself faithfull both to ãâã and man in all things that he undertook hath in generall been manifested Châ⦠v. 17. § 177. We shall have occasion to speak more distinctly of Christs sauâ⦠nesse in his Prophetical Office when we come to the comparison betwixt him ãâã Moses § 39. The general Point of Christs faithfulnesse is amplified by that respect he ãâã therein to him that appointed him which was his Father Heb. 5. 5. They that appoint a task to any do therein trust them Now Faithfulnesse much consisteth in a due fullfilling of that trust which is committed to any The servâ⦠that improved their Talents according to that which their Master who appointed them expected of them are accounted and called Faithful Mat. 25. 21 23. Faithfulnesse is opposed to deceitfulnesse a faithfull man will not deceive ãâã that trusts him If he do he is not counted faithful Christ in manifesting his faithfulnesse had his eye especially upon him that apointed him He was faithfull to him His care was to approve himself to him ãâã was his care in his very youth I must be about my Fathers businesse saith he Lâ⦠2. 49 So the like in his man-age I must work the work of him that sent me while ãâã is day Joh. 9. 4. yea in the last act of his life while he was drinking his bitter cop he thus saith to his Father Not as I will but as thou wilt Mat. 26. 39. 1. He did bear such respect to his Father as in all things he sought to please him For I came down from heaven saith he not to do mine own will but the will of him thâ⦠sent me Joh. 6. 38. 2. He knew that he was to give an account to his Father which he did in the lââ¦ter end of his life Ioh. 17. 4. c. 3. He had a great desire to approve himself unto his Father His Father ãâã to him Behold my Servant whom I uphold mine Elect in whom my soul delighted Isa. 42. 1. His desire therefore was to be in the number of those to whom his Father saith Well done thou good and faithfull Servant c. Mat. 25. 21. This is a strong prop to our faith For hereby we may be assured that whâ⦠Christ doth will be accepted of his Father In that he did it according to his Fathers will to whom he was faithfull Now what Christ did as Mediatour he did ãâã us and we reap the benefit thereof Herein is Christ a patern as to all others who desire to approve themselves ãâã God so to Ministers especially whom Christ as a Prophet hath left in his stead ãâã therefore must be faithfull to him that hath appointed us Herein shall we walk ãâã thy of the Lord unto all well-pleasing Col. 1. 10. For this end observe these ãâã rules 1. Be
Christ where he saith Ye do erre not knowing the Scriptures Mat. 22. 29. sheweth that he meaneth erring in knowledge 2. In Will or heart for the Scripture doth oft put these one for another This is liere especially meant and of it we shall speak more in the next § 3. In the life and actions of men To this purpose saith the Wise-man He is in the way of life that keepeth instruction but he that refuseth reproof erreth Prov. 10. 17. The former clause sheweth that the erring which he speaketh of is in the way and course of a mans life To this purpose saith the Apostle They have forsakâ⦠ãâã right way and are gone astray 2 Pet. 2. 15. or erred viz. out of the right way The first kinde of error is ignorance The second wilfulness The third rebellion §. 107. Of wilfulness aggravating sin THe erring in heart here intended is such perversness of will as made them ãâã part from the wayes of the Lord and stubbornly oppose against him This is it that much grieved the Lord and forced him to complain against ãâã Of Gods complaining See § 105. Of sinners wilfulness and stubbornness Wisdom complains Prov. 1. 24 25. Aâ⦠God himself Isa. 1. 4 5. And he tels his Prophet That they are impudent and ãâã hearted Ezek 3. 7. This wilfulness makes men refuse and reject the means which God affords for thâ⦠good and brings them into an incurable condition Prov. 1. 24 25 26. How earnest should we be in beating down our stout stomacks and proud heâ⦠Such hearts are in us all by nature but much increased by our own perversâ⦠Think how little thou gainest thereby It is the Almighty God against whom tâ⦠standest out He with the froward will shew himself froward Psal. 18. 26. Obserâ⦠how parents deal with stubborn children they will make them feel the smart of thâ⦠wilfulness Is it safe for the earthen pot to dash it self against the iron pot Pray to God to give thee a heart of flesh which may be affected with his ââ¦cies tremble at his judgements and melt at his Word Pray that thy ãâã may be made pliable to Gods will To this we ought to give the more ââ¦gence because it is very hardly rooted out as the phrase next to be spâ⦠of sheweth §. 108. Of the danger of Wilfulnesse THe Hebrew phrase whereby the wilfulnesse of the afore-said persons is set ãâã word for word is this A people erring They are so given to erre as ãâã will not be drawn from it They will still remain such as they are and never ãâã claim it Witness Pharaoh and his servants Exod. 9. 34. Witness as these ââ¦lites in the wilderness so others after them God set watchmen over them ãâã Hearken to the sound of the trumpet but they said We will not hearken Jeâ⦠6. ãâã Witness especially the Jews in Christs time of whom it is said Though Iesus ãâã done many miracles before them yet they believed not on him John 12. 37. Aâ⦠the Jews in the Apostles time it is said that They were filled with envy and ãâã against these things which were spoken by Paul contradicting and blasâ⦠ãâã Acts 13. 45. Wilfulness takes away all spiritual sense and exceedingly hardneth mens ãâã So as no sufficient means can be used to mollifie them and to alter this their ãâã disposition How should this move us to take heed of giving any way to this wilfull and ââ¦born disposition It is a bitter root We ought not to suffer any root of biâ⦠ãâã spring up and trouble us Heb. 12. 15. §. 109. Of sinne aggravated by continuing therein THis Adverb alway added by the Greek intendeth a long continuaâ⦠ãâã sinne and it is here brought in as a further aggravation of the sinne oâ⦠ãâã Israclites in the wilderness By this circumstance doth Stephen aggravate both ãâã sinne and also the sinne of their successors saying Ye do alwaies resist the ãâã Ghost Acts 7. 51. And the lying disposition of the Cretian is thus aggravated ãâã Crââ¦tians are alway liars Titus 1. 12. This kinde of aggravation is frequently ãâã under this expostulary phrase How long as Numb 14. 11 22 27. 1 King ãâã Psal. 4. 2. Ier. 4. 14. See § 102. Sinne is of an increasing nature Though at first it may seem to be but as a ãâã of mustard-seed yet by long growing it may come to be as the greatest of ãâã ãâã cannot be bowed nor rooted up A strong incitation this is to such as have long runne on in sinne at length to repent and to return to their Father as the Prodigall did By repentance mercy may be obtained but obstinacy and impenitency implungeth into utter destruction Well observe Gods pithy expostulation with Israel As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live Turn ye turn ye from your evil waies for why will you die O house of Israel Ezek. 33. 11. On the other side Christ hath with a strong asseveration aââ¦er'd twice together this doom Except ye repent ye shall all perish Luke 13. 3 5. A man by an impenitent heart treasureth up unto himself wrath against the day of wrath Rom. 2. 5. §. 110. Of Gods waies HItherto of the first part of Gods complaint which was of their stubbornnesse See § 106. The other part is their ignorance thus set down And they have not known my waies This their ignorance as it is a distinct sinne in itself so it was the cause of the former sin whereupon some turn this copulative AND as it is in the Hebrew and adversative BUT as it is in Greek into a causall FOR. Here we are to consider two points 1. What are the waies of God 2. How their not knowing of them was an aggravation of their sin A way is that course wherein one walketh The Hebrew Verb whence this word way is derived signifieth to tread upon as Thou shalt tread the Olives Mic. 6. 15. And I will tread them in minâ⦠anger Isa. 63. 3. The Greek word translated Way is derived from a Verb which signifieth to go According to both these derivations a Way is that whereon one treads or wherein he goeth It is attributed unto God metaphorically and that in two respects 1. Actively setting out that way wherein God himself walks 2. Relatively intending that way wherein he would have us to walk Of the former kinde there are two sorts 1. Gods secret way This is his unsearchable counsell Hereof saith the Apostle How unsearchable are his judgements and his waies past finding out Rom. 11. 33. And God himself by his Prophet thus My waies are higher then your waies and my thoughts then your thoughts Isa. 55. 9. 2. His manifest way Under this in speciall are contained his works whereby he declares himself and his Divine properties unto us as power wisdom
benefit of it more thankfull and obedient and to ââ¦gravate the sin of those who by their incredulity deprived themselves thereof ãâã they deprived themselves of an especial pledge of Gods favour Learn hereby to acknowledge that rest and quiet which any way you have ãâã be Gods The rest which we have had in this Land since Queen Maries dayes ãâã Gods The rest that this City hath had in special or any other Cities or Towns The rest that we have in our houses or in our beds when we quietly sleep ãâã in is Gods God gives God continues it To God praise and thanks is to be ââ¦ven for the same and the good and benefit we reap thereby is to be turned to ãâã glory of his Name § 118. Of mans forfeiting the benefit of Gods promise Quest. HOw can Gods oath for depriving the Israclites of this Rest ãâã with the promise which he sware to their Fathers of giving it them Answ. By distinguishing the persons who entered into that Rest and who ãâã deprived thereof the two oaths of God may easily be reconciled and stand ââ¦ther without any contradiction His oath of promise was made to such as should believe the word of God ãâã walk in the way of God His oath of threatning was made against the incredulous who would not ãâã that course which God had prescribed for entring into that Rest. Gods oath of promise was accomplished in those that entred His oath of ââ¦ning was accomplished in those who were destroyed in the wilderness This ââ¦tion may be gathered out of Gods own words Deut. 1. 34 35 c. By this we see that incredulous and rebellious persons deprive themselves of ãâã benefit of those promises which are made to the faithfull Thus the old world ââ¦prived themselves of the benefit of the Ark 1 Pet. 3. 20. Thus Lots sons in Law deprived themselves of that preservation which they might have had Gen. 19. 14. Memorable in this case is the example of the incredulous Prince who upon the relieving of Samaria was trod to death 2 King 7. 17 c. The Pharisees rejected the counsell of God against themselves Luk. 7. 30. So did the wicked guests Luk. 14. 18 c. Faith and obedience are two conditions which God requireth of those to whom he maketh his good and gracious promises Though it be most true that God doth all the good which he doth and bestoweth all the blessings which he bestoweth upon his ââ¦ree Grace and meer mercy and that mans faith and obedience doth not simply move God to make promise of good unto him or to do good unto him yet he requires these as means wherein and whereby man should be partakers of his Grace and whereby man may gain assurance to himself and give evidence to others that God intendeth such and such good things to him In this respect they who believe not are said to put away from them that which God hath promised Act. 13. 46. For unbelief as a thick mist before the eyes of our understanding Luk. 19. 42. and brings obstinacy upon the will Exod. 5. 2. Num. 14. 41. Wherefore as we desire to partake of the benefit of Gods promise and Covenant let us take heed of forfeiting the same by not observing the course which God hath prescribed God hath promised to give to them that ask Matth. 7. 7. But if we regard iniquity in our heart the Lord will not hear Psa. 66. 18. God hath promised not to fail nor forsake his Heb. 13. 5. Yet will he forsake them that forsake him Deut. 31. 16 17. Of forsaking the promise of celestial Rest. See Chap. 4. v. 1. § 7. §. 119. Of the Resolution of Chap. 3. v. 7 8 9 10 11. 7. Wherefore as the holy Ghost saith To day if you will hear his voice 8. Harden not your hearts as in the provocation in the day of temptation in the wildernesse 9. When your Fathers tempted me proved me and saw my works fourty years 10. Wherefore I was grieved with that generation and said They do alwayes erre in their hearts and they have not known my wayes 11. So I sware in my wrath they shall not enter into my rest IN these five verses Gods dealing with the Israelites in the wilderness is set down The end hereof is to deter Christians from disrespecting Christ. This is done by way of disswasion The disswasion is 1. Generally propounded in the fore-said verses 2. Particularly exemplified in the rest of the Chapter In the General observe 1. The manner of propounding it 2. The matter whereof it consisteth The manner is in these words Wherefore as the holy Ghost saith Herein are four distinct points observable 1. The Inference in this word Wherefore 2. The Resemblance in this particle AS 3. The principle Author The holy Ghost 4. The kinde of expressing his minde in this word saith The Matter sets out 1. A virtue 2. A vice The virtue is premised as a means to prevent the vice as is evident by this conditional conjunction IF The virtue is set out by an act Hear and the object voice limited by a double restriction 1. Of the person HIS 2. Of the time TO DAY The vice prohibited is set out 1. By the kinde of it v. 8 9. 2. By the consequence following upon it v. 10 11. The kinde of vice is 1. Propounded 2. Aggravated It is propounded 1. Under an act forbidden Harden not 2. Under the object thereof Your heart The aggravation is taken 1. From the place where this sinne was committed The place is described 1. By two titles taken from their sinnes Provocation Temptation ampââ¦fied by the time the day 2. By the barrennesse of it Wildernesse 2. An aggravation is taken from the persons who committed the sinne The persons are described 1. By a note of relation Fathers 2. By a distinct expression of their acts which were two Tempted proved and enforced 1. By the means of restraining them They saw my works 2. By continuance thereof Fourty years Herein two points are intended 1. Gods patience in continuing to do wonders fourty years 2. Their obstinacy in continuing to sinne all that time though they saw his ãâã so long 2. The consequence following upon their sinne hath reference to God and ãâã in two respects 1. To his fatherly affection v. 10. 2. To his just indignation v. 11. His fatherly affection is 1. Implied 2. Manifested Gods fatherly affection is implied 1. By the kinde of it in this phrase I was grieved 2. By the persons at whom he was grieved This generation Generation intendeth two points 1. A multitude 2. A succession of people The manifestation of Gods affection is 1. Generally hinted by his complaint in this word said 2. It is particularly expressed in the substance of the complaint which consâ⦠of two vices whereof he complaineth The former is set out 1. By an act They erred 2. By the subject thereof is heart 3. By
down as an evidence of our union with Christ it follows that by faith that union is wrought See § 153. VI. Faith begun must be nourished The prefixing of this word beginning before confidence or faith clears this Doctrine See § 154. VII They who are in Christ must look to their standing This conditional particle IF hints so much See § 154. VIII Perseverance in faith gives evidence of our true right to Christ. The inference of the condition of perseverance upon the priviledge of being partakers of Christ proves this doctrine See § 154. IX Perseverance must be without intermission This epithete stedfast demonstrates as much See v. 6. § 68. X. True perseverance holds out till death For this is that end which is compriseâ⦠under this phrase Unto the end See v. 6. § 68. §. 157. Of this phrase While it is said To day Verse 15. Whiles it is said To day if ye will hear his voice harden not your hearts ãâã in the provocation THe Apostle doth here begin to expound some passages of the foresaid testimony taken out of Psal. 95. 7 c. The first point expounded is the time intended by the Psalmist in this word To day The Apostle by this phrase Whiles it is said To day sheweth that a continued time is meant The Greek phrase may word for word be thus translated In this to be said ãâã day This is an apparent Hebraism For the Hebrews do comprize the Gerâ⦠under the Infinitive mood and by prefixing a Preposition set out the time of doing a thing This phrase in saying is thus translated Psal. 42. 3. While ãâã say The Greek Septuagint do translate it in the very same words that are used ãâã the Apostle in this Text. The phrase therefore is fitly translated by our English and it doth well exprâ⦠the emphasis of the Hebraism and the meaning of the Apostle which is to demonstrate that so long as the opportunity of hearkning to the voice of Christ ââ¦tinueth Christians must take that opportunity and by no means harden their heaâ⦠against it Hereof see more § 146. Thus this verse fitly dependeth on the later part of the former as a further ââ¦son to stirre us up to hold the beginning of our confidence or faith The reason is ââ¦ken from Gods continuing to call upon us to hearken unto his voice and not ãâã harden our hearts The Argument may be thus framed While it is said To day if ye will hear his voice harden not your hearts ãâã we ought to hold fast the beginning c. But still it is said To day if ye will hear c. Therefore still we ought to hold the beginning c. §. 158. Of extending Scripture instructions to future ages THe Apostle here repeateth the very words of the Psalmist and applieth ãâã to Christians The point it self of taking the opportunity of hearkning Christs voice is a very remarkable point and of great concernment So as reââ¦tions of matters of moment are lawfull and usefull and that whether they ãâã ââ¦peated in the same words and same sense or in the same sense and diffeâ⦠words See more hereof in The Saints Sacrifice on Psal. 116. 16. § 98 ãâã 108 109. There is the more weight in repeating this point because it is repeated in ââ¦ry terms of sacred Scripture Hereof see before § 74. Of this expression of the time To day See § 76. Of hearing Christs voice See § 77 78. Of the heart and hardning it See § 79 80 c. Of this note of resemblance AS See § 89. Of this title Provocation See § 90. Of the severall Observations gathered out of the severall words of this ãâã ãâã â⦠8. § 120. By repeating the very words of the Pfalmist and applying them to Christians the Apostle giveth us to understand that Scripture instructions are of perpetuall use As they were of use in the Prophets times so also in the Apostles so still in ours so will they be in future ages till the worlds end They are as the Lamps which continually gave light in the Tabernacle and were never put out so long as it stood Exod. 27. 20. So long as the Church remaineth these Lamps ought to shine yea they will shine in it The Prophet is commanded to write his Prophesie before the people in a table and to note it in a book that it might be for the time to come for ever and ever Isa. 30. 8. An Apostle saith that the Prophets did minister unto us the things are now reported 1 Pet. 1. 12. Gods truth is an everlasting truth It endureth to all generations Psal. 100. 5. even for ever Psal. 117. 2. Gods truth is as himself and his Will as his Nature He changeth not Mal. 3. 6. This justifieth such collections inferences and applications which Preachers use to make of Scriptures to their auditors as where they finde any generall duty commanded there to presse it upon their people as a duty whereunto their people are bound We have the warrant of Christ and his Apostles for this When Christ was tempted to presumption Matth. 4. 6. he knew that this precept of Moses Ye shall not tempt the Lord Deut. 6. 16 belonged to him So when he was tempted to fall down to the devil and worship him he pressed this injunction long before delivered by Moses Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4. 9 10. In this respect he reproved the Jews of his time for transgressing the Commandments of God given in their fathers time Matth. 15. 6. See more hereof v. 8. § 89 90. Chap. 13. v. 5. § 68. §. 159. Of the Resolution and Observations of Heb. 3. v. 15. 15. Whiles it is said To day if ye will hear his voice harden not your hearts as in the provocation THe summe of this verse is A Direction for holding fast to Christ. Two speciall points are observable herein 1. The time when the duty is to be performed 2. The means how it may be performed About the time we may observe 1. The fitnesse of it To day 2. The continuance thereof Whiles it is said In setting down the means there is noted 1. The manner of propounding the same in this conditionall particle IF 2. The matter whereof it consisteth which is set down both affirmatively and also regatively In the affirmative there is expressed 1. An act Hear 2. An object His voice The negative is Propounded and Aggravated In the Proposition there is set down 1. An act forbidden Harden not 2. The object whereupon that act useth to be exercised Your hearts The Aggravation is manifested by a resemblance to a former time In this Aggravation is set down 1. The note of resemblance AS 2. A description of the time and place intended In the provocation Doctrines I. The opportunity of grace is to be taken This word To day signifieth a season or opportunity See § 76. II. Improvement
which is the power of God unto salvation to every one that believeth Rom. 1. 10. altogether fruitless to such as believe not The Greek Verb thus translated being mixed with is a compound The simple Verb signifieth to pour in or to fill Revel 18. 5. Thence is derived a Noun that signifieth a Chalice or great Cup whereinto they use to pour wine The Preposition wherewith the Verb is here compounded signifieth with So as this ãâã ãâã a pouring in of one thing with another which is a mixing ãâã ãâã together This word is translated tempered together 1 Cor. 12. 2â⦠The word is very pertinent to the point in hand It is a Metaphor taken from a ãâã which ãâã to the ingredients put into it is mediciable or mortal The ãâã ãâã ãâã the poââ¦on which if it be mixed with faith is sweet and whoâ⦠but mixed with infidelââ¦ty is bitter and deadly The word was so delivered to the ãâã as they heard it So much is here expresly set down in them which ãâã ãâã yet it was fruitlesse Thus we see that ââ¦e Gospel heard if not believed remains fruitlesse as the brââ¦ââ¦rpent was of no use to them that looked not upon it Numb 21. 8. He that beâ⦠verb shall be saved but he that believeth not shall be damned Mark 10. 10. Therefore this act of believing is still applied to the Word where the power of it is set forth Act. 15. 7. Rom. 1. 1â⦠Eph. 1. 13. The Word doth only offer grace it is faith that receiveth it As to have meat set before one or to have a potion or any other medicine prepared and offered doth no good if the meat be not eaten the potion drunk and the medicine applied so the Word preached and heard doth no good except it be believed Faith is the hand mouth and stomack of the soul whereby we receive eat and digest all manner of spiritual food We are hereby taught how to hear namely so as we believe Gods word and all things contained therein to be a truth and thereupon to give due credence thereunto Yea also to believe it as a truth that concerns us in particular and thereupon to apply it to our selves Thus will every part of Gods word be usefull and profitable unto us The precepts thereof will direct us the admonitions make us wary the consolations cheer us and the threatnings terrifie us This mixing of faith with hearing the Word shews that there is a mutual relation betwixt the Word and faith The Word as a mother breeds and brings forth faith Faith as a loving daughter nourisheth and cherisheth the Word and makes it more fruitfull Without the Word there can be no faith Rom. 10. 14 17. Without faith the Word can have no power If we desire faith we must be diligent in hearing the Word If we would have the Word profitable we must believe it As hearing distinguisheth Professors from prophane So believing distinguisheth the upright from hypocrites §. 20. Of the Resolution and Observations of Heb. 4. 2. 2. For unto us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in them that heard it THe Summe of this verse is A motive against treading in the steps of the incredulous Israelites The causal conjunction FOR sheweth that this is inferr'd upon the former verse as a motive Of this motive there are two parts 1. A like priviledge afforded to Christians as to Israelites 2. The ground of failing of the benefit of that priviledge In the former 1. The priviledge is simply propounded 2. Comparatively applied In the simple Proposition there is 1. The kinde of priviledge The Gospel preached 2. The persons to whom that priviledge was afforded To us The comparative application implies a likenes betwixt Christians and Israeliââ¦s in the same priviledge As well as unto them In setting down the ground of failing of the benefit of that priviledge two points are manifested 1. The failing in general 2. The particular cause thereof In the general 1. There is a repetition of the priviledge in this phrase word of hearing 2. An expression of the failing profited not The cause of this failing is 1. Propounded in this phrase not being mixed with faith 2. Amplified by the persons in them that heard it Doctrines I. Abuse of like priviledge causeth like judgement This is the main intendment of the Apostles reason under this particle FOR. See § 15. II. The Gospel is an especial priviledge To this end mention is here made of it See § 16. III. The Gospel is made powerfull by preaching The word Evangelized imports as much See § 16. IV. The Gospel was preached to the Israelites before Christ. This relative to them ãâã reference to those Israelites See § 17. V. Christians are partakers of the best priviledges that the Iews had This note of ââ¦ude as well giveth evidence hereof See § 17. VI. The Gospel is to be hearkned unto It is a word of hearing See § 18. VII Faith makes the Word profitable For the Word which was not mixed with ãâã was unprofitable See § 19. VIII Hearing without believing is in vain They who heard because they beâ⦠not received no profit See § 19. §. 21. Of the Difference between believers and unbelievers Verse 3. For we which have believed do enter into rest c. THis causal conjunction FOR implieth that this clause is added as a reason to confirm that which went before The reason is drawn from the force ââ¦raries For Logicians affirm and experience confirms that Of Contraries ãâã contrary consequences Now faith and unbelief are contraries therefore ââ¦eir consequences are contrary Unbelievers cannot enter into Gods rest For beââ¦s enter thereinto This is the priledge of beliers Adde to these words an exclusive particle only which must be understood and ââ¦e Argument will be the more evident thus Believers only enter into Gods rest Therefore unbelievers cannot enter thereinto Hereby it appears that there is as great a difference betwixt believers and unbelievers ãâã can be betwixt men even as great as betwixt heirs of heaven and heirs of ãâã For here heaven is made the portion of believers but hell is the portion of ãâã Rev. 21. 8. What fellowship now and communion may there be betwixt them Reade for this purpose 2 Cor. 6. 14 15. §. 22. Of Christians judging themselves and others AS the Apostle in case of Christian jealousie joyned himself with others in this phrase Let us fear v. 1. so here he doth the like in the case of Christian ââ¦ance using the first person in reference to himself and the Plural number in reference to others thus we do enter what in judgement of certainty he knew of himself in judgement of charity he professeth of others Hence I infer two conââ¦sions 1. That a true believer may know that he doth belive or that he hath a
The Verb here used signifieth to ordain Acts 17. 31. and to determine Acts 11. 29. It is oft used to set out the eternal and unchangeable Decree of God as Luk. 22. 22. Act. 2. 23 10. 42. Now Gods Decree setteth boâ⦠and limits to every thing Here the word is fitly translated limiteth for it is a set season that is compââ¦sed under that which is here said to be limited This season here called a ãâã day It is thus indefinitely set down certain in relation to man who knoweth ãâã the uttermost extent thereof For who knoweth how long the light of the Gospel shall be continued to him Or how long he shall live Or how long the world shall last These are the special periods which may be accounted the limits of the day here intended §. 43. Of seasons limited by God THough the limits of this day be unknown to man and thereupon it be stiled ãâã certain day yet God hath determined the times before appointed Acts 17. 26. And in this respect the certain day is said to be limited God ãâã to man the seasons He appoints when they shall begin and how long they ãâã continue That which is said of a season to every thing and of a time to every purpose is ãâã of the Divine Providence so ordering it For it is said of God He hath made ãâã thing beautifull in his time Eccl. 3. 1 11. Here mention is made of a limited day and in other places of an hour which ãâã likewise limited and that for doing or permitting any thing to be done Christ ãâã off the manifestation of his power in supplying wine at a marriage feast Iâ⦠24 and his going to the feast at Ierusalem John 7. 6. because his hour was ãâã ãâã come The Jews were not permitted to lay hold on Christ till his hour was ãâã Joh. 7. 30. 8. 20. but when the hour was come then were they permitted to do ãâã they would Ioh. 12. 23 27. Luk. 22. 53. 1. The Lord is the most high supream Soveraign over all and in that respect he hath an absolute power to appoint times and seasons and to order matters to be done when he seeth meet Acts 1. 7. This kinde of power hath every Goreenour within the circuit of his jurisdiction much more the Lord of the whole world 2. The understanding of this high Soveraign is infinite Psal. 147. 5. He best knoweth which are the fittest times and seasons Hereby we are taught to ascribe the glory of all seasons for attaining any good ââ¦g to the Lord to be thankfull unto him for the same to use them to that ãâã for which he affords them and to take heed that we let not slip that season which he limiteth for any purpose No man can prorogue a season beyond the Lords limits See more hereof Chap. 3. v. 7. § 76. v. 13. § 146. §. 44. Of Davids penning the Psalms THe Apostle to prove that God limiteth times hath recourse again to the Text which he quoted and inculcated again and again Chap. 3. v. 7 13 1â⦠So as he urgeth no other thing then what God of old had done in and by his servant David This phrase saying in David is Tropicall For David is here put for the ãâã which he penned The Author for his work as Rom. 9. 25. Or the Preposition IN is put for BY as Chap. 1. v. 1. in the later end of § 11. by the Prophets Which way soever we take it it confirmeth the Divine Authority of this proof ãâã was noted § 42. yea and of the whole Book of Psalms whereof David was ãâã Penman For it is thus written David himself saith in the Book of Psalms Luk. 20. 42. And where testimonies are cited out of the Psalms David is brought in as a witâ⦠ââ¦s How then doth David in spirit call him Lord Matth. 22. 43 c. and ãâã taketh concerning him c. Act. 2. 25. And David describeth the blessednesse of ãâã ãâã c. Rom. 4. 6. To make it the more clear that what David penned was of Divine Authority it is thus written David himself said by the holy Ghost Mark 12. 36. and the holy Ghost by the mouth of David spake c. Act. 1. 16. 13. 35. From the mention of David in reference to the Psalm we may probably conclude that David was the Penman of the whole Book of Psalms especially from this phrase David himself saith in the Book of Psalms Luk. 20. 42. Some exceptions are made against this Conclusion but such as may readily be answered Object 1. Sundry Psalms have not the Title of David prefixed before them they have no Title at all as the first second and others Answ. If they have no Title why should they not be ascribed to David rather theâ⦠then to any other considering that the Book of Psalms is indefinitely attributed to him as we heard out of the fore-mentioned place Luk. 20. 42. which is the Tiââ¦e prefixed before all the Psalms as comprising them all under it Besides such testimonies as are taken out of Psalms that have no Title are applied to David as Acts 4. 25. and this testimony that is here taken out of Psal. 95. 7 Object 2. Some Titles are ascribed to other Authors as Psal. 72. 127. to Solomon Answ. The Hebrew servile ãâã ãâã ãâã ãâã ãâã Lamed is variously taken and translated as sometimes OF Psal 3. 1. A Psalm of David Then it signifieth the Author Thus it is used in most titles especially when they are applied to David Other time it is translated FOR as Psal. 72. 1. 127. In these it implieth that the Psalm was penned FOR Solomons use or for his instruction It may also be thus translated concerning Solomon That the 72. Psal. was penned by David is evident by the close thereof in these words The prayers of David the son of Iesse are ended Object 3. Some Titles attribute the Psalm to this and that Levite as Psal. 88. to Heman and 89. to Ethan Yea twelve Psalms to Asaph and eleven to the the sons of Korah Answ. All these were very skilfull not only in singing but also in setting tunes to Psalms They were musick-masters Therefore David having penned the Psalms committed them to the foresaid Levites to be fitly tuned As all those Levites were very skilfull in musick so many of them were endued with an extraordinary spirit Asaph was a Seer 2 Chron. 29. So also was Heman 1 Chron. 25. 5. and with these two was Ethan as a chief Singer and master of musick joyned 1 Chron. 15. 17 19. The sons of Korah also were men of eminent parts especially in musick Wisely therefore did David make choice of these men to tune and sing his Psalms in publick It will not follow that any of them were enditers of any of the Psalms because their name is set in the Title of some of them
that were comprised under their exâ⦠and legall Rites By this means may we in many respects come to discern sundry particular benefits arising out of those truths which it may be we should not so readily discern in a single simple consideration of the truths themselves For finding out the truth of types observe these rules 1. Be well acquainted with the Prophets who were expounders of the Law A Prophet will tell you that circumcision intended the taking away of the foreskin of the heart Jer. 4. 4. Another will tell you that sacrifices set out the offering of Christ Psal 40. 6. 2. Observe what applications in the New Testament are made of the legall Rites unto their severall truths For the Penmen of the New Testament were guided by the same Spirit that Moses was and knew what was the intendment of his Rites Thereby we may know that the Rite of not breaking a bone of the Paschal Lamb Exod. 12. 46. did prefigure the kind of Christs death and the not breaking of his bones Ioh. 19. 36. Other types applied to their truths in the New Testament are set down before in this § 3. By just consequence may sundry truths be found out For example from this ground that the Highpriest prefigured Christ we may by consequence inferre that the Highpriest appearing before God for the people and bearing their names in his Breast-plate did prefigure Christs appearing before God for us and presenting us by name unto God Exod. 28. 29. Thus may the Highpriests Robes and Ornaments be applied to Christ. 4. A perpetuall equity will leade us to finde out the truth of a type as the equity of thââ¦s that prayer shall ever be made unto God in the Name of Christ shews that the daily offering up of incense did typifie as much Mal. 1 11. 5. A fit analogy and resemblance of a type with the truth as Israels bondage ãâã Pharach with our spirituall bondage under sinne Their deliverance by the red sea with our Redemption by the blood of Christ. The clouds sheltring them from the parching heat of the sun with Christs preserving us from the wrath of God So in other things §. 51. Of the Resolution of Heb. 4. v. 7 8. 7. Again he limiteth a certain day saying in David To day after so long a time as it is said To day if ye will hear his voice harden not your hearts 8. For if Iesus had given them rest then would he not afterwards have spoken of ââ¦ther day THe summe of these two verses is this Canaan is not the rest to be rested in This is 1. Proved v. 7. 2. Confirmed v. 8. In the proof is set down 1. An inference on that which went before in this Adverb Again 2. The substance of the proof which is 1. Propounded 2. Exemplified In the Proposition there is 1. An intimation of Gods prerogative 2. A manifestation thereof Gods Prerogative is set out 1. By his act He limiteth 2. By the object thereof A certain day The manifestation of Gods Prerogative is by a Divine Testimony In setting down the testimony is noted 1. The Penman of it or the place of Scripture Saying in David 2. The mater of it That is 1. Simply considered in this word To day 2. Relatively extended in this phrase After so long a time The exemplification of the point is 1. Generally implyed in this phrase As it is said 2. Particularly expressed in these words of Scripture To day if ye will hear ãâã voice harden not your hearts Of the particular branches of this Scripture See Chap. 3. v. 7. § 76 c. The confirmation of the former proof is in the eight verse In it one thing is granted Another is inferred The thing granted is that Ioshua gave Israel a Rest. The point inferred is that that rest was not a rest to be rested in In the thing granted we may distinguish the persons and the point The persons are 1. The Doner Ioshua and the Donees in this relative Them under whom are comprised the then living Israelites 2. The point gift or thing given which was Rest. In setting down the inference observe 1. The manner by way of supposition If Then 2. The matter which contains a proof of the point that Ioshua did not give them the rest to be rested in The proof is double 1. It is taken from this circumstance of time Afterward 2. From the difference of time when Ioshua gave Israel rest and Davidââ¦teth ââ¦teth to enter into a rest This later is another day §. 52. Of Instructions raised out of Heb. 4. 7 8. I. PRoof may be added to proof for confirmation of the same point This is implied under this Adverb Again See § 42. II. God setteth seasons This is the intent of this word He limiteth See § 43. III. Times are not known to man This word certain is not certain or sure ãâã indefinite See § 42. IV. God spake by David This phrase saying in David hath reference to God See § 44. V. David was the Penman of the book of Psalms That Book is by a Metonymy ãâã David See § 44. VI. That whereunto we are invited to enter into long after must needs be another ãâã ãâã that which was possessed long before This is the Apostles Argument It is ãâã in this phrase after so long a time See § 45. VII There is hope of entring while the day continues This is the main end of presâ⦠this word To day See § 45. VIII Scripture proofs may be inculcated Four times hath this proof To day if ye ãâã ãâã c. been insisted upon See § 46. Of sundry Observations gathered out of these words To day if ye will hear c. See Chap. 3. § 120. IX ãâã was Israels Governour X. Canaan was a place of rest to Israel XI Ioshua setled Israel in Canaan XII Gods work is ascribed to man These four last Doctrines are taken for grant and made the ground of the inference following See § 47 48. XIII Canaan was not the rest to be rested in This is the main point which the ãâã here proves See § 49. XIV Scripture circumstances are observable The principall force of the Apoâ⦠argument resteth upon a circumstance of time Because David after Ioshua ãâã ãâã Israel in Canaan speaketh of another day therefore Ioshua's rest was ãâã rest to be rested in In another place the Apostle draws an argument from ãâã word seed in the singular number to prove that Christ was promised to Abraâ⦠Gal. 3. 16. The whole Scripture is given by inspiration of God 2 Tim. 3. 16. We may not therefore think the least little therein to be in vain ãâã us in this respect to be the more observant not only of the generall ãâã and main scope of a place of Scripture but also of the manner of setâ⦠ãâã down and of other circumstances appertaining thereunto §. 53. Of setting down the Conclusion of a Discourse Verse 9. There remaineth
to do such things as are against the mind and will of God As those Jewes who bound themselves under a curse to kill Paul Act. 23. 12. It becomes us who are instructed in the over-ruling providence of God to have alwayes in our heart and as occasion is given to manifest in our words our submission of all our intents to the divine providence that so we may rest content if at any time we be crossed in our intent Well may we know what we woââ¦ld have fall out but God doth best know what should fall out and what is best so to do Let us not therefore be too eager in pursuing our own purposes This caution being interposed may keep us from breach of promise when matters fall ãâã otherwise then we have promised §. 28. Of the efficacy of mans Ministry depending on Gods blessing THe Greek verb which here setteth out Gods permitting act is a compound of a simple verb that signifieth to turn and a preposition that signifieth ãâã He that permits a thing to testifie his permission will turn to him and grant his desire The same simple verb joyned with another preposition that signifieth From ãâã ââ¦ndeth the contrary namely to turn from one and that in dislike in what he desired Thus is it used 2 Tim. 3. 5. The word of this Text implyeth Gods approving of a thing and such a permitting as he addes his helping hand thereunto For God doth not barely suffer good things to be so and so done but he hath his hand in ordering and disposing them and thereby brings them to a good issue Well therefore doth the Apostle in reference to the efficacy of his Ministry adde this caution If God ãâã For mans Ministry is so far effectuall as God addes his blessing thereunto I ââ¦ate planted saith the Apostle Apollo watered but God gave the encrease 1 Cor. 3. 6. In this respect also he saith God hath made us able Ministers of the New Testaââ¦ent 2 Cor. 3. 5. To this purpose may that in generall be applyed both to the efficacy of mans Ministry and also to the profit of peoples hearing which a Prophet thus expresseth I am the Lord thy God which teacheth thee to profit which leadeth thee by the way that thou shouldest go Isa. 48. 17. All meanes are voluntarily appointed by God subordinate to his providence and ordered thereby as the lower wheeles in a Clock by the great one This is a great encouragement with diligence good conscience and in faith to use the meanes which are warranted by God and in the use of them to call on God and to depend on him for a blessing §. 29. Of the resolution and Observations of Heb. 6. 3. Heb. 6. 3. And this will we do if God permit THe sum of this verse is a Ministers duty In it two points are observable 1. The connexion of this verse with the two former by this copulative particle AND. 2. A Declaration of the duty it self Hereabout is set down 1. The Ministers intention 2. The limitation thereof In setting down the intention the matter and manner are both observable The matter setteth out an act Doe And the object thereof THIS The manner is manifested in two circumstances 1. The plurall number WEE 2. The time future WILL. The limitation is 1. generally propounded in this conditionall particle IF 2. Particularly expressed in this phrase God permit Doctrines I Ministers must indevour to effect what they exhort their people to This ariseth from the connexion of this verse with the former by this copulative AND. See § 24. II. Ministers must direct their people in what they incite them to By this word ãâã he intendeth his preaching or writing which is a meanes to direct them See § 26. III. Ministers must lead on their people to perfection This relative THIS hath reference to that point See § 25. IIII. Ministers must judge others in good things to be of their minde The plurall number WE includeth other Ministers See § 24. V. Good purposes may be before hand professed This the Apostle here doth by a woâ⦠of the future tense we will do See § 24. VI. Mens purposes must be submitted to Gods providence This conditionall particle IF as here used intends as much See § 27. VII Gods blessing makes mens Ministry effectuall Thus much is intended under this phrase God permit See § 28. §. 30. Of declaring before hand the utmost danger Heb. 6. 4 5 6. Verse 4. For it is impossible for those who were once enlightned and have tasted of ãâã heavenly gift and were made partakers of the holy Ghost Verse 5. And have tasted the good word of God and the powers of the world to come Verse 6. If they shall fall away to renew them again unto repentance seeing ãâã crucifie to themselves the Son of God afresh and put him to an open shame IN these three verses a strong reason is rendred to press the Hebrewes on ãâã in their progress of Religion This causal particle FOR implieth as much It may have reference either to the Apostles promise v. 3. or to his exhortatiâ⦠v. 1. Both tend to the same end for his promise is to help them on in that where ãâã he exhorted them Applyed to his exhortation it implyeth thus much be yoâ⦠carefull to go on unto perfection lest you fall into the fearfull estate of Apoâ⦠Applyed to his promise it implyeth that he would not fail to do his best ãâã to help them on to perfection lest they should fall backward so far as to proâ⦠postates The reason then is taken from the danger which they may fall into who ãâã well begun go not on forward till they come to perfection That daââ¦ger ãâã out in the estate of Apostates which is a most desperate estate The Apostles argument may be thus framed Whatsoever may bring professors unto Apostacy is carefully to be avoyded But negligence in going on unto perfection may bring professors unto Apoâ⦠Therefore such negligence is to be avoyded To inforce this argument the further he describeth the wofull estate of Apostates and that in such a manner as the very hearing thereof may well woâ⦠ãâã men Belshazzars passion Dan. 5. 6. By this it is evident that the utmost danger where into professors may fall ãâã be laid before them This did God when he said to man In the day that ãâã ââ¦est of such a tree thou shalt surely die Gen. 2. 17. so did Moses in those ãâã curses that he denounced against Gods people for their transgressions Lev. ãâã ãâã Deut. 28. 15. This was usuall with the Prophets Isai. 5. 5. Hos. 1. 9. with the ãâã runner of Christ Mat. 3. 10. with Christ himself Mat. 23. 35. Rev. 25. ãâã 3. 16. and with his Apostles Rom. 11. 21. This may be an especiall meanes to make men circumspect in avoyding all thiâ⦠which may bring us into that danger Sea-faring men that are before hand ãâã
Thence a noune which signiââ¦â⦠spectacle or an example Iud. v. 7. and a verb which signifieth to make ãâã of and thereupon to make an example From thence ariseth the comâ⦠here used which for the most part is taken in the worst sense namely to maââ¦e ãâã an example of disgrace to expose one to ignominy and open shame It is used ââ¦gatively of Iosephs mind to the Virgin Mary He was not willing to make ãâã publick example Matth. 1. 19. This compound verb is here fitly and fully thus translated put him to an ãâã shame This is an evidence of Apostates excessive envy hatred and malice agaiâ⦠Christ and it hath reference to their malicious handling of Christ at the time of his death For they sent men to apprehend him as a thief When they had broâ⦠him to the High-Priest they suborn false witness against him The High-Prieâ⦠servants spit in his face smite him with their hands and staves They deliver ãâã up to an heathen Judge They choose him rather to be put to death then a ââ¦rious murderer They all cry out to the Judge to have him crucified Souldiers after he was whipped and condemned in derision put a purple robe upâ⦠him plat a Crown of Thornes upon his head and put a reed for a Scepter into ãâã hand They lead him out to the common place of execution making him to ãâã his own Crosse. They naile him to a Crosse and so lift him up and that ãâã two theeves for the greater ignominy They deride him so hanging upon the Crosse. They give him Gall and Vinegar to drink These and sundry ãâã wayes did they who first crucified Christ put him to open shame In like manner do Apostates deal with the Lord Jesus Christ. They blaspâ⦠his name they disgrace his Gospell they persecute his members and that in the ââ¦orest and rigourest manner that they can If they could they would pull ãâã himself out of heaven and handle him as shamefully as he was before handled ãâã all on meer malice and that after they have been enlightned tasted of the heavenly ãâã ââ¦ade partakers of the Holy Ghost tasted of the good word of God and of the powers of the ãâã to come The fore-mentioned spightfull acts after such mercies received do manifestly demonstrate that the sin here spoken of is the sin against the Holy Ghost so as the Apostle might well say that it is impossible to renew them again unto repenââ¦nce Of the nature of this sin and of the reason why this above other sins shall ââ¦ver be pardoned see my Treatise of the sin against the Holy Ghost § 15 c. and § 27 c. §. 43. Of the Resolution of Heb. 6. 4 5 6. Heb. Chap. 6. v. 4 5 6. Vers. 4. For it is impossible for those who were once enlightned and have tasted of the heavenly gift and were made partakers of the Holy Ghost Vers. 5. And have tasted the good word of God and the powers of the world to come Vers. 6. If they shââ¦ll fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame Vers. 4. THe main scope of these three verses is to set out the state of Apostates In them observe 1. The inference in this causall particle FOR. 2. The substance whereof are two parts 1. The Ascent 2. The Downfall of Apostates 1. Their ascent consisteth of five degrees 1. Their enlightning amplified by the time Once 2. Their taste of the heavenly gift In this is set down 1. An Act Taste 2. The object gift amplified by the excellency of it Heavenly 3. Made partakers of the Holy Ghost Here observe 1. With what they are endowed The Holy Ghost 2. How they are endowed therewith Made partakers Vers. 5. 4. Have tasted the good word of God Here again is expressed 1. The former act have tasted 2. Another object The Gospel stiled the word and amplified 1. By the Author God 2. By the quality Good 5. The powers of the world to come Here 1. The act is understood 2. The object is 1. expressed powers 2. Amplified by the place where they are world to come Vers. 6. 2. Their downfall is 1. Propounded 2. Proved In propounding it there is 1. A supposition under which the kind of fall is comprised If they shall fall away 2. An inference wherein is noted an impossibility of recovery This is 1. Generally expressed It is impossible 2. Particularly exemplified in two branches 1. The kind of recovery To renew 2. The means thereof unto repentance 2. The proof of the foresaid point is taken from two effects The first effect is described 1. By the kind of act They crucifie 2. By the reiteration thereof afresh 3. By the person crucified The Son of God 4. By their own dammage To themselves The second effect is thus set out And put him to an open shame §. 44. Of Observations gathered out of Heb. 6. 4 5. 6. Vers. 4. I. THe utmost danger is to be declared As the note of inference FOR So the general scope of these verses afford this observation See § 30. II. Hypocrites may be enlightned This is here taken for granted See § 3â⦠III. One can be but once enlightned This also is taken for granted See § 3â⦠IV. God bestoweth gifts on hypocrites The word gift intends as much See § 3â⦠V. Hypocrites may partake of heavenly gifts This Epithite Heavenly gives proof hereunto See § 33. VI. Hypocrites have but a smack of the gifts they have This Metaphor ãâã implies as much See § 33. VII The Holy Ghost is the worker of those gifts that any have He is therefore metonymically here put for the gifts themselves See § 34. VIII Hypocrites may be made partakers of the Holy Ghost This is here expresly set down See § 34. Verse 5. IX Gods word is common to all of all sorts For hypocrites are here said to taste hereof See § 35. X. Hypocrites do but sip on Gods word They do but taste it See § 35. XI The Gospell is a good word For by this phrase good word the Gospell is meant See § 35. XII There is a world yet to come This is here taken for granted See § 36. XIII The things of the world to come may be here discerned This also is here ââ¦ken for granted See § 36. XIV The things of the world to come are as glorious trophies This is intended under this word powers See § 36. XV. Hypocrites may have a sweet apprehension of heavenly happiness They ãâã taste the same See § 36. Verse 6. XVI Hypocrites may totally fall away The emphasis of the Greek ãâã translated fall away implies as much See § 37. XVII The fall of Apostates is irrecoverable This word impossible proves as ãâã See § 38. XVIII There is not a second renovation This particle again intends this poiâ⦠See § 39. XIX Apostates are not
good deeds yea even such as have continued under the ââ¦ng of a powerfull Ministry and under Gods blessing on their outward affairs ââ¦in appears the corruption of nature the deceitfulness of sin and subtilty of ãâã that men should be made worse by the meanes and helps which God affordâ⦠to make them better What assurance can such have that they are plants of ââ¦d of Gods plants it is said that they shall still bring forth fruit in old age ãâã 92. 14. â⦠Let such as have begun well be exhorted to hold on and as their means enâ⦠let their charity encrease Let not former good deeds hinder latter so long â⦠God affordeth opportunity improve the ability which God giveth thee in this ãâã and let thy Stock for the poor be encreased according to the encrease of the ãâã of thy wealth God by continuing occasion of charity tryeth the continuâ⦠of thy charity Wilt thou then faint and shrink when God expecteth impââ¦ement Of perseverance in wel-doing See Chap. 3. v. 6. § 68. c. §. 73. Of the resolution of Heb. 6. v. 9 10. Heb. 6. 9 10. But beloved we are perswaded better things of you and things that accompany salvation though we thus speak For God is not unrighteous to forget your work and labour of love which ye have shewed toward his Name in that ye have ministred to the Saints and do minister Vers. 9. THe sum of these two verses is a Ministers insinuation into his peoples heart Hereabout observe 1. The inference in this particle BUT 2. The substance wherein is contained 1. A friendly compellation Beloved 2. A good opinion Hereof are two parts 1. The point it self what he thought of them 2. The proof why he thought so of them as he did v. 10. In propounding the point we may observe 1. The manner of propounding it 2. The matter of which it consisteth The manner is manifested two wayes 1. By using the plurall number we are intimating a consent of others 2. By his confident expressing of his opinion in this word Perswaded The matter is set down two wayes 1. By way of asseveration 2. By way of correction The asseveration sets down the matter two wayes 1. Comparatively better things 2. Simply in this phrase things that accompany Salvation This sheweth the height of his good opinion of them The correction is in this phrase though we thus speak Vers. 10. The motive or reason of the Apostles foresaid opinion is taken from the sââ¦its of their profession amplified by Gods remembrance of them The amplification is first set down In the reason therefore we may observe two effects One on Gods part The other on Mans. In the former is expressed 1. The kind of effect 2. The ground thereof both set down by their contraries The kind of effect thus not forget The ground thus not unrighteous The effects on Mans part are set down under two heads One generall work The other particular love Their love is first illustrated Secondly exemplified In the illustration is shewed 1. The eamestness of their love in this Epithite labour 2. The end of it which is commended 1. By the excellency of it Gods name 2. By the manifestation of it in that ye have shewed The exemplification hath reference to the time present and past Here we are to observe 1. Their act Ministring 2. Their object Saints The different tenses ye have ministred and do minister imply divers times The object Saints is expressed in the former understood in the latter §. 74. Of Observations raised out of Heb. 6. 9 10. I. MIsconceipts must be prevented This is the main end of the Apostles declaration of his opinion of these Hebrewes See § 53. II. Ministers may insinuate themselves into their peoples hearts This is the generall scope of these two verses See § 54. III. Testifications of love are commendable Such an one was this title Belâ⦠See § 55. IIII. The best things are to be judged of people So doth the Apostle here See § 56. V. Salvation is the reward of good works These are such as accompany Salvaââ¦ition See § 57. VI. Christians may be perswaded of others Salvation So was the Apostle here See § 58. VII Denuntiation of judgement may stand with good hope This phrase of correction Though we thus speak imports as much See § 59. VIII They who judge according to the rules of charity may suppose others to be of their mind This is inferred out of the plurall number We are perswaded See § 59. IX God is perfectly righteous These negatives not unrighteous intend as much See § 60. X. Gods righteousnesse makes him remember his Saints The conjunction of these two phrases not unrighteous to forget proves as much See § 62. XI God is ever mindfull of his Not to forget is to be ever mindfull See § 63. XII God is especially mindfull of the work of grace This is the work here mentioned See § 65. XIII Love is the ground of mercy Thus it is here set down See § 67. XIV Love is laborious For labour is here attributed to love See § 68. XV. Respect must be had to Gods name in duties to man So did these Hebrewes See § 69. XVI Workes of mercy are speciall evidences of love Ministring being a work of mercy is here brought in as an evidence of their love See § 70. XVII Charity is specially to be shewed to Saints Such were they to whom these Hebrewes ministred See § 71. XVIII Christians must continue in well doing This is here expresly commââ¦nded See § 72. §. 75. Of inciting those of whom we hope well Heb. 6. 11 12. And we desire that every one of you do shew the same diligence to the full assurance ãâã hope unto the end That you be not slothfull but followers of them who through faith and patience iââ¦rit the promises HEre the Apostle beginneth the second part of his exhortation which is unto perseverance The inference of this upon the former verses is observable He had before testified his good opinion concerning their Salvation yet here he exhorteth them to use meanes for attaining thereunto Our English joyneth these two with â⦠copulative conjunction AND. The ãâã it with a conjunction of opposition BUT As if he had said I conceive ãâã of you and of your former practice but yet you must not thereupon wax seâ⦠but use all meanes for attaining that Salvation which I am perswaded is prepared for you Thus we see that assurance of the end is no sufficient cause to neglect meanes ãâã ââ¦ining to the end Election and Vocation give assurance of Salvation yet ãâã Apostle exhorteth them who were called and thereby had evidence of their ãâã to give diligence to make their calling and election sure 2 Pet. 1. 10 Who ââ¦ld have greater assurance of Salvation then Paul Rom. 8. 38 39. Yet who ãâã carefull in using meanes for attaining thereto then he I so run saith he not as ââ¦ly
must children endeavour to be like him We are all children of Abraham Gal. 3. 7 29. Now it is an honour for a childe to be like his Father We ought then rather to be like him because there are no such difficulties and obstacles opposed unto us Gods promises and means of accomplishing them do now sweetly concur We live in times wherein we see the substance of all former promises accomplished Rom. 4. 24. §. 95. Of Christ comprised under the promises made to Abraham THe foresaid promises and also Abrahams faith therein were the greater in that they held out Christ and Abraham eyed Christ in them For 1. That generall promise that God would bless Abraham did set out Christ for all blessings come to children of men in Christ. 2. The promise of seed intended Christ which the Apostle proveth by the singular number seed spoken as of one Gal. 3. 16. 3. The numerous encrease as the Stars of Heaven dust of the earth and sand of the Sea hath especiall respect to the Church which is the body of Christ. 4. The extent of the blessing to all Nations Gen. 12. 3. and 22. 18. was in and by Christ accomplished 5. The Land of Canaan which was promised was a Type of heaven which was purchased by Christ and where we shall have an eternall communion with Christ. To Christ therefore Abraham had an eye in the promises which were made to him In which respect Christ thus saith to the Jewes Your Father Abraham reââ¦ed to see ââ¦y day and he saw it and was glad Joh. 8. 56. Hereby we may learn what specially to behold in Gods promises namely Iesus Christ and in him Gods favour and all needfull blessings that may bring us to an eternall communion with him Thus shall our faith be more firmly stablished and we made the more patient in expecting the issue and end of all the Salvation of our soules §. 96. Of Gods promise the ground of Faith and Patience THe Apostle to give proof of Abrahams Faith and Patience maketh mention of Gods promise to shew that Gods promise is the only true ground of Faith and Patience This made Caleb and Ioshua constant in their Faith and Patience fortie yeares together in the wilderness notwithstanding the many murmurings and rebellions of the other Israelites This made David endure many yeares persecution from the time of his annointing to the time of his possessing the Kingdome This was the ground of the Faith and Patience of all Martyrs and other Saints iâ⦠all ages The word which David intendeth where he saith Remember the ãâã unto thy servant was a word of promise whereof he thus further saith upon which thou hast caused me to hope this is my comfort in my affliction c. Psal. 119. 49 50. Gods promise is as his very essence which changeth not Mal. 3. 6. Heaâ⦠and earth may pass away but Gods word shall not pass away Mar. 13. 31. For faithââ¦l ãâã he which promiseth Heb. 10. 23. and will also do it 1 Thes. 5 24. For breeding and strengthning faith for adding patience thereunto and for making us without fainting to hold out it will be needfull and usefull to acquaint our selves with the promises of God and with his truth in performing the same Though God in his unsearchable wisdome may set a long date for the accomplishment of his promises so as to us who know not his time and season he may seem to forget his promises yet his justice truth faithfulness and unchangeableness will not suffer him to make his promise utterly void If a King or great man make a promise of this and that we can waite for it yet they are but ãâã and many wayes subject to faile for every man is a lyar but God most true Rom. 3. 4. Let us not therefore by incredulity or impatiency make void to our selves any promise of God as the incredulous Prince did 2 King 7. 2 20. Let us rather shew our selves to be true children of Abraham by such a faith as he had and manifest the truth thereof by patience §. 97. Of Gods confirming his promise by oath GOd that made the aforesaid promise to Abraham did most solemnly confirm it by his oath Thus it is here taken for granted in that he sets down the boââ¦d whereby he bound himself together with the reason thereof in this manner because he could swear by no greater he sware by himself Here therefore is to be considered 1. This act of swearing atributed to God 2. That object by whom he swore himself 3. The reason hereof He could swear by no greater Of the notation of the Hebrew word translated swearing of the generall nature of an oath of this act attributed unto God and of the bonds whereby God ââ¦yeth himself in his oath See Chap. 3. v. 11. § 114 115. Of the certainty or infallibility of Gods oath See Chap. 3. v. 3. § 26. God is oft said to swear in wrath as we may see in the places whereunto reference is made But here his swearing is in mercy for confirmation of his promise made for the good of Abraham and his seed Thus he confirmed the promise of Christs Priest-hood Psal. 110. 4. And of the everlasting continuance of Daââ¦ids Kingdome Psal. 13â⦠11. And of the calling of the Gentiles Isai. 45. ââ¦3 And of the prosperity of the Church Esai 62. 8. This manner of Gods confirming his promise may not be imagined to arise from any variableness in God but rather from his tender respect to man partly to strengthen his faith the more and partly to move him with patience to expect Gods season for the accomplishment of his promise Object Abraham gave testimony of his faith what need was there then that God ââ¦ld swear to him Answ. 1. Though in some things he testified a strong faith Rom. 4. 18. c. Heb. ãâã 8. c. Yet he being a man was subject to humane frailties Instance his twice ãâã all of Sarah to be his wife and that for fear Gen. 12. 12. and 20. 2. This phrase also Lord God whereby shall I know that I shall inherit it Gen. 15. 8. And his going in unto Hagar Gen. 16. 4. imply a kind of distrustfulness We read ââ¦e like of David a man of great faith as is evidenced by his setting upon a Lyon and a Bear and a Giant 1 Sam. 17. 36. And by his long bearing out Sauls persecution yet afterwards he manifested great weakness when he said in his heart I ãâã now perish one day by the hand of Saul 1 Sam. 27. 1. And when in his haste he ãâã all men are lyers Psal. 116. 11. which he especially intendeth of such Proââ¦ts as told him he should be King 2. Gods oath was needfull for and usefull to Isaac who was newly delivered ãâã of the very jawes of death and then present when God confirmed his promise to Abraham by oath Gen. 22. 12. c. for the promise concerned
Object It is a mercenary disposition and the part of an hireling to do ãâã for reward Answ. Not unlesse they do it wholy and only for reward or at least principally according to this proverb No penny no Pater Noster 2 Object This argues self-love Answ. Indeed the eying of such a reward argues a spirituall self-love but this is very commendable as is shewed in Domest Duties on Eph. 5. 29. Treat 1. § 58. Though this be lawfull yet it admitteth sundry cautions such as these 1. That the principall ââ¦nd we aim at in all our endevours be Gods will and his glory We ought so far to aim at this mark as if our salvation and Gods glory should stand in opposition which never can in a right course we should with Mââ¦ses wish to be blotted out of the book of life Exod. 32. 32. and with Paul to be separated from Christ rather then Gods glory be dashed Our aim therefore at ouâ⦠own happinesse must be subordinate to Gods glory 2. That the particular thing which we aim at be such as proceedeth from Gods love and favour and bringeth us into communion with him 3. That we aim at a reward not as a due debt or matter of merit but as that which God on his meer grace promiseth 4. That the longer we be trained up in Christs Schoole we do the more ãâã our selves with the beauty and excellency of that which God requireth of us and thereupon to yeeld unto it for conscience sake for the Lords sake for the loââ¦e of goodnesse it self §. 150. Of Inferences upon doing and enduring for reward sââ¦ke 1. THe foresaid doctrine of having an eye to the hope set before us is the doctrine of all reformed Churches taught by their Preachers in their ãâã maintained by professors of Divinity in their Chaires and published in the books that are printed about this point and yet Papists falsly charge us to deny that Christians should have any respect to reward The Rhemists in their notes on Heb. 1â⦠26. thus The Protestants deny that we may or ought to do good in respect or for reââ¦ard in heaven And Bellarmin chargeth Calvin to deny that we should do good ãâã respect to reward But in those places which he quoteth of Calvin there is nothing to be found tending to that purpose 2. It cannot be denyed but that there are some of this perver seopinion to deny the truth of grace in them who are either incited to good by hope of reward or restrained from evill by fear of future revenge But this conceit we utterly detest 3. The foresaid doctrine giveth evidence of the great indulgency of God towards man in affording such allurements to incite us unto our duty 4. The said doctrine manifesteth the hardnesse of their hearts who are no way ââ¦rought upon but remain like the Smiths Anvill which is softned neither with the beating of the Hammer upon it nor with any oyle powred on it They are like those that Christ complaineth of who were wrought upon neither by piping nor danââ¦ing Matth. 11. 17. 5. Let this part of Gods indulgency towards us quicken us up to use this help and thereupon both to take notice of the hope that God hath set before us and also seriously to meditate on the excellency thereof and frequently to meditate thereon §. 151. Of the resolution of Heb. 6. 17. 18. Verse 17. Wherein God willing more abundantly to shew unto the heires of promise the immutability of his counsell confirmed it by an Oath Verse 18. That by two immutable things in which it was impossible for God to lie we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us Vers. 17. THe Sum of these two verses is A declaration of the ends of Gods condescention to man Here about we are to observe the inference in this word wherein And the substance in the words following The foresaid ends are two One in reference to God himself v. 17. The other in reference to man v. 18. The former is 1. Propounded in this phrase to shew the immutability of his counsell 2. It is illustrated by sundry circumstances In the point propounded we may observe 1. Gods Act thus expressed to shew 2. The Object thereof wherein is set down both the kind of object counsell and the stabilââ¦ty of it in this word immutability The circumstances of the illustration are four 1. The manner of Gods doing what he did in this word willing 2. The measure thereof more abundantly 3. The meanes whereby he did it his oath This is amplified by the validity of it in this word confirmed 4. The men to whom he did it Heires of promise Verse 18. The other end which hath reference to man is 1. Propounded 2. Amplified In the point propounded is set down 1. The kind of benefit consolation 2. The quantity of it strong 3. The fruition of it might have In the amplification is set down the meanes used on Gods part and the persons for whom The meanes are set forth 1. By their number two things 2. By their stability which is 1. Expressed in this word immutable 2. Confirmed in this phrase in which it was impossible for God to liâ⦠The persons for whose sake God so far condescended are described 1. By their Act who have fled 2. By the end of that act to lay hold upon 3. By the prize the hope 4. By the ground thereof set before us §. 152. Of Observations raised out of Heb. 6. 17 18. Verse 17. 1. GOd conformes himself to man This I gather out of the Inference from this word wherein See § 130. II. God willingly doth what he doth for man For it is here said God willing See § 130. III. God doth more then needs for mans sake This phrase more abundantly ãâã this word two things v. 18. intend as much See § 131 139. IV. God clearly manifests his good will to man The word translated to shew signifieth a clear and full manifestation of a thing See § 132. V. All believers are Gods heires VI. None but believers are Gods heires The extent and restraint of this word heires prove these two last observations See § 133 134. VII Gods promise in the ground of believers inheritance For they are heires of promise See § 133. VIII Gods counsell is immutable This is here taken for granted See § 135. IX Gods oath is a suretiship The word translated confirmed intendeth ãâã much See § 138. X. Gods promise is immutable XI Gods Oath is immutable These are the two things that are here said to be immutable See § 140. XII Matters of impotency are impossible to God See § 141. XIII It is impossible for God to lie This is here expresly affirmed See § 141. XIV Faith in Gods promise worketh consolation For it is Gods word believed whereby we come to have comfort See § 144. XV. God would have our consolation to be steady
another and that in time so as this body shall not be full till the end of the world and then will there be no more need of this intercession The intendment of this phrase applyed to Christ to make intercession is to shew thâ⦠Christ being Gods favourite and our advocate continually appeareth before God to make application of that sacââ¦ifice which once he offered up for our sins Thaâ⦠hâ⦠is Gods favourite is evidââ¦nt by this testimony which God from heaven gave of him This is my beloved Son in whom I am well pleased Matth. 3. 17. ãâã expresly called an advocate with the father 1 Iohn 2. 1. It is expresly said ãâã ãâã entred into heaven now to appear in the presence of God for us Heb. 9. 24. This Christ doth 1. To present unto his Father himself the price of our ââ¦demption 2. To make application of his sacrifice to his Church time after time ãâã to the need of the severall members thereof 3. To make our persons prayers services and all good things acceptables God 1. This sheweth that the Church needeth no other sacrifice nor yet a ãâã that sacrifice The reason which Papists forge for their supposed ãâã bloody sacrifice is directly against this intercession of Christ for if ãâã still remain our Priest in heaven and as our Priest still makes intercession ãâã us what need is there of any other Priest or any other sacrifice 2. We may in faith and with boldnesse at all times approach to the ãâã ãâã grace in that we have an advocate who also is Gods favourite there alwayes ââ¦sent An advocate that is able to make our cause good He himself hath ãâã ãâã indured whatsoever is requisite to make our cause good He is a favourite to ãâã God will hearken Though we be unworthy and have much incensed Gods ãâã yet there is hope so as we need not despair 1 Iohn 2. 1. On this ground the Apostle with an holy insultation saith Who is he that condemneth It is Christ that ãâã yea rather that is risen again who is even at the right hand of God who maketh ââ¦nuall intereession for us When thou art troubled with horror of sin when thoâ⦠ãâã in any distresse when thou art going out of this world lift up the eyes of thy ãâã ãâã Christ thy advocate at the throne of grace making intercession for thee and in ãâã commend thy case and soul to him 3. This is a good ground of assurance of Gods constant favour to us and of ãâã persevering unto the end and it is the more sure because it is not in our selves ãâã in Christ. 4. This is a further ground of presenting our persons prayers and all our services to God in the name of Christ. See § 105. This relative to them hath reference to the persons described in the former ãâã of this verse It intendeth such a limitation as excludeth all others So as Christ doth not make intercession for all Ioh. 17. 9. See Chap. 2. v. 9. § 81. §. 107. Of the resclution and observations of Heb. 7. 25. Vers. 25. Wherefore he is able also to save them to the uttermost that come ãâã God by him seeing he ever liveth to make intercession for them THe sum of this verse is The alsufficiency of Christs Priest-hood in setting ãâã hereof observe 1. The inference in this word wherefore 2. The substance In it 1. An effect 2. The meanes of accomplishing it The effect is set out 1. By the kind of it to save 2. By the ground of it he is able 3. By the extent to the uttermost 4. By the persons that are saved These are described 1. By their act them that come 2. By the object to whom unto God 3. By the mediator by Christ. 2. The meanes of accomplishing the foresaid effect is 1. Propounded 2. Amplified In the point propounded there is 1. An act he liveth 2. A continuance therein for ãâã In the amplification of it we have 1. The end to make ãâã 2. The Persons for whom for ãâã Doctrines I. Christs excellencies made him an alsufficient Priest The generall reference of this verse to all that went before intends thus much See § 101. II. Salvation is the end of Christs Priest-hood He was such a Priest as is before described to save See § 101. III. Christ was able and meet to accomplish what he undertook This is exemplisied in this particular of saving See § 102. IV. The salvation which Christ bringeth is full and perfect It is to the uttermost See § 103. V. Men must endevour to be saved They must come See § 104. VI. Salvation belongs to those that come to God This is here taken for granted See § 104. VII Christ is the meanes to bring us to God Christ is understood under this relative him See § 105. VIII Christ still liveth as our Priest So much is intended under this phrase ãâã ãâã liveth See § 106. IX Christ maketh intercession This is plainly expressed See § 106. X. Christ maketh intercession for such as he intends to save This relative for ãâã hath reference to such See § 106. §. 108. Of Christ such an High-Priest as became ãâã Heb. 7. 26 27. Vers. 26. For such an High-Priest became us who is holy harmlesse undefiled separate from sinners and made higher then the heavens Vers. 27. Who needeth not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples for this did he once when he offered up himself IN these two verses a fifth argument is laid down to prove the excellency of Christs Priest-hood above the Leviticall See § 1. The argument is taken from the difference of the persons that executed the one and the other Christ was perfectly puââ¦e v. 26. but the Leviticall Priest polluted v. 27. Of Christs being a Priest and an High-Priest see Chap. 2. 17. § 172 173. The Apostle to make the force of his argument more evident premiseth a necessity of such an High-Priest as Christ was in this phruse became us Of the various acception of this word became see Chap 2. v. 10. § 86. It signifieth both a decency or glory and also a necessity In the former respect it hath reference to God whose glory is much set forth thereby In the latter respect it hath reference to man who could not have been saved without such a Priest as is here set forth Well therefore might he say such an High-Priest He is such an one as never the like was or can be Christ being the truth of that which was prefigured in Melchisedec and being so far prefer'd before Aaron as he is in this Chapter this relative such and that in the largest extent may well be applyed to him How Gods glory is set out by Christs Priest-hood wherein he humbled himself to death was shewed Chap. 2. v. 10. § 87. In reference to Christ himself that there was a meetnesse a necessity for Christ
world lyeth in darknesse and that none know how to worship him except it be revealed unto them from himself 1. This giveth proof of Gods good respect to man and sheweth how loth he is that man should stumble or mistake his way and perish Hereby doth God justifie himself about the distraction of those that perish thorough their ignorance 2. This doth much aggravate the sin of superstitious persons and of all that wander out of the right way It sheweth that their wandring is not for want of light but thorough their own wilfulnesse They close their eyes against the light which God hath afforded unto them 3. Let us answer Gods good respect to us in affording instructions and directions by giving heed to the same Thus will God continue his light unto us and we shall thus be brought to worship him acceptably here and to enjoy an eternall communion with him hereafter §. 19. Of Gods giving Lawes to Moses in the Mount THe place where God shewed the foresaid pattern to Moses is here said to be in the Mount This hath reference to Exod. 24. 16 17 18. There it appeareth that this was Mount Sinai where Moses was with the Lord alone forty dayes and forty nights God took Moses thus on high far from all society with other men and kept him all those forty dayes and nights without ordinary sustenance to give the people to understand that the ordinances which Moses delivered unto them were from abovâ⦠even from God himself that thus they might have them in higher esteem and more conscionably and obediently submit themselves unto them God also would hereby fit and prepare Moses with care and diligence to attend unto all those things that he should give him in charge By beeing alone with God in the top of the Mount covered with a cloud and kept from hunger and thirst from sleeping and drowsinesse he was freed from all manner of distractions and incumbrances naturall or secular arising from himself or others and thereby enabled and fitted wholly to attend upon God His solitarinesse was an especiall help thereunto §. 20. Of the resolution of Heb. 8. 3 4 5. Vers. 3. For every high-Priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer Vers. 4. For if he were on earth he should not be a Priest seeing that there are Priests that offer gifts according to the Law Vers. 5. Who serve unto the example and shadow of heavenly things as Moses was admonished of God when he was about to make the Tabernacle for see saith he that thou make all things according to the pattern shewed to thee in the Mount Vers. 3. IN these three verses there is laid down a difference betwixt the sacrifice of Christ and the legall Priests This difference is 1. Propounded v. 3. 2. Illustrated v. 4. 3. Confirmed â⦠5. 1. In the proposition there is 1. A case granted 2. An inference made thereupon In the case granted three branches are observable 1. The person high-Priest amplified by the generality ââ¦very 2. The ground of the case is ordained 3. The act to offer This is amplified by the subject matter to be offered which ãâã distinguished into these two kinds Gifts and sacrifices The inference is that Christ must also offer This inference is 1. Generally hinted in this illative particle wherefore 2. Particularly expressed In the particular expression we have 1. The ground of that which is ââ¦et down It is of necessity 2. The person intended this man 3. The sacrifice implyed under this phrase somewhat also 4. The end of his sacrifice to offer Vers. 4. 2. In the Illustration the place where the one and other Priests offer is discussed Hereof are two parts 1. Where Christ offered his sacrifice 2. Where the legall Priests offered theirs The former is 1. Implyed by a supposition 2. Proved 1. In the supposition we have 1. The thing supposed If he were on earth 2. A consequence inferred thereupon He should not be a Priest These two imply a strong negation namely that Christ was not on earth whence it followeth that heaven is the place where Christ exerciseth his Priest-hood 2. The proof is taken from the act of the legall Priests Here we have 1. The persons There are Priests 2. Their act that offer This is amplified by the subject Gifts 3. The ground thereof according to the Law Vers. 5. The Confirmation is taken from Gods ordinance v. 5. This may have a remote reference to v. 3. Every high-Priââ¦st is ordained to offer c. This is thus proved he serveth-unto the example c. Or it may have an immediate reference to this last clause of v. 4. According to the law For Moses was admonished and received a Law that the Priests should so do as they did This confirmation manifesteth a main difference betwixt legall Priests and Christ they served to that shadow whereof he is the substance Of that confirmation there are two parts 1. The office of legall Priests 2. Their warrant Their office is set out 1. By their act who serve 2. By the object to which they serve This is set out two wayes 1. By the types 2. By the truth The types are in these two words Example shadow The truth is in this phrase Heavenly thiââ¦gs The Priests warrant is 1. Propounded 2. Exemplified In propounding the warrant there is expressed 1. The Minister that was imployed Moses was admonished 2. The principall author thereof God 3. The time when it was given when he was about to make the Tabernacle In the exemplification of the warrant there is observable 1. The manner of enjoyning it See 2. The matter Herein we have 1. The Author saith he 2. The Minister imployed That thou make 3. The extent of things to be done all things 4. The manner of making them This is 1. Propounded according to the pattern 2. Exemplified 1. By the kind of pattern shewed to thee 2. By the place in the Mount §. 21. Of observations raised out of Heb. 8. v. 3 4 5. Vers. 3. I. CHrist is an high-Priest This is here taken for granted See Chap. 2. v. 17. § 172. II. Every one in an office is bound to the duty thereof This I gather from this generall parââ¦icle ââ¦ery See § 8. III. Ministers of God must be ordained to their Ministry Such were high-Priests who were here said to be ordained See Chap. 5. v. 1. § 3. IV. Priest were to offer to God V. Gifts were offered to God VI. Sacrifiââ¦s also were offered to God These three last points are all in terms expressed Of them see Chap. 5. v. 1. § 6 7. VII Christ did what he was bound unto by his office This adverb of reference wherefore implyeth as much See § 9. VIII Christ bound himself to be a sacrifice for us This is the necessity here intended See § 9. IX Christs sacrifice was of another kind then the sacrifices of a
be avoided 1. That sanctified means be not despised Proud Anabaptists and prophane liberââ¦ines are too prone hereunto 2. That means be not too much relyed and doted upon New Converts are tââ¦o prone hereunto The golden mean is the best and safest §. 65. Of the efficacy of Gods work THe foresaid duties are the rather to be observed because Gods work is ââ¦all The Greek expression thereof in this place is this word for word Gââ¦ving my Lawes into their minde and I will write them in their hearts In giving them to men he doth cause them to be fast set led in them The word giving may beââ¦sed to shew his freenesse in doing what he doth The other word translated ãâã is a compound and signifieth to write in a thing The proposition in is twice used Once in composition with the verb and then joyned with the nown which carrieth great emphasis and implyeth a deep indeleble writing or engraving of a thing Man may cause Gods law to be sounded to the eare it is Gods work so to engrave it in the soul. So effectual is Gods work that they whose heart he enlargeth and whom he draweth will run after him Psal. 119. 3â⦠Cant. 1. 3. He worketh in men both to will and to do Phil. 1. 13. 1. God is able to dive into the bottom of a mans soul and to search the innermost part thereof The word of God is quick and powerful c. Heb. 4. 12. It is the word of him that will have this power manifested 2. The end of Gods work is to perfect grace 1 Cor. 1. 8. Phil. 1. 6. and to being men to the end of all which is the salvation of their soul. This may serve for tryal to know whether Gods work have accompanied the ministry under which we live Such men as have long lived under the best outward ministry that can be and yet remain ignorant unresolved without spiritual love comfort and joy and have their hearts fixed on the world have not been wrought upon by God God hath not put his lawes into their innermost parts many meanly accounted of in the world may have more of Gods work in them then others that are accounted great in dignity policy learning and other like parts §. 66. Of informing the understanding first THese words which the Apostle useth of putting Gods laws into mens mind and writing them in their hearts and the order which he useth in setting ãâã down first the minde then their hearts sheweth that God first informs the understanding of men and then reforms their other parts In this respect saith Christ the dead shall hear and live John 5. 25. God first opened Davids ears and then put his law in his heart Psal. 40. 6. 8. The understanding is the most principle faculty of the soul it is as a Qââ¦een a Commander a guide What it conceiteth for truth the will followeth as good ãâã thereunto draweth all the powers of the soul and parts of the body Ministers are herein to imitate God and to their best indeavour to instruct people in the mysteries of godlinesse and to teach them what to believe and practise and then to stir them up in act and deed to do what they are instructed to do Their labor otherwise is like to be in vain Neglect of this course is a main cause that men fall into so many errors as they do in these dayes §. 67. Of the Lords being a God in peculiar to his consederates THe second promise or priviledge of the new Covenant is thus expressed And I will be to them a God and they shall be to me a people Both the Hebrew and the Greek thus read it word for word I will be to them for a God And they shall be to me for a people which implyeth that as God would be their God so upon all occasions he would shew himself so to be And in like manner would ãâã that he had taken them for his people by doing good unto them in all their neââ¦ds The very substance of the new Covenant is expressed in this promise which is not only a distinct and particular promise in it self but also the foundation and ground-work of all the rest for on this ground that God is our God and hath taken uâ⦠to be his people he pardons our sins enlightens ourminds and puts his laws into oââ¦r hearts Concerning this priviledge two especial questions are moved ãâã 1. Wââ¦ether Iehovah be not the God of the whole world If he be how is this a priviledge appropriated to a peculiar people Answ. This title to be a God and to have a people is taken two wayes 1. In a general extent unto all over whom he retaineth an absolute soveraignty having made them and continuing to substain and govern them for in him all live and move and have their being Acts 17. 28. 2. In a peculiar respect the Lord is their God and takes them for his people of whom he takes an especial care to bring them to eternal life Of these it is said ye are a chosen generation a peculiar people 1 Pet. 2. 9. By this distinction we may see how God is the Saviour of all men especially of those that believe 1 Tim. 4. 10. Quest. 2. Was not Iehovah in this peculiar respect thâ⦠God of the Jews for it is said ââ¦e shall be a peculiar treasure unto me above all people Exod. 19. 5. Answ. This must here be comparatively taken in regard of a more clear full effectual manifestation of Gods tender entire and fatherly respect to his confederates under the new Covenant then under the old On the foresaid respects Gods especial respect is appropriated to those who are under the new Covenant he is in an especial manner a God to them As the promises in the old Testament tending hereunto were intended to them so in the new Testament they were applyed to them Of them saith Christ I ascend unto my Father and your Father and to my God and your God John 20. 17. And God himself thus I will be their God 2 Cor. 6. 16. Believers under the new Covenant are incorporated into the body of the Mediator of the new Covenant actually exhibited and in that peculiar respect as the Lord is his Father and God so he is their Father and God 1. Good ground have we who live under this Covenant to apply to our selves this singular priviledge and to take God for our God and Father and to have iâ⦠in our mindes whensoever we approach unto him for ãâã end this phrase our Faâ⦠is prefixed to the Lords prayer Of the manifold comforts that thence arise see the Guide to God § 2. This gives us good ground to cast our care on God resting upon this with much confidence that the Lord is our God From thence we may well infer that ãâã careth for us 1 Pet. 5. 7. and will nourish us Psal. 55. 22. What can work
work himself and absolutely to promise both the meanes and end of all 1. Herein lyeth a main difference betwixt the covenant of works and grace In both life is promised but in the former upon condition of perfect obedience to be performed on mans part In the latter absolutely Object There is also a condition of faith and repentance required by the new covââ¦nant Mark 1. 15. Answ. 1. He that requireth that condition promiseth also to work it in us for faiââ¦h is the gift of God Eph. 2. 8. And God also worketh repentance in his consederates 2. Faith is only a meanes of receiving Christ who hath purchased life for us and repentance is a qualification to fit us for the fruition thereof 3. They are enjoyned as evidences to give us assurance that God hath prepared eternall life for us 4. God who beginneth the grace in us by his Spirit continueth that Spirit of his to nourish and increase all needfull grace till we be brought to the end of all the salvation of our souls 2. Upon these absolute promises we ought to believe that they shall be all accomplished so assuredly it shall be according to our faith In prayer for knowledge of Gods will for having it put in our hearts for pardon of sinne yea and for eternall life let our faith be fixed on Gods absolute promises thus shall we bring much comfort to our souls This is oââ¦e end of joyning Amen to the end of our prayers thereof see the guide to go to God § 242 244. Of absolute promises and the use of them see the whole Armour ãâã Gââ¦d Treat 2. Part. 6. On Eph. 6. 16. Of Faith § 75. §. 78. Of the resolution of Heb. Chap. 8. v. 8 9 10 11 12. V. 8. For finding fault with them he saith behold the dayes come saith the Lord when I will make a new Covenant with the house of Israel and the house of Iudaâ⦠V. 9. Not according to the Covenant that I made with their Fathers in the day when I took them by the hand to lead them out of the Land of Egypt because they continued not in my Covenant and I regarded them not saith the Lord. V. 10. For this is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my lawes into their minde and write them in their ââ¦earts and I will be to them a God and they shall be to me a people V. 11. And they shall not teach every man his Neighbor and every man his Brother saying Know the Lord for all shall know me from the least to the greatest V. 12. For I will be merciful to their unrighteousnesse and their sins and their iniquities will I remember no more IN these five verses a divine testimony is produced out of Ier. Chap. 31. v. 31 32 33 34. to prove the excellency of the new Covenant above the old In producing it two things are observable 1. The connexion of the proof with the point 2. A citation of the testimony it self By the connexion that which was supposed v. 7. is plainly affirmed see § 30. In this affirmation 1. The point it selfe is affirmed thus finding fault 2. The persons are set down These are of two sorts 1. Agent he who findeth fault The Lord in this phrase he saith 2. The Patients They who were under the old Covenant comprized under this relative with them The testimony it self is largely quoted from this place to the end of the 12. verse In setting down the testimony observe 1. The manner of propounding it in this remarkable note Behold 2. The matter This is 1. generally propounded v. 8. 9. 2. particularly exemplified v. 10 11 12. The general declares a main difference betwixt the old and new Covenant Of this difference there are two parts 1. The excellency of the new Covenant v. 8. 2. The deficiencie of the old v. 9. The former is set out 1. Simply 2. Comparatively v. 9. The simple in foure branches 1. The time when The dayes come 2. The Authour and orderer of it who is brought in 1. By another expressing him saith the Lord. 2. By himself speaking I will make 3. The excellency of the Covenant in this Epithite New 4. The persons with whom it was made These are distinguished by two Nations 1. The house of Israel 2. The house of Iudah V. 9. The new Covenant is set out comparatively in reference to the old and that negatively thus Not according c. Under this comparison he further sets out the old Covenant thereabout 2. parts 1. A description of the old Covenant 2. A Declaration of the deficiency of it The old Covenant is described 1. By the persons between whom it was made These are of two sorts 1. The Covenanter I made saith the Lord. 2. The Covenanters with whom he made it The house of Israel 2. By the time This is set out by a memorable deliverance out of the Land of Egypt and amplified by Gods manner of delivering them in two metaphors taken from a tender parent One in this phrase when I took them by the hand The other in this to lead them The deficiency of the old Covenant is noted in a double act One of the Covenantes They continued not in my Covenant The other of the Covenanters I regarded them not saith the Lord. Vers. 10. The exemplification of the new Covenant is 1. Generally propounded 2. Particularly distributed 1. In the general the point is thus expressed This is the Covââ¦nam 2. It is described 1. By the persons with whom it is made which are as before 1. Covenanter I will make saith the Lord. 2. Covenanties with the house of Israel 2. By the time after those dayes 2. The distribution is into foure promises in every of which observe 1. The matter whereof they consist 2. The manner of expressing the same 1. The matter of the first promise consisteth of two branches In both which there is 1. A distinct Act put write 2. A distinct object Lawes 3. A distinct subject their mindes their hearts 2. The matter of the second promise is a double relation 1. The Lord will be to them a God 2. They shall be to God a people V. 11. 3. The matter of the third promise is set down 1. Negatively 2. Affirmatively The negative implyeth that under the new Covenant there shall not be such need of instructing one another as under the old Hereof are foure branches 1. The Act denyed shall not teach 2. The Instructers twice set down Every man 3. The instructed his neighbor his brother 4. The substance of the Instruction know the Lord. In the affirmative we are to observe 1. The connexion by the causal conjunction for 2. The expression of the priviledge it self wherein observe 1. The kinde of priviledge shall know Amplified by the object me 2. The persons made partakers thereof These are set down 1. Generally all 2. Distributively from the least to
the greatest In the fourth promise observe 1. The inference of it as the cause of all the former for 2. The substance This layeth down two points 1. A double act on Gods part 1. Affirmative I will be merciful 2. Relative I will remember no more 2. A treble object concerning men 1. Their unrighteousnesses 2. Their sinns 3. Their iniquities 2. The manner of expressing all the foresaid promises is absolute §. 79. Of Observations raised out of Heb. Chap. 8. v. 8 9 10 11 12. ãâã 8. I. TRransgressors of a covenant are blame-worthy God doth here himself find fault with them See § 30. II. Weaknesse of the covenant excuseth not transgressors thereof The old covenant ãâã weak yet the transgressors thereof are blamed See § 30. III. God spake in the mouth of his Prophets These phrases He saith Thus saith the Lord prove the point See § 31. IV. God enters into covenant with men This is the main intendment of this testimony See § 39. c. V. The new covenant is a remarkable matter Therefore this note Behold is prefixed See § 32. VI. The new covenant was reserved to the dayes of the Gospell Those were the dayes then to come See § 33 34. VII Gods promises are as performances Therefore they are set down in the time present The days come See § 33. VIII The last covenant is ever fresh This Epithite new intends as much See § 35. IX The Church is as an house It is here so called See § 36. X. The spituall priviledges of the antient Iewes belong to Christians In this respect Christians are comprised under those titles Israel Iudah See § 36 38. XI All nations under the new covenant are united Israel and Iudah that were divided kingdomes are here set down united under the new covenant See § 37. Vers. 9. XII The new covenant is not such an one as the old was It is not according to that but better See § 54. XIII The old covenant was a divine covenant I made it saith the Lord. See § 54. XIV The old covenant was established with the Israelites in the wilderness The fathers here mentioned were they who lived in the wildernesse See § 54. XV. Men are proue soon to revolt In that day wherein God first established his covenant with the Israelites they revolted See § 55. XVI God gives deliverance I lead them out of Egypt saith the Lord. See § 55. XVII Memorable matters are to be remembred The mention of that memorable deliverance out of Egypt so long after giveth proof hereof See § 57. XVIII A time of speciall providence is a fit covenanting time Such was the time of Gods bringing Israel out of Egypt when he renewed his covenant with them See § 57. XIX God deals tenderly with his people These phrases took them by the hand to lead them gives evidence hereunto See § 55. XX God fully delivereth his He leads them out of their danger See § 56. XXI Men are prone to slight Gods kindnesse This is here exemplisied in the Israelites led out of Egypt See § 57. XXII Abuse of Gods kindnesse provoketh him to cast off his people So hath he dealt with the Israelites See § 59. Vers. 10. XXIII Christians must be distinctly informed in their priviledges This I collect from the inference of the particulars of the new covenant upon abrograting the old See § 60. XXIV God is the author of the new covenant It is God that saith thereof I will make See § 40 45. XXV The best things are reserved to the latter times These times are implyed under this phrase after these dayes See § 61. XXVI It is God that worketh on mens souls The inward parts here mentioned and hearts are put for their souls See § 64. XXVII Gods work is an effectuall work He puts into See § 65. XXVIII Gods work abides This phrase I will write intends as much See § 63. XXIX Gods first informes the mind He first puts his lawes into mens minds See § 66. XXX The Lord is in speciaââ¦l a God to his confederates Thus he here promiseth to be See § 67. XXXI God hath a peculiar people Such are they whom he takes to be his people See § 68. XXXII Gods peculiar people will answerably carry themselves This phrase they shall be to me a people implyeth the duty and disposition of Gods people See § 69. Vers. 11. XXXIII Knowledge of the Lord is a priviledge of the new covenant It is here reckoned among the priviledges thereof See § 72. XXXIV There needs not such means of instruction under the new covenant as needed under the old This is the main point intended under this phrase they shall ãâã teach c. See § 70 71. XXXV All of the new covenant have knowledge of the Lord. This is here plainly expressââ¦d See § 73. XXXVI Knowledge aboundeth under the new covenant The inference of this phrase all shall know me c. upon that which went before proves as much See § 73. Vers. 12. XXXVII Pardon of sin is the ground of other priviledges of the new covenant The inference of this priviledge upon the former by the causall particle for giveth proof hereof See § 74. XXXVIII God is pacified toward his confederates The meaning of this word mercifull intends as much See § 75. XXXIX Sins of Gods confederates deprive them not of his favour He is mercifull to their sins that is he pardoneth them See § 76. XL. All sorts of sins are pardoned to Gods confederates these severall titles unrighteousnesses sins iniquities being all of the plurall number comprise all manner of sins under them See § 76. XLI God fully acquitteth his confederates He remembreth their sins no more See § 76. XLII The promises of the new covenant are absolute So are these here mentioned and like to these are all others See § 77. §. 80. Of the old Covenant abrogated Heb. 8. 13. In that he saith a new covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away THe conclusion of the Apostles argument concerning the deficiency of the old covenant is here laid down The argument was this If the first covenant had been faultlesse no place had been sought for the second But place was sought for a second Therefore the first was not faultlesse The proposition is plainly set down in the seventh verse The assumption is largely proved by a divine testimony v. 8 9 c. The conclusion is here in this Text. This conclusion is laid down as a just consequence following upon the foresaid testimony as is evident by this clause In that he saith The force of the consequence lyeth in this That the introduction of a new form presupposeth the abolition of the former The building of a new house where an old one was presupposeth a pulling down of the old The word covenant is not in the Greek but fitly supplyed out of the eight verse Of this epithite new see
of the humane nature to merit that suffering is a work of the divine nature This is a most soveraign ground of much comfort and confidence Our sins have made us bound to infinite justice and brought us under infinite wrath VVhat hope could we now have if we had not such a Priest and such a surety as is both God and man But now there is assurance of full redemption and eternal salvation by this Priest God-man Oââ¦r adversaries hereupon charge us with Arrianisme But we need not regard their slander The point is Orthodox weighty necessary to be known and to be beleeved See more hereof chap. 2. v. 17. § 172. §. 79. Of Christ willingly offering himself a Ransome THis word offered having relation to the thing offered himself implieth a free act on Christs part He was not forced to what he suffered but he did it voluntarily of himself even as they who willingly offered themselves to war Iudg. 5. 6 9. In this respect it is said that Christ loved the Church and gave himself for it Eph. 5. 25. These two words love gaââ¦e imply the freenesse of what he did Of this point thus saith Christ himself No man taketh my life from me but I laâ⦠it down of my self John 10. 18. Christ is the Prince of life Act. 3. 15. And hath an absolute power over it I haââ¦e power saith he to lay it down and have power to take it again John 10. 18. This doth much amplifie the gift The more free a gift is the more excellent it iâ⦠God himself loveth a chearful giver 2 Cor. 9. 7. See more hereof in Domest Duties Treat 1. on Eph. 5. 25. § 29. Christ did the more willingly offer himself because he made himself a ransom even the price of our redemption which the word offered implieth for it properly signifieth to bring to He brought himself to God for us to redeem us His death was in this respect an oblation Herein lieth a main difference betwixt the death of Christ and the death of others others by their death pay their own debt but Christ by his paid the debt of others As there was a difference betwixt the death of beasts slain in the Tabernacle or Temple and in the slaughter-house and betwixt bread eaten at the Lords Table and our own Table so in this case Obj. The Apostle implieth that he may be offered up Phil. 2. 17. Answ. The word used by the Apostle signifieth to powre out So much our English translation notes in the margin It may have reference to the Drink-offering under the Law Numb 15. 7. which was powred out When a man is slain his blood is as it were powred out Thus in generall it may be taken for giving his life And accounted an offering because it was for others but not as Christs was a ãâã or price but to seal and confirm that truth which he had preached and to make himself a pattern of standing to the truth unto blood There bââ¦ing so great a difference betwixt Christs blood and the blood of others lââ¦t us take heed of mixing any other blood with Christs blood leââ¦t we bring death heââ¦eunto as 2 Kings 4. 39 40. §. 80. Of Christs purity TO the foresaid excellent oblation which was Christ himself the Apostle addeth this Epithite without spot This is the interpretation of one Greek word but a compound one The simple noun signifieth a spot or blemish 2 Pet. 2. 13. The preposition with which it is compounded is privative and thus fitly translated without spot There is a rose of Ierusalem which is milk white and called by the Greek name here set down Another notation also of the name is given namely that it is so faultless as Momus himself cannot find fault with it Momus was one that carped at every thing which another did so as that which Momus could not carp at must needs be without blame This word hath reference in this place to the sacrifices under the Law which were to be without blemish as is particularly noted of the pascall Lamb Exod. 12. 5. This setteth forth the perfect purity of Christ as he was a sacrifice for us Hereof see more chap. 4. v. 15. § 91. chap. 7. v. 27. § 109. §. 81. Of Christs offering to God THe person to whom the foresaid excellent sacrifice was offered is here said to be God This title God may be taken essentially or personally Essentially it setteth out the divine nature and compriseth under it the whole Trinity and thus it may here be taken without any incongruity Obj. Then God offered himself to himself and was a priest to himself Answ. We must distinguish betwixt the natures of Christ and his person This person consists of two natures God and man Thus the person as he may offer his humane nature so he may offer it to the divine The person is the offerer the humane nature the thing offered The divine he to whom it is offered Personally The title God may here have reference to the first person who is stiled The God of our Lord Iesus Christ Eph. 1. 17. And thus the Son of God offered himself to God the Father In substance there is no difference betwixt these two acceptions To God himself the great sacrifice for our sins was offered up This was prefigured by types The first offering that wee read of was unto the Lord Iehovah Gen. 4. 3. The first altar that was built after the flood was built to the same Lord Gen. 8. 20. So the first that Abraham built Gen. 12. 7. This is expresly commanded Deut. 27. 6. Where mention is made in the new Testament of the sacrifice of Christ there also for the most part mention is made of God to whom it was offered Eph. 5. 2. This sacrifice was for sin but sin is committed against God thereby his will is transgressed his Law violated his Majesty offended his wrath provoked To him therefore must the attonement be made Till his justice be satisfied his wrath pacified his favour procured no peace can be brought to the conscience This manifesteth a difference betwixt the sacrifice of Christians and the sacrificeâ⦠of the Gentiles The things which the Gentiles sacrifice they sacrifice to Devils and not to God 1 Cor. 10. 20. They by their sacrifices sought to pacifie him who would never be pacified but rather take advantages against them and that by the things which they offered Though we were in bondage to Satan yet Christ saw it not ââ¦it to pacifie him He by his power was able to vanquish him and so he did Heb. â⦠14. 2. This doth further commend the excellency of Christs sacrifice and sets out the worth of it In that it was fit to be presented to God It satisfied Gods justice it pacified Gods wrath it was a sweet smelling savour to God Eph. 5. 2. 1 Obj. The Lord smelled a sweet savour of Noahs sacrifice Gen.
Sin is thus expressed to make it the more loathsome unto us For dead things are loathed Among other dead things nothing so loathsome as these dead works It is utterly destitute of the spirit of life and is acted by him that hath the power of death It makes us odious in the sight of God Angels and Saints and brings us to eternal death and damnation Well may sin be said to be deceitfull that causeth any to delight therein The issue thereof if it be considered in the extent of it will be found to be more woefull then can be expressed then can be conceived On the other side this doth much amplifie the benefit of Christs sacrifice in that it hath a vertue to purge from dead works This is the main end of setting out this effect of Christs blood after this manner There can be no such incouragement against death no such comfort in death as that dead works are purged away The sting of death is sin 1 Cor. 15. 56. Take away these dead works and death will be no death Christ manifesteth his power in quickning such as are dead in sin as much as ââ¦e did in raising Lazarus out of the grave §. 85. Of serving the living God AN especiall end of purging away sin is to serve the living God The Greek word translated to serve is the same that was used v. 9. § 49. It compriseâ⦠under it all duties which on our parts we owe to God The former act of Christ in purging our conscience from dead works gives evidence of Gods mercy to us This of our duty to God The former sets out our justification this our sanctification This is inferred upon the former to shew that it is a proper effect thereof and an inseparable companion of it It declareth both a duty on our part and also an ability which Christ on his part giveth to perform the same as if it had been said he ãâã purged us from sin that we might be able to serve God This ãâã prefigured in the preface to the decalogue wherein mention is made of freeing Gods people and thereupon all the commandements which comprise all that service we owe to God are inferred much is this pressed by Prophets and Apostles Psal. 56. 13. Luk. 1. 74. This serving of God is inferred upon Christs purging us from dead works to shew that all manner of righteousnesse is from Christ both the righteousnesse of justification and also the righteousnesse of sanctification 1 Cor. 1. 31. Eph. 5. 26. Of sanctification accompanying justification See The Guide to go to God or an explanation of the Lords prayer 6. Petit. § 89. This was rââ¦presented by that blood and water which issued out of Christs side Ioh. 19. 34. Of Christ the Author of sanctification See Chap. 2. v. 11. § 102. 1. This discovers the perverse disposition of such as clean pervert Gods wise order in bringing man to salvation God freeth man from the bondage of satan whose wages is death to be his free servants whose wages is life But many that desire to be freed from the foresaid bondage think much to subject themselves to Gods yoaâ⦠They take liberty to live as they list They desire to be justified but care not to be sanctified Like Balaam they desire to dye the death of the righteous Numb 23. 10. but are loath to live the life of the righteous They know that sin is the sting of death and that the issue thereof is very bitter yet they feel so sweet a relish therein as to please their corrupt humour they will not forsake it to serve God This is an high pitch of impiety and a point of egregious folly for they prefer death before life and a master whose wages is death before a master whose wages is life Such are all impious persons that make profession of the Gospell It will be our wisdome to endeavour after that which Christ aimed at in purging us from dead workes Thus will not Christ repent the offering of his blood to purge us Let us therefore enquire wherein we may serve God acceptably Rom. 12. 2. This is distinctly and fully set down in Gods word wherewith we ought diligently to acquaint our selves The God whom we ought to serve is here stiled the living God in opposition to those dead works from which our conscience is purged and it implyeth that the serving of God is a ready way to life in that he is the living God Of this title the living God See Chap. 3. v. 12. § 138. §. 86 Of the resolution of Heb. 9. 13 14. Vers. 13. For if the blood of bulls and goats and the ashes of an Heââ¦ser sprinkling the unclean sanctifyeth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the eternall Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Vers. 13. THese two verses set down a proof of the efficacy of Christs sacrifice The proof is drawn from a comparison which is of the lesse to the greater Herein we may observe 1. The manner of propounding the argument 2. The matter whereof it consisteth The manner is by way of supposition in a connex proposition manifested by this conditional particle If. The matter consisteth of two parts 1 A thing taken for granted v. 13. 2. A consequence inferred thereupon v. 14. The thing taken for grant is that the legal rites had their efficacy In setting down this he expresseth 1. Some distinct rites 2. The kind of their efficacy The rites are of two ââ¦rts 1. Blood 2. Ashes metonimichally put for the water also with which the aââ¦s was mixed The former is amplified by the kinds of beasts whose blood it was bulls and ãâã The latter also is amplified two wayes 1. By the beasts whose ashes it was an heifer 2. By the manner of using it This is set down 1. By an act sprinkling 2. By the object of that act The unclean The efficacy of those rites is set out by an extent and by a restraint The extent is in this word sanctifieth The restraint in this phrase to the purifying of the flesh Vers. 14. In the consequence inferred upon the forenamed granted observe 1. The manner of inferring it in this phrase How much more 2. The matter inferred 1. The matter sets out the efficacy of the truth typified by the forementioned ââ¦ites Hereabout is set down 1. The kind of truth The blood of Christ. 2. The vertue thereof This is manifested 1. By the causes 2. By the effect The causes are two 1. Efficient in this word the Spirit amplified by his property eternal 2. The material in this word Himself This is illustrated 1. By the act of using it offered 2. By the quality of it without spot 3. By the object to whom it was offered to God The effect of the foresaid sacrifice is 1. Propounded in this word purge 2. Amplified three wayes
thy surety Know that the just God will not exact a ãâã twice He will not exact that of such as believe in Christ which Christ their ãâã hath born and discharged for them This believers have two strong pillars to rest upon Gods infinite mercy and ââ¦ect justice 4. Christ bearing our sins may be a matter of imitation and that in two things especially 1. In bearing Christs Crosse. In reference to Christs bearing of our sins Christ had just cause to say he that taketh not his Crosse and followeth after me is not ââ¦rthy of me Mat. 10. 38. Hath Christ born our sins our curse and shall not we bear his Crosse 2 In bearing one anothers burthen To this very purpose doth the Apostle presse this very example of Christ. Rom. 15. 1 2 3. Gal. 6. 1 2. §. 40. Of Christs bearing the sins of many THe persons whose sins Christ did bear are said to be many This implyeth both an extent as opposed to few and also a restraint as opposed to all In this double respect it is oft used as Isa 53. 12. Mat. 20. 28. 26. 28. We may from hence infer that the number of those whose sins Christ hath born iâ⦠great they are in number many The thousand thousands that ministred to Christ and ten thousand times ten thousand that stood before him may be comprised under this indefinite particle many Dan. 7. 10. And that great multitude which no man could ãâã Rev. 7. 9. Herein God would manifest both his rich mercy and also the infinite value of Christs death Obj. It is said that few there be that finde the way to life Mat. 7. 14. And that man are called but few chosen Mat. 20. 16. and that Christs flock is a little flock Luke 1â⦠32. Answ. Those places are to be taken comparatively in reference to the number of Reprobates who perish The number of the Elect that are redeemed by Christ simply considered in it self is a very great number But compared with the number of those that are and shall be condemned it is but a small number That Christ did bear the sins of many and that they are many that shall be saved is a great incouragement to go to Christ for pardon of sin and for freedom from the pââ¦ishment thereof Let none think that they shall be driven back because there are many that do partake of the benefit of Christs sacrifice Let them rather be moved to go to Christ because their going may be an evidence of the truth of this that Christ did bear the sins of many The means of partaking of grace are not like to the pool at Bethesda wherein only one and that at a certain time was cursed of his maââ¦dy Iohn 5. 4. The pool of Christs blood that cleanseth from all sin is continually open and all that come unto it are cured At one Sermon three thousand were cured Act. 2. 41. at another five thousand Act. 4. 4. §. 141. Of Christs not dying for all THe restraint of this particle many as opposed to all giveth us to understand that Christ did not bear the sins of all none excepted In this restraint it is said that he bare the sins of many Isa. 53. 12. 1. This is not to be taken of the valew worth and sufficiency of Christs Sacrifice For it was of infinite value and sufficient to have redeemed all the men that ever were and shall be yea and more worlds too if God should make them 2. It is not to be taken of the external ministerial offer of Christ and his Sacrifice It may safely be granted that the offer is general because it is made by such as know not the secret counsel of God Though there be no contrariety betwixt Gods secret and revealed will yet there is a difference betwixt the determination of Gods counsell and dispensation thereof Many things are determined which are not revealed as the day of judgement Mark 13. 32. In the manner also of revealing Gods will many things are so ordered as they do not directly declare what is determined For instance God commanded Abraham to offer up his Son Isaac Gen. 22. 2. but did not reveale that his purpose was only to try Abrahams faith and obedience therein So it was revealed to Ionah that Nineveh should be overthrown but did not make known that the end of that threatning was to bring them to repentance Ionah 3. 4 c. God oft concealeth part of his counsell purposely to effect what he intended To apply this to the point in hand though Christ be by the outward dispensation of Gods ordinances offered to all yet may it not thence be inferred that Christ actually died for all The offer is made to all without exception of any that among those all they for whom Christ was indeed given might believe and others made inexcusable The question therefore is of the very act and intent of Christ in offering himself whether his death were an actual satisfaction for the sins of all and every one and whether he so took the sins of all upon him as he intended to stand a surety for all and so discharged the debt of all 1. Sundry Scriptures prove the negative in that they appropriate Christs death to the elect and restraine it to a peculiar people Of these Scriptures see Chap. 2. v. 9. § 81. 2. Gods gift is made the ground of redeeming those who are redeemed For Christ sanctifieth himself that is setteth himself apart and consecrateth himself to be a Priest and sacrifice for them that are given to him of his Father Iohn 17. 19. but all are not so given unto him For they are given out of the world being called out from the rest of the world Besides all that are given to Christ come to him and he casteth them not away For it is the will of him that sent him that of all which he hath given him he should lose none John 6. 37 39. 3. Christ expressely denyeth to pray for all Ioh. 17. 9. This sheweth that his intercession appertaineth not to all Now satisfaction and intercession are two inseparable parts of Christs Priest-hood and fruits of his sacrifice He maketh intercession for whom he hath made satisfaction and for whom he maketh no intercession he hath made no satisfaction 4. Christs blood is the most precious thing that can be 1 Pet. 1. 18 19. It is too precious to be spilt in vain but spilt in vain it must be in reference to them who partake not of the benefit thereof if it were shed for them Objections made against this point are such as these Object 1. Such places of Scripture are set out the generality of the redeemed under this general particle all thus he died for all 2 Cor. 5. 15. He gave himself a ransome for all 1 Tim. 2. 6. Answ. Of the divers limitations of this general particle all See Heb. 2. v. 9. § 81. Object 2. Christs
these can be imagined to look for Christs second comming unto salvation 2. This sheweth that it is not in vain to look for the comming of Christ for it is unto salvation To incite us the more earnestly constantly and patiently thereââ¦to let the following considerations be duely observed as 1. The certainty of salvation Rev. 22. 20. 2 Cor. 5. 10. 2. The ground of this expectation which is Gods promise and his truth and faithfulnesse in accomplishing his promises Promises have been made hereof from Enochs time Iude v. 14. and they have been so oft renewed as very mockers could not but take notice thereof 2. Pet. 3. 3 4. 3. The uncertainty of the time of coming suddenness thereof should make us with patience and without ceasing to look for it Mark 13. 32 33. 4. The benefit of waiting 1. It will make men conscionable of all duties Matth. 25. 4 16 17. 2. It will make us carefull in forbearing all sin He who waits thinks his Lord may come very suddenly and desires that he may be found doing what his Lord enjoyned Matth. 24. 46. He is loth that he should be found in sin that would provoke the Lord to cast him into hell Assuredly the sinner in his sin thinketh not that in that very act the Lord will come in judgment 3. It makes men ever prepared so as they shall never be suddenly surprized when they lie down when they rise up when they eat and drink when they goe to the work of their calling when they goe abroad when they tarry at home yea when they goe to their lawful recreations they will commend themselves to God knowing that in all these cases Christ may come to judgement 5. The dammage of not waiting 1. It makes secure and negligent Matth. 25. 3. 2. It opens flood-gates to all impiety and iniquity Matth. 24. 48 49. 3. It causeth destruction to come upon them suddainly Prov. 1. 27. Luk. 17. 26. and 21. 34. §. 147. Of Salvation bestowed on those that look for it AS this great benefit Salvation hath reference to Christs last comming it sheweth that believers shall then enjoy Salvation they shall have that performed which they looked for Christ commeth for that end Then the Lord will give rest 2 Thes. 1. 7. The Lord will then give the crown of righteousnesse unto them that love his appearing 2 Tim. 4. 8. Then Christ bringeth his reward with him Rev. 22. 12. 1. This is the appointment of the Father 1 Thes. 5. 9. Iohn 6. 39. 2. This is it which the Sun himself hath purchased Eph. 1. 14. 3. Many promises are made hereof 1 Timothy 4. 8. Tit. 1. 2. 4. This is the end of the believers faith 1 Pet. 1. 9. and of his hope Tit. 1. 2. 1 Thes. 5. 8. 1. This manifesteth the ground that believers have of the assurance of their Salvation It is one end of Christs comming the second time and that in glory namely to give Salvation to them that have looked for it 2. This is a forcible motive to stir us up to look for this comming of Christ. The reward which is Salvation and the assurance thereof which is the end of Christs comming to satisfie those that have looked for him and to give them Salvation looked for will to the full satisfie those which have the longest and most patiently looked for it §. 148. Of the resolution of and observations from Heb. 9. 27 28. Vers. 27. And as it is appointed unto men once to dye and after this the Iudgement Vers. 28. So Christ was once offered to beare the sins of many and unto them that look for him shall he appear the second time without sin unto salvation THe sum of these two verses is a proof of Christs offering himself but once The proof is taken from the common condition of men which is to dye but once It is set down by way of comparison as appeareth by the notes of a comparison As So. The comparison is full and consisteth of two parts 1. A proposition v. 27. 2. A reddition or application of the comparison v. 28. In the proposition 1. The main point is laid down whereof are two branches 1. The common condition of man To dye 2. The time how oft Once 2. It is amplified two wayes 1. By the ground of it an inviolable law It is appointed 2. By a consequence following thereupon Wherein observe 1. The kind of consequence the Iudgement 2. The time when it fals out after this In the reddition two acts of Christ are set down the latter being a consequence of the former The first act is that he was offered namely by himself The second that he shall appear The former act is amplified two wayes 1. By the time how oft he was offered Once 2. By the end of his offering himself to beare the sins of many Here observe 1. An act bear â⦠The subject what he did bear sins 3. The object whose sins he did bear the sins of many The second act of appearing is amplified 1. By the time The second time 2. By the manner of appearing without sin 3. By the persons for whose sake he shall appear unto them that look for him 4. The end of his appearing to them unto Salvation Doctrines ââ¦ers 27. I. THere is a death This is here taken for granted in this word die II. All men are subject to death This is implyed under this indeâ⦠particle men Of these two doctrines See § 133. III. Men have but one death to die The word once being exclusive intendeth so ãâã See § 134. IV. There is no avoyding of death An inviolable order and decree is set upon it It is appointed See § 135. V. There is a judgement to come The word Iudgement here mentioned declares ãâã See § 136. VI. Mans certain judgement is after death Under this phrase after this he meanâ⦠death See § 137. Vers. 28. VII Christ was offered up VIII Christ was but once offered up These two are plainly expressed See § 38. IX Christ did bear mens sins This is set down as the end of his suffering See § 139. X. They were many whose sins Christ did bear This is plainly expressed See § 140. XI Christ died not for all This followeth by just consequence See § 141. XII Christ by bearing mens sins took them away This is gathered by comparing ãâã phrase of bearing sins with the phrase of putting away sin v. 26. See § 139. XIII Christ will conspicuously manifest himself The word translated appear implyeth as much See § 142. XIV Christs last comming is but a second comming This word second hath reference to his first comming in the flesh so as no other is to be expected till the last day of the world See § 143. XV. At Christs last comming sin shall be utterly abolished Thus much is intended under this phrase without sin See § 144. XVI Believers wait for Christs last comming This is implyed under this phrase they
other things not comparable to this If ever there were Treasure or Pearl for which all that a man hath is to be sold to get it Mat. 13. 44 45 46. This is it O that accordingly men would esteem it 3. The extent of Christs love he spared not his own body Eph. 5. 25. 2. This aggravateth the more then monstrous ingratitude of men Christ made his body a sacrifice for them yet will not they sacrifice their corrupt lusts for Christs sake or for their own good 3. This teacheth us in generall to hold nothing too dear for Christ but to be ââ¦ling to sââ¦ll all to follow him Mat. 19. 21. And in particular it teacheth us to present body a living sacrifice holy acceptable unto God which is our reasonable service Rom. 12. 1. 4. This ministreth much comfort to poor distressed souls and giveth them a strong and sure ground of faith for what place is left for doubting and desparing when such a price is paid for our sins They who know and believe the worth of this sacrifice cannot but be much comforted and established thereby The last word translated once for all addeth much to the perfection of Christs sacrifice It needed to be offered up but once These two particles FOR ALL are not in the Greek but yet comprized under the word once which is to be taken exclusively only once and in that respect ââ¦ly added Hereof see chap. 7. v. 27. § 115. §. 30. Of the resolution of Heb. 10. 5 6 7 8 9 10. Vers. 5. Wherefore when he cometh into the world he saith sacrifice and offering thou wouldest not but a body hast thou prepared me V. 6. In burnt offerings and sacrifices for sin thou hast had no pleasure V. 7. Then said I Loe I come in the volume of the Book it is written of me to dâ⦠thy will O God V. 8. Above when he said sacrifice and offering and burnt-offerings and offering for sin thou wouldest not neither hadst pleasure therein which are offered by the Law V. 9. Then said he Lo I come to do thy will O God He taketh away the first that he may establish the second V. 10. By the which will we are sanctified through the offering of the body of Iesus Christ once for all THe summe of these six verses is a difference betwixt the legal sacrifices and Christs This poinâ⦠set down in a divine testimony The testimony is 1. Propounded Verse 5 6 7. 2. Applyed Verse 8 9 10. In propounding the testimony we may observe V. 5 6. 1. The inference of it upon that which went before in this word wherefore 2. The substance contained in it ãâã the substance is noted 1. The manner of bringing it in 2. The matter whereof it consisteth The manner is set out in an elegant figure whereby another person it brought in uttering the point This person is Christ himself in this phrase He saith amplified by the time when he said it in these words when he cometh into the world The matter of the testimony consisteth of two parts 1. Gods rejecting of some things 2. Gods approving of others In the former is declared 1. The act of Gods rejecting 2. The kind of things rejected Gods act of rejecting is manifested in two phrases 1. In this Thou wouldest not 2. In this Thou hast had no pleasure This latter is the cause of the former The things rejected are these four 1. Sacrifices 2. Offering 3. Burnt-Offerings 4. Sacrifices for sin In expressing Gods approving of other things there is also set down 1. The Act of approving 2. The Object approved The Act of Gods approving is implied in two phrases 1. That God prepared it Verse 5. 2. That he foretold it in this phrase It is written of me amplified by the place where it is written in the volume of the Book The Object approved is Christs body Verse 5. This is illustriated by Christs readinesse to do that which God foretold of him and for which he prepared his body That readinesse of Christ is set out 1. By his own profession thereof then said I. 2. By a note of attention Loe. 3. By his coming on thereto I come 4. By the end of his coming to do Amplified by the Object thy will 5. By his Apostrophe to his Father O God Vers. 8. Of the application of the foresaid Testimony there are two parts 1. A repetition of the substance of it 2. A declaration of the main scope In the repetition we may observe 1. The manner of bringing it in in these words Above when he said 2. The matter repeated which consisteth of two parts 1. Gods foresaid rejection 2. His foresaid approbation Hiâ⦠rejection is set down 1. By two acts of God In these words Thou wouldst not neither hadst pleasure therein 2. By the object thereof in those four words Sacrifice offering burnt-offerings offerings for sin which are all amplified by the ground or warrant of them in this phrase which are offered by the law Vers. 9. Gods foresaid approbation is set out 1. By the manner of expressing it 2. By the matter whereof it consisteth 1. The manner is declared 1. By Christs profession thereof in this phrase I come to do 2. By the time when then said he 3. By the note of attention Loe. 4. By his apostrophe to his Father O God 2. The matter of Gods Approbation is hinted in this phrase thy will It was Gods will that Christ should be offered The declaration of the main scope of the testimony is 1. Generally implyed 2. Particularly expressed Of the former there are two parts 1. An abrogation of the legall sacrifices in this phrase He taketh away the first 2. A surrogation of Christs sacrifice in this phrase establish the second Both the one and the other are amplified by the final cause in this phrase that he may establish Whereby is implyed that the former was taken away that a better might be setled in the room thereof The particular expression of the main scope of the foresaid testimony is in the ââ¦enth verse which is a commendation of the sacrifice of Christ. This is 1. Generally propounded 2. Particularly applyed In the general is set down 1. The ground of Christs sacrifice in this word will By the which will 2. The benefit of it we are sanctified In the particular application is set down 1. The matter of that sacrifice the body This is amplified by the Person whose body it was described by these two titles Iesus Christ. 2. The manner of using that body whereby it was made a sacrifice in this phrase Through the offering This is illustrated by the time once for all whereby the perfection of that sacrifice is intended §. 31. Of observations raised out of Heb. 10. 5 6 7 8 9 10 Vers. 5 6. 1. Doct. CHrist did that for man which could not otherwise have been done This is gathered from the inference of Christs offering himself to be a sacrifice upon the impotency
alwayes to give an answer to eââ¦ry man that asketh a reason of the hope that is in us 1 Pet. 3. 15. 1. This is stiled a good profession 1 Tim. 6. 12. It is good in the kind of it 2. T is an evidence of the Spirits aboad in us 1 Iohn 4. 2. 3. It is an evidence of salvation Rom. 10. 9 10. 4. It stirs up others to praise God 2 Cor. 9. 13. 5. Christ will make profession of such in the great day when his profession will stand us in most stead Matth. 10. 32. Hereby it appeareth that they bring irreparable dammage to their own soules who through fear or shame forbear to make profession of that hope which is in them as Nicodemists Neutralists time-servers and such as think they may be saved in any religion yea and such as by weaknesse of spirit are brought to deny truth against their conscience as Peter and they that forsook Paul Matth. 26. 70. 2 Tim. 4. 16. Thus God is dishonoured the Gospell disgraced mens consciences wounded weak Christians discouraged strong ones offââ¦ded and enemies emboldned §. 73. Of Gods faithfulnesse in his promises the ground of hââ¦pe TO incourage Christians to be steady in their hope the ground thereof is set down in this phrase For he is faithfull that promiseth The first particle being a causall conjunction For sheweth that this is added as a reason to hold fast the foresaid profession The reason is taken from Gods faithfulnesse in performing his promises He is faithfull that promised Hereby we are given to understand that 1. Gods promise is the ground of hope 2. Gods faithfulnesse is enough to establish hope When the Psalmist saith In his ââ¦rd I hope Psal. 130. 5. he meaneth the word of Gods promise The like he doth where he saith I trust in thy word Psal. 119. 42. Therefore it is called the hope of the promise made of God Act. 26. 6. Gods promises make known those future good things which Saints do hope for Hereby we are instructed in the difference betwixt the hope of true Christians and the hope of worldlings Christians hope resteth on Gods promises but the hope of worldlings resteth upon their own conceits and imaginations as the adversaries of the Jewes hoped to have power over them Esth. 9. 1. And that rich fool who promised to himself many years when he had not many houres to live Luk. 12. 19 20. It becommeth us who have this sure ground-work of hope divine promises to acquaint our selves therewith and well to observe how far they concern us Hereof sââ¦e more in the Whole Armour of God Treat 2. Part. 6. on Eph. 6. 16. § 71 72 c. To establish our hope the more firmly on this ground-work or foundation the Apostle here inserteth the faithfulnesse of God Thus He is faithfull that promised See more hereof in the Saints sacrifice on Psal. 116. 5. § 28. Of the Greek word translated faithfull and of the divers acceptions thereof See Chap. 2. v. ââ¦7 § 177. §. 74. Of the resolution and observations of Heb. 10. 23. Let us hold fast the profession of our hope without wavering For he is faithfull that promised THe sum of this verse is an exhortation to constancy wherein observe 1. The manner Let us c. 2. The matter whereof it consisteth 3. A motive to enforce it In the matter is declared 1. An Act to be performed Hold fast 2. The object of that act Our profession this is amplified by the particular grace professed our hope and by our stedfastnesse therein without wavering The motive is taken from the ground of love Gods promise amplified by a divine property faithfull Of the observations arising from the manner of setting down this exhortation see v. 22. § 70. 2. and 3. Doctrines ãâã ãâã ãâã ãâã ãâã I. What is attained by a Christian must be maintained He must hold it fast See § 71. II. Hope is a needfull Christian grace See § 71. III. Profession must be made of our hope See § 72. IV. A Christians profession must be steady It must be without wavering See § 71. V. Gods promise is the ground of hope See § 73. VI. God is faithfull in his promises Thus much is here expressed See § 73. VII Gods faithfulnesse in his promises much establisheth hope For this end is it here brought in See § 73. §. 75. Of considering one another to provoke unto duty Heb. 10. 24 25. Vers. 24. And let us consider one another to provoke unto love and to good workes Vers. 25. Not for saking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching TO the duties which concern ourselves of seeking what we want and fast holding what we have the Apostle here addes another which hath an especiall respect to our neighbour which is to consider one another This is knit to the other by the ordinary copulative particle AND to shââ¦w that we ought to be carefull of the edification of others as well as of our selves Hereof see Chap. 3. v. 12. § 124. He sets down this duty in the same manner that he did the former namely in the plurall number and first person to shew that he spake to himself as well as to others and to others as well as to himself The word consider is emphaticall and implyeth a conscionable care and circumspection over the spirituall estate of others Of the emphasis of the word see Chap. 3. v. 1. § 21 22. Of the application thereof to our Christian brethren implyed in this word one another see Chap. 2. v. 13. § 126. To keep Christians from undue prying into other mens affaires the Apostle expresly setteth down to what end he would have one Christian consider another which he thus expresseth to provoke unto love c. This phrase to provoke is in Greek a substantive which is translated a contention Aâ⦠15. 39. For in contentions men do provoke one anothers spirits It may here word for word be thus rendred unto provocation of love The Greek word is a compound The root whence it is derived is an adjective and signifieth sharp Rev. 1. 16. Thence is derived a substantive b which signifieth vinegar Matth. 27. 34. and a verb which signifieth to sharpen Thence this compound which in the active signifieth to provoke and in the i passive to be provoked Act. 17. 16. 1 Cor. 13. 5. The word in my Text is used diversly 1. In a bad sense for such a provocation as causeth wrath so it is used Act. 15. 39. 2. In a good sense when it is to duty so as men are stirred up thereby to do their duty So it is here taken It implyeth that men are backward unto duty and thereupon are with an holy zeal which some account as provocation to be stirred up thereunto Thus Iacobs houshold was provoked to put away
their strange gods Gen. 35. 4. c. The children of Israel in the time of the Iudges were provoked to sacrifice unto the Lord Iudges 2. 5. By such provocations they who provoke others shew more respect to the spiritual good of their souls then to pleasing them in their corrupt humour The law coââ¦nteth it a kind of hatred to suffer sin to lye upon a brother Lev. 19. 17. Let us labour to possesse our souls with brotherly love and this will make us provoke one another to all duty and against all vice This is an especial means to make professors of the faith hold fast their profession For this end it is here added to the former verse wherein he exhorteth them to constancy §. 76. Of considering one another for a mutuall good THe preposition used by the Apostle and signifying to or unto intendeth here the finall cause why we should consider one another namely to provocation or for provocation meaning for this very end that we may provoke one another It is a main end of our considering one another that we may provoke to duty Excellently doth the Apostle set out this point by that resemblance betwixt the mysticall body of Christ and a natural body the particular members thereof have an especial care one of another for their mutual good 1 Cor. 12. 25 26. There he sheweth that the members have a sympathy and fellow-feeling one of another which he requires of Christians Rom. 12. 15 16. This end will demonstrate that Christians consider one another not to disgrace or endanger them as Saul considered David 1 Sam. 18. 17. and as Doeg considered David 1 Sam. 22. 9. And the Princes of Babylon considered Daniel Dan. 6. â⦠c. And as the Pharisees considered Christ Mark 3. 2. Luk. 11. 53 54. but that they do it in love and in wisdome for their good Let this be the end that we aime at in considering our brother §. 77. Of love and good workes A Prime grace whereunto the Apostle would have us to provoke one another is a love What love is is distinctly set down in the Saints Sacrifice on Psal. 116. v. 1. § 4. Of the notation of the Greek word see Chap. 6. v. 10. § 67. Of love of God see the Saints Sacrifice § 6 7. The love here intended is brotherly love love of those that professe tâ⦠true faith Of this kind of love see Chap. 13. v. 1. § 4 c. This love is the ground of duties we owe unto our brother And it includeth them all in it Therefore the substance of the second table of the morall law is thus expressed Thou shalt love thy neighbour as thy self On love of God and love of our neighbour hang all the law and the Prophets Matth. 22. 37 39 40. In this respect it is said he that loveth another hath fulfilled the law Rom. 13. 8. Because love is a grace placed in the soul and inward the Apostle addeth hereunto ãâã works which are more visible Of good works see Chap. 13. v. 21. § 172. Such works are accounted good as are done according to the will of God see Chap. 13. v. 21. § 173. Salvation accompanieth these good works see Chap. 6. v. 9. § 57. For God will not forget them see Chap. 6. v. 10. § 63. Yet they do not merit see Chap. 6. v. 10. § 66. Nor justifie see Chap. 9. v. 19. § 104. §. 78 Of not forsaking the Assembling of our selves together IN this 25. verse there is another means prescribed for remaining constant in their profession The manner of expressing it in a participle thus not forsaking implyeth this dependence The Greek word is a double compound and carrieth emphasis implying an utter forsaking Of the composition and derivation thereof See Chap. 13. v. 5. § 70. That which they are here forbidden to forsake and charged not to forsake is thus expressed The assembling of our selves together This phrase assembling together is the interpretation of one Greek word which is a double compound and carrieth the greater emphasis It is compounded of a simple verb which signifieth to lead Rom. 2. 4. and a preposition which signifieth with So as this compound signifieth together Luk. 11. 23. Hence the place where people used to meet together was called A Synagogue Matth. 23. 6. The other preposition with which it is also compounded signifieth to gather together unto a place Matth. 23. 37. Thence the noune of my text translated assembling together It is used only in this place and 2 Thes. 2. 1. To shew what kind of assembling together is here meant he addes this pronoune our selves which implyeth the assembling of Christians together and that in duties of piety for the building up of one another in the most holy faith and profession of godlinesse The first compound which is ordinarily interpreted A Synagogue is taken sometimes Metonymically for the place where the people met together as Luke 7. 5. and sometimes for the persons that do meet in a place Acts 13. 43. It was most commonly applyed to the places where the Jewes in their severall cities met to worship God and so it is distinguished from the word translated Church which is spoken of the Gentiles meeting together The word of my text hath a further emphasis for it importeth a gathering of people to people and may imply an assembling of Jewes and Gentiles in one for they being distinguished one from another are brought in Christ to be one Eph. 2. 14. Or otherwise it may imply a gathering of people under one head which is Christ. In this sence may the Apostle use this word where he sayeth By our gathering together unto him that is unto Christ 2 Thes. 2. 1. Both these senses of this phrase Assembling of our selves together may well stand together For the Gentiles and Jewes are made one Church and gathered together under one head Eph. 2. 13 14 c. It seemes that many Jewes in disdaine of fellowship and communion with the Gentiles forsooke the Christian Assemblies wherein they forsooke also the head of those assemblies Jesus Christ. Fitly therefore doth the Apostle use this emphaticall double compound and that purposely to distinguish it from the assemblies of the Jewes called Synagogues §. 79. Of Apostacy and the means to avoid it THe aforesaid act thus forbidden Not forsaking and the object whereunto it is referred The assembling of our selves together gives us to understand that they who have joyned themselves together as a Church of Christ never ought to revolt Thus Apostacy from the communion of Saints or true Church of Christ is forbidden That professors may prove apostates is shewed Chap. 3. v. 12. § 131. How high apostates may ascend on the ladder of Christianity is shewed Chap. 6. v. 4. § 31. How low they may fall is shewed Chap 6. v. 5. § 37. Of the degrees of their falling away who are
but there shall be a purging with fire at this day to refine all things 2. Churches have continued and will continue to that day 3. It is an heavenly Canaan that Christians expect 4. They looked for Christ the Kng of Kings to sit on his throne 5. They account the grave to be a sweet bed to rest in 6. They expect a generall resurrection as a returne from Captivity 7. The first comming was in the flesh in great meannesse and weaknesse as a servant to serve to suffer but now as a lord to reigne rule and govern all things As great a difference as is betwixt infirmity and omnipotency betwixt meannesse and majesty betwixt a servant and a soveraigne betwixt suffering and judging betwixt fighting and triumphing betwixt paying a price and taking possession betwixt momentaninesse and everlastingnesse So great a difference there is betwixt their hope and ours Obj. ââ¦ey also expected this glorious day of Christ Iude v. 14. Iâ⦠19. 25. Answ. Not so immediatly as we many changes and alterations were expected before this day as was shewed before This teacheth us to have answerable minds 2 Pet. 3. 11. And answerably to carry our selves This is that worthy walking which is much pressed in the new Testament Col. 1. 10. 1 Thes. 2. 12. Phil. 1. 27. Eph. 4. 1. §. 84. Of the clear evidences of Christs comming SO evident is the aforesaid point of the day of the Lords approaching near aâ⦠the Apostle saith yee see it Of the meaning of the Greek word translated see see Chap. 2. v. 8. § 68 And v. 9. § 72. Sight here may be taken properly and applyed to the eyes of the body or metaââ¦ically applyed to the eyes of the soul. In the former respect they might see the accomplishment of the types prophesies and promises concerning Christs-first comming in the flesh Of his living on earth of his sufferings death burial resurrection and ascension they might see also the evidences of his being in heaven by the gifts which he gave to Children to men Eph. 4. 8 9 c. In the latter respect they might understand and believe those things which were written of Christ and upon conceiving and believing the truth of them be said to see his day approaching This giveth instance that God hath so cleerly made known the consummation of all things as Christians may see them They may be as sure of the truth of them as if they saw them all with their bodily eyes Oft therefore is this note of observation Behold prefixed before this comming of the Lord Iud. 14. Rev. 1. 7. and 16. 15. And they have as just cause to believe this article of our Christian faith as any other article What now may we think of those mockers which are mentioned 2 Pet. 3. 3. saying where is the promise of his comming what can be thought of these but that wilfully they close their eyes against that truth which is as clear as the Sun §. 85. Of that care which the approaching of the last day requireth THis argument taken from the clear approaching of the last day is much enforced by this comparative inducing of it so much the more as The argument is taken from the lesse to the greater If at all times we must be circumspect over our selves and others then especially when we see the day approaching But now under the Gospell we see the day approaching therefore now especially we must be circumspect Yea by how much the more we see this by so much the more circumspect we must be This manner of arguing addeth much emphasis and sheweth that the more clearly God hath made this known to us the more carefull and conscionable we must be in fiââ¦ting our selves to appear before Christ in that his day Well mark the places before quoted about the manifestation of Christs comming and you may find this inference either plainly expressed or by just consequence inferred It is one special end of Gods manifesting this mystery unto us that we should perform the foresaid duty 1. It is naturall unto all things to make the greater speed to their center the nearer they come to it Hot watry things ascend the faster the higher they goe Heavy things fall down faster the nearer they come to the earth Herein lyeth the difference betwixt naturall and violent motions the former encrease their speed the latter decrease by continuance 2. On this day every one is to receive his final doome In and after it there is no time to do what hath been omitted or of redressing that which hath been done amisse For our help in fitting our selves against this day let these rules be observered 1. Oft meditate on this day and on the near approach thereof even when thou lyest down and when thou risest up when thou tarriest at home or goest abroad when thou art at thy calling or doing workes of justice and mercy in all places at all seasons This is an especiall meanes to keep men in awe An ancient Father professeth that he had this continually sounding in his eares arise ye dead and come to judgement 2. Take notice of such particular duties as the Holy Ghost on this ground enforceth For this purpose consider these Texts Luk. 21. 28. Rom. 8. 19. 1 Cor. 1. 7. Heb. 11. 16. 2 Tim. 4. 8. 3. Patiently bear afflictions for the day draweth nigh Iam. 5. 8. Heb. 10. 37. 4. Watch Matth. 13. 35. Luk. 12. 36. 5. Be sober 1 Pet. 4. 7. Sobrlety is a kind of moderation in all things excesse is contrary thereunto Luk. 21. 34. 6. Try thy faith Luk. 18. 8. 2 Cor. 13. 5. Of all graces this will then stand thee in most stead 7. Be the more carefull to avoyd all sin 1 Cor. 16. 11. Then shall that judgement be pronounced which will admit of no repentance 8. Be more carefull of all duty 2 Pet. 3. 11. A servant will double his diligence when he knoweth his Master is at hand Matth. 24. 46. §. 86. Of the resolution and observations of Heb. 10. 24 25. Ves. 24. And let us consider one another to provoke unto love and to good workes Vers. 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching IN these two verses there is a direction in reference to others to keep them from falling away Vers. 24. Hereof are two parts 1. The duty to be performed v. 24. 2. The meanes of effecting the same v. 25. In setting down the former we may observe 1. The connexion of it with the former in this copulative and. 2. The direction it self Wherein we may again observe 1. The manner of propounding it Let us 2. The matter whereof it consisteth This is set out 1. By the main duty 2. By the end thereof In the duty we have 1. An act enioyned consider 2. The object thereof one another The end is described 1. By another
act to provoke 2. By the object whereunto they should provoke This is double 1. Love unto love 2. To good works and to good works Vers. 25. The means of performing the foresaid duty of considering one another is in one word christian communion This is set down two wayes 1. Negatively 2. Affirmatively The negative declares 1. The thing forbidden 2. An exemplification The thing forbidden is forsaking Amplified by the thing forsaken The assembling of themselves together The exemplification is set out 1. By the extent of it in this word manner or custome 2. By a restraint of it Of some 3. By the inference in this particle of comparison as The affirmative declares 1. The duty required 2. A motive to inforce it In declaring the duty we are to observe 1. The inference in this particle of opposition But. 2. The substance herein is noted 1. An act exhorting 2. The object one another The motive is taken from the neer approach of the last day This is 1. Propounded 2. Enforced In propounding it there is mention made 1. Of the time it self the day 2. Of the drawing neer thereof approaching 3. Of the cleer evidence ye see 4. Of the inference of it so much the more as Doctrines Vers. 24. I. Christians must be carefull of others edification as well as their own This is gathered from this copulative and. See § 75. II. Circumspection is a christian duty This verb consider imports as much See § 75. III. Circumspection must be extended to our selves and others For we must consider ãâã another See § 76. IV. Christians must be provoked to duty This is the end of considering one another See § 76. V. Christians must especially be provoked to love That is here in particular named See § 77. VI. Love must be manifested by works These therefore are added to love See § 77. VII Works proceeding from love are good works So they are here stiled See § 77. Vers. 25. VIII They who have once joyned themselves to the Church must never fall from it This is to forsake the assembling of themselves together See § 78. IX Professors are prone to fall away This exemplification as the manner is implyeth as much See § 80. X. Custome is no sure rule The Apostle here would not have us follow the custome See § 80. XI All are not to be involved in the guilt of some The Apostle here speaking of a revolt taxeth some only not all See § 80. XII The Apostacy of some must make others the more stedfast For this end the Apostle doth here make mention of others Apostacy See § 80. XIII It is a christian duty to incite one another to duty This phrase exhorting one another intendeth thus much See § 81. XIV Christians must do what they can to keep one another from Apostacy This particle of opposition But intends thus much § 81. XV. There is such a day to come as never was nor shall be till that day This is the last day the day of judgement which by an excellency is here stiled the day See § 82. XVI The last day is neer approaching So much is here expressed See § 83. XVII The evidences of Christs neer approaching are very clear We may see as much See § 84. XVIII The near appoach of the last day should make christians the more carefull of duty This phrase of comparison So much the more as intendeth thus much See § 85. §. 87 Of setting before professors the utmost danger of Apostacy Vers. 26. For if we sin wilfuly after that we have received the knowledge of the truth there remaineth no more sacrifice for sin THe Apostle in this and some other verses following layeth down a generall reason to enforce all the forenamed duties especially to enforce his caution against Apostacy in the beginning of the former verse The reason is taken from the fearfull issue that may follow upon neglect of the foresaid duty and upon forsaking their holy profession Before he declareth the doome he setteth down the greatnesse of the sin whereunto they are like to fall that so the justice of the punishment might more clearly appeare The causall particle that is premised For plainly demonstrateth that the description of the fin and declaration of the punishment are brought in as a reason to make Christians the more watchfull against the beginning of Apostacy Of the notation of the Greek word Sin how it is taken from an Hebrew word which signifieth to imbitter hath been shewed Chap. 3. v. 13. § 148. In which sense it is said whosoever abideth in Christ * sinneth not 1 John 3. 6. The word also implyeth persisting in sin and making a trade thereof This being the nature of sin to imbitter God and to grieve his good Spirit no marvell that the aggravation thereof so far as is here set down doth cause so great vengeance as is here expressed The Apostle doth not simply charge the Hebrewes with committing the sin here described but to keepe them far from it he sets it down by way of supposition thus If we sin or as it is in the Greek sinning This participle is equivalent to a conditionall conjunction for it layes down a case sinning or in case we sin which is all one with our English If we sin So as this manner of setting down this sin is a mittigation of the point to move them to give the better heed thereto There is also another degree of mitigation in this pronoune weâ⦠whereby he includes himself as well as them and sheweth that even he himself could not looke to escape the Vengeance here denounced if he should fall into the sin here described The inference of this reason upon that which went before sheweth the uttermost danger whereunto professors may fall is to be made known unto them See Chap. 6. v. 4. § 30. §. 88. Of wilfulnesse aggravating Sin ONe especiall degree whereby the heighnousnesse of Apostacy is here aggravated is in this word wilfully It commeth from a root that signifieth willing or voluntary and that seemes to be derived from a verbe that signifieth to yeeld The Philosopher opposeth this word to such things as are done on ignorance or Violence whereunto one is forced as when a man doth a thing of his own accord or mind nor thorow ignorance nor thorow any compulsion or instigation or allurement without but by the sway and bent of his own rebellious will and perverse disposition Willingly and by constraint are made opposite termes This is an high pitch of impiety and exemplified by these phrases Hath trodden under foâ⦠the Son of God and hath counted the blood of the Covenant an unholy thing and ââ¦ath done despight unto the Spirit of Grace v. 29. This wilfulnesse presupposeth a resolution to continue therein as the Israeliâ⦠who said As for the word that thou hast spoken unto us in the name of the Lord we will not harken unto thee
it is 3. That which is intended by the Apostle followeth that which is noted by Moses as a necessary consequence For if God undertake to protect his people he must needs execute vengeance on those that forsake the assembling together and do Gods people all the mischief they can As this word judge is put for taking revenge and applyed to God see v. 30. § 112. Of Gods undertaking to take revenge and not failing to do what he undertakes implyed under this phrase God shall judge see v. 30. § 113. In that this divine act of judging or taking revenge is referred to Gods people as the object thereof it sheweth that outward profession exempteth not from divine vengeance Of the notation of the word translated people see Chap. 4. v. 9. § 57. As it hath reference to God and as men are Gods people it containeth many singular priviledges which are set down Chap. 4. v. 9. § 57. and Chap. 8. v. 10. § 68 69. But some priviledges are oft attributed to men for their former profession-sake in that they professe themselves to be the people of God and assembled together Gods people How far these may fall hath been shewed Chap. 3. v. 12. § 13 1 136 137. And Chap. 6. v. 6. § 37. This that is here spoken of Gods judging his people is meant of such a kind of people as were hypocrites and clean fell away Of such a people hath the Apostle spoken before If they who have professed themselves to be Gods people renounce their profession God will assuredly judge them as it is here said in the third person God shall judge his people So Moses speaking to the people themselves saith The Lord thy God is a consuming fire even a jealous God Deut. 4. 24. Yea this Apostle useth that phrase in the first person thus Our God is a consuming fire Heb. 1â⦠29. We have sundry examples hereof as The Israelites in the wildernesse 1 Cor. 10. 5 c. And in the time of the Judges and in the ten Tribes that revolted from the house of David and in sundry Churches planted by the Apostles and in sundry others ââ¦ince their dayes 1. Gods judgements on his people are more remarkable they make a deeper impression 2. God is more dishonoured thereby This was it that aggravated Iudas his ãâã Psal. 41. 9. 3. Many are made to stumble 2 Pet. 2. 2. 4. Enemies take occasion to blaspheme the holy profession Rom. 2. 24. This discovereth their folly who forsaking their holy profession do notwithstanding plead the Temple of the Lord the Temple of the Lord Jer. 7. 4. A bare proââ¦ession is like to a reed whereupon if a man lean it will break and peââ¦rce into his ãâã 2 King 18. 21. Or like weeds in the bottome of a river whereon if a man take hold they will drown him Professors therefore ought to be very watchfull over themselves and others that they hold fast the profession of their faith without wavering v. 23. §. 115. Of the extremity of Gods revenge Heb. 10. 31. It is a fearfull thing to fall into the hands of the living God THe Apostle having long insisted upon Gods just severity in judging apostates he concludes that point with a rhetorical figure that doth much aggravate all that he had before delivered thereabouts Every word herein carrieth an especiall ãâã 1. This word fearfull is enough to cast an apostate into such a trembling pasââ¦ion as Belshazzar was cast into when he saw the hand-writing upon the wall Of the derivation of the Greek word see v. 27. § 96. 2. This phrase to fall into the hands being applyed to God is metaphoricall for to speak properly God hath no hands nor other members It is applyed to God after the manner of man The metaphor is taken from an enemy which seeketh after one of whom he intendeth to take revenge If he catch him and lay hold on him he is sure to pay for it 3. It is God himself that layeth hold on this man how then can he think to escape 4. This God is the living God which implyeth an everlastingnesse so as there is no end of Gods vengeance Of this title living God see more Chap. 3. v. 12. § 138. 139. How fearfull a thing it is to fall into Gods hands is evident by Belshazzars passion Dan. 5. 6. By a Prophets exclamation Nah. 1. 6. By the imprecations of such as are in Gods ââ¦ands Rev. 6. 16. By the effects following thereupon Matth. 8. 12. And sundry other wayes Two particulars are here in speciall noted which much aggravate this terror One is the infââ¦nitnesse of God himself The other is his everlasting continuance As God himself is so is his wrath a great wrath So is his hand a strong hand â⦠ãâã hand an heavy hand He ever liveth even from everlasting to everlasting he is God Psal. 90. 2. Some comfort it is that though we fall into the hands of men yet they shall not alwayes live This doth much aggravate the terror of apostates judgement 1. There is no escaping of Gods hand Psal. 139. 7 c. Eliah escaped the vengeance of Iezabel 1 King 19. 2 3 c. 2. None can by force rescue out of Gods hand as David rescued the sheep which he kept from a Lion and a Bear 1 Sam. 17. 35. Or as Abishai rescued David from Ishbi-Benob 2 Sam. 21. 16 17. 3. God regards not mens face or any thing else in man he is no accepter of persons as David too too partially respected the beauty and comlinesse of Absalom his Son 1 Sam. 16. 7. 4. God will not be moved with any gifts as Faelix would have been moved Act. 24. 27. 5. God cannot be deceived with any fair pretences or false suggestions as Pââ¦tiphar was Gen. 39. 17. 6. No supplications of such sinners shall prevaile with him in the day of his wrath Prov. 1. 28. as the King of Siria prevailed with Ahab 1 King 20. 32. 7. No intercession of others shall prevaile with God for such as Ioabs intercession prevailed with David for Absalom 2 Sam. 14. 31. 8. There shall be no mixture of comfort in Gods wrath on such But in all that man can do there may be much comfort 9. No man can endure Gods stroaks as Martyrs have endured the utmost that men can do 10. No time can put an end to Gods revenge To mans it may §. 116. Of the Resolution of Heb. 10. v. 26 27 28 29 30 31. Vers. 26. For if we sin wilfully after that we have received the knowledge of the truth there remaineth no more sacrifice for sin Vers. 27. But a certain fearfull looking for of judgement and fiery indignation which shall devour the adversaries Vers. 28. He that despised Moses law died without mercy under two or three witnesses Vers. 29. Of how much sorer punishment suppose ye shal he be thought worthy who hath trodden under foot the Son of
God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the Spirit of grace Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and again The Lord shall judge his people Vers. 31. It is a fearfull thing to fall into the hands of the living God THe sum of these six verses is in two words Apostates punishment Hereof are two parts 1 A description of their sin 2. A declaration of their punishment Both these are 1. Propounded 2. Aggravated Their sin propounded is in v. 26 and aggravated v. 29. The punishment propounded is v. 26 27. and aggravated 28 29 c. In propunding their sin two things are observable 1. The manner of propounding it in two circumstances Vers. 26. 1. By way of supposition in this particle if or participle siââ¦ing 2. By way of extention in the plurall number and first person we 2. The matter which is sââ¦t out 1. By the kind of sin wilfully 2. By the time of committing it after that we have received the knowledge of the truth This is aggravated 1. By an act received 2. By the object thereof knowledge 3. By the subject of that knowledge The truth The punishment is propounded 1. Negatively by taking away the means of pardon Where is noted 1. The kind of means Sacrifice for sins 2. The manner of taking it away There remaineth no more The positive punishment is Vers. 27. 1. Generally hinted in this conjunction of opposition But. 2. Particularly expressed In the expression there are declared 1. The kinde of punishment in two branches 1. Iudgement 2. Fiery indignation 2. The terror thereof fearfull looking for 3. An effect which shall devour This is amplyfied by the persons devoured who are stiled Adversaries Vers. 28. The punishment of Apostates is aggravated comparatively The comparison is taken from Moses law There are two parts thereof 1. The doom of obstinate transgressors of the law Here is set down 1. Their sin 2. The punishment thereof Their sin is set down 1. By the kind of Act despised 2. By the object Moses law The punishment of their sin is 1. Propounded in this word died Vers. 29. 2. Amplified by the extent without mercy And by the restraint under two or three witnesses 2. The doom of Apostates under the Gospel Hereof are two parts 1. A description of their doom 2. A farther description of their sin Their doom is declared by a just consequence following upon the severity executed on those who obstinately transgresse the law and it setteth down three distinct poynts 1. The severity of the punishment of how much sorer punishment 2. The equity of it shall he be thought worthy 3. The certainty thereof in this phrase suppose ye 2. The sin is described by a double relation 1. of Christ 2. of the Spirit In the former relation is set down 1. The excellent name of him that is despised The Son of God amplyfied by the kind of despight who hath trodden under foot 2. The benefit that we reap by the Son of God in this phrase blood of the Covenant amplyfied by the despight don to it in this phrase hath counted unholy further amplified by the effect wherewith he was sanctified The other relation setteth down 1. The object despised The Spirit of Grace 2. The kind of despight hath done despight Vers. 30. The 30. verse produceth further proofs of the maine poynt namely of the certainty and severity of the punishment of Apostates The proofs following are taken from divine testimony Here about note 1. The manner of producing them in this phrase ye know him that hath said 2. The addition of testimony to testimony in this phrase and againe 3. The matter of the testimonies The testimonies are two Of the first there are two branches 1. Gods prerogative vengeance belongeth unto me 2. Gods performing what he undertakes I will repay saith the Lord. In the second testimony there is a threatning of divine vengeance wherein we may observe 1. The person who threateneth The Lord shall 2. The punishment threatened judge 3. The persons judged his people Vers. 31. In the 31. verse there is an elegant conclusion of all that hath been before said of the doom of Apostates In it two things are taken for granted 1. That Apostates fall into Gods hand 2. That the Lord is the living God 3. That it is a most fearfull thing for Apostates to fall into his hand §. 117. Of Doctrines raised out of Heb. 10. 26 27 28 29 30 31. I. THe utmost danger is to be set before professors Great is that danger which the Apostle here implyeth professors to be subject unto and such were they to whom he here wrote See § 87. II. Danger is to be set before our selves as well as before others The Apostle in setting down the danger of Apostates speaketh to himself as well as to others and sayeth if we sin See § 87. III. Wilfullnesse much aggravateth sin It is here brought in as a great aggravation to sin wilfully See § 88. IV. It is very dangerous to trade in sin The participle we sinning intends as much See § 89. V. The Gospel is the word of truth That is it which is here so called See § 90. VI. The Gospel hath a power to cause men to receive what they do conceive We are in this respect here said to receive the truth See § 91. VII To sin against the evidence of the Spirit is the highest pitch of impiety These are they that sin after they have received the knowledge of the truth See § 93. VIII A sacrifice is necessary to expiate sin To demonstrate this point the Apostle proveth that their sin remaineth who have no sacrifice to take away their sin See § 94. IX Sin may prove inexpiable If there remaineth no sacrifice for sin that sin cannot be expiated See § 94. X. Apostates shall not be for given These are they for whom no expiation remaineth See § 94. Vers. 27. XI They who are not pardoned shall be condemned This particle of opposition BUT intendeth as much § 95. XII Apostates cannot but look for fearfull judgements This the Apostle doth here plainly expresse See § 96. XIII Apostates incense divine wrath They make it to be a fiery indignation See § 97. XIV Gods wrath is very fierce So much is comprised under this phrase fiery indignation See § 98. XV. Iudgement against Apostates is certain It shall devour them See § 99. XVI Apostates are adversaries They are here so called See § 100. Vers. 28. XVII Gods law given by Moses was Moses law It is here so stiled See § 101. yet it remained to be the law of God XVIII To despise a law is a heinous sin So it is here accounted See § 102. XIX Despisers of Moses law were put to death This is plainly expressed See § 103. XX. In some cases no pitty was to be
said Not I but the grace of God which is with me 1 Cor. 15. 10. 3. In sincerity as having to do with him that searcheth the heart Thâ⦠did Hezekiah Isa. 38. 3. 4. With sedulity like the two faithfull servants with whom the Lord wâ⦠well pleased but not like the slothfull servant Mat. 25. 20 c. 5. With alacrity and chearfulness for God loveth a chearfull giâ⦠2 Cor. 9. 7. 6. Within compass of our calling 1 Cor. 7. 17. 7. With constancy If any draw back Gods soul will have no pleasure in him Hebr. 9. 38. 8. In assurance that God who accepteth the person accepteth also the work that is done Hereby did Manoah's wife inferr that God was pleased with that which they did Iudg. 13. 23. 4. The end which is Gods glory 1 Cor. 10. 31. The foresaid four general points are those four causes whereby every thing is made perfect Faith is the means whereby all of them may be effected and accomplished 1. By Faith in Christ the Person is accepted of God Eph. 1. 6. 2. Faith makes men subject themselves to Gods will 3. Faith makes men have respect even to the manner of what they do to Godward that it be done in obedience in humility in sincerity with sedulity with alacrity orderly constantly and with assurance of Gods acceptance All these may be exemplified in Enoch 4. Faith of all graces most aimeth at Gods glory Abraham being strong iâ⦠faith gave glory to God §. 22. Of believing that God is THE Apostle giveth a proof of this assertion that it is impossible without faith to please God His proof is this For he that cometh unto God must believe that he is The proof is applyed to such as come to God This word He that ââ¦eth is metaphorical setting forth such as have to do with God in prayer iâ⦠praise or in any other service Of the composition of it and further meaning of it see Chap. 7. v. 25. § 104. That which is required of such as come to God is to believe that God is It is in vain for any to go to one whom they do not believe to be But this is not simply and barely to be taken of the being of God for by Reason and Philosophical arguments it may be demonstrated that there is a God and that God is but that which is here spoken of is an act of faith It must therefore more dââ¦stinctly be taken namely that he is the true God the onely true God such a God as he hath revealed himself to be If we repeat this title God and set it ãâã this relative he thus He that cometh unto God must believe that he is God the sense will somewhat more clearly appear So as God must be believed to be as he is or as he hath manifested himself to be Thus Abraham believed God to be Gen. 15. 6. To believe God otherwise is to make him an Idol Rom. 1. 21. that is to believe him to be nothing 1 Cor. 8. 4. It standeth us therefore in hand well to be informed about God and that as he hath made himself known to us in his Word Search the Scriptures They are they which testifie of him Ioh. 5. 39. Here might occasion be taken of setting forth God in his nature persons properties and works whereby in the Word he is made known unto us This point is the rather to be observed because of the necessity that lyeth upon it implyed in this word must it will be otherwise altogether in ãâã to come unto God Of the word translated must as it setteth forth sometimes a necessity sometimes a duty see Chap. 2. v. 1. § 3. §. 23. Of God a Rewarder THE Apostle seââ¦teth forth another evidence of a true Believer namely that he believeth that God is a Rewarder of them that seek him So as by faith a man doth not onely understand God to be the true God as he hath set forth himself in his Word but also resteth on him for acceptance which the Apostle thus expresseth that he is a Rewarder c. The Greek word is a compound whereof see Chap. 2. v. 2. § 16. word for word it signifieth a giver of a reward The noun carrieth a kind of emphasis with it and sheweth that God layeth this as a charge upon himself and taketh it as his function to render a reward This is an undoubted evidence of his being well pleased with them among whom he executeth his function This God taketh upon him 1. That every one might have a reward No Creature can be too great to be rewarded of him and the greatest needs his reward yeaâ⦠he can reward whole Families Churches and Nations On the other side God is so gracious as he accounteth none too mean to be rewarded of him He raiseth up the poor out of the dust and lifteth up the beggar from the dunghill 1 Sam. 2. 8. When Dives and all his house neglââ¦cted Lazarus the Lord looked upon him and gave his Angels charge over him Luk. 16. 21 22. 2. That Believers might be sure of their reward For God is faithfull Hebr. 10. 23. He will not fail to perform what he undertaketh This the Apostle would have Christians to know Eph. 6. 8. 3. That the reward might be worth the having For God in his rewards considereth what is meet for his Excellency to give and accordingly propââ¦rtions his reward As a King when he would reward a faithfull Servant ââ¦e contents not himself to give him a little Money but rather gives high Honâ⦠and Dignities great Lordships fair Possessions many Immunities and Priââ¦leges gainfull Offices and other like Royal Rewards which beseem a King to give Instance Pharoah's reward to Ioseph Gen. 41. 41. Nebuchadneââ¦'s to Daniel and his three Companions Darius also to Daniel and Ahasuerus to Mordecai As God exceedeth these and all other Monarchs in greatness so will he exceed them in this kind of goodness 1. This giveth evidence that the eyes of the Lord are in every place beholding the evil and the good Prov. 15. 3. and that he knoweth how to put difference betwixt the good and evil 2 Pet. 2. 9. 2. This may encourage Believers against the ignorance impotency forgetfulness ingratitude mis-conceit envy malice and persecution of men 1. Some men are ignorant of the faithfulness of them whom they should reward as Potiphar was ignorant of Ioseph's faithfulness Gâ⦠39. 19. 2. Others are not able to do what is meet 3. Others forget kindnesses done as Pharoah's Butler Gen. 40. 23. 4. Others are ungratefull 5. Others wink at and will not see that which should be rewarded as Nabal 1 Sam. 25. 10 6. Others envy at goodness and faithfulnes as Saul 1 Sam. 18. 9. 7. Others malign men for their goodness as the Pharisees did Christ Mark 3. 22. 8. Others persecute them as the Jews did Ieremiah Jer. 26. 8. It is in these and sundry other respects requisite that we believe
general his obedience to God This is set out by an act he prepared an Ark. Here we may distinguish The act prepared and the object an Ark. This effect is amplified two waies 1. By the advantage he brought to himself 2. By the damage that followed thereupon to others The advantage is propounded in this word saving and amplified by the extent thereof his House The damage to others is set forth 1. By the kind of it in this word condemned 2. The persons condemned under this word the World The recompence of his Faith is a great prerogative Wherein we have 1. The kind of it Heir 2. The excellency of it This is 1. Propounded in this word Righteousness 2. Expounded in this phrase which is by Faith §. 35. Of Observations gathered out of Heb. 11. 7. I. Iustifying Faith manifesteth it self in temporal matters This Faith here spoken of was a justifying Faith yet it was exercised about a corporal preservation See § 26. II. A good name is to be made good That is he that hath a good name must answerably carry himself Noah signified rest and he was a man that procured rest See § 26. III. God foretold the Deluge that came upon the old World This word warned intends as much See § 27. IV. Gods warning is a sufficient ground for attempting any thing This was Noah's ground See § 27. V. Faith is exercised about things not seen In such things was Noah's faith exercised See § 27. VI. Future visible things are not seen till they be accomplished This is implyed under this clause as yet See § 27. VII Faith works a reverend respect towards God This is that fear that is here set down as a fruit of Noah's faith See § 28. VIII Fear of God works obedience to God Noah by his fear of God was moved to do that which God warned him of See § 28. IX Means for safety are before hand to be prepared So did Noah here See § 29. X. God useth means for accomplishing his purpose It was Gods purpose to preserve Noah and some of all living Creatures on earth when he brought a general Deluge and thereupon appointed an Ark which was a fit means for that purpose See § 30. XI Extraordinary cases require extraordinary means The preservation of Noah and other Creatures from the Deluge was an extraordinary case therefore the Ark which was an extraordinary means was prepared See § 30. XII God can make means of temporal preservation means also of eternal salsalvation The Ark which preserved them from the Deluge was a Sacrament to seal up their redemption by Christ. See § 30. XIII Noah's preparing the Ark upon Gods warning was an act of obedience He did it by faith See § 27. XIV Believers may do what they see fit for the preservation of their lives This was one end of Noah's preparing the Ark. See § 31. XV. A Governors care must extend to the preservation of his house So did Noah's See § 31. XVI Noah'sââ¦oushold ââ¦oushold that entred into the Ark did partake of that blessing through his faith See § 31. XVII Such as belong to believers may miss of their blessing So did all the rest of Noah's house that entred not into the Ark. See § 31. XVIII Most men are prone to reject means for their good So did the Old World refuse to enter into the Ark. See § 32. XIX Saints are Heirs That which is here noted of Noah is true of all Sââ¦'s XX. Righteous deeds are a condemnation of the wicked Thus Noah condemned the World See § 32. XXI Means of preservation may bring destruction The waters that did bear up the Ark and them that were in it destroyed the rest of the Creatures on earth See § 32. XXII The inheritance of Saints is righteousness XXIII The righteousness proper to Saints is by faith Both these are here plainly expressed of Noah's righteousness See § 33. §. 36. Of Abraham his Faith and Calling Hebr. 11. 8. By Faith Abraham when he was called to go out into a place which he should after receive for an inheritance obeyed and he went out not knowing whither he went THE fourth Worthy produced for proof of the vigour of Faith is Abraham The proof of his Faith is more largely set out by the Apostle than the Faith of any other of the Worthyes for it continueth to the end of the nineteenth ãâã Onely two verses are inserted viz. the eleventh and twelfth concerning Saââ¦ahs faith which also tends to the amplification of Abrahams As the Faith of others before mentioned so Abrahams was a true justifying Faith as is evident by the Apostle's explanation thereof Rom. 4. 1 2 c. Gal. 3. 6. Though instances of sundry temporal things be brought in as evidences of his Faith yet many of them were types of spiritual and heavenly matters v. 10. 16. and withall the temporal things noted were appendices to spiritual and heavenly Of the notation of Abraham's name of the dignity of his person and excellency of his faith see Chap. 6. v. 13. § 91 92 93 94. The first particular that the Apostle setteth down is the warrant which Abraham had to do what he did thus expressed when he was called or word for word being called This is the same word that is used Chap. 5. v. 4. § 20. It implyeth a manifestation of Gods pleasure namely that it was his will that Abraham ãâã do that which is here said to be done by him For it is thus in the ãâã The Lord said unto Abraham Get thee out of thy Country c. Gen. 12 1. Act. 7. 2 3. Under this word is comprized a clear manifestation of Gods mind to him as if by name he had called him Of the divers waies of Gods revealing his will see Chap. 1. v. 1. § 11. Hereby Abraham shewed that Gods will was his rule as was before noââ¦ed of Noah § 27. This particle called is in Greek set immediately before this noun ãâã Hence many Expositors both antient and modern referr it to ãâã himself and thus translate it By saith he which is called Abraham obeyed So the Rhemists in imitation of their Vulgar Latin Thus this parââ¦iciple is but as a complement which may well be left out Besides if we strictly consider circumstances we shall find that he was not then called Abraham that name waâ⦠given unto him four and twenty years after this which is here set down Gen. 17. 5. Our English hath so set the words as the true sense is clearly manifested thereby namely that the reason of Abraham's leaving his Country was Gods calling him out of it Have Papists this warrant for their pilgrimages to the place where the Temple of Ierusalem was or the Sepulcher of our Saviour or to Rome to visit the Pope or to the Lady at Loretto or at Hails or other like places where they conceive Saints Reliques to be or to their Shrines here and there set up §.
our God we may rest upon it that we have a right to this City that it is prepared for us that we are ordained to it that we shall be admitted into it and ever abide in it §. 81. Of the resolution of Heb. 11. v. 13 14 15 16. V. 13. These all dyed in faith not hââ¦ving received the promises but having seen them afar off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on the earth V. 14. For they that say such things declare plainly that they seek â⦠Country V. 15. And truly if they had been mindfull of that Country from whence they came out they might have had opportunity to have returned V. 16. But now they desire a better Country that is an heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a City THE sum of these four verses is a Commendation of the Patriarchs Hereof are two parts 1. The substance of the commendation v. 13 14 15. 2. A consequence following thereupon v. 16. The substance is 1. Propounded v. 13. 2. Confirmed v. 14 15. In propounding it are set down 1. The persons commended These all 2. The point for which they are commended which is 1. Expressed 2. Illustrated Two things are expressed 1. The kind of grace for which they are commended Faith 2. Their continuing therein in this word dyed The point is illustrated two waies 1. Negatively thus not having received the promises 2. Affirmatively and that by four effects 1. They saw the promises afar off 2. They were perswaded of them 3. They embraced them 4. They confessed their present condition Their condition is 1. Described by two metaphors Strangers Pilgrims 2. Limited in this phrase on the earth The last of the four effects is confirmed v. 14 15. wherein we have 1. The kind of argument v. 14. 2. The force thereof v. 15. The kind of argument is taken from their intendment In setting down whereof 1. Their profession is repeated in this phrase They that say such things 2. Their intendment is declared The declaration is 1. Generally hinted thus declare plainly 2. Particularly expressed In the exprââ¦ssion is noted 1. Their endeavours they seek 2. The object that they seek a Country The force of the argument consisteth in their forbearing to return This is set out by way of supposition wherein is set down 1. The kind of suppââ¦sition 2. A consequence inferred thereupon In setting down the kind we may distinguish 1. The act supposed If they had been mindfull 2. The object of that act This is 1. Generally propounded that Country 2. Particularly exemplified from whence they came out In the consequence is manifested 1. What they might have done they might have returned 2. The ground thereof they had opportunity to do it The consequence following upon their foresaid faith was a remuneration â⦠16. Here observe 1. The ground 2. The kind thereof The ground is 1. Propounded 2. Explaned In propounding the ground is noted 1. Their desire 2. The thing desired which was a Country That Country is illustrated 1. Comparatively a better namely than that which they left 2. Simply in this word heavenly The kind of remuneration consisteth of two parts 1. A special relation betwixt God and them 2. An especial provision for them In setting down the relation we may observe 1. The inference of it in this illative conjunction Wherefore 2. The substance of it This is set out 1. By the matter God is their God 2. By the manner of expressing it and that two waies 1. He is not ashamed thereof 2. He is willing to be so called The provision is set out 1. By the divine act God hath prepared 2. By the subject that is prepared a City 3. By the persons for whom for them §. 82. Of Observations raised out of Heb. 11. v. 13 14 15 16. I. Faith manifesteth her vigour in all sorts of people This general particle These all giveth proof hereunto See § 64. II. True faith fails not For Believers dye in faith See § 64. III. Believers rest on that which they enjoy not This phrase not having received the promises giveth evidence hereof See § 65. IV. Believers see things afar off So did the Patriarchs See § 66. V. True faith produceth assurance The word perswaded intends as much See § 66. VI. Faith gives evidence to that which yet is not This metaphor embraced implyes as much See § 66. VII Faith makes men not ashamed of their condition They who freely confess their condition are not ashamed of it See § 67. VIII Saints are Strangers So they are here called See § 68. IX Saints are Pilgrims Thus also are they here called See § 68. X. The mean condition of Saints is onely in this world for it is on the earth See § 69. XI A true profession is an evident declaration of ones mind Thus much doth the Apostle infer from the profession of the Patriarchs See § 70. XII Believers seek after that which they desire The Apostle inferreth this from the Patriarchs desire See § 71. XIII There is a Country for Saints who are Strangers and Pilgrims They that professed themselves Strangers and Pilgrims sought this Country See § 72. XIV Believers do not much respect things below This phrase if they had been mindfull of that Country giveth instance thereof See § 73. XV. Neglect of worldly opportunities is an evidence that the heart is ãâã set on the world Hereby the Patriarchs shewed that their heart was not set upon their earthly Country See § 74. XVI Believers aim at better things in neglecting things present By the Patriarchs neglect of their own Country the Apostle infers that they desired a better See § 75. XVII Heaven is the aim of Believers That Country which Believers of old desired is here stiled heavenly See § 76. XVIII Mans respect to God is an evidence of Gods respect to man This aââ¦seth from this illative particle Wherefore See § 77. XIX God accounteth Believers on him no disgrace unto him He is not ashââ¦med of them See § 77. XX. The Lord is in special manner the God of Believers He is called their God See § 78. XX. Heaven is a true City So it is here called See § 79. XXI Heaven is before hand prepared For God hath prepared it See § 79. XXII Heaven is prepared for a peculiar people See § 80. XXIII Believers recompence is answerable to their damage XXIV Believers recompence far exceeds their damage The Believers mentioned by the Apostle left their own Country and had another prepared for them and that other was an heavenly which was far better Of these two see Chap. 10. v. 34. § 130. §. 83. Of Gods trying Abraham Heb. 11. 17 18 19. V. 17. By Faith Abraham when he was tryed offered up Isaac and he that had received the promises offered up his onely begotten Son V. 18.
tried offered up Isaac ãâã he that had received the promises offered up his only begotten Son Vers. 18. Of whom it was said That in Isaac shall thy seed be called Vers. 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure THe Sum of these three verses is a further declaration of the power of faith Hereabout two things are expressed 1. The partie whose faith is commended Abraham 2. The proof of the power of his faith This is first Propounded secondly Amplified In propounding the point is noted 1. The occasion of the proof When he was tried 2. The kind of proof he offered up 3. The subject offered Isaac In the Amplification there is 1. A further description of the parties concerned which are of two sorts Agent and Patient 2. An express declaration of the inward motive that put on Abraham to give this proof of his faith The Agent or Person that offered up is described by a double relation 1. By his relation to the promises thus he that had received the promises 2. By his relation to the sacrifice which was his only begotten Son Here is set down a fourefold gradation 1. A Son 2. His Son 3. A begotten Son 4. His only begotten Son The Patient is also described by a double relation One to his Father in the foresaid phrase His only begotten Son The other to his posterity vers 18. In setting down this latter relation is noted 1. The ground thereof which was Gods appointment in these words To whom it was said 2. The kinde thereof Herein observe 1. The parties betwixt whom this latter relation passeth These are 1. The stock Isaac 2. The sprouts in this word ââ¦eed 2. The manifestation thereof in this word shall be called The inward motive that put on Abraham to give the aforesaid proof of his V. 19. Faith is declared v. 19. About it we may observe 1. The substance thereof 2. An inference made thereupon The substance setteth out 1. An act of Abraham in this word accounted 2. The object of that act This is 1. Generally propounded in this phrase That God was able 2. Particularly exemplified thus To raise him up from the dead In the inference there are two points 1. A benefit received 2. The manner of receiving it The benefit is 1. Propounded 2. Amplified It is propounded in this word received It is amplified 1. By the object him 2. By the danger in this word from whence The manner of receiving the benefit is thus expressed in a figure §. 103. Of observations raised out of Hebr. 11. v. 17 18 19. I. FAith puts on to do what otherwise would not be done It is here said that Abraham did that which certainly he would not otherwise have done By Faith See § 83. II. The best may be tried We may well judge Abraham to be the best man that lived in his dayes yet is he here said to be tried See § 83. III. A true intent is accepted for the deed In this sense 't is here said that Abraham offered up See § 84. IV. Believers in special manner receive divine promises Thus Abraham the Father of believers is described He received the promises See § 84. V. No obstacle hinders true Faith Many and great were the obstacles which might have hindred Abraham from what he did but by faith he passed over all See § 85. VI. Isaac was a son of joy His name intends as much See § 86. VII Simple and absolute obedience is to be yeelded to God Such was Abraham's obedience See § 83. VIII God reveals his secret Counsell to his Saints This is gathered out of this phrase Of whom it was said See § 89. IX God hath a determined number to bless This is implied under Isaac's Seed See § 90. X. Gods blessing is extended to the Seed of believers This is here plainly expressed See § 91. XI Our deerest are to be given to God Who or what could be deerer to Abraham than Isaeac yet Abraham was ready to offer up Isaac to God See § 93. XII Gods offering his Son far surpasseth Abraham's offering his Son See this exemplified § 94. XIII Passive obedience is to be yielded unto God This is gathered from Isace's submitting himself to be bound and laid upon the Altar See § 95. XIV A due meditation on the grounds of faith much establisheth faith That accounting which is here noted of Abraham gives proof hereunto See § 96. XV. Gods power is an especial prop to faith Meditation hereon namely that God was able established Abraham's faith See § 97. XVI Faith prescribes nothing to God Abraham believed that God was able to make good his promise though he knew not how See § 98. XVII Faith in the Resurrection of the dead enboldens to any thing This was it that enboldened Abraham to offer up his Son See § 99. XVIII God returneth what is given to him Abraham offered up his son to God and from God he received him again See § 100. XIX God can raise the dead Abraham believed thus much and answerably from hence he received his son See § 99. XX. What is truly intended is as performed in Gods account The word translated in a figure intends as much See § 101. §. 104. Of the Commendation of Isaac Hebr. 11. 20. By faith Isaac blessed Jacob and Esau concerning things to come THe sixt instance for proof of the vigor of faith is of Isaac's faith it is the third instance given after the Flood and that of the second great Patriarch whose name by reason of Gods Covenant made in special to him with his Father and his Son was brought into Gods stile thus I am the Godâ of Abraham the God of Isaac and the God of Jacob Exod. 3. 6. The proof of his faith is an especial act in blessing his son His faith here mentioned is such a faith as was described vers 1. and exemplified in all the worthies before mentioned It Was a true justifying faith which extends it self to Celestial Spiritual and Temporal blessings Of Isaac's name see § 86. Much hath been spoken of Isaac as he was a Son in relation to his Father Abraham Here he is to be considered as a Father in relation to his two Sons 1. Of the three Patriarcks Isaac was the longest liver For Abraham lived 175. years Genes 25. 7. Iacob 147. Genes 47. 28. But Isaac 180. Gen. 35. 28. 2. He was of the three Patriarchs the most continent he never had but one wife with her he long lived most comfortably Isaac's sporting with Rebekah his wife Gen. 26. 8. giveth instance of that matrimonial delight they took one in another The antient Liturgy hath fitly culled out this couple as a pattern for man and wife in this phrase As Isaac and Rebekah lived faithfully together 3. It is probable that he attained to more wealth than his Father or Son For he received an
Blessed Hereof see § 105. The parties whom he blessed were not his immediate sons but his sons sons ãâã sons of Ioseph for Ioseph was his youngest son save one so as Iacob was a Good-father to these whom he is here said to bless Hereby we are given to unâ⦠that Grand-fathers ought to bear such respect to their Childrens Chilâ⦠as to their own The like is noted of a Grand-mother For Naomi took the ãâã of her daughter in law and laid it in her bosome c. Ruth 4. 16. Grandfathers are as Fathers In the right line there are no degrees If Adam ãâã now living he should so far as he was able take care of the whole world ãâã did of Cain and Abel 1. This instructeth us in the extent of a Grand-fathers duty 2. This directeth children to manifest a Childlike affection to their Grandfathers and Grand-mothers and that by reverence obedience all manner of ãâã and recompence also In setting down the persons blessed the Apostle useth an indefinite particle which signifieth Every one which may intend many sons But because the ãâã maketh mention onely of two Ephraim and Manasseh Gen. 48. 20. ãâã translators for perspicuity sake have translated it both It is probable that at ãâã time he had but these two sons Other sons that he should have after these ãâã a kinde of generall blessing Gen. 48. 6. These two here intended were Ephraim and Manasseh Ephraim was the ãâã but purposely named before his elder brother Manasseh because God ãâã more honor to him See v. 4. § 11. Ephraim according to the derivation of the word signifieth fruitfull This ãâã Ioseph himself rendreth of that name that God had caused him to be fruitâ⦠in the land of his affliction Gen. 41. 52. That name might also be given by ãâã Prophetical spirit for he proved the most fruitfull of all Iacob's sons the ãâã of Ephraim was the greatest Tribe Ephraim is of the dual number be ãâã Ioseph then had two sons Manasseh signifieth forgetfull That name was given by the father in meâ⦠of that advancement whereunto God had brought him and thereby made ãâã forget all his toil c. Gen. 41. 51. These two were by this blessing made heads of two distinct Tribes whereby ãâã to pass that Ioseph had two portions which was the priviledge of the ãâã son 2 Chron. 5. 1. For Ioseph was the eldest son by whom Iacob first and ãâã loved and who was his truest wife Though Manasseh and Ephraim were the two particular persons blessed yet they are not expressed by their own names but by that relation which they had ãâã their Father and thus stiled the sons of Ioseph Ioseph is here ãâã 1. For honours sake for it was an honour to Ioseph to have two sons blessed is two distinct heads of several Tribes which honour none of the brethren of Ioseph had 2. To shew a ground of that blessing which was because they were the sons of Ioseph Hereby God would manifest that his goodness extends it self to the children of belivers Ioseph was a believer possessed with a true fear of God who by no tryalls could be drawn from his God Therefore though he might seem to be cast out of the Church yet is he preserved as an head and stock thereof among others and his children though born of a woman that was a stranger and in a strange land are here naturalized by Iacob and made free Denisons of the Church yea stocks out of which the Church should sprout Thus said God to Abraham I am thy God and the God of thy seed Gen. 17. 7. And an Apostle saith to believing Christians The promise is unto you and to your children Acts 2. 39. §. 112. Of taking care of posterity at the time of our death THe time of Iacob's blessing the sons of Ioseph is here said to be when he was a dying Of the composition and meaning of the word translated dying See Chap. 7. v. 8. § 51. The participle here used implieth not only the moment of giving up the Ghost but also the neer approach of death manifested by old age sickness or any other like occasion This circumstance of the time here noted sheweth that the time of a mans departing out of this world is a seasonable time to think of posterity and to doe what lieth in his power for their good In the history it is said that the time drew nigh that Israel must dye and again it was told Ioseph that his Father was sick Gen. 47. 29. and 48. 1. when Iacob took order about matters after his death so Isaac when he intended to bless his sons thus saith Behold now I am old I know not the day of my death Gen 27. 2. When God had told Moses that he should be gathered to his people then Moses thought of a successor Numb 27. 13 16. Yea Moses himself rendred this reason concerning his Declaration of the future estate of Israel that he was an hundred and twenty years old and could no more goe out and come in among them Deut. 31. 2. This reason Ioshua rendred on the like occasion I am old and stricken in age Josh. 23. 2. At such a time God appointed such a duty to Hezekiah 2 King 20. 1. Yea Christ himself when he was upon the Cross takes care for his Mother Iohn 19. 27. So Peter at such a time manifesteth his care of the Churches 2 Pet. 1. 14. and other Apostles 1. The duty it self of taking care for posterity is an evidence of a holy zeal of Gods glory and of true love to his Church in that it contenteth us not to promote the one and the other in ourselves or in our own time but also endeavour to have it done by others after our time 2. The time of ones death is in this respect the fittest because if that time be let slip there remains no time after it for us to do any thing There is no work nor device nor knowledge nor wisdom in the grave Eccles. 9. 10. When the night cometh no man can work John 9. 4. 3. The time of a mans departure is the most seasonable time because the words of a dying man make the deeper impression 1. How many are there who as if the world were onely for themselves take no care for their posterity They neither care to instruct nor to direct nor to pray in reference to future times nor to make their will About making a will See chap. 9. v. 16. § 94. See also Domestick duties Treat 6. Of Parents § 62. 2. A generall instruction may be here raised for all who are mortal and ought to learn to dye daily daily to testify a care of posterity by instruction exhortation encouragement in good things admonitions against evill and predictions of such things as we have good ground before hand to make known See § 119. §. 113. Of Jacobs worshipping upon his staff ANother effect of
move parents to take heed of provoking Gods wrath in respect of their Children Have pitiâ⦠O parents on your selves and Children and take heed of treasuring up wrath for them This also gives occasion to Children to be humbled even for their parents sin This was it that much humbled good Iosiah 2 King 22. 19. and it was acceptable in Gods sight §. 162. Of Gods preserving his from common judgments THE end why the foresaid blood was sprinkled was the preservation of the people of God who are comprised under this relative them for this hath reference to the Israelites who are styled the people of God v. 25. The extent of their preservation is set out in this word touch which implyeth that the destroyer should be so far from slaying them or any of theirs as be should not come neer so much as to touch them In this sence is this word used concerning a beast that should come neer Mount Sinai whereon the Law was delivered Heb. 12. 20. This word is also used of being far from doing a thing and therefore it is joyned with a Metaphor of a like extent namely tast thus ãâã not tast not Col. 2. 21. Be so far from eating as not to tast of such a thing The history thus expresseth the extent of this preservation The Lord will pass ãâã the dore and will not suffer the Destroyer to come in unto your houses to smite ãâã Exod. 12. 23. This giveth proof that God can deliver his from common judgments See ãâã hereof in the Plaister for a Plague In Numb 16. 45. § 12 13 14. §. 163. Of the resolution of Heb. 11. 24 25 26 27 28. 24. By faith Moses when he was come to years refused to be called the Son of Pharaohs daughter 25. Choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season 26. Esteeming the reproach for Christ greater riches than the treasures in Egypt for he had respect unto the recompence of the reward 27. By faith he for sook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible 28. Through faith he kept the Passeover and the sprinkling of blood lest he that destroyed the first born should touch them THE sum of these five verses is a commendation of Moses faith It is commended by three effects One was his contempt of the world Another his Courage The third was his Obedience His contempt of the world is manifested by turning from the three great allurements of the world which were 1. Honours v. 24. 2. Pleasures v. 25. 3. Riches v. 26 His despising of honour is set out two wayes 1. By the time when he manifested as much even when he was come to years 2. By the kind of honour which was very great to be called the Son of Pharaohs Daughter Both these are amplified by the manner of rejecting honour which was ãâã in this word refused A Second particular wherein his contempt of the world was manifested was about pleasure This is set down comparatively The comparison is of ãâã Here observe 1. The things compared 2. The manner of comparing them The things compared are Afflictions and Pleasures Afflictions are set out by the Patients which were 1. The people of God 2. Moses himself who is comprised under this phrase suffered with Pleasures are set ouâ⦠by two properties 1. Sinfââ¦ll 2. Momentary The manner of preferââ¦ing afflictions before pleasures is declared in these words Choosing rather than The third particular instance of contemning the world is about riches Here is noted 1. The effect of Faith 2. The ground thereof This effect also is set down comparatively In the comparison we are to consider 1. The things compared 2. The manner of comparing them together The things compared are Reproach and Riches Reproaches are illustrated by the principal object who was Christ. Riches are amplified 1. By the kind of them Treasures 2. By the subject or place where they were In Egypt The manner is manifested two wayes 1. Simply in this word esteeming 2. Comparatively greater riches than The ground of preferring the one before the other was Reward This is set out 1. By the kind of reward in this phrase The recompence of the ãâã 2. By the affection of Moses thereunto He had respect unto it A second evidence of Moses his faith is set out v. 27. Here is declared 1. The kind of evidence 2. The ground thereof The kind of evidence was an invincible courage This is 1. Propounded 2. Amplified 1. In Propounding it is notââ¦d 1. His act ââ¦e forsook 2. The place which he forsook Egypt The amplification is by denyal of a contrary disposition wherein we have 1. The affection denyed not fearing 2. The object of that fear set out by a threefold gradation 1. A man This is implyed under the word King 2. The greatest of men A King 3. That which maketh a King most terrible his wrath A third evidence of Moses his faith was his Obedience This was manifested two wayes 1. In reference to God 2. In reference to Gods people In that which hath reference to God we have 1. His act he kept 2. The object thereof The Passeover In that which hath reference to Gods people is set down 1. The thing done sprinkling of blood ãâã The reason thereof which was to prevent danger Here is declared 1. The kind of danger ãâã The extent of preservation from it The kind of danger was destruction amplified by the persons destroyed the if born The extent of preservation is set out 1. By the act denied should not touch ãâã By the object or persons not touched them namely the Israelites §. 164. Of Observations raised out of Heb. 11. v. 24 25 26 c. I. Memorable matters are to be kept in memory This the name Moses intenâ⦠See § 132. II. Weighty matters are to be attempted as men are able This phrase when he ãâã come to years implies thus much See § 132. III. Difficult duties must be willingly done This word refused hath reference to ãâã difficult task but implieth willingness See § 136. IV. Faith makes worldly honour to be lightly esteemed By faith Moses refused ãâã See § 136. V. Greatness of honour moveth not Believers It was a great honour to be called the Son of Pharaohs daughter but Moses was no whit moved therewith See § 136. VI. Affliction may be chosen Or it may be willingly undergone Moses did choose it See § 137. VII Gods people may be under affliction This is here taken for granted See § 138. VIII Afflictions keep not Believers from Communion with Saints Though the people of God were afflicted yet Moses would be of their Communion See § 138. IX Pleasures occasion sin Here they are styled pleasures of sin See § 139. X. Pleasures are momentany They are but for a season See § 140. XI Faith makes afflictions to be
every The other inward stiled the sin and described by this effect which doth easilâ⦠beset us In setting down the latter about use of helps we may note 1. The manner of propounding it in the first person and plurall number let us 2. The matter whereof it consisteth which is set down in a metaphor of running a race whereby is intended a right finishing of our Christian course and it poynteth at foure vertues 1. Diligence and speed in this metaphor run 2. Patience which is plainly expressed 3. Perseverance In this phrase run the race 4. Prudence In these words set before us This noteth out two poynts 1. The warrant we have for what we do In this phrase set before 2. The speciall right which concerneth us In this word us The former sheweth a direction The latter a limitation Vers. 2. The pattern of Christ himself is 1. Propounded v. 2. 2. Amplified v. 3 4. In setting down this help The Apostle noteth 1. A duty which sheweth what we must doe 2. A reason why we must doe that duty In setting down the duty observe 1. The action required In this word Looking unto 2. The object of that act Iesus The reason here alleadged for looking unto Iesus is taken from that which Christ did which is of two sorts 1. What he works in us Faith This is amplified by two kinds of working 1. His beginning it The Author 2. His perfecting it The Finisher 2. What he wrought or rather endured for us This is 1. Propounded 2. Amplified The proposition confisteth of two branches In both which is set down The object and the action thereabout The first object is crosse The action appertaining thereunto endured The other object is shame And the Action thereabout despised That which Christ endured for us is amplified two waies 1. By that which Christ set before him which is here stiled joy 2. By that which followed upon his suffering Here note 1. The method or order in this copulative and. He first suffered and then was exalted 2. The matter which was an high exaltation This is described 1. By the stability of it is set down 2. By the eminency of it at the right hand 3. By the dignity or royalty of it of the throne All these are amplified by the person whose right hand and whose throne it was namely Gods The amplification of the foresaid pattern of Christ is set down two waies 1. By a review thereof v. 3. 2. By the extent of following Christ v. 4. In the review we may observe 1. A duty enjoyned 2. A reason to enforce the same About the duty observe 1. The act required consider 2. The object thereof Which is described 1. By the dignity of the person Him 2. By the kind of opposition against him contradiction amplified by the greatnesse thereof such 3. By the speciall person opposed himself 4 By the condition of the persons who opposed him Sinners 5. By his manner of bearing it endured The reason is drawn from prevention of a great dammage wherein is set down 1. The kind of dammage lest ye be wearied 2. The cause thereof and saint in your minds Vers. 4. In the extent of following Christ we are to observe 1. The manner of propounding it which is negatively ye have not 2. The matter wherein are foure poynts considerable 1. The act to be don resist 2. The continuance thereof unto blood 3. Another act striving 4. The object thereof against Sin §. 29. Of Observations raised from Heb. 12. 1 2 3 4. Vers. 1. I. EXamples of Saints before us are to be followed The inference of this verse upon the former chapter implied in this word whereâ⦠intendeth as much See § 2. II. Former examples of Iewes are registred for us Christians Thus much is implied in this phrase we also See § 2. III. Suffering Saints are Gods witnesses They are here so expresly called See § 2. IV. God hath a multitude of witnesses This metaphor a cloud and these two epithites compassing and so great do fully demonstrate this poynt See § 3. V. Impediments must be removed This is the first kind of helps here prescribed See § 4. VI. Impediments must be clean abandoned This word lay aside intendeth as much See § 4. VII Things burthensome hinder Christians in their race This is implied under this word weight See § 5. VIII Every burthen is to be laid aside The universal note every is here expresly set down See § 5. IX Original corruption is properly a sin That is the sin which is here intended See § 6. X. Original corruption is ready to stir us up to actual sins This is the meaning of this phrase doth so easily beset us See § 6. XI Inward and inbred corruption is to be sââ¦bdued The sin here spoken of must be laid aside See § 7. XII General directions are to be applied to our selves The manner of expressing the duty in the first person us declares as much See § 8. XIII Christians must draw on others to the duties which they perform themselves The manner of expressing the duty in the plural number which hath reference to others proves this point See § 8. XIV A Christians course is a race The metaphor of running a race here used proveth as much See § 8. XV. Diligence is requisite for the finishing of our Christian course This metaphor run intendeth as much See § 9. XVI Patience must be added to diligence Thus much is plainly expressed See § 9. XVII Perseverance is requisite for finishing our Christian course This phrase run the race implieth perseverance till we come to the end of our race See § 9. XVIII Prudence is requisite for well ordering our Christian course It is an especiall point of prudence to observe what is set before that is what is warranted in Gods word See § 9. XIX That is most warrantable which is prescribed to us in particular This is that which is set before us See § 9. Vers. 2. XX. Ability to run our Christian race is from Iesus For this end is he here brought in and described unto us See § 12. XXI An especiall means of receiving grace from Christ is to know and believe ââ¦n him This is intended under this word looking unto See § 12. XXII Iesus first worketh faith in us In this respect he is the author of our faith See § 13. XXIII Iesus perfecteth the good work of faith which he hath begun In this respect he is stiled the finisher of our faith See § 14. XXIV Christ is a pattern to Christians For this end that which he did and endured is set before us See § 15. XXV Christ had joy set before him This is here expressed See § 15. XXVI By the joy that was set before Christ he was encouraged to endure what ââ¦e did This preposition For intendeth so much See § 15 16. XXVII Christ had his Crosse. This is implied under this word Crosse. See § 17. XXVIII Christ endured his
own will their rule This phrase after their own pleasure declares as much See § 55. XLII Mens own will puts them on to correct their children They chastened after their own pleasure See § 55. XLIII God in afflicting his children aimes at their good He doth it for their profit See § 56. XLIV Afflictions work holinesse This is the particular profit here expressed See § 58. XLV Men are made partakers of Gods holinesse This relative his hath reference to God See § 56. XLVI Saints receive that holinesse which they have They are made partakers of it See § 57. Vers. 11. XLVII Conceipts which thwart truth are to be removed Here the Apostle removes an objection which might keep men from yeelding to that truth which he had delivered See § 59. XLVIII God well understandeth mans condition He here granteth that afflictions are grievous See § 60. XLIX Afflictions are no pleasing things in themselves Thus they are not joyouâ⦠See § 60. L. Afflictions are grievous Thus much is here granted See § 60. LI. The unpleasingnesse and grievousnesse of afflictions is especially to sense This word seemeth implieth as much See § 61. LII The unpleasingnesse and grievousnesse of afflictions is for a while It is here said to be for the present See § 62. LIII Granting truth impeacheth not a just cause This is implied under this particle neverthelesse See § 62. LIV. Afflictions as ordered by God are profitable The profit is here set down in this verse See § 62. LV. The profit of affliction ariseth after enduring it This word of time afterward implieth as much See § 62. LVI Righteousnesse is the proper fruit of affliction It is here expresly set down See § 63. LVII Afflictions produce quietnesse of mind This Epithite peaceable hath a generall reference to afflictions See § 63. LVIII Righteousnesse is the root of quietnesse It is therefore stiled a peaceable fruit of righteousnesse See § 63. LIX Afflictions arâ⦠a means of exercising Saints They are exercised thereby See § 64. LX. Afflictions prove fruitfull by Saints exercising themselves therein Unto them It yeeldeth the foresaid fruit See § 64. §. 67. Of the meaning of Heb. 12. 13. Vers. 12. Wherefore lift up the hands which hang down and the feeble knees Vers. 13. And make straight paths for your feet lest that which is lame be turned out of the way but let it rather be healed THe first illative wherefore sheweth that this verse hath reference to the former as an use to be made thereof and that by prescribing meanes for the better observing the foresaid point of well enduring afflictions The means are set down metaphorically The Metaphors are two One in this phrase Lift up the hands which hang down This is taken from Fencers or Wrestlers or Souldiers or other like Champions The other in this phrase And the feeble knees This is taken from runners in a race Champions use their hands runners their leggs made usefull by the joynts in the knees Both these parts in the body are very pertinently produced because they are of all parts most active and most usefull for acting and effecting any thing This phrase which hang down is the interpretation of one compound Greek word which signifieth slack or loose It is derived from a simple verb which signifieth to send or let go The epithite here used applyed to hands signifieth dangling hands hands that have lost their strength A body that hath lost its ability agility or vigor by inordinate pleasures hard labours much sicknesse or old age is called a spent or wasted or weak body The other epithite applyed to the knees is also a Greek compound we translate it feeble It is derived from a simple verb that signifieth to loose Luk. 13. 15. The compound participle here used is oft taken by way of a substantive and translated taken with a Palsey and the disease it self namely a Palsey hath in Greek a derivation from the same root A Palsey is a resolution of the nerves sinews arteries and other ligaments By this means a mans knees and other joynts come to be very weak and unfit for their function Fitly therefore is the word here translated feeble Concerning the foresaid dangling hands and feeble knees the Apostle here exhorteeth to lift them up The word here used is derived from a noun that signifieth right and properly signifieth to rectifie re-edifie or make up againe that which is decayed Acts 15. 16. Luk. 13. 13. It is a very fit word to expresse the Apostleâ⦠intent about redressing that which is amisse The things which are here spoken of the parts of the body hands and knees are meant of the Soul and the faculties thereof Thus are they used Iob 4. 3 4. Isa. 35. 3. The meaning of the Apostle may more plainly and fully be expressed in this paraphrase Considering that most precious and glorious fruit ariseth out of the afflictionâ⦠whereunto Gods Children in this world are subject be not dejected in your mindâ⦠nor faint in your spirits by reason thereof but as Champions use their armes and hands with their best ability and runners in a race use their knees and legs with their best agility and in case their hands or knees begin to faile they will with their utmost endeavour raise them up againe So do ye in your Souls be couragious and in case your spirits begin to faile quicken them up againe and endeavour to renew your spirituall strength and courage Quest. How can such as have hands hanging down and feeble knees lift them up Such hands and knees import weaknesse but lifting up strength Answ. 1. Christians in their greatest weaknesse have some strengthâ⦠for weak grace presupposeth some grace and some spirituall life Where there is life there is some ability to move to stir to do this or that Herein lyeth the difference betwixt those that are spiritually dead and weak The dead can do nothing at all The weak may do somewhat 2. There are degrees of strength Some strength is in so small a degree as it may be rather counted weakness then strength Thus much is hiââ¦ed in this phrase I beleeve help my unbeleef Mark 9. 24. If lifting up be taken for an act of strength in the highest degree weaknesse cannot lift up but in some low degree it may A sick man may go though not so strongly as an healthy man 3. God is so gracious in accepting the truth of mans endeavour as if he offers to lift up his hand and knees he will accept thereof yea he will thereupon give strength and enable them indeed to lift up §. 68. Of the meaning of these words Make straight paths for your feet TThe Apostle in the thirteenth verse followeth the metaphor taken from runners in a race who as they fit and prepare their parts to run nimbly and speedily So they are very carefull to keep the right way which will bring them to the goale
This he thus expresseth and make straight paths for your feet The word translated paths properly signifieth the track of a Cart wheele made in the ground It is also used to signifie a beaten path To make a path is to manifest the course wherein one goeth so as others may see it to follow him For a path is a common way for many to walk in He that maketh a path sheweth people thereby in what way they must walk Hereby the Apostle imports that a Christians course is exemplary as a path directing others in their way Or as a Cart or Coach wheele leaves impressions in the ground So a Christians carriage leaves such impression as all sorts take notice thereof In reference thereunto the Apostle addeth this epithite straight In English this word straight is used in a double respect 1. For that which is narrow opposed to wide and spacious Matth. 7. 13 14. 2. For that which is right opposed to crooked Luk. 3. 4 5. I take it to be here meant in this latter respect This phrase for your feet is in the Greek so set down indefinitely without any preposition as it may be diversly taken and so it is by divers expositorâ⦠Our last English thus turne it for your feet others thus to your feet others thus with your feet The differrence is not great Feet are here metaphorically taken for a mans carriage behaviour or course of ââ¦ife and in every of the forementioned phrases the metaphor implieth that a Christians course is so to be ordered as it may appear that it is in the right way ââ¦at leadeth to life §. 69. Of the meaning of the latter part of Heb. 12. 13. TO enforce the foresaid direction of making straight paths The Apostle addeth a motive taken from the damage which otherwise may follow upon neglect thereof The motive is thus expressed Lest that which is lame c. Of this particle Lest See v. 3. § 25. In expressing the damage he followeth his former metaphor taken from runners in a race whereunto they are most unfit who are lame The word translated lame properly belongeth to the body and useth to be applyed to such as are defective in their feet leggs or other limbs whereby they are ââ¦able to go It is attributed to him that was a Cripple from his Mothers womb Act. 3. 2. and it is reckoned up amongst Christs miracles that the lame walk Matth. 11. 5. It is here applied to the soul and intendeth a defect in the faculties thereof We know that a lame man is very unfit to run a race and by reason of his halting may soon step awry and leave the right way Thus a professor that is not thoroughly informed in his understanding and setled in his will and affections about his Religion but ready to wander now to this side then to that as occasion moveth him is in danger to be turned out of the right way So much doth the Apostle expresse under this phrase turned out of the way This phrase is the interpretation of one Greek compound word The simple verb signifieth to turn This compound to turn from or to turn away and being applyed to runners to turn out of the way aâ⦠here it is fitly translated It is a great damage for such as are in the right Christian course to be turned out of that way the Apostle therefore addeth this seasonable advice but let it rather ââ¦e healed Many that have been lame in their limbs have been cured and made whole and sound therein and that both miraculously and also by ordinary means The Apostle here implyeth that the like may be done concerning the soul. The word translated healing is frequently used in the four Evangelists in the Acts and applyed to the ââ¦ure of all manner of maladies whether inward diseases or outward soar yea to the casting out of Divels Act. 10. 38. The nouns that signifie healing are derived from the same root and so is the title given to a Physician whose calling is to heal The main intent of the Apostle here is to bring them to redresse what is amisse that they may not continue in their failings and so wax worse and worse but rather use all means to recover that which they may seeme to have lost or to attain to that which they had not before though they might and should have had it The Apostle useth two particles one a conjunction of opposition but the other an adverb of comparison rather whereby he doth much enforce the poynt as ââ¦f he had said Let not your lamenesse turn you out of the way but rather use all possible means whereby that lamenesse may be cured §. 70. Of the Analysis of and observations from Heb. 12. 12 13. Vers. 12. Wherefore lift up the hands which hang down and the feeble knees Vers. 13. And make straight paths for your feet lest that which is lame be turned out the way but let it rather be healed THe sum of these verses is A direction for Christians well to bear afflictions Vers. 12. Herein we may observe the inference which the Apostle maketh of it upon that which he had before delivered in this word Wherefore 2. The substance wherein is manifested 1. The matter enjoyned 2. A motive to enforce it The matter sets down two duties 1. One to redresse what is amisse v. 12. 2. The other to prepare for a better progresse v. 13. In the former is expressed 1. An act to be done lift up 2. A double object thereof Both enforced with their severall adjunctâ⦠The former object is expressed under this metaphor the hands The ãâã thereof which hang down The latter object is in this metaphor knees the adjunct thereof feeble Vers. 13. In the latter about preparing for a better progresse two poyntâ⦠are layd down One to go on in the right way The other to redresse swarvings therein In the former one thing is implied that professors make paths for or by their feet The other expressed in this word straight they must be straight paths The motive to enforce all the foresaid duties is taken from the damage that may follow upon the neglect of them That damage is 1. Generally hinted in this particle lest 2. Particularly exemplified wherein are two poynts confiderable 1. A manifestation of a mischiefe 2. A prescription of a remedy In setting down the mischiefe is noted 1. The cause that which is lame 2. The kind of mischief be turned out of the way About the remedy we may observe 1. The manner of setting it down but rather 2. The matter whereof it consisteth Let it be healed Doctrines I. Particular duties are to be inferred upon generall Doctrines Upon the generall Doctrine of affliction the Apostle inferreth the duties following with this particle Wherefore See § 67. II. True Christians may be weak Christians They to whom the Apostle wrote were true Christians yet they had
contrary matters Corruption is also set out to be of an infecting nature by the comparison of a ãâã 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 watchfull against corruption that they ââ¦e not infected and defiled therewith How watchfull are men against the Leprosie and against the Plague in that these diseases do infect and defile a man The last word many doth adde much emphasis to the point and sheweth that the infection of corruption is very great not only parties themselves but others also and those many are defiled therewith By Ieroboams sin were many defiled 1 King 12. 30. This was his stile Ieroboam which made the people to sin 2 King 10. 29. So many were defiled with the God of Ahab as Elijah thought none free but himself 1 King 19. 14. The false prophesies of false Prophets defiled more then the true and faithfull Prophets could instruct and heale witnesse Ieremiahs time Not only Scribes and Pharisees and the rest of the Jewes but also Christian disciples were infected with the Pharisaicall conceipt of an externall and worldy Monarchy of the Messiah Multitudes of beleevers in the Apostles time were infected with the leven of the Ceremoniall Law After the Apostles time as other Heresies so that pestilent heresie of Arrianisme spread exceeding far in so much as the Arrians assembled sundry Councils which ratified their heresies and Bishops gave their suffrages thereto An Ancient Father hath this elegant expression of the fierce spreading of this heresie The whole world doth groane and wonders that she is made an Arrian Yet Popery hath spread it self far further How many in Germany Denmark Swethland and other places who have renounced the Popish Religion are notwithstanding infected with consubstantiation ubiquity of Christs body free will and many like errors Arminianisme also and Anabaptisme hath much prevailed I would to God that the infection of many of those leprosies and plagues had not spread so far as they have done into this Island whereby many have here been defiled As this circumstance of multitude is a great aggravation of corruption so the suppressing of it is a great amplification of their good paines who do their best endeavour to suppresse it §. 88. Of the resolution of and observations from Heb. 12. 15. Looking diligently lest any man faile of the grace of God lest any root of bitternesse springing up trouble you and thereby many be defiled THe sum of this verse is a Christians Caveat Hereof are two branches 1. The inference in this particle Looking 2. The substance wherein 1. The act required 2. The Object thereof In setting down the act Observe 1. The kind of duty required look 2. The extent thereof diligently The object is two-fold 1. Concerning grace 2. Concerning corruption The former is amplified 1. By our care of failing of it 2. By the extent of that care that no man 3. By the excellency of the grace grace of God The second kind of object is double 1. Set down metaphorically in this word root 2. Amplified 1. By the bitternesse of it 2. By the encreasing nature of it springing up 3. By the trouble it bringeth 4. By the infection of it defiled This latter is amplified by the multitude defiled many Doctrines I. By Gods grace it is that men live peaceably with others and bolily before God This ariseth from the inference of this verse upon the former See § 81. II. Christians must be watchfull over themselves The word translated looking intendeth as much See § 81. III. Christians watchfullnesse must be a serious watchfullnesse The emphasis of the Greek word intends as much See § 81. IV. A Christians watchfullnesse must extend to others Thus much is inferred from this phrase lest any man See § 81. V. Grace is the speciall object of a Christians circumspection So much is here expressed under the mention of grace See § 81. VI. A Christians grace is Gods grace See § 82. VII Professors may fail of grace So much the Apostle implieââ¦h here See § 8â⦠VIII Circumspection must be against corruption The joyning corruption with grace under the word of watchfullnesse proves as much See § 83. IX Corruption is of a breeding nature As the word root so this epithite springing up demonstrateth as much See § 85. X. Corruption is speedily to be suppressed The word diligently looking intends as much See § 85. XI Growth of corruption causeth trouble See § 86. XII Corruption is infectious In this respect it is said to defile See § 87. XIII The infection of corruption spreadeth far See § 87. §. 89. Of Fornication Heb. 12. 16 17. Vers. 16. Lest there be any fornicatour or profane person as Esau who for one morsell of meat sold his birth-right Vers. 17. For ye know how that afterward when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears THese verses depend on the former as is evident by this phrase lest any Now it depends on that which goeth before as a particular exemplification of a generall caveat Fornication and profanesse are roots of bitternesse therefore Fornicators and profane persons we our selves may not be nor may we suffer such to be among us for so much doth this phrase in the extent thereof import lest there be any that is lest you your selves or any among you be such It seemeth that these two vices were too rise among the Hebrews therefore he exemplifieth the general into these two particulars viz. Fornication and profanesse As in the fourteenth verse he enjoyned peace which hath especiall respect to man and holinesse which respecteth God so here he forbiddeth a speciall sin against man which is fornication and also a sin against God which is profanesse Oâ⦠the notation of the word translated fornication of the difference betwixt it and adultery of the heynousnesse of each sin and of the remedies to redresse them see Chap. 13. v. 4. § 37 c. §. 90. Of profanesse and the hainousnesse thereof THe second particular whereby the Apostles general caveat is exemplified is profanesse which is amplified in a particular instance of a profane person namely Esau. The word in the original is derived from a word which signifies a threshold most usually applyed 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 Latine word imports as much namely far from the Church which is a sacred place Our English word profane comes from the Latine The notation of the word gives good light to the signification of the thing Profanesse is a slighting of sacred things The Apostles exemplification thereof shewes as much as will evidently appear by the story Gen.
set down Negatively See that ye refuse not him that speaketh Where we may observe 1. The Act forbidden refuse not 2. The object him that speaketh In the Reason whereby it s enforced there is a four-fold difference noted betwixt the Law and Gospel 1. One in a different dignity 2. The second in a different penalty 3. The third in a different power 4. The fourth in a different continuance 1. The difference in dignity is manifested by the different persons that declared the one and the other 1. He that declared the Law spake on earth 2. He that delivered the Gospel spake from heaven 2. In setting down the penalty there is 1. An agreement in the general that neither the transgressors of the one nor of the other escaped 2. The difference is in the certainty and severity of the latter expressed in these words Much more ãâã not we escape if we turn away c. Vers. 26. 3. The different power of the Law and Gospel was manifested by the different effects The effect at the delivery of the Law was shaking of the earth amplified by the cause thereof viz. The voyce of Christ. The effect at the delivery of the Gospel was the shaking both of earth and heaven The power of the Gospel is 1. Propounded v. 26. 2. Expounded v. 27. In the proposition we may observe 1. The proof in these words He that promised 2. The point or thing promised wherein 1. The extent of power in that upon comming in of the Gospel heaven and earth were moved 2. The time when manifested in these words yet once more Vers. 27. 4. The fourth difference betwixt the Law and the Gospel is in respect of continuance 1. The Law was alterable 2. The Gospel was firm and stable and so unchangeable The alterablenesse of the Law is implied in this word removing which is ratified by the cause thereof they were things made viz. by the hands of men The unchangeablenesse of the Gospel is expressed in these words that the things which cannot be shaken may remain In which we may observe 1. The main substance of the point in this phrase things which cannot be shaken 2. The inference in the words following Vers. 28. The inference which the Apostle maketh upon the difference between the Law and the Gospel is expressed v. 28 29. Whereof we may observe 1. The matter thereof v. 28. 2. The motive v. 29. In the matter note 1. The ground of duty 2. The kind of duty In the ground observe 1. The subject what we have 2. The means how we have it The subject is 1. Expressed in the excellency of it Kingdome 2. Amplified by the stability of it A Kingdome which cannot be moved In the kind of duty note 1. The spring whence it ariseth viz. Grace 2. The stream that flowes from thence where note 1. The matter 2. The manner The matter is to serve God The manner 1. Acceptably 2. With reverence 3. With godly fear Vers. 29. In the motive we may observe 1. The substance in these words Our God is a confuming fire 2. An inference in this particle FOR. In the substance the motive is double 1. Implied 2. Expressed The implied motive is taken from the relation between God and the Church in these words Our God The expressed motive is taken from the terror of God which is 1. Propounded in a metaphor Fire 2. Aggravated by an effect Consuming The inference is in this particle FOR For our God is a consuming fire §. 139. Observations raised out of Heb. 12. 25 26 27 28 29. Vers. 25. 1. CIrcumspection about Christs word is requisite This ariseth from he manner of expressing the duty in this word SEE which is a word of circumspection and hath an especiall emphasis See § 123. II. Christ speaketh to us in the Gospel This is here implied in these words See that ye refuse not him that speaketh Where the Apostle takes it for granted that in the Ministry of the Gospel Christ speaketh to his Church for if Christ speak not he cannot be rââ¦fused See § 124. III. Christs word is in no case to be rejected This the Apostle plainly expresseth See § 125. IV. As the Law was given on earth so the Gospel from heaven This ariseth from the different manner of giving the Law and the Gospel expressed by the Apostle in v. 25. See § 126. V. Transgressors of the Law were surely punished Which the Apostle implieth where he saith that they escaped not who refused him who spake on earth See § 127. VI. Despisers of the Gospel shall be most surely and soarely punished Which the Apostle expresseth in these words much more See § 127. Vers. 26. VII Christ delivered the Law Which the Apostle expresseth in these words whose voice then shoââ¦k the earth meaning the voice of Christ in the delivery of the Law See § 129. VIII The delivery of the Law was terrible Which is implied by the shaking of the earth at the delivery thereof which the Apostle here expresseth See § 129. IX Upon bringing in the Gospel heaven and earth were moved So much the Apostle plainly expresseth in opposition to the Law and the delivery thereof when only earth was shaken See § 130. Vers. 27. X. The Law was alterable Which the Apostle expresseth in the word removing See § 131. XI The Gospel is unchangeable Which the Apostle implieth in this phrase things that cannot be shaken See § 132. XII That which is made by man is subject to decay This ariseth from the Apostles bringing it in as a reason why the things of the Law were alterable namely because they were made viz. by men See § 131. XIII Gods change is to the better This ariseth from the Apostles inference whereby is shewed the end of Gods substituting the Gospel in the room of the Law See § 132. Vers. 28. XIV Christs Church is a Kingdome So it is here expresly called See § 133. XV. God is to be served Which ariseth from the Apostles exhortation thereunto See § 135. XVI Our serving of God must be so ordered as it may be pleasing to him So much the Apostle expresseth in his generall direction for the manner of our serving God in this word acceptably See § 135. XVII God is to be served with due reverence So much the Apostle doth in plain termes expresse for in setting down the manner of our serving God he adds with reverence See § 135. XVIII An holy fear is a speciall meanes of well ordering the service we do to God So much the Apostle expresseth See § 136. Vers. 29. XIX Christ is true God This plainly ariseth from the title God here given unto Christ. See § 137. XX. Christ is in speciall the God of his Church This ariseth from the relative particle OUR added unto God Our God See § 137. XXI God incensed is terrible Which the Apostle expresseth by terming him a consuming fire Our God is a consuming fire See § 137. CHAP. XIII §.
he might be a mercifull High-priest Heb. 2. 17. 4. 15. 1. The common condition of mankinde makes a man more sensible of others miseries and that by experience of his own 2. It convinceth him of that need wherein he himself may stand of others help For thereby he knows that his own state is alterable and that he may be afflicted and distressed as now he seeth another is who is of the same mould and temper of the same profession who hath the same enemies and is subject to the same temptations Hard-hearted men who are no whit moved at the cases of such as are in distress do little think that they themselves also are in the body that they are subject to such distresses They provoke God to bring them to the like or to a worse distress and to harden the hearts of others against them that by experience they may learn how ill it becometh him that is in the body to be unmercifull to them that are in distresse Severe and just judgement against such is thus denounced He shall have judgement without mercy that hath shewed no mercy Iames 2. 13. But what may be thought of them who having been in the same distresse wherein they see others to ââ¦e have no bowels of compassion nor any wayes afford any succour or comfort unto them This was it for which Nââ¦hemiah was very angry at the Nobles and Rulers of Iudah that being themselves redeemed from slavery did sell their brethren Neh. 5. 6 7 8. Because the children of Israel had been freed out of the Land of Egypt where they were in bondage in memorial thereof God ordained a Law that such Israelites as had been sold unto any of their brethren should in the seventh year go out free Deut. 15. 12 c. Now because in Zedekiahs time they did not shew this mercy to their servants God threatned to give them into the hand of their enemies Ier. 34. 20. The servant that had a debt of ten thousand talents forgiven him because he forgave not his fellow servant a debt of an hundred pence was delivered to the tormentors Matth. 18. 24 c. Learn we therefore to be otherwise minded §. 31. Of the sympathy of the Members of Christs mystical Body THe mystical sense of this phrase As being in the body sheweth that the mystical union that is betwixt Christians should work a mutual compassion in Christians upon one anothers distresses For if one member suffer all the members suffer with it 1 Cor. 12. 26. Thus was Nehemiah affected and afflicted with the affliction of those that were at Ierusalem Nehem. 1. 3 4. The Apostle in relation to the Members of the mystical body saith Who is weak and I am not weak Who is offended and I burn not By this sympathy upon the distresses of the members of Christ we gain assurance to our own souls and give evidence to others both of the reality of our union with others of that mystical body and also of our perswasion of others with whom we sympathize that they also are members of the same body For it is a work of the same Spirit as a sympathy of natural members is an evidence that they are all animated by the same soul. By this sympathy we shall be also induced to be helpfull one to another and so by consequence to the very body of Christ. What now may be thought of such as are no whit at all moved with the afflictions of the Church of Christ or of the particular members thereof Are they knit together by the same Spirit then the Spirit of Christ may be thought to have lesse efficacy to work on the spiritual members of Christs body then the soul of man to work on the members oâ⦠a natural body For these do alwayes sympathize 2 Cor. 12. 26. The best that can be judged of such hard-hearted Christians is 1. That they erre in their judgements about others not thinking them to be true members 2. Or that the flesh that remains in them and the corruption thereof stupifieth their spiritual sense 3. Or that the Spirit of Christ some way or other provoked with-draweth his effectual operation from them 4. Or that they themselves are no true members but by an outward profession make a meer shew thereof Something or other is much amiss in them To prevent or redresse such hard-heartednesse these Rules are carefully to be observed 1. Let such as profess themselves to be members of the mystical body be indeed and in truth such as they profess themselves to be or else cease to profess what they are not that so there may not be expected of them that which in vain will be expected 2. Let them judge of other Professors according to the Rule of love which is to think the best and hope the best to interpret all things in the better part See § 7 9. 3. Let them take heed of grieving the Spirit of Christ Ephes. 4. 30. lest ââ¦e with-hold his operation and with-draw that efficacy which he manifesteth in others 4. Let them do what they can to suppress the remainder of corruption in them that it carry not too great a sway and make them neglect such duties as otherwise they should and would do 5. Let them quicken up their own spirits hereunto and in case of spiritual senslesness thus reason with their own spirit and say How is it O my Soul that thou art thus sensless Shall every member of a natural body be more sensible of the case of another member then thou art of a member of Christs body By arguments labour to convince thy soul that such a disposition is very much unbeseeming thy holy profession §. 32. Of the Resolution of Heb. 13. 3. THe Summe of this verse is A Christians Compassion at others misery Here are offered two parts The first concerneth such as are restrained The other such as are any way afflicted In the former is set down 1. The Duty to be performed 2. The Manner of performance As bound with them In setting down the Duty two things are expressed 1. The Act wherein the Duty is performed Remember 2. The Persons to whom it is to be performed Them that are in bonds In the later the Act is understood and two other points are expressed 1. The Object or Persons that are to be succoured 2. The Motive in this phrase As being your selves also in the body This may admit a literal interpretation and imply a like common condition with others Or it may admit a mysticall Interpretation and imply the near Union of the Members of Christs mysticall body together §. 33. Of the Instructions arising one of Ver. 3. I. COmpassion at others miseries is a fruit of brotherly-love This I gather from the Inference of this verse upon the first verse wherein brotherly-love is required II. Others in distresse must be remembred as well as strangers This I collect from the Apostles adding this exemplification of brotherly-love to the
proof of their Confidence in God let them make triall of their Courage against man If they can go on cheerfully in their Christian course and stedfastly hold their holy Profession and resolutely continue in Gods work notwithstanding the envy fury plotting threatning rage raving fretting fuming oppression and persecution of men they hereby give evidence of their true Confidence in God So did Moses Exod. 10. 25 26. Zerubbabel and Ieshuah Ezra 4. 3. And Ezra Ezra 10. 22. And Nehemiah Neh. 4. 14. And the Prophets and Apostles So will all whose Confidence is in God It is hereby manifested That they who in time of persecution renounce their Profession or forsake those who stand stoutly to their Profession Like those who forsook Paul 2 Tim. 4. 16. or forbear any duty which their conscience tels them they are bound to or commit any sinne against their knowledge for fear of man have not attained to that Confidence in God which becomes true Professors The Apostle that sets down a believers profession in the Lord affirmatively thus We may boldly say The Lord is my helper expresseth his esteem of man negatively thus I will not fear what man shall do to me doth hereby make faith in God and fear of man so opposite as they cannot stand together no more then light and darknesse Therefore where we are exhorted to the former we are dehorted from the latter Object Examples were before given § 89. of sundry Worthies who were indued with a great measure of faith and yet feared men Answ. 1. Their faith then lay asleep and did not exercise it self as it should a man while he is asleep though he be living yet in regard of sundry acts of life is as if he had no life 2. Opposites which in the extreams cannot stand together may be together in their remiss degrees as light and darknesse in twilight 3. These may be in the same Person as enemies fighting one against another as in Israel the house of Saul and the house of David for a time stood in opposition But faith in God and fear of man as other fruits of the Spirit and flesh have such an antipathy and contrary affection one unto another that they will never be reconciled Now faith being the stronger will get the upper-hand and at length subdue fear as the house of David subdued the house of Saul 2 Sam. 3. 1. This is a strong inducement to use all means as to get faith in God so to nourish strengthen and increase the same §. 92. Of the Resolution of Heb. 13. 5 6. IN these verses the Substance of the eighth Commandment is laid down We have thereabout 1. The Parts 2. The Reason to enforce them The Parts are two One Negative forbidding a vice The other Affirmative enjoyning a vertue About the vice two things are expressed 1. The Kinde of it Covetousnesse 2. The Practice of it in this word Conversation About the vertue two other things are expressed 1. The Kinde of it Contentednesse 2. The Subject whereabout it is exercised Such things as you have The Motive to enforce the one and the other is Gods Promise About this we may observe 1. The Substance of the Promise v. 5. 2. An Inference made thereupon v. 6. The former sheweth what God for his part will do The latter what we for our part must do In the former is manifested 1. A Preface 2. The Point it self In both 1. The Manner 2. The Matter The Manner of the former is by an indefinite expression of the person promising HEE The Matter implieth a Promise in this phrase Hath said The Manner of the latter is by a multiplied negation The Matter in two branches In both branches there is an express Act and Object The former Act in this word Leave The later in this Forsake The Object in both is the same but twice expressed in this Particle THEE In the Inference there is 1. An Introduction in this phrase So that we may boldly say 2. An Instruction whereof are two parts 1. A Believers Confidence 2. His Courage In the former we have 1. The Subject whereon his Confidence resteth The Lord. 2. The Ground or reason of resting thereon Helper 3. The Appropriation of it in this particle MY In setting down his Courage note 1. An opposition betwixt God and man in this negative Connexion And not 2. A manifestation of his Courage Here we are to observe 1. The Manner of setting it down by a negative 2. The Matter Wherein 1. A Vice Fear 2. The Object Man 3. The Extent Can do 4. The Application To me §. 93. Of the Observations raised out of Heb. 13. 5 6. I. COvetousnesse beseems not Christians See § 53. II. The practice of Covetousnesse is to be avoided For our conversation must be without covetousness See § 50 c. III. Contentednesse is a Christian virtue It is here enjoyned to Christians See § 62. IV. Christians must be content with their present condition This phrase Such things as you have implieth our present condition See § 63. V. Covetousnesse and Contentednesse cannot stand together The one is here forbidden and the other commanded See § 59. VI. What disswades from Covetousnesse perswades to Contentednesse The same reason is produced for the one and other purpose See § 67. VII Gods Promise is of force to keep from Covetousnesse and to work Contentednesse This is here alledged for both these ends See § 67. VIII A divine Testimony is sufficient to settle ones judgement For this end this indefinite phrase he said is here used See § 69. IX The holy Ghost presseth Gods Promise with much power Here are five negatives used See § 71. X. General Promises made to Saints of old still are of force to Christians See § 68. XI God will not leave his to shift for themselves See § 70 73. XII God will not forsake his in their distresse See § 70 73. XIII Every believer may apply an indefinite Promise to himself See § 72. XIV Words of faith uttered by others may be made our words The Apostle here putteth Davids words into our mouth See § 75. XV. Faith in God works boldnesse This word boldly intends as much See § 76 77. XVI Gods presence presupposeth succour Upon Gods Promise of not leaving his the Apostle inferreth that God is our helper See § 78 79. XVII God is Iehovah The word here translated Lord is in the Hebrew Text Iehovah See § 80. XVIII Gods not forsaking is an helping Upon Gods Promise not to forsake the Apostle stileth him an helper See § 82. XIX General priviledges concern every particular believer For God to be an helper is a general priviledge But here every one is taught to say unto him My helper See § 83. XX. Man is not to be feared The Prophet professeth that he will not fear man See § 85. XXI Many in opposition to God are as one man Under this word man in the singular number multitudes are
carried themselves We must use this world only for necessities sake making use of such things as in it are needfull for us not placing our happinesse therein The number and person in which this Verb we have is observable These seem to restrain this condition to such as the Apostle was and they to whom he wrote as if Saints and Beleevers were the only persons that have here no continuing City The truth is that no men at all whether in the Church or out of the Church whether Beleevers or Infidels have a continuing City here yet is this in speciall appropriated to Beleevers in two especiall respects One in regard of the worlds dealing with them The other in regard of their esteem of the world 1. The world doth what he can to drive Beleevers from place to place to unsettle their abode and to make them weary of the world 2. Beleevers use the world as an uncertain unstable estate They knowing that there remaineth a rest for the people of God namely in another world study to enter into that rest Heb. 4. 9 11. Hereby a worldling and a Believer may be differenced The worldling in his imagination hath here a City a place whereon he setteth his heart and setleth his abode The Beleever hath here no continuing City §. 139. Of seeking a City to come OF the forementioned instability of this world Beleevers make this use to seek that which is stable This particle of opposition BUT intendeth such an inference or use The Verb translated seek is a compound The simple signifieth to seek and that with earnestnesse It is used to expresse our earnest prayer to God Matth. 7. 7. This compound carrieth an emphasis and implieth a seeking with a desire to obtain and is thereupon translated to desire Phil. 4. 17. It is used to set forth the Gentiles seeking after the things of this world Matth. 6. 32. which is with great desire to obtain them It is also used of Herods seeking for Peter when he was delivered out of prison Acts 12. 19. which was with such a desire to ãâã him as he commanded the Keepers of the prison to be put to death because he found him not Finally It is used in such a sense as here namely of the Patriarchs seeking a Country to come Heb. 11. 14. So as the things above are with such diligence to be sought as we may at length enjoy them We must labour to enter into the rest to come See Chap. 4. v. 11. § 63 64. The opposition betwixt the former part of the verse and this plainly proveth that there is a stable estate Our English expresseth it under this particle ONE and it is implied under a relative particle in the Greek as if he had said Though there be no stable estate here yet there is one in the world to come This stable estate is thus described A City which hath foundations Heb. 11. 10. It is so stable as it cannot be moved Heb. 12. 28. It fadeth not away 1 Pet. 1 4. Nor moth nor rust can corrupt nor thief stââ¦al the treasures that are there Matth. 6. 20. 1. That City is the place of Gods own aboad Matth. 6. 9. Psal. 123. 1. 2. It is the place and state prepared for the unalterable condition of Saints and in these respects stable 1. Though the children of this world may seem about the things of this world to be wiser in their generation then the children of light Luke 16. 8. yet herein their egregious folly appeareth that they so dote upon this world where there is no stable estate as they clean lose that stable estate which is to come like those Israelites who upon some hardnesse in the wildernesse would return into Egypt and so neglect Canaan Num. 14. 4. Men here in this world can preferre perpetuall inheritances before uncertain tenures Yet the most sure inheritances that men can ãâã are uncertain 2. This demonstrateth the wisdom of such as being inlightned by Gods Word and guided by his Spirit have learned to discern betwixt the Camps in this world and Cities in the world to come and answerably preferre these before them The world many times wondreth at their choice but it is because they are blinde and cannot rightly judge betwixt things that differ they who have their eyes rightly enlightned will say Surely this is a wise and understanding people Deut. 4. 6. 3. This may stay us against the uncertainty of all things here below against losses casualties yea and death it self because we have in heaven a better and an enduring substance Heb. 10. 34. This stable estate is here said to come for it is not here enjoyed but prepared and reserved for us In this respect this Apostle said there remaineth a rest See Chap. 4. v. 9 § 56. They have the right to this City to come who have no City in this world for the same person is used in both parts of the Text namely the first person plurall WE We have no City but we seek one to come They who account this world to be a City will not seek a City to come which sheweth that they have no right thereunto but the seeking of believers giveth evidence of that right which God hath given them unto that which they seek For it is the Spirit of God which worketh in them a minde to seek Hereby men may know their right to that City that is to come §. 140. Of the Resolution of Heb. 13. v. 13 14. 13. Let us go forth therefore unto him without the Camp bearing his reproach 14. For here have we no continuing City but we seek one to come THese two verses set out the contempt of the world This point is 1. Propounded v. 13. 2. Confirmed v. 14. In propounding the point is set down 1. An inference upon that which went before in this word therefore 2. The substance Herein is to be considered 1. The manner of propounding the point and that by way of exhortation Let us go forth 2. The matter whereof it consisteth Hereof are two parts 1. A duty to be done 2. A burthen to be born In the duty is expressed 1. An act go forth 2. The object of that act which is of two kindes 1. From what we must go without the Camp 2. To what we must go unto him In setting out the burden is set down 1. The kinde thereof reproach amplified in the subject thereof in this relative His that is Christ. 2. An act on our parts bearing The proof is taken from the difference betwixt this world and the world to come The main difference is about stability which is denied to this world but asserted to the world to come The deniall is brought in as a reason of the foresaid duty as appears by this word for It is set forth 1. By a metaphor no City 2. By the place Here. 3. By the persons to whom in speciall it is
merit thereby a reward of God is so far from well-pleasing God as it makes it most abominable in his sight The ground of their gross errour resteth upon a phrase of the Vulgar Latine which is incongruous and barbarous The Rhemists thus translate it word for word God is premerited Hence they inferre that good works are meritorious As the phrase both in Latine and also in English is such as no true and skilfull Grammarian would use so their observation thereupon is such as no sound and Orthodox Divine would raise Against this arrogant position of merit See The whole Armour of God Treat 2. Part. 4. on Eph. 6. 14. § 7. §. 147. Of the Resolution and Observations out of Heb. 13. v. 15 16. 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name 16. But to do good and to communicate forget not for with such sacrifices God is well-pleased THese two verses declare Evangelicall sacrifices Thereabout observe 1. The inference in this word of reference Therefore 2. The substance which setteth out 1. Duties to be performed 2. A motive to enforce the same The duties are of two sorts One respecteth God v. 15. The other respecteth man v. 16. That which respecteth God is 1 Propounded 2. Expounded In propounding the duty six points are expresly set down 1. The kinde of duty Sacrifice of praise 2. The act or performance of it Offer 3. The persons who are to perform it all sorts of Christians Let us 4. The object or person to whom it is to be performed To God 5. The Mediator by whom it is to be tendred Christ By Him 6. The time how long Continually The exposition is 1. Generally hinted in this phrase that is 2. Particularly expressed And that 1. Metaphorically in this phrase Calves of our lips 2. Plainly Wherein we have 1. The act enjoyned Giving thanks 2. The object To his Name In setting down the duty which respecteth men we may observe 1. The connection of this duty with the former by this particle But. 2. The description of the duty it self Wherein we have 1. A caution forget not 2. A distinction of the duty in two phrases 1. Do good 2. Communicate The motive is implied in this causall particle FOR and expressed in the words following Wherein is set down 1. The kinde of motive God is well-pleased 2. The object thereof with such Sacrifices Doctrines I. Use must be made of Christ. That is Christ must be so used as he undertaketh for us He undertaketh to be an Altar Therefore we must offer on him II. Saints are Priests These are they to whom this duty of a Priest is enjoyned Let us offer III. There are spirituall sacrifices These words sacrifice v. 15. and sacrifices v. 16. are spiritually to be taken IV. Praise is a speciall Evangelicall sacrifice It is here so set down in the first place Sacrifice of praise V. God is the proper object of praise It must be offered to God VI. Praise is to be given to God through the mediation of Christ. This phrase by Him hath reference to Christ. VII Praise is a duty to be performed continually So much is here plainly expressed Of all these seven Observations See § 142. VIII An instructers minde is fully to be expressed This phrase that is intendeth as much IX Praising of God must be published They must be the fruit of our lips See § 143. X. Confessing God is a giving thanks The expression of the Greek word which signifieth to confess by giving thanks intends as much See § 144. XI Thanks must be given to God as known by name This expression of the object of thanksgiving to his Name implies thus much See § 144. XII One duty must not cause another to be neglected This is gathered from this particle But. See § 145. XIII Men are backward to works of charity This made the Apostle say forget not See § 145. XIV Charity is a good work It is here styled to do good See § 145. XV. What we have we must communicate to others This other phrase to communicate intends as much See § 145. XVI God is will-pleased with what he requireth This is a generall intended under this phrase God is well-pleased See § 146. XVII Praise and charity in speciall please God These are the particulars which are here said to please God See § 146. XVIII All manner of Christian duties please God This particle of reference such implieth other-like duties besides those which are named See § 146. XIX We must aim at pleasing God This is the main scope of inducing this reason implied under this causall particle for See § 146. §. 148. Of Obedience and Subjection to spiritual Guides Verse 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you THE Apostle here returneth to the duty of people towards their spirituall Guides Somewhat he spake thereof beââ¦ore v. 7th but that was in reference to such Guides as were departed The Guides which here he speaketh of were such as were then living among them Fitly he puts the duties to these Guides in the last place because they might further instruct them in other points which were not set down in this Epistle This Epistle is a very large one and the duties which we owe to God and man are very many Therefore the Apostle having set down such as he thought most meet to be set down in an Epistle for others refers them to their living Guides to be further instructed by them as occasion should serve and thereupon adviseth them to obey such The word translated Them that have the rule over you is the very same that was used vers 7. § 96. The points there noted thereabouts may here be applied The Verb translated Obey properly signifieth to be perswaded of a thing Rom. 8. 38. This may have reference either to the Minde or to the Will of man He that is perswaded in his minde believes the truth of it Act. 17. 4. He that is perswaded in his Will obeys it Act. 5. 36. It implieth such obedience as ariseth from a mans being perswaded of the truth equity and goodnesse of the thing for a man in his will yieldeth to that which to him seemeth good The other word translated Submit your selves is a Compound The simple Verb signifieth to yield or give place as Gal. 2. 5. The Preposition with which it is compounded signifieth under This Compound implieth such a subjection as an inferiour who counts himself under another yields to him who is over him This word is here only used in the New Testament It being added to the other may imply the manner of obedience which is a reverend and due
and twice and thrice Matth. 26. 39 42 44. Yea that he prayed more earnestly Luke 22. 44. And it is noted concerning Peter That prayer was made without ceasing of the Church unto God for him Act. 12. 5. This is further evident by long continuance in prayer as Christ continued all night therein Luk. 6. 12. And by joyning fasting with prayer Act. 13. 3. They who content themselves with set forms of prayers never varying their course do not take that notice of the different occasions of prayer which they should nor yet of the power and efficacy of prayer and how it may like pouder by adding more store be much more prevalent §. 159. Of restraining and restoring Ministers THe particular reason which the Apostle renders of his earnest desire of their more then ordinary prayers for him was his restraint at that time implied under this phrase That I may be restored The word translated restored is a double Compound The simple Verb signifieth to set The single Compound to constitute or settle Hereof see Chap. 5. vers 1. § 3. This double Compound signifieth a restoring of a thing or person from a restraint It is used of Christs restoring a withered hand Mark 3. 5. And of restââ¦ring his Kingdom Act. 1. 6. Hereby it appeareth that the Apostle was not at this time restrained from them either by imprisonment or some other way He was in prisons frequent 2 Cor. 11. 23. Here is implied that the best of Ministers may be restrained and kept from their people If extraordinary Prophets such as Micaiah was 1 Kin. 22. 27. and Ieremiah Jer. 38. 6. And the Apostles Act. 5. 18. be proofs hereof proofs are not wanting This is so both by Gods wise permission and also by the malice of Satan and his instruments who cannot endure the light of their Ministry but seek to hinder the shining of it forth by restraining their persons The foresaid restoring is amplified by their desire of the speedinesse thereof in this word the sooner The Greek word is used sometimes positively and translated shortly v. 23. and quickly John 13. 27. And sometimes comparatively as here Ioh. 20. 4. There is a proper positive of the word and that in sundry terminations as Luk. 18. 8. Mat. 5. 25. Luk. 14. 21. This circumstance of the time is used to shew that people ought to be desirous of enjoying the presence of their Ministers as much as may be and thereupon if by any occasion they be kept from them to desire a restoring of them as soon as may be This reason is thus pressed by the Apostle That I may come unto you with joy and may with you be refreshed Rom. 15. 32. A speedy restoring of Ministers when they are restrained is to be desired by people both in regard of their Ministers and also in regard of themselves 1. Restraint of liberty is one kinde of those crosses which for the present seem not to be joyous but grievous Heb. 12. 11. And in this respect a speedy release is to be desired in behalf of Ministers restrained 2. The presence of Ministers with people procureth abundance of blessing and that by their wholsom Instructions by their savoury Exhortations by their usefull Admonitions by their pithy Perswasions and by their sweet Consolations Hereupon people have just cause when their Ministers are absent to desire their speedy return Can it now be imagined that they who care not how long their Ministers be restrained from them or be otherwise absent from them do either tender their Ministers as they should or respect their own spiritual good as becometh them Surely such ââ¦avour not the things of the Spirit of God §. 160. Of the Resolution of Heb. 13. 17 18 19. 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give an account that they may do it with joy and not with grief for that is unprofitable for you 18. Pray for us for we trust we have a good conscience in all things willing to live honestly 19. But I beseech you the rather to do this that I may be restored to you the sooner IN these three verses special Duties of Ministers are declared The Duties are two One Obedience v. 17. The other Prayer v. 18 19. In setting down the former 1. He layeth down the Duty it self 2. He enforceth it with a Reason In laying down the Duty 1. He manifesteth the Persons to whom it is to be performed Them that have the rule over you 2. He expresseth the Duty in two phrases The first pointeth at the matter thereof Obey The other at the manner Submit you selves The Reason is taken from their Ministers faithfulnesse which is set out 1. By the matter thereof 2. By the manner of performing it The Matter is manifested 1. By their Act They watch 2. By the Subject of that Act For your souls The Manner is 1. Generally hinted in this particle of resemblance AS 2. Particularly expressed by having an eye upon their account This is 1. Propounded in this phrase They must give an account 2. Amplified by the manner of giving their account Which is set down two wayes 1. Affirmatively That they may do it with joy 2. Negatively And not with grief The Negative is aggravated by the Damage following thereupon For that is unprofitable for you The other Duty is Prayer This is 1. Desired vers 18. 2. Enforced vers 19. In the Desire there is 1. The thing desired 2. The reason why it is desired The thing desired is set out by the Act Pray and by the Object for us The reason is taken from their Ministers conscionable performing of their duties This is 1. Propounded 2. Proved In the Proposition there is 1. The Assertion of their conscionablenesse We have a good conscience 2. The Evidence of it we trust 3. The Extent of it In all things The proof is taken from their course of life in this word to live It is amplified 1. By the ground thereof in this word willing 2. By the manner of it in this word honestly The Enforcement of the foresaid duty of prayer is implied in this particle but and expressed in the words following Wherein are manifested 1. His Desire 2. The End thereof His desire is set out 1. Simply I beseech you 2. Relatively The rather to do this In setting down the end one thing is implied which is That he was restrained The other is expressed That he might be restored This is amplified 1. By the persons to whom To you 2. By the time the sooner §. 161. Of the Observations raised out of Heb. 13. 17 18 19. I. MInisters are rulers in Gods Church They are comprized under this phrase Them that have the rule over you See v. 7. § 96. II. Obedience is to be yielded unto Ministers People are here commanded to obey them See
severally or to both of them joyntly all glory is due To God the Father of Christ is glory given 1 Pet. 5. 10 11. And to God our Saviour which is Jesus Christ is also glory given Iude v. 25. Of the meaning of the word translated glory See Ch 2. v. 7. § 60. It here intendeth Praise whereof see v. 15 § 142. We have a good patern for adding praise to prayer Hereof see The Guide to go to God or An Explanation on the Lords-Prayer § 238. Of this phrase For ever and ever See Ch. 1. v. 8. § 108. Such is the extent of these words For ever and ever as they imply that glory is due to God beyond the continuance of this world which shall have an end Therefore as we must ever give glory to God in all those respects which have been declared in The whole Armour of God Treat 3. Part. 2. § 72. So our desire must go beyond our own time here on earth Our desire must be that glory may be given to God by our posterity generation after generation yea that glory may be given to him after this world is ended everlastingly This word Amen comprizeth under it the substance of the Prayer and Praise that goeth before it and is a ratification of every particular branch in both of them Hereof see more in The Guide to go to God or An Explanation of the Lords Prayer § 241 c. §. 178. Of the Resolution of Heb. 13. 20 21. 20. Now the God of peace that brought again from the dead our Lord Iesus that great Shepherd of the sheep through the blood of the everlasting Covenant 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen THe Summe of these two verses is in one word Prayer Wherein we have 1. An Expression of the Prayer 2. A Ratification thereof in this word Amen Of the Prayer there are two parts 1. Petition 2. Praise In the Petition there is 1. A Description of the Person to whom it is made v. 20. 2. A Declaration of the substance thereof The Person called upon is described 1. By his Goodnesse in this phrase The God of Peace 2. By his Greatnesse This is set out by an act of his Almighty Power Herein is noted 1. The Kinde of Act Brought again from the dead 2. The Object on whom it was wrought He is described 1. By his Dominion over us Our Lord. 2. By his Name Iesus which setteth him out a Saviour 3. By a special function This is set out 1. By the Kinde of it 2. By the Ground of it 1. The Kinde of function is 1. Set out by a Metaphor of a Shepherd 2. It is illustrated by the correlative Sheep and by the Excellency of it Great 2. The Ground of the foresaid function is a Covenant Which is amplified 1. By the means of ratifying it Bloud 2. By the continuance of it Everlasting The Substance of the Prayer setteth out 1. The Matter desired 2. The Means of effecting it 1. The Matter is propounded 2. Expounded In propounding the Matter is expressed 1. The main thing desired Make you perfect 2. The object thereof in this word work amplified 1. By the quality good 2. By the extent every In expounding the matter is set down 1. The Rule Gods will 2. Obedience thereto to do In setting down the means of effecting what is desired is declared 1. The Kinde of means Gods working in them 2. The Subject matter which he worketh That which is well-pleasing Amplified 1. By the Sincerity thereof In his sight 2. By the Mediator in whom it is effected Through Iesus Christ. In the form of Praise is noted 1. The Kinde of praise Glory 2. The Person to whom given To whom 3. The Continuance For ever and ever §. 179. Of Observations raised out of Heb. 13. 20 21. I. PRayer is to be made by such as desire others prayers This ariseth from the inference of this prayer upon the Apostles desire of others to pray for him See § 162. II. God is the Author of peace In this respect he is styled The God of peace See § 163. III. God can raise from the dead Here is a particular instance given thereof See § 164. IV. Christ was raised from the dead This is that particular instance that is here given See § 164. V. The Sonne of God was raised from the dead by the Father For this mighty work is here attributed to the Father in reference to his Sonne See § 164. VI. Christ is a Lord. This title is here given unto him See § 165. VII Christ is in special the Lord of believers Such are comprized under this correlative our See § 165. VIII Christ is a Saviour This Title Iesus imports as much See § 165. IX Christ is a Shepherd So is he here styled See § 166. X. Christ is the chiefest of all Shepherds In this respect he is styled The great Shepherd See § 168. XI Christ is in speciall the Shepherd of the Church They that are of the Church are here styled The Sheep of whom Christ is a Shepherd See § 169. XII That which Christ undertakes for the Church is by virtue of Covenant This phrase Through the Covenant being inferred upon this Office of Christ Shepherd gives proof hereof See § 170. XIII The New Covenant hath no date It is here said to be everlasting See § 170. XIV The Covenant is ratified by Christs bloud To demonstrate this truth bloud is here attributed to the Covenant See § 170. XV. Perfection may be prayed for The Apostle prayeth God to make them perfect See § 172. XVI Good works are to be done The Apostle prayeth that they may do them See § 172. XVII Every good work is to be endeavoured after So much is here intended under this indefinite particle every See § 172. XVIII Gods Will is mans Rule To this end it is here set forth See § 173. XIX To do Gods will is to do a good work This clause to do his will is here brought in as a declaration of a good work See § 173. XX. God continueth to work in his Saints This he doth after the beginning of their Regeneration Therefore after he had prayed that they might do Gods will he addeth this means of doing iâ⦠working in you which hath reference to Gods continuing work See § 175. XXI That which God worketh is well-pleasing to him Thus much is here plainly expressed See § 174. XXII That which is well-pleasing to God is done as in his presence With respect thereunto This is in his sight See § 174. XXIII Things are well-pleasing to God through Iesus Christ. The inference of this phrase Through Iesus Christ gives a proof of this point See § 176. XXIV Glory is to be given to Christ This Relative to whom hath especial reference to Christ. See
as 1 Cor. 4. 17. Phil. 2. 19. 1 Thess. 3. 2. Yea Saint Paul joyns the names of Timothy with his own in sundry Epistles that he wrote to the Churches as 2 Cor. 1. 1. Phil. 1. 1. Col. 1. 1. 1 Thess. 1. 1. Philem. v. 1. and he left him at Ephesus where was a great Church there to water what he himself had planted and to order the affairs of that Church 1 Tim. 1. 3. All these shew that he was a Minister of the Gospel of very special note and of singular use to the Church of God so as his liberty must needs be good news to Gods Church 2. To the second we cannot finde either in the Book of the Acts or in any of the Epistles where this should be but sure it is that he was some way or other restrained otherwise the Apostle would not have said that he was set at liberty The Greek word used by the Apostle is a compound The simple Verb signifieth to lose or unlose Mark 1. 7. This Compound signifieth to lose from a thing It is used of putting away a mans wise Matth. 1. 15. 5. 31. Of dismissing a company Matth. 14. 15. Of releasing a prisoner Matth. 27. 15. Of the souls departure from the body Luke 2. 29. Of forgiving a debt Luke 6. 37. Of loosing from an infirmity Luk. 13. 12. All these shew that the Verb here used doth signifie some restraint from which Timothy was now freed While he was restrained he could not as a freeman do the work of his Ministry nor go hither or thither for the Churches service Therefore upon this liberty and freedom the Apostle implieth that he would come to them 3. To the third How he was set at liberty there are many wayes whereby it might be effected For 1. He might be restrained upon some accusation about civil affairs but upon examination of the case be found not guilty as Paul concerning whom they said This man doth nothing worthy of death Act. 26. 31. 2. He might be restrained for something about the Christian Profession but when the case came to be heard the Judge finding it to be a question thereabouts might say as Gallio did I will be no Iudge of such matters Act. 18. 15. and so set him free 3. There might be some prudent man among his Judges such an one as Gamaliel was and he a means of his liberty Act. 5. 40. Or God might stir up some faithfull friend for him such an one as Ebedmelech was to Ieremiah Jer. 38. 8 c. Many other wayes might be for effecting his liberty so as though the particular be not set down in Scripture we may and ought to believe the general that he was set at liberty 4. To the fourth When he was delivered This Question is the rather moved because many are of opinion that the restraint and liberty here intended was after Pauls death yea and after the Acts of the Apostles were written But this would make too much against the Divine Authority of this Epistle which maketh mention hereof It hath been proved that this Epistle was penned by Paul so as this must be in the time of Pauls life and before Paul himself was imprisoned at Reme It was while Timothy was in the strength of his age and might do most service to the Church of God 5. To the fifth Why Paul call'd Timothy brother This Question is moved because Paul called Timothy son 1 Tim. 1 2 18. 2 Tim. 1. 2. thereupon they do infer That either Paul was not the Author of this Epistle or that this was not that Timothy to whom Paul sent his Epistles But this is a very slender Objection for in these Epistles he wrote to him as one that had a kinde of charge over him and partly in regard of their age Paul being an old man and Timothy a young man partly in regard that Paul had been a means of Timothies regeneration he cals him son But at other times and in other Epistles he joyns Timothy with himself in sending his Epistles to the Churches and calleth him brother as 2 Cor. 1. 1. Phil. 1. 1. Col. 1. 1. 1 Thes. 1. 1. 3. 2. He stiles him brother for honour sake and to make the Church to have him in higher account yea and to testifie the humility of his own minde how he esteemed all Ministers of the Church young or old brothers equal to himself in regard of the general function of a Minister By this instance of Timothies being set at liberty it is evident That Ministers may be restrained of their liberty and restored again to their liberty See v. 19. § 159. §. 187. Of Ministers desire to be present with their people UPon the fore-mentioned news of Timothies liberty the Apostle inferreth this consequence With whom I will see you Quest. How could this Apostle promise to see them seeing it is implied that he was restrained of liberty v. 19 § 159. Answ. He might have sure evidence of his liberty 2. He might promise it by divine instinct 3. He might promise it upon reserved condition if he should be set at liberty This manner of expressing his minde I will see you is not upon such a peremptory resolution of his own power to do it as is condemned Iam. 4. 13. but upon an intended submission to the will of God for true believers have that in their minds whether they expresse it or no. This Apostle did oft times in plain terms expresse that condition as where he said I will return again unto you if God will Act. 18. 21. And I will come unto you shortly if the Lord will 1 Cor. 4. 19. The phrase of my Text implieth an earnest desire of the Apostle to be with these Hebrews God had made him a means of their conversion unto the Christian faith and of their edification therein and this put into him an entire affection of doing yet further all the good he could It was shewed v. 19. § 159. that people ought to be earnesty desirous of the presence of their Ministers among them Here we see a like earnest desire of a Minister to be present with his people I long to see you saith the Apostle Rom. 1. 11. He there rendreth an especial reason thereof in these words That I may impart unto you some spiritual gift By the presence of Ministers with the people they may the better discern their peoples condition and know what Instructions what Admonitions what Consolations are most needfull for them or usefull unto them If an Apostle who had a general charge over many Churches did thus desire to see such particular Churches as he had planted How much more ought special and peculiar Pastors that have the charge of one only Congregation be present therewith and watchfull over the same How doth this condemn Non-residency §. 188. Of Ministers associating themselves one with another THe Apostle was not only desirous to see the
the continuance therein alwaies The later is set out 1. By a deficiency They knew not 2. By the object thereâ⦠My waies 2. Gods righteous indignation is manifested in his Oath which is 1. Generaly expressed I sware 2. Particularly described Gods Oath is described 1. By the provoking cause Wrath. 2. By the form of it implied in this particle IF 3. By the matter which is deprivation of what otherwise they might have hââ¦d This deprivation is aggravated 1. By their utter exclusion Shall not enter 2. By the place from whence they were excluded The place is illustrated 1. By the commodity of it Rest. 2. By the excellency of that commodity in reference thereof to God My ãâã §. 120. Of Observations collected out of Heb 3. 7 8 9 10 11. I. CHrists faithfulness must make Christians heedfull in attending to him The ââ¦ticle of inference Wherefore intends thus much See § 73. II. The Apostle delivered what was agreeable to the minde of the Spirit ãâã wrote as the holy Ghost spake This particle AS sheweth the agreeablenâ⦠See § 74. III. The holy Ghost is the Authour of the Old Testament He therein spake ãâã § 74. IV. The Word written is as a Sermon spoken The testimony here alleadged is taken out of the Word written yet of it this Verb saith is used See § 74. V. The first opportunity for grace is to be taken This is intended under this word Today See § 76. VI. Gods Word is mans rule Gods word is implied under this phrase His voice which is here set down as our rule See § 78. VII Gods Word is to be heeded We must hear it See § 77. VIII Hearing Gods Word is a means to prevent hardnesse of heart The manner of premising this duty with this conditionall particle IF intends thus much See § 77. IX Mans heart may be hardened This is here taken for grant in that he admonisheth them not to harden their hearts See § 80 c. X. Man may harden his own heart This Relative Your hath reference to those that are admonished not to harden their hearts See § 85. XI Hardnesse of heart is an hindrance to profitable hearing In that he inferres this admonition not to harden their heart upon the duty of hearing he sheweth that they whose hearts are hardened cannot well hear Gods Word See § 77. XII Sinnes of Predecessours are to be avoided This note of resemblance AS hath reference to their Predecessours to whom they must not be like See § 89. XIII Notice is to be taken of the sinnes of former ages These two titles Provocation Temptation are records of former sinnes that so succeeding persons may take notice thereof See § 90. XIV Mans continuing in sinne is a day of sinning For this end is the Israelites continuing to tempt God called the day of temptation See § 91. XV. Kindnesse works not oâ⦠incredulous Many and great were the kindnesseâ⦠which God shewed to the Israelies in the wildernesse yet in the wildernesse they remained obstinate See § 92. XVI Straits are no just cause of distrust The Israelites are blamed for their unbelief in the wildernesse though therein they were brought to many straits See § 93. XVII Sinnes of forefathers are no warrant to successors The children that came from the Israelites in the wildernesse are here warned to take heed of their fathers sins See § 95. XVIII It is a great sinne to tempt God Tempting of God is here set down as an high provocation of God See § 96. XIX God is kinde to the ungratefull This word proved being added to tempted sheweth that they who tempted God had sundry proofs of his goodnesse See § 97 98. XX. Extraordinary works work not on incredulous Who ever saw greater works of God then the Israelites in the wildernesse They saw these works and yet believed not See § 99. XXI Mans unbelief straitneth not Gods power Though the Israelites in the wildernesse believed not yet God all that time even fourty years continued to do wonders they saw his works See § 100. XXII God is of long suffering He continued to be grieved fourty years together See § 101. XXIII Continuance in sinne much aggravates sinne This particle of inference Wherefore having reference to Gods swearing vengeance upon their fourty years provocation proveth as much See § 102 109. XXIV Mans obstinacy grieves God It was Israels obstinacy that provoked God to say I was grieved See § 103 XXV Conspiracy of many in sinne is one aggravation XXVI Continuance after others in the like sinne is another aggravation These two Observations arise from the meaning of this word Generation See § 104. XXVII God is oft forced to complain of his people This word said as here used is a word of complaint See § 105. XXVIII Wilfulnesse aggravateth sin Erring in heart is a kinde of wilfulnesse This is here set down as an aggravation See § 106 107. XXIX Gods works are his waies Therein he makes himself to be seen as it ãâã walking before us Therefore they are here called his waies See § 110. XXX Some ignorance aggravateth sin Their not knowing is here set down as ãâã aggravation See § 111. XXXI Gods patience may be turned into just vengeance This particle so sheweth that by abuse of patience God was brought to swear judgement ãâã § 113. XXXII God may be brought to swear vengeance This is here plainly expressed See § 114. XXXIII God may be incensed to wrath For here he saith of himself I sware ãâã wrath See § 114. XXXIV Men must be tender of imprecations The manner of Gods oâ⦠whereby the imprecation is left to be understood intendeth as much See § 11â⦠XXXV There is a rest prepared for Gods people This is implied under this ãâã Rest. See § 116. XXXVI The rest of Gods people is in speciall manner Gods rest For thus Gods ãâã leth it My rest See § 117. XXXVII Men may deprive themselves of the benefit of Gods promises God ãâã promised this rest to the children of Israel yet these Israelites deprived themselâ⦠thereof See § 118. §. 121. Of this title Brethren used in Admonitions and Reprehensions c. Verse 12. Take heed Brethren lest there be in any of you an evil heart of unbelâ⦠ãâã departing from the living God HEre the Apostle beginneth distinctly to lay down the use which we are to ãâã of Christs Propheticall Office The use in generall is that we cleave close to Christ and never start ãâã him In laying down this use the Apostle hath an eye to the forenamed Divine ââ¦mony as to the groundwork of this use Hereupon he maketh a fit applicâ⦠thereof to those in particular to whom he wrote ver 12 13 14. and addeth ãâã unto a clear exposition of many passages in that testimony in the other verses oâ⦠ãâã Chapter In his application he useth a pithy disswasion from backsliding v. 12. and ãâã a good direction to prevent the same v.