to her former past condition As Matthew the Publican Matth. 10. 3. This may be explained by an infamous title given to a woman but in reference to the time past which is thus expressed a woman which was a 〈◊〉 Luk. 7. 37. For God had purified her heart by faith Acts 15. 9. 3. They went not to her house because it was a publick Stewes but because it was a remote and secret place for it was upon the Town-wall Iosh. 2. 15. For the point in hand there are two roots from whence the Hebrew word may be derived which expresly signify to play the Harlot or to comâ—…it â—…cation There is also an other Hebrew word which signifieth meat whence they would derive the word attributed to this woman and expound it Hostess or Victualer that selleth meat but they cannot give any express instance thereof They produce some places where this word is used but if the sence of place be well observed it will appear that in all those places the word may he more fitly translated Harlot then Hostess as Iudg. 11. 1. 1 Kings 3. 16. Ioel 3. 3. This word in Hebrew is in other places put for an Harlot by their own confession nor can it be taken for an Hostess or Victualer as Gen. 34. 31. Lev. 21. 7. Ezâ—…k 16. 41. Prov. 23. 27. Besides the LXX who well understood the meaning of the Hebrew words ever translate it with a word that properly signifieth an Harlot And two Apostles expound it so namely this Apostle here and Iamesâ—… â—… 25. Surely this much tendeth to the magnifying of God's Almighty power free 〈◊〉 and rich mercy that an Harlot should attain to such Faith and be made 〈◊〉 of such favour and honour as she was as 1. To profit by Gods works so far beyond all her Country as she did 2. To be an Hostess to the people of God 3. To be a means of preserving not herself only but all hers from a common destruction 4. To be admitted though a Gentill into the Commonwealth of Israel 5. To be incorporated into the true Church of God 6. To be married to a prime Prince in Israel which was Salmon 7. To be one of those Progenitors from whom the promised Messiah by liâ—… descent should come Matth. 1. 5. 8. To be called out by an Apostle and by name to be put into the Catalogue 〈◊〉 Gods Worthies 9. To be produced by another Apostle as a prime pattern of manifesting her 〈◊〉 by works Iam. 2. 25. 10. To be an heir of eternal life as all Christs progenitors from whom in 〈◊〉 line he descended are supposed to be and as all true believers are These shew how forward God is to honour penitent sinners And how much 〈◊〉 such may receive from him The names of such as are registred in sacred Scripture give further evidence hereof Ruth Naaman Matthew Zaccheus the 〈◊〉 that washed Christs feet with her tears Paul and others Matth. â—…1 32. Gods high account of such is manifested many wayes 1. By sending his Son to call such Matth. 9. 13. yea to seek and to save â—…hem 2. By affording his Gospel and Ministers to preach it unto them Actsâ—…6 â—…6 17 18. 3. By Christs patient waiting upon them Rev. 3. 20. 4. By Gods readiness to receive sinners when they are coming to him even a 〈◊〉 off Luk. 15. 20. Psal. 32. 5. 5. By that joy which Angâ—…lls express upon the conversion of sinners Luk. 1â—… 10. 6. By that glory and praise which the Church giveth for such Gal. 1. 22 23. 〈◊〉 11. 18. 7. By that recompence which God confers upon them This consisteth of sunâ—… branches as 1. A free discharge of their whole debt and full remission of all their sins Luk. 18. 13 14. 2. His sanctifying comforting and supporting spirit in an abundant measure 1 Cor. 15. 10. 3. External honours instance Rahab Ruth and the Prodigal Luk. 15. 23. 4. External life and it may be a great degree of glory in heaven for if notorious sinners after their conversion remain faithfull and give forth fruits meet for repentance their former wicked course shall not be remembred to impaire their heavenly glory Ezek. 18. 21. Yea many such converts are by a consideration of their former wickedness stirred up to labour in Gods work more abundantly than others 1 Cor. 15. 10. 1. This giveth a cleer demonstration of the free grace and rich mercy of our God for sin to God is more than any Rebellion or â—…igh Treason against the 〈◊〉 Monarch on earth 2. It giveth also a demonstration of the Equity and Justice of God upon impenitent sinners Ezeâ—… 18. 27 c. We may from hence infer that the destruction of every impenitent siâ—…ner is of himself Hos. 13. 9. 3. This mercy of God to Rahab should stir up others to do as Rahab did Though all Iericho stood out yet would not she she had heard and she believed that there was no standing out against God She therefore comes in she seeks mercy and finds mercy goe and do thou likewise Luk. 10. 37. §. 184. Of Rahab not perishing with others AMong many other evidences of Gods mercy to this penitent one is thus expressed She perished not with them that believed not This phrase She perished not with is the interpretation of one Greek word which is a double compound Of the simple verb and of the first composition See Chap. 10. v. 39. § 151. The other preposition which maketh it a double compound signifieth with and hath reference to others which are said not to believe so as she was preserved from a common destruction By her not perishing is meant her preservation from death Under it is comprised not only the preservation of her person but also of all that were with her in her house Iosh. 6. 23 25. The manner of her preservation was this 1. When the walls of the Citie fell down and thereby a way was made for the whole Army to enter into the Citie Ioshua sends to her the spies who knew where her house was and promised preservation to her and all in her house This is a worthy president for Generalls and other Commanders to râ—…tifie the Engagements of such as are imployed by them 2. The Spies that were preserved by her readily goe and accomplish what she had made them promise and swear This is a good example for such as have received kindness especially when they are bound by promise and oath to a particular retribution 3. All in her house are saved so as Covenant and Oaths are to be performed to the full 4. They were for a time left without the Camp of Israel to shew that all to whom external favour is shewed are not presently to be made partakers of all the priviledges of the Church There must be a time for such as have been of a false Religion to give good evidence of their true Faith and repentance
say unto you I say unto all may be applied to the Epistles of the Apostles For in them they intended the good of all Christians The particular inscription of their Epistles to particular Churches or persons was as the ordinary dedication of books to particular persons which are intended to the good of all St Luke dedicated his histories of the Gospel of Christ and Acts of the Apostles to one man and by name to Theophilus yet he intended them to the good of all St Paul in that Epistle which he directed only to Titus by name concludes with this generall benediction Grace be with you all Tit. 3. 15. The Epistle to Philemon was written upon a speciall occasion yet so carried as sundry generall instructions meet for all Christians to know are couched therein All Christians therefore are to read and hear the Epistles of the Apostles as heedfully as they were bound to do unto whom in speciall they were directed As for this Epistle to the Hebrews it may seem in sundry passages thereof to be written by a propheticall spirit to meet with sundry heresies that were in future times to be broached rather then such as at that time were discovered such as these A true reall propitiatory sacrifice to be daily offered up yea such a sacrifice to be unbloody Sonnes of men to be sacrificing Priests properly so called Many Intercessors and Meaiators to be under the Gospel and sundry other which have been published by Papists long since this Epistle was written So as this Epistle in sundry respects may be as usefull to us who live in the time of Popery and are much infested with popish heresies as to the Hebrews if not more Hitherto of the Title §. 9. Of the Occasion of this Epistle THe occasion of this Epistle was two-fold 1. The immortall and insatiable malice of the unbeleeving Jews against all that professed the Name of Christ. 2. Their inbred superstition about the Mosaicall rites So implacable was their hatred of all that maintained the Christian faith as in that cause they spared not their own countrymen 1 Thes. 2. 14. St Paul while he was of the Jewish religion was highly esteemed of Priests Rulers and other Jews but when he became a Christian none was more fiercely and violently persecuted then he So dealt they with all that were of that faith and where they had not sufficient power of themselves they stirred up the unbeleeving Gentiles against all that professed the Christian faith especially if they were Jews Acts 142 19. Hence it came to pass that these Hebrews to whom in particular this Epistle was directed suffered much for their profession sake Chap. 10. 32 c. wherefore to encourage them unto all perseverance in the faith and to keep them from apostasie and falling away from the truth received the Apostle wrote this Epistle which is filled with many forcible encouragements and with terrible denunciations of sore vengeance against Apostasie St Pauls words were of old said to be thunders which is most true in this Epistle where he writes against apostasie Chap. 6. v. 4 6 8. and Chap. 10. v. 26 27 27 28 c. and Chap. 12. 25 29. This was one occasion of this Epistle to uphold them in the Christian faith 2. The Jews that lived after the truth of the Mosaicall Types was exhibited were notwithstanding so superstitiously and pertinaciously addicted to those legall rites as they would not endure to hear of the abrogation of them but in maintenance of them rejected the Gospel Yea of those that beleeved in Christ many thousands were too zealous of the Law Acts 15. 5 and 21. 20. Wherefore to root out that conceit the Apostle writes this Epistle whereby he proves that by bringing in the new Testament of the Gospel the old Covenant of the Law was abrogated and that the Law could not make perfect Chap. 8 and 9 and 10. And this was the other occasion of this Epistle §. 10. Of the Scope and Method of this Epistle THat main Point which is aimed at thoroughout the whole sacred Scripture especially in the new Testament is the principall scope of this Epistle and the main mark whereat the Apostle aimeth therein namely this that Iesus Christ is the alsufficient and only Saviour of man This was the Summe of the first Promise made to man after his fall Gen. 3. 15. This was the truth of all sorts of Types whether they were choice persons sacrifices sacraments sacred places sacred instruments sacred actions or any other sacred things This was the substance of the Prophecies that were given by divine inspiration This was intended by the great deliverances which from time to time God gave to his Church and people This was the end of writing the History of Christ by the Evangelists This is the summe of the Sermons of the Apostles recorded in the Acts and the ground of all their sufferings This is also the summe of their severall Epistles That this may the more distinctly clearly and fully be demonstrated the Apostle doth to the life set out Christs two Natures divine and humane in one Person his three Offices Princely Propheticall and Priestly together with the excellency and sufficiency of them To this do tend all the divine Instructions Refutations Exhortations Consolations Denunciations The severall points of this Epistle may all be comprised under two heads 1. Grounds of Faith 2. Rules for Life The grounds of faith are laid down from the beginning of the Epistle to the 22th verse of the 10th Chapter Yet sometimes he falleth into pertinent digressions by way of Exhortation Consolation and Reprehension to make them thereby to give the more diligent heed to those grounds of faith The Rules for Life are set out in the latter part of the 10th Chapter beginning at the 22th verse and in the three last Chapters The Grounds of faith are all about Christ. These are 1. Summarily propounded in the three first verses 3. Largely amplified in the other parts of this Epistle In the first generall Proposition these grounds of faith are noted 1. Christs divine nature This is manifested in this Title Sonne and in this divine work making the world v. 2. 2. Christs humane nature This is intimated under this phrase purged our sinnes which presupposeth bloud for bloud only purgeth sinne chap. 9. 22. and bloud demonstrateth Christs humane nature 3. The distinction of Christs Person from the Person of the Father This also is cleared by the Title Sonne in this particle By twice used in the second verse and by those phrases Brightness of his glory Image of his person 4. The Union of Christs two Natures in one Person This phrase By himself purged our sinnes declares the sufferings of his humane nature and means it of his divine nature in one and the same person 5. His Princely or Regal Office This is set out in these three phrases Heir of all things Upholding all things by the might of his
his duty to be so Here it is used in this later relation to duty and in that respect well translated we ought that is it is our duty yet so as a necessity lieth upon us It is not an arbitrary matter left to our own will to do or not to do but by reason of the Sovereignty and power which God hath over us and charge which he hath laid upon us we are bound to observe it It may be said of hearing the Gospel what Paul said of preaching it Necessity is laid upon me yea wo is unto me if I preach not the Gospel 1 Cor. 9. 16. It may be said in this case what Christ said to every of the seven Churches of Asia He that hath an ear let him hear Rev. 2 7 11 17 29. 3. 6 13 22. As Gods ordinance and charge requireth as much so our own good our best good the spirituall edification and eternall salvation of our souls As it is our duty in regard of Gods Commandment we ought to obey God so it will be our wisdom so to do We ought to do the things which make to our own happiness §. 4. Of inciting our selves to that whereunto we stirre up others IT is observable how the Apostle ranks himself in the number of those on whom he laieth this necessity He speaketh not to them in the second person ye ought but in the first person and plural number we ought I and you You and I even all of us It is noted as a property of a good husband who would have that to be well effected whereupon he puts others to go along himself and to put to his own hand that by his own practice and pattern he might the more quicken them whom he imploieth This difference useth to be put betwixt a man carefull about his undertakings and a man careless therein This later may in a morning say to others Go Sirs to such a task and he himself lie in his bed or pursue his pastime But the other saith Gaw Sirs that is go we let us go together I will go with you This ought to be the care of such as incite others to duty they must also speak to themselves and quicken up their own spirits thereto Hereby they shall much more effectually work upon their hearers For when hearers observe that their teachers lay no more on them then upon themselves they willingly put their shoulder under the burden A teachers example prevails much with hearers Ioh. 13. 15. Ioshua's pattern is pertinent to this purpose for thus he saith of himself and of such as were under his charge WE will serve the Lord Josh. 24. 18. §. 5. Of giving heed to the Gospel THe duty which the Apostle presseth upon himself and others as a matter of necessity is to give earnest heed to the things which they had heard Hereby he means the Gospel which he stiles Salvation and of which he saith It was first spoken by the Lord and afterwards by his Apostles v. 3 4. Of these excellencies of the Gospel we shall speak in their due place By expressing the matter in the time past things which we have heard he giveth us to understand that the Gospel had been formerly preached unto them even before he wrote this Epistle so as he wrote no new doctrine but rather endeavoured to establish them in that which they had received He counts it safe to write the same things to them Phil. 3. 1. even the same which they had heard before Hereby he watered what had been sown amongst them Whither the seed of the Gospel had been cast amongst theâ—…e Hebrews by himself or some other he doth not declare But certain it is that that precious seed had been cast among them They had heard the Gospel He doth here water it that the crop may be the more plentifull For this end he calls upon them to give heed thereto This is the interpretation of one Greek word but a compound one which signifieth to set a mans minde on a thing I finde it used in the new Testament in a double relation 1. To things hurtfull 2. To things usefull In the former respect it signifieth to beware or to take heed of a thing as Beware of false prophets Matth. 7 15. Take heed to your selves Luk. 21. 34. In the latter respect it signifieth to give heed or to attend as they gave heed to those things which Philip spake Acts 8. 6. And Lydia attended to the things which were spoken of Paul Acts 16. 4. It is also of attending to the duties of ones calling Heb. 7. 13. 1 Tim. 4. 13. It is here taken in the latter sense and intendeth more then a bare hearing of a matter This being applied to Gods word is opposed to all manner of slighting it whether by contempt or neglect of it He that despiseth the word of the Lord Numb 15. 31. and they that spake against it Acts 13. 45. and they that turn away their ears from the truth 2 Tim. 4. 4. and they that make light of the offer of grace Matth. 22. 4 5. and they whose hearts are to the word as the way side or the stony or thorny ground to the seed Matth. 13. 19 c. do all of them that which is contrary to this duty they do not give such heed to the word as is here required The duty here intended is a serious firm and fixed setting of the minde upon that which we hear a bowing and bending of the will to yeeld unto it an applying of the heart to it a placing of the affections upon it and bringing the whole man into a holy conformity thereunto Thus it compriseth knowledge of the word faith therein obedience thereto and all other due respect that may any way concern it 2 Tim. 2. 7. Matth. 15. 10. 13. 23. Acts 4. 4. 16. 14. The comparative particle More earnest further sheweth that a diligent attention is here intended The positive in Greek signifieth that which is more then usuall or ordinary that which excelleth or exceedeth It is translated advantage Rom. 3. 1. and above measure Mark 10. 26. It hath reference both to that which is good and also to that which is evill and signifieth an exceeding in the one and in the other In setting out Christs gift it is translated abundantly Joh. 10. 10. and in aggravating Pauls rage it is translated exceedingly Acts 26. 11. and in Peters over confident profession vehemently Mark 14. 31. The comparitive degree addeth much emphasis and intendeth a greater care and indeavour about the matter in hand then in any other thing as if he had said More heed is to be given to the Gospel then to the Law more to the Son then to any servant for he speaks of the Gospel preached by Christ. It may be here put for the superlative degree and imply the greatest heed that may possibly be given and the best
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 〈◊〉 justifie many Isa. 53. 11. The sonne of man came to give his life a ransom for maâ—…y Matth. 20. 28. His blood is shed for many Matth. 26. 28. By the obedience of one 〈◊〉 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 〈◊〉 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. 〈◊〉 they are resembled to those few that were in the Ark when the whole world 〈◊〉 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 〈◊〉 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 〈◊〉 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 ceâ—…tain season and only one could be cured at that season Iohn 5. 4 5 c. But 〈◊〉 Pool for salvation cureth at all times all that go into it We reade of three thâ—…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 〈◊〉 5. 14. and that the number of disciples was multiplied Acts 6. 1. and that 〈◊〉 Churches were established in the faith and increased in number daily Acts 16. 〈◊〉 and that many thousands of Iews beleeved Acts 21. 20. besides the Gentiles 〈◊〉 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
Prophets or Apostles Ioh. 9. 32 15. 24. But that which most distinguisheth Christs power in this respect from others is that Christ wrought them in his own Name But others in the Name of Christ Mark 1. 27. Acts 3. 12 16. 4. 10 8. Vengeance especially belongeth unto Christ Rom. 12. 19. When the Apostle delivered the incestuous person over to Satan he did it in the Name and with the power of our Lord Jesus Christ 1 Cor. 5. 4. Thus it appears that all things belonging to an Apostleship did truly properly and pertinently belong to Christ so as this title Apostle is here most fitly applied to him and in so eminent and excellent a manner can be attributed to no other §. 25. Of Duties arising from Christs Apostleship AN especiall Duty hence arising from heaven enjoyned to us by the Father himself is this Hear ye him Matth. 17. 5. Every particular about Christs Apostleship doth much press this point 1. The generall that he was a Minister of the Gospel requireth that he be hearkened to Deut. 18. 19. 2. He had seen the Father and was in his bosom and knew his whole counsell Whom then should we hear if not him 3. He was immediatly sent of the Father as the most extraordinary Embassadour of God even his own Son If a King send his son an Embassadour shall not he have audience Matth. 21. 37. 4. He is the only sure foundation On whom can we more securely rest then on him therefore hear him 5. By reason of the extent of Christs jurisdiction he brake down the partition wall betwixt Jew and Gentile and hath made both one so as now we are no more strangers Eph. 2. 19. We being of Christs sheepfold ought in that respect to hear him Iob. 10. 16. 6. That immediate understanding which Christ had of Gods whole counsell without any means on mans part should make us give the more heed to him 7. That abundance of Spirit which was in him gives us just occasion the rather to hâ—…ken unto him 8. He having power to give giftâ—… by hearkening to him we may be enlightned and made partakers of all needfull graces 9. Should we not hear him who confirmed his Doctrine with such miracles as he did 10. The vengeance which he can pour upon the rebellious should move us to turn an obedient ear to his word For our God is a consuming fire How Christ may now be heard is shewed Chap. 2. v. 12. § 112. Other speciall duties do arise from the distinct branches of Christs Apostleship Such as these that follow 1. Obey Christ as he is in generall a Minister and hath the rule over his Church and watched for our souls Heb. 13. 17. 2. Beleeve his word because he was in the bosom of his Father and knew hâ—… whole counsell Ioh. 1. 17 18. The Jews are reproved because they beleeved 〈◊〉 him who had seen the Father Ioh. 5. 37 38. Upon this that Christ had seen the Father he maketh this inference He that beleeveth on me hath everlasting life Ioh 6. 46 47. 3. Receive and that with all reverence him whom the Father immediatly sâ—… For this end the Father so sent his Sonne saying They will reverence my Sâ—… Matth. 21. 37. 4. So settle thy faith on Christ the only foundation as it may never be removed from him When Christ said to the twelve Will ye also go away Peter aâ—…swered Lord to whom shall we go Thou hast the words of eternal life Joh. 6 67 68. 5. Do what may be done for bringing all of all sorts into the sheep fold of Christ By vertue of the extent of Christs Apostleship the Gospel is every where to be preached Matth. 28. 19. 6. If any Preach any other Gospel then that which Christ preached who had the Spirit of truth in him let it be detested For Christs Gospel was not of mâ—… Gal. 1. 9 11. 7. Open your mouth wide and crave abundantly of Christ what is needfull fâ—… he hath the Spirit in abundance and out of his fulness we may all receive grace 〈◊〉 grace Joh. 1. 16. 8. Depend on him for such gifts as thou had not and give him the praise of such as thou hast for he giveth gifts Eph. 4. 8. 9. Adhere to that truth which Christ hath ratified with his miracles 10. Fear to provoke him who hath a power to take vengeance §. 26. Of Christs being both an Apostle and also an Highpriest THe second point which the Apostle would have them to consider was thâ—… Christ is an High-priest Of Christs being a Priest and an High-priest see Chap. 2. v. 17. § 172 173 c. The excellencies of Christs Offices and the benefits which we reap thereby â—…o give just occasion to consider this Apostle and this High-priest Of the excellency and benefits of Christs Propheticall Office see Chap. 1. v. 2. § 1â—… Chap. 2. v. 3. § 22. v. 12. § 111 112. Of the excellency and benefits of Christs Priesthood see Chap. 2. v. 17. § 174. The Function of an Apostle and an High-priest were the greatest Functions thâ—… ever God instituted in his Church None greater then an High-priest under the Law none greater then an Apostle under the Gospel Fitly therefore doth the Apostle here apply them to Christ who is the most excellent of all and undertook for his Church those things which were of greatest concernment for her These two Offices Apostle and High-priest were never joyned in one man Bâ—… here they are by this copulative particle AND. The same Iesus that was an Apostle was also an High-priest he therefore is all in all Severall persons among men are to be deputed to severall Functions but Christ alone is sufficient for all Functions As for continuance of the same Function there needs many men because they are mortall and they must supply it one after another but Chriâ—… continueth ever Heb. 7. 23 24. So for performing severall and distinct duties there needs severall and distinct men because all abilities are not in any one man yeâ—… Christ is able to manage all For it pleased the Father that in him should all fulâ—… dwell Col. 1. 19. Thus have we no need to go to any for the furthering of that which Christ undertakes He performs the parts of an High-priest he also performs the parts of an Apostle This also he doth in all things that are absolutely necessary for the eternall happiness of his Church §. 27. Of Profession THe Greek word here used by the Apostle is a compound and properly signifieth a consent In the New Testament it is used for a confession or profession of a thing 1 Tim. 6. 12 13. It is also used to set out the Faith or Religion which Christians profess Heb. 4. 14. Here it may be taken either for an act on our part and thus translated the Apostle and High-priest whom we confess and
righteous and of the wicked The righteous shall be taken with Christ into the highest heaven where they â—…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 priâ—…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 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 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 proâ—…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
such and such quick-sands Rocks Pirats or other like dangers will as 〈◊〉 〈◊〉 they can avoid them all Of the great need wherein we do stand of circumâ—…on in avoyding spirituall dangers and particularly in doing all we can to pâ—… Apostacy See Chap. 3. v. 12. § 122. 1. This is a good warrant yea and a motive also for Ministers prudently to â—…serve the danger whereunto people are subject and plainly to declare as much â—…to them Cry aloud spare not c. saith the Lord to a Prophet in such a case 〈◊〉 58. 1. If Ministers in this case hold their peace their people may fall into that â—…ger and the blood of people be required at the Ministers hand Ezek. 3. 18. 2. This should make people patient in hearing such kind of doctrine and 〈◊〉 think and say as many use to do our Preachers are more terrible then God 〈◊〉 God were not more mercifull then they we should all be damned To remove 〈◊〉 scandall let these considerations be duly observed 1. As Prophets and Apostles of old denounced such judgements as Gods Spâ—… suggested to them so we their successors denounce such as they have 〈◊〉 â—…corded for all ages 2. This is but an ancient cavill which was made against Gods own Prophâ—… 〈◊〉 Ieremiah they said he is mad Jer. 29. 26. and of Paul he was beside â—…self Acts 26. 24. yea Ieremiah was further charged that he sought 〈◊〉 welfare of the people but the hurt Ier. 38. 4. and that the Lord had not sent him Ier. 43. 2. 3. Such Preachers as are counted Boanerges sonnes of thunder Mark 3. 17. may be most earnest with God for their peoples good Instance Moses Exod. 32. 32. who more grieved for the peoples running on to destruction then Ieremiah Jer. 4. 19. and 9. 1. who more earnestly called upon God for them Ier. 14. 7 8. who more expostulated the peoples case with God Ier. 12. 1. 4. Ministers declaration of danger before hand may be a meanes of preventing the danger witness the case of Nineveh Ionah 3. 10. and this is the end which good Ministers do aim at He that wisheth anothers destruction will hold his peace and not make known the danger whereunto he is subject §. 31. Of Five Steps on which Apostates may ascend towards Salvation IN setting forth the danger whereunto Professors are subject the Apostle sheweth how far such as fall may ascend upon the ladder to Salvation and withall how far they may fall from thence There are Five Steps each higher then other whereon he that falleth clean away may ascend Some refer those Five Steps to the forementioned principles of the Doctrine of Christ as 1. Illumination to repentance from dead workes For till a man be enlightned he cannot know his naturall miserable condition but being enlightned he well discemeth the same so as he is brought to think of repentance from dead works 2. The taste of the heavenly gift to saith towards God For faith is an heavenly gift and the means whereby we partake of such gifts as come from God who is in heaven 3. Participation of the holy Ghost to the Doctrine of Baptismes for they who having heard the word were Baptized had gifts of the Holy Ghost bestowed upon them as a Seal of Gods accepting them Acts 2. 38. 4. A taste of the good word of God to the laying on of hands for they who haing given evidence of their faith were Baptized were further by imposition of hands confirmed Thus the Gospel which is here called the good word of God was of use to build them up further 1 Pet. 2. 2. Acts 20. 32. 5. A taste of the powers of the world to come to resurrection of the dead and eternall judgement which are the two last principles and they are the very beginning of that full happiness and glory whereof here we have a taste By this comparing of these things together some light is brought to a more full opening of them We will further proceed in handling the foresaid five steps distinctly by themselves §. 32. Of the illumination of Hypocrites THe first step is thus expressed once enlightned The Greek word translated enlightned is Metaphoricall The noune whence it is derived signifieth light The active verb to give light Luk 11. 36. Metaphorically to give knowledge or understanding Thus it is attributed to Christ Ioh. 1. 9. The passive signifieth to be endued with knowledge or understanding Eph. 1. 18. So it is here taken Illumination then is a work of the Holy Ghost whereby mans minde is made capable of understanding the things of God and able to discern divine mysteries In one word the grace or gift of a minde enlightned is knowledge not such knowledge as heathen had who by the heavens and other workes of God might somewhat conceive many invisible things of God Rom. 1. 20. Psal. 19. 1. but such as the word of God revealed concerning the mysteries of godliness This is that knowledge whereof Christ speaketh Luk. 12. 47. and his Apostle 2 Pet. 2. 21. This knowledge may make men acknowledge profess maintain and instruct others in the mysteries of Godliness though they themselves be but hypocrites and reprobates Iudas did all these for he was ordained an Apostle Luk. 6. 13 16. and therein so carried himself as none of the other Apostles could judge of him amiss till Christ manifested his hypocrisie This kinde of illumination is here said to be once in two especiall respects 1. Because there was a time when they were not enlightned forthey were 〈◊〉 darkness Eph. 5. 8. By nature men are blind in regard of spirituall mattâ—… 2 Pet. 1. 9. Rev. 3. 17. That desire which man had to know more thâ—… God would have him know Gen. 3. 5 7. brake his eye-strings so 〈◊〉 man is not now capable of understanding the things of God 1 Cor. 2. 14. Though the word be a bright light yet to a naturall man it is but as the brightsun to a blindman He must be enlightned before he can understand the mysteries of Godliness 2. Because if after they are enlightned they grow blind again thâ—… is no recovery of their illumination In such a sense the faith iâ—… said to be once delivered unto the Saints Jude v. 3. In this sense also Châ—… is said to be once offered up And we are said once to die Heb. 9. 27 〈◊〉 Therefore it had been better for them not to have known the way of righteousâ—… 2 Pet. 2. 21. This gift of illumination is fitly set in the first place because the Spirit firstwodeth this gift in a man For it is the ground of all other spirituall 〈◊〉 Though it be not sufficient yet is it of absolute necessity a gift to be â—…boured after 2 Pet. 1. 5. Prov. 4. 5. Yea we must seek to be filled 〈◊〉 knowledge Col. 1. 9. and to abound therein 2 Cor. 8. 7. Quest. Wherein lyeth the difference betwixt this knowledge
the heavenly inheritance which all true believers that waite for it do injoy Wait on the Lord and â—…e shall save thee Prov. 20. 22. The truth and faithfulnesse of him that maketh the promise giveth assurance hereof This is a strong motive to stir us up to shew our selves to be children of Abraham and that in a patient waiting for the accomplishment of such promises as God maketh to us There are many great and precious promises made to Christians They who as Abraham patiently wait shall assuredly be made partakers of the good things promised Acquaint your selves therefore with these promises and rest upon the accomplishment of them in due time §. 113. Of the resolution of Heb. 6. v. 13 14 15. Vers. 13. For when God made promise to Abraham because he could swear by no greater â—…e sware by himself Vers. 14. Saying Surely blessing I will blesse thee and multiplying I will multiply thee Vers. 15. And so after he had patiently endured he obtained the promise THe sum of these three verses is The recompence of Abrahams faith Two things are here to be considered 1. The occasion of producing this instance in this causal particle FOR. 2. The exemplification of the point it self Hereof are two parts 1. The grounds of Abrahams faith 2. The effect thereof v. 15. The grounds are two 1. Gods promise 2. Gods oath In setting down the former two things are expressed 1. The persons 2. The promise it self The persons are of two sorts 1. He who maketh the promise God 2. He to whom the promise is made Abraham The promise it self is 1. Generally hinted in this phrase made promise 2. Particularly exemplified v. 14. Gods oath is 1. Generally affirmed Thus He sware 2. Particularly amplified by the object by whom he sware The object is 1. Propounded in this word Himself 2. Proved by his superiority over all thus expressed Because 〈◊〉 could sweare by no other In the exemplification of Gods promise confirmed by oath is set down v. 1â—… 1. The note of the oath Surely 2. The matter of the promise so confirmed This is 1. Propounded in two branches One generall blessing The other particular multiplying 2. Amplified by the measure of both and that by doubling the words In setting down the effect or fruit of Abrahams faith two points are nâ—…ted v. 15. 1. The means used on Abrahams part 2. The kind of effect The meanes noteth out two graces 1. Enduring 2. Patience In the effect is expressed 1. An act obtained 2. The subject matter the promise All these points are amplified by the order First the meanes was used then the reward was obtained §. 114. Of observations raised out of Heb. 6. 13 14 15. I. Vers. 13. ALL believers may expect what Abraham obtained The connexion of this example of Abraham with the former generall exhortation by this causall particle FOR evidenceth as much See § 91. II. Abrahams example is an especiall pattern It is therefore here produced See § 92. III. Fit names are of good use Abrahams faith was supported by his name See § 93. IIII. Gods promise is the ground of faith and patience For this end is mention here made of Gods promise See § 96. V. God confirms his promise by oath He sware See § 97. VI. God sware by himself This is expresly set down See § 98. VII None is greater then God This is taken for granted See § 99. VIII An inferior must not be sworn by For this end God sware by himself See § 99. IX Vers. 14. God frameth his oath after the manner of man The Greek word translated surely was a word used in mens oathes See § 101. X. Gods reward makes blessed It is therefore comprised under this word blessing See § 102. XI God is the fountain of blessing It is God that saith I will blesse See § 104. XII God blesseth abundantly The doubling of this phrase blessing I will 〈◊〉 intends as much See § 103. XIII Blessing is proper to the faithfull They are comprised under this pronouâ—… THEE See § 104. XIV Children are a blessing For this end multiplying is added to blessing See § 105. XV. God gives children God saith I will multiply See § 106. XVI Many children are a blessing This is intended under the doubling of this phrase multiplying I will multiply See § 105. XVII Abraham had an innumerable â—…eed This doubled phrase multiplying I â—…ll multiply is applyed to him See § 107. XVIII Abraham long expected things promised XIX Abrahams long expectation was with much patience These two last observations arise from the Greek compound word thus translated patiently endured See § 108. XX. Abraham enjoyed what he waited for This is expresly set down § 109. Of three generall observations inferred from Abrahams pattern see § 110 111 112. §. 115. Of Gods conforming himself to man Heb. 6. 16. For men verily swear by the greater and an oath of confirmation is to them an end of all striâ—…e THis verse is here inserted as a reason of that which went before So much is evidenced by this causall particle FOR. Now two things were before noted of God One generall that he sware The other particular that he sware by himself The reason of both these is here rendered The reason of the former is taken from the end of swearing which is to work such credence in mens minds as may take away all doubt about the thing controverted and end the strife The reason of the latter is taken from mens usuall practice in swearing which is to swear by the greatest The Apostle begins with the particular which is the person by whom men use to swear because the latter which is the generall will better agree with that which followes about the end of Gods swearing v. 17 18. The Apostle here inserteth the ordinary note of asseveration verily Because experience verifieth the truth of what he affirms and withall he gives us to understand that this is a considerable point And surely it is very considerable that God should conform himself to man as this causall particle FOR and the force of the reason couched under it doth intend This is further manifested by those passions affections actions parts and other like things appertaining to man which God assumeth to himself and in Scripture are attributed to God This God doth to condescend to us and to help our weaknesse who cannot so well conceive heavenly mysteries unlesse they be set forth by earthly resemblances If I have told you earthly things and ye believe not how shall ye believe if I tell you of leavenly things Joh. 3. 12. 1. This doth much commend Gods fatherly respect to us and tender care over us 2. This should stir us up to give the more heed hereunto that we may be the better instructed hereby Let our dealing one with another move us to have Gods like dealing with us in higher account If mans swearing be regarded how much more should Gods As
of Of these see Chap. 7. v. 16. § 82. The excellency of the foresaid types is manifested in this that they were patterns of things in the heavens that is of heavenly things See more hereof Chap. 8. v. 5. § 13. §. 116. Of legal types cleansed with answerable meanes AS the legal types themselves were mean in their kind being of earthy things so the means of purifying them were answerable They were purified with these namely with those external and earthy things which are mentioned v. 19 § 102 103. All things are cleansed with means according to their kind Our faces our hands our feet our whole body our linnen the vessels that we use and other like things are washed and made clean with water and other like external and earthy things We may from hence infer that the faithfull under the law rested not in those external rites for the purifying of their souls It is not possible that the blood of buls and of goats should take away sin The Gospel was preached unto Abraham Gal. 3. 8. and therein he believed The like may be said of all the faithfull that dyed under the law This is the reason of the Apostles setting forth the faith of so many worthies as he hath produced Chap. 11. §. 117. Of Heavenly things the substance of the Types BY way of opposition the Apostle sheweth how the truths of the forenamed types were after another manner purified Those truths he thus expresseth the heavenly things themselves The relative themselves is set in the first place as if we should thus translate it themselves being heavenly things By themselves he meaneth the truths of types so as the very substance of legall shaddows is exhibited under the Gospel In this respect a true Tabernacle is mentioned Chap. 8. v. 2. § 6. And glad things v. 11. § 53. God at length exhibited the things themselves which were good and true to shew what he mainly aymed at and that the shadows and types were only for awhile in regard of Mans need Great is their folly who enjoying the things themselves hunt after shaddows as Jews Turks Papists all idolatrous and superstitious persons do herein they shew themselves like the dog that having got meat in his mouth snapt at the shaddow of it in the water and so lost his meat The Lord make us wise in seeking after those solid truths which by his Gospel are revealed To stir us up the more here unto let the quality of them be considered They are heavenly things The word translated heavenly is a compound which we may translate upper heavenly Of this compound word See Chap. 1. v. 1. § 25. Of the things meant thereby See Chap. 8. v. 5. § 13. This epithite heavenly is here given to those truths which were typified by the Law 1. In opposition to the rites of the Law which were earthy This is implyed under this conjunction of opposition But 2. To shew the excellency perfection and perpetuity of them 1. Heavenly things are so much more excellent then earthly as Heaven is higher then the earth 2. Those heavenly things doe perfectly effect that for which they are ordained 3. Heavenly things are perpetuall they continue for ever This should stir us up to enquire after these heavenly things and upon knowledge of them highly to prize them to rest satisfied in them and to walk worthy of them §. 118 Of purifying heavenly things THe aforesaid heavenly things are said to be purified though this act of purifying be not expressed in this latter clause yet it is necessarily understood and must be repeated out of the former part of the verse otherwise this latter part would want a verb to make up the sense Heavenly truths are purified as well as earthy types This may seeme strange if we duely weigh what those truths were namely Christ himself His body was the truth of the Tabernacle His deity of the Altar His humane nature of the sacrifice His Person of the Priest His graces were the truth of the Priests robes His mediation the truth of the incense He is the true mercy-seat He the Ark He the Manna He the water that flowed out of the rock He the truth of most types Heaven was the truth of the most holy place Quest. What need those things to be purified Answ. 1. To be purified sometimes signifieth to be set apart and consecrated for our use and benefit Thus Christ is said to be made persect Chap. 2. 10. And to be sanctified John 10. 36. and 17. 19. Thus Christ being consecrated for the Church his Nature his Person his Deeds his Doctrine Obedience Sufferings Offices Victories Resurrection Ascension and are made usefull and beneficiall to us Though in themselves they be most pure and perfect yet would they not have been effectuall to us without this heavenly consecration Heaven itself is thus purified for Christ with his own blood entered into that holy place 2. There are some things in the number of heavenly things which by nature are impure as the Elect people of God of whom the Jews were a Type Now Christ gave himself for the Church that he might sanctifie it and cleanse Eph. 5. 25 26 27 1. Pet. 1. 2. 3. Sundry holy things by mans abuse of them prove to man impure as the holy ordinances of God In this respect they need to be purified See more hereof v. 19 § 104. §. 119. Of Sacrifices which purge Heavenly things being better then Legall THe means whereby the aforesaid Heavenly things are purified are said to be sacrifices A Sacrifice according to the notation of the Greek word signifieth a thing shine and offered to God A bloody sacrifice is therefore here meant which is the sacrifice of Christ himself In this respect Christ is said by his own blood to enter into the â—…ly place v. 12. Though that were but one Sacrifice and but once offered up yet the plurall number Sacrifices 1. For excellency sake it was instead of many sacrifices 2. In reference to the many Sacrifices under the Law This one was the truth of them all and instead of all A Sacrifice was the means of purifying Heavenly things because thereby satisfaction was made to divine Justice and divine Wrath was pacified and thereby way made to mercy yea thereby Christ merited that all things needefull for us should be effectuall unto us By this we may be informed of the need use and benefit of Christs offering himself up a Sacrifice without it we had remained enemies against God and God against us We unfit and unworthy to appeare before him All things unfit unusefull ineffectuall to us Christ himself his incarnation his purity ineffectuall to us Heaven had been as Paradise kept by Cherubines against us If it were needefull that man should not remaine under the power of the devill nor liable to damnation then this sacrifice was needfull As there was great need so there is great use and benefit thereof
the Churches Conquest on Exod. 17. 11. § 43. There is no grace wherein and whereby God is more honored then by Faith Heereof see more in the whole Armour of God on Eph. 6. 16. § 7. Great also is that good which Faith bringeth unto man see ibid. § 8. Besides Faith of all graces doth most strip a man of self-conceipt For boasting is excluded by the Law of Faith Rom. 3. 27. Faith is as an hand stretched out to receive what a man knowes he hath not of himself yea it is stretched out as far as God himself Hereby the believer giveth evidence 1. That he needeth such and such blessings 2. That they are not to be had in himself 3. That they cannot be received from any creature If they were he would not reach out his hand so far beyond all creatures Faith therefore so drives a man from himself and from other creatures as it maketh him rest wholy and only upon God This teacheth us how to make our appearing before God acceptable to him and withall how to make our prayers powerfull and prevalent with him namely by Faith Faith resteth on Christ for acceptance with God and faith is to prayer as fire to powder See hereof the Churches Conquest on Exod. 17. 11. § 43. There also are directions given for exercising faith in prayer The Apostle amplifieth this gift of faith by this property thereof full assurance In this assurance consisteth the excellency of faith Such a faith had Paul Rom. 8. 38. and Abraham Rom. 4. 21. and Iob 19. 25. and the disciples of Christ Iohn 6. 69. Yea and all sound Christians 1 Iohn 4. 16. Obj. These had an extraordinary spirit Ans. The Apostle indefinitely saith of all sound Christians We have the same Spirit of Faith 2 Cor. 4. 13. Papists make this a doctrine of presumption others of desperation To these both may this text be opposed Papists are ignorant of the ground of assurance which is not simply in faith as an act of ours but in Gods promises and the truth of them It is not in our holding Christ but as is it an evidence of Christs holding us Rom. 8. 39. 39. If the differences betwixt faith and presumption be duely weighed we shall finde that assurance is farr from presumption Of the difference betwixt these See the whole Armour of God on Eph. 6. 16. Treat 2. Part. 7. Of Faith § 88. Those other which make assurance a doctrine of desperation do not well weigh the degrees of assurance For so much as there is of the truth of Faith so much there is of assurance Of a strong faith there is a full assurance of a weake faith but a weake assurance even such as may stand with doubting Hereof see the whole Armour of God on Eph. 6. 16. § 39. This teacheth us to use all means whereby we may attaine to this assurance A direction for attaining hereunto is set down in the Churches Conquest on Exod. 17. 11. § 43. §. 66. Of Conscience and the evill thereof THe third vertue required for a right manner of drawing neere to God is Sanctiâ—…ie which is thus expressed having our hearts sprinkled from an evill conscience and our bodies washed with pure water This sheweth that sanctification consisteth in the renovation of soul and body The former is set down in these words having our hearts sprinkled c. The latter in these and our bodies washed c. The heart is the innermost part of a man as hath been shewed Chap. 3. v. 8. § 79. It is here put for the whole soul of a man as is evident by the other part of a man from which this is there distinguished namely the body He useth the plurall number hearts because he giveth his advice to many even to all that professe the Christian faith This metaphor of sprinkling hath reference to the Law whereby blood and water were sprinkled upon persons uncleane to clense them See hereof Chap. 9. v. 13. § 71 72. A right applying of Christs blood to sinful souls is hereby intended Foâ—… nothing but Christs blood can cleanse mans heart from sin To be sprinkled from an evill conscience is by sprinkling to be freed or cleansed from an evill conscience To shew that his own heart needed clensing as well as others he useth the 〈◊〉 person plurall our hearts The filth from which he would have the heart to be clensed is here stiled 〈◊〉 evill conscience Of the notation of the word conscience of the nature of it of the kindâ—… of it Good Evill and renewed and of the extent of it See Chap. 13. v. 18. § 155. The Conscience is evill when through sluggishnesse it neglecteth to performe the dutie for which it was placed in man which was to check him and restrain him from sin or otherwise iâ—… so out of measure clamorous as it bringeth man to dispaire By this description it appeareth that the very heart is polluted See Chap. 3. v. 1â—… § 127. But withall it is here manifested that the blood of Christ applyed unto us clenseth us from the pollution of conscience As is shewed Chap. 9. v. 1â—… § 82 83. How great a benefit this is iâ—… made evident in the recovery from Apostacy on 〈◊〉 15. 31. § 21. Where the damage of a restlesse and senselesse conscience is discovered The evill of no other power of the soul can more to the full set out mans misery then the evill of conscience The conscience iâ—… evill in two respects 1. In regard of the quality of it for as all other powers of soul and parts of body it is deprived of that integrity wherein it was first created and also depraved with a contrary qualitie The depravation thereof is manifested either by not doing that dutie which properly belongeth to it or by doing it amisse 2. In regard of the object when there remaineth evil in the soul for the conscience to work upon that past present future yet the conscience doth not that work which it should For sin past and present it believes not the pardon of them And as for sin to come there remaines a purpose to continue in it as Ier. 44. 17. and so no reâ—… Thus is conscience accessary to all the evill of a mans soul and in that respect very evill in it self Hence it followeth by just consequence that it is necessary that a mans soul be pâ—…ged from an evill conscience They who have retained an ill conscience have bâ—…n much blamed 1 Tim. 4. 2. Tit. 1. 15. But men have rejoyced in the testimony of a good conscience Heb. 13. 18. and of a clear conscience Acts 23. 1. and of â—… pâ—…re conscience 1 Tim. 3. 9. with such kinds of conscience an evil conscience cannot stand no more then darknesse with light There can be no peace where there is an evill conscience Isa. 57. 21. The terror of an evill conscience will manifest its self either
but will certainly do whatsoever thing goeth forth out of our 〈◊〉 mouth c. Jer. 44. 16 17. By this it appears that wilfullnesse in sin is a great aggravation thereof Numb 15. 30 c. Deut. 1. 43. Matth. 23. 37. Iohn 9 41. Acts 7. 51. It sheweth that the mind is set on sin yea set against God and against his holy will It is some extenuation of sin that men are deceived thereby and that â—…en therein do what they would not Rom. 7. 11 15 16. If falling through ignorance weaknesse temptation compulsion be extenuations then the foresaid wilfulness must needs be an aggravation This teacheth us to hold in the reines of all manner of evill lusts and to do what we can to keepe them down Be far from spurring them forth We do too oft and too much grieve the Spirit of God in our greatest watchfulnesse and that by reason of our spirituall weaknesse pronenesse to sin and temptations whereunto we are subject Let us not adde drunkennesse to thirst Deut. 29. 19. nor draw 〈◊〉 sin with cart-ropes Isa. 5. 18. Let us not turne weaknesse into wilfulnesse nor infirmity into obstinacy We pray that God would not leade us into temptation shall we cast our selves thereinto §. 89. Of the danger of trading in sin AS the Greek word translated Sin doth here intimate a continuing a living a trading in sin as was shewed § 87. and in that respect is brought in as a cause of the severe judgment here denounced it giveth proofe that to give ones self over to sin is to give himself over to judgment Witnesse Ahab who â—…old himself to worke wickednesse 1 King 21. 20 21. So Ahaz 2 Chron. 28. 2 c And Manasseh 2 Chron. 33. 2 c. With this doth the Apostle upbraid obstinate and impenitent sinners Rom. 2. 5. 1. Judgment is the wages of sin The more worke the greater wages Rom. 6. 16 23. 2. Trading in sin would impeach Gods holy jealousie if judgment were not executed thereupon 1. By this we have a demonstration of the woefull condition of these times wherein there is such trading in sin Do not most persons continue to live and die in their sins who almost is reclaimed notwithstanding the plenty of powerfull preaching among us Men hate to be reformed Psal. 50. 17. What then can be expected but severe vengeance 2. Learne hereby to prevent the extremity of judgment persist not in sin but turn from it Ezek. 33. 11. 3. Give your selves to righteousnesse trade therein Rom. 6. 19. This is a thriving trade Diligence herein will keepe thee from trading in sin for the flesh and the spirit are contrary Gal. 5. 17. And we cannot serve two masters Matth 6. 24. §. 90. Of the Gospel as the word of truth AN other aggravation of the sin is about the time when it is committed which is thus expressed after that we had received the Knowledge of the truth This is that illumination which is mentioned Chap. 6. v. 4. § 32. Here we are to consider 1. What kinde of truth is here meant 2 What knowledge 3. How received 1. As the whole word is called truth John 17. 17. So in speciall manner the Gospel James 1. 18. Eph. 1. 13. Col. 1. 5. It is truth apparantly above Poets who are full of fictions 2. Above humane writings which are uncertaine 3. Above the Law in the severall kinds thereof as 1. Above the judiciall Law which was to continue but a time 2. Above the Ceremoniall Law which was but a shadow of a substance 3. Above the Morall Law which hath lost its power of justifying man and also of condemning him that believeth in Christ Rom. 8. 1 3. The Gospel may in speciall manner be stiled the truth in regard of 1. The Author of it who is the Lord God of truth 2. The generall matter which is truth only no falshood no error therein In these two respects the whole word of God is truth 3. The excellency of it for it is a truth that bringeth salvation Eph. 1. 13. Thus it is the truth of truths 4. The speciall matter thereof which is Christ Jesus The way the truth and the life John 14. 6. 5. The accomplishment of the types prophesies and promises made under the Law 6. The effect and worke of it it worketh faith in such as heare it Eph. 1. 13. Therefore it is styled the word of faith Rom. 10. 8. 7. It is the meanes of conveying the Holy Ghost into us and filling us with the giftâ—… thereof Gal. 3. 2. Acts 10 44. In sundry of these and other like respects this truth is called the good word of God whereof see Chap. 6. v. 5. § 35. This epithite truth setting forth the word namely truth sheweth an especial use thereof which is to be as a touch-stone to trye all our doubts thereby that so we may hold fast what is found thereby to be sound and reject whatsoever it discovereth to be unsound 1 Thes. 5. 21. 1 Iohn 4. 1. Heb. 13. 9. 2. This should move us to have the Gospel in high account Such a truth is revealed thereby as can be found no where else yet is absolutely necessary to be known Account of it as David did of that word of God which he then had Psal. 19. 7 c. and 119. testifie as much after such a manner as he did meditate on it day and night make it thine Instructer thy Counsellor thy Guide thy Light let it be more sweet to thee then honey or the honey-combe and more precious then the finest gold Finally pray for the spirit of truth This is promised Iohn 16. 13. Thus shalt thou partake of the benefit of this truth §. 91. Of receiving the Truth THe Knowledge that is here meant is Knowledge of the Gospel and this wrought in them by a supernaturall work of Gods Spirit Hereof see more Chap. 6. v. 4. § 32. See also the Treatise of the sin against the Holy Ghost Part 2. § 17. The word translated Knowledge is a compound The simple noune signifieth Knowledge Luke 1. 77. The word in my text is compounded with a preposition that signifieth to and signifieth acknowledging and so it is translated Tit. 1. 1. Phil. v. 6. So as it compriseth under it an act of the mind in conceiving the truth an act of the will in consenting and an act of the heart in assenting to it and affecting it In these respects they are said to receive the Knowledge of the truth So as the Gospel hath a power to enlighten mens minds and also to cause them to receive what they do conceive On this ground it is called the word of faith Rom. 10. 8. We have an instance hereof in that violence which was offered to the Kingdome of Heaven when Iohn began to preach the Gospel Matth. 11. 12. And in the Samaritans accepting of Christ when he himself preached the Gospel amongst them Iohn 4.
enabled them to do things worthy of good report 2. God gave inward testimony to their souls of his approving them Acts 15. 8. 3. God caused their names and memorable acts to be registred in the everlasting Record the sacred Scriptures Men gave testimony of them both while they lived and after they were dead Such as lived in their time approved and commended them Thus was witness given to Cornelius by those that lived with him Acts 10. 22. and David had honourable testimony given to him by those that lived in succeeding ages The ground of this good report is here said to be faith By it they obtained a good report The Greek preposition IN in faith carryeth emphasâ—…s it implyeth that the ground of all that made them to have that good report which they had was in their faith I will not deny but that the preposition 〈◊〉 may here be put for By as our English doth translate it and so makes it answerable to the many evidences of faith which are set down without a preposition but implying by the case in which it is used as much as this preposition doth By faith Abel c. By faith Enoch c. so in the rest The preposition IN is in other Greek Authors also put for BY It is oft joyned with an instrument or means of effecting a thing So in Hebrew §. 7. Of the resolution of and Observations from Hebr. 11. 2. THE sum of the second verse is A Commendation of Gods antient People The parts are two 1. The persons commended Elders 2. The matter of their commendation Herein consider 1. A testimony given unto them They obtained a good report 2. The ground thereof By it namely by Faith Doctrines I. There were of old men of worth Such were the Elders here mentioned II. Worth of men had due testimony They obtained good report III. Faith especially makes men praise-worthy By it they had their good testimony IV. Faith is a Catholick doctrine The Elders from the beginning of the world had learn'd it and it is continued to these our daies §. 8. Of the meaning of Hebr. 11. 3. Through Faith we understand that the Worlds were framed by the Word of God so that things which are seen were not made of things which do appear THis verse gives another general proof of the vertue and vigour of Faith It is somewhat more general than the former The former was restrained to Elders This is so indefinitely set down as it is extended to all Believers in all ages The persons are not distinctly expressed but comprised under the first person plural of the verb thus We understand The verb translated Understand is derived from a noun that signifieth the mind Tit. 1. 15. It importeth therefore an action of the mind But in that it is here inferred upon Faith it appears that such an act is here meant as is not wrought by the strength of natural reason but by that credence which is given to the Word of God and from a perswasion of the heart concerning the truth thereof The word Faith is here indefinitely used in the dative case without any preposition at all as in the other verses following For there is a rhetorical figure whereby all the distinct commendations of faith in the several instances thereof are set down in the beginning of every clause which setteth down a new instance The word translated Worlds is the same that was used Chap. 1. v. 3. § 18. and taken in the same sense namely for all manner of Creatures Of the worlds it is here said that they were framed Of the derivation and composition of this word see Chap. 13. v. 21. § 172. It implyeth a full and perfect finishing of a thing so as there remaineth no want no defect no imperfection therein Thus much doth the Hebrew word intend in this phrase Thus the Heaven and the Earth were finished Gen. 2. 1. The means of framing the worlds is here said to be the Word of God Some by the Word of God here understand the Son of God who is called the Word Ioh. 1. 1. of whom it is also said that All things were made by him Joh. 1. 2. But there are two different terms in that and in this place used by the Penmen of the one and the other whereby they are distinguished in the Greek though not in our English So as there the Author or Efficient may be set forth here the Means of making the world The term here used was used before and applyed to the providence of God called the Word of his power See Chap. 1. v. 3. § 25. By Gods Word is here meant the manifestation of Gods Will. It is Metaphorically spoken of God and that after the manner of men who ordinarily manifest their mind and will by their word This point that the world was made by Gods word gives proof of Faith and of the vigour thereof For it may be evinced by reason that the world was made Many Philosophers have demonstrated as much by arguments fetcht from reason But that it should be made meerly by the Word of God is a point of faith This is believed because in sacred Scripture it is so revealed From that evidence of faith the Apostle inferreth this consequence So that things which are seen c. Here must be supplyed to make up the sense full and clear the principal verb in the former part of the verse as if it were thus set down So that we understand that things which are seen c. For things were not made because we believe them but because we believe that they were made by Gods word we understand that things which are seâ—… were not made of things which do appear Things seen comprize all visible things whether they be actually seen or no. This is the same word that was used § 4. It is not to be taken exclusively as if it did exclude things invisible For all things visible and invisible were created Col. 1. 16. and that of nothing But because the greatest question is about things visible and such as are seen and because there is the most direct opposition betwixt things which are seen and things which do not appear he fitly useth this phrase things which are seen Thus doth Moses exemplifie the creation of the world in and by things that are seen and these are the things which by Philosophers are accounted to be created The negative in this phrase were not made is to be referred to this verb appear as if it had been thus placed were made of things which do not appear Though they were made yet they were not made of any thing that did or could appear There was no pre-existent matter whereof they were made so as this phrase directly implyeth that the worlds were made of nothing Because the Philosopher could not by natural reason discern how any thing
witness so by faith he commended himself to God even when he was under his Brothers hands as Steven did when the malicious Jews stoned him Act. 7. 59. and thereupon God took special care of him to testifie not onely of his gifts while he lived but also of his innocency in his death and causeth all to be remembred in his Church throughout all generations §. 15. Of the Resolution of and Observations from Hebr. 11. 4. IN this verse is a commendation of Abel's faith His faith is commended two waies 1. Comparatively 2. Simply The comparison is betwixt him and his Brother Wherein observe 1. The persons set down by their names Abel Cain 2. By their act Herein observe 1. Wherein they agreed 2. Wherein they differed They agreed 1. In their act They offered unto God 2. In the subject-matter of the act a sacrifice They differed 1. In the matter of their sacrifice implyed in this word of comparison more excellent 2. In the manner of offering Abel did it by faith Cain not so The commendation of Abel's faith simply set down is by witness This is twofold partly while he was alive partly after he was dead The former is 1. Propounded 2. Amplified and that by two waies 1. By the subject-matter which was witnessed This is double 1. Concerning his person that he was righteous 2. Concerning his gifts 2. By the Author of the witness God testifying The testimony given after he was dead is set out two waies 1. By the evidence of his innocency he speaketh â—… By the continuance thereof in this particle yet Both these are amplified by the ground of them which was faith in this reâ—… by it Doctrines I. Gods truth in accomplishing his word is to be remembred The meaning of this name Cain importeth thus much II. Mans vanity is to be oft considered The meaning of this name Abel importeth so much III. The Church is an antient society it hath been from the beginning of the world That which is here noted of Cain's and Abel's offering implyeth that the first Family that ever was was a Church IV. Gods Church did ever consist of a mixed society There were good and 〈◊〉 persons in it This was evidenced in the first Church that ever was V. It is faith that commends a man and his actions Thus is Abel here commended VI. Believers will offer what is due to God It is here said of Abel he ofâ—… unto God VII Expiation for sin was sought by Believers from the beginning of the 〈◊〉 Abel by offering a sacrifice shew'd as much VIII An Hypocrite may perform external worship So did Cain For this particle than taketh it for granted that Cain offered IX Hypocrites can be at some cost with God For Cain offered X. Hypocrites can bring to God of that which is their own For the Historie â—…stifieth that Cain brought of the fruit of the ground whereof he was a tiller Gen. 4. 2 3. XI Believers give their best to God This is implyed under this comparative more excellent and expresly set down in the Historie Gen. 4. 4. XII Abel's sacrifice was more excellent XIII Faith addeth worth to the duties we do By faith was Abel's sacrifice 〈◊〉 greater XIV Grace followeth not external privileges Cain was the elder but Abel the better Prov. 12. 26. See § 11. XV. Faith is a means of gaining good testimony By it Abel obtained witness XVI Men may in this world be righteous So was Abel XVII Mens persons are first approved of God God witnessed that Abel was righteous thereupon his sacrifice was accounted excellent The Lord had respect â—…nto Abel and his offering First to his person then to his service Gen. 4. 4. XVIII God will that Saints know his mind This was the end of Gods testifying of Abel XIX Gifts may by men be given to God Abel gave gifts to God XX. Saints are subject to death It is here said of righteous Abel that he was dead XXI Saints are subject to a violent death Abel was slain by his Brother Cain Gen. 4. 8. XXII Saints live after death That particular of Abel's speaking being dead giveth proof to this general XXIII Innocent blood cryeth for vengeance after it is shed This is one respect wherein Abel is said to speak being dead In reference hereunto the difference is made betwixt the blood of Christ and the blood of Abel Heb. 12 24. XXIV Cry of blood continueth to the worlds end This particle yet intends as much XXV Faith causeth a good memorial after death By it Abel still speaketh §. 16. Of Enoch and his name Hebr. 11. 5. By faith Enoch was translated that he should not see death and was 〈◊〉 found because God had translated him For before his translation he 〈◊〉 this testimony that he had pleased God THE second Worthy produced for exemplification of the vertue of Faith is Enoch He was indeed the seventh from Adam Iude v. 14. And 〈◊〉 doubt but that Adam himself and the five betwixt Adam and Enoch were all pious men and believers But the Holy Ghost having recorded no memorable effects of their faith the Apostle passeth them over See v. 32. § 192. After Enos was born it is said that then began men to call upon the name of the Lord Gen. 4. 26. But it is not said that Enos brought them so to do Therefore that act cannot properly and necessarily be applyed to him From the Apostle's passing over so many betwixt Abel and Enoch and others in other places we may inferr That it is a point of wisdom to content 〈◊〉 selves with such matters as the Holy Ghost hath thought meet to relate This is to be wise or to understand according to sobriety Rom. 12. 3. The particular person here commended is Enoch This is an Hebrew name derived from a verb that signifieth to dedicate and may be interpreted dedicated His condition did fitly answer his name For of all the Patriarchs he was most especially dedicated to God as the testimony of his walking with God and of Gods taking him to himself giveth evidence There were others of his name as Cain's first son who also gave the same name to a City that he built Gen. 4. 18. And Abraham's Grandchild by Keturah Gen. 25. 4. and Reuben's eldest son Gen. 46. 9 But the translating of that Enoch which is here mentioned sheweth that it is he which was the seventh from Adam who is here meant The same faith before spoken of even a justifying faith resting on the promised Messiah is here without all contradiction meant For by it â—…he pleased God §. 17. Of Enoch's translation THE evidence of Enoch's faith is thus expressed Enoch was translated Of the meaning of the word see Chap. 6. v. 17. § 135. And Chap. 7. v. 12. § 67. It is applyed sometimes to things translated from one kind or condition unto another as where it is said the Priesthood was changed Heb. 7. 12. And the Galatians were
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 〈◊〉 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 â—…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 â—…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 â—…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 dâ—…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 〈◊〉 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
and could not alwaies last but Heaven is immorable firm stable and everlasting See Chap. 13. v. 14. § 139. §. 49. Of the place made by God AS a further commendation of the foresaid City the Author of it is thus set down whose Builder and Maker is God Excellent things in 〈◊〉 Language are said to be of God As a Prince of God Gen. 23. 6. Cedars of God Psal. 80. 10. Mountains of God Psal. 36. 6. an Army of God 1 Châ—… 12. 22. This is here spoken in opposition to Cities on Earth which are made by men Such a difference was made betwixt Tabernacles Chap. 8. 4. 2. And Chap. 9. v. 11. Here are two words used which much set out the workmanship of God The former translated Builder according to the notation of a Greek word signifieth an Artist one that doth a thing according to art or artificially for it is derived from a word that signifieth Art The other word implyeth according to the notation of it a publick Workman one that so openly sets out his work as he is not ashamed thereof It is compounded of an adjective that signifieth publick and a noun that signifieth wâ—…rk The Governors among the Peâ—…oponnenses had their title given unto them from this word Both words in general intend one and the same thing yet the former may point at the excellency and perfection of the work it self the 〈◊〉 at the manifestation thereof or at Gods setting it out to be seen of Men and Angels The third Heaven which is the place of the blessed and where Christ in his humane nature now is is the place that is here said to be made by God This iâ—… it that Abraham looked for So as he looked far above Canaan Of Gods making these Heavens see Chap. 1. v. 10. § 132 134 §. 50. Of the Resolution of Hebr. 11. 8 9 10. V. 8. By Faith Abraham when he was called to go out to a place which he should after receive for an Inheritance obeyed and he went out 〈◊〉 knowing whither he went V. 9. By Faith he sojourned in the Land of Promise as in a strange Caâ—…try dwelling in Tabernacles with Isaac and Jacob the Heirs with him of the same promise V. 10. For he looked for a City which hath Foundations whose Builder and Maker is God IN these verses is set down a commendation of Abraham's Faith Here observe 1. The point described 2. The description it self v. 9. The thing described is Faith amplified by the Author or Person whose Faith it was Abraham's The description consisteth of two effects One that he went out of a place v. 8. The other that he abode in a place v. 9. In setting down the former there is expressed 1. The cause which was Gods call He was called 2. The effect it self His calling is amplified by two terms From whence and whither The term or place from whence is implyed under this phrase to go out It importeth the place where before he had lived even his own Country The term or place whither he went is set out two waies 1. Indefinitely into a place 2. More determinately in this phrase which he should after receive for an heritance Here we may observe 1. An intended possession which he should after receive 2. The kind of possession for an Inheritance The effect is 1. Generally set down in this word obeyed 2. Particularly expressed in this phrase He went out This is amplified by his absolute yielding thereto in this phrase not knowing 〈◊〉 he went In setting down the second part of the description the thing described is repeated By Faith v. 9. His abode is set forth 1. By the act it self v. 9. 2. By the motive whereby he was encited thereto v. 10. The act is set out 1. By the kind of it which was a sojourning He sojourned 2. By the place where he abode This is set out 1. By the excellency of it the Land of Promise 2. By his manner of abiding there This is 1. Generally propounded in this phrase As in a strange Country This general noteth out 1. The condition of the place while Abraham was in it strange 2. The qualification of it in this particle AS 2. Particularly expounded wherein is declared 1. His continuing there in this word dwelling 2. The kind of Mansions wherein he dwelt Tabernacles 3. The company This is manifested 1. By their names Isaac and Iacob 2. By their common title Heirs with him 3. The ground of that title Promise amplified by the like privilege of all in this particle the same The motive whereby Abraham was encited to the foresaid effects was his â—…pectation of a better place FOR v. 10. His expectation is 1. Expressed in this word He looked for 2. Amplified by the object that he looked for This is 1. Expressed under the metaphor of a City 2. Amplified two waies 1. By the stability of it in this phrase which hath Foundations 2. By the Founder of it in these words whose Builder and Maker is God §. 51. Of Observations raised out of Heb. 11. 8 9 10. I. Faith commends the best Abraham was one of the best that are registred in the old Testament and he by Faith is commended v. 8. II. God is carefull to establish his Servants in their Faith This was the end of changing the name of Abram into Abraham See Chap. 6. v. 19. § 33. III. Gods call is a Believers warrant Abraham being called of God testified his Faith as is here set down See § 36. IV. God oft calls to forsake the dearest that men here have Thus Abraham was called to leave the Land of his Nativity and his Kindred See § 38. V. Places of Idolatry are to be left This was one reason why God called Abraham from his Country See § 38. VI. God will provide for such as follow his call This is exemplified in this phrase which he should after receive See § 39. VII Gods promise may be performed in ones Posterity This is implyed under this phrase which he should after See § 40. VIII Faith believes things future For that was to come whereunto Aâ—…ham was called See § 39. IX God makes his gifts sure So is an Inheritance See § 40. X. True Faith is manifested by obedience By Faith Abraham obeyed See § 41. XI True obedience is manifested in that particular which is given in châ—… Gods charge and Abraham's obedience are set down in the same word See § 41. XII Obedience to God must be a simple or absolute obedience Abraâ—… thus yielded to follow God he knew not whither See § 41. XIII Faith makes hold out v. 9. As Abraham by faith went out of his Country so by the same faith he abides out of his Country See § 42. XIV Gods promise puts vigor to faith Because Canaan was promised therefore Abraham believes it though he could not then see how he should obâ—… iâ—… it It is therefore called the Land of Promise
See § 43. XV. Faith passeth over many difficulties They who are in a strange Land are subject to many straits yet Abraham's faith made him abide in a strange Country See § 44. XVI Believers are content with any condition The Patriarchs were content to dwell in Tents See § 45. XVII Believers can all their daies live as God appoints them Abrahâ—… dwelt in Tents till Iacob was born which was all his daies See § 46. XVIII Believers are carefull to train up their Children to their mind Abraham brought Isaac and Iacob to dwell with him in Tents See § 46. XIX Gods promise extends to Believers and their Children This is one end why mention is here made of Abraham's Son and Grandson See § 46. XX. Believers are Heirs Such were Abraham Isaac and Iacob See § 46. XXI Gods promise is the ground of that right that we have to any thing These were Heirs of promise See § 46. XXII Heaven was the hope of antient Believers v. 10. The City here described which Abraham looked for was Heaven See § 47. XXIII Heaven is a City So it is here called See § 47. XXIV Heaven is a stable place It is a place that hath Foundations See § 48. XXV The invisible Heavens were made XXVI The Heavens were Gods special workmanship Both these two laâ—… Doctrines are intended in the last clause of this verse See § 49. XXVII Hope of reward may stand with faith By faith this reward was hoped for See § 36. XXVIII Faith makes men wait The word translated looked for intends as much See § 47. XXIX Hope of Heaven makes men undergo any thing This ariseth from the inference of this verse wherein his hope of Heaven is set down upon the former verses wherein is declared what he underwent See § 47. §. 52. Of Sara and her name Heb. 11. 11. Through saith also Sara 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 THE first instance produced for the proof of the vigour faith is Sara It is the second instance after the Flood and the first of the female sex Though our English vary the first word put through instead of by yet in the Greek it is set down as all the other instances were and the Anaphora that is the same word in the beginning of every instance is here continued The faith here attributed to Sara is the same that was attributed to Abraham and others before him and therefore this copulative also is added as if he had said Sara also had such a faith though she were a Woman as the other Worthyes which were Men had There is also a pronoun of emphasis added thus her self As if he had said not her Husband onely by whose faith she might receive the blessing but 〈◊〉 self also even by her own faith received strength c. Sara was the name that was give to the Woman here spoken of but it was afterward changed by God himself In Hebrew her first name was Sarai Gen 11. 29. The last letter of that name in Hebrew which is I is a limitation and restraineth the meaning of the name The root whence that name cometh signifieth to obtain or exercise Principality Hest. 1. 22. Thence a noun which signifieth a Prince in the masculine gender Deut. 15. 1. and Princess in the seminine 1 King 11. 3. The name Sarai signifieth my Princess whereby her dignity was restrained to a Family that might so call her But God turned the name Sarai to Sarah Gen. 17. 15. The same letter N thus is added in the midst of Abraham's name is put in the end of Sarah Sarah hath all the radical letters in it and indefinitely without any limitation signifieth a Princess Hereby the Lord would shew that she should be a Mother of many People and Nations Gods own interpretations of this name giveth proof hereto for it is thus said She shall be a Mother of Nations Gen. 17. 16. So Abraham signified a Father of many Nations Gen. 17. 5. There was the same end of changing Sarai her name as there was of Abram his name for hereby God would support the faith of the one and of the other in that great promise concerning a numerous Seed and that the rather because the one was old and the other was old and barren Thus God himself helps his Children in regard of their weakness and affords means to strengthen them and their graces especially their faith in unlikely promises §. 53. Of Women proving Gods Worthyes THis instance of Sarah giveth proof that Women may be Worthyes They may be excellent and eminent in faith and other graces Besides this particular here noted of Sara other worthy things also are recorded of her As 1. She left all other her Kindred to go with her Husband Gen. 11. 31. 12. 5. she did not look back as Lots VVife Gen. 19. 26. 2. After they were come into a strange Land she went from place to place with her Husband as he saw occasion Gen. 12. 11. 20. 2. so as Abraham may be said to abide here and go thither with Sarah his VVife 3. She reverenced and obeyed her Husband 1 Pet. 3. 6. 4. She did not onely conceive bear and bring forth her Son but gave 〈◊〉 suck also Gen. 21. 7. 5. She would not suffer her Maid to be imperious or impetuous Gen. 16. 4 5. 6. She accepted her Maid upon humbling her self Gen. 16. 9 15. 7. She was zealous against the Bondwoman and her Son which God approved Gen. 21. 10 12. 8. She in her place was diligent in entertaining the Angels Gen. 18. 6. To this instance of Sarah others are added in this Catalogue as 〈◊〉 his Mother v. 23. and Rahab v. 31. and the VVomen that received 〈◊〉 dead raised to life v. 35. Both the old and new Testament are full of many instances of 〈◊〉 VVomen Histories also of all Nations and all Ages give further proof to the point 1. VVoman was created after the same image that man was Gen. 1. 27. 2. She is redeemed by the same price Luk. 1. 47. 3. She is sanctified by the same Spirit 1 Pet. 3. 5. 4. She is co-heir with man of the grace of life 1 Pet. 3. 7. 5. In all spiritual privileges she is all one as man Gal. 3. 28. Most unjust therefore and undue are the invectives of many men against the female sex as if they were the corruption of nature as if they were without souls as if they were an imperfect kind and many the like more than monstrous absurdities 2. This ministreth much comfort against that blemish which the first VVomâ—…n brought upon that Sex 1 Tim. 2. 14. yea and against the subjection and other consequences following upon the VVomans sin Gen. 3. 16. There are but two things from which VVomen
Abrahams faith both Abraham himself is described and also his Son about whom he was tempted Abraham is described in this phrase He that had received the promisâ—… This description is joyned to Abrahams name by the copulative AND which doth not here joyn different persons but distinct properties of the same person as his name and his privilege His name Abraham and this privilege he received the promises In this respect the copulative AND is emphatical and to express the emphasis it may be translated even even he that had receaved c. This phrase received the promises is the same in our English that is set down negatively v. 13. § 65. But the Greek verb receive is one in one place and an other in the other In this place the Greek word is a compound The simple verb signifieth to take or receive This compound hath a further emphasis It intendeth a receiving to ones self and a good entertaining of a thing It is but once more used in the new Testament and applyed to Publius his entertaining Paul and his company and thus translated who received us Acts 28. 7. The promises here intended were made by God immediatly to Abraham himself Abraham heard them with his own ears from Gods own mouth They were not brought to him by an uncertain messenger or by common report but by the surest evidence that could be in which respect as he had just cause he applyed them to himself and stedfastly believed the truth of them that they should be assuredly accomplished Thus he received them to himself Of the composition and meaning of the word translated promises See Chap. â—… v. 1. § 6. Here under the word promises are comprised not only general promises made to all believers that God will be their God and that God would bless them and provide for them which were likewise in special made to Abraham Gen. 12. 7. 15. 1. and 17. 7. but also such particular promises as this act of offering Isaac seemed to cross namely this that God would establish his covenant with Isaac for an everlasting Covenant and with his seed after him Gen. 17. 19. Isaac was that seed which God intended in whose posterity Canaan should be possessed Gen. 12. 7. and whose posterity should be for number as the starrs Gen. 15. 5. and that seed with whom God would establish his Covenant and in whom all Nations should be blessed Gen. 17. 7. The accomplishment of these and other like promises depended upon the preservation of Isaac's life at least till Isaac should have a child in whom the hope of the said promises might be continued till they should be fully accomplished For Abraham then who in special received these promises to offer up him by whom they should be accomplished must needs be an evidence of more than ordinary faith and this privilege of receiving the promises a great amplification hereof It â—…reth instance that no obstacle can hinder the vigor of true faith I suppose that a greater instance cannot be given than this of Abrahams receiving the promises and yet doing that which seemed to take away the effect and fâ—…uit of all the promises Though the act in it self had been a matter of great â—…dmiration yet had it not been so great for any other to have done it as for him who had received the aforesaid promises §. 86. Of this title Isaac THe description of him that is said to be offered up is yet a further amplification of Abrahams faith First his name is here expressed which was Isaac This is set down 1. For distinctions sake from other Sons For at that time he had another Son by his mayd which was Ishmael 2. For amplification sake For it shews him to be a Son of joy This name Isaac is derived from a veâ—…b that signifieth to laugh It is applyed to Abrahams expression of his joy when God promised this Son Gen. 17. 17 and to Sarah's expression of her distrust as of an impossible thing Gen. 18. 12 and to Ishmael's manifestation of his deriding humour and translated mocking Gen. 21. 9. It hath the very letters that Abraham's laughter is expressed withall Gen. 17. 17. In relation thereunto was this name first instituted yet also it had relation to future times as is evident by this phrase Prophetically uttered by Sarah God hath made me to laugh so that all that hear will laugh with me Gen. 21. 6. Thus the very Name of the child addeth much to the tryal It was a child of joy of joy to parents and of joy to others even to all his posterity and to the whole Church of God in all generations §. 87. Of the Relations betwixt Abraham and Isaac THe foresaid child of joy is further described by the special relation that was betwixt him and Abraham and that in sundry branches 1. He was a Son in general a Son of man To have sacrifised him had been 〈◊〉 2. He was his Son Thus he had a special charge of him in which respect that act might seem to be inhuman 3. He was his own Son begotten of him not adopted as Eliezar was Gen. 15. 2. This makes it seem unnatural to offer him up 4. He was his only begotten Son and so there was no hope of another in that kind This made it seem the more strange 5. In the history this clause is added whom thou lovest Gen. 22. 2. The LXX do there translate that phrase by a word that signifieth one on whom all love is cast See Chap. 3. v. 1. § 17. yea they double that word of affection thus Thy beloved Son whom thou lovest He was a beloved one both in his fathers affection and also by his own desert If we add to these relations sundry circumstances expresly noted in the history about Abraham's going about this strange act we shall find his faith the more rare for 1. He rose up early in the morning A note of his alacrity 2. The place where he was to offer up his Son was three days journey from him An evidence of his constancy 3. The wood wherewith Isaac should be burnt upon the Altar was layd on Isaac's shoulders Isaac himself carried it 4. Abraham himself carryed the fire to kindle it 5. The child in this journey asketh his Father where the offering was which question could not but pierce the bowells of a tender Father 6. The Father and child being both come to the top of the Mount the Father erects an Altar layeth wood thereon binds his Son layeth him on the 〈◊〉 upon the wood stretcheth forth his hand and takes the knife to slay his Son Was ever the like heard yet behold more §. 88. Of Promises appointed to Isaac It is added Of whom it was said that in Isaac shall thy seed be called THis hath express reference to Gods promise concerning Isaac when Ishmael was to be cast out Gen. 21. 12. This promise was made
tried offered up Isaac 〈◊〉 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 â—…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
hundred-fold of that which he sowed and he waxed great and he had such possessions as the Philistims envied him Gen. 26. 12 13 14. 4. He lived more quietly and had more rest than the other two Patriarchs He was not forced from place to place as the other were We read only of his being forced by famin to go to Gerar. Gen. 26. 1. 5. Fewer failings are noted of Isaac than of either of the other two We read only of the weakness of his faith in dissembling his wife Gen. 26. 7. And of his overmuch indulgency to his prophane Son Esau Gen. 27. 3. Indeed his name after his death was least spoken of I take the reason to be this That he neither was the first root as Abraham was nor had immediatly issuing from him the heads of the twelve Tribes as Iacob had §. 105. Of Isaac's faith in blessing his Children THe act whereby Isaac manifested his faith is expressed in this verb Blessed Of the composition and various acception of this verb Blessed see Chap. 7. vers 1. § 12. It is here taken for a Prophetical prediction and paternal confirmation of the future estate of his Children This act of Isaac was partly extraordinary as he was a Prophet like to his Father Gen. 20. endued with an extraordinary spirit whereby he could certainly foretell what should befall his children in future ages it was also partly ordinary which he did as a father and that by desiring and praying for the good of his Children The extraordinary giveth proof that true faith puts on beleevers to make known the minde of God howsoever it may seem pleasing or distastfull to men Isaac in his Fatherly affection had a great mind to confer the main blessing upon his eldest Son Gen. 27. But God by a special instinct revealed unto him that Iacob should have that blessing accordingly he blessed the yonger His faith moved him to deny himself in yielding to the Lord. This act of Isaac as he was a Father and blessed his Children giveth instance that it is the duty of parents to bless their Children See more hereof in Domestical duties Treat 6. Of Parents § 59. By just and necessary consequence it will hence follow that Children ought ought to seek their Parents blessing Hereof also see Domestical duties Treat 5. Of children § 9. §. 106. Of Jacob and Esau's name relation and different blessing THe parties blessed are set down by name Iacob and Esau. The name Iacob is derived from a noun that signifieth an Heel He was so called because in coming out of the womb he held his Brother by the heel Gen. 25. 26. The verb whence that noun is derived signifieth to Supplant or to trip down which is oft done with the heel hereupon this notation of Iacobs name is confirmed by these words of his brother Is he not rightly called Iacob for he hath supplanted me these two times c. Gen. 27. 36. So as this name Iacob signifieth a Supplanter Two notations are given of Esaus name one is taken from an Hebrew word that signifieth Haire or Hairy In this notation there is a transmutation of the two first letters and a taking away of the last letter It is said that Esau was an Hairy man Gen. 27. 11. and thereupon this notation of his name is given The other notation is taken from an Hebrew verb which signifieth to Make and they say that he was called Esau because he came out of the womb as a full made man or as a grown man full of hairs on his body Hee was also called Edom which signifieth red Gen 25. 25. And this both in allusion to the colour with which he came out of his mothers womb and also in reference to his disposition which was bloody and cruell Yea also the name Edom was given by way of derision in reference to the colour of the broth for which he sold his birth-right Gen. 25. 30. Thus we see how both their names were fitted to occasions See more hereof in Domest duties Treat 6. Of parents § 20. These two children were brothers coming out of the same womb They were of the same father and mother twins and that of one birth onely one came out before the other namely Esau and in that respect was counted and called the Elder Gen. 27. 1. Thereupon the birthright belonged to him till he sold it for a song as we say even for a mess of broth or as the Apostle expresseth it for one morsell of meat in which respect he is stiled Prophane Heb. 12. 16. Though Esau were the elder yet is Iacob set before him for he was a gracious son and in Gods account more honorable than his elder brother for grace adds more honour than all outward privileges and dignities can do Hereof see more ver 4. § 11. Both these sons though they were of different dispositions are here said to be blessed by their Father but with different blessings The father neither did nor would bless the prophane son with that blessing wherewith he blessed his pious son whereupon he saith I have blessed him meaning the yonger yea and he shall be blessed Gen. 27. 33. But Esau was blessed with temporal blessings Iacob with temporal and spiritual also Thus there are blessings for all of all sorts Hereupon it is said that God satisfieth the desire of every living thing Psal. 145. 16. And our Heavenly Father is said to cause his Sun to rise on the evill and on the good Matth. 5. 45. In this respect the Living God is said to be the Saviour of all men 1 Tim. 4. 10. This the Lord doth to manifest his bounty and to try if wicked ones may be wrought upon by mercy and by consequence to aggravate their just condemnation 1. Christ teacheth us herein to set our heavenly Father before us and to bless them that curse us Matth. 5. 44. 2. This teacheth us to put difference between blessings and not to rest upon Gods Fatherly love in that he doth bestow temporal blessings upon us These may be given in wrath and taken away in wrath as a King was given to Israel and taken away from them Hos. 13. 11. They are spiritual blessings that are the sure evidences of Gods Fatherly favour §. 107. Of Isaac's faith about things to come THe subject matter whereabout Isaac blessed his two sons is expressed in these general tearms concerning things to come These things to come had respect to the posterity of both these The posterity of both of them were blessed with temporal blessings in these phrases The dew of heaven and the fatness of the earth and plenty of corn and wine Gen. 27. v. 28 39. There was this difference that Iacob's posterity should be Lords over Esau's which continued from David's time 2 Sam. 8. 14. till the reign of Ieroboam 2 King 8. 20. when the posterity of Esau brake the yoak from
off their neck as Isaac had foretold 〈◊〉 27. 40. That faith which Isaac had in the Inspirations and Revelations of the Lord concerning future things setled his heart in assurance of the accomplishment of 〈◊〉 and thereupon he blessed his sons thereabout The like did Noah Gen. 9. 〈◊〉 27. And Iacob Gen. 49. 1. c. Such is Gods truth as his promises are as performances and predictions as accomplishments It would be usefull hereupon well to acquaint our selves with the promises of 〈◊〉 even such promises â—…s concern things yet to come and to rest upon them 〈◊〉 as they may concern our selves and likewise to assure our posterity of the accomplishment of them after our dayes and to perswade them with patience to 〈◊〉 for them and with confidence to rest upon them Herein may we bless our 〈◊〉 as Isaac did his §. 108. Of the Resolution of and of the Observations from Heb. 11. 20. By faith Isaac blessed Jacob and Esau concerning things to come IN this verse is set down another commendation of faith Hereof are two parts 1. The persons who are here concerned 2. The evidence of faith The persons are of two sorts 1. A father who is set out by his name Isaac 2. His two Sons concerning whom we may observe 1. Their names Iacob and Esau. 2. Their order the younger before the elder The evidence of Isaac's faith is manifested 1. By his act he blessed 2. By the subject matter thereof concerning things to come Doctrines I. Faith extends it self to spiritual and temporal blessings In both these did Isaaâ—… here give evidence of his faith See § 106. II. God is carefull to establish the faith of his Saints For this end was Iacob blessed by his Father See § 105. III. Parents may and must bless their Children This act of blessing attributed 〈◊〉 Isaac in reference to his sons giveth proof hereof See § 105. IV. Names of old were fitted to special occasions So were the names of Iacob 〈◊〉 Esau. See § 106. V. Grace maketh more honorable than outward privileges In this respect is Iacob 〈◊〉 before his elder brother See § 106. VI. There are blessings for all of all sorts Iacob and Esau were of different dispositions yet both of them were blessed See § 106. VII Faith perswades the heart of things to come On this ground did Isaac blesâ—… his sons concerning things to come See § 107. §. 109. Of Jacob and his prerogatives Heb. 11. 21. By faith Jacob when hâ—… was a dying blessed both the sons of Joseph and worshipped leaning upon the top of his staff THe seventh instance of the vigor of faith is manifested in the faith of Iacob The faith here mentioned is such a faith as was the faith of other worthies 〈◊〉 mentioned Of Iacob's name see § 106. Iacob had another name which was Israel This of the two was the more honourable and all his posterity was called thereby and thereby distinguished from all other Nations Hereof see more in The Churches Conquest on Exod. 17. 8. § 5. Though Iacob were the last of the three Patriarchs and was brought to more trials than his Fathers and his life were the shortest of them all yet had he these prerogatives above the rest 1. He had more Children Isaac had but two only Abraham had but one by his first and dearest wife He had another by his maid Hagar Gen. 16. 15. And six more by Keturah his Concubine Gen. 25. 2. But Iacob had twelve sons besides his daughter Dinah 2. All Iacob's children were Gods confederates in Covenant with him All of them were holy ones though they had their failings as Abraham himself and Isaac had Nor all Abraham's sons nor both the sons of Isaac were so 3. Iacob's twelve sons were twelve heads of so many Tribes into which the Church was distinguished 4. Iacob had the honour to prevail over man and God In reference to the former he was called Iacob and in reference to the latter he was called Israel Gen. 32. 28. 5. By the name Israel the Church of God was stiled Psal. 73. 1. Yea the true Church among the Gentiles also Gal. 6. 16. §. 110. Of Jacob's trialls THough Abraham were brought to one greater triall than Iacob which was the offering up of his Son whereof see § 93. yet the trials of Iacob in number exceeded those whereunto both the other Patriarchs his Father and Grand-father were brought They were these that follow and such like 1. Iacob had war in his mothers womb Gen. 25. 22. 2. His good Father set his heart more upon prophane Esau than upon himself which could not be but a great grief to him Gen. 25. 28. 3. He was forced to get the blessing by deceit Gen. 27. 6 c. 4. He was thereupon in fear of his life by reason of Esau's envy Gen. 27. 41. 5. He was sent with his staff alone without other company a long journey Gen. 28. 5. and 32. 10. 6. He was fain to serve a prentiship for a wife Gen. 29. 18. 7. He was deceived in his wife though he had served for her Genes 29. 25. 8. His wages was changed ten times notwithstanding his hard service Gen. 31. 40 41. 9. By his wives importunity he was forced to go in to their maids Gen. 30. 〈◊〉 9. 10. He was forced to fly by stealth from his Uncle Gen. 31. 20. 11. He was in great danger by his Uncles pursuing him Gen. 31. 23. 12. He was also in danger by his brother Esau's pursuing him Gen. 32. 6. 13. His Daughter was ravished Gen. 34. 2. 14. His Sons so cruelly slaughtered and plundered a City as the Nations round about might have been incensed to have destroyed them all Gen. 34. 25. c. 15. His Eldest son defiled his Concubine Gen. 35. 22. 16. He lost his beloved Rachel in his journey and in her travell Genes 35. 19. 17. The rest of his sons so envyed Ioseph whom he most loved as they sold him to strangers and made Iacob believe that he was torn with beasts wherewith Iacob was as much perplexed as if indeed it had been so Gen. 34. 18. Simeon another of his sons was given by him for lost Gen. 42. 36. 19. He was forced to the great grief of his heart to let go his youngest son 〈◊〉 son of his old age even Benjamin Gen. 43. 11. 20. Through famin he was forced with all his family to go into Egypt Gen. 46. 5. On these and other like grounds he might well say few and evill have the 〈◊〉 of the years of my life been Gen. 47. 9. Behold here into what trialls a true Saint may be brought and withall conâ—… how his faith and patience remained Light and sound Behold also how God recompenced his tryalls in the priviledges which he 〈◊〉 him above the other Patriarchs whereof See § 109. §. 111. Of Jacob's blessing Ephraim and Manasseh IAcob's faith is here commended by such an act as Isaac's faith was in this word
Iacobs faith is thus set down And worshipped leaning upon the top of the staff The copulative and sheweth that this act 〈◊〉 reference to Iacobs faith as well as the former of blessing By faith he blesâ—… Iosephs sons and by faith he worshipped God His faith wrought in him a 〈◊〉 respect to God to yield unto him due service as well as care of his posterity God is the proper object of faith to honor whom faith doth much put 〈◊〉 on Hereby we may gain evidence of the truth of faith This latter effect hath reference to these words Israel bowed himself upon the â—…head Gen. 47. 31. Of the Hebrew word translated bowed himself and of the Greek word worshipped See Chap. 1. v. 6. § 74 75. By worshipping the Apostle here meaneth an action of piety done to God 〈◊〉 testimony of thankfulness for that oath whereby Ioseph had bound himself 〈◊〉 him with his Fathers His heart being cheered with the assurance which 〈◊〉 had given him thereof he lifteth it up to God and worshipped him 〈◊〉 testify his reverend respect to God in worshipping him he boweth his body 〈◊〉 or upon the beds-head not upon any superstitious conceit of the place 〈◊〉 〈◊〉 his beds-head had stood East or towards the Mount where Ierusalem 〈◊〉 be built or many other like respects but to shew how he reared up himâ—… purposely to bow his body 〈◊〉 take the beds-head to be his bolster or pillow whereupon he raised up 〈◊〉 Because a word coming from the same root and consisting of the same letters 〈◊〉 only in the points under them signifieth both a Beb 2 Kings 4. 10. 〈◊〉 a staff Numb 17. 2. Some interpret the word a bed others a staff The 〈◊〉 Text useth that word which signifieth a bed Gen. 47. 31. The LXX 〈◊〉 it by a word which signifieth a staff Because there was no difference in 〈◊〉 but rather a fit exposition of the word the Apostle quoteth the words of 〈◊〉 LXX See Chap. 1. v. 5. § 72. Both words bed and staff do fully set out 〈◊〉 meaning of the Holy Ghost and to the life do manifest the old mans desire 〈◊〉 〈◊〉 the inward devotion of his soul by a reverend composing of his body to 〈◊〉 God For rising up on his beds-head hâ—… leanes on his staff and so bowes 〈◊〉 body in worshipping God He was in his bed and raised himself to sit up 〈◊〉 against his beds-head and that in bowing his body he might be supporâ—… he leaned upon his staff and so worshipped The word leaning is not in 〈◊〉 Greek Text but implyed under the preposition translated upon and 〈◊〉 inserted by our translators to make the sence of the place more cleer The 〈◊〉 translated Top signifieth the uppermost part of a thing as the tip of a 〈◊〉 or the uttermost part This instance of Iacob in worshipping God gives evidence of the disposition 〈◊〉 a true Saint which is a readiness on all occasions to worship God Hereof 〈◊〉 more in The Saints sacrifice on Psal. 116. v. 17. § 112. The Apostles expressed mention of Iacob's reverend gesture in worshipping God manifested by his leaning on the top of his staff giveth us to understand 〈◊〉 it well becommeth a worshipper of God to manifest the inward devotion of 〈◊〉 soul by a fit composition of his body Thus God is honoured in soul and body Others are provoked to do the like Our own spirits are the more affected therewith See more of this point in The Churches Conquest on Exod. 17. vers â—… 22 29. Of using an help for our weakness in worshipping God as Iacob did by leaning on his staff See The Churches Conquest on Exod. 17. 1â—… § 48 51. §. 114. Of the Resolution of and Observations from Heb. 12. 21. By faith Jacob when he was a dying blessed both the sons of Joseph and worshiped leaning upon the top of his staff THe sum of this verse is Faith's proof The proof is drawn from a double effect The former hath respect to men which was Blessing them The latter hath respect to God which was a Worshipping of him The former is illustrated by the parties and by the time The parties were he that blessed Iacob and they who were blessed The sons of Ioseph The time was when he was a dying The other effect of worshipping is amplified by his manner of doing it Thus leaning upon the top of his staff Doctrines I. A Grand-father must be as carefull of the children of his son as of his own So was Iacob See § 111. II. Gods goodness extends it self to the children of his Saints This is here exemplified in the example of Ioseph See § 111. III. It is an honour to be the parent of children under Gods Covenant For honours sake is Ioseph here mentioned in reference to such sons See § 111. IV. Parents may and must bless their children Iacob is here accounted as a parent See § 111. V. Approach of death is a season to seek the good of posterity This phrase when he was dying intends as much See § 112. VI. Saints are ready on all occasions to worship God Instance Iacob See § 113. VII Inward devotion must be accompanyed with an answerable composition of body Thus did Iacob manifest his See § 113. §. 115. Of Joseph and his name â—…eb 11. 22. By faith Joseph when he died made mention of the departing of the Children of Israel and gave Commandement concerning his bones THe eighth instance of the vigour of Faith here produced is of Ioseph His faith is of the same kind that the faith of the others was The name Ioseph is derived from a verb that signifieth to adde and this reason is rendred thereof by his Mother The Lord shall add to me another Son Gen. 30. 24. His Mother had been long barren and her sister who was another wife of Iacob had many Children which aggravated her grief for her barrenness but at length The Lord remembred her and hearkned to her and opened her womb and gave her this Son Hereupon either by a prophetical Spirit or upon strong confidence that God would yet give her another Son she gave this son this name Ioseph The name therefore was an evidence of Rachels faith It fell out according to her faith she had another son though he cost her dearly even her life Ioseph whose faith is here commended is worthy due consideration and that in three especial respects 1. In regard of the Tryalls whereunto he was brought 2. In regard of the Graces wherewith he was endued 3. In regard of the Dignities wherewith he was honoured There is not an history of any other wherein the rare passages of the divine providence are more cleerly manifested than the history of Ioseph both in regard of that low estate whereunto he was brought and also of that high dignity whereunto he was advanced §. 116. Of Josephs Trialls 1. IOseph being young was hated
Gospel is set forth by this word Matth. 1â—… 44. And the sloathfull servants talent that was put into the earth Matth. 〈◊〉 25. Thus Iesus is said to hide himself from the Jews Iohn 8. 59. and 12. 〈◊〉 And they who are afraid of the Judge are said to hide themselves Rev. 6. 1â—… 16. The reason why Moses parents hid him was a cruell edict of the King of Egypt 〈◊〉 every son that was born of an Israelite should be cast into the river Exod. 1. 〈◊〉 To prevent this destruction of Moses his parents hid him So as persons 〈◊〉 〈◊〉 may be concealed from mischievous attempts Thus Rebekah used 〈◊〉 to conceal Iacob from the fury of his brother Gen. 27. 43. Thus Rahab 〈◊〉 spyes Iosh. 2. 4. And a woman hid Ionathan and Ahimaas 2 Sam. 2. 1â—… To omit other instances it is said of God himself that he hid Ieremiah and 〈◊〉 Jer. 36. 26. Obâ—… These were extraordinary cases and they that did it were guided by an extraordinary spirit Ans. 1. They were speciall cases not extraordinary All examples are a kind 〈◊〉 instances Yet in a like case are for our warrant 2. Though in some particulars they might be extraordinary and might be 〈◊〉 by an extraordinary spirit yet the general equity of them is ordinary and 〈◊〉 Hereupon Rahab's example is set before us as a pattern ver 31. Iam. 1. 1â—… The Spies that searched Iericho were imployed in a good cause warranted by 〈◊〉 whereof Rahab was assured partly by the common fame that God had deâ—… all Canaan to destruction and partly by an inward inspiration of the Spiâ—… this respect her act is imitable It was extraordinary to hide Spies that 〈◊〉 to search her Country This she did by an extraordinary spirit But to hide 〈◊〉 as were in Gods work and in a warranted course was ordinary and imitable 1. To hide one self from foreseen evill is a point of prudence Prov. 22. 3. 〈◊〉 to be extended to others 2. It is a fruit of charity to prevent the danger of others 3. Many benefits may thence arise as 1. Protecting the innocent 2. Preventing wrongs 3. Disapointing Satans instruments 4. Preserving such as may be usefull to men and honourable to God 〈◊〉 hurt comes to none hereby 1. Quest. What if such as are hid be enquired after by authority may they then be concealed Answ. If it may be done without impeachment of truth Otherwise I make question of this question For 1. All lying is a sin Eph. 4. 25. 2. Though good may come thereby to man yet it is against God and his truth 3. It impeacheth the power and prudence of God as if he could not maintain his own servants without untruth 4. It prevents the providence of God in his own course 5. We may not talk deceitfully for God Job 13. 7. 2. Quest. What if a good end follow upon some untruth Answ. A good end is not sufficient to justifie a matter If a thing be ill in the 〈◊〉 or manner or end it is not to be done Obj. A bad end marrs a good thing by consequence of contraries a good end may justifie an evill act Answ. That is no good consequence For there is difference betwixt good and evill One circumstance maketh a thing evill but all circumstances must concur to make it good One kind of poyson is enough to take away life but there must be many ingredients to make a portion for preserving life 3. Quest. What then is to be done when Innocents and Saints are unjustly sought after Answ. We must be silent and say nothing one way or other or couragiously refuse to betray him or so prudently order our answer as nor the partie be endangered nor truth impeached The application of this point concerneth such especially as live among those who like Pharaoh and the Egyptians are persecuters of the Church oppâ—…essors of men inhuman and cruell It doth not justifie concealers of malefactors Christians must take heed of making such inferences from such approved paterns as this is Thereby they pervert the Word of God scandalize the profession of the Gospell open the mouths of enemies bring themselves under the penalty of good Laws and suffer as malefactors which is expresly forbidden 1 Pet. 4. 15. On the other side their undue timiditie and overmuch fear of danger is manifested who are ready upon undue respects to bring others into danger as 1. They who Doeg-like discover Gods servants to their enemies 1 Sam. 2. 29. and this in hatred of and malice against them 2. They who discover such to currie favour with great men as the Ziphims 2 Sam. 23. 19. 3. They who for feare of incurring danger themselves refuse to stand to Gods cause when they are questioned about it as the parents of the man that was born blind Iohn 19. 22. 4. They that denie that succour which they might and ought to their brethren for fear of men Those and such like shew how little faith they have §. 126. Of preventing danger betimes THat act of their faith in hiding their son is amplified by the time both when they began and how long they continued In regard of the former the Apostle saith that they did it when he was born This implieth a timely doeing of that act even so soon as he was born They did not invite their neighbours at her travell nor when the child was brought forth they did not make known that they had a child born so as they prevented the danger betimes This was an especial point of wisedom An Angell admonished Ioseph to carry his reputed Son Iesus out of Herods reach before he could know that he was mocked of the wise-men Mark 2. 13. Slack not thy hand from thy servants come up to us quickly and save us and help us say the men of Gibeon to Ioshua Josh. 10. 6. It is commended in Saul that he came to succour Iabesh Gilead in the morning watch 1 Sam. 11. 11. Otherwise all paines all endeavours may prove to be in vain being too late It is too late to shut the stable dore when the steed is stollen It is therefore a point of wisedom carefully to observe what danger we our selves or others especially such as are under our charge are in and to afford them seasonable succour It is noted that the man-child which the Dragon sought to devour as soon as it was born was presently caught up unto God Revel 12. 4. 5. The Apostle exhorteth us to be vigilant because the Devill seeketh whom he may devour On this ground we ought by faithfull prayer to lift up our Children to God so soon as they are born to bring them to the Sacrament of Baptism so soon as conveniently we may to instruct them so soon as they are capable to train them up to good callings and to perform other duties betimes Resist all Sathans temptations in the beginning many fair advantages are lost by delay
due respect to God so it must needs be acceptable to him 2. God useth to bring his Counsell to pass by means Parents care over their children and such especially as are marked by God to special imployments is a principal means to bring on Children to accomplish those works 3. This may be applyed to Parents that have Children of good capacity quick wits ready invention happy memories and other special parts whereby they are as it were stamped and sealed for special imployments They ought to be the more carefull over such both in their good education and also in fitting them to eminent and excellent callings Surely both Church and Common wealth might be furnished with worthy instruments of much good if Parents were carefull to take notice of Gods stamp in their Children and answerably to take care of their training up §. 129. Of Believers not fearing man THese words and they not afraid admit a double reference one to the words immediatly going before and so imply another reason of Moses Parentâ—… hiding him One reason was the beauty of the Child They saw he was a proper Child Another is their courage They were not afraid The copulative AND importeth a connexion of these two reasons The other reference is to the main virtue commended which is Faith Thus 〈◊〉 another effect or evidence of the faith of Moses Parents One effect was 〈◊〉 they hid their Child The other was that they were not afraid c. Thus it answereth a question namely how they durst conceal their Child so 〈◊〉 against the Kings commandement The answer is They feared not 〈◊〉 Of the notation of the verb translated Fear See Chap. 2. v. 15. § 149. â—…f the difference betwixt a fear of God and men See Chap. 3. v. 1. § 5. Of 〈◊〉 of men See Chap. 13. v. 6. § 84 c. It is the fear of men that is here meant and that an evill fear and therefore 〈◊〉 down negatively as a matter shunned not afraid That whereof they were not afraid is here stiled Commandement It is a 〈◊〉 The simple verb whence it is derived signifieth to ordain or apâ—… Act. 13. 48. The compound verb whence the word here used is derived signifieth to 〈◊〉 The word of this Text implyeth an Edict peremptorily determiâ—… set down and proclamed So as none may do against it without a severe 〈◊〉 It here hath special reference to this Cruell Edict Pharaoh charged all 〈◊〉 saying Every Son that is born yee shall cast into the river Exod. 1. 11. The King here meant was that cruell Tyrant Pharaoh King of Egypt who 〈◊〉 the Israelites worse than slaves or beasts By the foresaid Cruell Edict Phaâ—… sought utterly to put out the memory of Israel This evidence of faith that Moses Parents were not afraid of the Kings 〈◊〉 giveth proof that faith in God expells fear of man See Chap. 13. v. 6. l. 84 91. §. 130. Of not fearing evill Edicts of Kings THE subject matter whereof Moses Parents were not afraid is here said to be a Commandement But this is not so indefinitely or generally to be taken 〈◊〉 if no Commandement or Edict of men were to be feared but it hath reference 〈◊〉 the forementioned Commandment which was an evill cruell and bloody Commandement So as evill Edicts are not to be feared nor through fear to be 〈◊〉 unto No though they be the Edicts of the highest on earth For who 〈◊〉 than a King in his dominion and what straiter bond can lye upon a subject than a publick Edict or Proclamation of a King From these two circumstances of the straitness of the charge and greatness of 〈◊〉 person that gave it the pattern of Moses Parents in not fearing it giveth 〈◊〉 that the straitest Edicts of the greatest on earth being evill are not to 〈◊〉 yielded unto And as the not yielding hereunto is produced as an evidence of 〈◊〉 it gives proof that a true believer will not yield in such a case Take for 〈◊〉 proof hereof Ionathans denying to bring David to Saul 1 Sam. 20. 31 3â—… And Daniels three companions refusing to yield to the Idolatrous Edict of 〈◊〉 Dan. 3. 16. c. and of Daniel himself who notwithstanding a contrary Edict of the King and Princes of Persia prayed to his God Dan. 6. 10. The former refused to bow to an Idoll upon the Kings Edict The latter would not forbear to call upon God though it were against the Kings Edict 〈◊〉 of them were afraid of the Kings Commandement Believers know which all of us ought to know that there is a straiter Edict and an higher Lord whereunto we are more bound than to any Edict or Lord on earth The Apostles laid down this as a duty We ought to 〈◊〉 God rather than men Act. 5. 29. Yea so equal and agreeable to the light of Nature is this point as the Apostles refer it to the very judgment of those who would have had them done otherwise Thus Whether it be right in the sight of God to hearken unto you more than unto God Iudge yee Act. 4. 19. This difference betwixt God and man doth Ioseph press against his Mistresses temptation How can I do this great wickedness and sin against God Gen. 39. 9. 1. Most undue are the pretences which many bring for justifying evill acts as The King commands it It is my masters charge My Father will have me do it and such like All these and other like pretences savour too rankly of Adams cursed folly who made this pretence for his sin against God The woman whom thou gavest to be with me she gave me of the tree and I did eat Genes 3. 12. 2. Well weigh what is commanded by superiours observe whether they be against Gods command or no if yea be not afraid of the Commandement let it not move thee See more hereof in Domest duties Treat 3. § 51 63. and Treat 5. § 37. and Treatise 7. § 38. 3. Take an invincible resolution to hold close to God and not to transgress his Commandement for any mans commandement There is no comparison betwixt God and man See more hereof Chap. 13. v. 6. § 86. §. 131. Of the Resolution of and Observations from Hebr. 11. 23. By faith Moses when he was born was hid three months of his Parents because they saw he was a proper Child and they not afraid of the Kings Commandment THIS verse in sum declareth Faiths vigour Hereof are two parts 1. A description of the parties 2. A declaration of the kinds of proofs The parties are described by their relation to their son Moses Parents The proofs of their faith are two effects The former is 1. propounded 2. confirmed In propounding the effect is noted 1. Their act 2. the reason thereof Their act was their hiding of their child amplified by the time The time is set forth two wayes 1. By the beginning when he was born 2. By the
our selves in all places and at all times and â—… all actions as seen by him whom with our bodily eyes we see not He that is 〈◊〉 seeth thee when thou neither seest him nor thinkest of him §. 152. Of Faith raising a man above Sense THis joyning together of things that seem to be contradictory namely seeing 〈◊〉 invisible in this phrase seeing him who is invisible giveth an evident 〈◊〉 of the Vigor of Faith in raising a man above Sense On this ground saith the Apostle whom having not seen yee love in whom 〈◊〉 now ye see him not yet believing ye rejoyce with joy unspeakable 1 Pet. 1. â—… On this ground Christ himself pronounceth them blessed who have not seen 〈◊〉 yee have believed Iohn 20. 29. Gods Word is the proper object of Faith what Gods Word revealeth faith 〈◊〉 1. Hereby we have a demonstration of the excellency of faith It is of an inâ—… capacity For they are infinit and incomprehensible mysteries which the 〈◊〉 revealeth yet faith believeth them all No grace is like unto it 2. This sheweth the reason of Faiths Vigor in supporting against Sense It 〈◊〉 beyond things seen and Visible God by many judgments seemes to be anâ—… Faith seeth him pacified in Christ. We are here in this world subject to maâ—…y visible miseries Faith seeth a spiritual happiness in them and a celestial feliciâ—… following upon them Our bodies putrifie in the grave yet faith beholdeth a 〈◊〉 of them 3. Hereby learn how sure a ground the Martyrs had of suffering so much as they did and that with constancy to the end They saw as Christ did Heb. 1â—… 2. a joy that was set before them which swallowed up the terror of all thing sensible 4. Have we not good and great reason to do what we can to get keep noâ—…fish and strengthen faith §. 153. Of Faiths working Obedience Heb. 11. 28. Through faith he kept the Passeover and the sprinkling of blood lest he that destroyed the first born should touch them HEre is set down the third evidence of Moses Faith See § 147. in the beginning which was his Obedience to Gods charge Though our English do somewhat alter the accustomed phrase which is by faith and therein alter the elegant Anaphora or beginning several proofs with the same phrase thus by Faith yet the Greek is constant in holding the same word without any variation Such an alteration was noted in the beginning of vers 11. But those two phrases through Faith and by Faith intend one and the same thing The repeating of the word in the beginning sheweth that this is another and a distinct evidence of Faith and that taken in the same sense as it was before for a true justifying Faith which so apprehends Gods respect to man as it makes man to take all occasions of testifying all due respect to God which Moses here did in his faithfull observing of that which God had expresly enjoyned him The particular act of Moses obedience is thus expressed He kept the Passeover The word of Obedience here used signifieth to make as if it had been thus translated He made the Passeover This word Making hath a double reference One to the primary institution whereby Moses delivered it as a divine Ordinance to the people he first made it known to the people and in that respect may be said to make it In this sense our former English translation thus renders it He ordained Obj. God not Moses was the ordainer of it Answ. The Holy Ghost doth oft attribute divine works to the Ministers whom God is pleased to use about them Iohn 7. 19. See more hereof Chap. 4. vers 8. § 48. The other reference of this word made is to the observation and celebration of the Passeover For Moses both observed it in his own person and also caused all the people to observe it Thereupon our Translators thus render it He kept Herein we have a pattern 1. Of obedience for Faith puts men on to do what God enjoyneth So did the Faith of Noah v. 7. of Abraham and of others See v. 8. § 37. 2. Of faithfulness in declaring Gods Ordinances to others that they may observe them See Chap. 3. v. 2. § 32 40. §. 154. Of the Passeover THat Object whereabout Moses testified his obedience and manifested his Faith is here stiled the Passeover Some would have this Greek word from a verb that signifieth to suffer That derivation might be fit enough but that it is evident that the Greek as also the Latin are taken from the Hebrew The Hebrew root signifieth to passe over thence a noun which sigfieth a passing over The Calde and Syriack do hold the same letters but add thereunto another letter which we pronounce A. In like manner both the Greek and the Latin retain a word of the like pronunciation which is 〈◊〉 Our English Passeover fitly setteth out the meaning of the name The occasion of giving this name Passeover to the Ordinance intended 〈◊〉 1. In reference to the first time that it was observed namely to be a signe 〈◊〉 them and an assurance that the Destroyer which slew the first born in eveâ—… 〈◊〉 of the Egyptians would passe over the houses of the Israelites and destroy 〈◊〉 in them if they observed that which was enjoyned about this Passover 〈◊〉 12. 11 12 13. â—… In reference to after-times to put people in mind of Gods passiâ—…g over and 〈◊〉 the houses of the Children of Israel when he smote the Egyptians 〈◊〉 12. 27 28. I find this word Passeover used in four distinct respects 1. In reference to the whole feast with all the rites and circumstances thereof 〈◊〉 12. 11. â—… In reference to the Sacrifices that were offered up at that feast Deut. 1â—… â—… 3. In reference to the Lamb that was then to be killed and eaten In this 〈◊〉 it is said they rosted the Passeover with fire 2 Chro. 35. 13. that is the 〈◊〉 which was the Sacramental Element thereof 4. In reference to the truth and substance of that type which was Christ of 〈◊〉 it is thus said Christ our Passeover is sacrificed for us 1 Cor. 5. 7 The word Passeover is here taken in the first and largest sence namely for the 〈◊〉 feast with all the rites of it In this sence it may be thus described The Passeover was an ordinary Sacrament of the Iewes wherein by eating a 〈◊〉 after the manner prescribed under a temporal deliverance mans spiritual 〈◊〉 eternal deliverance was signified and sealed up unto them Ten distinct points are observable in this distinction 1. It was a Sacrament for the Lords Supper was substituted in the room 〈◊〉 Matth. 26. 19 26. And it had like Rites to the Lords Supper Luke 22. 1â—… 16 17. And the same substance was sealed up by both namely Christ. 〈◊〉 5. 7. â—… It was a Sacrament of the
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 〈◊〉 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 〈◊〉 the dore and will not suffer the Destroyer to come in unto your houses to smite 〈◊〉 Exod. 12. 23. This giveth proof that God can deliver his from common judgments See 〈◊〉 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 〈◊〉 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 〈◊〉 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. Sinfâ—…ll 2. Momentary The manner of preferâ—…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 〈◊〉 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 notâ—…d 1. His act â—…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 〈◊〉 The reason thereof which was to prevent danger Here is declared 1. The kind of danger 〈◊〉 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 〈◊〉 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 〈◊〉 come to years implies thus much See § 132. III. Difficult duties must be willingly done This word refused hath reference to 〈◊〉 difficult task but implieth willingness See § 136. IV. Faith makes worldly honour to be lightly esteemed By faith Moses refused 〈◊〉 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
5. She and hers dwelt for ever among the Israelites so as true Converts though strangers after good proof are to be accounted as those who are born in the Church 1. Quest. Why is no mention made of her Husband and Children Ans. It is probable that she being an Harlot had neither Husband nor Child 2. Quest. How is this that she perished not attributed to her faith seeing it was an act of Ioshua and the Israelites Answ. 1. Her faith made her expect preservation 2. It made her shew that kindness to the Spies which was the procuring cause of her preservation 3. It made her capitulate with them about her preservation 4. It made her bind them by promise and oath to save her 5. It made her tye the scarlet thred to her window as a sign 6. It made her withall her kindred to abide in her house whereby she and they were saved This fruit of faith giveth a proof that faith may keep believers from common destruction Thus Noah and they that were with him in the Ark were preserved from the general Deluge See more hereof in the Plaister for the Plague on Numb 16. 45. § 12 13 c. Under this preservation all those that were in Rahabs family were preserved Iosh. 6. 22 23. It giveth proof that they who belong to believers may reap much good by them Act. 27. 24. Luk. 19. 9. Act. 16. 15 31. This ariseth not from any desert of faith but meerly from that respect which God beareth to believers 1. This teacheth such as belong to believers 1. To bless God for that lot that is fallen unto them 2. There to abide Iohn 6. 68. 3. To be subject to such as believe 1 Tim. 6. 2. 4. To pray for them Gen. 24. 12. 2. This directeth such as have liberty to choose their habitation in a Nation Citie Parish or House to choose it where Believers are as Ruth 1. 16. Ioh. â—… 38. Exod. 12. 38. Thus may they expect a blessing §. 185. Of the danger of obstinate infidelity THE parties who perished are said to be they that believed not This phrase is the interpretation of one Greek compound whereof See Chap. 3. â—… 18. § 171. There it is shewed how it signifieth both unbelief and also disobedience Both these significations are here noted by our English Translators One in the Text The other in the margent Both of them may here very well stand The former of unbelief may have reference to her faith She believed that the God of Israel was the onely true God and that he had given them the land of Canaan answerably she desired to live among them and to be of the Communion of Saints and thereupon she was preserved They believed no such thing 〈◊〉 thereupon were destroyed The latter of disobedience may have reference both to their former lewd conâ—… which was a disobedience against Gods holy Law written in their 〈◊〉 and also to their stiff standing out all the seven days that the City was compassed about wherein they did not yield any whit at all nor hold out any white flag of agreement This giveth proof that infidelity and obstinacy cause destruction An Apostle rendreth this to be the reason of the destruction of the old world â—… Pet. 3. 20. And our Apostle rendreth this to be the reason of their destruction who perished in the wildernes Chap. 3. v. 18. § 170 171. 1. This layeth a sinner open to Gods wrath Iohn 3. 36. 2. It maketh men neglect means of preservation Iohn 3. 18. 3. It occasioneth men to implunge themselves into danger Exod. 9. 21. and 14. 23. 1. This informes us in the fearfull nature of infidelity and obstinacy The temporal destructions which they bring are enough to manifest them to be very fearfull but much more eternal Rev. 21. 8. 2. Learn hereby to take heed of standing out against God It is hard to kick against pricks Act. 9. 5. §. 186 Of the lawfulnes of Spies AN especial fruit of Rahabs faith is thus set down when she had received the spyes with peace This phrase when she had received is set down in a participle thus having received She first received the Spies and afterwards was preserved from destruction They whom she received are here stiled Spies This noun is a compound the simple verb whence it cometh signifieth to 〈◊〉 Rom. 16. 17. Phil. 3. 17. And to consider Gal. 6. 1. The compound verb signifieth to spie out Gal. 2. 4. Thence this noun fitly translated Spies This hath reference to those two men whom Ioshua sent forth to spie out the land secretly Another Apostle calleth them Messengers Jam. 2. 25. They are called Messengers by reason of their warrant they went not of themselves but upon his ordering who had the chief command over them They are called Spies by reason of the end why they were sent even privily to spie out the land Quest. Seeing God had promised the land to them what need they send spies before hand 1. Answ. To use warrantable meanes for the accomplishment of Gods promises Dan. 9. 2 3 2. To strengthen the Faith of the people by understanding the fear of their enemies whereof those Spies gave them notice Iosh. 2. 24. Thus dealt God with Gideon Judg. 7. 9 10 11. Here we have two things to be observed 1. Ioshuahs prudence and providence in ordering matters so as his Souldiers might be the better encouraged to go on 2. The negligence of the enemy who notwithstanding the fame of the Israelites coming over Iordan with a purpose to possess Canaan are so careless of their Citie as Spies had advantage to come in and view their Citie Indeed afterwards they did straitly shut up their Citie Josh. 6. 1. But that was too late the Spies then had done their work thus God to accomplish his work can give wisdom to some and stupifie others That which is here noted concerning Rahabs receiving Spies as a fruit of her Faith giveth proof that Spies are warrantable It cannot be doubted but that Ioshua herein had Gods approbation yea the Lord himself doth expresly command this Numb 13. 2 3. Object A very evill event followed upon the return of the Spies that were first sent to search Canaan Numb 13. 32. c. and 14. 1. c. Answ. Lawfulnes of actions are not to be judged by events There may be failings in sundry circumstances about warrantable actions whereby the Lord may be provoked to cross them Instance Iudg. 20. 21 15. It was the cowardize and faithlesness of the Spies not the unlawfulness of their action that caused the fearfull events that followed thereupon Gods people much used this kind of policy against their enemies as Iudg. 1. 23 24. and 18. 2. 1 Sam. 26. 4. This may be an especiall means to find out the counsels intents plotts and policies of enemies the knowledge whereof is a great advantage in war but
ignorance thereof a great disadvantage 2 King 6. 11. This therefore hath ever been counted one of the lawfull stratagems of war as Abrahams pursuing enemies by night Gen. 14. 15. And Ioshuahs laying men in ambush Iosh. 8. 3 c. So Iudg. 20. 29 c. By this meanes men have preserved themselves as David 1 Sam. 26. 3 4. And enemies have been destroyed as Iudg. 18. 9 10 27. Object This seems to be a treacherous circumventing of men Answ. There is no treachery therein because it is not against trust and truth Where the war is just enemies may be surprized or vanquished by fraud or force openly or secretly It stands both with Prudence and Valour to entrap or beat down an enemie any way On the other side it argues much improvidence to be circumvented for want of Spies The application of this point especially concerneth Governours of States and Commanders in wars §. 187. Of Rahabs receiving the Spies COncerning Rahabs receiving the forenamed Spies the history expresseth these particular circumstances 1. She gave them entertainment in her house 2. Enquirie being made after them she hid them 3. By her cunning speech she kept them who were sent to search for them to seek any further in her house for them 4. She used meanes for their fâ—…ir escape 5. She gave them advice after they were to be gone from her how to remain in safety Quest. Was it lawfull thus to receive Spies against her own Countrey Answ. 1. These were the people of God whom she received 2. Her Countreymen were by God himself devoted to destruction 3. Their land was by the supreme Lord given to the Israelites 4. She knew that the death of the Spies might more exasperate the Israelites and that their life could not prejudice her Countreymen 5. She did it in no treachery or hatred nor for any â—…ilthy lucre or any other by-respect 6. That which she did was by special instinct and by an extraordinary spirit On the forementioned grounds she is said to receive them with peace that is as special friends kindly safely securely not as enemies treacherously not 〈◊〉 any ill against them but sending them away in peace This pattern sheweth that men in danger are to be preserved from such as seek their lives Hereof see more v. 23. § 125. §. 188. Of dismissing in peace such as confide in us THE addition of this last phrase with peace added to Rahabs act in receiving the Spies giveth a cleer proof that they who are taken into protection must as far as may be be dismissed in safety Memorable in this respect is the example of Lot in entertaining the two that he took into his house Gen. 19. 7 c. The like is noted of the old man of Gibeah Judg. 19. 22 c. And of the woâ—… in Bahurim 2 Sam. 17. 18 19 c. And of Ionathan 1 Sam. 20. 42. And 〈◊〉 Obâ—…diah 1 King 18. 13. And of Iehoshabeath 2 Chro. 22. 11. We have for 〈◊〉 the pattern of God himself Ier. 36. 26. And his express charge for hiding the 〈◊〉 and not bewraying him that wandreth Isa. 16. 3. 1. Truth and sidelity requireth as much 2. This is the maine end of undertaking protection to dismiss them in safety Do nothing to these men saith Lot for therefore came they under the shadow of my roof Gen. 19. 8. Great therefore is their treachery who bewray such as put themselves under their protection This was the sin of the Ziphites 1 Sam. 23. 19. which occaâ—… David to pen the 54. Psalm against them This was it that as a perpeâ—… infamy occasioned this stile Iudas the Traitor Luk. 6. 16. §. 189. Of Equivocation ABout Rahabs receiving and dismissing the Spies in peace It is noted in the history that she answered the Officers whom the King sent to apprehend the Spies with these words I wist not whence they were and whether the men 〈◊〉 I wot not Josh. 2. 4 5. Hence a question is raised whither these words may be justified or no Answ. Surely no for she did well know that they came from the Camp of 〈◊〉 and she herself directed them in the way whether they went So as her answer was against a known truth Object Her example is here produced even in receiving and dismissing the Spies as an effect of Faith Answ. In the general that was an act of Faith and so approved but not in the particular circumstances thereof Rahabs answer is somewhat like to the direction which Rebekah gave to her son Iacob In the general Rebekahs direction and intent was a fruit of great faith for it had respect unto the promise of of God made unto Iacob in these words the elder shall serve the younger Gen. 25. 23. But in sundry circumstances it can no way be approved Gen. 27. 6 7 c. It pleaseth the Lord in tender compassion to pass by many infirmities of his Children when he observeth an upright heart and an aim to accomplish his promises Thus did God here accept of Rahabs faith manifested by many fruits § 182. And graciously pass over her infirmities There are some that do excuse Rahab even in the circumstance before noted and that two wayes 1. By freeing it from all untruth thus Rahabs house being a common Inn and diverse passengers lodging therein some might then come into her house and of them she might say I wist not whence they where for Inn-keepers do not know whence all the guess that come to their house are she might also say of them whether the men went I wot not Thus by her speaking of other persons she might speak the truth Answ. 1. There is no expression in the history of any such matter 2. There is little probabilitie thereof 3. That had been no direct answer to the question propounded about the Spies and in that respect an untruth 2. By making up that which Rahab uttered with a mental reservation thus I wist not whence they were to make them known to you and whither the men went I wot not to betray them to you This Iesuites call Equivocation Because in these latter yeares a great controversie hath been raised by Popish Iesuites about Equivocation I will endeavour plainly to set down the state of the question and arguments pro and con Equivocation taken in the most antient and accustomed sense is an ambiguous signification of a word or a doubtfull disposition of a sentence To equivocate is in general to use a word or sentence so ambiguously as it may be taken diversely in this sense or that sense Thus saith Christ Lazarus sleepeth John 11. 11. Christ meaneth the sleep of death the disciples take it of the natural sleep of the body Equivocation in a sentence is when a sentence is so composed aâ—… it may be diversly taken Thus it is said That Ahaziah was forty and two yearâ—…s old when he began to raign 2 Chro. 22. 2. This may be
21 15 16 17. For true saving grace cannot be utterly lost See more hereof Chap. 3. v. 12. § 132. c. This is a great enforcement to such as by any occasion have fallen from grace and grieved Gods good Spirit thorowly to repent thereof and to turn to their God again §. 203. Of Samsons kind of death THE last act of Samson was the greatest and best It was the greatest evidence of his faith and the most profitable to Gods Church Yet out of it a double question ariseth 1. Whether it were a lawfull act 2. Whether the like may lawfully be don by others His act was this that he pulled down a great house where he was upon himself and upon the enemies of the Church which were in and upon that house Iudg. 16. 27. c. This personal act was in it self as he did it lawfull For 1. He did it with true devotion and invocation of Gods Name Iudg. 16. 28. So true so hearty so intire was his devotion as God had respect thereto even as he had to his Prophet Iona. 2. 2. 2. He did it with a true and stedfast faith For it was his last act and he is here brought in as a pattern of faith Of him as well as of others it is said These all having obtained a good report through faith c. v. 39. 3. He did it by vertue of his vocation and function which was deputed to him from his mothers womb Iudg. 13. 5. Which was to deliver Israel out of the hands of the Philistines If a valiant Souldier should cut asunder a post of a bridge whereon an Army of enemies stand though the bridge should fall upon himself yet he did but what his calling required 4. He did it with a well composed mind not in any such passion or perplexity of mind as self murderers do It was a zeal of Gods glory love of the Church of his and of his own Country due and just revenge on the Churches enemies and a recompence of his former folly 5. He did it with a special warrant which was the immediate and extraordinary motion of Gods Spirit He did it with such a Spirit as Elijah did when he called for fire upon the Messengers that came to apprehend him 2 King 1. 10. 6. He did it as a type of Christ. Hereof see § 206. §. 204. Of self-murther COncerning the second question § 203. whether the like may be lawfull in others a negative answer must be given unless they have such a Spirit This answer of Christ Ye know not of what manner of Spirit ye are of Luk. 9. 55. is perâ—…inent to the point in hand Self-murther is in it self a capitall and damnable sin For 1. It is apparently against the very letter and sense of the morall Law Exod. â—…0 13. 2. It is against the rule of Charity For this phrase Thou shalt love thy neighâ—… as thy self Math. 22. 39. sheweth that a mans self is the rule of loving 〈◊〉 For a man therefore to destroy himself is to break the very rule of 〈◊〉 3. Divine revenge is expresly threatned against it For this distinction of Gods requiring blood at the hand of man and at the hand of every mans brother Gen. 9. 5. sheweth that God will require that blood which one man 〈◊〉 of himself as well as of his brother 4. Self-murther is the highest pitch of tempting God This was it which the Devill assayed to bring Christ unto Matth. 4. 6 7. It provoketh God to let the 〈◊〉 sink into hell or in an unusuall and strange manner to save it 5. It is a presumptuous usurpation of Gods prerogative unto whom belong the issues of death Psal. 68. 20. 6. It is a preposterous prevention of Gods call thrusting a mans self out of that place wherein his Lord hath set him 7. It setts a dam against Gods mercy for who can tell if God will turn and 〈◊〉 and turn away from his fierce anger that we perish not Jona 3. 9. But self 〈◊〉 give judgment against themselves as if they knew that God would not turn away from his anger 8. It is a violent preruption of the place time and means of ones own repenâ—…ance The place is a body animated by the soul a dead carcass cannot reâ—… The time is this life Heb. 3. 13. The means are Gods Word Christian conference Invocation and such like whereof the Self-murtherer depriveth himself 9. It is against the most principal principle of nature which is to preserve its own being 10. It is against that remainder of Gods Image which is reserved in man â—…y vertue whereof sundry of the Heathen Philosophers and others have condemned it The Roman Orator excludes them out of heaven The prime of Roman Poets placeth them in hell wishing that they might be on earth to enâ—…ure any want or hard labour §. 205. Of the future estate of self-murtherers A Question is moved of self-murtherers whether there is any hope of their salvation or no. Answ. 1. All the instances that the Scripture giveth of self-murtherers are branded for Reprobates as Saul Achitophel and Iudas 2. We have as little ground of hope for them as for any 3. The order of the Church in denying them Christian buriall imports as much 4. The very Heathen had such a Law which forbid their buriall Yet because the wayes of the Lord are unsearchable and the mercies of the Lord infinit and the work of his Spirit unconceâ—…vable For at the moment of death the Spirit can work Faith and repentance we cannot we may not pass a peremptory sentence on them Pretences alledged for the hope of the salvation of many of them are these 1. They may be distracted in their witts Answ. Such are not to be accounted self-murtherers Our Law doth acquit such 2. They do it to avoid sin or to prevent such Tortures as they fear may draw them from the profession of the true Faith Answ. 1. They are undue pretences For 1. No evill is to be done upon pretence of good Rom. 3. 8. 2. A meer passive evill is not sin 3. The pretended evill may by the Divine Providence be prevented 4. The remedy used is the worst of evills It is like the Flounders leaping out of hot water into flaming fire The pretence of preventing torments that might cause Apostacy implieth Pusillanimity and Infidelity As if God could not prevent or mitigate or give sufficient Strength Courage and Comfort in all Tortures 3. Some pretend an hastning of their heavenly glory thereby Heathen Authors give instances hereof namely of Cleambrot us and Cato Answ. That is no way to hasten but for ever to exclude ones self from heavenly glory 4. Some thinking to give evidences of their salvation set down the confidence they have in Gods mercy and leave it written in their pocketâ—…s that it may be seen by Survivers Answ. It is a plain mockage of God to crave
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 〈◊〉 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 〈◊〉 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 〈◊〉 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 〈◊〉 no uncertainty Psal. 19. 8. 3. In regard of the
as here from caves of the earth Some Caves were so big as they could lodge fiftie men together 1 King 18. 4. Yea six hundred For David had an Army of about six hundred men 1 Sam. 23. 13. and they were in a cave together When men were in Dens and Caves it was when they durst abide no where else as the Israelites 1 Sam. 13. 6. and the Prophets 1 King 18. 4. Therefore they are said to be hid therein Ordinarily and most usually Desarts Mountains Dens and Caves of the earth are the habitations of wild and savage beasts Mark 1. 13. which implyeth that Confessors of the true Faith have less feared wild and savage beasts than persecuting men for they have fled from the habitation of such men to the habitation of beasts §. 270. Of Confessors keeping out of the sight of Persecutors THE wandring of confessors in places not habited by men such as were Desarts Mountains Dens and Caves of the earth plainly demonstrateth that they lived in such times as they durst not be known where they were This was the case of David 1 Sam. 23 13 16. and 24. 3. and of Elijah 1 King 19. 3 4. And of the hundred Prophets whom Obadiah fed in two caves 1 King 18. 4. and of Ieremiah and Baruck Jer. 36. 26. So of others in others ages This so fell out not upon any guilt or wrong done by them but by the implacable hatred of the world against them Could the men of this world get them into their clutches they would do with them as Doggs do with Hares even teare them all to pieces As Hares therefore and other like creatures keep as much as they can out of the sight of Hunters and hounds So do these keep themselves from the sight of persecutors 1. Papists hence infer that it is lawfull and commendable yea more than ordinarily meritorious to live as Hermites in Desarts Dens and Caves to give themselves as they pretend to contemplation and devotion but to give a full answer to these 1. They clean mistake their grounds For these did not voluntarily affect such places they were forced to do what they did 2. Popish Hermites and Anchorites now dwell by Townes Cities and High-wayes to make a gain to themselves thereby 3. They cast themselves out of all callings whereby they might do more honour to God and good to men than by their pretended devotion 4. Their pretence of private devotion apparently hindereth publick devotion which is more honourable to God So as they come under this censure of Christ Thus have ye made the Commandement of God of none effect by your tradition Matth. 15. 6 7. 5. By Solitariness men make themselves more subject to the Devill Then did the Devill most fiercely set upon Christ when he was alone in the Wilderness Mark 1. 12 13. 2. This admonisheth us to get into acquaintance with God to be well exercised in his Word to accustome our selves unto divine contemplation and meditation to be well instructed in the presence and attendance of Angels or Saints that if we be ever forced thus to wander we may have wherein to solace our selves 3. Hereby we have a warrant of the lawfulness of Saints concealing themselves in time of persecution Prov. 22. 3. §. 271. Of Persecutors cruelty exceeding brute beasts THE places whereunto Confessors wandred being for the most part such as wild beasts doe accustome themselves unto giveth instance that Comfessors of the Truth have less feared savage beasts than persecuting men It is said of Christ when he was in the Wilderness that he was with the wild beasts Mark 1. 13. Cruell men have been resembled to the most cruell beasts as to a Lion 2 Tim. 4. 17. a Woolf a Leopard a Bear an Ape a Cokatrice Isa. 11. 6 7 8. Yea to such beasts as never were Such as are described Dan. 7. 4. c. because they exceed all beasts in savagenes and cruelty 1. Brute beasts make no difference betwixt professors and others they discern not the Image of God in man nor the light of Gods Word which do much incense adversaries of the truth 2. Brute beasts have not that wit to search after such as are out of their sight as reasonable men have nor can they so use the help one of another to find out such as they hate as men can 3. Reason abused and perverted proves the more violent As ordinary men are more violent than beasts to such as they hate so false Christians Dan. 6. 22. Luk. 16. 21. Antichristians have proved more cruell than Pagans 4. Sathan puts on men to mischief more than he puts on brute beasts 1. Herein we may see the power that Sathan takes over men when he is permitted We may also see the depth of the corruption of mans heart when man is left to himself and not restrained In such cases men are worse than brute beasts Mans filthy delight in sin is worse than any beasts delight in any thing 2. Hereupon we see great cause to pray both on our own and others behalf to have our naturall corruption suppressed and altered §. 272. Of the resolution of Hebr. 11. 33 34 35 36 37 38. 33. Who through Faith subdued Kingdoms wrought righteousnes obtained promises stopped the mouths of Lions 34. Quenched the violence of fire escaped the edge of the sword out of 〈◊〉 were made strong waxed valiant in fight turned to flight the Armies of the Aliens 35. Women received their dead raised to life again and others were 〈◊〉 not accepting deliverance that they might obtain a better Resurrection 36. And others had trial of cruel mockings and scourgings yea moreover of bonds and imprisonment 37. They were stoned they were sawed asunder were tempted were stain with the sword they wandred about in Sheep-skins and Goat-skins being destitute afflicted tormented 38. Of whom the world was not worthy they wandred in Desarts and in Mountains and in Dens and Caves of the earth THE summe of these six verses is an enumeration of sundry effects of Faith All which may be brought to two heads 1. Great Acts v. 33 34 35. 2. Great sufferings v. 35 36 37 38. Great acts are in number ten Of them nine concern men and one concemeth women The nine concerning men are these in order 1. They subdued Kingdoms 2. They wrought righteousness 3. Obtained promises 4. Stopped the mouths of Lions 5. Quenched the violence of fire 6. Escaped the edge of the sword In these six there is a distinct mention both of the several acts and also of the subject whereon the distinct acts were exercised 7. Out of weakness were made strong Here one thing is presupposed namely that Believers were weak Another expressed that they were made strong 8. They waxed valiant in fight Here we have an especial property of a Believer Valiant And the extent thereof in fight 9. Turned to flight the Army of the Aliens Here we have 1. The act put to flight
2. The subject whereupon it was exercised Armies 3. The kind persons whose Armies they were Aliens 10. That effect of Faith which concerned women is thus expressed women received their dead raised to life again Here observe 1. The persons whose act is was women 2. The act it self received 3. The subject or thing which they received their dead 4. The great alteration of that subject which was to life again The other head of fruits of Faith are great Sufferings which are ten in number Those may be reduced to three heads 1. The sufferings of Professors 2. The sufferings of Martyrs 3. The sufferings of Confessors § 259. Of the sufferings of Professors five distinct heads are set down Of the sufferings of Martyrs four heads Of the sufferings of Confessors one general one The five effects of Professors sufferings were these 1. They were tortured This is amplified 1. By their willing undergoing their tortures thus not accepting deliverance 2. By the end of their enduring that they might obtain a better Resurrection 2. They had trial of cruel mockings Here observe 1. The reality of the thing they had trial 2. The kind of suffering mockings 3. The extent of that kind In this epithete cruel 3. They were scourged 4. They were cast into bonds 5. They were imprisoned Three effects of Martyrs were these 1. They were stoned 2. They were sawen asunder 3. They were slain with the sword 4. Before this last this which was as dangerous as the other three is inserted thus were tempted The effect of Confessors is expressed in this phrase wandred about And it is aggravated 1. By the places whether they wandred 2. By the reason of their wandring The places whether they wandred were of two sorts 1. Habitable by men 2. Habitable by beasts for the most part The former sort of places is implyed under other mens neglect of them This is set down four ways 1. By their mean apparel Sheep-skins and Goate-skins 2. By their want being destitute 3. By their affliction afflicted 4. By mens evill entreating them in this word tormented The reason of the wandring of Confessors is taken from the worlds unworthiness of them thus expressed of whom the world was not worthy The places not inhabited by men are expressed in these four kinds 1. Desarts 2. Mountains 3. Denns 4. Caves of the earth §. 273. Of observations raised out of Hebr. 11. 33 34 35 36 37 38. I. FAith doth things above human power Such were many effects of Faith here set down See § 227. II. War is lawfull This act of Faith subdued was by wars See § 227. III. Nations may be subdued by war So much is implyed under this word Kingdoms See § 227. IV. Faith is operative It is here said to work See § 228. V. The proper work of Faith is righteousnes Believers are here said to work righteousnes See § 228. VI. Divine promises are the ground of Faith Those are they on which Faith hath an eye See § 229. VII Promises are received by Faith They are here expresly said to be obtained thereby See § 228. VIII Faith can vanquish the fiercenes of unreasonable crâ—…atures Lions are the fiercest of all yet their mouths stopped by Faith See § 230. IX Faith freeth from the most violent senseless creatures Fire is that creature yet by Faith quenched See § 231. X. Faith preserveth from the deadliest instrument that is the sword See § 23â—… XI Saints may be weak This is here taken for grant in this phrase oâ—…t of weaknes See § 233. XII By faith such as are weak may be made strong This is here plainly expressed See § 234. XIII Valour is commendable Believers are here commended for it in this word waxed valiant See § 236. XIV Faith makes valiant This is an effect here attributed to faith See § 237. XV. Faith makes valiant in greatest danger namely in fight See § 235. XVI Faith makes victorious This phrase turned to flight intends as much See § 238. XVII War is especially to be against Aliens Their armies are here said to be turned to flight See § 239. XVIII Women may have a strong Faith The express mention of womâ—…n proves as much See § 240 241. XIX By Faith the dead have been raised See § 241. XX. Faith receives benefit from others acts Those believing women received their dead children raised by the Prophets See § 242. XXI Believers are enabled to endure sore trials Such were they which follow See § 243. XXII Matters of Faith may be quoted out of humane Authors Such were the Authors out of whom the Apostle quotes many of these acts of Faith See § 244. XXIII Professors of truth may be brought to exquisite torments for the truths sake Such were many of the torments here set down See § 245. XXIV True Professors willingly endure their torments They would not be delivered See § 246. XXV Persecutors can offer favour upon yielding So much is here intended See § 247. XXVI Faith in the resurrection makes Professors endurâ—… what they do This enâ—… is here expressely set down See § 248. XXVII The last Resurrection is the best It is here stiled the better in comparison of all other resurrections See § 248. XXVIII Believers suffer advisedly The end which they propound to themselves demonstrateth as much in this word that See § 249. XXIX Believers suffer for their advantage This phrase that they might obtain intends as much See § 250. XXX Mockings are a kind of persecution It s an instance of persecution they are here mentioned See § 251. XXXI Mockings pierced deep Therefore this Epithete cruel is added to them See § 251. XXXII Professors are basely handled For they are scourged See § 252. XXXIII Professors of the truth are used as malefactors Witness their bonds and imprisonments See § 253. XXXIV The things which professors endure are reall They have triall or experience thereof See § 254. XXXV Stoning was an antient kind of death Express mention is here made of it See § 254. XXXVI Multitudes may have their hands in persecuting Saints For in stoning a multitude of people were used See § 255. XXXVII Professors have been sawed asunder This is expresly set down See § 255. XXXVIII The death of Martyrs hath been with much cruelty The distinct kinds of death here specified demonstrate as much See § 256. XXXIX Professors may prove Martyrs This word slaine imports as much See § 257. XL. Persecutors make many Martyrs This instrument sword implies as much See § 258. XLI Temptations on the right hand are as dangerous as cruell Martyrdom This word were tempted joyned with sundry kinds of death intendeth as much See § 256. XLII Such as suffer not as Martyrs may prove Confessors For it is said that they wandred c. See § 259. XLIII Believers may be wanderers So much is here expressed of them See § 260. XLIV Confessors may flie from persecution The word Wandâ—…ing
as here used imports as much See § 259. XLV Saints may be brought to wear lethern pilches Sheep-skins and Goate-skins here mentioned imply as much See § 262. XLVI Confessors may be brought to extreme want They may be destitute See § 262. XVII Confessors may be trought to much perplexity The word afflicted implieth as much See § 263. XLVIII Confessors are subject to ill usage The word translated tormented implyeth as much See § 264. XLIX Saints are precious and profitable This is the reason why God suffers them to wander from the world See § 266. L. The world hath a vile esteeme of Saints Therefore it forceth them to wander See § 267. LI. The world is unworthy of Saints Society This is here plainly expressed See § 268. LII The worlds unworthiness of the society of Saints is a cause of their wandring This is here expressed as a reason of their wandring See § 268. LIII Confessors have lived in such times as they durst not be known where they were The places not inhabited by men here mentioned do prove much See § 270. LIV. Confessors have feared persecutors more than wild beasts For they have wandred in places where wild beasts were rather than among persecutors See § 271. §. 274. Of all praise-worthy having their due Hebr. 11. 39. And these all having obtained a good report through Faith received not the promise THE Apostle having distinctly and largely set out the vigour of Faith by the admirable effects thereof both in doing and enduring in these two last verses he giveth the general summe of all So as here is a recapitulation or a brief recollection of the summe of all The first word being a copulative sheweth that all here ment did in generall agree in one and the same Faith which made them all praise-worthy This is made more cleer by these generall words of reference These all They have reference to all that were before named and to all that are implied under any of the acts of Faith before mentioned and all others that were at any time before Christ was exhibited of the true faith This general particle all is a word of extent and implyeth all sorts of Believers before Christs time This relative these is a word of restraint and excludeth all that are not of the faith before mentioned That for which they are here commended is obtaining a good report this is the interpretation of one Greek word whereof see v. 2. § 6. The ground of that good report is here said to be Faith even such a faith as is described v. 1. For by it the Elders obtained a good report v. 2. § 6. This confirmeth that which hath been noted before that faith especially makes men praise-worthy And also that the worth of men hath had due testimony See v. 2. § 6. To shew that all that are praise-worthy have their due he premiseth this general particle all He that saith all excepteth none at all Take a view of the forementioned Catalogue and you will find this general exemplified in all sorts of particulars as in Kings instance David and in other Governors instance Moses Ioshua Gideon and others In women also Sara Rahab and others in old men as Noah young men as Isaak when he suffered himself to be bound and laid on the altar honourable men as Ioseph the next in dignity to King Pharaoh mean men basely esteemed as they that wandred up and down rich men as Isaak Gen. 26. 13 19. poor men as they who were destitute There can hardly be named any sort of Believers that have not obtained good report There is no respect of persons with God Rom. 10. 12. Ephes. 6. 9. This is a good inducement to all of all sorts to do what they can to get Faith Let none suffer any external condition to be an impediment thereunto This incitation is so much the more needfull because men are too prone to pervert that external condition and state wherein they are so as to hinder their spirituall good and that by putting it off from one to another Great men think it concernes mean men most because they are well enough with their outward condition but wretched is that outward estate that is destitute of Faith though never so great Mean men put it off to great ones as having more leysure thereunto but a man were better find leisure to get faith than food for his body It is usual in other different estates to put off all care of getting Faith from one to another which argueth egregious folly Surely such plainly shew that they are not of the Society of true Saints They are none of those nor like those that are mentioned in this Catalogue of praise-worthy persons that obtained a good report through faith They are not simply all but as is here expressed all these Those that are named and others like unto them Praise-worthy men are a choise sort Many more than these lived before Christ exhibited yea lived in the time and place that some of these did yet received no good report Cain lived and offered a Sacrifice with Abel yet was none of those C ham was in the Ark with Shem Ismael in Abrahams family with Isaak Esau in the same womb with Iacob Dathan and Abiram came thorow the red Sea with Caled and Ioshua many other wicked unbelievers were mixed with Believers yet they obtained not such good report as Believers 〈◊〉 Though their outward condition were alike yet their inward disposition was â—…uch different Unbelievers had not the same matter of good report in them as Believers had No marvel then that they had not such good report Quest. May not hypocrites carry themselves as the upright and so gain such â—…port Answ. 1. Before men they may â—… but not in their own conscience nor before good Angells much less before God 2. Hypocrites may appear for a time to be such and such but when as corn 〈◊〉 wants rooting they wither when the vail of their hypocrisy falls off and â—…ey are discovered then that report withereth 3. Though their hypocrites should not be discovered in this world yet in the woâ—…ld to come it shall be Then they shall have shame and horrour insteed of good report Much are they deceived who conceive that they may partake of the priviledges 〈◊〉 Believers though they be no Believers At Christs coming to judgment two 〈◊〉 be in one bed two grinding together two in the field together yet one taken 〈◊〉 other left Luk 17. 34 35. An Apostle giveth three famous instances hereof one of the Angells that stood and fell Another of them that entred into the Ark and that refused the third of the Sodomites and Lot 2 Pet. 2. 4 5 6 7. Therefore it stands every one in hand thorowly to try himself that if he find 〈◊〉 faith in himself he may have the more sound comfort and expect this good â—…port If ye have it not then to labour
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
of those that can plead for the dignity and authority of such as are spirituall Guides or Governours in Gods Church §. 98. Of Gods Word to be Preached THe subject matter to be preached is here styled the Word of God Though that which is uttered by men as Ministers be properly the sound of a mans voice yet that which true Ministers of God in exercising their ministeriall Function preach is the Word of God Thus it is said of the Apostles They spake the Word of God Act. 4. 31. and hereupon it is said of the people of Antioch that almost the whole City came together to hear the Word of God Acts 13. 44. That which Ministers do or ought to preach is styled the Word of God in a fourfold respect 1. In regard of the primary Author thereof which is God God did immediatly inspire extraordinary Ministers and thereby informed them in his will For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. Therefore they were wont to use these Prefaces The Word of the Lord Hos. 1. 1. Thus saith the Lord Isa. 7. 7. And an Apostle thus I have received of the Lord that which also I delivered unto you 1 Cor. 11. 23. As for ordinary Ministers they have Gods Word written and left upon record for their use For all Scripture is given by inspiration of God 2 Tim. 3. 16. They therefore that ground what they preach upon the Scripture and deliver nothing but what is agreeable thereunto preach the Word of God 2. In regard of the subject matter which they preach which is the will of God as the Apostle exhorteth to understand what the will of the Lord is Eph. 5. 17. and to prove what is that good that acceptable and perfect will of God Rom. 12. 2. 3. In regard of the end of preaching which is the glory of God and making known the maâ—…ifold wisdom of God Eph. 3. 10. 4. In regard of the mighty effect and efficacy thereof For preaching Gods Word is the power of God unto salvation Rom. 1. 16. Preaching the Word of God this is it which is mighty through God to bring every thought to the obedience of Christ 2 Cor. 10. 4 5. For the Word of God is quick and powerfull c. Heb. 4. 12. So close ought Ministers to hold to Gods Word in their preaching as not to dare to swerve in any thing from it The Apostle denounceth a curse against him whosoever he be that shall preach any other word Gal. 1. 8 9. Upon this we have just cause to avoid such teachers as preach contrary to this doctrine Rom. 16. 17. 2 Ioh. v. 10. The whole mass of Popery is hereupon to be rejected So are the manifold errours and heresies that in former ages and in this our age have been broached Pretence of new light and immediate inspiration in these daies is a meer pretence By this subject matter of preaching the Word of God we may receive a good direction to observe two caveats enjoyned by Christ concerning hearing The first is concerning the matter which we hear Take heed what you hear Matth. 4. 25. We must with approbation hear nothing but what we know to be the Word of God We must therefore our selves be well acquainted with the Scriptures and by them try the things which we hear whether they be the Word of God or no as the men of Berea did Act. 17. 11. The second caveat is concerning the manner of hearing Take heed how you hear Luke 8. 18. That which we know to be grounded upon the Scriptures we must receive not as the word of men but as it is in truth the Word of God 1 Thess. 2. 13. We must with reverence attend unto it we must in our hearts beleeve and we must in our lives obey it It is Gods Word that doth convert quicken comfort and build up or on the other side wound and beat down What is the reason that there was so great an alteration made by the Ministry of Christ and his Disciples by the Apostles and others after them Yea by Luther and other Ministers of reformed Churches They preached not Traditions of Elders as the Scribes nor mens inventions as Papists but the pure Word of God The more purely Gods Word is preached the more deeply it pierceth the more kindly it worketh §. 99. Of that Faith which is to be followed ONe particular wherein the foresaid Guides are to be remembred is thus set down Whose faith follow Of faith in generall as it is a gift of God or grace whereby we are justified and saved I have at large discoursed in the Whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. § 11 c. This word Faith must in this place be taken for something that may be heard or seen and in that respect imitable namely for the doctrine of faith Rom. 1. 5. or profession of faith Act. 14. 22. Rom. 1. 8. or effects and fruits of faith Iam. 2. 14 18. or for fidelity and faithfulness Matth. 23. 23. Our English Translators do turn the Greek word which properly signifieth faith into fidelity Tit. 2. 10. Either or every of these significations may here not unfitly be intended For when obedience is yielded to the doctrine of faith which Ministers preach or when people conform themselves to that profession of the faith which their Ministers do or when they shew forth such fruits of faith as they do or are faithfull in their own place as their Ministers were in their own then they follow the faith of their Guides The Apostle setteth out the object of Christians imitation under this word Faith 1. Because faith is a mother grace a breeding grace All the acts of Gods ancient Worthies are produced as acts of faith Heb. 11. 2. Because faith is that grace that makes all things acceptable Without faith it is impossible to please God Heb. 11. 6. 3. Because God is most glorified by the faith of his servants 4. Because in regard of mans good faith is the most necessary profitable and comfortable grace Of the glory which faith brings to God and good to man See The whole Armour of God on Eph. 6. 16. Of Faith § 7 8. §. 100. Of imitating our Guides THe duty which is required of people in reference to the foresaid faith of their Guides is expressed in this word Follow The Greek word translated follow implieth an endeavour to be like those whom they set before them Our English hath borrowed a word from the Latine which carrieth some emphasis namely to imitate There is a Noun derived from the Greek word which we translate follower frequently used in the New Testament as 1 Cor. 4. 16. Heb. 11. 1. and in other places That Noun is by other Authors used to set out a stage-player who endeavoureth to be as like him whose part he
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
few they ought the more patiently to suffer them 3. If the whole Epistle be comprized under this phrase Word of Exhortation it is no very long one but may very well be styled A few words 4. This Direction may be given unto them in reference to the Apostles Sermons and the preaching of other Ministers as if he had intended that they should not content themselves with this bare Epistle which was but in few words but also suffer the Exhortations of their Ministers whether himself or others because thereby they might more largely and more pertinently according to several occasions be instructed and exhorted by their Ministers from time to time The Apostles Epistles lay down a foundation which was further to be built upon by the Ministry of such as God from time to time should set over them §. 183. Of the Resolution and Observations of Heb. 13. 22. THe Summe of this verse is A Direction for profiting by the Ministry of the Word We may observe 1. The Inference of it upon that which went before in this particle AND or BUT 2. The Substance of it In the Substance is set down 1. The Matter 2. A Motive to enforce it In the Matter there is considerable 1. A thing desired 2. The manner of desiring it The Manner is first propounded and that in two branches 1. A milde request We beseech you 2. The thing desired Herein we may distinguish 1. An Act desired Suffer 2. The Subject of that desire The word of Exhortation The Motive is taken from the brevity of that Word which he would have them to suffer For I have written to you in few words Observations I. To Gods work mans endeavour must be added He had before prayed that God would work in them Here he requireth an endeavour on their part See § 180. II. What Ministers desire for themselves they must endeavour for their people He did before beseech them to pray for him v. 19. Here he beseecheth them to look to their own good See § 180. III. Directions are to be enforced with all mildenesse Here the Apostle beseecheth that which he had power to command See § 108. IV. Ministers and people are as brethren So the Apostle styleth here the people under his charge See § 180. V. To instructions exhortations are to be added The word Exhortation implieth as much See § 180. VI. The Word delivered by Gods Minister is with much patience to be received This word suffer intends as much See § 180. VII A Minister pressing only such things as are most necessary should make people the more to regard them See § 182. VIII Larger exhortations out of brief fundamentall Points are patiently to be endured These two last points arise out of the last words of the verse See § 182. §. 184. Of sending true news Verse 23. Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you THe Apostle doth here in the close of his Epistle insert a matter of good news which he thus bringeth in Know ye Hereby he giveth to understand that the news was true and upon his word they might knew it and rest upon it In this sense saith Christ Know that it is near Matth. 24. 33. To like purpose saith the Apostle I would have you know 1 Cor. 11. 3. And again I have sent unto you that ye might know our affairs Ephes. 6. 22. To this purpose words of credence are added unto knowledge as Indeed John 7. 26. Assuredly Acts 2. 37. Perfectly 1 Thess. 5. 2. yea also certainty Luke 1. 4. And these two words believe and know are joyned together 1 Tim. 4. 3. The news therefore which Christians send to others must be such as those others may know to be such They must be sure and certain According to the news that are sent people use to be affected when tidings came to the ears of the Church concerning the conversion of the Gentiles and that they were assured thereof by Barnabas they were glad Act. 11. 22 23. On the other side when news was brought to Nehemiah of the affliction of the Jews in Ierusalem he was much dejected and much humbled his soul in prayer for them Neh. 1. 3 4. This being the disposition of Gods people to be so affected with the news that they hear according to the kinde thereof if it should not be true they might be brought to mock God and that by rejoycing and praising God in cases wherein there is just cause of deep Humiliation and also to be made sorrowfull and humbled when there is cause of rejoycing and praising God This affordeth a good Direction to those that are forward in sending news especially about Church-affairs that they send such news as they to whom they send may know it to be so and so §. 185. Of this Name Timotheus THe news that was sent was concerning the delivery of Timothy Timotheus is a name that savoureth of much piety The former part of the name signifieth precious or glorious The latter part of the name signifieth God So as the joyning of them together may signifie one precious or glorious to God or otherwise it may signifie one to whom God was precious or glorious It was a name that was given to many of the Heathens It was the name of a great Conquerour at Athens and of an Athenian Comedian and of a Musician and of an excellent Engraver and of a skilfull Grammarian We reade also of Timotheus a Captain of the host of the Heathen against the Jews 1 Maccab. 5. 11. I will not enquire after the first occasion of this name It is a name well befitting Christians and it may be that the mother of this Timothy who is mentioned in my Text being a Jewesse and professing the Christian faith Acts 16. 1. 2 Tim. 1. 5. might give this name unto him in pious devotion Of giving fit names See Domesticall Duties Treat 6. Of the Duties of Parents § 20. §. 186. Of Timothies being set at liberty ABout this news the delivery of Timothy five questions are moved 1. Who this Timothy was 2. Where he was bound or otherwayes restrained 3. How he was set at liberty 4. At what time this might be 5. Why this Apostle called him brotherâ—… To the first Questionlesse he was that man to whom Saint Paul directed two Epistles even he whose mother was a Iewesse and his father a Greek whom Paul suffered to be circumcised to prevent offence that the Jews might otherwise have taken Him while he was a young man Paul took to go forth with him Act. 16. 1 3. It is said of this Timothy that he ministred to Paul Act. 19. 24. that is he accompanied Paul Act. 20. 4. and went and returned and abode where Paul would have him He is styled Pauls work-fellow Rom. 16. 21. Frequent mention is made in Pauls Epistles of sending Timotheus hither and thither upon messages to the Churches
156 Endeavour of man to be used 13. 180 Enduring afflictions makes them profitable 1â—… 44 Enemies of Christ 1. 151 Enemies of Church set in array ibid. The army against them ibid. Enemies of Church shall be subdued 1. 153 154 Enoch his name 11. 16 Enoch died not 9. 133 Enter into rest 3. 116 Epistles Apostolicall 1. 6 8. Epistle to the Hebrewes a divine and excellent one 1 1 2 Epistle to the Hebrewes whereupon occasioned 1. 9 The scope and method of it 1. 10 Ephraim 11. 〈◊〉 Equivocation in oaths 6 125 Equivocation how lawfull or unlawfull 11. 189. Erre in heart 3. 106 Error to be expiated 9. 44 Esau his name 11. 106 Esaus impious disposition 12. 91 Essence of Father and Son the same 1. 51 Established we must be 13. 118 Eternity of Christ 1. 129 143 145. And 9. 77 Eternity of Christs Kingdome 11. 108 Eternal salvation 5. 51. Eternal redemption 9. 65 Eternal Priest-hood of Christ 5. 29 Events judge not actions 11. 186 Ever how taken 13. 112 Everlastingnesse See eternity Exaltation of Christ 1. 30 c. And 12. 22 Examples quicken 6. 83 Examples good to be followed 6. 83 Of this largely 13. 100 c. Excellency of Christ 1. 39 Excellency of Angels 1. 40 85 Exercise makes ready 5. 75 Exhortations usefull 3. 143 Experience of misery a ground to succor others 2. 186. Experimentall learning 5. 47 Explain ambiguous points 10. 58. External sanctity to be added to internall purity 10. 67 Eternall meanes cannot perfect 11. 279 Extreames to be avoided 12. 38 Eyes of the soul 2. 72 F FAinting Spirits soon weary 12. 25 Faint not under crosses 12. 38 Faith See Believe and Believer Faith Principles about it 6. 10 Faith supporteth 3. 152 Faith maketh partakers of Christ 3. 153 Faith maketh the word profitable 4. 19 Faith giveth a right to Gods promises 4. 23 Faith obtaines the promises 6. 85 Faith freeth from fear 6. 144 Faith of best needs strengthning 7. 45 Faith brings salvation 10 153 Faith justifying stands with other kinds 11. 2 Faith is a substance 11. 3 And an evidence 11. 4 Faiths excellencie 11. 3 4 Faith makes please God 11. 21 Faith receives what one hath not 11. 54 Faith makes many be strong 11. 56 Faith recompences 11. 57 Faith makes invincible 11. 149 Faith seeth God 11. 150 Faith of an infinite capacity 11. 152 Faith and tears may stand together 5. 45 Faith works obedience 11. 28 37 153 Faith and Prudence in preventing danger 11. 158 Faith common to all sorts 11. 165 Faith of some beneficiall to many 11. 165 Faith maketh bold 11. 166 Faith makes weak ones strong 11. 166 Faith worketh on senselesse creatures 11. 175 Faith in the seed accepted 11. 181 Faith gets good by others acts 11. 242 Faith enableth to endure much 11. 243 Faith begun and finished by Christ 12. 13 14. Faithfull God is in his promises 7. 75 Faithfull Christ is 2. 177 Faithfulness 3. 32 40 Faithfulness of Moses and Christ 3. 39 Faithfulness to him that appoints 3. 3 Faithfull servant 3. 51. Faithfulness of God in vengeance 10. 113 Fall away See Apostates Father and Son one essence 1. 51. Father and Son distinct persons 1. 51 Fathers of the flesh correct their Children 12. 49 Fathers who of old so accounted 1. 11 Fathers sins no warrant 3. 95 Fatherly relation betwixt Pastor and People 12. 33 Father of Spirits God is 12. 51 Fore-Fathers sins why registred 3. 90 Fore-Fathers sins to be observed 3. 92 Fear of death 2. 149 Fear lest thou fall 4. 5 Fear good and evill ibid. Fear was in Christ 5. 44 Fear and faith may stand together 5. 45 Fear mixed with serving God 8. 12. 12. 136 Fear of God ariseth from faith 11. 28 Fear not man 11. 129. And 13 84 91 Fear not the greatest of men 11. 148 Fearfull God is 10. 115 Fellowship betwixt Christ and Saints 1. 122. See Brethren Fidelity towards such as confide in us 11. 188 Figures See tropes Figures legall had their date 9. 48 Figures had truths 9. 122 Finish how God did all his works 4. 28 Finisher of faith Christ is 12. 14 Fire quenched by faith 11. 231 First-begooten how Christ 1. 67 First-born how Saints 1. 68 First-born were Priests 7. 63 First may be last 4. 41 Flesh. Flesh and blood 2. 137 Flesh and blood Saints 2. 138. Christ 2. 139 Flesh how purifying to it 9. 75 Flesh of Christ typified by the veil 9. 16 Fly in persecution may Professors 11. 259 Follow See Example Forget not encouragements 12. 30 Forget not strangers 13. 12 15 Fore-runner 6. 158 159. See Run Foot-stool of Christ 1. 154 Forbearance of God See Patience Forgetting kindnesses is unrighteousnesse 6. 64 Former days to be remembred 10. 118 Fornication 13. 37. 12. 89 Fornication an heynous sin 13. 38 Forsake any thing a believer will 11. 147 Foundation of world 1. 131. and 4. 29 Foundation of religion to be laid and built upon 6. 6 Free gift 2. 130 Free-will of man in what 3. 81 and 4. 63 Freedome and immutability may stand together 6. 136 Future things to be sought 13. 139 Future things foretold 10. 45 Future things object of faith 11. 108 G. GAte what it signifieth 13. 129 Generall points to be applied by every one 12. 34 Generation divine 1. 50 Generation of Christ as God and as man 1. 53 c. Generation divine and humane distinguished 1. 57 Generation of Christ how evidenced 1. 60 62 A Generation what it intendeth 3. 104 Gentlenesse See Mildnesse Gesture in worshipping 11. 113 Ghost-holy 2. 35. See Holy-Ghost Gideon his Names Infirmities and Excellencies 11. 195 196 197 Gifts of Holy-Ghost 2. 35 Gifts ordered by God 2. 37 Gifts to God 5. 6 Gifts and Sacrifices 5. 7 Gifts heavenly 6. 33 Gifts fit for function 11. 194 Goat why a sacrifice 9. 102 Goat that scaped typified Christ 9. 49 Glory for excellency 1. 19 Glory of God set out in Christs humiliation 2. 87 Glory of heaven 2. 93 Glory with which Christ Crowned 2. 60 61 Glory of which Christ counted worthy 3. 43 Glory and honour distinguished 2. 60 Glory of God the supreme end 8. 40 Go to God See Come to God God Principles concerning him 6. 9 God how he speaks 1. 11 God how he spake by his Son 1. 14 God Christ 1 107 God the God of Christ 1. 118 God entred into covenant with Christ. ibid. God set Christ at his right hand 1. 149 God not tied to means 2. 28 God continues to shew his power to opposers 3. 100 God kind to ungratefull 3 97 God how grieved 3. 103 God oft complains 3. 105 Gods favour turned into wrath 3. 113 Gods work attributed unto man 4. 48 God to be imitated 4. 62 God fully knoweth all things 4. 76 God seeth sin in justified persons 4 78 God ready to succour 4 98 Gods condescension for mans good 6. 100 139. and 8. 41 God doth more then he needed
Davids frailties David's trialls before he was setled in the Kingdom David's sins 1 Anger 2 Distrust 3 Polygamy 4 Setting the Ark on a cart 5 Adultery Murther Punishments of Davids Adultery and Murther Davids inward troubles David's graces 1 Respects to Gods Word 2 Faith 3 Repentance 4. Sincerity 5. Integrity 6. Delight in Gods Law 7. Zeal 8. Devotion 9. Submission to God 10. Self denial 1 Loyalty 2. Faithfulness 3. Well using his abilities 4. Justice 5. Keeping Covenants 6. Mercy 7. Sympathy 8. Liberality 9. Retribution 10. Bearing wrongs 11 Recompencing good for evil Terminus a quo ad quem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—…tii eum a Deo Samuel's name Samuel's birth extraordinary Samuel's education Samuel's conversation in his younger years Samuel faithfull as a Prophet Samuels prayer powerfull An heavy cross on Samuel's enterance on his goverment An heavy cross at the end of Samuels goverment Samuel being dead was not raised Bellarm de Christ. Anim. l. â—… cap. 11. Arguments for raising Samuel answered Reasons to prove that Samuel himself appeared not to Saul a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things above human power done by faith c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certamen e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de bello g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regnum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex War lawfull Nations may be subdued a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How promise obtained c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adepti sunt vulg Lat. asseâ—…uti sunt Bâ—…za d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 39. Promises how received how not * Inter spem rem Promises grounds of faith Promises received by faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obturo How Lions mouths stopped a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extinguo Fire terrible b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith quencheth fire a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of a sword d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Os gladii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith freeth from desperate danger a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corroboro c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possum Hezekiah's recovery How Hezekiah pleaâ—…ed his integrity By Faith incureable diseases cured Recovery how prayed for Manifold infirmities Security insolency to be avoided a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verto e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perdo f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac si esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valour commendable Gods spirit works valour Valour of Heathen not true valour Who need valour How Faith makes valiant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclino d 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are Aliens Faith makeâ—… victorious Want of faith cause of 〈◊〉 success War to be against Aliens Why war betwixt Iudah and Israel Why war betwixt David and Saul War betwixt Proâ—…essors to be lamented a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death most irresistible See v. 19. §. 99. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How children raised by Parents Faith Reddiderunt mulieribus mortuos earum c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women worthies Faith extends to raise the dead Faith gets good by others acts a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principles which support in trialls What sufferers are here meant Sufferings of Jews here meant How humane Authors and Traditions used How Scripture the word of truth No part of S. Scripture lost a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tympanum d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How may any offer themselves to Martyrdom 〈◊〉 hate the truth most a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…onsequi c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sâ—…atuo e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 re rursum g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surgo h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the better Resurrection Of the divers kinds of Resurrection See §. 250. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints suffer for advantage Believers have their eye on the Resurrection in their sufferings The Resurrection which Believers aime at is the best Divers kinds of Resurrection a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vâ—…l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flagello Professors basely handled a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bonds b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligo c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imprisonmet d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodio e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custos f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In carcerem traâ—…o Who imprisoned Martyrs had trialls of persecution a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How men stoned Why men stoned a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diffecti sunt b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jewes tradition of Isaiah's being sawen asunder Persecutors cruelty in the death of Martyrs a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cremati vel usâ—…ulati sunt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 os c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hiâ—…rom ad 〈◊〉 Heâ—…od Who are conâ—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumeo We may fly from persecution When Professors may fly when not Sinfull wanderers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wandring a judgement Wandring in the better part Believers may be Wanderers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excorio c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coriaceum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ovis e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caprinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caper Saints clothed with
it is a compound The simple verb signifieth to judge Ioh. 7. 24 51. This compound by judging to condemn Mat. 12. 41 42. 27. 3. Rom. 2. 1. Noah is said to condemn the world by the Ark 1. Because it was a visible prediction of the Flood thereby they were foretold that such a judgement would fall out 2. It shewed that they worthily perished in that they sought not to prevent that destruction which was threatned 3. It was a demonstration that they were far unlike to Noah in that they regarded not that whereabout he took so much pains 4. Noah's making of the Ark was a continual preaching yea together with working upon the Ark he did by word of mouth foreâ—…ell what would fall ouâ—… 2 Pet. 2. 5. 5. The very Ark was a witness of their infidelity so as they were condemned thereby 6. It was an occasion of aggravating their unbelief whereby they were the rather condemned Thus we see that means given for preservation may prove means of destruction As this proved true in Israels passing through the Red Sea Exod. 14. 16. and in their eating Quails Num. 11. 33. and in sundry other temporal means so also in spiritual means as the Word 2 Cor. 2. 16. the Sacrament 1 Cor. 11. 29. yea Christ himself Isa. 8. 14. 1 Pet. 2. 6 7. Luk. 2. 34. This ariseth from the corrupt and perverse disposition of men who Spider-like suck Vermin out of sweet Flowers or rather turn the sweet juice of Flowers into poyson This should be carefully heeded of us who have means of salvation afforded unto us that we may duely observe the proper end for which they are afforded and make the best use that we can thereof This condemnation of the world teacheth us to come out of the world and to abandon the fashion and course thereof lest we perish with it See more hereof Chap. 13. v. 13. § 133. This is the rather to be observed by reason of the extent of this word World which ever have been still are and ever will be the greater number See Chap. â—… v. 10. § 91. The way to destruction is a broad way Mat. 7. 13. and withall there are many by-waies whereas there is onely one way and that a narrow one encumbred with many difficulties and so limited as if we step out of it we miss of life but there are no bounds set to the way that leadeth to destruction Iudg. 21. 25. In this way every thing is agreeable to nature which is down-hill It hath alwaies wind and tide with it It is stretched out by applause promotion profit pleasure and other like temptations which the Devil frameth according to the particular humours of men §. 33. Of Noah's being Heir of the Righteousness by Faith THE other effect following upon Noah's preparing the Ark is thus set down And became heir of the righteousness which is by faith The first copulative particle and giveth evidence that the two clauses joyned thereby have some agreement and that is this general that they are both effects of the same thing yet in the kind of effect they much differ The former was a great judgement upon the world but this a great recompence to himself There was before a great reward mentioned of Noah's faith in preparing the Ark which was the saving of his house Here is a greater Every word in this clause carrieth much emphasis 1. The copulative was noted before 2. This verb became or was made implyeth that the occasion of the reward was taken from this evidence of Faith that is here set down at least occasion was thence taken of manifesting as much 3. This dignity Heir is no small one It implyeth a singular and an especial prerogative Indeed Noah was the supreme Lord of the whole World and his Sons heirs under him There never was so absolute a Monarch since Adam's time It is said that of the Sons of Noah the whole Earth was overâ—…ad Gen. 19. 9. But here is intended a greater dignity For 4. Righteousness was it whereof he was an Heir Could the beauty and glory of righteousness be thorowly discerned or conceived it would be found to be as indeed it is the greatest dignity that a Creature can be advanced unto It was mans chiefest excellency in his innocent estate for it was the most principal part of Gods image in which man was at first created Gen. 1. 27. That which is said of holinesâ—… may be applyed to righteousness Chap. 3. v. 1. § 7. To set out this dignity the more the Apostle useth this word synechdochicaly for that also which follows upon it righteousness together with eternal life So as an heir of righteousness is an heir of that inheritance which is obtained by righteousness It is called a crown of righteousness 2 Tim. 4. 8. The glorious attire of glorified Saints is the righteousness of Saints Rev. 19. 8. Thus they are heirs of salvation See Chap. 1. v. 14. § 159 160. 5. This righteousness is said to be by â—…aith It was not a righteousness which arose from himself or inherent in himself it was according to faith or that righteousness which he attained by faith and received from above It was indeed the righteousness of Christ himself whom he beheld in the Ark that was a type of Christ. The Apostle excellently setteth out the righteousness of faith and opposeth it to a mans own righteousness He calleth it the righteousness of God Rom. 10. 3. 6. The righteousness which is by faith is that which every Believer hath and that whereunto he is fitted by faith and that which cannot be had without faith All are sooâ—…led and for ever deprived of that inherent righteousness wherein God created Adam God instead thereof makes his Elect heirs of a far more excellent righteousness the righteousness of God and leaves it not in their power to hold it or let it go It is the righteousness of faith for the continuance whereof we depend on Christ. We wait for the hope of righteousness by faith Gal. 5. 5. §. 34. Of the Resolution of Heb. 11 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an Ark to the saving of his House by the which he câ—…demned the World and became Heir of the Righteousness which is by Faith IN this text is a commendation of Noah's Faith Hereof are two parts 1. An evidence of his Faith 2. A recompence thereof In the Evidence two things are to be considered 1. The Ground of his Faith 2. The Fruits thereof The Grounds are of two sorts one concerning God another concerning himself In that which concerned God three things are noted 1. A charge of God being warned of God 2. The subject of that charge things not seen 3. The limitation thereof as yet The other kind of ground concerning himself was an holy fear moved with fear The Fruit of his faith was in
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'sâ—…oushold â—…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 Sâ—…'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 〈◊〉 Onely two verses are inserted viz. the eleventh and twelfth concerning Saâ—…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 〈◊〉 do that which is here said to be done by him For it is thus in the 〈◊〉 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 noâ—…ed of Noah § 27. This particle called is in Greek set immediately before this noun 〈◊〉 Hence many Expositors both antient and modern referr it to 〈◊〉 himself and thus translate it By saith he which is called Abraham obeyed So the Rhemists in imitation of their Vulgar Latin Thus this parâ—…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 §.
his modesty in that he doth not peremptorily say We have a good conscience but we trust we have Of his confidence in that he useth a word which implieth a full perswasion It is further observable that in setting down this confidence of a good conscience he useth the plural number thus We trust shewing thereby that he hoped of others as much as he knew of himself For the rule of charity puts us on to believe all things and to hope all things 1 Cor. 3. 7. §. 155. Of a good Conscience in all things THe word translated Conscience is a Compound The simple Veâ—…b from whence it is derived signifieth to see Matth. 2. 2. and to know John 13. 18. and a Proposition which signifieth with So as conscience implieth Knowledge with namely with some other thing The Greek Latine and our English composition imply as much Our English is taken from the Latine Conscience then implieth a double knowledge One of the minde which is a bare understanding of a thing Another of the heart so as the hearts witnessing of a thing together with the minde is conscience Where the Apostle saith What man knoweth the things of a man save the spirit of a man which is in him 1 Cor. 2. 11. By Spirit he meaneth Conscience Hence it is that some make the notation of Conscience in Latine to be the knowledge of the heart Or the double knowledge that is comprized under conscience may be of God and a mans own self God knoweth all things even the most secret thoughts Ps. 139. 2. and every man knoweth the most secret things of himself 1 Cor. 2. 11. The testimony therefore of a mans heart with his minde or rather with God is Conscience In this respect Conscience is said to bear witnesse Romans 9. 1. And the Apostle rejoyced in the testimony of his Conscience 2 Cor. 1. 12. Conscience is seated within a man for it is applied to the heart Heb. 10. 22. yea it is styled the heart Pro. 15. 15. 1 Sam. 24. 5. And it is also styled the Spirit 1 Cor. 2. 11. It is so seated within a man that it may the better perform the function which belongeth unto it It being within may see all within and without As a man within a house full of windows may see what is within the house and what is without it Where Solomon saith to Shimei Thou knowest all the wickednesse which thine heart is privy to that thou didst to David my father 1 King 2. 44. he appealeth to the conscience of Shimei That the Conscience cannot be discerned by others without is evident by these phrases Who can know the heart Jer. 17. 9. What man knoweth the things of a man 1 Cor. 2. 11. The function of Conscience is to witnesse Rom. 2. 15. For this end it hath ability to know the things of a man The witnesse of Conscience is the surest witnesse that can be It is a faithfull witnesse that will not lie Prov. 14. 5. In Courts of men a mans own Conscience is a witnesse beyond exception yet may a man with his tongue belie himself but he cannot do so with his Conscience The witnesse which Conscience giveth is of two kinds either to accuse or to excuse Rom. 2. 15. To accuse of evil to excuse by freeing from evil unjustly laid to ones charge The conscience of the Jews accused them Ioh. 8. 9. St Pauls conscience excused him Act. 23. 1. From this principal function of the Conscience followeth trouble or peace to a mans soul. Trouble if his conscience accuse him as in the case of Iudas Mat. 27. 4 5. Peace when it excuseth Rom. 5. 1. Hereby know that a man shall never want authentick witnesse wheresoever he be whether alone or in company in light or dark The Conscience which the Apostle here speaketh of is styled a good Conscience Three things especially concur to make up a good Conscience 1. The matter whereupon it worketh 2. The proper act thereof 3. An effect or consequence following thereupon 1. The matter whereupon a good Conscience worketh is a conformity in the whole man to the holy will of God Gods will made known to man is mans rule whereunto all his thoughts words and actions ought to be conformable 2. Where this matter is to be found the Conscience will bear witnesse thereunto and give a true testimony thereof This is the proper act of Conscience 3. The Consequence that followeth hereupon is peace and quietnesse in the soul. For that Conscience which can give true testimony to a mans full conformity will quiet the soul and keep it from doubts fears and vexation of spirit Such a good conscience was perfect in mans entire estate but by his fall it was clean lost and became an evil conscience For 1. Every imagination of the thoughts of mans heart is onely evil continually Gen. 6. 5. 2. Mans evil conscience exceedingly faileth in the proper work thereof and that sometimes in a defect sometimes in an excesse In the defect when it suffereth a man to runne into all evil and doth neither check nor trouble him for the same This is styled a scared Conscience 1 Tim. 4. 2. The excesse is when it doth so out of measure trouble him as it takes away all hope of pardon and hinders sound and true repentance yea and makes his very life a burthen unto himself Such a conscience had Iudas Matth. 27. 3 4 5. In this respect The wicked are like the troubled Sea when it cannot rest whose waters cast up mire and dirt There is no peace saith my God to the wicked Isa. 57. 20 21. Since mans fall a good Conscience must needs be a renewed Conscience Two things concurre to the renovation of the Conscience and making it good One is faith in the Lord Jesus Christ whereby the Conscience is purged and purified from that natural defilement which it had For the bloud of Christ doth purge the Conscience from dead works to serve the living God Heb. 9. 14. Hereupon we are exhorted to draw near with a pure heart in full assurance of faith having our hearts sprinkled from an evil conscience Heb. 10. 22. See The whole Armour of God on Eph. 6. 26. Treat 2. Part. 6. Of Faith § 51. The other is a sanctified work of the Spirit whereby the heart is alienated from sinne and made watchfull against it and withall it is put on to conform it self to the holy will of God This conformity being true and entire without hypocrisie moveth the conscience to bear witnesse thereunto Rom. 9. 1. 2 Cor. 1. 12. This is the Conscience that is styled a pure conscience 1 Tim. 3. 9. 2 Tim. 1. 3. and a conscience void of offence Act. 24. 16. That then is accounted since mans fall a good conscience which 1. Giveth true testimony of a mans faith in Christ for the pardon of his sinnes and reconciliation
with God Heb. 10. 22. 2. Which beareth witnesse to his conformity in the whole man to the holy will of God In all manner of duties to God and man Acts 24. 16. particularly and especially in those duties which belong to his particular calling whereof he is to give an especial account Matth. 25. 21. This is it that will especially move people every way to respect their Minister both to obey them and also to pray for them 3. That which worketh peace and quiet in the soul Rom. 5. 1. 2 Cor. 1. 12. This is that good conscience which is here meant and which Ministers and others must give all diligence to get This good Conscience is here amplified by the extent thereof in this phrase In all things This is so set as it may have reference either to the former or latter clause Our English referreth it to the former by placing a comma after it thus A good conscience in all things Many Greek Copies if not most of them refer the phrase to the later clause placing the comma before that phrase thus In all things willing to live honestly The sense will remain the same whether way so ever we read it For according to the former reading it plainly sheweth That a good Conscience extends it self to all manner of duty According to the latter reading it sheweth That he that is carefull of every duty hath a good Conscience The Greek word is so indefinite as it may be also referred to times and places as if he had said At all times in all places Of the extent of a mans obedience to all things See Ch. 8. v. 5. § 16. See also The whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. Of Faith § 57. §. 156. Of Willingnesse to do good THat that which is intended under a good Conscience might not seem to be an impossible task to our weak flesh the Apostle thus explaineth the point Willing to live honestly This word willing is in general the proper meaning of the Greek word Mat. 1. 19. yet it doth also imply under it a desire of a thing and our Translators do turn the Participle thus desirous Luke 23. 8. 2 Cor. 11. 32. Yea further it implieth such an extent of will and desire as putteth one on to endeavour the best he can to accomplish the same That therefore which the Apostle doth here intend under this word willing he thus expresseth in his Apology before Felix Herein do I exercise my self to have alwayes a conscience void of offence Acts 24. 16. Willingnesse in this extent is the highest perfection that in this world we can attain unto For no man can exactly and fully conform himself in all things to Gods will while here he lives We all fail in the best things we undertake God therefore accepts the will for the deed If there be first a willing minde it is accepted according to that a man hath and not according to that he hath not The holy Ghost doth therefore expresse the deed under the desire of doing it as in this phrase Who desire to fear thy Name Nehem. 1. 11. and in this The desire of our soul is to thy Name Isa. 26. 8. God is a very indulgent Father and well knoweth the weaknesse of his children and their disability to accomplish their duty to the full If therefore he observe them willing to do what is required and earnestly desirous thereof and withall faithfully and diligently to endeavour to do what they can he accepteth the same as if it were perfectly done How should this put us on to put out our best endeavour Hereof see Ch. 4. v. 11. § 63 64. §. 157. Of living honestly THat which the Apostle professeth himself and others to be willing unto is thus expressed to live honestly The word translated to live is a Compound whereof see vers 7. § 108. It is usually put for ordering a mans conversation and thus translated We have had our conversation 2 Cor. 1. 12. Ephes. 2. 3. and thus Passe the time 1 Pet. 1. 17. This English word to live is oft used in the same sense namely for ordering a mans conversation In this sense it is said They live in â—…rrour 2 Pet. 2. 18. It implieth a due respect to the whole course of a mans life and that in all manner of duties towards God or man Act. 24. 16. This Adverb translated honestly is a very comprehensive word It properly signifieth well and is so for the most part translated Where it is said of Christ That he did all things well this word is used Mark 7. 37. This hath respect to the manner of doing good things So as he intendeth that their whole course of life was rightly and duly ordered Of the right manner of doing duty See Chap. 8. v. 5. § 17. By this due manner of ordering their conversation he giveth proof that they had a good conscience So as a mans outward conversation is an evidence of his inward good conscience It doth give a visible evidence to others and also doth the more assure persons themselves of the integrity of their conscience See more hereof in The Saints Sacrifice on Psal. 116. 9. § 59. .158 Of praying more and more fervently Verse 19. But I beseech you rather to do this that I may be restored to you the sooner THe foresaid general motion of praying for their Ministers the Apostle doth here in particular make for himself that they would pray for him in special This is evident by the reason following which concerned himself alone thus expressed That I may be restored In ordering this motion he doth as it were cast himself at their feet and useth a word of great humility and great fervency I beseech Of the composition and divers acception of this word See Heb. 3. v. 13 § 143. This Conjunction BUT carrieth here such an emphasis as it did vers 16. § 145. It appears hereby that he believed the prayers of the Church to be very prevalent with God which moved him thus earnestly to crave them This earnest desire in this case is thus more fully expressed Now I beseech you Brethren for the Lord Iesus Christs sake and for the love of the Spirit that ye strive together with me in your prayers to God for me Rom. 15. 30. What could have been more said then is here said to move the bowels of any to grant a request This should move every Congregation to be earnest with God in prayer for their Minister He further thus presseth it The rather to do this The Greek word translated the rather is very emphatical Of the Emphasis hereof See Chap. 2. v. 1. § 5. It sheweth that there may be occasions of enlarging the heart in prayer and of performing the duty more carefully and more fervently at sometimes then at others It is noted of Christ himself that in his Agony he prayed once