couched in the sacred Scriptures which require all the meanes that can be used for finding out the true and full sense of them of which meanes See The Whole Armour of God Treat 2. Part. 8. of Gods word on Eph. 6. 17. § 3. §. 3. Of Monarchicall government THe foresaid Melchisedec is here said to be a King King is a title of Soveraignty and superiority as the notation of the word in all the three learned languages implieth The Hebrew word is derived from a verb that signifieth to go yea and to go before It hath the notation from another word that signifieth a staffe Now the use of a staffe is to lean upon or to defend one or to drive away such as may be hurtfull A State is supported provided for and defended against enemies by a King who is in that respect a stay and staffe for it In Greek the notation of the word translated King implieth that the stability of a state resteth on him In Latin the word King is derived from a verb that signifieth to rule and raign In that this title King is given to Melchisedec who was born an hundred years before the flood who also was a righteous man and took upon him nothing but that which was right and belonged to him it appeares that Monarchicall government and Kingly authority is both ancient and warrantable The choyce which not only Gods people but also God himself hath made of sundry Kings and the directions which he hath given unto them how to manage their authority and the promises which he hath made to them and blessings which he hath bestowed on them do all prove the lawfulness of this high function for God would not call men unto unlawfull callings But most clear doth the Apostle make this point where he exhorteth Christians to be subject unto the higher powers and that on this ground that there is no power but of God Rom. 13. 1. Another Apostle in this case of subjection nameth the King and that as supreme 1 Pet. 2. 13. The very heathen by the light of nature discerned the equity of this point As most States in all ages have been after that manner governed so their wise and learned Philosophers have upon discussing the point concluded a Monarchicall government to be the best kind of government Nature hath instilled thus much into sundry unreasonable creatures The 〈◊〉 have a kind of King among them So heards and flocks of great and small caâ—…ell The Cranes are said to follow one guide By this kinde of government will unity peace and order which are the very nerves whereby polities are fastned together be better preserved Where there are many of equall authority especially if they have not one over them to over-rule them all there cannot but be many distractions So many men so many 〈◊〉 Besides mens minds are raised up by a monarchicall government to a due consideration of the eternall unalterable supreme Monarch over all the Lord God himself For a Monarchicall government is a representation of the supreme soveraignty which God the highest Monarch hath over all Object Many eyes may see more then one can In the multitude of counsellors there is safety and stability Prov. 11. 14. and 15. 22. Answ. True It is so In that respect wise Monarchs have had their counsellers Such were Achitophel and Hushai to David and Absolon 2 Sam. 15. 34. and 17. 6. Such were those old men that are said to stand before Solomon and gave counsell to Rehoboam his son 1 King 12. 6. Such were those seven counsellers that 〈◊〉 had Ezra 7. 14. Such were those seven wise men which are said to see the Kings face Hest. 1. 14. that is to have a free accesse into his presence to advise with him about weighty affaires Thus there were Ephori among the Lacedemonians for their Kings to consult withall and Consulls and Senators at Rome in the Emperours times 1. This layeth a duty upon Kings lawfully to use what is lawfull in it self leâ—…t they make that which is lawfull in it self to be unlawfull unto them There are many directions in Gods word given to this purpose which as it is their duty so it will be their wisdom well to observe 2. This layeth a duty upon people to be subject unto them in the Lord Rom. 13. 1 5. 1 Pet. 2. 13. Herein they manifest subjection to God himself whose Image Monarchs bear Thus also they will bring much outward and inward peace to themselves and avoyd temporall and eternall vengeance §. 4. Of Salem where Melchisedec raigned THe place where Melchisedec was King is by the Apostle stiled Salem which he taketh from Gen. 14. 18. The Apostle in the next verse expoundeth this woâ—… and saith it signifieth peace The root in Hebrew from whence this word is derived signifieth to be at peace Job 22. 21. or to make peace 1 King 22. 44. And a noune signifieth peace it self Deut. 23. 6. This Salem was in that place where afterwards Ierusalem was built 〈◊〉 a noun compound The first part is taken from that word which Abraham 〈◊〉 to his Son Isaac who asked him where the Lamb for a burnt offering was Abraâ—… answered God will provide Ieru the first part of Ierusalem is taken from that 〈◊〉 that is translated provide Salem being added thereunto maketh up Ierusaâ—… and signifieth according to that composition God will provide peace Ierusalem was called by this name Salem in Davids time For thus saith he in Salem is Gods Tabernacle Psal. 76. 2. Salem might be called Ierusalem in memoriall of Gods providence in preserving Isaac from death when his Father was about to sacrifice him Gen. 22. 12 14. This Salem was the place where Isaac should have been offered up and where Soâ—… built his Temple 2 Chro. 3. 1. And where David offered up his sacrifice whereby a great plague was stayed 1 Sam. 24. 18. The Jewes say that Abel and 〈◊〉 here offered up their sacrifices There was a City in Samaria neer Shechem of this name Gen. 33. 18. But the former is here meant Questionlesse the people that lived under so righteous a King as Melchisedec was who also was the Priest of God were in profession at least a Church of God So as we may not unfitly infer that there may be a civill Monarchicall government in the Church of God such were the Kings of Israel many of whom had care well to order the things of the Church of God This as a lawfull and beneficiall thing is promised to the Christian Church Kings shall be thy nursing Fathers and their Queens thy nursing-mothers Isa. 49. 23. Great is the benefit that Gods Church hath in sundry ages reaped from this kind of civill government Christians therefore among others ought for conscience sake and for the Lords sake be subject unto them Rom. 13. 5. 1 Pet. 2. 13. and pray for them 1 Tim. â—… 1 2.
do infallibly so and so fall out Thus this word is here fitly used to shew the reason and câ—…use why the better 〈◊〉 were reserved to the later times Even because God having deterâ—… them so to be foresaid it to be the fittest so to be for God worketh all 〈◊〉 after the Counsel of his own will Eph. 1. 11. There can be nothing of God â—…o move him to do what he doth Psal. 115. 3. And in man there can be nothing for in mans best estate he had what he had 〈◊〉 God God gave him his being and God endued him with all that excellency 〈◊〉 then he had comprised under this phrase image of God Gen. 1. 26 27. Bâ—…t since mans fall all are under sin There is none righteous no not one 〈◊〉 3. 10. Well therefore might the Apostle say it is not of him that willeth 〈◊〉 of him that runneth but of God that sheweth mercy Rom. 9. 16. 1. This directeth such as desire any excellency to be distinguished from other 〈◊〉 natural men as excellency of knowledge excellency of Faith or exâ—… of any other grace yea or excellency of means of grace to look to the 〈◊〉 and fountain whence that excellency cometh to consider the ground 〈◊〉 moveth God to do what he doth If any hath wisdom let him seek it of God c. Iam. 1. 5. 2. This may be a caveat to such as have obtained any excellency above others â—…o take heed that they boast not therein 1 Cor. 4. 7. That excellency arose not 〈◊〉 a mans self neither was there any thing in him to move God to conferre what he hath done upon him Deut. 9. 4 5 6 7. Rom. 11. 18. All Christians who iâ—… the light of the Gospel excell Iews Turks and all infidels may apply this So 〈◊〉 Protestants to whom the errors of Antichristianisme are revealed so they who have the power of Godlinesse in them above ordinary formall professors God is the judge he putteth down one and setteth up another Psal. 75. 7. 3. We hereby learn to return the glory of all that excellency which God hath pâ—…ovided for us above others unto the author thereof who maketh thee so differ Rom. 11. 35 36. Yea also to use all to the glory of his name 1 Cor. 10. 31. Thus will the Lord never repent his conferring any excellency upon such grateâ—… persons Ingratitude is it which moves him to withdraw blessings bestowed but gratitude moves him to increase them §. 278. Of Gods providing the better things for the Christian Church THAT which God is said to have provided for Christians is thus expressed some better thing that is a better estate or better means for the Churches good or rather Christ himself exhibited He is that better thing that 〈◊〉 all other better things whatsoever Of the various acceptions of this word better see Chap. 1. vers 4. § 39. Of better things reserved to the time of the Gospel see Chap. 2. vers 3. § 〈◊〉 This in general sheweth that Gods previdence is still to the better hereof see more in the progresse of Gods providence on Ezek 36. 11. Hence is it that iâ—… is said of believers that they desire a better Countrey vers 16. § 75. And that their hope is a better hope see Chap. 7. vers 19. § 87. And the Coveâ—…ant made to them a better Covenant see Chap. 8. vers 8. § 53. 1. Due notice is to be taken of Gods wisdom in causing his goodnesse so to increase for the better that so our hearts may be the more enlarged to admire and magnifie the same This is the end that God aimeth at herein We must not suffer God to fail of his end 2. Herein we ought to shew our selves Children of God we must still grow and encrease in all goodnesse Thus shall we shew our selves to be of the Kingdom of God in whom the spirit of God is For the Kingdom of God and things appertaining thereunto are like Mustard seed which being of the least kinde of seeds groweth up to be as a Tree Matth. 13. 31. The forementioned better thing is expresly said to be provided for us Under this phrase he compriseth himself that lived after Christ was exhibited and all others that lived and believed from Christs first coming in the flesh and shall live and believe to his second coming so as the best things have been provided for the Christian Church even that Church which hath been and shall be under the new Testament Most of the great and glorious things that were Propheâ—…ied of by the Prophats of old were concerning these times which are stiled the last dayes Isa. 2. 2. Act. 2. 17. Heb. 1. 2. Hereupon an Apostle saith of the better things here understood that it was revealed unto the Prophets that not unto themselves but unto us they did minister the things which are now reported 1 Pet. 1. 12. Hereof see more in the progresse of Gods providence on Ezek. 36. 11. §. 279. Of the meaning of these words That they without us should not be made perfect AN especial end why God made so great a difference betwixt former and later times is thus expressed that they without us should not be made perfect By this relative they are meant such believers as lived and died before Christ was exhibited Indeed this relative they is not expressed in the Greek but yet necessarily understood for the verb made perfect hath reference to the relative these in the beginning of the former verse By this other relative us without us are ment believing Christians There the derivation and diverse acception of the word is set down Of the word translated made perfect see Chapt. 2. vers 10. § 97. Great question is here made about the meaning of the phrase Because the perfection of a thing consisteth in the well finishing thereof and a full accomplishment of all things appertaining thereto this word whose derivation is taken from the end of a thing is here and in sundry other places translated to make perfect in the active and to be made perfect in the passive This therefore some apply to the glory of Saints in Heaven wherein their perfection consisteth Thus is this word used Chapt. 12. vers 23. It may not be denied but that the eternal glory of Saints in heaven is â—…prized under their perfection for till then they are not fully perfected But in regard of the degrees whereby that perfection is attained and the means of attaining thereunto those means and degrees are not to be excluded These are 1. The taking away of sin which maketh man most imperfect and the â—…ting on of righteousnesse which makes us appear perfect before God This is done by the obedience of Christ both active and passive whereby we are â—…fied in Gods sight Rom. 5. 19. 2. The subduing of the power of sin in us and enabling us to walk in holiness and righteousness
Loe here the Glorie of the slightâ—…d Gowne Who was to 's Tribe an ornament and Crowne Who with past Learning and well-study'd Youth Had pious Age soe knew and lou'd the Truth The Graver shews his Face but if you 'd looke Into his Minde t is picturd in this booke By which his Name will liue till Time shall lâ—…e Râ—…uld in Aeternity and Death shall Dâ—…e A LEARNED AND VERY USEFUL Commentary ON THE WHOLE EPISTLE TO THE HEBREWES Wherein Every word and particle in the Originall is explained and the Emphasis thereof fully shewed The sense and meaning of every Verse clearly unfolded Each Chapter and Verse logically and exactly Analysed Genuine Doctrines naturally raised and applied from the severall words and particles in the whole Epistle The manifold Types of Christ clearly and largely unveiled Divers Cases of Conscience satisfactorily resolved Severall Controversies pithily discussed Various Common-places throughly handled Sundry errors and Heresies substantially confuted Very many dark and obscure places of Scripture which occasionally occur perspicuously opened BEING The substance of thirty years Wednesdayes LECTURES at Black-fryers LONDON By that Holy and Learned Divine WILLIAM GOUGE Doctor of Divinity and late Pastor there Before which is prefixed A Narrative of his Life and Death Whereunto is added two Alphabeticall TABLES I. Of the particular points contained in the whole COMMENTARY II. Of the severall Greek words in this EPISTLE which are clearly and fully explained LONDON Printed by A. M. T. W. and S. G. for Ioshua Kirton and are to be sold at his Shop at the Sign of the Kings Arms in Pauls Church-yard 1655. THE EPISTLE TO THE CHRISTIAN READER Christian Reader THou hast here at length that so much desired and long looked for Commentary of Doctor GOUGE on the Epistle to the Hebrews The largeness whereof may be a sufficient plea for the long stay thereof at the Press Though it be a Posthumus a child brought into the world after the death of his Father yet I do assure thee it is his own For though he set not upon this work for the fitting it to the Press till the latter â—…nd of his dayes after he was seventy years of age being kept from â—… by other publick imployments as is well known yet it pleased â—…od so to lengthen out his life that he lived to finish this Commentaâ—…y upon the whole Epistle excepting one half Chapter the complâ—…ting whereof though it cost me some time and pains that it might be answerable to the rest yet in respect both of its form and mattâ—…r it may well be accounted his own work For as being his Amanuensis to a great part of the work I observed his Method so the matter and substance of that half Chapter I found in his own nâ—…tes to which I have added no more than I thought necessary to make it like the rest So that I may truly say thou hast here Doct. GOUGES Commentary upon the whole Epistle to the Hebrews And therein the substance of above a thousand Sermons Preached at that famous Wednesday Lecture in Black-fryers London though now cast into a new mould by way of Section Yea I am perswaded and that upon good grounds that there is scarce a point in Divinity which he handled upon any portion of Scripture in the whole course of his Ministery but he hath brought the substance of it into this Commentary Severall Sermons which upon the first view I thought fit to be published and hereunto had designed them I have since found fully handled in his Commentary wherein I conceive thou maist find as many points of Divinity Cases of conscience and Controversies fully 〈◊〉 though succinctly handled as in any Commentary whatsoever yet 〈◊〉 As he was ever acknowledged by all Scholars that heard him or read any part of his works to be most exact and accurate in the opening of the true sense of a Text in the resolving thereof and raising of genuine observations from the same So in the giving of the naturall sense and meaning of the Apostle in this Epistle and in the analysing first of every Chapter then of every Verse and in raising of the proper deductions and conclusions from each word and particle almost in this Epistle he hath shewed his skill to the utmost it being the fruit as of his yonger so of his elder years when as he grew herein more and more acute and dexterous Though the Doctrines which he raised from each word and particle are not set down under the notions of Doctrines nor the Reasons for the confirmation thereof under the terms of Reasons yet in the Section where the Greek word or particle is opened there are expressed as the doctrines thence naturally arising so the reasons for the confirmation thereof and likewise many practicall inferences ever holding it one part of his art to conceal his art especially in writing though in Preaching as none more slid and judicious so scarce any more clear and perspicuous cordescending to the capacity of the meanest ever affecting thesimplicity of plain preaching rather then obscure and lofty expressions At the end of this Commentary besides a large English Table of all the materiall points treated of by the Author I have added an Alphabeticall Index of above seven hundred Greek words which thou maist find learnedly and dexterously explicated either by their Etimologies Synouimaes or various acceptations if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if not yet thou hast the clearest and most familiar explication that each word is capable of For it was one part of the Authors excellency that constantly in the Course of his Ministery he did endeavour to instill into the heads of his Auditors the fullest sense of the Spirit in a familiar way though veiled under many significant simple compound or decomposite notions Such was his depth of Iudgement that after he had conferred place with place he could suddainly methodize the different senses and give forth the quintessence of all his Collations so as the meanest Capacity might be edified by him That I may not exceed the bounds of an Epistle I shall only adde this word concerning the Narrative of my dear Fathers Life and Death Though some things therein may 〈◊〉 credible as his indefagitable pains 〈◊〉 meekness and the like yet I do 〈◊〉 〈◊〉 there is not one particular expressod in the whole but upon mine own knowledge I can avouch for truth having observed most of them my self and heard the rest often from his own month Though he be now dead yet he still speaketh to us in this elaborate Commentary of his of which he died in travell Though it were his Benoni yet to the heedfull Reader it may justly become another Benjamin a Son of the right hand to lead him fully into the bowels of the whole Epistle The Authors sole aim in all his Ministery being the same with Austins and in this Commentary like that of Hierom to hold out clearly the
under the power of sin and Satan 3. Sundry sorts are upon this call of God to be taxed As 1. Such as turn their ears or harden their heart against the means God affordeth to call them Such were those of whom wisdom complaineth Prov. 1. 24 c. and of whom the Lord thus saith I have spread out my hands all the day unto a rebellious people Isa. 65. 2. 2. Such as after they are called of God so open their ears to others as they are soon removed from him that called them Gal. 1. 6. 3. Such as abide in their profession yet live as if they were not called These are ungodly men turning the grace of our God into lasciviousness Jude v. 4. Through these the name of God is blasphemed Rom. 2. 24. 4. All things in this calling afford great matter of admiration As 1. The Authour thereof God himself 2. The only procuring cause his free grace 3. The persons called who were enemies to God dead in sinnes vassals of Satan 4. The many and great priviledges of their calling whereof See § 16. 5. The ends whereunto they were called Particularly their glorious inheritance in heaven 5. As other evidences of Gods grace afford much matter of Gratulation so our calling in speciall For it is the first of our actuall enjoying those things which God hath before the world prepared and Christ in the fulness of time purchased for uâ—… This is comprised under that for which the Apostle blesseth God the Father of 〈◊〉 Lord Iesus Christ 1 Pet. 1. 3. 6. This call of God is a point of exceeding great comfort to us weak children of men who are not able of our selves to stand steadily The calling of God is without repentance Rom. 11. 29. God never repenteth him of calling his Elect. For faithfull is he that calleth you who also will do it 1 Thess. 5. 24. He will establish them and bring them to that end whereunto he hath called them On this ground the Apostle prayeth that they who are called may be made perfect stablished strengthened setled 1 Pet. 5. 10. 7. By the excellency of this calling we are directed to rest contented therewith whatsoever our outward condition be and to say The lines are fallen to me iâ—… pleasant places yea I have a goodly heritage Psal. 16. 6. We need not envy the richest Citizens nor noblest Courtiers nor greatest Officers This calling farre exceeds all Of being content See Chap. 13. § 62 c. 8. This calling gives just occasion of earnest exhortation unto two points especially 1. To make this calling sure An Apostle adviseth to give diligence hereunto 2 Pet. 1. 10. This may be done by giving good heed to the signes mentioned § 18. 2. To walk worthy of the vocation wherewith ye are called Eph. 4. 1. §. 20. Of walking worthy our Calling OF this generall phrase Walk worthy See my Sermon on Ezek. 36. 11. Entiâ—…led The progresse of Divine Providence In the later end thereof Concerning particular rules for walking worthy of our Christian calling respect must be had 1. To the Authour 2. To the Means 3. To the 〈◊〉 thereof I. For the Authour It is God that hath called us Our eyes therefore must be fixed on him that we may conform our selves to him and shew our selves châ—…dren answerable to such a Father Thus shall we walk worthy of the Lord Col. 1. 10 and worthy of God who hath called us 1 Thess. 2. 12. For this end we must obsenâ—… those particulars wherein God hath set himself a pattern before us and therâ—… shew our selves like unto him Thus shall we shew our selves partakers of the Diviâ—… Nature 2 Pet. 1. 4. Yea thus shall we shew forth the praises or vertues of him 〈◊〉 hath called us 1 Pet. 2. 9. Particulars registred in Gods Word to this end are these 1. Holiness in all manner of conversation 1 Pet. 1. 15. 2. Goodness They that do good for goodness sake even to them that 〈◊〉 them are the children of their Father which is in heaven Matth. 5. 44 45. 3. Kindness for God is kinde to the unthankfull Luk 6. 35. 4. Mercy Be ye mercifull saith Christ as your Father also is mercifâ—… Luke 6 36. 5. Love The Apostle gives this instance of following God Eph. 5. 1 2. Maâ—… doth the beloved Disciple press this upon this very ground 1 Ioh. 4. 11. 6. Forgiving one another Forgive one another as God for Christs sake forgave you Eph. 4. 32. 7. Long-suffering Eph. 4. 2. II. For the Means which is the Word of God that sets forth the very Image of God and that which is pleasing and acceptable unto him This therefore must be set before us as a rule to conform our selves thereunto Thus shall we walk worthy â—…f the Lord unto all pleasing Col. 1. 10. The Apostle commends the Romans for obeying from the heart that form of doctrine which was delivered to them Rom. 6. 17. or that form whereunto they were delivered This phrase is metaphoricall taken from a mould whereinto mettal is cast The mettall is thereby formed into that very form or shape which the form it self hath If the form be square or round so will the metall be if there be any engravement upon the form the metall will bear the same Thus they who obey the Word will be such as the Word requireth them to be and because the Word hath Gods Image engraven upon it they who obey the Word will shew forth that very Image III. The Ends of our Christian calling are great and glorious which require that Christians do answerably carry themselves Humane and common wisdom teacheth all men to carry themselves answerable to that place whereunto they are called and dignity whereunto they are advanced If a mean man be advanced to an honourable condition or a poor man to a place of much profit or a servant made a Master and a subject a Magistrate they will not carry themselves as mean and poor persons or a servants and subjects but according to their present advanced condition Should not they who are called to the high and honourable calling of Saints much more carry themselves worthy of that calling and answerable thereunto The particular Ends of Saints calling set down in Gods Word are these that follow 1. Light God hath called you out of darkness into his marvellous light 1 Pet. 2. 9. By darkness he meaneth that naturall state of ignorance and sinfulness wherein all men before their calling lie By light he meaneth a contrary state which is illumination and regeneration wrought in us by the light of the Gospel and by the work of Gods Spirit 2. Holiness God hath called us to holiness Col. 4. 7. 3. Liberty Ye are called unto liberty Gal. 1. 13. 4. Fellowship of the Son of God By God You were called unto the fellowship of his Son 1 Cor. 1. 9. 5. Peace God hath called us to peace
1 Cor. 7. 15. 6. Suffering wrongs For even hereunto were ye called 1 Pet. 2. 21. 7. Blessing such as revile us Knowing that ye are thereunto called 1 Pet. 3. 9. 8. The Kingdome of God God hath called you unto his Kingdome 1 Thess. 2. 12. 9. Glory God hath called you unto his glory 1 Thess. 2. 12. By Gods glory is here meant that spirituall glory whereby Saints are made far more eminent then the most glorious naturall men 10. Salvation eternall life and eternall glory 2 Thess. 2. 13 14. 1 Tim. 6. 12. 1 Pet. 5. 10. They who carry themselves answerably to those forenamed ends walk worthy of their calling As 1. They who order their affairs with good understanding as children of light 2. They who are holy in all manner of conversation 3. They who behave themselves as free men and live not as slaves to sinne and Satan 4. They who are acted by the Spirit of Christ. 5. They who follow after peace and as much as lieth in them live peaceably with all men 6. They who can bear with wrongs and not seek after revenge 7. They who can bless and pray for those that curse them 8. They who as Kings can rule over their passions and keep under their corruptions 9. They who manifest a spirituall and Divine glory in their holy conversation 10. They who set salvation before their eyes and shew that that is the mark whereat they aym that lay hold of eternall life and with patience wait for eternall glory All these and other like unto them do walk worthy of their holy calling iâ—… that they aim at the ends whereunto God hath called them I might hereunto adde a conscionable practice of those particular graces wherein the Apostle himself doth exemplifie this worthy walking as lowliness meekness c. Eph. 4. 2. In a word the practise of all manner of Christian graces doth shew forth the prâ—…ses or vertues of him who hath called us and in that respect is a worthy walking of a Christians calling §. 21. Of Considering THe Apostle having endeavoured to insinuate himself into the hearts of those to whom he wrote by these fair and friendly high and honourable titlâ—… holy brethren partakers of the heavenly calling he presseth them well and throughly to weigh what he is further to declare unto them and that under this word Consider I finde eleven severall Greek words used in the New Testament which our â—…glish do express by this word consider and I observe some speciall emphasis in evâ—… of them There are four simple Verbs in Greek used and seven compounds 1. A word that properly signifieth to see or behold and that with bodily eyâ—… is oft referred to the minde and intendeth a serious observing of a matter It 〈◊〉 said that the Apostles in a matter of great moment came together to consider of thâ—… matter Act. 15. 8. 2. Another word which useth to be appplied to the bodily sight is also traâ—…ferred to the minde and signifieth a serious observance Consider how great 〈◊〉 man was Heb. 7. 4. 3. Another word which properly signifieth to view as a watchman or a 〈◊〉 doth even as narrowly and diligently as may be Thus we must consider our selves Gal. 6. 1. that is take due and thorow notice of our selves and of our manifold â—…firmities and temptations whereunto we are subject 4. The last simple Verb properly respecteth the soul and according to 〈◊〉 notation of it it signifieth to turn a matter up and down in ones minde that he 〈◊〉 to the full observe it To this purpose saith the Apostle Consider what I 〈◊〉 2 Tim. 2. 7. 5. The first simple Verb hath a compound which addeth further emphâ—… and implieth a serious consulting with ones self of such and such a matter Tâ—… is Peter said to consider that strange providence that befell him Act. 12. 12. 6. The second simple Verb hath also his compound which signifieth a 〈◊〉 viewing of a thing and a diligent pondering upon it Hereof see more Chap. 〈◊〉 v. 7. § 109. 7. The fourth simple Verb hath in like manner his compound which 〈◊〉 fies thorowly to think of a matter so as he may come to a more full knowleâ—… thereof This word is used to set out Peters considering the strange 〈◊〉 that was shewed him Acts 11. 6. This is the word that is used here in 〈◊〉 Text. 8. There is another compound which intendeth a casting as in a mans 〈◊〉 or consulting with ones self about a matter The Disciples of Christ are checkeâ—… failing herein They considered not the miracle of the loaves 9. There is likewise a compound which signifieth to recount with 〈◊〉 self and to review a thing again and again Consider him that 〈◊〉 red c. 10. Another compound like this is used which signifieth to reason with ones self about a matter that seemeth strange that they may the better discern it For failing herein Caiaphas checked the rest of the Councill that they did not consider such a thing Ioh 11. â—…0 11. There is another compound which signifieth so to observe a thing as one may be well informed and instructed thereabout Consider the Lillies saith Christ. These eleven severall Greek words doth our English translate with this one word consider Our English word hath an emphasis in it and implieth a very speciall observing of a thing §. 22. Of Considering weighty matters THe matter which the Apostle would have them so to observe is as great and weighty a matter as can be as will appear in opening the words following In generall it hence appeareth That matters of weight are to be well weighed The severall Texts before quoted about the different Greek words give so many proofs of the point If matters be not at first duly considered and throughly weighed they may slip out See hereof Chap. 2. v. 1. § 6. But by well weighing of them the understanding will better conceive them the memory retain them the heart relish them and so a man may be brought to make the better use of them Ministers may here learn so to press matters of moment upon their people as they may consider them and thereupon to call upon them to consider such and such a point as the Apostle did Consider what I say and the Lord give thee understanding 2 Tim. 2. 7. Thus they shall shew that they can distinguish betwixt matters that differ and can distern what points are of most and best use that they desire the profit of their people and are loath that weighty matters should be lost That people may make the better use of this point two prudent practises are especially to be observed One with themselves Another with others 1. That with themselves is Meditation This is an especiall part of consideration Hereby we call to minde what we have heard or read and so conceive it the better That
profess so to be or for the subject matter namely the faith or Religion which we profess Neither of these cross the other but may both well stand together For Christians do on all occasions actually profess that which is the object of their profession The former acception of the word sheweth that true Christians do prosess Christ to be their Apostle and High-priest that is their instructer and intercessor They are not ashamed of him for he is not ashamed of them See Chap. 2. v. 11. § 108. The later that Christ as an Apostle and High-priest is the principall subject of the Christian Religion He is that foundation whereupon other Articles of the Christian faith are erected 1 Cor. 3. 10 11 12. Act. 4. 12. The very word Profession as here used implieth that Christians openly professed their faith Thus the Apostle himself openly professeth his faith saying This I confess that after the way which they call heresie so worship I God c. Act. 24. 14. This is that good profession which is commended and which is testified of Christ himself 1 Tim. 6. 12 13. An Apostle prescribeth this as a duty under another like word namely Apology translated to give an answer 1 Pet. 3. 15. This is set down as an especiall fruit of faith for with the heart man beleeveth and with the mouth confession is made Rom. 10. 10. I beleeved therefore have I spoken Psal. 116. 10. We also beleeve and therefore speak 2 Cor. 4. 13. This also is set down as the way to salvation With the mouth confession is made unto salvation Rom. 10. 10. How unworthy of their holy profession do they carry themselves who being in the number of those that profess the true faith through fear or shame for bear to make open profession of that faith Some count it a point of wisdom to conceal their faith and to shew themselves close men so as none shall know what they are resolved to stand to Surely this wisdom was never learned in Christs School He that was made wise by Gods word professeth to speak of Gods testimonies even before Kings and not to be ashamed Psal. 119. 46. These are like the Laodiceans which were neither cold nor hot But of all they were most grievous to Christ who thereupon threatens to spue them out of his mouth Rev. 3. 16. At the great day will Christ shew himself to be ashamed of such Mark 8. 38. §. 28. Of Hebrews being Christians THis relative OUR annexed to profession being of the first person and plurall number includeth both the Authour of this Epistle and those also to whom it was written and sheweth that they were all of the same profession which was the Christian Religion For howsoever the greatest part of the Jews by reason of their obstinacy in rejecting Christ were cast off yet at that present time also there was a remnant according to the election of grace Rom. 11. 5. and by this relative OUR he giveth them to understand that as he himself so they also were of that remnant A great encouragement this was for them to hold fast their profession and though the greatest part of the Hebrews had rejected that profession yet they to live and die therein and therefore to consider the Apostle and High-priest of their profession that they might the better know him beleeve on him and submit themselves to him Such Jews as are now of the Christian profession for God hath in all ages reserved a remnant to himself may apply this to themselves §. 29. Of Iesus Christ joyned together THat the Hebrews might the more distinctly know who that Apostle and High-Priest was whom they ought to consider the Apostle sets him down by name under these two titles Christ Iesus These two titles are applied to him as our proper and sirname to us Iesus was his proper Name and by this was he most usually called while he lived on earth as appears by the history of the Evangelists A man that is called Iesus made clay c. saith the man that being born blinde received sight Ioh. 9. 11. And in the Acts where the Apostles dealing with the Jews is most insisted on Iesus is oftenest mentioned In the Epistles which were sent to the Gentiles the title Christ is most frequently used In this Epistle Iesus is used as oft as Christ. Both in and since the Apostles time the title Christ hath been more frequent in Christians tongues and pens then Iesus Christ is a common name of the whole stock oâ—… family that cometh from God even of all Gods children Therefore they are called Christians Act. 11. 26. Yea this very title Christ is applied to them all 1 Cor. 12. 12. Gal. 3. 16. In the Hebrew Dialect this title was of old given to all Saints as where the Lord saith Touch not mine anointed Psal. 105. 15. or my Christs Iesus Christ are titles of different languages The former is Hebrew the later Greek yet all other languages retain these two names according to their proper Dialect Among other reasons of giving two titles of these two languages Hebrew and Greek to the same person by both which and by either of which he is distinguished from all others this may be a principall one that there is neither Iew nor Greek but all are one in Iesus Christ Gal. 3. 28. The whole world was then distinguished into these two sorts Iew and Greek Rom. 1. 16. 10. 12. For by Christ the partition wall betwixt Jew and Greek or Gentile was broken down Eph. 2. 14. Had not thus much been intended be might have been called Iesus Messiah which implieth as much as Iesus Christ. This affords matter of gratulation to us Gentiles The Jews Iesus is our Christ Iesus Christ one and the same person He is not only Iesus for the Jews but Christ for the Gentiles Matth. 1. 16. Luk. 2. 11. On this ground forms of gratulation were prescribed to the Gentiles whereof the Apostle gathereth a catalogue together Rom. 15. 9 c. we are of these Gentiles It therefore becomes us well to meditate on that advise which the Apostle gives Eph. 2. 11 12 13. This may also be an incitation to us to do what lieth in our power by prayer or otherwise for recalling the Jews The name Iesus is still due to our Christ. He retaining that name will be ready to receive the Iews coming unto him I am Iesus saith He â—…o persecuting Saul a Jew implying thereby that he was ready to be a Saviour unto him Of this title Iesus See more on Chap. 2. v. 9. § 73. Of this title Christ See more on ver 6. of this Chap. § 54. §. 30. Of the Resolution of Heb. 3. 1. Wherefore holy brethren partakers of the heavenly calling consider the Apostle 〈◊〉 High-priest of our profession Christ Iesus THe summe of this verse is An especiall use of Christ undertakings for us Two points are here
4. 2. A false witnesse Matth. 26. 60. A false Prophet Matth. 7. 15. A false Christ Matth. 24. 24. A thing falsly called 1 Tim. 6. 20. That which is here intended to be impossible for God is to faile in performing his promise especially that which is confirmed by oath We shall not heare need to speak of that which God confirmeth by oath for it was shewed § 140. that Gods oath is inviolable and it will by necessary consequence follow that if it be impossible that God should faile in any word at all It would much more be impossible that he should faile in that which he confirmeth by oath For the generall that God cannot in any case lie or faile of his word is evident by an Epithite attributed to him which we thus translate that cannot lie Titus 1. 2. It intends as much as this phrase It is impossible for him to lie The foresaid Epithite is compounded with a privative preposition that implieth an utter privation of such a thing and that there is no inclination thereunto As God is light and in him is no darknesse 1 John 1. 5. so he is truth and in him there can be no lie The strength of Israel will not lie 1 Sam. 15. 29. herein is made a difference betwixt God and man God is not a man that he should lie Num. 23. 19. For God to lie were to deny himself but God cannot deny himself 2 Tim. 2. 13. Gods truth is infinitely perfect it admits no variablenesse neither shadow of turning Jam. 1. 17. Yea Gods truth is essentiall to him so as his essence may as soon be brought to nothing as his truth to a lie §. 143. Of inferences from the impossibility of God to lie 1. THe impossibility of God to lie is a great aggravation of the heynousnesse of unbelief For he that believeth not God hath made him a lier 1 Joh. 5. 10. which is in effect to make God no God This is the rather to be noted to stir up in us a diligent watchfulnesse against this sin which many account no sin but a meer infirmity See more hereof v. 13. § 100. 2. This is a strong motive to believe a greater cannot be given for as there is no will so neither power in God to lie Men who are conscionable and faithfull in keeping their word and promise are believed yet being men they are subject to lye Rom. 3. 4. How much more should God be believed who cannot possibly lye If God cannot lye what promise what threatning of his shall not be accomplished 3. This should make Ministers who stand in Gods room and speak in Gods name to be sure of the truth of that which they deliver for Gods word else they make God a lyar for their word is taken for Gods Col. 2. 13. They are Gods Ambassadors An Ambassadors failing is counted his Masters failing Therefore the Apostle useth this asseveration I say the truth in Christ I lye not my conscience also bearing we witnesse in the Holy Ghost Rom. 9. 1. False Prophets are branded for prophesying 〈◊〉 〈◊〉 Gods name Jer. 14. 14. For preventing this we must hold close to Gods word 4. Though we cannot attain to such an high pitch of truth yet every one ought to endevour to be like God herein namely in avoyding lying Lying is a sin â—…beseeming any man but most unbeseeming a professor of the true religion Generall arguments against lying are these 1. Lying is condemned by those who were led by no other light then the light of nature as Philosophers Orators Poets Saint Paul quoteth a verse out of 〈◊〉 〈◊〉 whereby the Cretians were condemned for their frequent lying Titus 1. 12. To 〈◊〉 them the more for this vice to lye was in a proverbiall speech said to 〈◊〉 or play the Cretians 2. Every mans conscience condemnes lying If one be not impudent he will blush when he tells a lye and infinite shifts are ordinarily made to cloake a lye which shew that he is ashamed thereof and that his conscience checketh him for it 3. No man can endure to be accounted a lyar No word more provoketh rage than this Thou lyest It is the cause of many duels 4. Lying overthrowes all society For what man knoweth the things of a man 1 Cor. 1. 11. A mans purposes must be made known and speech is the best meanes thereof If his speech be deceitfull how shall his mind be made known If not what commerce can there be with him and others 5. A man taken tripping herein will be suspected in all his words and actions He that is not true in his words can hardly be thought to deal honestly in his deeds Arguments against lying in professors of the Christian religion are these 1. Lying is expresly forbidden in Gods word Lev. 19. 11. Eph. 4. 25. 〈◊〉 3. 9. Thus it is against the rule of Christians 2. It is against knowledge and conscience For a lyar doth deceitfully utter for truth that which he knoweth to be false 3. It is a filthy rag of the old man and one of the most disgracefull and therefore first set down in the particular exemplification of those filthy ragges Eph. 4. 22 25. 4. It is most directly opposite to God who is truth it self and concerning whom we heard that it was impossible that he should lye 5. Nothing makes men more like the devill for he is a lyar and the father 〈◊〉 Joh. 8. 44. A lying spirit is a diabolicall spirit A lyar carrieth the image of the devill and doth the work of the devill and therein shewes himself a child of the devill 6. As a lye is hatefull to God so it makes the practisers thereof abominâ—…ble Prov. 6. 16 17. and 12. 22. 7. Lying causeth heavy vengeance In generall it is said The Lord will 〈◊〉 them that speake lyes Psal. 5. 6. In particular both temporall and eternall judgements are threatned against such Temporall Hos. 4. 2 c. Eternall by excluding from heaven Rev. 21. 27. And by thrusting into Hell Rev. 21. 8. Memorable was the judgement on Gehazi 2 King 5. 27. And on Ananias and 〈◊〉 Act. 5. 5 10. §. 144. Of comfort arising from faith in Gods promise THe end of the two immutable things which God used is thus expressed That we might have c. These words in generall declare that it was for our good 〈◊〉 God so far condescended as was shewed v. 17. § 131. The particular good aimed at therein is in these words A strong consolatiâ—… Of the verb whence this Noune consolation is derived see chap. 3. v. 13. § 143. Among other acceptions the verb from whence this noune is derived signifieth to comfort Col. 4. 8. Hereupon the Holy Ghost who is the originall cause of all 〈◊〉 sound comfort is stiled the comforter The word of my Text is sometimes translated exhortation Heb. 13. 22. and sometimes consolation Luk. 2.
be mollified This phrase as I may so say is a mollifying phrase See § 55. II. Priests received tithes This is here taken for granted See § 56. III. Children in their Parents do things before they are born Levi paid tithes in Abraham before he was born See § 56 57. IV. Difficult and doubtfull points are to be explained and confirmed This is the main scope of the tenth verse See § 58. V. Children are in their parents loynes An instance hereof is given in Levie See § 59. VI. Relations of children to Parents continue generation after generation This description of the time of Levi's being in Abrahams loines even when Melchisedec 〈◊〉 him proves this point See § 56. §. 61. Of the imperfection of the Leviticall Priest-hood Heb. 7. 11. If therefore perfection were by the Leviticall Priest-hood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedec and not be called after the order of Aaron HItherto the Apostle hath set forth the excellency of Christs Priest-hood by way of similitude to Melchisedecs who was a type of Christ So as all the excellencies typically set out about Melchisedec were really and properly found in Christ the truth Here further the Apostle begins to declare the excellency of Christs Priest-hood by way of dissimilitude betwixt it and the Leviticall Priest-hood wherein he sheweth how far Christs Priest-hood excelled Aarons The Jews had Aarons Priest-hood in high account and so rested on that as they little or nothing at all regarded Christs The Apostle therefore endeavours to draw their mind from Aarons Priest-hood to Christs which he proveth to be far the more excellent The foresaid dissimilitude is exemplified in seven particulars See § 1. The first branch of dissimilitude is in the mutability of Aarons Priest-hood and the immutability of Christs From the mutability of the former Priest-hood the imperfection thereof is inferr'd which is the first point laid down in this verse and that by way of â—…on thus If therefore perfection c. The Apostle here taketh it for granted that perfection was not to be had by the Leviticall Priest-hood His argument may be thus framed If perfection were by the Leviticall Priest-hood there needed no other 〈◊〉 there needed another Priest-hood therefore perfection was not by the Leviticall Thus this conditionall conjunction IF is the ground of a strong negation The illative conjunction Therefore hath reference to that which he had before produced out of Scripture concerning Melchisedec who had another 〈◊〉 〈◊〉 Priest-hood then the Sons of Levi and concerning Christ who was the truth â—…pified by Melchisedec and witnessed to be a Priest after the order of Melchisedec This therefore being so perfection cannot be imagined to be by the Leviticall Priesthood Of the derivation of the Greek word translated perfection see Chap. â—… â—… 10. § 97. Here it is taken in the largest latitude of perfection namely for such a 〈◊〉 absolutenesse as nothing needs be added thereto The Leviticall Priest-hood was not so full and absolute For the Apostle 〈◊〉 〈◊〉 this Text implyeth that there was need of another Priest-hood The Leviticall Priest-hood was that which the Sons of Levi namely 〈◊〉 his posterity executed under the Law The Greek word translated Priest-hood is not the very same that 〈◊〉 used before v. 5. but it is derived from the same root and signifieth the 〈◊〉 thing See § 37. The main point here intended is that the Priest-hood under the Law was imperfect This is proved in this Chapter by many arguments which we shall note in their due place Perfection here meant is a furnishing of men with all such graces as may make them eternally happy It compriseth under it effectuall vocation justification sanctification yea and glorification That Priest-hood could not by true grace bring men to glory In this respect it is said that the gifts and sacrifices which those Priests offered up could not make him that did the service perfect Heb. 9. 9. And that the Law can never make the commers thereunto perfect Heb 10. 1. Quest. Why then was this Priest-hood ordained Answ. It was ordained for a meanes to draw men on to Christ. In this respect the Law is said to be our School-master to bring us unto Christ Gal. 3. 24. See § 68. This point discovereth sundry dotages 1. The dotage of the superstitious Jewes who lift up their eyes no higher then to this Priest-hood whereon they rested and built their faith They would not be brought to subject themselves to any other No not when this was actually â—…gated and another more perfect actually established in the room of it Herein they perverted the wisdome and goodnesse of God towards them and the main 〈◊〉 which he aimed at in appointing the Leviticall Priest-hood which was to lead them as it were by the hand to Christ and to afford them some easie steps in regard of their weaknesse to ascend upon and to see Christ the better thereby The fulnesse of time wherein the Messiah was to be exhibited was then to come God therefore afforded meanes answerable to their condition to support their faith and 〈◊〉 their hope But they made those means an occasion to withold or to withdraw them from Christ. Such an error this was as the Apostle saith of them that were seduced therewith Christ shall profit you nothing Gal. 5. 2. The Leviticall Priesthood and Christs Priest-hood can no more stand together then Dagon and the 〈◊〉 of God 2. The dotage of Christian Jewes or Jewish Christians who conform themselves to the Jewish ceremonies If the forenamed error of them who never made profession of Christ be so heynous as was before shewed what may be thought of them who being instructed in the Christian religion and thereupon professing Christ would induce a Priest-hood contrary to Christs For they who bring in 〈◊〉 ceremonies bring in the Jewish Priest-hood under which the Jewish ceremonies were first established Do not these crosse the main scope of the Apostle do they not advance the Leviticall Priest-hood against Christ and make Christs Priest-hood imperfect 3. The dotage of Papists who do directly establish another Priest-hood which is neither Jewish nor Christian nor after the order of Aaron nor after the order of Melchisedec a monstrous Priest-hood such an one as never was heard of before For 1. Their Priests are no such persons as Melchisedec was 2. Their sacrifice they say is unbloody and yet for sin but without shâ—…dding of blood is no remission Heb. 9. 22. 3. They make their sacrifice to be for the sins of quick and dead yet after death the judgement Heb. 9. 27. 4. They say that their sacrifice is the very flesh and blood of Christ yet that which Melchisedec brought forth was true bread and wine 5. The things that they say they offer are indeed meer creatures yet they call them their
the greatest In the fourth promise observe 1. The inference of it as the cause of all the former for 2. The substance This layeth down two points 1. A double act on Gods part 1. Affirmative I will be merciful 2. Relative I will remember no more 2. A treble object concerning men 1. Their unrighteousnesses 2. Their sinns 3. Their iniquities 2. The manner of expressing all the foresaid promises is absolute §. 79. Of Observations raised out of Heb. Chap. 8. v. 8 9 10 11 12. 〈◊〉 8. I. TRransgressors of a covenant are blame-worthy God doth here himself find fault with them See § 30. II. Weaknesse of the covenant excuseth not transgressors thereof The old covenant 〈◊〉 weak yet the transgressors thereof are blamed See § 30. III. God spake in the mouth of his Prophets These phrases He saith Thus saith the Lord prove the point See § 31. IV. God enters into covenant with men This is the main intendment of this testimony See § 39. c. V. The new covenant is a remarkable matter Therefore this note Behold is prefixed See § 32. VI. The new covenant was reserved to the dayes of the Gospell Those were the dayes then to come See § 33 34. VII Gods promises are as performances Therefore they are set down in the time present The days come See § 33. VIII The last covenant is ever fresh This Epithite new intends as much See § 35. IX The Church is as an house It is here so called See § 36. X. The spituall priviledges of the antient Iewes belong to Christians In this respect Christians are comprised under those titles Israel Iudah See § 36 38. XI All nations under the new covenant are united Israel and Iudah that were divided kingdomes are here set down united under the new covenant See § 37. Vers. 9. XII The new covenant is not such an one as the old was It is not according to that but better See § 54. XIII The old covenant was a divine covenant I made it saith the Lord. See § 54. XIV The old covenant was established with the Israelites in the wilderness The fathers here mentioned were they who lived in the wildernesse See § 54. XV. Men are proue soon to revolt In that day wherein God first established his covenant with the Israelites they revolted See § 55. XVI God gives deliverance I lead them out of Egypt saith the Lord. See § 55. XVII Memorable matters are to be remembred The mention of that memorable deliverance out of Egypt so long after giveth proof hereof See § 57. XVIII A time of speciall providence is a fit covenanting time Such was the time of Gods bringing Israel out of Egypt when he renewed his covenant with them See § 57. XIX God deals tenderly with his people These phrases took them by the hand to lead them gives evidence hereunto See § 55. XX God fully delivereth his He leads them out of their danger See § 56. XXI Men are prone to slight Gods kindnesse This is here exemplisied in the Israelites led out of Egypt See § 57. XXII Abuse of Gods kindnesse provoketh him to cast off his people So hath he dealt with the Israelites See § 59. Vers. 10. XXIII Christians must be distinctly informed in their priviledges This I collect from the inference of the particulars of the new covenant upon abrograting the old See § 60. XXIV God is the author of the new covenant It is God that saith thereof I will make See § 40 45. XXV The best things are reserved to the latter times These times are implyed under this phrase after these dayes See § 61. XXVI It is God that worketh on mens souls The inward parts here mentioned and hearts are put for their souls See § 64. XXVII Gods work is an effectuall work He puts into See § 65. XXVIII Gods work abides This phrase I will write intends as much See § 63. XXIX Gods first informes the mind He first puts his lawes into mens minds See § 66. XXX The Lord is in speciaâ—…l a God to his confederates Thus he here promiseth to be See § 67. XXXI God hath a peculiar people Such are they whom he takes to be his people See § 68. XXXII Gods peculiar people will answerably carry themselves This phrase they shall be to me a people implyeth the duty and disposition of Gods people See § 69. Vers. 11. XXXIII Knowledge of the Lord is a priviledge of the new covenant It is here reckoned among the priviledges thereof See § 72. XXXIV There needs not such means of instruction under the new covenant as needed under the old This is the main point intended under this phrase they shall 〈◊〉 teach c. See § 70 71. XXXV All of the new covenant have knowledge of the Lord. This is here plainly expressâ—…d See § 73. XXXVI Knowledge aboundeth under the new covenant The inference of this phrase all shall know me c. upon that which went before proves as much See § 73. Vers. 12. XXXVII Pardon of sin is the ground of other priviledges of the new covenant The inference of this priviledge upon the former by the causall particle for giveth proof hereof See § 74. XXXVIII God is pacified toward his confederates The meaning of this word mercifull intends as much See § 75. XXXIX Sins of Gods confederates deprive them not of his favour He is mercifull to their sins that is he pardoneth them See § 76. XL. All sorts of sins are pardoned to Gods confederates these severall titles unrighteousnesses sins iniquities being all of the plurall number comprise all manner of sins under them See § 76. XLI God fully acquitteth his confederates He remembreth their sins no more See § 76. XLII The promises of the new covenant are absolute So are these here mentioned and like to these are all others See § 77. §. 80. Of the old Covenant abrogated Heb. 8. 13. In that he saith a new covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away THe conclusion of the Apostles argument concerning the deficiency of the old covenant is here laid down The argument was this If the first covenant had been faultlesse no place had been sought for the second But place was sought for a second Therefore the first was not faultlesse The proposition is plainly set down in the seventh verse The assumption is largely proved by a divine testimony v. 8 9 c. The conclusion is here in this Text. This conclusion is laid down as a just consequence following upon the foresaid testimony as is evident by this clause In that he saith The force of the consequence lyeth in this That the introduction of a new form presupposeth the abolition of the former The building of a new house where an old one was presupposeth a pulling down of the old The word covenant is not in the Greek but fitly supplyed out of the eight verse Of this epithite new see
alwayes to give an answer to eâ—…ry man that asketh a reason of the hope that is in us 1 Pet. 3. 15. 1. This is stiled a good profession 1 Tim. 6. 12. It is good in the kind of it 2. T is an evidence of the Spirits aboad in us 1 Iohn 4. 2. 3. It is an evidence of salvation Rom. 10. 9 10. 4. It stirs up others to praise God 2 Cor. 9. 13. 5. Christ will make profession of such in the great day when his profession will stand us in most stead Matth. 10. 32. Hereby it appeareth that they bring irreparable dammage to their own soules who through fear or shame forbear to make profession of that hope which is in them as Nicodemists Neutralists time-servers and such as think they may be saved in any religion yea and such as by weaknesse of spirit are brought to deny truth against their conscience as Peter and they that forsook Paul Matth. 26. 70. 2 Tim. 4. 16. Thus God is dishonoured the Gospell disgraced mens consciences wounded weak Christians discouraged strong ones offâ—…ded and enemies emboldned §. 73. Of Gods faithfulnesse in his promises the ground of hâ—…pe TO incourage Christians to be steady in their hope the ground thereof is set down in this phrase For he is faithfull that promiseth The first particle being a causall conjunction For sheweth that this is added as a reason to hold fast the foresaid profession The reason is taken from Gods faithfulnesse in performing his promises He is faithfull that promised Hereby we are given to understand that 1. Gods promise is the ground of hope 2. Gods faithfulnesse is enough to establish hope When the Psalmist saith In his â—…rd I hope Psal. 130. 5. he meaneth the word of Gods promise The like he doth where he saith I trust in thy word Psal. 119. 42. Therefore it is called the hope of the promise made of God Act. 26. 6. Gods promises make known those future good things which Saints do hope for Hereby we are instructed in the difference betwixt the hope of true Christians and the hope of worldlings Christians hope resteth on Gods promises but the hope of worldlings resteth upon their own conceits and imaginations as the adversaries of the Jewes hoped to have power over them Esth. 9. 1. And that rich fool who promised to himself many years when he had not many houres to live Luk. 12. 19 20. It becommeth us who have this sure ground-work of hope divine promises to acquaint our selves therewith and well to observe how far they concern us Hereof sâ—…e more in the Whole Armour of God Treat 2. Part. 6. on Eph. 6. 16. § 71 72 c. To establish our hope the more firmly on this ground-work or foundation the Apostle here inserteth the faithfulnesse of God Thus He is faithfull that promised See more hereof in the Saints sacrifice on Psal. 116. 5. § 28. Of the Greek word translated faithfull and of the divers acceptions thereof See Chap. 2. v. â—…7 § 177. §. 74. Of the resolution and observations of Heb. 10. 23. Let us hold fast the profession of our hope without wavering For he is faithfull that promised THe sum of this verse is an exhortation to constancy wherein observe 1. The manner Let us c. 2. The matter whereof it consisteth 3. A motive to enforce it In the matter is declared 1. An Act to be performed Hold fast 2. The object of that act Our profession this is amplified by the particular grace professed our hope and by our stedfastnesse therein without wavering The motive is taken from the ground of love Gods promise amplified by a divine property faithfull Of the observations arising from the manner of setting down this exhortation see v. 22. § 70. 2. and 3. Doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. What is attained by a Christian must be maintained He must hold it fast See § 71. II. Hope is a needfull Christian grace See § 71. III. Profession must be made of our hope See § 72. IV. A Christians profession must be steady It must be without wavering See § 71. V. Gods promise is the ground of hope See § 73. VI. God is faithfull in his promises Thus much is here expressed See § 73. VII Gods faithfulnesse in his promises much establisheth hope For this end is it here brought in See § 73. §. 75. Of considering one another to provoke unto duty Heb. 10. 24 25. Vers. 24. And let us consider one another to provoke unto love and to good workes Vers. 25. Not for saking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching TO the duties which concern ourselves of seeking what we want and fast holding what we have the Apostle here addes another which hath an especiall respect to our neighbour which is to consider one another This is knit to the other by the ordinary copulative particle AND to shâ—…w that we ought to be carefull of the edification of others as well as of our selves Hereof see Chap. 3. v. 12. § 124. He sets down this duty in the same manner that he did the former namely in the plurall number and first person to shew that he spake to himself as well as to others and to others as well as to himself The word consider is emphaticall and implyeth a conscionable care and circumspection over the spirituall estate of others Of the emphasis of the word see Chap. 3. v. 1. § 21 22. Of the application thereof to our Christian brethren implyed in this word one another see Chap. 2. v. 13. § 126. To keep Christians from undue prying into other mens affaires the Apostle expresly setteth down to what end he would have one Christian consider another which he thus expresseth to provoke unto love c. This phrase to provoke is in Greek a substantive which is translated a contention Aâ—… 15. 39. For in contentions men do provoke one anothers spirits It may here word for word be thus rendred unto provocation of love The Greek word is a compound The root whence it is derived is an adjective and signifieth sharp Rev. 1. 16. Thence is derived a substantive b which signifieth vinegar Matth. 27. 34. and a verb which signifieth to sharpen Thence this compound which in the active signifieth to provoke and in the i passive to be provoked Act. 17. 16. 1 Cor. 13. 5. The word in my Text is used diversly 1. In a bad sense for such a provocation as causeth wrath so it is used Act. 15. 39. 2. In a good sense when it is to duty so as men are stirred up thereby to do their duty So it is here taken It implyeth that men are backward unto duty and thereupon are with an holy zeal which some account as provocation to be stirred up thereunto Thus Iacobs houshold was provoked to put away
manifest by his description of those former daies in this phrase in which after ye were illuminated ye endured c. §. 119. Of Christians sufferings upon their first profession OF this word illuminated see Chap. 6. v. 4. § 32. The greek Fathers set out under this word those that having been catechized and instructed in the Christian saith attained to such measure of knowledge as they were able to make a confession of the Children faith which when they had done they were baptized admitted as Members of the Church and sâ—…led enlightened ones They did use the active verb from whenâ—… this is 〈◊〉 to baptize and a noun derived from that verb for Baptisme And the dayes appointed for Baptisme they called the dayes of lights The word thus taken implyeth the beginning of their Christian profession But question may be made of this use of the word in the Apostles time when this Epistle was written I will not therefore too strictly presse it The ordinary acception of the word for knowledge and understanding of the mysteries of godliness as Eph. 1. 18. and the manner of inferring it upon former dayes evidently shew that the Apostle meaneth the time of their first conversion to the Christian saith and of their profession thereof so as both interpretations carry in effect the same sense and meaning 1. This phrase after ye were illuminated or as it is in the Greek word for word being illuminated implieth that they were brought to tryalls at their first conversion or profession of the Christian faith as the Israelites anon after they came into the Wildernesse and were separated for the Church of God from all the world were set upon by the Amalekites Exod. 17. 8. c. Deut. 25. 18. Thus the primitive Christian Church even in the Apostles dayes was much persecuted Act. 4. 25. c. This is a main thing intended by the Dragons watching the woman which was ready to be delivered for to devoure her Child as soon as it was born Rev. 12. 4. This might be exemplified by the persecutions that have been raised time after time against professors of the Christian Religion either in new planting Churches or in reforming Religion where it hath been corrupted 1. God suffers this to shew what strength he can put into his so soon as he calls them unto himself 2. Satan hath a malicious end for he seeks hereby to crush the bird in the shell and to prevent the increase of spiritual strength Thus did he boldly set upon Christ so soon as He was baptized and set apart to his publick Ministry Mat. 4. 2. All therefore that set themselves to run the Christian race must observe Christs advice namely to sit down first and consider whether he have sufficient to finish his course Luk. 14. 28. §. 120. Of the sore tryalls whereunto Christians are subject AS Christians use to be soon assaulted for their profession sake so their trialls use to be great The greatnesse of their triall is set down with much emphaâ—… in these words A great fight of afflictions Every of these words have their especial force 1. The word fight is metaphorical taken from Souldiers Fencers or others that strive for masteries Their strife is oft such as makes them put forth their whole strength and use their best wit and oft brings them into great danger The word in Greek is a compound word of a preposition that signifieth alwayes and a participle that signifieth enduring both joyned together imply alwayes enduring There is a verb which signifieth to strive that is of the same composition and signification used twice together 2 Tim. 2. 5. 2. To shew that it is no fight or strife in sport he calleth it a fight of afflictions Of the Greek word translated afflictions see chap. 2. v. 9. § 76. It being here applied to the fight of Christians implieth that it was a sore fight a fight wherein they indured much 3. Their sufferings are much aggravated by this epithite great which according to the subject whereunto it is applied is divers wayes translated 1. In reference to number it is translated many Mat. 20. 16. 2. To quantity great Luk. 10. 2. 3. To worth or price of things much Mat. 26. 9. 4. To time long Mat. 27. 14. 5. To the extention of a thing a great deal Mark 10. 48. 6. To the extention of affection much Luk. 7. 47. 7. To the extent of voice loud 8. To a number and measure both many Mat. 16. 21. Thus it may here in my Text be taken in reference both to the multitude and also to the greatness of the sufferings whereunto these Hebrews were brought By all the forementioned circumstances it is evidenced that Christians have suffered much for their holy profession There are sundry more like evidences given chap. 11. v. 36 37. Never was there such cruelty shewed to any sort of people as to Christians and that for their holy profession witnesse the ten fiery persecutions of heathenish Rome against Christians Greater tortures could not be invented by men then have been inflicted by persecutors of Christians Those persecutions continued from the time of Nero Domitius which was about the 67. year of the Lord and continued till Constantines time under ten Emperours for the space of above 150. years It was a fiery persecution 1. In regard of the long continuance of it 2. In regard of the multitudes that lost their lives therein 3. In regard of the exquisite torments which they endured Yet are all those circumstances exceeded by Antichristian Rome Antichristians persecuting of true Christians hath longer continued and farther spred it selfe and been exercised with more cruelty and more have they taken away thereby then were by heathenish Romes persecution Of the grounds and uses hereof see The whole Armour of God Treat 2. Part. 5. on Eph. 6. 15. § 12 13. c. §. 121. Of Christians courage when they are first converted NOtwithstanding the foresaid many and great Trialls whereunto these Hebrews were brought it is added ye endured which properly signifieth an abiding under a burden or a patient bearing of affliction Of the noun translated Patience see chap. 6. v. 12. § 86. It is here added to shew their courage and it implieth that Christians use at their first illumination to have great courage This is true of Churches in general and of particular Members thereof Instance the Churches first planted by the Apostles and Churches first reformed from Antichristianisme It is said of Saul who afterward was called Paul that immediately upon his conversion he increased the more in strength c. Act. 9. 22. In the beginning of Iohns Ministry who was the first Preacher of the Gospel common people Publicans and Souldiers inquired of him what they should do Luke 3. 10. c. and by reason of their earnest desires after the Gospel the Kingdom of Heaven is said to suffer violence and the
all thankfulnesse to God §. 128. Of compassion towards Ministers especially IT is here taken for granted that this Apostle was in bonds Hereby he sheweth that he was as one bound restrained of liberty So as he could not come to them or to others for to seek help Of the many wayes of being in bonds and of succouring such as cannot seek it See Chap. 13. v. 3. § 25 26. Malefactors use to be so dealt withall namely to be held fast in bonds Whereby it appears that professors of the Christian faith yea and Preachers also thereof are used as Malefactors See more hereof in the whole Armour of God Treat 3. part 7. On Eph. 6. 20. § 189 193 194. The duty that is here commended in these Hebrews in reference to the Apostles being in bonds is thus expressed ye had compassion of This is the interpretation of one Greek compound word whereof see § 127. and Chap. 4. v. 15. § 88. The word implyeth a sympathy or fellow-feeling of other mens miseries yea such a sympathy and compassion as may move them to succour those that are in distresse even as if they themselves were in the same distresse Of this duty see more Chap. 13. v. 3. § 27 As such compassion is to be shewed to all the members of Christs body so in speciall to Ministers of the word For he was a Minister of the word who thus sayth ye had compassion of me These are especially to be prayed for as is shewed Chap. 13. v. 18. § 153. And in the whole Armour of God Treat 3. part 7. On Eph. 6. 19 § 151. §. 129. Of persecution by spoyling of goods A Fourth branch of the exemplification of their former good course is thus set down and took joyfully the spoyling of their goods By spoyling of goods he meaneth a violent taking of them away not by common enemies of their nation but by their own country-men who in hatred of their Christian Religion entred into the houses of such as professed themselves Christians and violently took away their goods So much is implyed under the Greek word translated spoyling It is derived from a verb which signifieth to pull or take away by violence as to pull a thing out of the fire Iude v. 23. It is applyed to wolves catching sheep Joh. 10. 12. Yea to the Devils catching the word out of mens hearts Matth. 13. 19. The word of this text is applyed to Extortioners Matth. 23. 25. And Extortioners are oft called Harpies Luke 18. 11. 1 Cor. 5. 10 11. and 6. 10. For there is a ravenous kind of foule that are called Harpies which use with violence to take mens meat from their table Hereby the violent forceable and tumultuous manner of taking away the Hebrewes goods is set out to the life The word translated goods is a compound The verb signifieth to be or to subsist The participle is used to set out such a thing as a man hath as Riches Wealth or any thing else that he possesseth There is another Greek word in this verse derived from the same root translated substance In these titles the Apostle followeth the common use in calling the things of this world goods though comparatively in reference to grace and things of eternall life they be but trash and shadowes The Apostle bringeth in the spoyling of their goods as a kind of persecution The Devill herein manifested his persecuting mind when he spoiled Iob of all his goods Iob 1. 10 c. So deale the â—…dianites with the Israelites Judg. 6. 4. Well may this be accounted a kind of persecution because the goods of this world are not only for delight but for a kind of necessity our very life is preserved by them 1. It hereby appears that it is no small wrong that they do who spoyle others of their goods especially if it be for conscience sake by reason of their holy profession who are spoyled whether it be under pretence of law or by open Violence it is in Gods account persecution 2. Be moved hereby whosoever suffer in this kind patiently to beare it and to put this kind of persecution as a Jewel into the Crown of martyrdome The verb translated took is a compound of a simple verb that signifieth to take Matth. 10. 40. and a preposition that signifieth to The compound hath emphaâ—… and is commonly translated to receive Luk. 15. 2. Phil. 2. 29. Of the manner of enduring the spoyling of their goods joyfully See Chap. 3. v. 6. § 64 67. §. 130. Of the kind of reward given to such as suffer in Christs cause HItherto of the first motive to perseverance which was the former good beginning of these Hebrewes Another here followeth taken from their future reward thus set down Knowing in your selves that ye have in Heaven a better and enduring substance This in generall sheweth that Saints sufferings have their recompence ye â—…ve saith the Apostle Matth. 5. 12. 2 Cor. 4. 17. 2 Tim. 2. 12. That which is noted of salvation accompanying gâ—…od works and of the reward of faith and patience Chap. 6. v. 9. § 57 and v. 12. § 88. may be applyed to the reward of suffering That reward may be aymed at as is shewed Chap. 6. v. 18. § 149. And that reward may stand with grace is proved Chap. 8. v. 8. § 43. The particular kind of reward is here said to be substance Of the derivation See § 129. Under it is comprised all that glory which Christ hath purchased for hâ—… in heaven He calleth this glory substance in reference to those goods of this world whereof they were spoyled Men usually call the things of this world their substance Luk. 8. 3. We there translate this word which is here in this text turned goods we translate it substance But the substance here meant being of another kind not of earth but of heaven he â—…lyleth it better And because they were spoyled of their earthly substance he addeth this epithite enduring The Apostle useth this word substance to shew that Saints Recompence shall be answerable to their damage Thus may this phrase be taken God will render to every man according to his deeds Rom. 2. 6. And this whatsoever a man soweth that shall he also reap Gal. 6. 7. Luk. 6. 21. The ground hereof is Gods righteousnesse which this our Apostle doth thus emphatically set out God is not unrighteous Hereof see Chap. 6. v. 10. § 60. God will not suffer any to be losers in his cause The Apostle therefore addeth these two properties of that reward better enduring So as a Saints recompence far surpasseth his damage Every one that hath for saken 〈◊〉 or brethren or sisters c. shall receive an hundred fold and shall inherit everlasting life Matth. 19. 29. On this ground it is truly said the sufferings of this preâ—… time are not worthy to be compared with
taken either of Ahaziahs own person or otherwise of the stock whence he came by the mothers side which had continued till that time forty and two yeares This kind of Equivocation is a Rhetorical figure and intendeth the same that an homonumie doth This figure is frequently used in Scripture It is nothing but an ambiguity in speech such an one Christ useth in these words If I will that he tarry till I câ—…me what is that to thee John 21. 22 23. These are not unlawfull for 1. There is no untruth in them 2. There are Rules to find out the true and full sence of them 3. They are of good use to exercise a mans understanding to sharpen his wit to make him search after the meaning of what he reads and heares yea and to discover mens dulness as Mark. 8. 17 c. To this head may be referred all manner of tropes as Metonymies when a place is put for the Inhabitants Lam. 1. 1 2. Ironies when the contrary is then expressed 1 King 18. 27. and 22. 15. Metaphors to which may be referred all sorts of Parables Synecdochies as when the general is put for some particulars Christ healed all sicknesses and all diseases which is all kind of sicknesses Matth. 24. 23. So Figures as Prosopopies when persons are brought in speaking which do not so speak as in the story of Dives and Lazarus Luk. 16. 24 c. Aposiopesies when a sentence is broken off and a part thereof left to be understood which was usual in formes of oaths Psal. 95. 11. I sware in my wrath if they enter into my rest this was Gods oath A like is noted of mans oath See chap. 3. v. 11. § 115. The like may be said of concealing a part of truth which the Prophet did Ier. 38. 27. And of riddles Iudg. 14. 14. and of Hyperbolies See v. 12. § 60. Jesuites besides these and others like unto them have invented and broached another kind of equivocation which they themselves do tearm a mental equivocation that is when a false speech is uttered yet so as something is reserved in the mind which if it were offered would make the speech true An instance hereof is thus given One is asked concerning another whom he hath oft seen oft talked with and with whom he hath been very familiar whether he ever 〈◊〉 him or no he answereth that he never saw him This is a cleer untruth but to make that answer true this clause in heaven 〈◊〉 is reserved in his mind which expressed would make the answer full and true thus I never saw him in heaven We cannot find thorowout the whole Scripture one proof for such a mentall equivocation Because at the first hearing of it it seemeth very strange they propound sundry cautions thereabout such as these 1. The mentall reservation must be such as it may make the sentence true if it were uttered Yet by the way that great Iesuit and Priest called by them Faâ—… Parsons giveth an instance that though it were uttered yet cannot make a 〈◊〉 sence It is this A man being desired to lend his friend an horse answeâ—…eth that he hath never a one meaning an oxe Put this reservation to the senâ—…ence uttered and then marke what truth yea what congruity there is therein 2. Equivocation must be before an incompetent Judge which is as they exâ—…ound it any Magistrate that is not of the Catholique whereby they mean the Romish Religion By the way let me here again note that some of their Priests have affirmed that Iesuites have used mentall equivocation before the 〈◊〉 himself and before Cardinalls 3. Equivocation must be in weighty causes namely to conceal a Priest or oâ—… Papist to keep him from taking or to save the credit of such as have entred into their holy Orders or any way to succour the Romish Faith Yet some of them permit it in a money matter as if one should came to borrow an hundred pound who is not like to repay it he may be put off with an equivocaâ—…ion They go so far in this point of equivocation as if they be demanded whether they do equivocate or no they may answer by another equivocation that they do not If they be demanded the third time whether they do not then equivocate they may answer the third time negatively by a third equivocation and thus proceed without stint Yea further they avouch that a man may not only of simply equivocate but 〈◊〉 confirm his equivocation by oath As for our parts though we grant that ambiguity of speech which is a verbal equivocation may be used as hath been before proved yet there are restraints and limitations to be added thereto such as these 1. That the ambiguity be such as may by due observation of some circumstance 〈◊〉 other be discerned as where Christ said Take ye unto you of the leaven of the Pâ—…arisees and Sadduces Matth. 16. 6. Though at first the Disciples mistook â—…im yet Christ putting them in mind of his miracles in feeding five thousand â—…ith five loaves they presently perceived that he meant the leaven of doctrine All the ambiguous speeches in Scripture are such as by diligent observation of the words and circumstances about them may be found out 2. That the ambiguity of speech be not against the intent and conceit of him who propounds the question especially if it be propounded by a Magistrate or by one that is in authority to require an answer yea also if it be propounded by any to whom I think it meet to give an answer Thus the Baptist though he answered by ambiguity of speech when he denied that he was that Prophet Iohn 1. 21. Yet he answered according to the true intent of them who propounded the question 3. That it be without any purpose of any wrong for a malicious end turnes that action which might otherwise be good into sin Upon these cautions it may be lawfull to use ambiguity of speech whether it be by tropes or figures Our Adversaries positions are clean contrary to these limitations For they say 1. That such ambiguity may be used as is impossible to be found out by any but by him that utters it For instance if a Priest be asked whether he be a Priest or no he may answer negatively with this reservation of Diana or of the Devils he is no such Priest who can unfold this 2. That such ambiguity be used before an incompetent Magistrate By this rule no Magistrate of another profession shall be competent Papists hold Protestant Magistrates to be incompetent What if Protestants hold the like of Popish Magistrates What if Infidells hold the like of Christian Magistrates and Christians of Infidells Nay liberty is hereby given to except against the competency of Magistrates that are of the same Religion and to say they came in by bribery or they have not sufficient parts for their place or they are
of his inward inbred corruption as well as for laying aside externall weights We must as much as in us lyeth lay aside this besetting sin This title Sin in the singular number is frequently put for our naturall corruption Five times in Rom. 6. six times in Rom. 7. three times in Rom. 8. It is also called a body of sin a body of death flesh old man Exhortations about this sin are that we suffer it not to reign Rom. 6. 12. that we destroy it Rom. 6. 6. That we 〈◊〉 it Gal. 5. 24. that we cast it off Eph. 4. 24. 1. The condition of this enemy should the rather incite us to subdue and destroy it It is an enemie within us More danger ariseth from Traytors that are within a Nation or City then from forrein enemies without David was never in such danger by reason of any or of all the Nations without as of those that rose against him in his own Kingdome As for this inbred enemy no enemie without nor world nor Devill nor all the power of Hell can hurt our soules unlesse they get this Traytor within to take part with them 2. This enemy is tumultuois and troublesome never at rest as it can easily so it will willfully on every side set upon us We cannot do speak or think any thing but it will infest us and that at all tinâ—…es in all places in Company when we are alone at Church and at home in duties of piety Charity and Justice in duties of our Calling Waking and Sleeping Great is their folly who let this enemie do what he please who care not to hold him in much lesse to cast him off This is the cause of the many outward abhominable enormities that men fall into that they suffer this enemy within them to plot and practise what he lists For suppressing of this besetting sin observe these few rules 1. Keep thine heart with all diligence Prov. 4. 23. The heart is as a spring Matth. 12. 34 35. 2. Keep the doores of thy soul by which good or evill is let into it These are thy senses Iob 31. 1. 3. Use such meanes as in Gods word are sanctified for subduing Corruption they will be as water cast upon fire Such are Temperance Sobriety Diligence in Calling Duties of piety Fasting and other waies beating down thy body 1 Cor. 9. 27. 4. Set the bias of thy thoughts aright Acquaint thy self with the divine art of meditation especially when thou arâ—… alone or awake in thy bed Mens thoughts will be working and that on evill if they be not set on good matter If good seed be not sown in the ground it will send forth noysome weeds 5. Get the stronger man into thy house Matth. 12. 29. This is the Spirit Gal. 5. 17. For this pray Luke 11. 13. Thus thou shalt be safe §. 8. Of a Christians course resembled to a race THe main duty which the Apostle intendeth by setting before us the example of such as well finished their course is in these words Let us run with patience the race that is set before us He doth here set out a Christians course of life by a race and answerably the manner of carrying themselves to their behaviour who in running a race look to get the prize For they will make all the speed they can with as much patience as they may till they come to the end of that race which they are appointed to run and where the prize is to be had In setting out the poynt he appropriateth not the duty to himself saying I will run Nor putteth it off to others thus do ye run but by a word of the first person and plurall number includes others with himself and incites both others and himself by this phrase Let us run Hereof See Chap. 2. v. 1. § 4. In the foresaid exhortation every word hath an emphasis and are all pertinent to the Metaphor of a race whereunto he doth resemble a Christians course which is some what more fully set out 1 Cor. 9. 24. Particulars wherein they may be resembled are these 1. There is a distance betwixt the goale where they begin and the goale where t ey end On earth we begin our race at death it is 〈◊〉 〈◊〉 in Heaven is the prize We may not think to be in heaven so soon as we 〈◊〉 into this race 2. There is a prize at the end of the race 2 Tim. 4. 7 8. 3. An endeavour must be used to attain the prize Luk. 13. 24. 4. There are many runners Luk. 13. 24. 5. All that run do not obtaine the prize 6. Runners fit themselves to the race so do true Christians 1 Cor. 9. 24. 7. There are like duties to be observed by Christians which runners in a race observe 2 Tim. 2. 5. God hath thus ordered our Christian course 1. To give proof of those graces which he conferreth upon children of men As of Faith Hope Obedience Patience Courage and other like Our Faith in God our Hope of Heaven our Obedience to Gods word our Subjection to his will our Patience in holding out our Courage against opposition are hereby manifested proved and exercised 2. To wean us from this world Had we not a race to run and a prize set before us we should be like Peter and think it is good to be here still Matth. 17. 4. 3. To make us long for Heaven and to make death the more wellcome In these and other like respects our Christian course is also resembled to a jourâ—… to a pilgrimage to a battaile to a labour and to other like things Answeâ—… Christians are stiled travailers pilgrims souldiers labourers §. 9. Of running our Christian race with patience OF the Greek word translated Run see Chap. 6. v. 20. § 158. It is an act that importeth the best speed that a man can make Man hath not wings like â—…owles to flee It is by running that he doth most put forth himself to the speedy attaining of a thing and in a race especially doth he most manifest his speed by runâ—… a little lazinesse may lose the prize The Apostle then doth here by this metaphor imply that we may not be slothful in our Christian course but diligent earnest and zealous therein striving to outstrip others as runners in a race do See more hereof Chap. 4. v. 11. § 64. and Chap. 6. v. 11. § 79. Every one in his Christian course is like to meet with many Crosses which may prove as sharp stones or stumps in the way or as briars and thornes or as stumbling blocks which may hinder him slacken his speed the Apostle therefore prescribeth the best remedy that can be to passe them over the more lightly which is Patience Hereof see Chap. 6. v. 12. § 86. and Chap. 10. v. 36. § 135. This phrase Let us run the race implieth an holding out in our Christian course till it be finished A
unholy ones stand guilty of both This negative generality of the persons no man is of use to quicken up every one Magistrates and Subjects Rich and Poore Learned and Unlearned Male and Female Old and Young and all others whatsoever to labour after holinesse There is nothing at all that can make any one partakers of this priviledge but holinesse §. 80. Of the resolution of and observations from Heb. 12. 14. TWo speciall graces are commended in this verse Herein two poynts are to be considered 1. A proposition 2. A proof of part thereof The proposition containes 1. The distinct graces which are two Peace and Holinesse 2. Our endeavour after them Follow The former of the graces peace is amplified by the extent thereof with all The latter hath a motive to enforce it The motive is taken from the damage that may follow upon neglect of the duty In setting down the damage observe 1. The manner of expressing it in these negatives without which no man 2. The matter whereof it consisteth which is a precious priviledge forfeited In these two poynts are considerable 1. The priviledge its self which is to see God 2. The means of forfeiting it want of holinesse Doctrines I. Peace is a commendable Christian duty It is here by the Apostle commended to Christians § 72. II. Peace must earnestly be sought It must be followed and pursued § 72. III. Christians must endeavour to be at peace with all men This extent is expresly set down § 73. IV. Holinesse must be added to peace The Apostle doth here so adde it § 76. V. Matters of moment are with emphasis to be expressed These negatives without which no man intend as much § 77. VI. God may be seen This is here taken for granted § 77. VII Holinesse is the means of seeing God This is here implied by the mention of holinesse § 79. VIII Without holinesse it is not possible to see God This is here expressed § 79. §. 81. Of the meaning of the former part of the 15. verse Heb. 12. 15. Looking diligently lest any man fail of the grace of God lest any root of bitterness springing up trouble you and thereby many be defiled THe manner of inferring this verse upon the former with a participle thus Looking implieth that it dependeth on the former as a means for the better performing of those graces that are there required Gods grace is that means they that fail of Gods grace can attaâ—…n neither to true peace nor holinesse It is by Gods grace that men are enabled to live peaceably with other men and holily with God Great reason therefore that they diligently look lest any fail of the grace of God The Greek participle translated looking diligently is the interpretation of one Greek compound word The simple verb whence it is derived signifieth to look about Thence a noune which signifieth a watch-tower and another noun which signifieth him that is set upon the watch-tower a watch-man This compound is used to over-see or to take the over-sight 1 Pet. 5. 2. and he that is appointed to over-look orover-see others is stiled over-seer It is attributed to Christ himself 1 Pet. 2. 25. The ancient Grecians gave this title to God himself because the eyes of the Lord in every place behold the evill and the good Our Ecclesiasticall writers apply the word to such as have the over-sight care and government of Church affairâ—…s Our English stileth them Bishops As there are publique persons to over-see publique affaires so there may be for private affaires private over-seers The Apostle therefore layeth this duty to the charge of every private Christian. The simple verb signifieth to look or see Phil. 2. 4. The compound here used carrieth emphasis and importeth a thorow looking and viewing To expresse that emphasis our English hath added this adverb diligently Further to shew that a Christians care must not only be about himself the Apostle addeth another clause lest any man This particle lest intendeth caution circumspection and prevention The other word any man under which are comprised mens own selves and others also as if he had said more amply lest you your selves or any other fail Of the Greek word translated fail see Chap. 4. v. 1. § 11. The preposition sheweth that failing in this place hath reference to that which was once had but in part lost They failed of that which they well began to obtain and might have retained and encreased farther That whereof the Apostle would not have them fail is stiled grace which is diversly taken in Scripture The severall significations thereof may be drawn to two heads 1. The free favour of God which is the cause of all the good we have See Chap. 2. v. 9. § 78. and Chap. 4. v. 16. § 97. 2. Those gracious gifts which God is pleased to work in us Of this distinction see Chap. 13. v. 25. § 196. In this sense it is here especially taken Of Christians watchfulnesse intended in this phrase diligently looking see Chap. 13. v. 17. § 149. Of circumspection over our selves see Chap. 3. v. 12. § 123. Of circumspection over others see Chap. 3. v. 12. § 124. Of Christians impartiality in their circumspection over others see Chap. 2. v. 12. § 124. Of preventing Apostacy or falling away from grace see Chap. 3. v. 12. § 122. Of professors being subject to fall from grace see Chap. 3. v. 12. § 131 136 137. Of Gods grace the ground of all good see Chap. 4. v. 9. § 97. §. 82. Of Grace as applied to God IN the expression of grace it is here said to be of God So it is very frequently stiled yea this phrase is used the God of all grace 1 Pet. 5. 10. 1. God is the originall fountain whence all grace floweth Iam. 1. 17. 2. The Spirit of God works in us that grace which we have This Spirit doth God powre upon his people Zac. 12. 10. 3. Grace is a part of Gods Image whereby we are made partakers of the divine nature 2 Pet. 4. 4. 1. This doth much commend grace and sets out the excellency thereof For in Scripture phrase excellent things are said to be of God 2. Herein appears a manifest difference betwixt that gift which commeth from above Iam. 1. 17. and is freely given and that which is acquired by the industry of man The former is of God the latter of man It is usuall in Scripture thus to distinguish the things of God from the things of men and to shew that they are not of men they apply them to God Ioh. 1. 13. Gal. 1. 10. 3. We may hereby learn how we may get or increase grace Ask it of God Jam. 1. 5. and use such means as he hath sanctified for that end such are the Gospel of the grace of God and the word of his grace Act 20. 24 32. 4. This should restrain us from perverting grace
1. Of the Resolution of the whole 13th Chapter IN this Chapter the Apostle prosecuteth his Exhortation unto such Christian duties as tend to a worthy walking of their holy profession This he doth till he come to the very close of this Epistle even to the 20th v. There are two general parts of the Chapter 1. A Direction to behave themselves as becomes Christians to verse 20. 2. The Conclusion of the Epistle in the six last verses In his Direction Duties of three sorts are prescribed Concerning 1. Others 2. Themselves 3. God v. 15. Duties concerning others may be reduced to five considerations 1. As they are Professors of the true faith Let brotherly-love continue v. 1. 2. As they are Strangers Be not forgetfull to entertain strangers c. v. 2. 3. As they are afflicted Remember them that are in bonds c. v. 3. 4. As they are Ministers v. 7 17. 5. As they are in want v. 16. The first of these contains the Summe of the second Table so far as it concerns Professours of the faith The second third and fifth are branches of the sixth Commandment The fourth is a branch of the fifth Commandment Duties concerning themselves have a three-fold respect 1. To their bodies Of these there are two sorts One to use the means of chastity which is Marriage vers 4. The other to avoid uncleannesse contrary thereunto vers 4. These two appertain to the seventh Commandment 2. To their Estates About which 1. Covetousnesse is forbidden 2. Contentednesse is commanded These two are comprized under the eighth Commandment To enforce the one and the other Gods promise of sufficient provision is alledgged v. 5. and an Inference of Confidence on God is thereupon made v. 6. Duties to Ministers have a double hint 1. In reference to such as were departed About these 1. The Duty it self is expressed both generally Remember and also particularly Whose faith follow 2. It is enforced by an Argument taken from Christs immutability v. 8. 3. Duties concerning their Souls are of two kindes 1. That they take heed of strange Doctrines 2. That they forbear to joyn legal Ceremonies with the Word of Grace v. 9. This later is pressed by the Damage which may thence follow This is losse of right to Christ. This Damage is 1. Propounded under a metaphor taken from the legal Rites We have an Altar c. v. 10. 2. It is further confirmed by other like Rites In this Confirmation are set down 1. The Types For the bodies of those beasts c. v. 11. 2. The Application of the truth thereunto Wherefore Iesus c. v. 12. 3. Two Inferences made thereupon One to abandon the world Let us go forth c. v. 13. This is enforced by a Christians condition in this world For here c. v. 14. The other Inference is to make a right use of Christ the true Altar This is to offer up Sacrifices on him These Sacrifices are of two sorts 1. Praise to God v. 15. 2. Beneficence to the poor v. 16. Duties to Ministers which were yet present among them are of two sorts One that in general concerns all This is 1. Propounded Obey them 2. Pressed by their Ministers charge over them They watch c. v. 17. Another that in particular concerns the Apostle himself This also is 1. Propounded Pray for us 2. Pressed by a double motive One his Integrity v. 18. The other his desire to be restored to them v. 19. The Conclusion of this Epistle is in the last six verses thereof It consisteth of five distinct parts 1. Intercession for them Herein is 1. A Description of him to whom he makes his Intercession v. 20. 2. A Declaration of the matter for which he intercedeth v. 21. 2. Petition to them well to accept his Epistles v. 22. 3. Information of two points 1. Of Timothies deliverance 2 Of his purpose to come with Timothy to them v. 23. 4. Salutations These are of two sorts 1. Of them whom they should salute 2. Of those that saluted them v. 24. 5. His Apostolical Benediction v. 25. §. 2. Of Love what it is Verse 1. Let brotherly-love continue THe Apostle having prescribed sundry duties to be performed to God in the latter end of the former Chapter in the beginning of this Chapter he setteth down several duties to be performed to men He beginneth with that which is the summe and substance of all the rest and which will set all other duties to man on work This is brotherly-love Those two words are the interpretation of one Greek word but a compound one which comprizeth under it love and brother Our English word also may be so joyned together as to make one and so it every way answereth the Greek About it I will endeavour to clear these five points following 1. The Nature of brotherly-love 2. The Difference betwixt it and love 3. The special Grounds thereof 4. Rules for abounding therein 5. Motives to inducâ—… us to labour after it That we may the better finde out the full nature of brotherly-love I will briefly shew 1. What Love is 2. What kinde of brother is here meant Love is a liking uniting affection 1. It is reckoned among the affections in that it is neither simply a vertue nor simply a vice But as it is placed upon a right object which is good and well ordered in preferring good things according their excellency it hath the general nature of vertue Contrarily being placed upon a wrong object which is evil or disordered by preferring the meaner good before the greater as man before God it hath the general nature of a vice 2. It it a liking affection in that the proper object thereof is good Philosophers distinguish affections into concupiscible and irascible These for plainnesse sake we call liking and disliking The proper object of the former is good and of the later evil 3. It is uniting For herein lieth the very form of love whereby it is differenced from other liking affections as from desire and delight Love knitteth the heart that loveth to the object loved Thus Ionathans love to David is expressed The soul of Ionathan was knit with the soul of David 1 Sam. 18. 1. And Christians are said to be knit together in love Col. 2. 2. In this respect love is styled a bond yea a bond of perfectnesse Col. 3. 14. whereby things are close knit and fast bound § 3. Of the divers acceptations of Brother and of brotherly-love BRother in Scripture is divers wayes used 1. In a Civil respect 2. In a sacred respect The Civil respect is Natural or Political Natural is proper or common Brothers in a natural proper respect are first Neer as uterini children of the sâ—…me mother as Cain and Abel Gen. 4. 2. Secondly Remote as consanguinei of the same bloud as Cain and Abel Gen. 13. 8. or Affines by marriage as Ruth and Orpha Ruth 1. 4 15. Brothers in a common natural respect
means of strengthening and establishing the Kingdom of Christ. It unites the subjects and members of that Kingdom in one which is a means of great stability Many weak wands fast and close bound together cannot easily be broke asunder Kingdoms Cities all manner of civil Societies are established by the mutuall love of the members thereof The Kingdom of Satan and all evil societies are strengthened by this means Should not then the members of Christs Kingdom love one another Nothing can be of more force to work union then mutuall love and nothing of more force to strengthen a society then union 9. The nearest union that is betwixt any in this world is betwixt Professors of the faith and that in their mutuall relation one to another and in the joynt relation that they all have to Christ. Resemblances of the nearest relation that be are used to set this forth as of a foundation and edifice Eph. 2. 20 21. of a Vine and branches Ioh. 15. 5. of an husband and wife Eph. 5. 32 2 Cor 11. 2. of an head and body Eph. 1. 22 23. This near union should stirre us up to brotherly love for therein we love that body which is styled Christ 1 Cor. 12. 12. 10. The worlds hatred of Saints should the more stirre us up to love them Christ enforceth this duty upon this ground Ioh. 15. 17 18 19. The world most hateth Saints and that hoc ipso nomine in this very respect because they are Saints But brotherly love is a soveraign antidote against the poyson of the worlds hatred and a precious cordiall to revive and support the Saints spirits §. 11. Of the Continuance of Brotherly love BRotherly love being the fountain out of which all other Christian duties flow and which is so needfull and usefull a duty as hath been before shewed well doth the Apostle here require that it should continue This being here required of Christians implieth that an endeavour on our part must be used for the continuance thereof To expresse this the more fully the Syriack inserts this particle in us Others to make this yet more clearly to appear thus expresse it continue in brotherly love In that the Apostle sets no limitation of time to his exhortation but indefinitely saith Let brotherly love continue he giveth us to understand that the continuance must be perpetuall It must never clean fail but continue so long as the man himself continueth in this world nor must it upon any occasion be interrupted but it must be manifested in all things at all times according to that which the Apostle saith of charity Let all your things be done with charity 1 Cor. 16. 14. The Apostle that maketh this a link of the golden chain of Christian graces 2 Pet. 1. 7. sheweth that so long as there is any grace in a Christian there must be also brotherly love St Paul therefore where he commended the Thessalonians for that brotherly love they had shewed beâ—…eecheth them to increase more and more 1 Thess. 4. 9. 10. The phrases of walking in love Eph. 5. 2. and dwelling in love 1 Joh. 4. 16. import as much For to walk is to go on It is opposed to standing still or sitting down To dwell implieth a continuall abode opposed to so journing or lodging for a while in a place Gods love to us is an everlasting love Jer. 31. 3. Those whom Christ loved he loved unto the end Ioh. 13. 1. But we must be followers of God and walk in love as Christ also hath loved us Eph. 5. 1 2. And that as in other circumstances so in continuance Hereby the truth of our brotherly love will be manifested for that grace which is true and sound will never decay They who in their younger years or when first they began to feel a sweet relish in the communion of Saints seemed to have them in high account and to have their hearts intirely set upon them and thereupon were ready to do all good offices for them but afterwards have their hearts alienated from them and withdraw themselves from communion with them not fearing to speak evil not only of some particular persons but also of the whole brotherhood yea and of the very profession it self they surely never had this excellent grace of brotherly love well setled in them Surely they give too great cause to suspect and fear that that spirit which knit the members of Christs mysticall body together was never in them It becometh us therefore who have this holy fire of brotherly love kindled in us daily to blow it up This metaphor is indefinitely used 2 Tim. 1. 6. and may fitly be applied to the point in hand §. 12. Of the meaning of this phrase Forget not Verse 2. Be not forgetfull to entertain strangers for thereby some have entertained Angels unawares THe generall duty of brotherly love is exemplified in sundry particulars The first whereof is hospitality The substance of the duty is comprised under this negative Be not forgetfull The Greek Verb is a compound The simple signifieth to forget The compound intendeth some speciall emphasis as clean to forget or utterly to forget or 〈◊〉 way to forget To forget and to remember are opposite terms Not to remember is to forget Not to forget is to remember Negative injunctions have an emphasis in them They alwaies binde to all times There is no time wherein they may be forgotten To remember importeth two things especially 1. To keep and hold fast in minde and memory what is once known In this respect Moses addeth the negative to the affirmative thus Remember and forget not Deut. 9. 7. Which intendeth that they would fast hold it and not let it sâ—…ip away 2. To call again to minde and memory what was once known but after forgotten Thus Pharaohs butler saith I do remember my faults this day c. Gen. 41. 9. Under his faults he compriseth all things that had passed betwixt his imprisonment for his faults and his advancement again to his former office among other things Iosephs interpreting his dream was an especiall one But it is said that he forgat Ioseph Gen. 40 23. In that therefore he saith thereof I do remember he meaneth thereby a calling to minde again that which he had forgotten In both these senses may this negative be not forgetfull be taken and imply these two things 1. That knowing this to be a Christian duty they should be mindfull of it and carefull to observe it so oft as occasion should be offered In this sense saith the wise man Forget not my law Prov. 3. 1. 2. That they having formerly done the duty but afterwards intermitted it they should return to it again and not forget their good beginnings In this sense saith Moses Beware that thou forget not the Lord thy God Deut. 8. 11. In the former sense it is an incitation to hold on in a good course In the
proof of their Confidence in God let them make triall of their Courage against man If they can go on cheerfully in their Christian course and stedfastly hold their holy Profession and resolutely continue in Gods work notwithstanding the envy fury plotting threatning rage raving fretting fuming oppression and persecution of men they hereby give evidence of their true Confidence in God So did Moses Exod. 10. 25 26. Zerubbabel and Ieshuah Ezra 4. 3. And Ezra Ezra 10. 22. And Nehemiah Neh. 4. 14. And the Prophets and Apostles So will all whose Confidence is in God It is hereby manifested That they who in time of persecution renounce their Profession or forsake those who stand stoutly to their Profession Like those who forsook Paul 2 Tim. 4. 16. or forbear any duty which their conscience tels them they are bound to or commit any sinne against their knowledge for fear of man have not attained to that Confidence in God which becomes true Professors The Apostle that sets down a believers profession in the Lord affirmatively thus We may boldly say The Lord is my helper expresseth his esteem of man negatively thus I will not fear what man shall do to me doth hereby make faith in God and fear of man so opposite as they cannot stand together no more then light and darknesse Therefore where we are exhorted to the former we are dehorted from the latter Object Examples were before given § 89. of sundry Worthies who were indued with a great measure of faith and yet feared men Answ. 1. Their faith then lay asleep and did not exercise it self as it should a man while he is asleep though he be living yet in regard of sundry acts of life is as if he had no life 2. Opposites which in the extreams cannot stand together may be together in their remiss degrees as light and darknesse in twilight 3. These may be in the same Person as enemies fighting one against another as in Israel the house of Saul and the house of David for a time stood in opposition But faith in God and fear of man as other fruits of the Spirit and flesh have such an antipathy and contrary affection one unto another that they will never be reconciled Now faith being the stronger will get the upper-hand and at length subdue fear as the house of David subdued the house of Saul 2 Sam. 3. 1. This is a strong inducement to use all means as to get faith in God so to nourish strengthen and increase the same §. 92. Of the Resolution of Heb. 13. 5 6. IN these verses the Substance of the eighth Commandment is laid down We have thereabout 1. The Parts 2. The Reason to enforce them The Parts are two One Negative forbidding a vice The other Affirmative enjoyning a vertue About the vice two things are expressed 1. The Kinde of it Covetousnesse 2. The Practice of it in this word Conversation About the vertue two other things are expressed 1. The Kinde of it Contentednesse 2. The Subject whereabout it is exercised Such things as you have The Motive to enforce the one and the other is Gods Promise About this we may observe 1. The Substance of the Promise v. 5. 2. An Inference made thereupon v. 6. The former sheweth what God for his part will do The latter what we for our part must do In the former is manifested 1. A Preface 2. The Point it self In both 1. The Manner 2. The Matter The Manner of the former is by an indefinite expression of the person promising HEE The Matter implieth a Promise in this phrase Hath said The Manner of the latter is by a multiplied negation The Matter in two branches In both branches there is an express Act and Object The former Act in this word Leave The later in this Forsake The Object in both is the same but twice expressed in this Particle THEE In the Inference there is 1. An Introduction in this phrase So that we may boldly say 2. An Instruction whereof are two parts 1. A Believers Confidence 2. His Courage In the former we have 1. The Subject whereon his Confidence resteth The Lord. 2. The Ground or reason of resting thereon Helper 3. The Appropriation of it in this particle MY In setting down his Courage note 1. An opposition betwixt God and man in this negative Connexion And not 2. A manifestation of his Courage Here we are to observe 1. The Manner of setting it down by a negative 2. The Matter Wherein 1. A Vice Fear 2. The Object Man 3. The Extent Can do 4. The Application To me §. 93. Of the Observations raised out of Heb. 13. 5 6. I. COvetousnesse beseems not Christians See § 53. II. The practice of Covetousnesse is to be avoided For our conversation must be without covetousness See § 50 c. III. Contentednesse is a Christian virtue It is here enjoyned to Christians See § 62. IV. Christians must be content with their present condition This phrase Such things as you have implieth our present condition See § 63. V. Covetousnesse and Contentednesse cannot stand together The one is here forbidden and the other commanded See § 59. VI. What disswades from Covetousnesse perswades to Contentednesse The same reason is produced for the one and other purpose See § 67. VII Gods Promise is of force to keep from Covetousnesse and to work Contentednesse This is here alledged for both these ends See § 67. VIII A divine Testimony is sufficient to settle ones judgement For this end this indefinite phrase he said is here used See § 69. IX The holy Ghost presseth Gods Promise with much power Here are five negatives used See § 71. X. General Promises made to Saints of old still are of force to Christians See § 68. XI God will not leave his to shift for themselves See § 70 73. XII God will not forsake his in their distresse See § 70 73. XIII Every believer may apply an indefinite Promise to himself See § 72. XIV Words of faith uttered by others may be made our words The Apostle here putteth Davids words into our mouth See § 75. XV. Faith in God works boldnesse This word boldly intends as much See § 76 77. XVI Gods presence presupposeth succour Upon Gods Promise of not leaving his the Apostle inferreth that God is our helper See § 78 79. XVII God is Iehovah The word here translated Lord is in the Hebrew Text Iehovah See § 80. XVIII Gods not forsaking is an helping Upon Gods Promise not to forsake the Apostle stileth him an helper See § 82. XIX General priviledges concern every particular believer For God to be an helper is a general priviledge But here every one is taught to say unto him My helper See § 83. XX. Man is not to be feared The Prophet professeth that he will not fear man See § 85. XXI Many in opposition to God are as one man Under this word man in the singular number multitudes are
20. 1. Heb. 11. 13. Men use to salute one another in presence and in absence In presence by words or gesture This phrase When ye come into an house salute it Matth. 10. 12. implieth a wishing well unto it for it is thus expounded Into whatsoever house you enter first say Peace be to this house Luk. 10. 5. By gesture one salutes another when they kiss one another 2 Cor. 13. 12. 1 Thess. 5. 26. or stretch out their hands and arms one towards another or bow the knee or put off the hat or use other like gestures according to the custom of the Country These were such greetings as the Pharisees affected Matth. 23. 7. In absence one salutes another by message or writing By message when one is sent to another for that purpose By writing in a Letter or otherwise Here the Apostle salutes in and by a Letter This doth justifie and commend the like practice amongst Christians and that not only in absence as here but also in presence as in other places As they who salute testifie their good will to others so they that are saluted may take notice thereof and thereby be moved as occasion is offered to give testimony of their good will also Mutuall amity is hereby continued and increased Christians also do hereby grace their profession Their spirits also are thus the more quickned to call upon God one for another and likewise to praise God in one anothers behalf So as Christianity doth not take away common duties of courtesie §. 192. Of saluting them that have the Rule in the Church of God THe persons saluted are first in particular thus expressed all them that have the rule over you The same word is here used that was before used v. 7. § 96. v. 17. § 148. It was in those places proved that Ministers of the word were especially comprised under this phrase It is further inferred from this generall particle ALL that not only Ministers of the word but other Rulers also or Governours whose office in the Church is to be helpers unto Ministers of the Word in well Governing the Church This interpretation may very well stand In that the Apostle by name setteth down these and that in the first place it giveth evidence of his especiall respect to them and of his desire to have them take notice thereof and withall of his desire that all to whom he wrote should take speciall notice of them to obey them as was shewed v. 17. § 148. §. 193. Of a Ministers equall respect to all Saints THe Apostle thought it not enough to testifie his good will to the Church-governours among the Hebrews by saluting all them but also giveth evidence of his like good-will to all the Saints by saluting all them also Who are to be accounted Saints hath been shewed Chap. 6. v. 10. § 71. All that professed the Christian faith and were thereupon members of the visible Church go under this title As the title Saints so this generall particle ALL giveth proof of the Apostles impartiall respect Though for honour sake he set the Governours in the first place yet the whole Church and the severall members thereof were in his heart He did bear an inward good-will towards them and he was desirous that that his inward good-will should be made known to them by saluting them even all of them of what rank or degree soever they were In a like extent doth the Apostle manifest his impartiall respect to another Church thus To all that be in Rome beloved of God called to be Saints Rom. 1. 7. Whether they were Governours or subjects great or mean rich or poor male or female husbands or wives parents or children Masters or servants if they were Saints they were all in a spirituall respect alike to him For there is neither Iew nor Greek there is neither bond nor free there is neither male nor female all are one in Christ Iesus Gal. 3. 28. Of Ministers impartiall respect to every one of their charge See Chap. 6. v. 11. § 78. Besides the Apostle useth the generall phrase All the Saints that is all professors because he could not distinguish betwixt such as were close hypocrites and upright Hereby also he taketh away occasion of making any to think that he thought better of others then of them To conclude hereby he sheweth his love to them all and his desire of the good of them all §. 194. Of Faithfulness in declaring the salutations of others THe Apostle having commended to them his own salutation presenteth also the salutations of others in these words They of Italy salute you Italy is one of the fairest Regions in Europe There are many very famous Cities in that Region as Rome Venice Neapoles Florence Genua and sundry others There were Churches in many parts of Italy It may be that there was a Church of the Jews in that part of Italy where the Apostle was when he wrote this Epistle and that he might mean them especially Or if they were converted Gentiles they were such as bore good-will to these Hebrews and rejoyced in this that the Hebrews imbraced the Christian faith and thereupon desire that their good-will to the Hebrews might be testified which is to salute them Without all question they were such Christians as well knew the Hebrews and whom the Hebrews well knew and thereupon the Apostle thus sets them down indefinitely They of Italy This testifieth the Apostles faithfulnesse in performing that which was committed to his charge Others desired him to commend their good-will to the Hebrews and this he doth in this word Salute you The like is done concerning sundry particular persons by name Rom. 16. 21 c. 1 Corinth 16. 19 c. This is the rather to be noted because many exceedingly fail in this point of faithfulness Friends desire to have their love commended to their friends in absence by such as write or go to them who clean neglect to perform that Christian duty of love If an Apostle made conscience of performing this duty surely it is a duty whereof all Christians ought to make conscience §. 195. Of the Analysis of and Observations from Heb. 13. 24. 24. Salute all them that have the rule over you and all the Saints They of Italy salute you THe summe of this Text is in one word Salutations These are of two sorts 1. Such as are sent by the Author of this Epistle himself 2. Such as are sent from others In the former branch are set down 1. The salutation it self Salute 2. The persons saluted These are of two sorts 1. Them that were Governours 2. The Saints Both these are amplified by their extent in this generall particle All. In the later branch are set down 1. The point Salute 2. The persons which are of two sorts 1. Saluting They of Italy 2. Saluted in this particle you Doctrines I. Christian salutations are commendable An Apostle saluteth II. Church-governours are especially to be