Christ. It is called Christs reproach in sundry respects as 1. The union that is betwixt him and his Church The Church is that mysticall body whereof he is the head In this respect head and body are styled Christ 1 Cor. 12. 12. So as the reproach of the body or of any member thereof is the reproach of Christ himself 2. The sympathy which is betwixt Christ and every of his members He is sensible of that reproach which is cast upon any of them In this respect he said to Saul Why persecutest thou me Act. 9. 4. 3. The account which Christ hath of the reproaches of his Saints he doth account them as reproaches cast upon himself even as he did account the neglect of mercy to Saints a neglect of mercy to himself Matth. 25. 45. 4. His undertaking to revenge such reproaches and wrongs as are done to his members For he hath said Vengeance is mine I will repay Rom. 12. 19. 5. The cause of the reproach which is here meant and that is Christ himself a profession of his name a maintaining of his Gospel and holding close to his righteousness In this sense an Apostle calleth sufferings in such cases Christs sufferings 1 Pet. 4. 14. Act. 5. 41. 6. That resemblance that is betwixt the reproaches of Saints and Christ. There can scarce be laid a reproach upon a Saint which was not formerly laid upon Christ. See Chap. 12. v. 2. § 19 20 21. Many reproachfull acts were done unto him all his life long especially at the time of his death Whereof see Chap. 6. v. 6. § 42. This reference of reproach to Christ in this phrase His reproach is for limitation direction consolation and incitation 1. It affordeth a limitation in that it restraineth it to a distinct kinde of reproach which is Christs reproach It is not every kinde of reproach that can be counted a matter of glory wherein a man may rejoyce but Christs reproach I may in this case say of reproach as the Apostle doth of buffeting What glory is it if when ye be reproached for your faults ye shall take it patiently 1 Pâ—…t 2. 20. 2. It affordeth a direction in shewing how we ought to bear reproach even as Christ did for we are in this case to look unto Iesus who despised the shame Hereof see Chap. 12. v. 2. 3. It ministreth much comfort in that no other thing is done to us then what is done to our head before us Herewith doth Christ comfort his Disciples Matth. 10. 25. Iohn 15. 20. The comfort hence arising is the greater in that Christ our Head hath a fellow-feeling of our reproaches and accounts them as cast upon himself and answerably will recompense us and revenge our reproachers 4. What greater motive can we have to incite us willingly and contentedly to bear reproach then this that it is Christs reproach If honour if profit may be motives to incite us to a duty these motives are not wanting in this case What can be more honourable then to be as Christ was and if we be reproached with him here we shall enjoy with him hereafter a Crown of Glory What more honourable What more profitable I might hereupon further note the folly yea madnesse of such as reproach the Saints They think they have to do but with mean contemptible persons but it appears that they have to do even with the Lord Christ himself who can take â—…ore vengeance of them even in this world and after throw them into eternall perdition for it is Christs reproach §. 138. Of Believers having no continuing City here Verse 14. For here have we no continuing City but we seek one to come THis verse is added as a reason to enforce the former duty of going forth out of the Camp as is clear by this causall particle FOR. The reason is taken from the instability of the things of this world The reason is of great force to enforce a withdrawing of a mans heart from the world For what wise man will set his heart upon that which is uncertain and unstable The Adverb translated here is sometimes indefinitely used for a note of demonstration or admiration thus Here is the patience of the Saints here are they that keep the commandments of God Rev. 14. 12. It is also put for the time of doing a thing as Chap. 7. v. 8. § 51. and for place and this more strictly for the particular place where one is as for that place where Peter was when he said It is good for us to be here Matth. 17. 4. or more largely for the whole earth as here for it is opposed to heaven yet it may also be applied to the time of mens abode in this world A City is here put for that which is firm and stable for a City consisteth of houses which are built upon their foundations and useth to be fenced about with strong wals Thus it is opposed to a Camp which consisteth of tents which are movable That the word City is here so used is evident by this epithete continuing added to it This here implieth a present stability and an everlastingnesse therein thus our substance in heaven is called an enduring or continuing substance that is everlasting Heb. 10. 34. for such an one is the City to come which we seek The negative particle NO sheweth that there is no such City to be found here in this world In this world there is no firm and stable estate The wise man hath largely proved this in Ecclesiastes and experience of all ages hath evidenced as much How are States that seemed to be most stable clean ruined This is lively set forth in that Image which was shewed to Nebuchadnezzar in a dream Dan. 2. 31. Where is Nineveh where Babylon where Ierusalem These were strong and stately Cities in their time Soon are the things of this world removed from men witnesse Iobs case Iob 1. 14 c. and soon may men be taken from the things of this world witnesse his case whom Christ styled fool Luke 12. 20. This by the Divine providence is so ordered on these and other like grounds 1. To put a difference betwixt the things of this world and of the world to come By a like evidence doth this Apostle put a difference betwixt Christ and creatures Chap. 1. v. 11. § 139. 2. To wean us from this world and the things thereof This motive doth the Wise man use to draw mens mindes from riches Pro. 23. 5. 3. To make us the more to enquire after the things that are durable This the Apostle here exemplifieth in these words following but we seek one to come The manner of expressing this point under this Verb have further sheweth that we are in this world as pilgrims out of our Country We have here no sure dwelling place The Patriarchs of old acknowledged themselves to be strangers and pilgrims on the earth and answerably
carried themselves We must use this world only for necessities sake making use of such things as in it are needfull for us not placing our happinesse therein The number and person in which this Verb we have is observable These seem to restrain this condition to such as the Apostle was and they to whom he wrote as if Saints and Beleevers were the only persons that have here no continuing City The truth is that no men at all whether in the Church or out of the Church whether Beleevers or Infidels have a continuing City here yet is this in speciall appropriated to Beleevers in two especiall respects One in regard of the worlds dealing with them The other in regard of their esteem of the world 1. The world doth what he can to drive Beleevers from place to place to unsettle their abode and to make them weary of the world 2. Beleevers use the world as an uncertain unstable estate They knowing that there remaineth a rest for the people of God namely in another world study to enter into that rest Heb. 4. 9 11. Hereby a worldling and a Believer may be differenced The worldling in his imagination hath here a City a place whereon he setteth his heart and setleth his abode The Beleever hath here no continuing City §. 139. Of seeking a City to come OF the forementioned instability of this world Beleevers make this use to seek that which is stable This particle of opposition BUT intendeth such an inference or use The Verb translated seek is a compound The simple signifieth to seek and that with earnestnesse It is used to expresse our earnest prayer to God Matth. 7. 7. This compound carrieth an emphasis and implieth a seeking with a desire to obtain and is thereupon translated to desire Phil. 4. 17. It is used to set forth the Gentiles seeking after the things of this world Matth. 6. 32. which is with great desire to obtain them It is also used of Herods seeking for Peter when he was delivered out of prison Acts 12. 19. which was with such a desire to 〈◊〉 him as he commanded the Keepers of the prison to be put to death because he found him not Finally It is used in such a sense as here namely of the Patriarchs seeking a Country to come Heb. 11. 14. So as the things above are with such diligence to be sought as we may at length enjoy them We must labour to enter into the rest to come See Chap. 4. v. 11. § 63 64. The opposition betwixt the former part of the verse and this plainly proveth that there is a stable estate Our English expresseth it under this particle ONE and it is implied under a relative particle in the Greek as if he had said Though there be no stable estate here yet there is one in the world to come This stable estate is thus described A City which hath foundations Heb. 11. 10. It is so stable as it cannot be moved Heb. 12. 28. It fadeth not away 1 Pet. 1 4. Nor moth nor rust can corrupt nor thief stâ—…al the treasures that are there Matth. 6. 20. 1. That City is the place of Gods own aboad Matth. 6. 9. Psal. 123. 1. 2. It is the place and state prepared for the unalterable condition of Saints and in these respects stable 1. Though the children of this world may seem about the things of this world to be wiser in their generation then the children of light Luke 16. 8. yet herein their egregious folly appeareth that they so dote upon this world where there is no stable estate as they clean lose that stable estate which is to come like those Israelites who upon some hardnesse in the wildernesse would return into Egypt and so neglect Canaan Num. 14. 4. Men here in this world can preferre perpetuall inheritances before uncertain tenures Yet the most sure inheritances that men can 〈◊〉 are uncertain 2. This demonstrateth the wisdom of such as being inlightned by Gods Word and guided by his Spirit have learned to discern betwixt the Camps in this world and Cities in the world to come and answerably preferre these before them The world many times wondreth at their choice but it is because they are blinde and cannot rightly judge betwixt things that differ they who have their eyes rightly enlightned will say Surely this is a wise and understanding people Deut. 4. 6. 3. This may stay us against the uncertainty of all things here below against losses casualties yea and death it self because we have in heaven a better and an enduring substance Heb. 10. 34. This stable estate is here said to come for it is not here enjoyed but prepared and reserved for us In this respect this Apostle said there remaineth a rest See Chap. 4. v. 9 § 56. They have the right to this City to come who have no City in this world for the same person is used in both parts of the Text namely the first person plurall WE We have no City but we seek one to come They who account this world to be a City will not seek a City to come which sheweth that they have no right thereunto but the seeking of believers giveth evidence of that right which God hath given them unto that which they seek For it is the Spirit of God which worketh in them a minde to seek Hereby men may know their right to that City that is to come §. 140. Of the Resolution of Heb. 13. v. 13 14. 13. Let us go forth therefore unto him without the Camp bearing his reproach 14. For here have we no continuing City but we seek one to come THese two verses set out the contempt of the world This point is 1. Propounded v. 13. 2. Confirmed v. 14. In propounding the point is set down 1. An inference upon that which went before in this word therefore 2. The substance Herein is to be considered 1. The manner of propounding the point and that by way of exhortation Let us go forth 2. The matter whereof it consisteth Hereof are two parts 1. A duty to be done 2. A burthen to be born In the duty is expressed 1. An act go forth 2. The object of that act which is of two kindes 1. From what we must go without the Camp 2. To what we must go unto him In setting out the burden is set down 1. The kinde thereof reproach amplified in the subject thereof in this relative His that is Christ. 2. An act on our parts bearing The proof is taken from the difference betwixt this world and the world to come The main difference is about stability which is denied to this world but asserted to the world to come The deniall is brought in as a reason of the foresaid duty as appears by this word for It is set forth 1. By a metaphor no City 2. By the place Here. 3. By the persons to whom in speciall it is
all private businesse whatsoever Wherein he was not one to make up a number but a chief one He sat as one of the Assessors and very frequently filled the Chair in the Moderators absence And such was his constant care and conscience of spending his time and improving it to the best advantage that he would fill up the void spaces of his Assembly-affaires with his own private studies To which end it was his constant practice to bring his Bible and some other Books in his pocket which upon every occasion he would be reading as was observed by many He was likewise chosen by a Committee of Parliament among others to make Annotations upon the Bible being well known to be a Iuditious Interpreter of Scripture How well he hath performed his trust is evident to all that read the Annotations from the beginning of the first book of Kings unto Iob which was his part In which the Intelligent Reader will observe such skill in the Originall such acquaintance with the Sacred Story such judgement in giving the sense of the Text and such quicknesse and pertinency in raising observations that without the help of any otherComment a man may accommodate himself with the Sense Doctrines and Uses of most of those Scriptures which came under his hand in those cursory Annotations When the book of Sports and Recreations on the Lords Day was appointed by publick Authority to be read in severall Churches thorowout the Nation as divers other faithfull Ministers he utterly refused to read the same resolving to suffer the utmost rather than manifest the least approbation of such a wicked and ungodly thing so contrary to the expresse letter of the Scripture By reason of his ability and dexterity in resolving cases of conscience he was much sought unto for resolving many doubts and scruples of conscience and that not only by ordinary Christians but also by diverse ministers in City and Country and that by word of mouth and writing being accounted the Father of London Divines and oracle of his time He was likewise a sweet comforter of troubled consciences wherein he was exceeding skilfull and dexterous as many hundreds in the City have found time after time being sought unto far and near by such as groaned under afflictions and temptations many of whom through Gods blessing on his labours were restored to joy and comfort out of unspeakable terrors and torments of conscience He was of a most sweet and meek disposition yea such was his meeknesse of Spirit that it seemeth unparalleld for though he had lived with his Wife above 20. years together yet neither Child nor Servant could ever say that they observed an angry countenance or heard an angry word proceed from him towards her all her life Some have observed that in his visage towards his latter end he did much resemble the picture which usually passeth for Moses his effigies Certainly he was the exact effigies of Moses his Spirit and in this resembled him to the Life that he was one of the meekest men this generation knew He was as a great Peace-kâ—…eer so a great Peace-maker having an excellent dexterity in composing differences far he was from doing others wrong and far from revenging wrong done by others He suffered much both by the Speeches and also by the Actions of evill and envious persons yet he would pray for them rather than in any harsh way requite them He accounted revilers and wrong-doers to do more hurt to themselves than to him Sundry scandalous and false aspersions have been cast upon him particularly by such as have been guilty of those crimes which they have laid to his charge For some who have lived by an unwarrantable trade of Usury for justifying their own unwarrantable practice have not stuck to impute the same to him from which he was ever free never putting any Monies out to use either by himself or any other for him neither directly nor indirectly as he hath been often heard to say as in his life so not long before his death He was ever Charitable especially to the godly poor according to the direction of the Apostle Paul in Gal. 6. 10. Where he exhorteth us to do good unto all especially unto them who are of the household of Faith He maintained some poor Scholars at the University wholy at his own charge and contributed liberally towards the maintenance of others He was of such a charitable and bountifull disposition that though his Father left him a competent estate yet such were his disbursements yearly for his Kindred and others who stood in need of relief that from the death of his Father till his Children came to be of years to call for their portions he laid up nothing of all his commings in so that they who out of envy cry up his estate to be greater than it was do consequently cry up his Bounty Charity because whatsoever his estate was it was wholy laid out for the relief of such as stood in need necessary expences for his Family only excepted which as it doth appear from the Doctors papers So in his life time he expressed as much to some of his Children And truly as in other things he excelled others so in this even himself He was very conscionable in spending his time from his youth to his very death He did use to rise very early both Winter and Summer In the Winter he did constantly rise so long before day as he performed all the exercises of his private devotions before day light and in the Sommer time about four of the Clock in the Morning by which meanes he had done half a daies work before others had begun their studies If he heard any at their work before he had got to his study he would say as Demosthenes spake concerning the Smith that he was much troubled that any should be at their Calling before he at his He was a man of much temperance and sobriety as in his eating and drinking so in his apparell As for recreations howsoever many pious persons do spend time therein and that lawfully in warrantable recreations yet he spent none therein Insomuch as he was never expert in any kind of exercise for recreation He hath been often heard to say that he took not any journey meerly for pleasure in all his life time study and paines having been all waies both in youth and age his chiefest pleasure and delight Yea it was his meat and drink to be doing the will of his heavenly Father wherein he took as much pleasure and delight as naturall men do in their eating and in their drinking or in their sports and pastimes Such was his Carriage and Conversation that there was scarce a Lord or Lady or Citizen of quality in or about the City that were piously affected but they sought his acquaintance and were ambitious of his Company wherein they look
Christ and his Apostles preached the Word of God Thâ—… Scriâ—…es and Pharisces preached the Tradition of their Elders This was the reason of the power of the preaching of Luther and other Reformers of 〈◊〉 Religion more then of Friers They preached Gods Word These Popish â—…gends Among us the more purely Gods Word is preached the more deeply 〈◊〉 〈◊〉 the more kindly it worketh Such Sermons as are stuffed with 〈◊〉 Histories and Philosophicall discourses may tickle the ear but work not 〈◊〉 the heart and soul. The Apostle rendreth this reason of the efficacy of 〈◊〉 Word on the Thessalonians they received it not as the word of man but as it 〈◊〉 in truth the Word of God 1 Thess. 2. 13. §. 70. Of Gods Word being Quick and Powerfull THe first Epithete given to the foresaid Word of God is thus translated Quick The Greek word properly signifieth living So doth this English word quick 〈◊〉 〈◊〉 sense it is opposed to dead as quick and dead Act. 2. 42. Thus the Verb 〈◊〉 〈◊〉 signifieth to give life or to make to live according to the notation of 〈◊〉 Greek compound Thus it intends a perpetuall continuance of the vigor of 〈◊〉 â—…ord 1 Pet. 1. 25. Though Ministers be mortall yet the word ever liveth 〈◊〉 1. 5 6. The Participle of the present tense living intimateth a perâ—… 〈◊〉 Epithete quick implieth also a stirring virtue such a virtue as makes anoâ—… 〈◊〉 to stirre To expresse this emphasis our former English translateth it 〈◊〉 Thus do our last English Translators translate this Greek word in other plaâ—… 〈◊〉 Act 7. 38. 1 Pet. 1. 3. 2. 5. 〈◊〉 is said to be quick or lively which is active nimble and forward in putâ—… 〈◊〉 that vigor or virtue which it hath as quick-silver quick-sands quickâ—… quick-spirited On the other side things that have lost their vigor are said 〈◊〉 be dead as dead ware Tâ—…o especiall reasons may be given of this Epithete attributed to the word 〈◊〉 to shew that it is not a dead seed but living and quick which being sown 〈◊〉 〈◊〉 heart either groweth and sprouteth forth therein or else gnaweth and 〈◊〉 up the soul and heart of man It is in this respect called not mortall seed but 〈◊〉 1 Pet. 1. 23. And it is styled the word of life Phil. 2. 16. The other reason is to shew the effect of the Word It putteth life and sense into 〈◊〉 as are dead in sinne It either begets men unto God and so puts into them 〈◊〉 〈◊〉 of grace whereby they are brought to the life of glory Iam. 1. 18. Ioh. 5. 25. or else it putteth so much life into their seared conscience as they shall senâ—… 〈◊〉 the wrath and vengeance of God against them for their contempt as 〈◊〉 〈◊〉 when he laid violent hands upon himself Matth. 27. 4 5. Acts 1. 17 18. To expresse this later effect more to the full the Apostle addeth this other Epiâ—… powerfull The Greek word so translated is a compound which implieth a 〈◊〉 virtue The simple Noun signifieth work The Preposition IN. The compound a thing in work operative effectuall It is opposed to that which is idle or unusefull Matth. 20. 3 6. The word here used in this Text is translated effectuall 1 Cor. 16. 9. Philâ—…m ter 6. As the former Epithete quick implied that the word of God was not a dead letter so this that it is not an idle or vain Word without fruit but effectuall and performeth that whereunto it is appointed whether it be to fasten or harden to 〈◊〉 up or cast down to justifie or condemn to comfort or terrifie It is like a fire to soften wax and to harden clay On the one side it is said to quicken Psal. 119. 50. to beget Jam. 1. 18. to 〈◊〉 souls Psal. 19 7. and to save souls Jam. 1. 21. On the other side it is said to be like an hammer that breaketh the rock in pieces Ier. 23. 29. it is also said to cast down imaginations and every high thing that exalieth 〈◊〉 against the knowledge of God 2 Cor. 10. 5. The foresaid Word of God is quick and powerfull because it is the Word of him that hath life in himself Ioh. 5. 26. and hath power to work as it pleaseth him 〈◊〉 others See § 69. Obj. It doth not work on all or some for many hear it and are nothing moved thereby 〈◊〉 1. Either it entereth not into such but is like the seed that was sown in the path-way Matth. 13. 4 19. or it is choaked when it enters with some worldly lusts or cares as the Word that was sown amongst thorns Matth. 13. 7 22. 2. It is sufficient for proof of the point that it works upon some for thereby it appears that there is life and power in the word because it works on any at all If there were no life or power it could not work on any 3. Though it put not spirituall life into the soul of some men yet it may pieâ—… through the brawn of mens hard hearts to the quick It may rub off the skin anâ—… make them sensible of smart It may make them tremble as Felix did Act 24. 25. or fret and rage as the Jews did Act. 7. 54. 4. Though here in this world it work nothing at all yet it may work throughâ—… upon them at the day of judgement Rev. 6. 15 16. 1. This is a strong inducement to us Ministers to be diligent and faithfull in preaching this word which is so quick and powerfull We may be sure that oâ—… labour shall not be in vain in the Lord. The Apostle gave thanks unto God in this respect 2 Cor. 2. 14 15. 2. This is a forcible incitation to people to attend upon the Ministry of this Word Hear and your souls shall live Isa. 55 3. Is life to be desired then use 〈◊〉 means whereby it may be attained When Christ had told the woman of Samarâ—… that he could give her living water to drink such water as should make her never thirst again she replies Sir give me this water Joh. 4. 10 14 15. Behold the Word of God is such water Attend upon it to get life and to preserve life 〈◊〉 new born babes desire the sincere milk of the Word that ye may grow therebâ—… 1 Pet. 2. 2. 3. As we come our selves so let us bring others to the Word The foresaâ—… woman of Samaria discerning Christ to be he that was promised went into the City and saith unto the men Is not this the Christ Joh. 4. 28 29. Though they whom thou seekest to bring be yet dead in their sins yet bring them for this Word hath a quickening virtue 4. Ye that come unto the Word take heed how ye hear Luk. 8. 18. For it is impossible that this Word should be preached in vain It is quick and powerfull It will soften or harden You cannot make it
25. So it is here taken The consolation here meant is such as ariseth from a true sound stedfast faith so as God added to his promise his oath that we might more stedfastly believe his promise and in believing the same receive comfort to our soules Metonymically the effect is put for the cause comfort for faith which worketh it Hence it is evident that Credence given to Gods promise bringeth great comfort to the soul Hereupon saith the Psalmist Remember thy word unto thy servant upon which thou hast caused me to hope He meanes Gods word of promise and thence inferneth this is my comfort in my affliction Psal. 119. 49 50. David himself gives a good evidence hereof For when he was brought into the greatest strait that ever he was in he encouraged himself in the Lord his God 1 Sam. 30. 6 that is calling to mind the promise that God made to him his soul was quieted and comforted Such is the comfort and confidence which ariseth from faith in Gods promises as it maketh true believers to cast their burthen and care upon the Lord Psal. 55. 22. 1 Pet. 5 7. and to lay themselves down in peace and sleep quietly Psal 4. 8. A believer is freed from all undue feares doubts surmises and such like passions as most trouble and disquiet the soul so as a man must needs be much comforted therein That which the Apostle saith of love may fitly be applyed to faith 1 Iohn 4. 18. There is no fear in faith but perfect faith casteth out fear Christ opposeth 〈◊〉 and saith where he saith why are ye fearfull O ye of little faith Matth. 8. 26. Comfort being the effect of faith in Gods promises should stir us up to labour for saith and it should provoke us to yeeld all due credence to the promises of God both in respect of Gods honour whose truth is sealed up thereby Iohn 3. 33. and also in respect of the peace and comfort of our own souls Well weigh how sweet a thing true found comfort is yea and how needfull in regard of the many assaults troubles and vexations whereunto we are subject They who are troubled in mind and disquieted in conscience and thereupon want this comfort have it in high account and earnestly desire it for the benefit of a good thing is commonly better discerned by the want then by the fruition of it Behold here the only meanes to 〈◊〉 comfort in all estates namely faith in Gods promises Wherefore carefully use this meanes All other meanes are but as shadowes without substance or as dew which is soon dryed up with the sun Wherefore believe in the Lord your God so shall you be established believe his Prophets so shall you prosper 2 Cron. 20. 20. §. 145. Of strong Comfort THe forementioned comfort is much illustrated by this Epithite strong Of the notation and emphasis of this Epithite see Chap. 5. v. 7. § 37. It is here opposed to that which is weak and wavering and full of doubts and feares Hereby then is shewed that God would have our comfort to be steady like the shining of the sun in a fair bright day and not in a cloudy gloomy day when it may for a while shine forth and then presently be obscured Pauls comfort was a strong and steady comfort for he saith our consolation aboundeth by Christ 2 Cor. 1. 5. And again I am filled with comfort 2 Cor. 7. 4. In this respect he stileth it everlasting consolation 2 Thes. 2. 16. Strong comfort doth much commend the meanes which God hath afforded for that purpose And it is exceeding usefull against the many fierce and strong temptations which will much impair our comfort unlesse it be strong A foundation 〈◊〉 on the Sand will soon fail when the rain falls and the floods arise and the 〈◊〉 blow and beat upon the house that is built on that foundation Matth. 7. 26 â—…7 There will arise doubts and fears from the flesh Satan also will adde his 〈◊〉 and blusterings and will do what lyeth in him to bereave us of all comfort It is therefore requisite that our comfort be strong and stedfast and that we be as a 〈◊〉 rooted and a well grounded Oake which stands steady against all storms 1. Let us not be content either with seeming or small comforts lest we be 〈◊〉 those who dream that they eat but when they awake their soul is empty c. Isa. â—…9 â—… Such are many who have been long trained up in Christs School and lived under the Ministry of the word by which Gods promises have been tendred unto them and the infallible truth of those promises demonstrated and yet remain as weak and wavering as full of doubts and fears as at the beginning How can such be thoughâ—… to be of the Kingdome of God the things of that Kingdome though they be 〈◊〉 in their beginning yet will grow to an admirable greatnesse Matth. 13. 31. c. 2. For our parts let us do our best for attaining that which God would 〈◊〉 〈◊〉 attain to and for which God affordeth us immutable things namely strong â—…lation This may be attained by a diligent exercising our selves in Gods word publickly and privately by a carefull observing his promises and by a due â—…deration of Gods faithfulnesse and immutability §. 146. Of flying for refuge to Gods promise THe parties here specially intended for partaking of the forementioned end of Gods confirming his promise by Oath are thus described Who have fled 〈◊〉 â—…fuge to lay hold upon the hope set before us This phrase fled for refuge is the interpretation of one Greek word which is a compound The simple verb signifieth to flye Matth. 2. 13. This compound is onely twice used in the New Testament here and Acts 14. 6. It carryâ—…th emphasis and that in a double respect 1. As it intendeth safety and is translated fly for refuge 2. As it intendeth diligence and speed and may be translated fly with speed In the former sense it sheweth that they reap strong comfort from Gods promise who make it their refuge They who fled to the City of refuge there rested quiet and secure and feared not what their adversary could do against them Num. 35. 12 15. In this respect David oft stileth God his hiding place Psal. 32. 7. and 119. 114. This will be a meanes to root out all confidence in our selves or other creatures and rest on God alone and his word For he that fled to the City of refuge there aboad and went not out of it Num. 35. 25 26. 1. This excludes all proud self-conceited justiciaries from strong consolation 2. This teacheth us to acquaint our selves with our own guilt and empâ—…inesse that thereby we may be moved to flye for refuge to Gods word Till we see that we shall never do this §. 147. Of diligence in attaining the hope set before us AS the foresaid compound implies diligence and speed it is a
their strange gods Gen. 35. 4. c. The children of Israel in the time of the Iudges were provoked to sacrifice unto the Lord Iudges 2. 5. By such provocations they who provoke others shew more respect to the spiritual good of their souls then to pleasing them in their corrupt humour The law coâ—…nteth it a kind of hatred to suffer sin to lye upon a brother Lev. 19. 17. Let us labour to possesse our souls with brotherly love and this will make us provoke one another to all duty and against all vice This is an especial means to make professors of the faith hold fast their profession For this end it is here added to the former verse wherein he exhorteth them to constancy §. 76. Of considering one another for a mutuall good THe preposition used by the Apostle and signifying to or unto intendeth here the finall cause why we should consider one another namely to provocation or for provocation meaning for this very end that we may provoke one another It is a main end of our considering one another that we may provoke to duty Excellently doth the Apostle set out this point by that resemblance betwixt the mysticall body of Christ and a natural body the particular members thereof have an especial care one of another for their mutual good 1 Cor. 12. 25 26. There he sheweth that the members have a sympathy and fellow-feeling one of another which he requires of Christians Rom. 12. 15 16. This end will demonstrate that Christians consider one another not to disgrace or endanger them as Saul considered David 1 Sam. 18. 17. and as Doeg considered David 1 Sam. 22. 9. And the Princes of Babylon considered Daniel Dan. 6. â—… c. And as the Pharisees considered Christ Mark 3. 2. Luk. 11. 53 54. but that they do it in love and in wisdome for their good Let this be the end that we aime at in considering our brother §. 77. Of love and good workes A Prime grace whereunto the Apostle would have us to provoke one another is a love What love is is distinctly set down in the Saints Sacrifice on Psal. 116. v. 1. § 4. Of the notation of the Greek word see Chap. 6. v. 10. § 67. Of love of God see the Saints Sacrifice § 6 7. The love here intended is brotherly love love of those that professe tâ—… true faith Of this kind of love see Chap. 13. v. 1. § 4 c. This love is the ground of duties we owe unto our brother And it includeth them all in it Therefore the substance of the second table of the morall law is thus expressed Thou shalt love thy neighbour as thy self On love of God and love of our neighbour hang all the law and the Prophets Matth. 22. 37 39 40. In this respect it is said he that loveth another hath fulfilled the law Rom. 13. 8. Because love is a grace placed in the soul and inward the Apostle addeth hereunto 〈◊〉 works which are more visible Of good works see Chap. 13. v. 21. § 172. Such works are accounted good as are done according to the will of God see Chap. 13. v. 21. § 173. Salvation accompanieth these good works see Chap. 6. v. 9. § 57. For God will not forget them see Chap. 6. v. 10. § 63. Yet they do not merit see Chap. 6. v. 10. § 66. Nor justifie see Chap. 9. v. 19. § 104. §. 78 Of not forsaking the Assembling of our selves together IN this 25. verse there is another means prescribed for remaining constant in their profession The manner of expressing it in a participle thus not forsaking implyeth this dependence The Greek word is a double compound and carrieth emphasis implying an utter forsaking Of the composition and derivation thereof See Chap. 13. v. 5. § 70. That which they are here forbidden to forsake and charged not to forsake is thus expressed The assembling of our selves together This phrase assembling together is the interpretation of one Greek word which is a double compound and carrieth the greater emphasis It is compounded of a simple verb which signifieth to lead Rom. 2. 4. and a preposition which signifieth with So as this compound signifieth together Luk. 11. 23. Hence the place where people used to meet together was called A Synagogue Matth. 23. 6. The other preposition with which it is also compounded signifieth to gather together unto a place Matth. 23. 37. Thence the noune of my text translated assembling together It is used only in this place and 2 Thes. 2. 1. To shew what kind of assembling together is here meant he addes this pronoune our selves which implyeth the assembling of Christians together and that in duties of piety for the building up of one another in the most holy faith and profession of godlinesse The first compound which is ordinarily interpreted A Synagogue is taken sometimes Metonymically for the place where the people met together as Luke 7. 5. and sometimes for the persons that do meet in a place Acts 13. 43. It was most commonly applyed to the places where the Jewes in their severall cities met to worship God and so it is distinguished from the word translated Church which is spoken of the Gentiles meeting together The word of my text hath a further emphasis for it importeth a gathering of people to people and may imply an assembling of Jewes and Gentiles in one for they being distinguished one from another are brought in Christ to be one Eph. 2. 14. Or otherwise it may imply a gathering of people under one head which is Christ. In this sence may the Apostle use this word where he sayeth By our gathering together unto him that is unto Christ 2 Thes. 2. 1. Both these senses of this phrase Assembling of our selves together may well stand together For the Gentiles and Jewes are made one Church and gathered together under one head Eph. 2. 13 14 c. It seemes that many Jewes in disdaine of fellowship and communion with the Gentiles forsooke the Christian Assemblies wherein they forsooke also the head of those assemblies Jesus Christ. Fitly therefore doth the Apostle use this emphaticall double compound and that purposely to distinguish it from the assemblies of the Jewes called Synagogues §. 79. Of Apostacy and the means to avoid it THe aforesaid act thus forbidden Not forsaking and the object whereunto it is referred The assembling of our selves together gives us to understand that they who have joyned themselves together as a Church of Christ never ought to revolt Thus Apostacy from the communion of Saints or true Church of Christ is forbidden That professors may prove apostates is shewed Chap. 3. v. 12. § 131. How high apostates may ascend on the ladder of Christianity is shewed Chap. 6. v. 4. § 31. How low they may fall is shewed Chap 6. v. 5. § 37. Of the degrees of their falling away who are
and could not alwaies last but Heaven is immorable firm stable and everlasting See Chap. 13. v. 14. § 139. §. 49. Of the place made by God AS a further commendation of the foresaid City the Author of it is thus set down whose Builder and Maker is God Excellent things in 〈◊〉 Language are said to be of God As a Prince of God Gen. 23. 6. Cedars of God Psal. 80. 10. Mountains of God Psal. 36. 6. an Army of God 1 Châ—… 12. 22. This is here spoken in opposition to Cities on Earth which are made by men Such a difference was made betwixt Tabernacles Chap. 8. 4. 2. And Chap. 9. v. 11. Here are two words used which much set out the workmanship of God The former translated Builder according to the notation of a Greek word signifieth an Artist one that doth a thing according to art or artificially for it is derived from a word that signifieth Art The other word implyeth according to the notation of it a publick Workman one that so openly sets out his work as he is not ashamed thereof It is compounded of an adjective that signifieth publick and a noun that signifieth wâ—…rk The Governors among the Peâ—…oponnenses had their title given unto them from this word Both words in general intend one and the same thing yet the former may point at the excellency and perfection of the work it self the 〈◊〉 at the manifestation thereof or at Gods setting it out to be seen of Men and Angels The third Heaven which is the place of the blessed and where Christ in his humane nature now is is the place that is here said to be made by God This iâ—… it that Abraham looked for So as he looked far above Canaan Of Gods making these Heavens see Chap. 1. v. 10. § 132 134 §. 50. Of the Resolution of Hebr. 11. 8 9 10. V. 8. By Faith Abraham when he was called to go out to a place which he should after receive for an Inheritance obeyed and he went out 〈◊〉 knowing whither he went V. 9. By Faith he sojourned in the Land of Promise as in a strange Caâ—…try dwelling in Tabernacles with Isaac and Jacob the Heirs with him of the same promise V. 10. For he looked for a City which hath Foundations whose Builder and Maker is God IN these verses is set down a commendation of Abraham's Faith Here observe 1. The point described 2. The description it self v. 9. The thing described is Faith amplified by the Author or Person whose Faith it was Abraham's The description consisteth of two effects One that he went out of a place v. 8. The other that he abode in a place v. 9. In setting down the former there is expressed 1. The cause which was Gods call He was called 2. The effect it self His calling is amplified by two terms From whence and whither The term or place from whence is implyed under this phrase to go out It importeth the place where before he had lived even his own Country The term or place whither he went is set out two waies 1. Indefinitely into a place 2. More determinately in this phrase which he should after receive for an heritance Here we may observe 1. An intended possession which he should after receive 2. The kind of possession for an Inheritance The effect is 1. Generally set down in this word obeyed 2. Particularly expressed in this phrase He went out This is amplified by his absolute yielding thereto in this phrase not knowing 〈◊〉 he went In setting down the second part of the description the thing described is repeated By Faith v. 9. His abode is set forth 1. By the act it self v. 9. 2. By the motive whereby he was encited thereto v. 10. The act is set out 1. By the kind of it which was a sojourning He sojourned 2. By the place where he abode This is set out 1. By the excellency of it the Land of Promise 2. By his manner of abiding there This is 1. Generally propounded in this phrase As in a strange Country This general noteth out 1. The condition of the place while Abraham was in it strange 2. The qualification of it in this particle AS 2. Particularly expounded wherein is declared 1. His continuing there in this word dwelling 2. The kind of Mansions wherein he dwelt Tabernacles 3. The company This is manifested 1. By their names Isaac and Iacob 2. By their common title Heirs with him 3. The ground of that title Promise amplified by the like privilege of all in this particle the same The motive whereby Abraham was encited to the foresaid effects was his â—…pectation of a better place FOR v. 10. His expectation is 1. Expressed in this word He looked for 2. Amplified by the object that he looked for This is 1. Expressed under the metaphor of a City 2. Amplified two waies 1. By the stability of it in this phrase which hath Foundations 2. By the Founder of it in these words whose Builder and Maker is God §. 51. Of Observations raised out of Heb. 11. 8 9 10. I. Faith commends the best Abraham was one of the best that are registred in the old Testament and he by Faith is commended v. 8. II. God is carefull to establish his Servants in their Faith This was the end of changing the name of Abram into Abraham See Chap. 6. v. 19. § 33. III. Gods call is a Believers warrant Abraham being called of God testified his Faith as is here set down See § 36. IV. God oft calls to forsake the dearest that men here have Thus Abraham was called to leave the Land of his Nativity and his Kindred See § 38. V. Places of Idolatry are to be left This was one reason why God called Abraham from his Country See § 38. VI. God will provide for such as follow his call This is exemplified in this phrase which he should after receive See § 39. VII Gods promise may be performed in ones Posterity This is implyed under this phrase which he should after See § 40. VIII Faith believes things future For that was to come whereunto Aâ—…ham was called See § 39. IX God makes his gifts sure So is an Inheritance See § 40. X. True Faith is manifested by obedience By Faith Abraham obeyed See § 41. XI True obedience is manifested in that particular which is given in châ—… Gods charge and Abraham's obedience are set down in the same word See § 41. XII Obedience to God must be a simple or absolute obedience Abraâ—… thus yielded to follow God he knew not whither See § 41. XIII Faith makes hold out v. 9. As Abraham by faith went out of his Country so by the same faith he abides out of his Country See § 42. XIV Gods promise puts vigor to faith Because Canaan was promised therefore Abraham believes it though he could not then see how he should obâ—… iâ—… it It is therefore called the Land of Promise
though we want Phil. 4. 11. 4. If we abound we must be the more thankfull 1 Chron. 29. 15. 5. We must not be busy-bodies in other mens matters 1 Pet. 4. 15. 6. Our speech attire and conversation must shew that we are of another Country Phil. 3. 20. 7. We must abstain from fleshly lusts 1 Pet. 2. 11. 8. We must love Strangers Deut. 10. 19. 9. We must do good while we are here Gal. 6. 10. we shall hereby gain love 10. We must be willing to dye 2 Cor. 5. 1 2. The addition of this other metaphor Pilgrims to Strangers giveth proof that Saints are as well Pilgrims as Strangers Hereupon Iacob stileth the course of his life a Pilgrimage Gen. 47. 9. Here they have no resting place Hebr. 13. 14. Besides sundry of the directions before given concerning Strangers these may be added concerning this metaphor of Pilgrims 1. That we still press on towards our Country Phil. 3. 14. 2. That we cast off every weighty thing Hebr. 12. 1. 3. That we be inquisitive after the way as Iehosophat was 1 King 22. â—… Isa. 30. 21. 4. That our eâ—…e be upon Heaven as they who desired an heavenly Country v. 16. Howsoever these two metaphors Strangers Pilgrims may seem a great discouragement yet the word affordeth many comforts to uphold our spirits in these conditions As 1. We have a City to come Hebr. 13. 14. 2. Here we are Free-men and Citizens in reference to that City Eph. 2. 19. 3. We have an excellent Guide Jesus Christ Hebr. 12. 2. 4. We have a goodly company Hebr. 12. 1. 5. We have a sufficient light which is Gods Word Psal. 119. 10â—… 6. We have excellent Attendants Gods Angels Psal. 34. 7. 91. 11. 7. We have sufficient provision 8. God taketh especial care of Strangers and Pilgrims Deut. 10. 18. 9. This condition is not long The daies of our pilgrimage are but few Ger. 49. 7 10. There is a rest to come Heb. 4. 9. Rev. 14. 13. §. 69. Saints meaness onely on Earth BY way of limitation the Apostle addeth this last clause on the earth Psal. 119. 19. To that end other like clauses in other places are added as where Abraham acknowledgeth himself a Stranger he addeth this clause with you Gen. 23. 4. and where Iacob mentioneth the daies of the years of his pilgriâ—…ge he thus expoundeth that phrase the daies of the years of my life Gen. 47. 9. 1. This world is the time and place of probation After it is the time and place of remuneration 2. God affords this limitation to shew that this condition of Strangers and Pilgrims is not the main end whereunto we are ordained Let this limitation teach us not to overween this world which is the time of our being on earth but rather to be content and patient while we are on earth and to be willing to depart from it §. 70. Of professing ones condition Heb. 11. 14. For they that say such things declare plainly that they seek a Country THis causal FOR giveth evidence that this verse is a reason of that which went before The most proper reference that it can have is to the last clause of the former verse For this phrase They that say such things is a general expression of the confession of the Patriarchs that they were Strangers 〈◊〉 Pilgrims on earth The Argument may be thus framed They who profess that they are Strangers and Pilgrims on earth declare plainly that they seek a Country But the Patriarchs say such things Therefore they declare plainly that they seek a Country This particle saying or they that say intendeth both the truth of the thing and also the truth of their heart As they are indeed Strangers and Pilgrims so in their minds they know it and in the sincerity of their heart they acknowledge it This phrase declare plainly is the interpretation of one Greek word Of the notation of that word see Chap. 9. v. 24. § 124. It signifieth so conspicuously and clearly to set out a thing as others may plainly discern it so as no doubt can be made of it Our English therefore to manifest the Emphasis thereof have added this word plainly declare plainly This word is used of those that came out of the Graves after Christs resurrection Matth. 27. 53. It is there translated appeared Here then it is manifested that a true profession is an evident declaration of ones mind I say true because so much is here intended and because if a profession be not true but dissembled men are deceived thereby and that is declared which is not so The Sechemites were deceived with the feigned profession of the Sons of Iacob Gen. 34. 13. c. and Abner and Amasa with the seigned profession of Ioab 2 Sam. 3. 27. 20. 9 10. Now that is a true profession which ariseth from the judgement well enlightned and from the heart rightly affected Thus With the heart man believeth unto Righteousness and with the mouth confession is made unto Salvation Rom. 10. 10. Thus saith the Psalmist as he was a type of Christ Thy Law is within my heart I have preached righteousness Psal. 48. 9. Thus in all ages have Saints by an open profession made declaration of their mind as Iosh. 24. 15. Ruth 1. 16. and the People of God after their return from Captivity Ezra 5. 11. and the Apostles in all their Epistles Rom. 1. 1. The heart is as a treasure if it be a good heart and a true heart the mouth will utter good and true things Matth. 12. 35. Hereupon the Wise-man saith that the heart of the wise teacheth his lips Prov. 16. 23. Contrary to this is the profession of many whose heart thinketh one thing and their tongue utters another For 1. Many are forward to promise what they intend not as Saul promised his elder Daughter to David 1 Sam. 18. 17. and the Jews who promised liberty to their servants Ier. 34. 16. 2. Flatterers who give to men more than their due as they who said to Herod It is the voyce of a God and the Herodians who professed that Christ taught the way of God in truth Mat. 22. 16. which they did to entangle him 3. Complementers who to get repute to themselves complain of others injustice and profess that integrity in themselves which is not as Absolom 2 Sam. 15. 3 4. 4. Hypocrites who draw near God with their mouth but remove their heart far from him Isa. 29. 13. All these and other like them pervert the end of speech which is plainly to declare the intent of the heart One man knoweth not the things of another 1 Cor. 2. 11. namely such things as he inwardly conceiveth By a mans own profession of them they are made known to others Though there be other means of making known a mans minds as writing and signs of sundry â—…orts yet the most usual and ready means is speech
7. 52. and an Apostle Iames 5. 10. 6. Power in Prayer Of Samuels power we heard before § 221. An Apostle giveth testimony of Elijah's power herein Iam. 5. 17 18. The like is noted of Isaiah 2 Cron. 32. 20 21. and of Daniel Dan. 2. 18. and 9. 23. §. 226. Of the Analysis of and Observations from Hebr. 11. 32. And what shall I more say For the time would fail me to tell of Gideon and of Barak and of Samson and of Jephthah of David also and Samuel and of the Prophets THE sum of this verse is a succinct Catalogue of sundry Worthies Herein we may observe 1. A Transition 2. An Induction In the Transition observe 1. The Manner 2. The Matter The Manner is by way of Interrogation The Matter noteth out 1. An extent 2. A restraint The extent implyeth that there were more Worthies than he reckoned up The restraint implieth that it was not meet for him to reckon up all The induction setteth down sundry particular persons and that two wayes 1 By their distinct names which are in number six 1. Gideon 2. Barak 3. Samson 4. Iephthah 5. David 6. Samuel 2. By their function Prophets Doctrines I. FAith is the grace that much commends men All here set down are commended by their faith as the inference of this Catalogue upon the former sheweth II. God had more worthies than are requisite to be made known This interrogation What should I more say intendeth as much See § 192. III. Great is the multitude of Believers Time would fail to reckon them up all See § 192. IV. Tediousness is to be avoided This is the reason why the Apostle forbeareth to go on as largely as he had done before See § 192. V. Grace maketh honourable All these that for honour sake are put into this Catalogue were endued with Grace VI. God enableth men to accomplish what he calleth them unto All these here mentioned were called unto great atchievements and answerably enabled VII A mean man may be enabled to great matters So was Gideon See § 195. c. VIII Such as are weak in Faith may become strong So did Barak See § 198. IX God can give strength to admiration Instant Samson X. Grace lost may be recovered So it was in Samson XI Men of eminent parts are subject to Gross Sins So was Samson and other of the Worthies here mentioned Of these three last Doctrins See § 199. c. XII Bastardy is no bar to regeneration Jephthah was base born yet new born See § 207. XIII Rash vows are dangerous Witness Iephthahs vow See § 208. XIV Best Saints are subject to soarest trialls Witness David See § 212. XV. God punishes sin in his dearest children So he did in David and in Samson before him See § 213. XVI God can make a child to be a Prophet So he made Samuel See § 220. XVII The most faithfull Governour may be rejected So was Samuel See § 222. XVIII God of old had extraordinary ministers of his Word See § 225. XIX Faith exerciseth it self in men of extraordinary parts Such were the Prophets and such were all the extraordinary persons who are commended See § 225. §. 227. Of subduing Kingdoms through Faith Hebr. 11. 33. Who through Faith subdued Kingdoms wrought righteousness obtained promises stopped mouths of Lyons THE Faith of the forementioned Worthies is in this and the verses following commended by sundry rare effects which may be brought to two heads 1. Great things done v. 33 34. 2. Soare things endured v. 35 36 37. This relative Who hath reference to the Worthies mentioned in the former â—…erse of whom some did some of the things here mentioned others did others as we shall shew upon the particular acts This phrase through Faith is set down in the beginning to shew that faith 〈◊〉 it self to all those kinds of works done and sufferings endured and it sheweth that by Faith matters above human power may be done So were many of the following instances Faith eyeth God and resteth on him yea and draweth vertue from him to do or endure whatsoever shall seem good to him The first of the great things here mentioned to be done is thus expressed Subdued Kingdoms The Greek word which we translate subdued is a compound The root whence it commeth is a man that signifieth strife or fight And the simple verb thence derived signifieth to strive or to fight 1 Tim. 6. 12. This compound implyeth by striving or fighting to subdue and destroy As our English word Kingdom hath his notation from a King so the Greek word used by the Apostle and by Kingdoms he meaneth whole Nations consisting of many Towns Cities and people in them and those severall Nations under the government of severall Kings This instance of subduing Kingdoms being brought in as an effect of faith giveth proof to the lawfulness of war for War is the ordinary means of subduing Kingdoms Hereof see more chap. 7. v. 1. § 9. Yea further this giveth proof that by war Nations may be subdued and that either by bringing the Inhabitants thereof under subjection or by destroying of them This effect hath in speciall reference to David All the forementioned Judges as Gideon Barak Samson Iephthah and Samuel subdued such Kingdoms as in their time tyrannized over the people of God but none of them brought under and destroyed so many as David did To subdue and destroy so many as David did may imply a bloody and cruell disposition but such a disposition may not be imagined to be in him who was so guided by faith as David was and who was endued with such excellent graces as hath been observed to be in David § 214 215. They who take a warrant from Ioshua and the Iudges that succeeded him or from David and the Kings that succeeded him must be sure of a good ground that it may be said of them through Faith they waged war and subdued Kingdoms Thus may they with courage attempt such matters and upon their good success rejoyce and give the praise to God Of the just grounds of War See The Churches Conquest on Exod. 17. 9. § 18 19. §. 228. Of working righteousnes A Second effect of faith is thus set down wrought righteousnes The verb translated wrought cometh from a noun that signifieth work and the verb to work Matth. 26. 10. It being applyed to Faith as an effect thereof plainly demonstrateth that Faith is operative Iam. 2. 22. Gal. 5. 6. 1 Thessal 1. 3. There is such a Life Vigour Spirit and in it as will not as cannot be wholly smothered The Spirit of Faith forceth the Believer to speak 2 Cor. 4. 13. So also to walk and to do So long as a man hath Life and Spirit in him there will be motion at least there will be breathing By working we may give evidence of the truth of Faith in us See more hereof in the
and anguish of minde doubting despairing and other the like Under weaknesse of body are comprised external maladies as blindnesse â—…enesse soars boils and such like Iob and Lazarus were much afflicted with such Iob 2. 7. Luke 16. 20. Inward are all manner of distempered humours and diseases within the body as seavers Mark 1. â—…0 and other sicknesses There are also weaknesses partly within and partly without a mans body as â—…nger thirst wearisomnesse and such like The primary ground of all these was mans defection from God This subjection even of Saints to manifold weaknesses admonisheth all of all sorts to take heed of two dangerous extreams which are security and insolency These do commonly arise from health strength peace and all manner of prosperity David in his prosperity said I shall never be moved Psal. 30. 6. vve ought to be the more vvatchfull against these in that not onely vvicked vvorldlings but also the best Saints are subject thereunto The former vvhich is security maketh men little to regard God as they vvho say unto God depart from us For we desire not the knowledge of thy wayes Job 21. 14. The later vvhich is insolency maketh God little regard them for Though the Lord be high yet hath he respect unto the lowly but the proud he knoweth 〈◊〉 off Psal. 138. 6. §. 234. Of making strong such as are weak THe main end of the Apostles mentioning such as are vveak is to amplifie the power of Faith in that they are made strong By Faith vveak Children have been made strong vvitnesse Iosiah 2 King 22. 1 2. And Samuel 1 Sam. 3. 1 2. David 1 Sam. 17. 42. and others So weak vvomen vvere made strong as Deborah and Jael Iudg. 4. 9 21. And men after they have been vveakned as Sampson Iudg. 16. 22. Job Iob 42. 10. David Psal. 56. 13. and Peter Joh. 21. 15. The Apostle expresly saith that God is able to make him that is vveak stand Rom. 14. 4. Yea God himself saith that his strength is made perfect in vveaknesse 2 Cor. 12. 9. 1. This is sufficient to keep such as are vveak from despair God is as near to all his in their greatest dangers and in their greatest vveaknesse as Jesus vvas to Peter vvhen he began to sink and vvas in danger of drowning Matth. 14. 31. 2. This directeth such as feel their vveaknesse and finde themselves ready to faint to look up unto God and say we know not what to do but our eyes are upon thee 2 Chr. 20. 12. 3. This should keep us from despising such as are vveak because the Lord is able to establish them and to make them strong Rem 14. 4. 4. Christ teacheth such as are out of vveaknesse made strong to do vvhat they can to strengthen their brethren Luke 22. 32. The Apostle thus layeth down the end of Gods strengthning and comforting such as have been vveak God comforteth us in all our tribulation that we may be able to comfort them which are in any trouble 2 Cor. 1. 4. see more hereof in the Saints sacrifice on Psal. 116. 8. § 56. §. 235. Of waxing valiant in fight THe eight effect of the vigour of Faith is thus expressed waxed valiant in fight The vvord translated waxed is for the most part used as the verb substantive to set out the being of a thing as if it vvâ—…re thus translated were â—…liant The vvord translated valiant is spoken of such things as are irresistable and cannot be stood against Of the derivation and emphasis of the vvord see Chap. 5. vers 7. § 37. It is applied not onely to bodily substances but also to spiritual as to Angels Rev. 5. 2. to Christ the Angel of the Covenant Rev. 10. 1. And to God himself Rev. 18. 8. Our translators therefore have well and fitly turned it valiant which word hath especial relation to the minde and courage of man For a man little in stature and not very strong limmed may be of great valour and on the other side a tall and strong limmed man may be a very coward It is probable that David vvas but a little man 1 Sam. 17. 33. yet of mighty valour so as he set upon a Bear a Lion a Giant and vanquished them 1 Sam. 17. 36 50. The Apostle addeth this clause in fight as a further proof of their valour The vvord translated fight is derived from a verb that signifieth to turn overturn or destroy It is ordinarily translated war By it more than by any thing else Men Cities Nations have been overthrown Others vvill have this vvord derived from a verb that signifieth to deâ—… Others vvill have it compounded of two vvords that signifie much 〈◊〉 Whatsoever the Original of the vvord be experience 〈◊〉 that it importeth destruction As it is taken indefinitely for war so more especially for a battle or for fight as our English have here translated it Not for a monomaâ—… or duel vvhich is a single combat betwixt two on a private quarrel That rather argueth choler than courage vain-glory rather than valour a 〈◊〉 of natural and corrupt flesh than of true Faith But it importeth a pitcht 〈◊〉 in field a fight against publick enemies Such a fight vvill prove the valour of a man Many seem very valourous till they come into the field to the fight vvho vvhen they see Armies of men and Horses vvell prepared against them vvith glittering swords and long spears vvhen they hear the sound of Trumpet and Drums and the thundring of Guns and Cannons vvhen they observe bullets flying about their ears and multitudes of men slain on this hand and on that then their spirits faint and fail in them Therefore in war and in fight not to be daunted but to retain spirit and courage importeth great valour Such valour is here noted to be the fruit of Faith through Faith they 〈◊〉 valiant in fight Here then vve have an exemplification of Faiths vigor in this phrase waxed valiant and an amplification thereof in this vvord fight The exemplification giveth proof that true valour is praise-vvorthy The application hereof to Faith giveth further proof that Faith makes valourous in greatest danger even in fight §. 236. Of Valour THAT true valour is praise-vvorthy is herein evident that it is set down among those things for which the elders obtained a good report vers 2. 1. Valour is a grace vvhich God expresly requires Iosh. 1. 7. 2. It is promised as a blessing Lev. 26. 8. 3. A reward is promised to it Deut. 31. 23. 4. It is commended in those that had it 1 Chr. 11. 10. c. and 12. 1 8. c. 5. A recompence hath been given to it Josh. 14. 14. These particulars demonstrate Gods approbation of valour 6. Saints have prayed for it Act. 4. 29. 7. They have incited one another thereto 2 Chr. 32. 7. 8. Praises have been sung in commendation of it 1 Sam. 18. 7. 9. Thanks hath been
enquire who is worthy and there abide and on the contrary if the place be not worthy let your peace return to you Matth. 10. 11 13. that is let them receive no benefit from you They vvho preferred the things of this World before Communion vvith the great King vvere counted not vvorthy of that favour to sit at his table Matth. 22. 4 5. Christ accounteth them as Swine vvho trample Pearls under their feet and as Dogs vvho fly in the faces of them that bring precious things unto them Matth. 7. 6. This should disswade Confessors of the truth to take heed of complying too much vvith the men of this vvorld This had almost cost Iehosaphat his life 2 Chro. 18. 31. He vvas sharply reproved for it by a Prophet 2 Chr. 19. 2. Saints do herein undervalue themselves and give occasion to be trampled under foot yea and torn to pieces The vvorld may take great advantage hereby but Saints may be sure to get no good Should Saints comply vvith them vvhom God thinks to be unworthy of them This is the second thing expressed for this phrase was not worthy is here set down as a judgement vvhich followed upon Saints vvandring from them So as the worlds unworthinesse depriveth them of the society of Saints might be very beneficial unto them On this ground Christ saith to the Jews The Kingdom of God shall be taken from you Matth. 21. 43. And it is expresly noted that Christ returned back again from the unworthy Gadarnnes vvhere they besought him to depart from them Luke 8. 37. This departing from the men of the vvorld is sometimes done by the vvorlds forcing them Thus by reason of a great persecution of the Church professors are scattered abroad Act. 8. 1. Sometimes by professing voluntary leaving them for Christ gives this advice when they persecute you in the Citie fly you into anâ—… Matth. 10. 23. Thus God in his vvise providence maketh persecutors spoilers of themselves 〈◊〉 spoiled himself of a very faithfull and profitable servant by casting him into prison Gen. 39. 20. so the Jews spoiled themselves of Christ Ioh. 7. 33 34. And of the Apostles vvho carried the light of the Gospel from the Jews to the Gentiles Act. 13. 46 47. 1. Here vve have one special reason of Saints suffering vvhat they do by the vvorld It is not Gods displeasure against them for in love to them and for their present and future glory are they here persecuted It is for the punishment of the vvorld to deprive it of those that vvould be their greatest honour comfort and profit if they vvere vvell entertained among them 2. Herein appeareth the vvorlds sottishnesse in punishing themselves by their attempts to punish Saints They may spoil Saints of earthly habitations and revenues they may put them to bodily pains and deprive them of life but they spoil themselves of the means of spiritual grace of peace of conscience and comfort of Soul Yea and of eternal life and implunge themselves into easelesse and endlesse torments 3. This sheweth vvhose case is the vvorst vvhether theirs that are persecuted or theirs vvho do persecute Surely if all things be duely vveighed vve shall easily discâ—…rn that the persecutors case is the vvorst The persecuted therefore may say weep not for us but weep for your selves Luke 23. 28. The persecuted are as the Figs the good Figs vvhich vvere very good but persecutors like the evil Figs very evil that cannot be eaten they are so evil Ier. 24. 3. 4. This giveth occasion to such as are deprived of faithfull Ministers and Godly neighbours to examine themselves and consider vvhether their unworthinesse hath not been the cause thereof 5. This exhorteth us to esteem Ministers Saints Divine ordinances and other holy things appertaining to the Kingdom of God so as God may account us vvorthy still to enjoy them and not take them away by reason of our unworthinesse §. 269. Of the meaning of these words They vvandred in desarts and in mountains and in dens and caves of the Earth THE Apostle having shewed the true reason of Saints suffering in this vvorld returns to set out their vvandrings not onely from one habitable place to another but also to desolate places and habitations of vvilde beasts Hereof he giveth four distinct instances 1. Deserts 2. Mountains 3. Dens 4. Caves of the Earth In expressing the main point of vvandring the Apostle useth another word than before The former implied a going up and down from one Citie or Town or house to another in hope somewhere to finde succour but they utterly failed of their hope as the forementioned aggravations shew The vvord here used implieth such a vvandring as is vvithout hope of suecour a vvandring in unknown places vvhen men know not vvhere they are nor vvhether they may go but are as blinde men for they are said thus to vvander Lam. 4. 14. Deut. 27. 18. The Hebrew vvord signifieth the very same thing It is used of Abrahams vvandring from his Countrey Gen. 20. 13. concerning vvhich it is said that he went out not knowing whether he went vers 8. It is also used of Hagars vvandring she knew not vvhether Gen. 21. 12. And of Iosephs vvandring in the field Gen. 37. 15. The LXX do use to expound that Hebrew vvord vvith the vvord here used by the Apostle It is attributed to a sheep that goeth astray called a vvandring sheep Psal. 119. ult Ezek. 34. 6. Matth. 18. 12. The aggravation of this vvord by the places here expressed sheweth that such a kinde of vvandring is here meant The first is stiled desarts and that according to the true meaning and notation of the Greek and Latin vvord places deserted and forsaken of men vvaste places no vvay tilled none inhabiting there but vvilde beasts The second is mountains These by reason of their height are unfit for habitation and left desolate yet fit to hide from the sight of other men Josh. 2. 16. The third Dens These vvere holes in Rocks vvhich by reason of the craggednesse of stones do many times grow naturally and beasts oft take them for their resting places Sometimes holes in rocks are made by art of men as the grave where Christ was laid Matth. 27. 60. It is probable that Lazarus his grave was such an one it hath this name given unto it Iohn 11. 38. and we translate it a cave The Apostle here seemeth so to take it because the other place signifieth such a secret place for The fourth place according to the notation thereof signifieth such a secret place as he that is in it may espie others and not be seen himself we translate it Caves of the earth so as this setteth out holes in the earth as the former set out holes in rocks Such as these both men and beasts doth make The former are oft in Scripture stiled holes in rocks Isa. 7. 19. Jer. 16. 16. And they are distinguished
else that such stones fell from heaven as Iosh. 10. 11. and thuâ—…der-bolts which were as darts This could not but cause much terror These were the signes of terrors The effects concerned beasts and men 1. Beasts might not yea durst not come neere the mount Though they had no understanding of the Law yet they were affrighted with the manner of delivering it 2. Men likewise were affrighted both of the common sort and also the most eminent and excellent amongst them all he that had greatest familiarity with God and freest accesse to him and was the strongest in spirit even Moses himself was affrighted The common people v. 19. entreated that the word should not be spoken to them any more See Exod. 20. 19. and Deut. 5. 24 25. The reason hereof is rendered in v. 20. where it is said They could not endure that which was commanded And that in regard both of the matter of the law and also of the manner of delivering it The matter is an exact observance of all that the Law requires which is impossible by reason of flesh and a curse upon every transgression Who could endure this The manner was noted before to be so terrible as none could endure it As for Moses though a man eminent in grace yet he professeth of himself I exceedingly fear and quake Our English hath well put in this adverb exceedingly For the two compounds have their emphasis This is a great aggravation that such a man as Moses should be so affrighted Quest. Where is this recorded concerning Moses Answ. 1. Some say that Moses being the Mediator for the people might say it in the peoples name But to this Answer may be replyed that thus the Apostles aggravation of the terror of the Law is taken away 2. Thomas Liranus and Cajetan apply it to Exod. 3. 6. But to their answer may be replied that 's nothing to the scope of the Apostle who spake of the Law 3. It s noted Exod. 19. 19. that in the midst of the terrors Moses spake and God answered him Moses might then speak these words and God thereupon comfort him 4. The Apostle might come to the knowledge of them by speciall inspiration or extraordinary revelation for note what the Apostle saith Gal. 1. 12. 5. This of Moses might be registred in civill Chronicles of the Jewes as 1 King 14. 19. Thus you have seene how terrible the discipline of the Law was manifested by the first manner of delivering it it s further proved in 2 Cor. 3. 6 7 9. where its called a letter that killeth the ministration of death the ministration of condemnation Many weighty reasons may be given hereof 1. To set out the Majesty of God as Psal 68. 7 and 50. 3. 2. To set out our vilenesse and weaknesse as Iob. 40. 4. and 42. 6. Isa 6. 5. Ezek. 1. 29. Dan. 10. 8. That thus much was effected by the terrible delivery of the Law it evident Exod. 20. 19. Deut. 5. 24 c. 3. To draw them from the Law that they might not rest on it for justification note Gal. 4. 21 c. 4. To seek after other means as the Apostle expresseth Gal. 3. 24. where the Law is said to be our School-master a sharp and severe School-master that it might force us to seek after another discipline 5. To work earnest desire after Christ and high prizing of him as it s said Ioh. 8. 56. Matth. 13. 17. 6. To make the ministry of the Gospell be better respected 2 Cor. 3. 6 c. 7. To keep us from despising mans ministery For that terror of the Law upon Gods delivering it shews a necessity of mans ministry This terror of the Law affords us many profitable uses as 1. Instruction in the Majesty and terror of God Where he is pleased to manifest his glory Mountains will quake and tremble Psal. 68. 8. Fire shall devour before him and it shall be very tempestuous round about him read Psal. 97. 2 3 4 5. and 18. 7 8 c. such is the glory of his Majesty such his terror as it hath frighted the most excellent of men as Isaiah Isa. 6. 5. Ezekiel Ezek. 1. 29. Daniel Dan. 10. 8. Saint Iohn Rev. 1. 17. Iacob Gen. 28. 17. Moses Exod. 33. 22. The Angels Isa. 6. 2. 2. Admonition to fear that fearfull Lord and to tremble before him A heathen King made a decree to this purpose as Dan. 6. 26. I make a decree saith King Darius that in every dominion of my Kingdome men tremble and fear before the God of Daniel who should not fear before such a God as this is Object We never saw him araied with such terror Answ. It s enough that he hath given evidence thereof and that that evidence is come to our hearing should he continually shew his glory the earth could not stand it would be turned upside down It is for mans sake that he conceals his glory so much as he doth wilt thou so far pervert his goodnesse to thee as to respect him the lesse because he tenders thy weaknesse and covers that from thee which would not only dazle and affright thee but also confound or consume thee He deales with thee as he did with Moses Exod. 33. 22. I will cover thee saith God with my hand while I passe by thee O the more then monstrous ingratitude of men Thus dealt they with Christ because he humbled himself so low as he did for our sake he was despised So much was foretold Isa. 53. 3. But â—…oe to them that now despise him He shall appear in such glory as will make such as have here lightly esteemed him to tremble Note Rev. 6. 12 c. 3. Disswasion from resting on the Law or thinking to be justified thereby It s a terrible Law a killing letter It can work no true sound confidence but terror in soul and horror of conscience In many things thou transgresseth against it and therefore art thou cursed as Deut. 27. 26. Cursed be he that confirmeth not all the words of this law to do them 4. Exhortation with all due respect to use the Ministry of men though they be but as other men yet are they not to be despised Our weaknesse requireth such kind of Ministers The Israelites at the delivery of the morall Law experimentally â—…ound the need thereof Wherefore they make an humble motion for it and God granted it Therefore he hath appointed such as we are able to endure to be his Ambassadors In that respect they are to us in Gods roome Esteeme them as Gods Ambassadors receive their word as the word of God Note Luke 10. 16. and Iohn 13. 26. §. 100. Of Mount Sion a type of the Church of Christ. Vers. 22. But yee are come unto Mount Sion and unto the City of the living God the heavenly Jerusalem and to an innumerable company of Angels Vers. 23. To the generall assembly and Church of the first borne which are written in heaven
In which we may observe 1. A description of the person from whom the priviledges of the Gospel arise and that 1. By his title Iesus 2. By his office Mediator of the New Covenant Wherein is expressed 1. The kind of his office in this word Mediator 2. The object whereabouts it is exercised in this word Covenant which is illustrated by the excellency thereof in this word New §. 122. Of Observations raised out of Heb. 12. 18 19 20 21 22 23 24. Vers. 18. I. THe legal discipline is taken away from Christians See § 98. II. The best things are reserved for the last times This ariseth from the comparison which the Apostle useth For ye are not come unto the Mount c. But ye are come to Mount Sion See § 98. Vers. 19. III. The Law and the things thereof were but earthly in comparison of the Gospell This is principally intended under this phrase the Mount which might be touched meaning Mount Sinai so called because it was an earthly Mountain which might be felt and touched opposed in Scripture to spiritual Sion See § 99. Vers. 20. IV. The Law is a terrible discipline The particular circumstances mentioned by the Apostle concerning the delivery thereof prove as much See § 99. Vers. 22. V. Sion was a type of the Christian Church See § 100. VI. The Church is a City VII The Church is a City of God Both these arise from the expresse words of the Apostle who cals the Church The City of God See § 101. VIII The number of Angels is innumerable So much the Apostle expresly affirmeth by terming them an innumerable company See § 103. IX The Christian Church is a general assembly So it is expresly termed by the Apostle See § 104. X. They who are of the true Church are new-born See § 105. XI They who are new-born are Gods first-born The Metaphor of First-born being applied to the members of Gods Church importeth both these doctrines See § 106. XII Under the Gospel all Christians are made one with the Iewes and partake of their priâ—…iledges So much ariseth from the Metaphor First-born being applied unto Christians as well as â—…nto Jewes See § 107. XIII The naâ—…es of the elect are enrowled in heaven So much the Apostle in plain terms expresseth See § 108. XIV It s a prerogative of the New Testament to have accesse to the supreme Iudge For this is here set down in the midst of other prerogatives under the Gospel See § 109. XV. Mens souls are of a spiritual substance In which respect they are here called Spirits which are spiritual substances See § 110. XVI Men may bâ—… truly just in this world For this title the Apostle here giveth to Saints See § 111. XVII Saints souls in heaven are perfect So much the Apostle plainly expresseth See § 112. XVIII By the Gospel Saints on earth have 〈◊〉 with Saints in heaven This is set down by the Apostle as one special prerogative of the Gospel See § 113. Vers. 24. XIX By the Gospel we are brought to the Mediatâ—…r of the new Covenant This is set down as another speciall prerogative of the Gospel See § 115. XX. Christs blood is communicable For its â—…lood sprinkled See § 116. XXI Christs Sacrifice hath a continual efficacy For his blood is said still to continue speaking See § 117. XXII Dead Saints speak This ariseth from the Apostles bringing in Abel speaking after his death See § 118. XXIII Christs blood hath a more excellent vertue then others So much the Apostle expresly noteth where he saith that Christs blood speaketh better things then the blood of Abel See § 119. XXIV Participation of Christs blood is a Christians priviledge This is set down by the Apostle as one special priviledge of the Gospell See § 120. §. 123. Of Circumspection about Gods Word Heb. 12. Vers. 25. See that ye refuse not him that speaketh for if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven Vers. 26. Whose voice then shook the earth but now he hath promised saying Yet once more shake I not the earth only but also heaven Vers. 27. And this word yet once more signifieth the removing of those things that are shaken as of things that are made that those things which cannot be shaken may remaine Vers. 28. Wherefore we receiving a kingdome which cannot be moved let us have grace whereby we may serve God acceptably with reverence and godly fear Vers. 29. For our God is a consuming fire THe generall use of the forementioned priviledges here followes Its first propounded in these words See that ye refuse not him that speaketh Secondly its confirmed in the words following The word translated SEE is a word of circumspection and hath here an especiall emphasis much more then if he had barely said Refuse not him that speaketh He puts hereby into their hearts care and fear care in observing what he said fear of some ill effect if they neglect it The next word translated refuse commeth of a verb which properly signifieth to pray against The simple verb signifieth earnestly to pray but this compound used by the Apostle signifieth to pray against a thing which is an earnest kind of refusall as where we say God forbid that I should do this or far be it from me Whereby is implied that refusing of the Gospel is commonly joyned with indignation For the Gospel is worthy of all acceptation that it cannot be refused but with much indignation His heart must needs be set against the Gospel that refuseth it therefore many judicious expositors translate it despise not and so was our former English translation The next words him that speaketh hath relation to the blood that speaketh in the foregoing verse Indeed that is of the neuter gender having relation to blood But because it is Christ who speaketh by his blood the Apostle most fitly changeth the gender and intendeth the person himself Christ Jesus who speaketh whereupon he had good cause to infer the words following For if they escaped not who refused him who spake on earth much more shall not we escape if we turn away from him that speaketh from heaven The Apostles manner of expressing the duty here in this word See which implies great circumspection gives us to understand That Circumspection about Gods word is very requisite This was required of Moses in regard of Gods direction about legall types Exod. 25. 40. and of the Iews in regard of their observation of the Law Deut. 5. 1. As also of Solomons proverbs Prov. 5. 1 2. And of the prophecies of Prophets as their vehement Rhetoricall Apostrophes to senselesse and livelesse creatures demonstrate Isa. 1. 2. Micah 6. 1 2. Much more ought circumspection to be used about the Gospel therefore saith our Saviour Marke 4. 3 24. Hearken Behold there went out a sower
of those that can plead for the dignity and authority of such as are spirituall Guides or Governours in Gods Church §. 98. Of Gods Word to be Preached THe subject matter to be preached is here styled the Word of God Though that which is uttered by men as Ministers be properly the sound of a mans voice yet that which true Ministers of God in exercising their ministeriall Function preach is the Word of God Thus it is said of the Apostles They spake the Word of God Act. 4. 31. and hereupon it is said of the people of Antioch that almost the whole City came together to hear the Word of God Acts 13. 44. That which Ministers do or ought to preach is styled the Word of God in a fourfold respect 1. In regard of the primary Author thereof which is God God did immediatly inspire extraordinary Ministers and thereby informed them in his will For the prophesie came not in old time by the will of man but holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. Therefore they were wont to use these Prefaces The Word of the Lord Hos. 1. 1. Thus saith the Lord Isa. 7. 7. And an Apostle thus I have received of the Lord that which also I delivered unto you 1 Cor. 11. 23. As for ordinary Ministers they have Gods Word written and left upon record for their use For all Scripture is given by inspiration of God 2 Tim. 3. 16. They therefore that ground what they preach upon the Scripture and deliver nothing but what is agreeable thereunto preach the Word of God 2. In regard of the subject matter which they preach which is the will of God as the Apostle exhorteth to understand what the will of the Lord is Eph. 5. 17. and to prove what is that good that acceptable and perfect will of God Rom. 12. 2. 3. In regard of the end of preaching which is the glory of God and making known the maâ—…ifold wisdom of God Eph. 3. 10. 4. In regard of the mighty effect and efficacy thereof For preaching Gods Word is the power of God unto salvation Rom. 1. 16. Preaching the Word of God this is it which is mighty through God to bring every thought to the obedience of Christ 2 Cor. 10. 4 5. For the Word of God is quick and powerfull c. Heb. 4. 12. So close ought Ministers to hold to Gods Word in their preaching as not to dare to swerve in any thing from it The Apostle denounceth a curse against him whosoever he be that shall preach any other word Gal. 1. 8 9. Upon this we have just cause to avoid such teachers as preach contrary to this doctrine Rom. 16. 17. 2 Ioh. v. 10. The whole mass of Popery is hereupon to be rejected So are the manifold errours and heresies that in former ages and in this our age have been broached Pretence of new light and immediate inspiration in these daies is a meer pretence By this subject matter of preaching the Word of God we may receive a good direction to observe two caveats enjoyned by Christ concerning hearing The first is concerning the matter which we hear Take heed what you hear Matth. 4. 25. We must with approbation hear nothing but what we know to be the Word of God We must therefore our selves be well acquainted with the Scriptures and by them try the things which we hear whether they be the Word of God or no as the men of Berea did Act. 17. 11. The second caveat is concerning the manner of hearing Take heed how you hear Luke 8. 18. That which we know to be grounded upon the Scriptures we must receive not as the word of men but as it is in truth the Word of God 1 Thess. 2. 13. We must with reverence attend unto it we must in our hearts beleeve and we must in our lives obey it It is Gods Word that doth convert quicken comfort and build up or on the other side wound and beat down What is the reason that there was so great an alteration made by the Ministry of Christ and his Disciples by the Apostles and others after them Yea by Luther and other Ministers of reformed Churches They preached not Traditions of Elders as the Scribes nor mens inventions as Papists but the pure Word of God The more purely Gods Word is preached the more deeply it pierceth the more kindly it worketh §. 99. Of that Faith which is to be followed ONe particular wherein the foresaid Guides are to be remembred is thus set down Whose faith follow Of faith in generall as it is a gift of God or grace whereby we are justified and saved I have at large discoursed in the Whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. § 11 c. This word Faith must in this place be taken for something that may be heard or seen and in that respect imitable namely for the doctrine of faith Rom. 1. 5. or profession of faith Act. 14. 22. Rom. 1. 8. or effects and fruits of faith Iam. 2. 14 18. or for fidelity and faithfulness Matth. 23. 23. Our English Translators do turn the Greek word which properly signifieth faith into fidelity Tit. 2. 10. Either or every of these significations may here not unfitly be intended For when obedience is yielded to the doctrine of faith which Ministers preach or when people conform themselves to that profession of the faith which their Ministers do or when they shew forth such fruits of faith as they do or are faithfull in their own place as their Ministers were in their own then they follow the faith of their Guides The Apostle setteth out the object of Christians imitation under this word Faith 1. Because faith is a mother grace a breeding grace All the acts of Gods ancient Worthies are produced as acts of faith Heb. 11. 2. Because faith is that grace that makes all things acceptable Without faith it is impossible to please God Heb. 11. 6. 3. Because God is most glorified by the faith of his servants 4. Because in regard of mans good faith is the most necessary profitable and comfortable grace Of the glory which faith brings to God and good to man See The whole Armour of God on Eph. 6. 16. Of Faith § 7 8. §. 100. Of imitating our Guides THe duty which is required of people in reference to the foresaid faith of their Guides is expressed in this word Follow The Greek word translated follow implieth an endeavour to be like those whom they set before them Our English hath borrowed a word from the Latine which carrieth some emphasis namely to imitate There is a Noun derived from the Greek word which we translate follower frequently used in the New Testament as 1 Cor. 4. 16. Heb. 11. 1. and in other places That Noun is by other Authors used to set out a stage-player who endeavoureth to be as like him whose part he
to death in the valley of Achor which was without the Camp Iosh. 7. 24. So Naboth 1 King 21. 13. So Stephan Acts 7. 58. As for Christ the Evangelist expresly notes that they brought him unto a place called Golgotha which is being interpreted the place of a skull Matth. 27. 53. Mark 15. 22. But though those malicious Jews did what they did in spite yet God so over-ruled their practices as he thereby brought his own Councel to passe as it is said of the Jews crucifying Him being delivered by the determinate Councel and fore-knowledge of God ye have taken anâ—… by wicked hands have crucified and slain Acts 2. 23. And as here in this Text is implied an especial type concerning him was fulfilled Thus we see how God can turn the malicious and mischievous plots and practices of Satan and his Instruments to the accomplishment of his own blessed will This gives us good ground to support our spirits against secret plots and open practices of the enemies of God and his Church and to rest upon the Divine Providence and believe that God hath a work to be effected even by them for his own glory and Churches good This suffering of Christ without the Gate was in the worlds eye a matter of ignominy and reproach which is evident by the Apostles explication thereof in this phrase Bearing his reproach ver 13. Hereby is verified that which the Apostle hath affirmed concerning Christ That he éndured the Crosse despising the shame Chap. 12. 2. Of the shame whereunto Christ was put See Ch. 6. v. 6. § 42. §. 130. Of the Resolution of Heb. 13. 10 11 12. 10. We have an Altar whereof they have no right to eat which serve the Tabernacle 11. For the bodies of those beasts whose bloud is brought into the Sanctuary by the High-priest for sin are burnt without the Camp 12. Wherefore Iesus also that he might sanctifie the people with his own bloâ—…d suffered without the gate THe Summe of these verses is A Declaration of the Damage which ariseth from addicting ones self to legal Rites The Damage is a depriving himself of that benefit which comes from Christ. This is 1. Propounded vers 10. 2. Illustrated vers 11 12. Of the Proposition there are two parts 1. A Declaration of the Point 2. A Description of the Persons here concerned The Point holds two things 1. The kinde of benefit in this Metaphor Altar 2. The means of partaking thereof in this other Metaphor eat The Persons are of two sorts 1. Such as partake of the benefit in this phrase We have 2. Such as misse of it In setting down the latter is noted 1. The cause of their missing of the benefit They serve the Tabernacle 2. A consequence thence arising They have no right The Illustration is by applying the truth to a type Hereof are two parts 1. The Type v. 11. 2. The Truth v. 12. The Type was the manner of burning certain Sacrifices Hereof are two parts 1. A Description of those Sacrifices 2. The place where they were burnt They are described 1. By the kinde Bodies of Beasts 2. By the use of them Hereabout are expressed 1. That part of them that was brought Bloud 2. The person by whom it was brought The Highpriest 3. The place into which it was brought The Sanctuary 4. The end why for sin The second part of the Illustration is the truth of the fore-said Type Whereof observe 1. The Inference in this word Wherefore 2. The Substance Of it there are two parts 1. The Person Iesus 2. His Suffering This is set out 1. By the place where he suffered without the Gate 2. By the end why he suffered That he might sanctifie This is set out 1. By the Subject whom he sanctified The people 2. By the means wherewith he sanctified bloud This is amplified by the kinde of bloud his own §. 131. Of the Observations raised out of Heb. 13. 10 11 12. I. CHrist is an Altar He is here set down under that Metaphor See § 122. II. Christ properly belongs to Christians They are they of whom the Apostle thus saith We have See § 122. III. Partakers of Christ believe on him This is to eat of the Altar here meant See § 123. IV. Men may deprive themselves of all right to Christ. This negative clause Have no right to eat intends as much See § 123. V. Maintainers of legal Rites have no right to Christ. Under this phrase Which serve the Tabernacle maintainers of legal Rites are meant See § 123. VI. Types are proofs of truth This causal particle FOR gives proof hereof See § 124. VII Bruit beasts were sanctified under the Law The bodies of the beasts here mentioned were sanctified VIII Bloud was a means of expiation Therefore was bloud carried into the Sanctuary on the day of expiation IX The means of expiation was presented in the place of Gods presence This was the Sanctuary X. The Highpriest was the Minister of expiation He carried in the bloud XI Expiation was made to take away sin This phrase for sin implieth thus much XII Sacrifices for expiation were burnt without the place of mens habitation This is without the Camp These six last Observations are couched under the legal Rites set down v. 11. XIII Christ purposely did and endured all to fulfill what was prefigured Thus much is intended under this particle of inference Wherefore See § 128. XIV Iesus was the substance of the legal shadows An expresse instance is here given thereof See § 129. XV. Iesus is he that sanctifieth This work is here attributed to him See § 129. XVI They are a peculiar people whom Christ doth sanctifie This word people sets out such See § 129. XVII Mens sanctification was an end of Christs suffering For so it is said He suffered that he might sanctifie See § 129. XVIII Bloud is the means of sanctifying See § 129. XIX Christ offered his own bloud These two last Doctrins are comprized under this phrase His own bloud See § 129. XX. Christs was a suffering death This word suffered intends as much See § 129. XXI Christs was a reproachfull death It was without the City where malefactors were put to death See § 129. XXII God turned mens mischievous plots to the fulfilling of what he had prefigured Christ was by the malice of his adversaries put to death without the City but thereby the type of burning the beast without the Camp was fulfilled See § 129. §. 132. Of imitating Christ. Verse 13. Let us go forth therefore unto him without the camp bearing his reproach FRom Christs accomplishing the forementioned type by suffering without the gate the Apostle raiseth a tropologicall use concerning Christians imitating Christ therein This is manifested two waies 1. By this illative Conjunction therefore Because Christ did so Christians must do the like 2. By following that metaphor of going out of the camp This particular giveth instance that
appropriated We have In the assertion there is 1. The point granted by implication in this word one meaning a City and amplified by the time when it is to be enjoyed to come 2. The act of believers we seek §. 141. Of Observations raised out of Heb. 13. 13 14. I. CHrist is to be imitated This particle of inference therefore intends thus much See § 132. II. This world is unstable It is as a Camp See § 133. III. Our hearts must be taken off from the world This is to go forth without the Camp See § 133. IV. They who leave the world must go to Christ. This phrase unto him hath reference to Christ. See § 134. V. Reproach followeth upon leaving the world This is here taken for grant See § 135. VI. Reproach for Christs sake is Christs reproach So it is here called See § 137. VII Christs reproach must patiently be endured This is to bear See § 136. VIII There is no stability in this world As this was implied in the former verse under this metaphor Camp so it is here again intended under this negative no City See § 138. IX The things of this world are most unstable to beleevers They are they that say we have here no City See § 138. X. The instability of the world makes beleevers to leave it This condition of the world being added as a reason of Saints going out of it proves the point See § 138. XI There is a stability This is here taken for grant See § 139. XII Stability is to come It is a City to come See § 139. XIII Beleevers seek future stability They seek the City to come See § 139. §. 142. Of offering the Sacrifice of praise to God by Christ continually Verse 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name Verse 16. But to do good and to communicate forget not for with such sacrifices God is well-pleased THese two verses have an especiall reference to the tenth verse where Christ is set forth to be the only true Altar in the Christian Church thereupon the Apostle exhorteth us to make use of that Altar which is to offer Sacrifice thereon This Relative Particle Therefore implieth as much A like Relative in the thirteenth verse did set out Christ as a pattern for our imitation This sets him out as the object of our faith and means of acceptance with God The word which the Apostle useth is of the first person and plurall number and compriseth under it both the Apostle himself as he was a professor of the true faith and all other professors of the same faith whereby he giveth us to understand that all sorts of beleevers Ministers and others are sprirituall Priests so they are expresly styled Rev. 1. 6. and they are said to be an holy Priesthood to offer up spirituall sacrifice 1 Pet. 2. 5. It is the proper function of a Priest to offer sacrifice In that respect therefore wherein they are required to offer sacrifice they are declared to be Priests Of the severall kindes of Priests See Chap. 2. vers 17. § 172. Of the Verb translated offer See Chap. 5. v. 1. § 6. Of this Noun sacrifice See Chap. 5. v. 1. § 7. These two offer sacrifice are Legall terms which are applied to Evangelicall duties to shew 1. That in Legall rites there was beside the type and truth an Evangelicall equity for christians to observe Incense was a type Christs intercession the truth Christians prayers the equity Mal. 1. 11. So in other things 2. That Christians should have as great care about Evangelicall ordinances as the Jews had about theirs 3. That God will accept Evangelicall performances of duty as much as he did the Legall Two Evangelicall duties are here set out by this Rite of offering sacrifice One is praise The other is beneficence v. 16. The Greek word translated praise is here only used in the New Testament Another like word is twice used Mat. 21. 16. Luk. 18. 43. A Verb thence derived which signifieth to praise is oft used Luk. 19. 37. But a compound Noun of the same root is most frequently used Rom. 2. 29. Eph. 1. 6 12 14. By the express mention of praise the Apostle giveth us to understand that praise is an Evangelicall sacrifice yea and one of the best sacrifices that can be offered up to God See The Saints Sacrifice on Psal. 116. 12. § 85. In what respect praise is styled a sacrifice is shewed in The Saints Sacrifice on Psal. 116. 17. § 110 111. Of praise what it is and of motives thereto See my Explanation on the Lords Prayer entituled A Guide to go to God § 238 239. God is in speciall the object of praise as is here implied under this phrase Offer to God Hereof see the Guide to go to God § 240 in the end See also the whole Armour of God on Eph. 6. Treat 3. Of Prayer Part. 2. § 60 61. In offering praise to God the Apostle adviâ—…eth that it be done by Christ. For this relative him hath reference to Iesus mentioned v. 12. Of the particle translated by See Chap. 3. v. 16. § 164. It may here also be translated through It implieth the mediation of Christ and that betwixt him that praiseth and God that is praised Herein the Apostle continueth his resemblance to the legall custom of the people of God for they were enjoyned to bring their sacrifice to the Priest by whom it was to be offered to God Lev. 1. 9. 17. 5. Herein was the Priest an especiall type of Christ For Christ is the only true Priest of the New Testament and by his mediation are our services made acceptable to God Of offering praise to God through the mediation of Christ See the whole Armour of God Treat 3. Of Prayer Part. 2. § 62. There is yet another point which the Apostle inâ—…erteth about praising God which is the continuance of it under this word continually The Greek word translated continually is a kinde of a compound Adjective which word for word signifieth through all If hereunto we adde that which is understood namely time thus through all time the sense will be full This word is used of the Demoniack who was alwaies night and day in the mountains Mark 5. 5. And of the Apostles who were continually in the Temple Luke 24. 53. and of Cornelius who prayed to God alway Act. 10. 2. and of Paul who exercised himself to have alwaies a conscience void of offence Act. 24. 16. and of the Priests who went alwaies into the first Tabernacle Heb. 9. 6. § 38. By these instances it is evident that this circumstance of time continually is not simply to be taken without any limitation or restriction but respectively as is in particular exemplified in the whole Armour of God Treat
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