direct the practice of men This habit makes men more and more exercise the means and as exercise 〈◊〉 an habit so an habit puts on men to exercise the more Hereupon the Apostle addeth these following words Have their senses â—…cised The Greek word translated senses properly signifieth those organs or iâ—…struments wherein and whereby the senses do exercise their several â—…aculties 〈◊〉 ears eyes c. Here metonymically they are put for the senses themselves 〈◊〉 more principally and especially for the faculties of understanding conceiving â—…ing and discerning as the words following do demonstrate This effect exercised in Greek is derived from a root that signifieth 〈◊〉 For among the Grecians they who strived to excell in bodily exercises and 〈◊〉 did use to strip themselves naked that they might be the more free ready and â—…ble to do what they undertook In common use it is taken for a diligent exerciâ—…ing ones self to this or that 〈◊〉 they attain to an ability to this or that That whereunto they are here said to be exercised is thus expressed to 〈◊〉 The Greek word is a Noun and implieth a judging or putting difference 〈◊〉 things as 1 Cor. 12. 10. This doth here set forth both the end which 〈◊〉 who exerciseth himself aimeth at And also the effect that 〈◊〉 thereupon For by exercise he is enabled to discern and put difference 〈◊〉 things The general heads whereunto he referreth the things to be discerned are 〈◊〉 Good and evil under these all contraries of like kinde are comprised as trâ—…e 〈◊〉 false lawfull and unlawfull expedient and inexpedient So as hereby is 〈◊〉 the benefit of that habit and exercise before-mentioned For thus men are 〈◊〉 able to discern betwixt things that differ and so to resolve themselves and others 〈◊〉 to chuse the better and leave the worse This Description is noted as a reason to shew why strong meat belongeth 〈◊〉 them that are of full age even because they can well use it and they can well 〈◊〉 such false glosses and undue consequences drawn from deep mysteries as 〈◊〉 â—…ceive and seduce babes Thus it appears that good exercising our selves in Gods Word works 〈◊〉 〈◊〉 habit of knowledge and wisdom as may make us able readily to judge betwixt 〈◊〉 that differ As a Scholar exercised in versifying will readily distinguish 〈◊〉 true and false verse so Logicians in Syllogisms so Musicians in musick so â—…lers in jewels Thus they who are well exercised in Gods Word will quickly in matters of â—…ment discern what is true or false and in matters of conscience what lawfull 〈◊〉 lawâ—…ull meet or unmeet This is it that the Apostle prayes for in the behalf of â—…stians Rom. 16. 17. Phil. 1. 9 10. This is it also whereunto they are exhoâ—…ted 1 〈◊〉 5. 21. 1 Iohn 4. 5. 1. There is a latent vertue in Gods Word which worketh in and upon 〈◊〉 exercise themselves therein 2. Gods blessing doth accompany that divine exercise and makes it 〈◊〉 the foresaid end Hereby we may gain assurance to our selves and give evidence to others 〈◊〉 we have been good proficients in Christs School and that we are not babâ—…s 〈◊〉 of full age §. 76. Of the Resolution of Heb. 5. 11 12 13. 11. Of whom we have many things to say and hard to be uttered seeing ye are dull of â—…earing 12. For when for the time ye ought to be teachers ye have need that one teach you again which be the first principles of the oracles of God and are become such as have â—…eed of milk and not of strong meat 13. For every one that useth milk is unskilfull in the word of righteousnesse for he is a babe 14. But strong meat belongeth to them that are of full age even those who by reason of â—…se have their senses exercised to discern both good and evil THe Summe of these four last verses is A Taxation of Non-proficients Hereabout two points are to be observed 1. A Transition from the main Doctrine to a Digression 2. An Intimation of their fault for which they are taxed Of the Transition there are two parts 1. What he intended 2. What hindred him from that which he intended That which he intended was to set out the excellency of Christs Priesthood and that in two branches 1. The multiplicity of mysteries couched therein Of whom we have many things to say 2. The profundity of them And hard to be uttered That which hindred him was their dulnesse in hearing The Taxation of their Non-proficiency is set down in two metaphors One of such as were to be catechized v. 12. The other of children v. 13 14. In the first he declares 1. What they might have been 2. What they were The former sets out that measure of proficiency which they should have attained to They ought to be teachers And the ground thereof which was their long coninuance in Christs School in this phrase When for the time Their present condition is that they were as persons to be catechized This is aggravated by their need thereof Ye have need And by their former Instructions implied in this word Again Their former catechizing is described 1. By the ground-work thereof First Principles 2. By the excellency of them Oracles of God The other metaphor taken from children is 1. Propounded 2. Proved In the Proposition is set down 1. What they needed Milk This is aggravated by their own default in this phrase Are become 2. Of what they were not capable Strong meat In the proof there is a difference betwixt Non-proficiency and good proficiency Concerning the former there is set down the damage of Non-proficiency This is 1. Propounded 2. Confirmed In the Proposition there is 1. A Description of the Persons 2. A Declaration of the Damage The Persons are described 1. By their generality Every one 2. By their kinde of nourishment that useth milk The Damage is propounded in this phrase Is unskilfull And aggravated by the subject matter wherein he is unskilfull The word of righteousnesse The Confirmation of their Damage is by a disgracefull condition A babe In setting down the advantage of good proficiency is manifested 1. The Priviledge 2. The Reason thereof About the Priviledge is shewed 1. What they are Of full age 2. What belongeth to them Strong meat The Reason is taken from their habit and amplified by the effect following The Effect is 1. Propounded They have their senses exercised 2. Amplified by the subject matter wherein is expressed 1. The End To discern 2. The Object Good and evil §. 77. Of Observations collected out of Heb. 5. 11 12 13 14. I. IT is usefull to adde uses to doctrine The Apostles disgression consists of uses II. Reproof is a warrantable use This is the first use which the Apostle here â—…keth in this his digression See § 59 67. III. Reproof must be on just ground Here the Apostle laid down the 〈◊〉 〈◊〉 his reproof
for thereby we are purified Christ himself is sanctified to us all that Christ did and endured is made effectuall for our good Well might this sacrifice be here stiled better This is a note of comparison and it hath reference to the sacrifices under the Law which were sacrifices of beasts this of Christ. Therefore well may it be said to be better There is no one thing which may be said to be better then others then this better then the Legall Sacrifices as much more excellent as God-man is then bruit beasts so much better 〈◊〉 the sacrifice whereby heavenly truths are purified by legall sacrifices On this ground it is said of Christ that not by the blood of Goats and Calves but by his own blood be entered into the holy place v. 12. In this respect Christ is said to be the mediator of a better Covenant Heb. 8. 6. and the bringing in of a better hope Heb. 7. 19. The truth was indeed actually to performe what the types only shewed was needfull to be performed but would not performe How should this move us to have this Sacrifice in high account in far higher account then the Jews had theirs The pious and upright Jews did most highly esteeme their Sacrifices they dayly offered them morning and evening when by any occasion they were uncleane they offered up their sacrifice for cleansing and received satisfaction and peace in their conscience from thence It was the advice that David gave to Saul in case of offence against God Let him accept an offering 1 Sam. 26. 19. When they received speciall blessings from God they offered sacrifices in way of thanksgiving and did exceedingly multiply the same as is shewed Should not we much more have recourse to this Sacrifice of Christs in all our uncleannesses and seek to have our souls sprinkled therewith yea and confidently rest thereupon yea should not we on all occasions of Thanksgiving offer up our praises in and through that Sacrifice §. 120. Of the resolution of and observations from Heb. 9. 23. It was therefore Necessary that the patternes of things in the Heavens should be purified with these but the Heavenly things themselves with better things then thâ—…se IN this verse is declared a difference betwixt legal types and their truth Hereof are two parts The former concerns legal types The latter their truth In the former observe 1. The inference of it upon that which went before in this conjunction Therefore 2. The main point intended Hereabout is set down 1. The nature of types They are patterns 2. The object of them Things in the heavens 3. Their need of purifying Should be purified amplified by the necessity thereof 4. The means of purifying them With these namely blood of beasts and other external things Doctrines I. The means without which a needfull thing cannot be effected must be used The Apostle had before shewed that without blood there was nothing acceptable to God thereupon he here concludeth that both types and truths must be purified by blood See § 114. II. There is a necessity of observing what God enjoynes The word necessary as here used imports as much See § 114. III. Types were but shadowes of truths The word pattern intends as much See § 115. IV. The truths typified by legall types were heavenly things In this sense they are here stiled things in the heavens See § 115. V. There was a means of purifying under the Law This is here intended under this word purified See § 114. VI. Things under the law were purified with external things Such things are comprised under this relative with these See § 116. VII There is a great difference betwixt types and truths This particle of opposition BUT importeth as much See § 117. VIII There were substances of the legall shadowes This word themselves intends as much See § 117. IX Those substances were heavenly things So they are here stiled See § 117. X. Heavenly things were purified The verb purified here understood hath reference to such things See § 118. XI Christs Sacrifice is the means of purifying the heavenly things It is Christs Sacrifice that is here intended See § 119. XII Christs Sacrifice is instead of all other Sacrifice The plurall number Sacrifices spoken thereof implies as much See § 119. XIII Christs Sacrifice is better then all former Sacrifices It is here expresly said to be better then them §. 121. Of the difference betwixt things made with hands and without hands Heb. 9. 24. For Christ is not entered into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us THis verse is inferred upon the former as a reason to prove that Christs Sacrifice was better then the Sacrifice under the law The causal conjunction a For implies as much The proof is taken from the place whither Christ carried his blood after he had offered up himself a Sacrifice namely heaven This proof the Apostle before noted in this phrase by his own blood he entred into the holy place v. 12. In this proof is laid down a second difference betwixt Christ and other Priests The first was in the different means of cleansing v. 23. This second is in the different places wherein the one and the other executed their function For a more clear illustration of the point the Apostle sets it down negatively and affirmatively Negatively thus Christ is not entred c. Of the meaning of this title Christ see Chap. 3. v. 6. § 54. He is here expresly named to shew who was the Priest and what the Sacrifice whereby that which could not be effected under the law was perfected This phrase of entring into the holy places hath reference to the Priests entring into the Tabernacle They entred into the holy places made with hands Of this title holy places See v. 1. § 4. and Chap. 8. v. 2. § 4. There were two places called holy One wherein all sorts of Priests did their holy services called the first Tabernacle v 2. The other whereinto the high Priest went once a year v. 7. In reference hereunto the plurall number places is used and they are called holy because they were set apart to holy services These are said to be made with hands because they were made by men who had hands Thus is this word us d v. 11. § 55. Thus circumcision in the flesh is said to be made by hands Eph. 2. 11. because it is the work of men and Temples of stone and timber are so stiled Act. 7. 48. and 17. 24. In all these places things made without hands are opposed to such as are immediatly made by God and thereupon they are negatively used for the most part These two words made with hands and made without hands are directly opposed Mark 14. 58. So circumcision in the flesh is said to be made with hands Eph. 2. 11. and circumcision in the Spirit
God to be a Rewarder The Apostle setting this down as a duty giveth evident proof that reward may be aimed at See Chap. 6. v. 15. § 149. §. 24. Of seeking God THE persons that may expect reward from God are thus set down Them that deligently seek him This is the interpretation of one Greek word but a compound one The simple verb signifieth to seek Mattâ—… 7. 7. The preposition with which it is compounded signifieth out The compound signifieth to seek out to seek till one find to seek earnestly and diligently Thus men are said to seek after the Lord Act. 15. 17. and the Prophets are said thus to seek after the salvation promised 1 Pet. 1. 10. To express the Emphasis of the word our English Translators insert this adverb diligently To these is the reward here appropriated Moses doth to the life thus express this point If thou shalt seek the Lord thy God thou shalt 〈◊〉 him if thou seek him with all thy heart and with all thy soul Deut. 4. 29. In reference to the reward here appropriated to such it is said They that seek the Lord shall not want any good thing Psal. 34. 10. 1. Let none but such expect reward from God 2. Let this stir us up to use our best endeavour so to find the Lord as we may â—…est upon him and make him our reward Of Mans endeavour after that which is for his own advantage see Chap. 4. v. 11. § 63. §. 25. Of the Resolution of and Observations from Heb. 11. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him THis declareth the benefit of Faith This is 1. Propounded 2. Confirmed In propounding of it there is set down 1. The matter wherein that benefit consisteth that is to please God 2. The necessity of the means for attaining that benefit This is set down in two negatives Without it it is impossible The Confirmation is taken from the reward of Faith For attaining hereunto two acts of Faith are set down 1. To believe that God is God This is amplified two waies 1. By the person that so believes He that cometh unto God 2. By the necessity of it in this word MUST 2. To believe that God is a Rewarder This is amplified by the object or persons whom he rewardeth them that diligently seek him Doctrines I. By Faith men please God This is here taken for granted II. There is a necessity of using warrantable means It is impossible otherwise to prevail III. Men have access to God This is here taken for granted under this phrase He that cometh to God IV. God is to be believed to be as he is This phrase That he is intends as much V. It is no arbitrary matter to believe in God aright A must is put upon it It is a bounden duty VI. God is the Rewarder This must be believed VII God rewardeth such as seek him This is here plainly expressed VIII God must be sought out The Emphasis of the Greek word implyes as much We must do our uttermost in seeking him till we find him IX Men may aim at reward in approaching to God For he that cometh to God must believe that he is a Rewarder §. 26. Of Noah and his Faith Hebr. 11. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an â—…rk to the saving of his house by the which he condemned the world and became heir of the righteousness which is by Faith THE third Worthy produced for exemplification of the vigour of Faith is Noah who lived in two ages of the world before the Flood and after the Flood He lived six hundred years before the Flood Gen. 7. 6. and three hundred and fifty after the Flood Thus he lived in all nine hundred and fifty years Gen. 9. 28 29. The name of Noah properly signifiest rest A reason of the name is thus given He shall comfort us Gen. 5. 29. The name is taken out of the two first letters of that word which signifieth to comfort Others read that phrase translated he shall comfort us thus he shall give us rest both tend to the same end This name was given by a Spirit of Prophecy for by building the Ark â—…e brought refreshing comfort and rest to the world and that in these respects 1. Thereby was afforded a lively type of Christ who is the comfort and rest of man 2. By Noah was the Seminary of the World and Church preserved This was a matter of great comfort and rest 3. By the sacrifice which he offered up God smelled a savour of rest Gen. 8. 21. 4. To him God renewed a Covenant of rest and peace no more to dâ—…own the World Gen. 9. 9 11. Thus if ever any name were fit and answerable to the intent thereof this was In setting out the Faith of this noble Patriarch who was the last of the old World and the first of the new World many memorable Histories are 〈◊〉 and elegantly couched in few words That Noah's Faith was a justifying and a saving Faith is evident by producing it as he did the faith of the Elders of Abel and Enoch for proof of the saith described in the first verse Obj. The main thing for which Noah's faith is commended is but a temporary deliverance Answ. 1. Justifying faith even in temporal blessings eyeth God as a Father in Christ and receiveth the things of this world by a right from Christ and as a pledge of heavenly things 2. The Ark in making whereof he testified his faith was an especial type of Christ and his preservation from the Flood a type of redemption from damnation and of eternal salvation So as his faith was fixed on Christ and on salvation by Christ. 3. The Apostle inferreth that he became heir of righteousness which is by faith and that must needs be a justifying and saving faith §. 27. Of Noah's Faith about things not seen upon Gods warning THE ground of Noah's giving that evidence of Faith which is here set down is thus expressed being warned of God This phrase is the interpretation of one Greek word whereof see Chap. 8. v. 5. § 14. It sheweth that his faith was founded on the manifestation of Gods will Of the many waies of revealing Gods will see Chap. 1. v. 1. § 11. Gods will revealed hath ever put on Saints to give evidence of their Faith for it is the proper ground of Divine Faith This was the ground of Abraham's Faith Gen. 15. 6. and of the Faith of the Israelites Exod. 4. 31. and of the Gentiles Act. 15. 7. God himself is the supreme Lord over all and his Word is the highest and surest truth that can be whereunto all ought to subject themselves and they who well know him will upon his warning in Faith
Good Guides must be followed This is the main duty here enjoyned See § 100. VIII Mens examples have their limitation Here they are limited by faith See § 106. IX Good Guides are carefull of their conversation This is necessarily implied by causing others to imitate them X. A good conversation will have a good issue This is here taken for grant See § 108. XI Perseverance must be added to good beginnings See § 108. XII Weighty matters are to be well weighed This is to consider them See § 109. §. 112. Of Christ ever the same Verse 8. Iesus Christ the same yesterday and to day and for ever THough in this verse there be no particle of connexion or relation that may direct us to the dependance of it upon that which goeth before or followeth yet the very subject matter thereof evidently sheweth that it hath a fit reference both to the verse before it and also to that which followeth In the former verse the Hebrews were exhorted to follow the faith of their Guides which had been before them This verse layeth down a forcible reason to move them thereto The reason is taken from the object of their faith which was Jesus Christ who remains still the same object of faith whereupon it becomes those that live after them to follow that very faith In the following verse they are dehorted from following strange doctrines A reason to enforce that dehortation is laid down in this verse which is that Jesus Christ who is the foundation and very substance of all sound true doctrine ever continues the same So as they have no cause to be carried about with divers and strange doctrines Of this title Iesus See Chap. 2. v. 9. § 73. Of this title Christ See Chap. 3. v. 6. § 54. Of these two titles Iesus Christ joyned together See Chap. 3. vers 1. § 29. This note of distinction of time yesterday doth properly signifie the day immediatly before as Ioh. 4. 52. Acts 7. 28. But tropically by a Synecdoche it is put for time past whether it consists of many daies or years as where the Lord saith of Israel He that was yesterday my people Mich. 2. 8. that is heretofore in former time Where it is said Tophet is ordained of old Isa. 30. 33. in Hebrew it is from yesterday So much is noted in the margin of our English Bible The sense is well thus rendred of old Here under this word yesterday may be comprised 1. All that time wherein Christ lived upon earth 2. All the time from his first incarnation till that present wherein the Apostle wrote 3. All the time from whence Christ was typified in the Mosaicall Rites to that time wherein they were abolished 4. All the time that hath passed from the first promise that was made of Christ Gen. 3. 15. 5. Eternity it self in reference to former times For Christ from all eternity was the same The second note of distinction to day signifieth the time present Hereof see more Chap. 1. v. 5. § 61. Chap. 3. v. 7. § 76. The third note of distinction for ever setteth out the time future and that 1. Indefinitely time after time 2. Determinatly to the end of the world 3. Everlastingly beyond all end whatsoever Of this phrase for ever See Chap. 1. v. 8. § 108. Thus these three distinctions of time do set out Christ as these three like distinctions which is and which was and which is to come Rev. 1. 4. The Greek word translated the same signifieth he himself and implieth that he is ever himself without any alteration or change and fitly is it translated the same both in this and sundry other places It is applied to Christ to set forth his immutability Chap. 1. v. 12. § 141. There are shewed sundry particulars wherein and whereby the immutability of Christ is manifested Besides the particulars there noted Christ ever was is and will be 1. The same object of faith Ioh. 3. 14 15 16. 2. The same means of salvation Acts 4. 12. 3. The same foundation of his Church 1 Cor. 3. 11. 4. The same in all his Offices as he is an everlasting King Heb. 1. 8. 2 Pet. 1. 11. so he hath an unchangeable Priesthood Heb. 7. 24. In like manner his other Offices are without alteration 5. The same in efficacy of what he hath done and endured for mans redemption and salvation In this respect he is said to be a Lamb slain from the foundation of the world Rev. 13. 8. 6. The same in the identity or sameness of the faith of all true believers in all ages Abrahams faith was such a faith as the faith of Christians is and their faith such a faith as his was Rom. 4. 24. Gal. 3. 7. The like may be said of all true believers Jews or Gentiles 1. That which the Apostle hath noted concerning Christ being ever the same discovereth sundry errours as 1. That believers before Christ was exhibited had another ground of faith and hope then such as have lived since 2 That the place of rest whither the souls of believers before Christ exhibited went after their decease was another which they call Limbus Patrum then that whereunto the souls of deceased Saints now go 3. That traditions of men and that concerning articles of faith may be added to the Gospel of Christ. 4. That there are other Mediators and Intercessors besides Jesus Christ. 5. That the Messiah is yet to come whom the unbelieving Jews still expect 2. The foresaid doctrine concerning Christ to be ever the same requires that we be well instructed in the Types and Prophesies concerning Christ before he was exhibited and in those mysteries which are since more clearly revealed of him as in his Titles and the meaning of them in all his Offices and undertakings in whatsoever he hath done and endured for mans Redemption and Salvation all set out the same Christ. 3. As we know him so we ought according to that which is set forth in the Old and New Testament to respect him and to have him in as high account as ever any had because he is still the same We ought to rest only on him and place our whole confidence on him and subject our selves wholly to him as to our only Lord Saviour and Redeemer even the only Head and Foundation of the Church Ever the same §. 113. Of the Resolution and Observations on Heb. 13. 8. IN this verse is set down The Immutability of Christ. Hereof are two parts 1. A description of the person 2. A declaration of the point The person is described by his two titles or names Iesus Christ. The point is 1. Expressed in this word the same 2. Amplified by a distinction of time And this is distinguished 1. By that which is past Yesterday 2. By that which is present to day 3. By that which is to come for ever Doctrines I. People that have the same ground of faith that
merit thereby a reward of God is so far from well-pleasing God as it makes it most abominable in his sight The ground of their gross errour resteth upon a phrase of the Vulgar Latine which is incongruous and barbarous The Rhemists thus translate it word for word God is premerited Hence they inferre that good works are meritorious As the phrase both in Latine and also in English is such as no true and skilfull Grammarian would use so their observation thereupon is such as no sound and Orthodox Divine would raise Against this arrogant position of merit See The whole Armour of God Treat 2. Part. 4. on Eph. 6. 14. § 7. §. 147. Of the Resolution and Observations out of Heb. 13. v. 15 16. 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name 16. But to do good and to communicate forget not for with such sacrifices God is well-pleased THese two verses declare Evangelicall sacrifices Thereabout observe 1. The inference in this word of reference Therefore 2. The substance which setteth out 1. Duties to be performed 2. A motive to enforce the same The duties are of two sorts One respecteth God v. 15. The other respecteth man v. 16. That which respecteth God is 1 Propounded 2. Expounded In propounding the duty six points are expresly set down 1. The kinde of duty Sacrifice of praise 2. The act or performance of it Offer 3. The persons who are to perform it all sorts of Christians Let us 4. The object or person to whom it is to be performed To God 5. The Mediator by whom it is to be tendred Christ By Him 6. The time how long Continually The exposition is 1. Generally hinted in this phrase that is 2. Particularly expressed And that 1. Metaphorically in this phrase Calves of our lips 2. Plainly Wherein we have 1. The act enjoyned Giving thanks 2. The object To his Name In setting down the duty which respecteth men we may observe 1. The connection of this duty with the former by this particle But. 2. The description of the duty it self Wherein we have 1. A caution forget not 2. A distinction of the duty in two phrases 1. Do good 2. Communicate The motive is implied in this causall particle FOR and expressed in the words following Wherein is set down 1. The kinde of motive God is well-pleased 2. The object thereof with such Sacrifices Doctrines I. Use must be made of Christ. That is Christ must be so used as he undertaketh for us He undertaketh to be an Altar Therefore we must offer on him II. Saints are Priests These are they to whom this duty of a Priest is enjoyned Let us offer III. There are spirituall sacrifices These words sacrifice v. 15. and sacrifices v. 16. are spiritually to be taken IV. Praise is a speciall Evangelicall sacrifice It is here so set down in the first place Sacrifice of praise V. God is the proper object of praise It must be offered to God VI. Praise is to be given to God through the mediation of Christ. This phrase by Him hath reference to Christ. VII Praise is a duty to be performed continually So much is here plainly expressed Of all these seven Observations See § 142. VIII An instructers minde is fully to be expressed This phrase that is intendeth as much IX Praising of God must be published They must be the fruit of our lips See § 143. X. Confessing God is a giving thanks The expression of the Greek word which signifieth to confess by giving thanks intends as much See § 144. XI Thanks must be given to God as known by name This expression of the object of thanksgiving to his Name implies thus much See § 144. XII One duty must not cause another to be neglected This is gathered from this particle But. See § 145. XIII Men are backward to works of charity This made the Apostle say forget not See § 145. XIV Charity is a good work It is here styled to do good See § 145. XV. What we have we must communicate to others This other phrase to communicate intends as much See § 145. XVI God is will-pleased with what he requireth This is a generall intended under this phrase God is well-pleased See § 146. XVII Praise and charity in speciall please God These are the particulars which are here said to please God See § 146. XVIII All manner of Christian duties please God This particle of reference such implieth other-like duties besides those which are named See § 146. XIX We must aim at pleasing God This is the main scope of inducing this reason implied under this causall particle for See § 146. §. 148. Of Obedience and Subjection to spiritual Guides Verse 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you THE Apostle here returneth to the duty of people towards their spirituall Guides Somewhat he spake thereof beâ—…ore v. 7th but that was in reference to such Guides as were departed The Guides which here he speaketh of were such as were then living among them Fitly he puts the duties to these Guides in the last place because they might further instruct them in other points which were not set down in this Epistle This Epistle is a very large one and the duties which we owe to God and man are very many Therefore the Apostle having set down such as he thought most meet to be set down in an Epistle for others refers them to their living Guides to be further instructed by them as occasion should serve and thereupon adviseth them to obey such The word translated Them that have the rule over you is the very same that was used vers 7. § 96. The points there noted thereabouts may here be applied The Verb translated Obey properly signifieth to be perswaded of a thing Rom. 8. 38. This may have reference either to the Minde or to the Will of man He that is perswaded in his minde believes the truth of it Act. 17. 4. He that is perswaded in his Will obeys it Act. 5. 36. It implieth such obedience as ariseth from a mans being perswaded of the truth equity and goodnesse of the thing for a man in his will yieldeth to that which to him seemeth good The other word translated Submit your selves is a Compound The simple Verb signifieth to yield or give place as Gal. 2. 5. The Preposition with which it is compounded signifieth under This Compound implieth such a subjection as an inferiour who counts himself under another yields to him who is over him This word is here only used in the New Testament It being added to the other may imply the manner of obedience which is a reverend and due
times in the publick Congregation on a Lords-Day for as he prayed before and after each Sermon so before and after his reading and expounding the Scripture which he performed both in the forenoon and after-noon And in his family his constant course was to pray thrice every Lords-Day and that in a solemn manner viz. In the morning and evening and after his repetition of the sermons In the 32. yeare of his age he was ordained Minister and about a year after which waâ—… Iune 1608. he was admitted Minister into the Church of Black-friers London where he continued to his dying day which was 45. years and six months never having any other ministeriall imploiment though he were offered many great ones His manner of comming to Black-â—…riers was thus The Parish being destitute of a preaching minister one Mr. Hildersham a pious and powerfull Preacher being in company among some of the better sort of Black-friers told them that there was one who lived in Stratford-Bow and had no charge that might be fit for them Hereupon diverse of them went to Stratford-Bow upon the Lords Day where he frequently preached gratis to help the Minister that then was there and so well liked him as upon their report with an unanimous consent nemine contradicente he was chosen their Minister Ever since he was there chosen he hath manifested a great good respect to the inhabitants of that place Before his comming thither they had not so much as a Church of their own to hear the word of God in nor any place to bury their dead but by means that he used the Church the Church porch the Ministers house and Church-yard all which they had before upon courtesie were purchased so as now they all as a proper inheritance belong to the Parish of Black-friers Five years after his comming thither the old Church being found too little for the multitudes that thronged from all parts of the City to hear him he was a means of purchasing certain â—…oomes whereby the Church was inlarged almost as big again as it was before The summe of purchasing new building finishing the said Church amounted to above 1500 pounds which was procured partly by the Collections at his Lectures partly by his e tters written to his friends and by the contribution of the Parishioners without any Brief for publick Collections in other places After this there being sundry roomes under the said Church belonging to other Land-lords he used means to purchase them also to the benefit of the Parish the rather to prevent all dangers that by evill minded persons might have befallen Gods people in that Church by any contrivances in the roomes under the Church Thus they who had nothing of their own at his comming have now the whole Church the Church-porch the Church yard a Vault to bury their dead a very fair Vestry-house and other roomes adjacent the house wherein he himself dwelt so long as he lived All these they hold as a perpetuall inheritance They have also a considerable Lease of certain Tenements for 300 yeares all which were procured by his means Such was his respect to his Parish as though he were oft offered places of far greater profit yet he refused them all oft saying that the height of his ambition was to go from Black-friers to Heaven At his first comming to Black-friers being in the 33. year of his age he constantly preached twice on the Lords Day and once weekly on Wednesday fore-noon which was for about 35. yeares very much frequented and that by diverse City Ministers and by sundry pious and juditious Gentlemen of the Inns of Court besides many well-disposed Citizens who in multitudes flocked to his Church Yea such was the fame of Dr. Gouges Ministery that when the godly Christians of those times came out of the Country unto London they thought not their businesse done unlesse they had been at Black-friers lecture And such was the fruit of his Ministery that very many of his Auditors though living in other Parishes upon triall before sundry Elderships have confessed that the first seed of grace was sown in their Souls by his Ministery And herein God wonderfully honoured his Ministery in making him an aged Father in Christ and to beget many Sons and Daughters unto righteousnesse for thousands have been converted and built up by his Ministery He used also monethly to preach a preparation Sermon before the Communion on the Eve before every monethly Communion He was indeed eminently faithfull and laborious in the work of the Ministery to his dying day preaching so long as he was able to get up into the Pulpit As a tree planted in the house of the Lord fruitfull even in old age He was often wont to say in his latter daies that he could preach with more ease than to get into the Pulpit The reason whereof was doubtlesse as the increase of his Asthma which disinabled him to go so the increase of his intellectualls which enabled him to preach with more ease than in his younger dayes His preaching it was allwaies very distinct first opening the true literall sense of the text then giving the Logical Analysis thereof and then gathering such proper observations as did thence arise and profitably and pertinently applying the same so as his Ministery preved very profitable to his hearers Many have acknowledged that in a Logicall Resolution of his text he went beyond all that ever they heard as also in clearing of difficult and doubtfull places as they came in his way As his method was clear so his expressions plâ—…in allwaies delivering the solid of Divinity in a familiar stile to the capacity of the meanest And for his life and conversation it was most exemplary practising what he preached unto others and living over his Sermons so as his Doctrine and his Practise concurred and went hand in hand together Before these times of examination before admission to the Sacrament of the Lords Supper he used to go to the houses of the better sort and appoint a time for them and their whole families to meet together when he might make tryall of their fitness to the holy Sacrament Yea he appointed sundry small families to meet together on a certain day then to make tryall of them also In former times he never admitted any of the younger sort to the Sacrament till he found them in his judgement fit for it Though he gave himself much to his studies and carried himself peaceably yet he wanted not those that did envy and malign him and took all occasions of doing him what mischief they could Instance Serjeant Finch his book about Calling the Iewes which was only published by him and the true Author acknowledged yet for publishing of it was he committed nine weekes to prison King Iames imagined that the Serjeant had in that book declared that the Iewes should have a Regiment above all other kingdomes thereupon was
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
3. It is giuen to men of eminent place and excellent parts Exo. 22. 28. Exo. 7. 1. Psa. 82. 6. For these after an especiall manner bear the Image of God 4. It is ascribed to Angels Psa. 8. 5. Because they are of all creatures the most excellent and the fairest representation of Gods excellency See § 107. Therefore not without cause is the word by the ancient Greek Translators turned Angels and the Apostle who was guided by the same Spirit that the Psalmist was quoting it so gives evident proof that Angels are there meant So again is the very same Hebrew word by the same Greek Interpreters translated Angel Psa. 8. 5. and justified by the Apostle Heb. 2. 7. The Chaldee Paraphrase doth in sundry other places so expound it So much also will follow by just and necessary consequence for if all Gods that is all creatures that in any respect may be called Gods are to worship Christ then Angels also §. 71. Of Angels relation to God THe Angels here spoken of are called Angels of God in sundry respects 1. They are of God as created by him the work of his hands Col. 1. 16. 2. They bear Gods Image and of all creatures are most like unto God in the kinde of their substance which is spiritual and in the glory thereof In this respect they are stifed Sonnes of God Job 1. 6. 3. They are Gods speciall and pricipal servants continually attending upon him Psa. 68. 17. 103. 20 21. Dan. 7. 10. Mal 18. 10. 4. They have ever remained stedfast with God notwithstanding other Angels left their own habitation Jude ver 6. Therefore for distinction sake the good Angels are called Angels of God but evil Angels Angels of the devil Mat. 25. 41. 2 Cor. 12. 7. § 72. Of varying from the Letter of the Text. Object THis correlative of God is not in the Originall Hebrew Text Psa. 97. 7. Answ. It is not against the Text but rather implied therein For 1. They that are stiled Gods may justly be said to be of God 2. Christ would not accept worship done to him by Angels of the devil Mar. 3. 11 12. Can we then think that the Father would command such Angels to worship his Sonne And if Angels of the devils be not there meant then they must needs be Angels of God which are intended in the place quoted 3. To take away all ambiguity the LXX addes this relative particle HIS thus worship him all ye HIS Angels and the Apostle to make the point appear more clear expresseth the correlative thus Angels of God See Chap. 13. v. 6. § 78. Because I shall have oft occasion to make mention of the seventy Interpreters of the Old Testament into Greek who are oft expressed by these Letters LXX I think it meet at this first mention of them distinctly to set down their History as an ancient Father hath left it upon record thus Ptolomy the Sonne of Lagus desirous that the Library which he had made in Alexandria might be replenished with worthy Books of all sorts prayed the Jews at Ierusalem to have their Scriptures interpreted into the Greek Tongue thereupon they who were then under the Macedonians sent to Ptolomy seventy Elders such as perfectly understood the Scriptures and the Hebrew and Greek Tongue according to his desire He willing to make proof of them and fearing lest they should conceal by their Interpretation that truth which was in the Scriptures by a mutual consent severed them one from another and commanded every one of them to interpret the same Scripture and this he did in all the Books But when they met together in one before Ptolomy and compared their Interpretations God was glorified and the Scriptures beleeved to be truly divine all of them rehearsing the same Scripture both in the same words and in the same names from the beginning to the end that even the present Gentiles might know that by the inspiration of God the Scriptures were interpreted Such additions of words or alterations of phrases as make to a more perspicuous expression of the Authors minde may well be done by such as quote his sayings For such as only cite Testimonies for proof of a point are not so strictly tied to the words as Translators are It is enough for the former to retain and expresse the true meaning of the Text which they cite though it be in other words Thus change of phrase doth oft better expresse the minde and meaning of the authour then a translation word for word Therefore a faithfull Interpreter stands not over-strictly upon the letter That which the Apostles aimed at was not to hunt after letters and syllables but to prove doctrines See Chap. 3. v. 9. § 100. Cha. 9. v. 20. § 106. This may serve in generall to answer the alteration of the person in expressing worship For the Psalmist useth the second person as speaking to the Angels thus worship him all ye Angels And the Apostle useth the third Person as speaking of the Angel thus Let all the Angels worship him Both phrases set forth one and the same sence As for the difference this reason may be given The Psalmist endeavouring to set out the magnificence of Christ in the best manner that he could amongst other very elegant expressions useth this Rhetoricall Apostrophe to the Angels worship him all ye Gods But the scope of the Apostle is only to give a proof of Christs excellency above Angels For this purpose it was the fittest expression to set it down positively thus Let all the Angels of God worship him §. 73. Of ALL Angels alike subject to Christ. THis generall particle ALL is expressed because there are many Angels For Michael had an Army of Angels to fight against the Dragon and his Angels Rev. 12. 7. And Christ could have had more then twelve Legions that is 79992. to have guarded him Mat. 26. 53. Daniel makes mention of thousand thousands yea of ten thousand thousands Dan. 7. 10. And to shew that their number exceeds all number the Apostle stiles them an innumerable company of Angels Heb. 12. 22. But be they never so many they are comprised under this particle ALL so as all and every one of them must worship Christ. Yea if there be distinct and different degrees among them and severall orders all those degrees and orders whether more or lesse eminent superior or inferior are comprehended under this universall particle ALL For as the Apostle noteth in the last verse of this Chapter they are ALL ministring spirits If they be All ministring spirits for them who shall be heirs of salvation much more are they All to worship Christ. For he is the Creator of ALL even of Thrones and Dominionâ—… and Principalities and Powers Col. 1. 16. He is the Head of ALL Col. 2. 10. and he is advanced far above them ALL
righteousnesse In this illustration are two branches 1. The cause of Christs righteous dealing 2. A consequence following thereupon The cause is double Each cause is set out by a distinct affection and a distinct object The former affection is Love the latter Hatred The object of the former is Righteousnesse Of the latter Iniquity As the Affections Love and Hatred are contrary so the objects Righteousnesse and Iniquity In this respect they may well stand together and that as two causes For love of righteousnesse moves a man to deal righteously so also doth hatred of Iniquity In the consequence we are to observe 1. The manner of expressing it 2. The matter whereof it consisteth The manner is by an Apostrophe to Christ O God The matter consists of an honour done to Christ This is set out 1. By the Authour that doth him that hononr 2. By the kinde of honour done to him The Authour is God Amplified by a speciall relation to Christ His God The kinde of honour consisteth of two parts 1. Deputing Christ to a Royall Function 2. Enabling him well to manage it Both these are implied under this Metaphor Annointed with Oyl They are also both amplified by the quality and quantity of them The Quality is gladnesse The Quantity is beyond all others Above thy Fellows All these Points are amplified by an Apostrophe which runneth through the whole Testimony and is seven times expressed in these notes O Thy Thou Thee Thy is four times expressed §. 126. Of the Doctrines arising out of the 8. and 9. verses I. MOre excellent things are spoken of the Sonne of God then of Angels This particle BUT being here used in opposition to that which was before said of Angels declares as much See § 104. II. God would have the excellencies of his Sonne to be known For To the Sonne he saith namely that others might hear it and know it So Psa. 2. 6 7. Ioh. 5. 20 23. III. Christ is true God The Title God is here properly applied to him See § 107. IV. Christ is a King The Ensigns of a King Throne and Scepter are attributed to him yea an expresse mention is made of his Kingdom See § 112. Christ therefore is every way to be esteemed as a King V. Christ as King judgeth A Throne is a place of judgement 1 King 7. 7. Christ now judgeth the world Ioh. 5. 22 23. But his full and finall judgement will be at the end of the world Act. 17. 31. VI. Christ is an everlasting King See § 108 110. This Throne is for ever and ever VII Christ hath a peculiar Kingdom This relative THY is discriminative and appropriative It putteth a difference between his and others Kingdom It sheweth that this Kingdom is proper to Christ See § 112. VIII Christ orders the matters of his Kingdom as he will The Scepter attributed to Christ intendeth that as a King by moving his Scepter he manifesteth his minde and that answerably obedience is yeelded to him See § 111. IX Christ ordereth the affairs of his Kingdom most uprightly His Scepter is in that respect stiled a Scepter of rectitude See § 113. Both these are here commended in Christs example X. Righteousnesse is to be loved XI Iniquity is to be hated XII Love of righteousnesse put Christ on to deal uprightly The inference of this verse upon the former demonstrateth as much See § 115. Love of righteousnesse will put us on to do the like XIII Love of righteousnesse and hatred of iniquity go together They are here joyned together in Christ And wheresoever the one is there will be the other Righteousnesse and iniquity are so directly opposed and contrary each to another as they do in a manner force from men contrary affections See § 116. XIV God is in an especiall manner the God of Christ. See § 118. XV. God hath the power of deputing and enabling men to their Function Annointing which is here attributed to God implieth both these See § 119. XVI Christ was deputed by God to his Function XVII Christ was enabled by God well to execute his Function God that annointed him did both these They are both grounds of faith to trust in Christ and of obedience to submit to him XVIII The Spirit was in Christ. This may be gathered from the metaphor of Oyl To give a visible evidence hereof the Spirit from heaven descended like a dove and lighted upon Christ Mat. 3. 16. Hence is it that the Spirit is also communicated to beleevers For they are members of his body XIX The holy Ghost causeth gladnesse He is this Oyl of gladnesse See § 121. XX. Christ with much alacrity did and endured whatsoever he undertook See § 121. XXI The Sonne of God made himself equall to Sonnes of men They are his fellows Psa. 41. 9. 55. 13. See § 122. XXII The gifts of Christ far surpassed the gifts of all others See § 123. XXIII Christs glory may and must be declared even to himself This I gather from the Apostrophe whereof see § 106. and 125. in the end of it §. 127. Of the sit application of Psa. 102. 25. to Christ. HEB. 1. 10. And thou Lord in the beginning hast laid the Foundation of the earth and the heavens are the works of thine hands THe first particle AND being copulative sheweth that the Apostle goeth on in proving the Point in hand So as A sixth proof of Christs excellency is here produced It is taken from a divine work proper to God which is Creation The kinde of argument is as the former a divine testimony It is taken out of Psa. 102. 25. The argument may be thus framed The Creator is more excellent then creatures But Christ is the Creator and Angels creatures Therefore Christ is more excellent then Angels That Christ was the Creator is here proved That Angels are creatures was proved v. 7. See § 81. 86. Against this proof concerning Christ two things are excepted 1. That the Title Lord is not in the Hebrew Text. 2. That the Psalm out of which the proof is taken makes no mention of Christ. To the first I answer that though it be not expressed yet it is necessarily understood For this relative Thou must have an Antecedent The Antecedent in the verse immediatly before is God to whom the Prophet by an Apostrophe turneth his speech O God and in two verses before this Title Lord is twice expressed Neither is there any other Antecedent to which this relative Thou can have any shew of reference Now because the Psalmist had in the verse immediatly before named God he needed not name him again He was sufficiently understood under this relative Thou But the Apostle quoting this verse alone must to make the sense full and to shew whom he meant insert this Title Lord. This he did the rather because the LXX those ancient Greek Interpreters of the Old Testament which the Greek Churches then used as we do now the English
care and diligence and utmost indeavour that can be used Thus it is said of the Scriptures we havef a more sure word that is a most sure word 2 Pet. 2. 19. thus this very word in my text is oft put for the superlative degree As where Paul saith of himself In labours more abundant in prisons more frequent that is most abundant most frequent 2 Cor. 11. 23. Hereby as he doth incite them for the future to make the best use that possibly they can of the Gospel that had been preached unto them so he gives a secret and milde check to their former negligence implying that they had not given formerly such heed as they should have done to so precious a word as had been preached unto them but had been too carelesse thereabouts which he would have them redresse for the future §. 6. Of the damage of neglecting the Gospel TO enforce that diligence in giving heed to the Gospel the Apostle addeth the damage which may follow upon neglect thereof in these words lest at any time we should let them slip The Greek word translated let slip is not elsewhere to be found in the new Testament It signifieth to flow besides as waters that flow besides a place The word preached if it be not well heeded will passe clean besides us and do us no good at all The word also may signifie to flow through a thing as water put into a colinder or riven dish It slips through or runs out thus it is quickly lost and doth no good The Greek word here used is used by the Greek LXX Prov. 3. 21. and opposed to keeping sound or safe A forgetfull memory may fitly be resembled to a colinder A colinder le ts out water as fast as it receiveth it An Apostles resembles a forgetfull hearer to one that beholdeth his naturall face in a glasse and goeth away and straitway forgetteth what manner of man he was Jam. 1. 23 24. Both resemblances tend to the same purp oses which is to demonstrate the unprofitablenesse of negligent and carelesse hearers The fault here intimated is contrary to that duty which is enjoyned in these words settle it in your hearts Luk. 21. 14. Because this act of slipping out or sliding by is here spoken of persons not of things as if it had been thus translated lest we slip out some thus expound it lest we perish as waters that slip out of the channel are soon dried up This interpretation is confirmed by these kind of speeches We must needs die and are as water spilt on the ground and cannot be gathered up again 2 Sam. 14. 14. I am poured out like water Psal. 22. 14. The waters fail from the sea and the flood decayeth and drieth up Job 14. 11. They are dried up they are gone away from men Job 28. 4. In the generall both senses tend to the same purpose namely to demonstrate the damage that followeth upon neglect of the Gospel The preaching of the Gospel is by Gods institution the power of God unto salvation Rom. 1. 16. The damage is that it proves altogether fruitlesse In the former sense the Gospel is to them that hear it as lost In the latter sense they themselves that hear it are lost and misse of the salvation which the Gospel bringeth unto them Such hearers were they of whom these and other like complaints have been made O that my people had hearkned unto me Psal. 81. 13. Forty years long was I grieved with this generation Psal. 95. 10. I have laboured in vain I have spent my strength for nought Isa. 49. 4. O Ierusalem Ierusalem how oft would I have gathered thee together even as a hen gathereth her chickens under her wings and ye would not Mat. 23. 37. This phrase lest at any time is the interpretation of one Greek word which though sometimes it imports a doubtfulnesse or a peradventure as we speak and is translated lest haply Luk. 14. 29. if peradventure 2 Tim. 2. 25. yet it doth not so alwayes Where it is said lest at any time thou dash thy foot against a stone Matth. 4. 6. It is most certain that if the Angels kept us not we should dash our feet against stones And where it is said lest at any time they should see with their eyes Matth. 13. 15. it is certain that they whose eyes are closed shall not see with their eyes And also where it is said Take heed lest there be an evil heart ver 12. assuredly there will be an evill heart in them that do not take heed So assuredly they who are negligent hearers of the Gospel will lose the profit thereof And though for a while they may retain it in their mindes and memories yet it will sometime or other be lost unlesse they give the more diligent heed thereto Fitly therefore is this circumstance of time expressed lest at any time Of this phrase See more Chap. 3. ver 12. § 125. §. 7. Of the resolutions and instructions of Heb. 2. 1. Therefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip THis text doth in part set out the use to be made of the Gospel There are two observable things therein to be considered 1. The Inference of it upon that which goes before Therefore 2. The Substance thereof in the rest of the verse Concerning the Substance there is observable 1. A duty prescribed 2. A motive used to inforce the same About the duty we may distinctly note 1. The Matter whereof it consisteth 2. The Manner of expressing it In the Matter is distinctly noted 1. An act enjoyned To give heed 2. The object thereof The things which we have heard Both these are amplified by the persons who exhort and are exhorted We. The Manner declares 1. The necessity of the point ought 2. The diligence to be used more earnest The Motive is taken from the damage that is like to follow upon neglect of the duty prescribed lest That damage as it is propounded admits a double consideration 1. The losse of the word that is heard 2. The losse of the parties that negligently hear it lest we should let them slip This is amplified by the time at any time Doctrines arising out of Ver. 1. I. USe is to be added to Doctrine The five first verses of this Chapter do expresly lay down a main use of the doctrine of Christs excellency set out in the former Chapter II. The more excellent the teacher is the more is his word to be regarded This ariseth out of this inference Therefore Because God spake to us Christians by his Son Therefore we must the more heed him See § 2. III. Due attention is to be given to Gods word The act whereby the duty here required is expressed in this phrase give heed proves as much See § 5. IV. Greater attention is to be
sorts which are three 1. Signes 2. Wonders 3. Miracles 2. By their variety in this word divers Gifts are described 1. By their author the holy Ghost 2. By their distribution This is implied in the Greek word used by the Apostle The rule is thus manifested According to his own will Here observe 1. The kinde of rule with 2. The property of it his own §. 39. Of the Doctrines arising out of the 2 3 4. verses of the second Chapter I. MOtive may be added to motive To that motive in the former verse taken from the dammage of noâ—… heeding the Gospel in these verses another motive is added taken from the vengeance that will follow thereupon For men are hardly brought to beleeve Divine truths II. Suppositions may imply unquestionable truths The manner of the Apostles arguing by way of supposition If proveth as much See § 8. III. Angels were of old Gods Ministers to his Church They spake his word See § 10. IV. Gods Word is stedfast So is it here expresly said to be See § 11 12. V. Divine vengeance may be a motive to forbear sinne The inference of the vengeance upon the word spoken proves as much for it is here to that very end alleadged VI. There are different kindes of sin The distinction betwixt transgression and disobedience imports thus much See § 14. VII Nâ—… sinne shall pass unrevenged This generall particle every intends this VIII Pknishment is due to transgression It is therefore stiled a recompence of reward See § 16. IX Divine vengeance is most just So it is here expresly said to be See § 17. X Transgressors shall receive vengeance will they nill they This verb received intimates this point See § 17. XI Revenge of sinne is most sure This interrogative HOW intimates as much See § 18. XII There are degrees of sinne and judgement The inference of the later part of the comparison upon the former declares the truth of this point For neglect of the Gospel is made a greater sin then neglect of the Law and a greater judgement is thereupon inferred See § 18. XIII It is very dangerous to neglect the Gospel There is no way of escaping for such See § 19. XIV The greatest as well as the meanest falling into the same sinne are liable to the same judgement This pronoun WE includes the Apostle himself and all to whom he wrote See § 18. XV. The Gospel brings salvation It is thereupon stiled Salvation See § 20. XVI The salvation brought by the Gospel is very great This word So great intends as much It is far greater then that which by the Ministry under the Law was brought to people See § 21. XVII Christ was a Preacher He is here said to Preach See § 22. XVIII The Word is made profitable by Preaching For this end Christ Preached it See § 23. XIX Christ was the first Preacher of the Gospel This is here expresly asserted See § 24. XX. God would have his word confirmed See § 25. XXI Many Preachers of the same truth confirm it the more Thus by other Preachers the Gospel which Christ first Preached was confirmed See § 25. XXII Apostles succeeded Christ. These were they who heard him See § 26. XXIII Preachers confirm the Gospel to others It was confirmed unto us saith the Text. See § 27. XXIV God addeth his witnesse to the Ministry of his servants This is here expresly set down See § 28. XXV God only can work miracles This is here set down as Gods proper Act. See § 28. XXVI Miracles are above the power of creatures This followeth from the former by just consequence See § 29. XXVII Works are witnesses to Gods Word God by his works bare witnesse to his Apostles See § 30. XXVIII Signes by visible objects confirm Divine matters XXIX Wonders by the strangenesse of them do the like XXX Miracles also do so by a Divine power manifested in them These three last Doctrines arise out of the notation of those words Signes Wonders Miracles See § 31 32. XXXI Divers miracles were wrought to confirm the Gospel See § 34. XXXII Mens gifts are of the holy Ghost He gives them 1 Cor. 12. 11. Therefore they are here stiled Gifts of the holy Ghost See § 35. XXXIII Extraordinary gifts were abundantly given at the first preaching of the Gospel The Church had then need of them See § 35. XXXIV Gifts of the holy Ghost were confirmations of the Gospel They are in this respect here joyned with miracles See § 35. XXXV Mens Functions and abilities are of God Ibid. XXXVI The Gospel had greater confirmation then the Law See § 36. XXXVII God hath no other rule then his own will This relative His own implies as much XXXVIII God orders mens parts and places according to his will See § 37. §. 40. Of the inference of the fifth verse upon that which goeth before Verse 5. For unto the Angels hath he not put in subjection the world to come whereof we speak IN this verse the Apostle hath an eye to that main point which he insisted upon in the former Chapter which was that Christ is more excellent then Angels and also to the argument in the verses immediatly going before whereby he proved that more heed is to be given to the word of Christ then to the word of Angels In reference to the former Chapter a ninth argument is in this verse added to those â—…ght which were produced in the former Chapter to prove the foresaid excellency of Christ above Angels See chap. 1. § 64. In reference to the former part of this Chapter this verse containeth a reason why Christs word is to be preferred before the word of Angels namely because God hath given a greater authority to Christ then ever he did to Angels The first particle of this verse FOR sheweth that a reason is contained therein This reason is here set down as a double transition The first is from Christs excellency in reference to his Divine nature unto his excellency in reference to his humane nature The other is from the Apostles exhortatory digression unto his doctrinal point about Christs excellency In the former Chapter the Apostle sets out the excellency of Christ being God yet so as he considered him also to be man even God-man In this Chapter he sets out the excellency of Christ being man yet so as he considereth him also to be God even Man-God The reason here produced is comparative The comparison is of unequals for it is betwixt Christ and Angels 1. The inferiority of Angels is declared in this verse 2. The superiority of Christ is proved vers 6 7 8 9. The manner of expressing the inferiority of Angels is like that which was used chap. 1. § 46. It is expressed negatively unto the Angels hath he not put c. In this place the kinde of argument is the stronger in that it is denied to them by him who only
depart Here is expressed 1. The person God 2. His property Living §. 141. Of Observations arising out of Heb. 3. 12. I. ADmonitions are needfull for Christians This phrase Take heed is an Admonition See § 122. II. Admonitions must be seasoned with mild insinuations Such an one is this 〈◊〉 Brethren See § 121. III. Every one must be circumspect over himself This relative You hath refereâ—… to ones self See § 123. IV. Our circumspection must extend to others This word Any hath reference 〈◊〉 others See § 124. V. Our circumspection must be perpetuall This phrase At any time inteâ—… perpetuity See § 125. VI. Means must be used to prevent sinne This particle lest is a note of preâ—…tion See § 125. VII The heart must especially be looked unto This is the end why mention is 〈◊〉 made of the heart See § 126. VIII There is an evil heart The Epithete evil here annexed to the heart demonstrates thus much See § 127. IX Unbelief is the cause of an evil heart This phrase an evil heart of unbelief intends as much See § 128. X. Unbelief is the cause of Apostasie So it is here made to be See § 129. XI Professors of the Gospel may fall away This admonition to such implies so much See § 131. XII Christ is true God He is here so called See § 138. XIII The true God is the living God He is here so styled See § 128. §. 142. Of adding Directions to Admonitions and Exhortations Verse 13. But exhort one another daily while it is called To day lest any of you be hardened through the deceitfulnesse of sinne HEre begins the Apostles direction for preventing Apostasie See § 121. In it is prescribed a Soveraign remedy to make it the more usefull v. 13. with a strong reason added thereto v. 14. The remedy prescribed is a continuall mutuall exhortation of one another The first particle BUT being a conjunction of opposition to an odious vice implieth that by the means here prescribed the vice whereof they were before forewarned may be avoided To this purpose is this particle of opposition frequently used in Solomons Proverbs So Rom. 13. 14. 1 Pet. 1. 14 15. But most pertinent to the point in hand is a like direction of this Apostle thus set down Not forsaking the assembling of our selves together but exhorting one another Heb. 10 25. By this it is manifest that it is behovefull to adde directions for avoiding such sins as we disswade men from Christ the best of teachers taught much after this manner As Lay not up for your selves treasures upon earth but lay up for your selves treasures in heaven Matth. 6. 19 20. So Iohn 6. 27. Matth. 10. 28. See Cha. 6. v. 3. § 26. By this means prohibitions admonitions reprehensions and other like endeavours to keep from sinne are more usefull and effectuall So also are exhortations and incitations to duty Many that see an equity of forbearing that which is forbidden and doing that which is required fall of putting the one and the other in execution for want of directions to do the same Commendable therefore is that course which many prudent Preachers do use to adde to other uses of their Doctrines Rules and Means for the avoiding that which their Doctrine disproves and performing that which their Doctrines require §. 143. Of the benefit of Exhortation THe Greek word translated Exhort is a compound The simple Verb signifieth to call It is used in this verse and phrase called to day Thereupon this compound signifieth to call for Act. 28. 20. We use to call for those to whom we intend some good either by direction admonition exhortation or consolation In this respect it signifieth also to beseech Rom. 15. 30. and to comfort 2 Cor. 7. 6. Most frequently it is translated as here to exhort To exhort one to a duty is to call upon him and to stirre him up to do it In reference to spirituall duties we are very dull and heavy and need exhortation and incitation Witness the Disciples both at Christs Transfiguration and also at his Passion One would have thought that the glory of the one and their compassion at the other might have so roused up their spirits as to have kept them waking But neither the one nor the other did it At both times Christ withdrew himself with them to pray This is a spirituall and heavenly duty yet at both times they were heavy with sleep Luke 9. 28 â—… 22. 45. These were men regenerate endued with true sanctifying grace and that so farre as the spirit of them was willing but Christ renders the reason of their heavinesse and drousiness The flesh is weak Matth. 26. 41. Now the flesh is in the best The best therefore have need to be exhorted Yea further exhortations are needfull for those that are ready and forward to put them on the more As in striving for the mastery they who are forward to put out their best ability for the prize by acclamations and shoutings are the more put on So Christians in their Christian course by exhortations Exhortation therefore is needfull for all and usefull to all §. 144. Of private inciting one another THis phrase one another is the interpretation of one Greek word which â—…perly signifieth your selves and so for the most part it is translated as 〈◊〉 it is said ye justifie your selves Luk. 16. 15. And yield your selves Rom. 6. 13. and examine your selves 2 Cor. 13. 5. Here indeed it is fitly translated one another For it is improper to say 〈◊〉 your selves But here he speaks to a multitude who are one body 1 Cor. 12. 1â—… one house v. 6. yet many members of that body and house In reference to 〈◊〉 multitude of members he saith Exhort one another yet because they are all 〈◊〉 one body and one house he expresseth his minde under a word that signifieth â—…selves By reason of this union the word that properly signifieth one anothâ—…r 〈◊〉 translated your selves 1 Thess. 5. 11. What is said to be done to them as 〈◊〉 is done one to another and what is done to them as united in a body is said to be done to themselves Two points may here be observed 1. That in exhortations and incitations to others we do the like to our selves 2. That we endeavour to bring others to such common duties as we judge to be usefull for our selves Of both these see The Saints Sacrifice on Psal. 16. 19. § 120 121. This mutuall exhorting one another is especially meant of private 〈◊〉 and their seeking to edifie one another This is exemplified in sundry particulaâ—… as to care one for another 1 Cor. 12. 25. To pray one for another Jam. 5. 16. To 〈◊〉 one another Joh. 13. 34. To admonish one another Rom. 15. 14. To comfort â—…ther 1 Thess. 4. 18. To edifie one another 1 Thess. 5. 11. To be kinde one to 〈◊〉 Eph. 4. 32. To have compassion one
down as an evidence of our union with Christ it follows that by faith that union is wrought See § 153. VI. Faith begun must be nourished The prefixing of this word beginning before confidence or faith clears this Doctrine See § 154. VII They who are in Christ must look to their standing This conditional particle IF hints so much See § 154. VIII Perseverance in faith gives evidence of our true right to Christ. The inference of the condition of perseverance upon the priviledge of being partakers of Christ proves this doctrine See § 154. IX Perseverance must be without intermission This epithete stedfast demonstrates as much See v. 6. § 68. X. True perseverance holds out till death For this is that end which is compriseâ—… under this phrase Unto the end See v. 6. § 68. §. 157. Of this phrase While it is said To day Verse 15. Whiles it is said To day if ye will hear his voice harden not your hearts 〈◊〉 in the provocation THe Apostle doth here begin to expound some passages of the foresaid testimony taken out of Psal. 95. 7 c. The first point expounded is the time intended by the Psalmist in this word To day The Apostle by this phrase Whiles it is said To day sheweth that a continued time is meant The Greek phrase may word for word be thus translated In this to be said 〈◊〉 day This is an apparent Hebraism For the Hebrews do comprize the Gerâ—… under the Infinitive mood and by prefixing a Preposition set out the time of doing a thing This phrase in saying is thus translated Psal. 42. 3. While 〈◊〉 say The Greek Septuagint do translate it in the very same words that are used 〈◊〉 the Apostle in this Text. The phrase therefore is fitly translated by our English and it doth well exprâ—… the emphasis of the Hebraism and the meaning of the Apostle which is to demonstrate that so long as the opportunity of hearkning to the voice of Christ â—…tinueth Christians must take that opportunity and by no means harden their heaâ—… against it Hereof see more § 146. Thus this verse fitly dependeth on the later part of the former as a further â—…son to stirre us up to hold the beginning of our confidence or faith The reason is â—…ken from Gods continuing to call upon us to hearken unto his voice and not 〈◊〉 harden our hearts The Argument may be thus framed While it is said To day if ye will hear his voice harden not your hearts 〈◊〉 we ought to hold fast the beginning c. But still it is said To day if ye will hear c. Therefore still we ought to hold the beginning c. §. 158. Of extending Scripture instructions to future ages THe Apostle here repeateth the very words of the Psalmist and applieth 〈◊〉 to Christians The point it self of taking the opportunity of hearkning Christs voice is a very remarkable point and of great concernment So as reâ—…tions of matters of moment are lawfull and usefull and that whether they 〈◊〉 â—…peated in the same words and same sense or in the same sense and diffeâ—… words See more hereof in The Saints Sacrifice on Psal. 116. 16. § 98 〈◊〉 108 109. There is the more weight in repeating this point because it is repeated in â—…ry terms of sacred Scripture Hereof see before § 74. Of this expression of the time To day See § 76. Of hearing Christs voice See § 77 78. Of the heart and hardning it See § 79 80 c. Of this note of resemblance AS See § 89. Of this title Provocation See § 90. Of the severall Observations gathered out of the severall words of this 〈◊〉 〈◊〉 â—… 8. § 120. By repeating the very words of the Pfalmist and applying them to Christians the Apostle giveth us to understand that Scripture instructions are of perpetuall use As they were of use in the Prophets times so also in the Apostles so still in ours so will they be in future ages till the worlds end They are as the Lamps which continually gave light in the Tabernacle and were never put out so long as it stood Exod. 27. 20. So long as the Church remaineth these Lamps ought to shine yea they will shine in it The Prophet is commanded to write his Prophesie before the people in a table and to note it in a book that it might be for the time to come for ever and ever Isa. 30. 8. An Apostle saith that the Prophets did minister unto us the things are now reported 1 Pet. 1. 12. Gods truth is an everlasting truth It endureth to all generations Psal. 100. 5. even for ever Psal. 117. 2. Gods truth is as himself and his Will as his Nature He changeth not Mal. 3. 6. This justifieth such collections inferences and applications which Preachers use to make of Scriptures to their auditors as where they finde any generall duty commanded there to presse it upon their people as a duty whereunto their people are bound We have the warrant of Christ and his Apostles for this When Christ was tempted to presumption Matth. 4. 6. he knew that this precept of Moses Ye shall not tempt the Lord Deut. 6. 16 belonged to him So when he was tempted to fall down to the devil and worship him he pressed this injunction long before delivered by Moses Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4. 9 10. In this respect he reproved the Jews of his time for transgressing the Commandments of God given in their fathers time Matth. 15. 6. See more hereof v. 8. § 89 90. Chap. 13. v. 5. § 68. §. 159. Of the Resolution and Observations of Heb. 3. v. 15. 15. Whiles it is said To day if ye will hear his voice harden not your hearts as in the provocation THe summe of this verse is A Direction for holding fast to Christ. Two speciall points are observable herein 1. The time when the duty is to be performed 2. The means how it may be performed About the time we may observe 1. The fitnesse of it To day 2. The continuance thereof Whiles it is said In setting down the means there is noted 1. The manner of propounding the same in this conditionall particle IF 2. The matter whereof it consisteth which is set down both affirmatively and also regatively In the affirmative there is expressed 1. An act Hear 2. An object His voice The negative is Propounded and Aggravated In the Proposition there is set down 1. An act forbidden Harden not 2. The object whereupon that act useth to be exercised Your hearts The Aggravation is manifested by a resemblance to a former time In this Aggravation is set down 1. The note of resemblance AS 2. A description of the time and place intended In the provocation Doctrines I. The opportunity of grace is to be taken This word To day signifieth a season or opportunity See § 76. II. Improvement
appeared to be so Of the word here used See more Chap. 10. 29. § 108. §. 14. Of the Resolution and Observations of Heb. 4. 1. 1. Let us therefore fear lest a promise being left us of entring into his rest any of you should seem to come short of it THe Summe of this Text is A Caveat against Backsliding Two points are hereabout to be observed 1. The Inference Therefore 2. The Substance Of the Substance there are two parts 1. An Admonition 2. An Incitation to observe it 1. The matter of the Admonition is in this word Fear 2. The manner is manifested in the first person and plurall number Let us In laying down the Incitation the Apostle demonstrateth 1. The ground 2. The damage of Backsliding The ground is expressed in this phrase A promise being left Here observe 1. Their Deficiency Left c. 2. The Subject thereof which was a promise Their Deficiency is set out 1. By the thing promised Rest. 2. By the kinde of Rest His namely Gods 3. By the fruition they might have had thereof entring into 2. The Damage is 1. Generally implied in this particle of supposition Lest. 2. Particularly exemplified In the Exemplification are set down 1. The kinde of damage Comeshort 2. The persons who incur that damage Any of you 3. The time At any time 4. The extent of avoiding it in this word Seem Doctrines I. We must be warned by others harms For this end the Apostle inferreâ—… 〈◊〉 Admonition on judgements executed upon the Israelites Therefore See Chap. 3â—… § 89. II. Admonishers of others must admonish themselves The Apostle in using the â—…ral number admonisheth others and using the first person he admonisheth 〈◊〉 self Let us See § 3. III. Christians must be fearfull of falling away This is it whereabout we are 〈◊〉 joyned to fear See § 5. IV. There is a Rest for Gods people This is here taken for grant under this 〈◊〉 Rest. See § 6. V. The rest prepared for Saints is Gods rest This relative HIS hath refereâ—… God See § 9. VI. The good intended to Gods people is promised to them This also is here takâ—… grant under this word A promise See § 6. VII It is dangerous to leave a promise This is here laid down as the groâ—… missing the promise See § 8. VIII We must be circumspect This word of Caution Lest intends as 〈◊〉 See § 5. IX Our circumspection must be over our selves and others impartially 〈◊〉 § 10. X. Apostates fail of the prize This Metaphor Come short intends this 〈◊〉 § 11. XI We must so run that we may obtain We are here fore-warned not to 〈◊〉 short See § 12. XII Appearance of backesliding is to be avoided We may not seem to come 〈◊〉 See § 13. §. 15. Of the inference of the 2d V. on the first Verse 2. For unto us was the Gospel preached as well as unto them but the 〈◊〉 preached did not profit them not being mixed with faith in 〈◊〉 〈◊〉 heard it THe Apostle presseth his former Admonition of fearing the like judgeâ—… that was inflicted on the Israelites by the like means of stedfastnesse 〈◊〉 to us that was afforded to them The Argument may be thus framed They who have like priviledges may expect the like judgements that 〈◊〉 inflicted on them that perverted the priviledges But we Christians have the same priviledges that the Israelites had Therefore we Christians may expect the like judgements if we 〈◊〉 the priviledges The particular priviledge wherein the Apostle exemplifieth his Argument 〈◊〉 Gospel preached It was preached to the Israelites and it is preached to 〈◊〉 stians That this common priviledge is here brought in as a reason to enforce the 〈◊〉 mer Admonition is evident by the two first particles a For Also or For 〈◊〉 It becomes us therefore well to use that priviledge and means of salvation which God still affordeth to us as he had afforded to the Israelites lest by our failing therein we provoke God to deal with us as he hath dealt with others on the like ground See more hereof on Chap. 3. vers 11. § 113. §. 16. Of the blessing of the Gospel THis phrase The Gospel was preached is the interpretation of one Greek word which may be thus translated Gospellized or Evangellized the persons being added thereto thus We are Evangellized This is a Grecism used again v. 6. Mat. 11. 5. Our English hath fully and fitly interpreted the meaning of the Grecisme thus Unto us was the Gospel preached The Verb is a compound The simple Verb signifieth to declare as to bring a message tidings or news The Adverb with which it is compounded signifieth well in composition good as to declare a good message to bring good tidings Of the notation and sense of this word See The whole Armour of God on Ephes. 6. 15. Treat 2. Part. 5. § 4. See also Chap. 6. § 35. Chap. 13. v. 9. § 117. This relative US unto us hath reference to the Church in and since Christs time For we are here set down in opposition to them that lived under the Law The compound Verb intendeth two things 1. That the Gospel is the ground of faith It was for this end made known to the Israelites and Christians Of the Gospel working faith See The whole Armour of God on Eph. 6. 16. Of Faith Treat 2. Part. 6. § 19 21. 2. That preaching the Gospel is the most usual and powerfull means to work faith See Chap. 2. v. 3. § 23. The force of the foresaid reason intends a third point 3. That where the Gospel is preached Faith Obedience and Perseverance in our Christian course This is it which the Apostle presseth to restrain us from the sinnes whereinto the Israelites fell and to keep them from backsliding and by consequence to make them faithfull in their holy profession This motive did the fore-runner of Christ and Christ himself use for that end in these words Repent for the kingdom of heaven is at hand Mat. 3. 2. 4. 17. So did Christs Apostles after him Act. 2. 38 39. 17. 30. By preaching the Gospel offer is made of remission of sins of reconciliation with God and of eternal salvation Good reason therefore that Repentance Faith and new Obedience are to be yielded To refuse to yield to the Gospel is to reject the counsel of God against ones self Luk. 7. 30. Just cause have we well to observe what by the Gospel is required and expected In what age of the world in what Nation in what City and place hath the Gospel been more plentifully perspiculously and powerfully preached then among us §. 17. Of the Gospel preached before Christs time as well as since THe former Argument the Apostle yet further enforceth by comparing the estate of Christians with the estate of the Israelites in this phrase As well as unto them This intends thus much that the Gospel was preached to Christians as
may be given of Gods taking up six daies in making 〈◊〉 world One that by a due consideration of every daies work we might the better 〈◊〉 scern the difference of every creature one from another and the dependance 〈◊〉 one upon another For the creatures first made were for the use of such as folloâ—…ed after them The other that God might be a pattern to children of men throughout all ages how to spend their time namely by working six daies in every week and restiâ—…g the seventh Of that Objection which from this seventh day wherein God rested is maâ—…e against Christians keeping their Sabbath the next day which is the first day of the week See the forementioned Sabbaths Sanctification Quest. 43 c. In the last place this clause is added from all his works because he had finished them Hereof see § 28. This generall particle ALL compriseth under it the severall works of God oâ—… what kinde or sort soever they were whether above or below great or mean 〈◊〉 any at all excepted This is to be noted against them who pretend this or that kinde of works for â—…olation of the Sabbath Some think that if the works be great and weighty As carrying in of the harveâ—… when opportunity serveth upon the Sabbath day which otherwse they say may be spoyled The Law of God is express against this excuse Exod. 34. 21. Others think that they may do small matters as if God took no notice of theâ—… Let such consider the end of him that gathered sticks upon the Sabbath 〈◊〉 15. 32. Both these and all others that do any kinde of works that ought not to be done on the Sabbath swerve from this pattern of God who rested from 〈◊〉 his works §. 32. Of the Resolution of Heb. 4. v. 3 4. 〈◊〉 Fâ—…r we which have believed do enter into rest as he said As I have sworn in 〈◊〉 â—…ath if they shall enter into my rest although the works were finished from the 〈◊〉 of the world 〈◊〉 〈◊〉 〈◊〉 spake in a certain place of the seventh day on this wise And God did rest the 〈◊〉 day from all his works THe summe of these two verses is a difference betwixt two rests The one is a rest to be enjoyed in heaven The other is the rest of the Sabbath The former is First Propounded Secondly Proved In the point propounded are set down 1. The persons whom it concerns 2. The point it self concerned About the persons we have 1. The manner of expressing them in the first person and plurall number and 〈◊〉 past We that have 2. The grace whereby they are fitted for rest Believed In the point concerned is expressed 1. The act in the time present Do enter 2. The subject of that act into Rest. The proof is 1. Generally intimated in this phrase As he said 2. Particularly exemplified In the exemplification God himself is brought in speaking and confirming the 〈◊〉 in hand thus As I have c. Of Gods speech there are two parts 1. The argument that he useth 2. The matter confirmed The argument is his Oath sworn amplified by the kinde of Oath in wrath 〈◊〉 by the manner of propounding it in this particle If. The matter confirmed is an heavy judgement which was a failing of that which was prepared for them The thing prepared was Rest amplified by the Author of it My Rest saith God Their sailing thereof is thus expressed If they shall enter or they shall not enter The other kinde of rest was the rest of the Sabbath In setting down this 1. There is a note of distinction betwixt the two rests Although 2. A declaration of the ground of this later rest That ground is 1. Propounded 2. Proved In the proposition we have 1. The kinde of ground which was Gods finishing his works 2. The time when From the foundation of the world The proof is 1. Generally intimated 2. Particularly exemplified In the generall there are four points to be considered 1. The Author thereof He said 2. The place where In a certain place 3. The subject whereabout The seventh day 4. The manner how On this wise In the exemplification there are four observable points 1. The person God HE. 2. His act Did Rest. 3. The time The seventh day 4. The object from what he rested From his works This is amplified by the note of generality ALL. §. 33. Of Doctrines raised out of Heb. 4. 3 4. I. UNbelievers are excluded from the priviledge of Believers The inference of this verse upon the former in this causall particle FOR demonstrates thâ—… much See § 21. II. True Believers may know they have faith He was a true Believer that said Wee which have believed See § 22. III. Professors must judge of others as they do of themselves This Apostle doth put others in the same rank with himself by using the plurall number See § 22. IV. Faith giâ—…es assurance of the thing promised For thus saith a Believer We 〈◊〉 enter See § 23. V. Future things promised are as sure as if they were present The rest concerning which he saith in the present We do enter was then to come See § 24. VI. Beginnings of heavenly rest are here enjoyed It is of the time of this life that be here saith We do enter See § 24. VII Rest is prepared for Believers This is here set down as a granted case See § 24. VIII God spake by his Prophets This relative HE hath reference to God yeâ—… they were the words of David See § 25. IX The Word written is as a Sermon preached That whereof this is spoken He said was the written Word See § 25. X. That which unbelievers misse of Believers attain to This is the force of the Apostles argument implied in this conjunction AS God said that unbelievers should not enter into his rest thence the Apostle inferres that Believers do enâ—…er thereinto See § 25. XI Gods Oath is an infallible argument Unbelievers shall not enter into 〈◊〉 as God hath sworn or because God hath sworn they should not enter 〈◊〉 § 26. Of Doctrines gathered from Gods Oath the form and matter thereof See Chap. 3. v. 11. § 120. XII Things of the same name may be of different kinds This discretive conjâ—…ction Although intends as much Heaven and the Sabbath are both a rest yeâ—… different rests See § 27. XIII The creatures are Gods work They are hère so called See § 28. XIV God in six daies made up the full number of creatures In this sense it is here said that he finished them See § 28. XV. God perfected his creatures The word finished implieth thus much also See § 28. XVI The world is a comely Fabrick The notation of the Greek word translated world intends as much See § 29. XVII The world hath a foundation This is here taken for grant by attributing a foundation to the world See § 29. XVIII Gods works were perfected at the very first This is the intendment
satisfaction for our sins by offering himself up a Sacrifice and being risen from the dead to make intercession for us by entring into the most holy place and there presenting himself to his Father for us A Prophet to make known his Fathers will to us and to enlighten our understandings so as we may conceive it Concerning the Holy-Ghost they were instructed that he was true God a distinct person and the Spririt of Sanctification §. 10. Of principles concerning Faith THe reason why Christians were at first instructed in principles concerning God was that they might believe on him Therefore this principle is thus set down Faith towards God The Greek preposition translated towards properly signifieth TO and it is oft used in the same sence that the preposition is which we translate ON Ioh. 1. 12. So is the preposition here used in this Text oft translated by our English as Act. 9. 42. and 22. 19. Rom. 4. 5. 24. Thus do most interpreters here translate it Faith on God The faith then here meant is a justifying faith about which they who are Catechised might be instructed in these and such like principles God is to be believed on Faith in God is the meanes to free us out of our naturall miserable condition They might also be further instructed in the nature of Faith and in the distinct kindes thereof and how a justifying Faith differeth from other kinds of Faith and what are the grounds of Faith and what the fruits thereof how it is wrought and how it worketh what are the signes and evidences thereof and concerning the benefits thereof how thereby we have a right to the things of this world yea and a right to all that Christ did and endured to purchase mans salvation and thereupon a right to salvation it self Of Faith see more in the whole Armour of God Treat 2. Part. 6. on Eph. 6. 16. § 1. c. §. 11. Of principles about Gods word Heb. 6. 2. Of the Doctrine of Baptismes and of laying on of hands and of Resurrection oâ—… 〈◊〉 dead and of eternall Iudgement THis is the third principle the Doctrine of Baptismes Some make these two distinct principles comprising one under this word Doctrine The other under this word Baptismes Whether they be made two distinct principles or onely 〈◊〉 it is without question that both the foresaid points of Doctrine and 〈◊〉 〈◊〉 included and were both taught as repentance and dead workes in the first principle and God and Faith in the second The Greek noun translated Doctrine is derived from a verb that 〈◊〉 to teach It pointeth at Gods word in the holy Scriptures whereby God iâ—…structeth us in his will But more particularly the Gospell may be here intended For the Gospell is the most proper meanes of working Faith Rom. 1. 16 17. 〈◊〉 the Gospell is in speciall manner the Doctrine of Baptisme that Doctrine whicâ—… first taught Baptisme and whereof Baptisme is a seale About this Doctrine or word they might be instructed in these particulars 〈◊〉 it is a Doctrine of divine authority even the word of God himself That it is the ground and rule of all things to be believed and practised about Salvation 〈◊〉 it instructeth us in all the ordinances of God and declareth both what are 〈◊〉 ordinances and also how they ought to be observed That it instructeth us in 〈◊〉 manner of duties to be performed to God or our neighbour That it is the 〈◊〉 true light that can direct us in the way to Salvation That it is the ordinary 〈◊〉 to breed and encrease grace That by preaching it is made most powerfull 〈◊〉 it containeth the covenant whereof the Sacraments are seales Of Gods word see more in the whole Armour of God Treat 2. Part â—… 〈◊〉 Eph. 6. 17. § 1. c. §. 12. Of the reasons of Baptismes in the plurall number BAptisme is added to the foresaid Doctrine because the first Preacher of the Gospell did preach Baptism and upon his preaching it people 〈◊〉 themselves to that Ordinance Mar. 1. 4 5. and because Baptism is a seal of 〈◊〉 Gospell and from time to time all that have embraced the Gospell have 〈◊〉 baptized The plurall number is here used thus of Baptismes whereabout sundry 〈◊〉 are given such as these 1. To put a difference betwixt the Baptisme of Iohn and the Baptisme of Christ for some affirm that they were two distinct Baptismes and that many that were baptised with Iohns Baptisme were rebaptised with the Baptisme of Christ Act. 19. 5. Answ. This is a great error Iohns Baptisme and Christs were the same For Iohn Preached the same Doctrine that Christ and his Apostles did and with 〈◊〉 same Baptisme confirmed it Christ himself was Baptiâ—…ed with Iohns 〈◊〉 He did thereupon confirm and sanctifie that Baptisme which ratification 〈◊〉 sanctification that Baptisme which the Christian Church now useth would 〈◊〉 if Iohns Baptisme were not the same with Christ's Besides the Apostle acknowledgeth but one Baptisme Eph. 4. 5. We cannot therefore imagine that there 〈◊〉 two distinct and different Baptismes taught in the Apostles time As for 〈◊〉 which is alledged about rebaptising those which were before baptized by 〈◊〉 it is a manifest mistake of Scripture For that Baptisme which is mentioned 〈◊〉 â—…9 5. was not a rebaptising of those who were baptized before but a declaration of the ground why they were at first baptized by Iohn in the name of the Lord 〈◊〉 namely because Iohn taught them that they should beleeve on Christ Jesus so as this phrasâ—… When they heard this Act. 19. 5. hath reference to those who 〈◊〉 〈◊〉 Preach and not to those Disciples with whom Paul then conferred It is again objected that Iohn professeth that he Baptized with water but Christ with the Holy Ghost Matth. 3. 11. Answ. Iohn speakes of himself as a Minister who only could use the outward element and of Christ as of God the Author of Baptisme who could also give the Holy Ghost Peter Paul and other Ministers of the Gospell may say as Iohn did We Baptize with water for it is all that a meer man can do 2. Others say that the Apostle hath respect in using this plurall number Baptisâ—…es to the legal washings which were among the Jewes and are called Baptismes For this word in the plurall number is but three times more used throughout the new Testament and in every one of them applied to legall washings as Heb. 9. 10. 〈◊〉 7. 4. Answ. All those legall washings were either abolished by the comming of the Messiah or else they were but superstitious rites invented and used by men so as it was not probable that the Church then would instruct such as were to be her members therein 3. Others suppose that the two parts of Baptisme inward and outward Ioh. 3. 5. are called Baptisme Answ. This reason must warily be taken for howsoever the inward and outward washing may be distinguished and so respectively called
righteous and of the wicked The righteous shall be taken with Christ into the highest heaven where they â—…all enjoy such glory and happiness as the tongue of man cannot express nor heart of man conceive It shall never be altered but be everlasting and therefore called eternall life Matth. 25. 46. The wicked shall be cast down into hell fire prepared for the devill and his angels where they shall be tormented in soul and body which torment shall be endless and remediless and therefore called eternall fire Iud. v. 7. Many more principles especially such as may be counted strong meat might have been reckoned up But the principles intended by the Apostle are such as may be comprised under the metaphor of Milk In that respect we have reckoned up no more Yet these which are reckoned up do evidently demonstrate that the six principles named by the Apostle are such as may comprise a compleat Catechisme even all the fundamentalls of Religion §. 22. Of the resolution of Heb. 6. 1 2. Heb. 6. 1 2. Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God Of the Doctrine of Baptismes and of laying on of hands and of resurrection of the dead and of eternall judgement THe sum of these two verses is an exhortation to progress in the Christian Religion Hereabout are two points 1. An inference Therefore 2. The substance The substance is set down two wayes 1. Negatively 2. Affirmatively The Negative declares from what we must proceed The Affirmative to what The Negative is 1. Propounded 2. Repeated In the Proposition there is 1. An act required leaving 2. The object to be left Herein is shewed 1. The kinde of object the principles of the Doctrine 2. The Author thereof Christ. The Affirmative also noteth 1. An act to be done Let us go on 2. The mark to be aimed at unto perfection In the repetition of the negative another act is inhibited not laying again And another object is specified and that is 1. Generally set down in a Metaphor the foundation 2. Particularly exemplified in six heads The first declares a duty of repentance and the subject thereof from dead workes The second manifesteth a grace of faith and the object thereof towards God The third hinteth two speciall meanes of grace Doctrine and Baptismes The fourth pointeth at an ancient rite laying on of hands The fifth reveales a speciall priviledge resurrection and the persons to be made partakers thereof the dead The sixt declareth the last act of Christ as Mediator judgement and the continuance or the issue thereof eternall §. 23. Of the Doctrines raised out of Heb. 6. 1 2. I. TO reproof instruction must be added This Chapter containes many instructions which the Apostle addes to his reproof in the latter end of the former Chapter See § 2. II. Christians must not alwayes stick in first principles This is the meaning of this word leaving See § 3. III. The principles taught in Christs Church must be the Doctrine of Christ. This is here expressely set down See § 3. IIII. Christians must daily grow in grace This is to go on See § 4. V. Perfection must be a Christians aime This is it whereunto he must go oâ—… See § 5. VI. A foundation of Religion must be laid This is implied under the Metaphor of a foundation here used See § 6. VII The foundation must be but once laid It is here forbidden to be laid again See § 6. VIII The primitive Church had a set Catechisme The distinct principles here set down import as much See § 7. IX The naturall mans workes are all dead So here they are said to be See § 8. X. Repentance is necessary It 's here set down as the first principle See § 8. XI God is to be known For this end mention is here made of God See § 9. XII Faith is a true grace It is therefore here expressely required See § 10 XIII Faith is to be fixed on God This is the meaning of this phrase towards God See § 10. XIIII Gods word is the Churches Doctrine It is that wherein the members of the Church are to be instructed See § 11. XV. Baptisme is the Churches priviledge It is here reckoned among the priâ—…ledges which belong to the Church See § 14. XVI There is an inward and outward Baptisme This may be one reason of using the plurall number Baptismes See § 12. XVII Baptisme is common to many This may be another reason of the plurall number See § 12. XVIII Imposition of hands is an evangelicall rite It is one of the principles of the Christians Catechisme See § 16. XIX Ministers may be set apart by imposition of hands Hereabout was this 〈◊〉 used in the Apostles time See § 17. XX. Our bodies are subiect to death This is here taken for granted See § 19. XXI Our dead bodies shall be raised The resurrection here mentioned is of our bodies See § 20. XXII There shall be a generall judgement This also is here taken for graâ—… See § 21. XXIII The sentence at the last judgement will be inalterable In this respect it 〈◊〉 stiled eternall judgement See § 21. §. 24. Of the sense of these words And this will we do Heb. 6. 3. And this will we do if God permit THe Apostle to his exhortation made to the Hebrewes that they would go 〈◊〉 persection by this copulative particle AND addeth a promise of his OWN indevour to do what in him lyeth for helping them on in that progress The relative THIS hath reference to that generall point which he intended about leaving principles and going on to persection There about he maketh this promise We will do namely that which belonged to a Minister to help on peoples going to perfection which was not to lay the foundation again but to open deeper mysteries as he doth in the seventh and other Chapters following In setting down the promise he useth the plurall number We will do 1. In reference to other Ministers For there were other Ministers of this Church besides the Apostle himself who were all of the same minde as the Apostle testifeth of himself and Titus thus Walked we not in the same Spirit 2 Cor. 12. 18. 2. To set forth the disposition of other Ministers in his own example as where he saith We Ambassadours for Christ as though God did beseech you by us we pray 〈◊〉 3. In relation to the indevour of them to whom he wrote For being perswaded that they would make progress according to that Doctrine which should be delivered to them by him he saith this will we do I in Doctrine and you in proâ—…iency will go on to perfection Thus he includes them with himself where he saith in the plurall number and first person Let us go on vers 1. Thus it appeares that it was not an ambitious episcopall
to do such things as are against the mind and will of God As those Jewes who bound themselves under a curse to kill Paul Act. 23. 12. It becomes us who are instructed in the over-ruling providence of God to have alwayes in our heart and as occasion is given to manifest in our words our submission of all our intents to the divine providence that so we may rest content if at any time we be crossed in our intent Well may we know what we woâ—…ld have fall out but God doth best know what should fall out and what is best so to do Let us not therefore be too eager in pursuing our own purposes This caution being interposed may keep us from breach of promise when matters fall 〈◊〉 otherwise then we have promised §. 28. Of the efficacy of mans Ministry depending on Gods blessing THe Greek verb which here setteth out Gods permitting act is a compound of a simple verb that signifieth to turn and a preposition that signifieth 〈◊〉 He that permits a thing to testifie his permission will turn to him and grant his desire The same simple verb joyned with another preposition that signifieth From 〈◊〉 â—…ndeth the contrary namely to turn from one and that in dislike in what he desired Thus is it used 2 Tim. 3. 5. The word of this Text implyeth Gods approving of a thing and such a permitting as he addes his helping hand thereunto For God doth not barely suffer good things to be so and so done but he hath his hand in ordering and disposing them and thereby brings them to a good issue Well therefore doth the Apostle in reference to the efficacy of his Ministry adde this caution If God 〈◊〉 For mans Ministry is so far effectuall as God addes his blessing thereunto I â—…ate planted saith the Apostle Apollo watered but God gave the encrease 1 Cor. 3. 6. In this respect also he saith God hath made us able Ministers of the New Testaâ—…ent 2 Cor. 3. 5. To this purpose may that in generall be applyed both to the efficacy of mans Ministry and also to the profit of peoples hearing which a Prophet thus expresseth I am the Lord thy God which teacheth thee to profit which leadeth thee by the way that thou shouldest go Isa. 48. 17. All meanes are voluntarily appointed by God subordinate to his providence and ordered thereby as the lower wheeles in a Clock by the great one This is a great encouragement with diligence good conscience and in faith to use the meanes which are warranted by God and in the use of them to call on God and to depend on him for a blessing §. 29. Of the resolution and Observations of Heb. 6. 3. Heb. 6. 3. And this will we do if God permit THe sum of this verse is a Ministers duty In it two points are observable 1. The connexion of this verse with the two former by this copulative particle AND. 2. A Declaration of the duty it self Hereabout is set down 1. The Ministers intention 2. The limitation thereof In setting down the intention the matter and manner are both observable The matter setteth out an act Doe And the object thereof THIS The manner is manifested in two circumstances 1. The plurall number WEE 2. The time future WILL. The limitation is 1. generally propounded in this conditionall particle IF 2. Particularly expressed in this phrase God permit Doctrines I Ministers must indevour to effect what they exhort their people to This ariseth from the connexion of this verse with the former by this copulative AND. See § 24. II. Ministers must direct their people in what they incite them to By this word 〈◊〉 he intendeth his preaching or writing which is a meanes to direct them See § 26. III. Ministers must lead on their people to perfection This relative THIS hath reference to that point See § 25. IIII. Ministers must judge others in good things to be of their minde The plurall number WE includeth other Ministers See § 24. V. Good purposes may be before hand professed This the Apostle here doth by a woâ—… of the future tense we will do See § 24. VI. Mens purposes must be submitted to Gods providence This conditionall particle IF as here used intends as much See § 27. VII Gods blessing makes mens Ministry effectuall Thus much is intended under this phrase God permit See § 28. §. 30. Of declaring before hand the utmost danger Heb. 6. 4 5 6. Verse 4. For it is impossible for those who were once enlightned and have tasted of 〈◊〉 heavenly gift and were made partakers of the holy Ghost Verse 5. And have tasted the good word of God and the powers of the world to come Verse 6. If they shall fall away to renew them again unto repentance seeing 〈◊〉 crucifie to themselves the Son of God afresh and put him to an open shame IN these three verses a strong reason is rendred to press the Hebrewes on 〈◊〉 in their progress of Religion This causal particle FOR implieth as much It may have reference either to the Apostles promise v. 3. or to his exhortatiâ—… v. 1. Both tend to the same end for his promise is to help them on in that where 〈◊〉 he exhorted them Applyed to his exhortation it implyeth thus much be yoâ—… carefull to go on unto perfection lest you fall into the fearfull estate of Apoâ—… Applyed to his promise it implyeth that he would not fail to do his best 〈◊〉 to help them on to perfection lest they should fall backward so far as to proâ—… postates The reason then is taken from the danger which they may fall into who 〈◊〉 well begun go not on forward till they come to perfection That daâ—…ger 〈◊〉 out in the estate of Apostates which is a most desperate estate The Apostles argument may be thus framed Whatsoever may bring professors unto Apostacy is carefully to be avoyded But negligence in going on unto perfection may bring professors unto Apoâ—… Therefore such negligence is to be avoyded To inforce this argument the further he describeth the wofull estate of Apostates and that in such a manner as the very hearing thereof may well woâ—… 〈◊〉 men Belshazzars passion Dan. 5. 6. By this it is evident that the utmost danger where into professors may fall 〈◊〉 be laid before them This did God when he said to man In the day that 〈◊〉 â—…est of such a tree thou shalt surely die Gen. 2. 17. so did Moses in those 〈◊〉 curses that he denounced against Gods people for their transgressions Lev. 〈◊〉 〈◊〉 Deut. 28. 15. This was usuall with the Prophets Isai. 5. 5. Hos. 1. 9. with the 〈◊〉 runner of Christ Mat. 3. 10. with Christ himself Mat. 23. 35. Rev. 25. 〈◊〉 3. 16. and with his Apostles Rom. 11. 21. This may be an especiall meanes to make men circumspect in avoyding all thiâ—… which may bring us into that danger Sea-faring men that are before hand 〈◊〉
by the perfection of it full assurance 3. By the cause thereof in this metaphor sprinkled which hath reference to the blood of Christ. This is amplified by the subject of it our hearts and by the filth purged away an evill conscience The latter namely sanctification is set out by a metaphor of washing amplified 1. By the subject washed our body 2. By the means of washing pure water Doctrines I. Priviledges procured must be used Liberty to enter into the Holiest and a way to enter there into and a guide to conduct us are all procured Therefore we must draw neer See § 62. II. What we incite others to we must endeavour our selves to do III. What we judge to be a duty for our selves we must incite others unto These two latter doctrines I gather from the manner of the Apostles direction Let us See § 62. IV. God is to be approached unto He is meant under this phrase draw near namely to God See § 62. V. Holinesse becomes those who draw near to God Holinesse in generall is compâ—…ised under this description of those that draw near to God See § 69. VI. Men must draw near to God with the heart especially This is plainly expressed See § 63. VII The heart presented before God must be a true heart This also is plainly expressed See § 64. VIII Faith makes men fit to appear before God Therefore faith also is here added See § 65 IX The excellency of faith consists in a full assurance Therefore this Epithite full assurance is here attributed to faith See § 65. X. A right application of Christs blood cleanseth the heart Thus much is intended under this phrase having our hearts sprinkled See § 66. XI Conscience is placed within a man Even in his heart For the heart must be sprinkled from it See § 66. XII Conscience may be evill This is here taken for granted under this phrase evill conscience See § 66. XIII An evill conscience must be removed This phrase sprinkled from intendeth as much See § 66. XIV Externall sanctity must be added to internall purity The body must be washed as well as the heart sprinkled See § 67. XV. The Spirit hath a cleansing vertue For it is here set forth by water See § 68. XVI The Spirits cleansing extends to the body For the body is here said to be washed with that water See § 68. XVII The Spirit himself is pure For he is here set forth by pure water See § 68. XVIII By the Spirits cleansing men are made pure The water here meant iâ—… called pure in regard of the effect thereof that it cleanseth and so maketh pure See § 68. §. 71. Of holding fast the profession of our Hope without waverring Heb. 10. 23. Let us hold fast the profession of our faith without wavering for he is faithfull that promised IN this verse is set down an other generall duty required of Christians in regard of the priviledges which Christ hath purchased for them See § 70. I Doctrine This duty also concerneth Christians themselves The former was to gain what they wanted See § 62. This is to maintain what they have This doth point at Hope the second theologicall grace thus linked together Faith Hope Charity 1 Cor. 13. 3. Our last English translators have turned it Faith But the Greek word properly signifieth Hope It is in foure other places of this Epistle used namely Chap. 3. v. 6. Chap. 6. v. 11 18. Chap. 7. v. 19. And in all these places translated Hope So might it have been here also translated For after he had exhorted us to faith here he exhorteth us to hope As faith produceth hope So hope nourisheth faith Of Hope See Chap. 3. v. 6. § 62. This grace of hope giveth evidence of the provident care of God over his Church and people For the reason why God worketh this grace in them is the condition wherein they are and the danger whereunto they are subject in this world In regard of their condition they are as a ship in the sea and as souldiers in the field The sea lyeth open to many stormes and ships therein are subject to great danger So are souldiers when bullets as haile-stones fly about their ears Such being their condition and such the danger wherein they are God affords them in reference to the former metaphor of a ship in the sea hope as an Anchor See Chap. 6. v. 19. § 153. And in reference to the other metaphor of souldiers and the danger wherein they are he hath provided hope as an helmet Hereof see the whole Armour of God on Eph. 6. 17. Treat 2. Part. 7. § 7. Hereby we evidently see that God bringeth his people to tryals and as David caused Uriah to be set in the fore-front of the hottest battell purposely to be slain 2 Sam. 11. 15. so he suffereth them to be in manifold dangers not for their destruction but for proofe of the graces which he bestoweth on them and for manifestation of his own Power Wisdome Mercy and other divine properties in preserving them This grace of hope we are here exhorted to hold fast Of the Greek word 〈◊〉 fast See Chap. 3. v. 6. § 68. It implyeth persevering in that which is well begun The Apostle so expresseth his exhortation as he incites others as well as himself and himself as well as others to observe it For it is set down in the first person and plurall number See Chap. 2. v. 1. § 4. That wherein he would have them to persevere is the profession of their hope Of the Greek word translated profession See Cap. 3. v. 1. § 27. To hold fast implyeth an holy courage and an invincible resolution to go on in our well-begun course and a conscionable care in using means to continue in our holy profession For this end he useth this phrase without wavering This is the interpretation of one Greek word which is a compound The simple verbe in the active signifieth 〈◊〉 bow and in the passive to be bowed Luke 9. 12. and 24. 5 29. Thence this compound which is applyed to such as will not be bowed or removed from a thing This compound is no where else used in the new Testament It is here applyed to a Christians profession which must be steady and constant that iâ—… without wavering This confirmes that which hath been before noted concerning Saints perseverance Chap. 3. v. 6. § 68. §. 72. Of Christians professing their hope THe foresaid profession being here applyed to hope sheweth that profession is to be made of that hope which is in one That profession which useth to be made in baptisme implyeth as much This is implyed under this phrase the answer of a gâ—…d conscience towards God 1 Pet. 3. 21. Such a profession was that which David made Psal. 119. 46. and Paul Act. 24. 14. So much is testified of Christ himself 1 Tiâ—… 6. 13. We are expresly enjoyned to be ready
support it against sense True faith makes him that hath it believe that God is his loving Father when he seems to be angry with him it makes him believe that he is in a blessed estate though he be subject to many outward miseries Well were the Martyrs instructed herein Had they not had evidence of things not seen they would never have endured what they did This is rendred as the reason of Moses his enduring He endured as seeing him who is invisible v. 27. Invisible comforts and recompences swallowed up the terrours of those present trials which Martyrs saw and felt How much doth it now concern us to acquaint our selves with things invisible such as the Word hath revealed for our stability This was it that 〈◊〉 Christians from fainting They did look not at the things which are seen 〈◊〉 the things which are not seen 1 Cor. 4. 18. This made David when he was greatly distressed and saw no outward help to encourage himself in the 〈◊〉 〈◊〉 God 1 Sam. 30. 6. We know not what to do faith Iehoshaphat to God in regâ—… of outward helps but our eyes are upon thee 2 Chron. 20. 12. Thus may 〈◊〉 encouraged in all manner of cases that can here befall us §. 5. Of the resolution of and Observations from Heb. 11. 1. Now Faith is the substance of things hoped for the evidence of thâ—… 〈◊〉 seen THE sum of this verse is a description of faith Herein two points are observable 1. The Inference in this note of assumption Now or but. 2. The Substance whereof there are two branches 1. The point described which is Faith 2. The arguments whereby it is described These are two properties of faith both amplified by their distinct object The first property is thus expressed the substance The object hereof is things hoped for The other property is thus expressed the evidence The object thereof is things not seen Doctrines I. Helps prescribed are to be explained This ariseth from the inference Now. See § 2. II. Faith is a prime grace This ariseth both from the description and also from the large amplification thereof See § 2. III. Faith gives a being to future things The word substance intends as much See § 3. IV. There is a mutual relation betwixt Faith and Hope For they are future things hoped for whereof faith is the substance See § 3. V. Faith works assurance This property evidence intends as much See § 4. VI. Things invisible are not incredible Though they be not seen yet is faith 〈◊〉 evidence of them See § 4. §. 6. Of the meaning of Heb. 11. 2. By it the Elders obtained a good report IN this and the other verses following the foresaid definition of faith is amplified and exemplified and that by the vertue and efficacy of faith manifested in sundry particulars The first is a good report which it brought to Saints that lived in former times This relative By it or in it hath reference to that grace described in the former verse which is Faith The persons whose faith is here commended are stiled Elders Both our English and also the Greek word is of the comparative degree The positive signifieth an old man Luk. 1. 18. Men in place of dignity or authority have this title given unto them in the plural number and that in two especial respects 1. Because old men were fittest to have dignity and authority by reason of their experience which teacheth wisdome Iob 32. 7. 1 King 12. 7. 2. Because such honour was done unto them as useth to be done unto old men for old men carrying gravity in their faces use to be reverenced yea the Law requireth as much Lev. 19. 32. The comparative here translated Elder is attributed to men in regard of their age or office In reference to age both those that have attained to many years are so called 1 Tim. 5. 1. 1 Pet. 5. 5. in which sense antient women have this title in the feminine gender given unto them 1 Tim. 5. 2. and also they who are elder than others in reference to the younger are called elder though they be not old in age Luk. 15. 25. They also who have lived in former times are called Elders in that the times wherein they lived were antienter than our times especially such as were men of parts of worth of dignity authority or any other esteem Thus is the word frequently used in the New Testament Matth. 15. 2. In regard of office men were called Elders in reference to Civil and Ecclesiastical matters We read of Elders of the People Exod. 19. 7. Matth. 21. 23 Elders of the Town 1 Sam. 16. 4. Elders of the City Deut. 21. 3. Elders of the Lands 1 King 20. 7. These were Elders for civil affairs The Elders of the Jews who in the Evangelists and Acts are said to meet with Priests Scribes and other Rulers were for Ecclesiastical affairs For the Civil power was then taken from the Jews There were a number of these Elders which may be called Senators that made up a Council which the Jews called Sanhedrim Their greatest Council consisted of LXXI Senators which number is suppos'd to be order'd according to this direction which God gave to Moses Gather unto me seventy men of the Elders of Israel c. Numb 11. 16. Moses being added to these maketh 〈◊〉 seventy one By Elders in this text are meant such as lived in former ages before the times wherein these Hebrews lived We call such Ancestors Predecessors The Rhemists translate them old men which is absurd obscure and untrue For all those Elders that obtained a good report were not old men witness Enoch compared to the other Patriarchs before the Flood Gen. 5. 23. Saul's Son 1 Sam. 31. 2. Iosiah 2 Kings 22. 1. Ieroboam's Son 1 Kings 14. 13. They might be therefore young men as well as old men that are comprised under this word Elders The Apostle useth this indefinite word which excludeth none that in former times believed because there were many more that manifested the truth and vigour of their faith besides those that are mentioned in the Catalogue following Of all of them it is said they obtained a good report This is the interpretation of one Greek word The verb whence it is derived signifieth to witness a thing See Chap. 2. v. 4. § 30. Chap. 3. v. 5. § 53. It is here of the passive voyce and may word for word be thus translated were witnessed that is had witness or testimony given unto them they were approved and honoured with testimony Testimony given is under this passive word frequently used in the New Testament in the better part for â—… good and honourable testimony as v. 4. Acts 6. 3. 22. 12 1 Tim. 5. 10. Quest. By what kind of testimony were those Antients so honoured Answ. Both by Gods testimony and also by Mens God three waies gave good testimony unto them 1. He
Baptism This and the Cloud 1 Cor. 10. 2. The two other answered the Lords Supper which were Manna and the Water that came out of the Rock 5. The outward sign of this Sacrament was the red Sea they passed through it 6. The thing signified was Christs Blood Christs Blood is the Sea that keeps us 〈◊〉 from that destruction that falls upon others 7. The fit resemblance betwixt the sign and thing signified sheweth that this was represented by that namely that our spiritual preservation was represented by the manner of that temporal preservation 8. The adding of the means to the promise sheweth that this was a Seal The promise was first made to Abraham Gen. 15. 14. and confirmed Exod. 3. 8. and 14. 13. and by this passing through the red Sea ratified This was an especial 〈◊〉 of strengthning their faith Exod. 14. 31. §. 172. Of the agreement betwixt Israels passing through the Red Sea and Baptism 1. THE passing through the red Sea and Baptism had both the same outward signes which was water Matth. 3. 6. 2. They had like rites which were entring into the Water and coming out 〈◊〉 it Acts 8. 38 39. 3. They both had the same inward substance which was salvation by Christ. 〈◊〉 6. 3. 4. 4. They both had the same ground which was Gods Commandement and Gods promise Exod. 14. 16. and 14. 13. Matth. 28. 19. Mark 16. 16. 5. They were both for the same people which were Gods confederates Matth. 〈◊〉 19. 6. Both were but once administred Ephes. 4. 5. Iohn 13. 10. 7. By both persons were incorporated into Gods Church They who passed through the red Sea were the onely people of God so they who are Baptized 8. Both Sacraments are unprofitable to such as start from the Covenant 1 Cor. 10. 5. 2 Pet. 2. 20. 9. Both are Sacraments to prepare people for further grace Therefore they 〈◊〉 passed through the red Sea had Manna and the Water comming out of the Rock prepared for them and such as are Baptized have the Lords Supper as a Sacrament of spiritual nourishment 10. In both there was a difference betwixt Gods people and his enemies Isâ—… were saved but Egyptians drowned So by Baptism Believers are saved 〈◊〉 flesh with the corrupt lusts thereof are destroyed 11. As the Egyptians being drowned lay on the shore so the old man with 〈◊〉 corrupt lusts lies as drowned in Believers 12. As the Israelites passed through the Sea by the wilderness into Canaan so Belâ—…evers that are Baptized pass by this world into Heaven Mark 16. 16. §. 173. Of the Resolution of and Observation from Heb. 11. 29. â—…y saith they passed through the red Sea as by dry land which the Egyptians assaying to do were drowned THE sum of this verse is a proof of the Faith of the Israelites under the conduct of Moses Hereof are two parts 1. A preservation 2. A destruction In setting down the preservation observe 1. The Persons preserved in this relative they 2. The kinde of preservation here again observe 1. The matter manifested two wayes 1. By an act they passed through 2. By the object The red Sea 2. The manner under this phrase as by dry land In setting down the destruction observe 1. The Persons destroyed the Egyptians 2. 〈◊〉 atempt assaying to do 3. The issue were drowned Doctrines I. Faith is common to all sorts of persons The relative particle They extendeth it self to all sorts among the Israelites See § 165. II. The faith of some may be beneficiall to others Though all did not believe yet all received this benefit by the faith of them that believed that they were preserved See § 165 166. III. Faith makes bold By Faith the Israelites were enboldned to adventure through the Sea See § 166. IV. Weak in faith may become strong in faith Many of those who upon the sight of Pharaohs hoste murmured now confidently go into the Sea See § 166. V. Terrible things affright not believers The rising up of the waters of the Sea could not but seem terrible yet these believers are not affrighted See § 167. I. God can carry his through great dangers He carried these Israelites through the red Sea See § 168. VII God can make the most dangerous places to be the safest He made the bottom of the Sea to be as dry land See § 168. VIII Enemies boldly venture in the pursuie of Gods Saints So did the Egyptians when they entered into the Sea upon pursute of the Israelites See § 169. IX Presumption is the ready way of destruction The presumption of the Egyptians in entring into the Sea caused the destruction See § 170. X. The same means may cause preservation to some and destruction to others Instance the red Sea wherein the Israelites were preserved and the Egyptians were destroyed See § 170. XI Israels passing through the red Sea was a like figure to Christians Baptism See § 171 172. §. 174. Of the meaning of Hebr. 11. 30. Hebr. 11. 30. By faith the Walls of Jericho fell down after they were compassed about seven days THE twelfth instance for proof of the vigor of Faith is of the Israelites under the government and conduct of Ioshua This is the ninth instance from the Flood and the first after the Law By faith is here meant the same kind of faith that was before mentioned in the other instances Iericho here mentioned was a strong and well fenced City a frontier Town the first that kept them from entring far into Canaan It was one of those Cities which affrighted the spyes that were first sent to search the Land because as they said They were walled and exceeding great Numb 13. 28. great and walled up to Heaven Deut. 1. 28. So as to mans eyes it was impregnable Had this Citie stood in the strength thereof it might have been a refuge for others that had been overcome yea it might have been such a block in the passage of the Israelites as might have kept them from entring further Therefore the Lord by destroying this Citie in the first place would make a ready way and open passage for his people and withall give them hope of prevailing over others by laying this flat to the ground That this great work might appear to be of the Lord it is said that by faith the walls fell down that is Ioshua and the Israelites that followed him believing that the Lord was their God and that he would accomplish all his promises made to his Church in Christ and particularly this of Iericho answerably it fell out That they had a particular charge and promise to march about Iericho and that the walls of it should fall down is evident in the five first verses of the â—…ixt of Ioshua Their faith is manifested by their obedience in the verses following and the fruit and effect thereof is thus plainly expressed the walls fell down flat Josh. 2. â—…0 so as by inserting the persons that are
Country and another of the true Religion about their Rites of Titles in secular matters and priviledges he is to prefer his own Country As if there be war betwixt those two Nations about such secular Rites he may bear Armes under his Soveraign though an Idolater against the other though of the true Religion 3. In secret differences betwixt his Country and the other of the true Religion where the cause is not openly known by the common subjects a subject is bound to the command of those whose subject he is The Church may be preferred in such cases as follow 1. When there is speciall warrant either by inward divine instinct which Rahab had or by express command About this point of instinct men must take heed of conceited phantasies and diabolical suggestions 2. When ones Country is by God devoted to destruction In this case the Inhabitants of Babylon are commanded to come out of her Rev. 18. 4. 3. When some members of ones Country are to be punished for intolerable impiety and the Church is stirred up by God to be an instrument therein Because the Benjamites took part with the Citie of Gibeah who were of their own Tribe in this case they sinned and were destroyed Iudg. 20. 12 c. 4. When ones Country seeks the ruin of the Church meerly for Religion sake he that is of that true Religion may take part with the Church 5. When there is such deadly fewd betwixt ones Country and the Church as they cannot both stand together a true Believer may take part with the true Church In such cases a man may say to those of his Country as Levi did to his Father Mother Brethren and Sisters I have not seen them nor will I acknowledge them Deut. 33. 9. A man herein prefers true Religion before natural affection spiritual amity before Civill society yea God before man We are therefore in the foresaid cases to pull out the bowells of natural affection and in the cause of God to prefer him before all Luk. 14. 26. The Apostle S. Iames from these effects of Rahabs Faith inferreth that she was justified by works James 2. 25. meaning that that faith wherewith she was justified was not a bare naked faith without works but a faith that manifested it self by works and in that respect her works did declare her to be justified So as a mans inward faith in God and love of him must be manifested by works See more hereof In the Saints Sacrifice on Psal. 116. 9. § 59. §. 191. Of the Resolution of and Observations from Hebr. 11. 31. By faith the harlot Rahab perished not with them that believed not when she had received the Spies with peace THE sum of this verse is in two words Faiths proof Hereof are two parts 1. The point proved 2. The kind of proof In the former we have 1. The particular grace Faith 2. The person whose faith it was The person is described 1. By her name Rahab 2. By her condition an harlot The latter which is the kind of proof admits two considerations 1. An event that fell out This is 1. Propounded in this phrase she perished not 2. Amplified by the contrary event which befell others In the amplification is set down 1. The kind of Judgment implyed in this phrase with them 2. The cause thereof in this phrase that believed not 2. An effect In setting down whereof three branches are expressed 1. The particular act she received 2. The object or persons whom she received the Spies 3. The manner how with peace Doctrines I. The seed of Faith is accounted for Faith Such was the Faith here mentioned See § 181. II. God takes notice of penitents by name Witness Rahab See § 182. III. Some Gentiles under the Law were called Such a one was Rahab See § 182. IV. Women may prove Worthies Rahab was a woman and here reckoned amongst Worthies See § 182. V. Notorious sinners may obtain much mercy An harlot here so did See § 183. VI. God hath penitents in high account Rahab was a true penitent See § 183. VII Faith keeps from common destruction See § 184. VIII Others may reap benefit from the faith of some By Rahabs Faith all that were in her house were preserved See § 184. IX God can put difference betwixt different persons Rahab perished not with others in the Citie See § 184. X. Infidelity is the cause of destruction They perished who believed not See § 185. XI Spies are lawfull This is here implyed by the mention of Spies in this place See § 186. XII Men in danger are to be preserved from such as seek their lives Thus did Rahab preserve these Spies See § 187. XIII They who are taken under protection must be dismissed in peace So were these Spies See § 188. XIV Mental equivocation is sinfull See § 189. XV. There are cases wherein the Church is to be preferred before ones own Country Rahabs case was such an one See § 190. XVI Faith is justified by works So did Rahab here justifie her Faith See § 18. §. 192. Of Registring some specialls in publick records Heb. 11. 32. And what shall I more say for the time would fail me to tell of Gideon and of Barak and of Samson and of Jepthath and of David also and Samuel and of the Prophets THE Apostle having long insisted on a distinct narration of the fruits of the faith of sundry Worthies he here contracts his Catalogue that his Epistle might not swell too much The Sacred Scripture setteth out the examples of many other Worthies which the Apostle supposed to be very pertinent to his purpose Therefore he doth not abruptly break off his induction of particulars but elegantly contracts it and that 1. By a bare expression of their names v. 32. 2. By a concise declaration of the common effects of their faith in the verses following He passeth from his distinct description of particulars to a brief enumeration of others by a transition in these words What shall I more say the time would fail c. This transition consists of a Rhetoricall communication wherein a question is propounded and an answer made by himself which maketh it to be a Rhetoricall figure This question What shall I more say implieth that he had much more to say In the Greek it runs thus word for word and what do I yet say which implieth a purpose to break off his former distinct expression of the fruits of the faith of particular persons though he had much more to say For in the former Catalogue he culled out some only of those who are recorded in the five Books of Moses and in Ioshua till the Church was brought into the promised land He passed over Enoch Shem or Melchisedech Rebekah Aaron Caleb and sundry others Whereby he hinteth that God had more Worthies than are requisite to be made known 1. There were more recorded in the old Testament yea and in the
places Mal. 1. 11. 4. That to continue till Christs first comming This to the end of the world 2. In the difference betwixt the Catholick Church and particular Churches 1. That is invisible for howsoever the members thereof be Children of men who are visible creatures yet their essentiall and specifical form which makes them to be indeed of the Catholick Church is not visible for it is an inward spirituall effectuall calling But particular Churches are visible for profession of the true faith and subjection to the ordinances of a particular Church is sufficient to make men members thereof Hypocrites may be as true members of a particular Church as the upright especially till they be discerned and discovered So was Iudas Ananias Saphira Demas and sundry others 2. Hence arifeth a second difference The Catholick Church consists only of the elect being effectually called such are here described first-born whose names are written in heaven But particular Churches are mixt assemblies as the parables of sundry sorts of grounds of corn and tares of the draw-net of wheat and chaff of the fruitfull and barren Fig tree of vessels of honor and dishonor shew 3. The Catholick Church can never fail Matth. 16. 18. Particular Churches may for where are the Churches planted by the Apostles 4. The Catholick Church is diffused throughout the whole world and extendeth it self to all times as I shewed before But particular Churches are tied to certain places as nationall Churches and parochiall Churches 5. The Catholick Church extendeth it self beyond this world even to heaven for part of it is triumphing in heaven as this phrase spirits of just men made perfect sheweth But particular Churches are only on earth No divisions or distinctions or relations or ordinances in heaven as on earth Rev. 21. 22 23. These and other like differences are the rather to be observed because of our adversaries who confound the Catholick and particular Church of Rome and thereby apply to their particular Churches all the properties priviledges and excellencieâ—… of the Catholick Church whence have risen the many and great controversies betwixt us and them about the Church as about the essence of it the visibility stability infalibillity and authority of it §. 105. Of regeneration and the causes thereof THe first particular whereby that blessed society to which we are brought by the Gospel is set out in this phrase Church of the first-born The Greek word translated Church commeth of a Greek verb which signifieth to call the compound whereof signifieth to call out hence the word here translated Church which signifieth a company called together of their calling outward and inward and of the means of the one and the other Gods word and Spirit see Chap. 3. § 13. By the word men are called to profession of the true faith which is the outward calling Hereby visible particular Churches are constituted By the Spirit true faith is wrought in them whereby they are brought to yeeld from the heart true obedience to the faith which they professe These are they which constitute the forementioned general assembly the true Catholick Church and these are they who are here intended under these words First-born whose names are written in heaven The title First-born is a compound word of a verb that signifieth to bear or bring forth and of an adjective that signifieth First It importeth two things 1. A Nativity or birth 2. The excellency thereof The birth here intended cannot be meant of a birth after the flesh In that respect Nicodemus his scruple is to purpose Ioh. 3. 4. How can a man be born when he is old can he enter the second time into his Mothers womb and be born All such kinds of birth in this mystery are excluded Ioh. 1. 13. in those phrases Not of blood nor of the will of flesh nor of the will of man It s therefore stiled Tit. 3. 5. regeneration a being born again or a new birth And this must needs be spirituall The excellency of this birth is noted in this particle FIRST For the first is a word of order and of honour Its applied to Christ the second person in sacred Trinity and to Sons of men See Chap. 1. v. 6. § 67 68. In this place it may be appropriated to the Iewes or extended to all Saints Yea both these may even in this place well stand together For the Iewes being Gods first-born and we being brought to them and made partakers of their priviledges are also Gods first-born as well as they From this priviledge we may observe 1. They who are of the true Church are new-born The metaph or of first-born being applied to the Church imports as much So much likewise is intended Psal. 87. 5. And of Sion it shall be said this and that man was born in her But more fully expressed Ioh. 1. 12 13. and Iam. 1. 18. Christ makes it a matter of absolute necessity Ioh. 3. 3 5 7. Except a man be born again he cannot see the Kingdome of God The reason thereof may be taken from that utter depravation which hath seisâ—…d on man for repairing whereof no patching or piecing will serve the turn but a new making It s called a new birth to distinguish it from our generall birth and it s stiled a birth to set out the work of God more lively 1. Hence we should be stirred up to put our selves upon examination whether we be of the number of Gods new borne till we have some evidence thereof we can have no assurance of any interest to the generall assembly or to the priviledges appertaining thereunto For your help herein take these few signes of regeneration 1. A new form and image even such an one as after God is created in true holinesse and righteousnesse Eph. 4. 24. Hereby Saint Paul knew that they at Rome to whom he wrote were born againe because saith he Rom. 6. 17. Ye have obeyed from the heart-root that form of doctrine into which ye were delivered Here he useth a fit resemblance taken from a mold into which metals are cast the metall will be of that shape whereof the mold is and beare that image which is engraven on the mould Thus they who by the word are begotten againe will carry the shape and image of the word which is the image of God So do all creatures that are not monsters beare the image of that which begat them If ye say of a Pig or Puppy this is a womans Child will any beleeve you Much lesse will I beleeve that he who carries the Devils image is born of God 2. Spirituall life manifested by spirituall motions and affections such as the Apostle intendeth under this phrase Rom. 8. 5. They that are after the Spirit do mind the things of the Spirit And also under this God will quicken your mortall bodies by his Spirit v. 11. A Child that is not still-born will soon
comprized XXII Nothing that man can do is to be feared He saith not only I will not fear man but also I will not fear what man shall do XXIII Mans spite to ones self in particular is not to be feared This particle MEE intendeth as much Of these three last Doctrines See § 90. XXIV Confidence in God and Courage against man are inseparable He that can say The Lord is my helper may also say I will not fear man XXV Faith in God and fear of man cannot stand together For he that saith God is my helper will not fear man Of these two last Doctrines See § 91. §. 94. Of the Coherence of vers 7. with the former Verse 7. Remember them which have the rule over you who have spoken unto you the Word of God whose faith follow considering the end of their conversation IN this verse is laid down a fourth duty to be performed to others See § 1. Those others are Ministers so as the duties enjoyned in this verse are branches or the fift Commandment Though the duties be distinct in themselves yet they have reference to those that go before 1. They may have a generall reference to all the forementioned duties For their teachers had well instructed them in all Therefore by remembring their teachers they might be the better directed and incited to them 2. They may have a particular and more immediate reference to the virtues mentioned in the verse immediately going before which were confidence and courage For by remembring the doctrine and practice of their teachers who had well instructed them in the grounds of both and sealed up their doctrine by being themselves a pattern even unto death they could not but be much established thereby §. 95. Of remembring our Teachers TO remember is a proper act of the memory The memory is placed in man as a treasury to lay up for future use such things as the understanding conceiveth to be a truth and the will yieldeth unto as good This act of remembring may admit of a fourfold distinction 1. To receive and lay up what is conceived by the minde Thus the Preacher would have the young man remember his Creator in the daies of his youth even then to receive and lay up his word and works for some use Eccl. 12. 1. 2. To hold fast that which is so laid up Thus it is most properly opposed to forgetfulnesse Remember and forget not saith Moses to the Israelites Deut. 9. 7. 3. To call again to minde what hath been forgotten Thus the Disciples are said to remember what Jesus had said to them Ioh. 2. 22. Jesus in the time of his Ministry had told them that he should rise the third day from the dead but they forgat it till the time of his resurrection Then they remembred it that is they called it again to minde Thus this word is explained Isa. 46. 8. 4. To think on and consider that which we have learned As when we are enjoyned to remember God Deut 8. 18. to remember his law Mal. 4. 4. to remember the Sabbath Exod. 20. 8. These and other like things are seriously and frequently to be thought on Our last English Translators of the Bible do oft translate the originall word which properly signifieth to remember thus think on Gen. 40. 14. Neh. 5. 19. The word remember being here spoken of things that they had before learned may be applied to the three later distinctions namely to hold fast and not forget or in case they had forgotten to use means of calling to minde again and frequently and seriously to think on what they had heard of their teachers and seen to be practised by them In these respects Ioshua adviseth the Israelites that went beyond Iordan to remember the word which Moses commanded them Josh. 1. 13. And an Angel bid them that came to seek Christ in the grave to remember how he spake unto them when he was in Galileâ—… Luk. 24. 6. This word remember is here used because 1. It is a comprehensive word It compriseth under it all particular duties that hearers owe to their teachers as to praise God for them to speak well of them to beleeve their word to obey their directions to imitate their commendable practises c. 2. Remembrance of teachers quickneth up people to do on their behalf when they are absent as much as if they were present But no respect useth to be shewed to them that are forgotten 3. Remembrance of such as are absent doth in a manner set them before our eyes and so represents their doctrine and practise unto us as if we saw them in the Pulpit heard them preaching and beheld their good conversation 4. Remembrance of such teachers at have begotten us to God or further built us up in the true faith is an especiall means to establish us in that truth which we have received from them and to keep us steady in that way of righteousness wherein they walked before us For remembring of them makes them to be in absence as present with us Continuall presence of Ministers and their continuall preaching sound doctrine and living holily doth much confirm and more and more build up hearers So will the remembrance of them do 5. Remembrance of teachers removed from us will keep us from being seduced with corrupt and lewd teachers So soon as faithfull Pastors are removed from their flocks the devil will be ready to thrust in theeves robbers yea and wolves amongst them This the Apostle found to be so by wofull experience Gal. 1. 6 7. and 3. 1. and 4. 9. Yea he foretold as much to the Elders of Ephesus Acts 20. 29 c. It is the greatest honour that living people can do to their deceased Pastors to remember their wholsom instructions and holy conversation On these and other like grounds the Apostles have been very carefull in using means to put people in remembrance of them in their absence For this cause St Paul sent Timothâ—…us unto the Corinthians to bring them into remembrance of his waies 2 Cor. 4. 17. This St Peter thought meet to do as long as he lived 2 Pet. 1. 13. for this end he wrote his second Epistle 2 Pet. 3. 1 2. Hereby is discovered both the ingratitude and folly of such as having had faithfull Ministers forget them so soon as they are removed from them It is taxed as a foul blemish in that City which was delivered by the wisdom of a poor wise man that no man remembred that same poor man Eccl. 9. 15. It was the destruction of Ioash that he remembred not the kindness which Iehojada had done to him 2 Chron. 24. 22 23 c. That therefore which the Apostle here requires as it is our duty so it will be our wisdom to observe This the Apostle presseth upon the Philippians Phil. 1. 27. 2. 12. For this he also commendeth the Corinthians 2 Cor. 11. 2. and the Thessalonians 1 Thess. 3.
Herein lies a main difference betwixt the histories of Heathens and Saints It was before noted § 101. that the histories of Saints are in sacred Scripture purposely recorded for imitation §. 104. Of the benefits of imitating Guides THe direction to be observed about the right and best use concerning Guides is so to set them before us as we may endeavour to be like unto them and that whether they be living or dead whether of later or ancienter times There is mention made of a Star which certain wise men of the East so fixed their eyes upon as they followed it till at length they came to Ierusalem and from thence to Bethlehem where they found Jesus Matth. 2. 1 c. Thus must we set our eyes upon such Guides as God doth set before us and follow them till we may come to that place where Jesus now is Thus shall we honour them This is indeed the greatest honour that we can do to them Hereby we make a supply of them in Gods Church they being taken away so as the Church doth the less miss them Elijah was the less missed because Elisha was indued with his spirit This therefore brings a great benefit to the Church of God The greatest benefit of imitating our Guides redoundeth to our selves We being like to them shall receive from God such approbation and acceptation as they received we shall finde such consolation in our own souls while here we live and when we are dead partake of their glory Their virtue will live in us Abels offering his sacrifice in faith will make us so to offer up our spirituall sacrifices Enochs walking with God will make us in all things to eye God Noahs uprightness will make us upright So the graces of others will be wrought in us Finally God hereby will be much honoured in that fear service praise and other duties are perpetually performed by mortall men which have but a time to be here in this world For as they who are departed have served him in their generation others who imitate them will serve him in succeeding generations So as the eternall God will be served from generation to generation §. 105. Of setting out the Lives of Saints departed THat which hath been said of the good which followeth upon imitating Saints justifieth the laudable profitable and pious custom of setting forth the Lives of Saints after their departure The sacred Scriptures abound herein The like have the Fathers of the Christian Church done in all ages and 〈◊〉 may it be performed This is not only a means of keeping them fresh 〈◊〉 memory according to that which the Wise man saith The memory of the just is blessed Prov. 10. 7. but also many are directed and incited to follow them Had not their lives been set forth succeeding ages would have wanted both directions and encouragements True it is that abuses are committed herein by uncertain frivolous and false narrations But abuse of a good thing is no sufficient warrant clean to take away all use thereof §. 106. Of the things wherein Saints are not to be imitated THis object of the forenamed duty faith whose faith follow is a limitation of that duty of imitation and it sheweth that the doctrine and practice of other men though pious is no absolute and infallible rule The particulars that are mentioned or otherwise intended do shew wherein such and such are to be imitated as the Prophets in suffering affliction Iob in patience Iam. 5. 9 10. So others in other like things The best Saints were men and had the flesh in them as well as the Spirit and many fruits of the flesh were manifest in them as well as of the Spirit That this point may be the more distinctly understood I will endeavour to clear these two points 1. Wherein they were not to be imitated 2. Wherein they might and must 〈◊〉 〈◊〉 1. Concerning the negative there are three things wherein they are not to be imitated 1. Extraordinary matters These were for particular persons not for all 2. Temporary matters These were for speciall times not for all times 3. Sinfull matters These were for no persons for no times 1. It was the motion of an extraordinary spirit that moved Elijah to call for fire from heaven to consume two Captains and their fifties 2 King 1. 9 10 c. Therefore when Christs disciples alleadged this example for them to do the like Christ rebuked them and said Ye know not what manner of spirit ye are of 2. Ioshuas worshipping God on Mount Gerizin and Mount Eber was but temporary It was therefore unwarrantably brought unto a perpetuall custom by the Samaritans Joh. 4. 20 21 22. 3. It was a sinfull practice of the Jews to put away their wives for every cause Christ therefore condemneth their successors for imitating them therein Matth. 19. 3 c. If it be demanded why those things were then registred I answer That though they were not all written for our imitation yet all for our instruction and learning Rom. 15. 4. Particular instructions which we may gather from them are such as these 1. By extraordinary acts the doctrine which they delivered is confirmed 2. By temporary acts the manifold wisdom of God is manifested Eph. 3. 10. and Saints submission unto God answerably ordered 3. By sinnefull acts the weakness of Saints is evidenced and Gods goodness and patience toward them Admirable comfort may be received from thence Quest. If patterns of Saints be not rules in all things how are doctrines raised from thence Answ. Doctrines are not raised simply from the practice of Saints but from the conformity thereof to those precepts which are an infallible rule for all and from Gods approbation of them The limitation of Saints practice doth demonstrate the preposterous apology of Enthusiasts who take their warrant from such as were extraordinarily inspired And of superstitious persons who plead the practice of the Apostles about Jewish Rites which were in the time of their honourable buriall Acts 21. 24. And of impudent sinners who produce the sinnefull acts of Saints for justifying themselves in their sinnes There is scarce a sinne which might not this way be justified But I advise such to consider the evidences of Gods displeasure against such sinne and the deep humiliation and through repentance of Saints for the same §. 107. Of the things wherein Saints are to be imitated COncerning the affirmative the things wherein Saints are to be imitated are to be brought to two heads The one Generall The other Particular All Generall morall duties appertaining to all persons at all times are for imitation as fear of God zeal of his glory faith in Christ love of the Saints meekness mercifulness temperance patience and other the like The Particular head containeth under it 1. Duties of a particular calling place or condition which they that are of the same may and ought to imitate Thus the Apostle setteth before wives the commendable practises of such
their Pastors had have just cause to follow that faith This ariseth from the inference of this verse upon the former See § 112. II. Christ is a Saviour The title Iesus demonstrateth as much See Chap. 2. v. 9. § 73. III. Iesus is the anointed of God The title Christ intendeth as much See Chap. 3. v. 6. § 54. IV. Iesus Christ belongeth to Iews and Gentiles In this respect the Hebrew name Iesus and the Greek name Christ are both attributed to him See Chap. 3. v. 1. § 29. V. Christ is eternall Thus far may this word yesterday be extended See Chap. 1. v. 10. § 129. VI. Christ was to his Church before his incarnation the same that he hath been since To that time may yesterday be also applied See § 112. VII Christ is to every one in the time present what he was before and will be after This word to day implieth so much See § 112. VIII What Christ hath been and is he ever will be He is for ever the same See § 112. IX Christ is immutable This is the main substance of the verse See Chap. 1. v. 12. § 141. §. 114. Of circumspection against false doctrine Verse 9. Be not carried about with divers and strange doctrines For it is a good thing that the heart be established with grace not with meats which have not profited them that have been occupied therein UPon laying down the only true Foundation of all sound and saving Doctrine which is Iesus Christ the Apostle fitly inferreth a disswasion from divers doctrines Hereby he sheweth that by fixing our mindes on Iesus Christ and on such things as set him out we may be brought the better to understand sound and saving doctrine Limners by eyeing the person whose picture they draw draw that picture much more to the life It therefore becomes Christians to be well instructed in the Doctrine of Iesus Christ and in those principles which concern him They who study the Gospel will thereby be established in that truth which will bring their souls to eternall salvation The first word of this Text as our English hath set it down translated carried about is a compound and fitly according to the composition turned carried about It is applied to such impotent persons as could not go of themselves but were by others carried hither and thither for cure Mark 6. 55. and to clouds carried about with windes Iude v. 12. and to other light things which are easily moved and carried up and down Eph. 4. 14. It here implieth two things 1. Levity 2. Inconstancy Levity in the disposition of men in that they are easie to be seduced and drawn aside like those whom the Apostle cals children Eph. 4. 14. and silly women 2 Tim. 3. 6 7. Inconstancy in their entertaining one opinion after another That this is mans naturall disposition is evident by the Apostles manner of expressing this disswasion Be no more children tossed to and fro Eph. 4. 14. In that he would have them to be so no more he implieth that formerly they had been such and might also again be such Wofull experience of all ages hath given too great evidence hereof Upon Moses his absence from the Israelites about fourty daies they turned to Idolatry Exod. 32. 1 c. so soon as Iehojada was dead King and people revolted from the Lord 2 Chron. 24. 17 c. Many of those Jews which in congratulation of Christ cryed Hosanna as he was coming to Ierusalem Mat. 21. 15. within few daies after cryed out against Christ Crucifie him Mark 15. 13. This levity and inconstancy in people gave occasion to St Paul thus to complain I marvel that you are so soon removed from him that called you c. Gal. 1. 6. and thus O foolish Galatians who hath bewitched you that you should not obey the truth c. Are you so foolish Having begun in the spirit are you now made perfect by the 〈◊〉 Gal. 3. 1 9. Scarce was there any false doctrine broached but it found many entertainers thereof It is said That many shall follow the pernicious wayes of false prophets 2 Pet. 2. 2. There is in this respect great need of much circumspection that we be not seduced and of labouring to be established in the Doctrine of Christ whereof see more § 118. That with which men are ordinarily seduced is here styled Doctrines This is the same word that is used Chap. 6. vers 2. § 11. but in a farre different sense 1. There it is used in the singular number and implieth the Harmony and Agreement of all sound principles making up one form of Doctrine but here the plural number is used which implieth a variousness and disagreement in false Doctrines as the word divers in this verse implieth 2. There it is taken for the Doctrine of Christ the Doctrine of Truth and Salvation here for the Doctrines which vain men teach doctrines of falshood and perdition Seducers have their doctrines as well as faithfull Ministers which they teach and wherein they instruct their Diâ—…ciples The Pharisees and Sadduces had their doctrins Mat. 16. 12. Mention is also made of the Doctrine of Balaam 〈◊〉 of the Doctrine of the Nicolaitans Rev. 2. 14 15. There is in seducers a diabolical spirit that makes them restless they think it nothing for themselves to run in the broad-way that leadeth to destruction unless they draw others with them thereunto The Scribes and Pharisees would compasse Sea and Land to make one proselyte and that two-fold more the childe of hell then themselves Matth. 23. 15. Though they were blinde yet they would be leaders Blinde leaders of the blinde Matth. 15. 14. This sheweth the necessity of a sound orthodox Ministry whereby men may be instructed in the true Doctrine of Christ and kept from these doctrins of men The Apostle setteth down this as a principall end of Christs giving to his Church Pastours and Teachers that we be henceforth no more children tossed to and fro c. Ephes. 4. 11 14. §. 115. Of divers and strange Doctrines and undue Toleration thereof TO the foresaid Doctrins of men the Apostle addeth these two Epithetes divers strange The first of these divers hath reference both to the multitude and also to the various kinds of things as is shewed Ch. 2. v. 4. § 34. Herein lieth a main difference betwixt the doctrine of God and the doctrins of men Gods doctrine is the truth it self and truth is only one plain clear firm stable but doctrins of men are erroneous and false and in that respect various ambiguous deceitfull inconstant unstable Man is full of vain inventions There is no certain rule to be found but in Gods Word The advice of the Apostle Iohn about trying the spirits whether they be of God 1 Joh. 4. 1. is very behovefull to this purpose For this end we must pray for the spirit of wisdom and revelation in the knowledge of Christ
Eph. 1. 17. We are of our selves blinde and without the spirit of illumination may soon be drawn into one or other of these divers doctrins The other Epithete is strange That is counted strange which is not usual with which men are not acquainted or whereof they have not heard before Thus the Athenians counted the doctrine of Iesus and of the resurrection a doctrine of strange gods Act. 17. 18. For Jesus and he put to death and raised again was such a God as they had not heard of before About Religion and matters of faith that is counted strange in Gods Church and among Gods people which is not grounded on Gods Word For Gods Word is that â—…whereupon the Church groundeth all her Doctrins and acknowledgeth none for sound but that which is thence raised The fire which Nadâ—…b and Abihu offered before the Lord is called strange because it had not Gods warrant but was against his Word In this sense mention is made of strange incense Exo. 30. 9. and of strange apparel Zeph. 1. 8. Thus the doctrins against which this Apostle fore-warned these Hebrews were such as had no warrant in Gods Word and which Gods Church had neither acknowledged nor received That we be not carried about with strange doctrins we must be well exercised in Gods Word and make that a touchstone to try doctrins thereby There is no better way to discover strange doctrins The danger of divers and strange doctrins giveth proof That Toleration of divers Religions in one and the same Church and State is intolerable This is the root that beareth gall and wormwood Deut. 29. 18. It is that root of bitternesse which will trouble men and desâ—…le many Heb. 12. 15. It makes much against Gods honour the good of Church in general and the particular Members thereof yea against those that maintain divers doctrins and against such as are without the Church 1. In regard of God All divers and strange doctrins impeach some divine truth or other Now Gods truth is most precious to him He cannot endure to have it any way impeached 2. The Church is the pillar and ground of truth 1 Tim. 3. 5. The Oracles of God are committed to her How can she then but be accounted unfaithfull if she tolerate divers and strange doctrins Doth she not herein make her self accessory both to the fault and punishment Christ had a quarrell against Pergamus because she had there them that held the Doctrine of Balaam Revel 2. 19. 3. Particular Members of the Church are in great hazard to be carried about with these doctrins as was shewed § 114. One scabbed sheep may soon infect a whole flock False doctrine is like levn which soon leveneth the whole lump 1 Cor. 5. 6. Christ therefore is very earnest in disswading from such leven Mat. 16. 6. An Apostle saith that false teachers will draw many after them and that many will follow their pernicious wayes 2 Pet. 2. 1 2. 4. They that teach divers and strange doctrins bring upon their souls their own and others bloud In this respect such doctrins are called damnable and the the broachers themselves are said to bring upon themselves swift destruction 2 Pet. 2. 1. 5. They who are without the Church by divers doctrins and by the divisions that in the Church are raised thereabout are still kept out and have the greater dislike of Church courses wrought in them In this case Eliahs expostulation must take place How long halt you between two opinions 1 King 18. 21. If the Religion which ye professe be the truth follow it If the Popish Religion or any other be the truth go after it Be not carried about with divers and strange doctrins This Admonition discovereth another pernicious conceit which is That a man may be saved in any Religion This conceit will soon carry men about with divers doctrins But if Christ be the only foundation of salvation and if that doctrine which is not built on this foundation be divers and strange surely a man can be saved in no other Religion then that which is built on this foundation If this conceit of being saved in any Religion were sound what need such care be taken for finding out and maintaining the true Religion Why do any suffer for the same As the Apostle implieth concerning the Resurrection that if there be no Resurrection we are of all men the most miserable 1 Cor. 15. 19. So I may say in this case If a man may be saved in any Religion Martyrs were of all men the greatest fools But he that hath prepared a Crown for them accounteth them the wisest of all § 116. Of Good and the divers acceptions thereof THat divers and strange doctrins may be the better avoided the Apostle expresly sheweth what is that true sound saving doctrine which is to be entertained This he styleth Grace and the more to commend it he premiseth this Preface It is a good thing that the heart be established with Grace This is a forcible motive to take heed of being carried about with divers doctrins It is therefore inferred with this causall particle FOR. If it be a good thing to be established with grace then it cannot be good to be carried about with divers doctrins Good is an extensive word and applied to sundry desirable things It is used to set out 1. That which is upright right and righteous 1 Sam. 12. 23. Psal. 125. 4. 2. That which is profitable and beneficial Gen. 2. 18. 3. That which is delectable pleasant and sweet Cant. 1. 3. 4. That which is great large and abundant 2 Sam. 6. 19. 5. That which is excellent Mat. 17. 4. 1 Tim. 3. 1. 6. That which is seasonable 2 Sam. 17. 7. 7. That which is prosperous 1 Kings 22. 13. 8. The truth and substance of legal types and shadows Heb. 9. 11. 10. 1. 9. The blessings of this world Psal. 4. 6. 1 Ioh. 3. 17. 10. True happinesse Deut. 30. 15. In most of these respects may this Epithete Good be here taken but especially for that which is profitable extending the profit here intended to the profit of the soul That it is here thus to be taken is evident by the Apostles inference of a contrary effect upon a contrary cause thus Meats have not profited This positive Good is oft used comparatively for better as if he had said It is better that the heart be established with grace then with meat Thus is this positive translated Mark 9 42 45 47. The expression of it in the positive Good is an Hebraism and carrieth emphasis and it is here fitly translated according to the letter of the original This is a strong inducement to observe the duty here set down that it is good so to do This inducement is oft and much pressed by the Psalmist both on his own behalf as where he saith I will praise thy Name O Lord for it is good Psal. 54. 6. and also on
117. VII The word of Grace must enter into the heart For this end mention is here made of the heart See § 117. VIII The word of Grace is able to establish the heart It can so satisfie and quiet it as it will stedfastly abide therein else it were in vain to exhort to have the heart established with Grace See § 118. IX Doctrins about meats are contrary to Grace They are here opposed to Grace See § 119. X. Doctrins of meats cannot establish mens hearts This negative not denieth that to meats which it ascribeth to Grace See § 119. XI Doctrins of meats never profited any mans soul. This is here expresly set down See § 119. XII Men use much to busie themselves about external Rites This phrase of being occupied intends thus much See § 120. XIII All the pains that men take about externall Rites doth not profit them Though they be occupied thereabouts yet they are not profited thereby See § 120. §. 122. Of the Christians Altar Verse 10. We have an Altar whereof they have no right to eat which serve the Tabernacle Verse 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 Verse 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the gate THe Apostle here produceth another Argument to draw the Hebrews from doting upon legal Rites The former Argument was taken from the unprofitablenesse of them v. 9. § 119. This other is from the damage they bring to themselves thereby They deprive themselves of all benefit which they might otherwise receive from Christ. Of the notation of the word Altar See Chap. 7. v. 13. § 72. It is here taken tropically and that in a three-fold respect 1. By a Metonymy of the Subject The Altar is put for the Sacrifice laid thereon This is evident by the act of eating attributed thereto thus We have an Altar whereof they have no right to eat The Israelites did eat of the Sacrifice not of the Altar Thus metonymically is Altar used in these phrases They are 〈◊〉 with the Altar and partakers of the Altar 1 Cor. 9. 13. 10. 18. that is of the Sacrifices offered upon the Altar 2. By a Synecdochy one of the legal Rites namely Altar is put for all the rest as meats were § 119. 3. By a Metonymy of the Adjunct a type is put for the truth a shadow for the substance an earthy Altar and Sacrifice for the celestial Altar and Sacrifice which is Jesus Christ. Thus much may be inferred from the singular number Altar here used not Altars The Apostle maketh a like collection from the word seed in the singular number thus He saith not And to seeds as of many but as of one and to thy seed which is Christ Gal. 3. 16. In this respect we Christians who professe the Gospel of Christ and believe on him are said to have this Altar As it was ordained before the world so in this later age of the world it is exhibited and by the Gospel offered and by faith received Thus beleevers have it There is no other Altar in the New Testament warranted to Christians but Jesus Christ the truth of the legal Altars The Iews themselves at this day have no earthy Altar For Christians to frame to themselves earthy Altars as Papists do is worse then Judaism True it is that the ancient Fathers make frequent mention of an Altar and a Sacrifice which titles they give to the Table of the Lord and to the sacramental bread and wine set thereon but metaphorically not properly The Apostles never use this word Altar in reference to the Lords-Table but this phrase The Lords Table is expresly used 1 Cor. 10. 21. nor this word Sacrifice in reference to sacramental bread yet this word bread is expresly used in that respect 1 Cor. 18. 16 17. Altar and Sacrifice in reference to the Lords Table and sacramental bread have been abominably abused by Antichristians even unto plain and palpable Idolatry As they pretend true Altars and Sacrifice so also true reall sacrificing Priests which Title is not once no not metaphorically attributed to a Minister of the Gospel as he is a Minister yet in a metaphoricall and spirituall sense it is oft attributed to beleevers in regard of spirituall Sacrifices of prayers and praises which they offer to God 1 Peter 2. 5. Revel 1. 6. But Christ who is the truth and substance of legal Priests Sacrifices and Altars and in that respect most truly and properly a Priest Sacrifice and Altar hath these Titles in the New Testament attributed to him 1. He is styled a Priest Heb. 5. 6. This he is in his Person as he is God-man 2. A Sacrifice Eph. 5. 2. This he is in his humane Nature for his body was the offering Heb. 10. 10. 3. An Altar Revel 8. 3. This is in regard of his Divine Nature for his humane Nature the Sacrifice was laid upon the Divine Nature being united unto it and the Divine Nature sanctifieth the humane Nature which is the property of an Altar Mat. 23. 19. It hath been shewed Chap. 7. v. 3. § 25. that there were many Types of Christ. Among others the Altars were special Types Of them there were two sorts One was the great brazen Altar for Sacrifice Exod. 27. 1 c. The other was the Altar of gold for Incense Exod. 30. 1 c. Christ was typified by the former in regard of the Sacrifice of himself Ephes. 5. 2. He was typified by the later in regard of his Intercession whereby he maketh our persons prayers and other holy services acceptable to God Rev. 8. 3. 1. This truth of Christ being our Altar doth much commend the state of the Christian Church above the state of the ancient Jewish Church and amplifieth the goodnesse of God towards us above that which was shewed to them 2. This directeth us to be well informed in that Sacrifice which was offered up upon this Divine Altar that we may with greater confidence rest thereupon 3. This phrase We have an Altar encourageth us to bring all our warrantable spiritual Sacrifices thereunto and to offer them thereupon and in faith in Christs Intercession to offer up all our prayers and praises and to rest for acceptance thereupon This use the Apostle himself teacheth us to make hereof vers 15. As a Type hereof the Jews were to offer up their Sacrifices on the Altar in the Tabernacle Levit. 17. 4. Iosâ—… 22. 16 c. §. 123. Of having no right to eat of the Christians Altar THere is a fearfull doom denounced against all such as adhere to the Ceremonial Law in the time of the Gospel The doom is this They have no right to eat of the foresaid Altar Hereby is implied that they deprive themselves of the greatest benefit that God ever afforded to children of men even of Iesus Christ himself and
humor in which he here useth this plurall number as they who in their edicts thus begin We Gregory We Pius By expressing his minde in the future tense he declareth his purpose before hand which is a lawfull and usefull course Other faithfull Ministers in all ages have so done yea and Christ himself especially about the time of his departure as Ioh. 14. 3 13 16 18 21 23. all Gods promises are such professions Such professions before hand do much support the spirits of them to whom they are made and make them expect the accomplishment of what is professed yea this is an holy tie and bond to him that maketh the profession to be faithfull in performing the same This may be a good patern for such as intend good to others freely to profess their intent before hand and that with a faithfull resolution to perform what they profess §. 25. Of the Ministry of the Word a means of going on to Perfection THe foresaid Apostolicall promise is both a meanes to lead on people forward to Perfection and also a motive to stir up people to indevour after it That it is a meanes is evident by this effect of making people to grow attributed to the Ministry of the Word In this respect saith an Apostle desire the Word that you may grow thereby 1 Pet. 2. â—… and I commend you to the Word which is able to build you up Act. â—…0 32. God hath sanctified the Ministry of the Word both for our spirituall birth and also for our spirituall growth to begin and to perfect grace in us in which respect Ministers are stiled Planters and Waterers 1 Cor. 3. 6. Fathers and instructors 1 Cor. 4. 15. Such Ministers as having well instructed their people in the first principles of Religion do there set down their staff and go no further though they may seem to have gone far yet come far short of that which becomes a faithfull Minister Should a parent that had well trained up his childe in the childhood and youth thereof then leave it and take no care of fitting it unto some good calling he would be counted both improvident and unnaturall much more Ministers that do not what they can to perfect their people This was the end why Christ gave Pastours and Teachers Eph. 4. 11 12 13. §. 26. Of Ministers helping their people to attain Perfection AS the Apostles promise was a meanes of drawing on his people to Perfection so it was a motive to incite them so to do For a Ministers patern in doing his duty is a forcible inducement unto people for them to do their duty Hereupon saith the Apostle Brethren be followers together of mee c. Phil. 3. 17. Men are much moved by the example of their guides A generous mind will count it a great disgrace to be a slothfull hearer of a diligent Preacher and to remaine ignorant under a well instructing Minister This should stir up us Ministers still to be going on in laying forth all the mysteries of Godliness that thereby we may draw on our people nearer and nearer to Perfection This is the rather to be done because it is a singular help to peoples progress which Ministers must indeavour every way they can As they incite their people to perform duty so they must direct them how to do it Where the Apostle exhorteth to covet earnestly the best gifts he further addeth And yet shâ—…w I unto you a more excellent way 1 Cor. 12. 31. See Chap. 3. v. 13. § 142. Thus there may be hope that a Ministers labour shall not be in vain Exhortation is of good use to work upon affection But directory Doctrine so worketh upon the understanding as a mans affection is thereby well ordered and directed They much fail in their Ministeriall function who are earnest in exhortation and reproof but scanty in directing the people They are like a foolish rider who letteth go the reines of his bridle and whips and spurs on his horse so as the horse may carry him much further out of the way then he was before Many cry out against ignorance and non-proficiency and earnestly exhort to knowledge and good progress in grace they complain that their people care not how they present themselves to the Lords Table yet do not such Ministers perform their duty in instructing their people and building them up from one degree of grace to another For our parts as we desire to be accounted faithfull as Moses was Num. 12. 7. and would be pure from the blood of all men let us not shun to declare unto our people 〈◊〉 the counsell of God Act. 20. 26 27. but upon the good foundation which we have laid build gold silver and precious stones 1 Cor. 3. 11 1â—… This is the way to bring people to Perfection §. 27. Of subjecting our purposes to Gods Will. THe Apostles foresaid promise is thus limited If God permit The conditionall Particle IF implyeth such a limitation as makes him subject his purpose to the guiding providence of God as if he had said I fully purpose what I promise but yet with this caution if God suffer me to do what I intend by which paâ—… we see that our purposes must be submitted to Gods permittance This is thus expresly commanded Ye ought to say If the Lord will Iam. 4. 15. and this had been the practise of Gods Saints When David had a purpose to bring the Arke of God into a setled place he thus expresseth his purpose If it be of the Lord our Gâ—… 1 Chro 13. 2. and Saint Paul thus I will return again unto you if God will Act. 18. â—…1 and again I will come to you shortly if the Lord will 1 Cor. 4. 19. and I 〈◊〉 tarry a while with you if the Lord will This submission giveth evidence of that knowledge which we have of the over-ruling providence of God of our faith therein and respect thereto For though there may be a preparation in the heart of man yet the answer of the tongue is frâ—… the Lord. And though a mans heart deviseth his way yet the Lord directeth his 〈◊〉 Prov. 16. 1 9. So as a mans purposes and promises will be all in vaine withâ—… this permission They are impious and blasphemous thoughts and speeches of men who think or say they will do this or that whether God will or no. An Heathen Poet who noteth out this speech of Ajax He that is no body may with the help of the Gâ—… much prevaile But I am confident to get this done without them withall observeth that divine vengeance followed him How much more is that Pope of Rome to be condemned who being forbidden by his Physitian to eat of a 〈◊〉 which he liked exceeding well but was hurtfull to his health blasphemously said Bring me my dish in despite of God Such speeches argue atheisticall minds They go too far in this point of Atheisme who peremptorily promise vow and binde themselves