whose House it is is expresse Scripture that Christ doth build it is so too For thus Christ saith to Peter Upon this Rock will I build my Church Matth. 16. 18. Some restrain the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things to the Church but that 's not probable For the better understanding of these words you must observe 1. That one of the most noble Effects and Works of God is the Church a most rare and curious piece 2. That to Frame Build and Constitute this must be a special act of that excellent and universal Builder 3. That as by the Word God created all things and built the World at the first so by this Word Incarnate dying and rising again sending down the Holy Ghost revealing the Gospel he built and founded the Church-Christian which shall stand for ever 4. That because he built this Church not meerly as God by the word not-Incarnate but Incarnate and made Flesh therefore it must necessarily follow that Christ is not part of the House nor the House it self but the Builder of the House For though he doth many things by the word not-Incarnate yet he never built the Church but by it The substance of the words is That presupposing this for a certain truth That every House hath a Builder therefore this House must have so too yet because it cannot be built by Men or Angels it must be built by God and because the materials of it are Men first sinful and guilty God must build it by Christ who is the Word made Flesh. This discourse implyes that Moses was not a Builder but a Member of this House yet an eminent Member and one advanced far above the ordinary ranck of other Members not only because a Prophet but an excellent and eminent Prophet too § 7. Thus far the excellency of Christ above Moses set forth by a Similitude taken from building The second Comparison is between Him and Moses as between Lord and Servant For it follows Ver. 5. And verily Moses was faithful in all his House as a Servant for a Testimony c. These words are part of the Minor Proposition and with the words immediately following inform us of two things The one concerning Moses the other concerning Christ 1. Concerning Moses That for his place he was a Servant 2. Concerning Christ That He was Lord of God's House They both agree in this that they had some certain place in the House of God but differ in this That the one was in a lower the other in a higher place Moses though faithful yet was but a Servant He was God's Servant in an honourable Place and in an Office of great Trust For the word Servant signifies an Officer yet because all Officers are Servants therefore by a Synechdoche they are often called Servants under their Soveraign He was a kind of Steward trusted with a general superintendency and inspection over God's House the Church of Israil In a word he was a Prophet and a Prince Yet here he is considered as a Prophet for he was to testify and declare unto the People the Laws and other things God should reveal unto him And it was an Honour to be such a Servant and a greater Honour to be faithful as he was to declare and testify all things which God revealed unto him and to do this without diminishing the least or adding any thing unto God's Word This is one proper Duty of Christ's Ministers to be witnesses of Christ and declare the whole counsel of God faithfully and how happy might the Church be if her Prophets were such As 1. Who did know what the Will and Word of God is 2. Did teach it faithfully and wisely according to their Commission Though Moses in this respect was counted worthy of Honour and deserved to be heard and obeyed by that People yet Christ was worthy in this respect of far greater Honour For it followeth Ver. 6. But Christ as a Son over his own House Here Son is opposed to Servant and his own House to the House of another which is the Master Christ is the Son Moses but the Servant Christ is in the House as his own built by him Moses was in the Church of the Jews as a Servant in the House of his Master giving directions for all things to be done therein according to the Will of God his Lord and Master Christ is not here called Lord but Son but by Son is meant the Heir which is Lord of all For as you heard before God had made Christ his Son Heir that is Lord of all Chap. 1. 2. The Church is his own House for he redeemed and purchased it by his own Blood he gave himself for it which Moses never did and his Father hath given all things into his hands and made Him Head of that Church and House which he himself hath Built Moses was never advanced to this Honour he never had any such Title This excellency of Christ both absolute and comparative we are exhorted to consider It 's represented unto us fully and clearly in the Gospel yet will be of little use to us if we consider it not so as we may the more clearly and distinctly know it and be effectually moved to honour Christ and prefert Him far above Moses For the end of consideration is a more clear and perfect knowledg of the things considered and in practicals the end of that knowledg is to move and incline out hearts This exhortation is but subordinate unto another as the duty of Consideration is but subordinate to an higher and far greater and that is Perseverance which is here thus expressed Ver. 6. Whose House We are if we hold fast the considence and rejoycing of hope firm to the end § 8. The Duty exhorted unto is final perseverance and is here described by the Apostle to be an holding fast of the considence and rejoycing of hope firm to the end This is opposed to Apostacy or a falling off before the end Perâ—everance is conceived to be no virtue distinct in it self but an adjunct of virtues and especially of Faith The virtues here are considence and rejoycing of hope The nature of it is 1. To hold these fast and firm 2. To hold them fast unto the end The subject immediate of this constancy and perseverance is confidence and hope 1. Confidence in this place presupposeth a firm and certain belief of the Truth of the Gospel concerning Christ as the only sufficient Saviour by whom alone God will give us everlasting Life 2. This confidence is a reliance and resting or reposing of our hearts upon God promising remission and eternal Life for Christ's sake alone For seeing God who is almighty in Power infinite in Wisdom unchangeable in his Purposes hath signified his willingness to save us and hath bound himself by his promise upon certain terms expressed in his promise we may be confident that what he hath promised he will perform and will in no wise fail or be
he clearly and fully revealed the Will of his heavenly Father and taught Man all things necessary to be known believed and practised to his Salvation And from him we received that perfect Rule of Christianity which directs us to Heaven which he confirmed by his holy Life glorious Miracles and the excellent Gifts of the Holy Ghost and sealed it with his precious Blood As a Priest he offered himself a pure unspotted Sacrifice to satisfy divine Justice to propitiate the Supream Judge to merit his favour and all spiritual Blessings and is ever ready to officiate and make intercession in Heaven For in all these things God trusted him This is his Absolute fidelity his Comparative follows in these words As also Moses was faithful in all his House This may be a Comparison either in quality or quantity In quality it 's a similitude signifying that he was like unto Moses in this particular of fidelity Moses was faithful so was Christ. It may be also in quantity and so signify an equality that He was as faithful as Moses and in fidelity not any whit inferiour to him both are true Moses was a Prophet and did order all things in the whole Church of Israel and all matters of Religion according to the pattern shewed him in the Mount and with all care and diligence did follow close the directions given him from Heaven So Christ did not his own Will but the Will of him that sent him and that in all things § 6. The Apostle knowing full well that it was not sufficient to prove Christ to be equal to Moses proceeds to shew that he was far more excellent Ver. 3. For this Man was counted worthy of more Glory than Moses c. To understand these words many things are to be observed As 1. That the scope of the Apostle in this Epistle as you heard before is to confirm these Hebrews in the Christian Faith and so prevent Apostacy 2. That one means and the same principally conducing to this end was to set forth the sufficiency and excellency of Christ and that not only absolutely but comparatively to those persons which were of most excellent account as Prophets and Angels both sent unto Men by God and by whom God had spoken to Men and also above all Priests which had nearer accesse to God and as Mediatours did officiate for Man before the Throne of God 3. That formerly He had demonstratively proved that He was more excellent then Prophets or Angels 4. That Moses was one of the greatest Prophets of all the rest as one that had nearer familiarity with God then others and as one that was trusted by him in very great and weighty matters 5. That the Jews and these Hebrews did much honour Moses and much depended upon him 6. Therefore the Apostle lest their high conceit of him should any wayes derogate from Christ or diminish his Glory he proves in this place that Christ was not only like unto Moses and equal with him but also far above him These things premised the words are easily understood The subject of them is the excellency of Christ as far above Moses This is set forth by a Metaphorical Allegory and in that manner that we have not only a Comparison in quality but also in quantity They are brought in by this rational or causal Conjunction For which some referr to the word consider as giving a reason why we must consider Christ. But it 's many times prefixed before the conclusion as inferred upon premisses following as here it seems to be and so it was used as you heard in the former Chapter Yet it 's sometimes adversative and the same with sed or but sometimes it 's used only to bring in a sentence but this I write only upon the By lest when we find it used in the New Testament we should in every place look for a reason from the cause or think that it alwayes tenders a reason for to prove or inferr a conclusion The comparison or comparative terms are taken from a Builder and an House and from a Lord of the House and a Servant in the House The argument in form is The Builder is far above the House and the Lord above the Servant But Christ is the Builder of the House and Moses but a part of the House Christ is the Lord and Moses but the Servant in God's House Therefore Christ is far more excellent then Moses and to be counted worthy of more Glory To be counted worthy of greater Glory doth presuppose 1. That the object of all Honour which is here called Glory is some excellency 2. That the more excellent any thing is the more worthy of honour it is 3. That because every thing is to have it's due and to be accounted as it is Therefore if Christ be more excellent and worthy of greater Honour then he ought to be honoured above Moses That the Builder is more excellent then the House no rational Man can doubt because the cause especially the principal efficient such an Architect is must needs be more excellent then the effect This proposition presupposeth another which can hardly be doubted that is Ver. 4. For every House is built by some man The word House may be taken either for an earthly artificial House or for any spiritual and metaphorical House as the Church yet here it seems to be an earthly artificial House made for habitation The reason why every House must have a Builder is because no House can build no effect can produce it self but every effect as every House is an effect must have a cause From hence it 's consequent that this House whereof the Apostle speaks must needs have a Builder even both that House wherein Moses and also that House wherein Christ was faithful Yet there may be Houses which may be built by Men and by Builders who are particular Architects of some particular House or Houses but there must be some universal Architect and Builder of all things and that is God But he that built all things is God that is God is the supream Agent the principall and universal cause of all Buildings and Effects is God And if of all things and Buildings then of the Church that Church that House wherein Christ was faithful These words are conceived to contain the Minor of the Argument so far as it speaks metaphorically of Building and then the sense is that Christ is the Builder of the Church But some do conceive that it 's a proof or confirmation of the Minor in this manner God is the Builder of all things and especially of the Church therefore Christ is Builder of the Church for Christ is God because he is that Word which was with God and was God and by whom all things were made at first and that Son by whom he made the Worlds who as the Father worketh hitherto and upholdeth all things by the word of his Power That God is the Builder of the Church
unfaithful He is a firm unmovable eternal Rock whereon we may securely settle and fix our selves and so much the rather because there is not any other besides him in whom we may trust 3. The effect if not the act of this confidence is boldly without any fear of Persecutions or Sufferings to profess our Faith in God and Christ our Saviour For where there is true Faith within there will be profession of it without And though the inward confidence be the principal thing yet profession outward is necessary and should be inseperably joyned The second thing is the rejoycing of hope Hope may here be the thing hoped for which is Salvation and eternal Glory yet not as considered absolutely in itself but as due to us by Christ's merit and God's promise in which respect we expect it and look for it and that upon most sure grounds The rejoycing of this hope is rejoycing in eternal Life as hoped for Eternal Life and the state of Glory is the principal though not the adequate object of Christian hope and is often so expressed in Scripture It may be known and believed on Earth yet it 's to be enjoyed in Heaven As only known and believed it cannot be a cause of joy but as either possessed or hoped for at least Neither can any man hope for it except he be so qualified as to be capable of it and have a right unto it by vertue of God's promise and a certain possibility to obtain it and that by divine assistance and constant use of means ordained to that end And this well-grounded hope makes it in some sort present though imperfectly to the party hoping And to look upon it represented and apprehended by a divine Light as ours and to be had in due time though for the present it be future and at a great distance yet it revivâ—s the heart and warmes it with an unspeakable joy This confidence and this hope are Duties required in the first Commandment understood evangelically and are found in every true Believer and never are without this heavenly joy Now because these heavenly virtues are not essential to the Soul not eternally inseparable adjuncts and may continue inherent for a time and yet not finally except God preserve them in us and we use the means of continuation therefore the Apostle exhorts us to hold them fast and firm unto the end And this is the Duty exhorted unto which is called perseverance which is not in our power but depends upon the divine assistance For that God which did first work them in these Hebrew-Christians must continue them yet so that he requires a performance of Duty and an humble dependance upon him in the use of all means appointed to that end with a serious consideration of those weighty Reasons and Motives which are proposed in the Scriptures and apt of themselves to work effectually upon us This exhortation presupposeth faith and hope as already qualifying the Soul for there 's no holding fast of that we have not no continuance of that which hath no existence in us And the more deeply and firmly they are radicated in the Soul and intensively increased they will be more easily preserved though the continuance depends ab extrinseco from the principal Efficient which is God who will never be wanting to such as carefully rely upon him and constantly pray unto him § 9. Thus you have heard 1. Who the persons exhorted are And 2. What the Duty pressed upon them is The third thing is the Reasons and Motives which are as before reduced to three Heads The first is the excellency of Christ as one so far above Moses as the Builder above the House and the Son and Lord above the Servant And this was an argument very forcible and powerful with the Hebrews and that not without plain reason For if they so much honoured and magnified Moses as they were bound to do because he was so excellent and the first Authour under God of their Jewish Profession how much more upon their own principle and practise were they bound to honour Christ the Authour of that Christianity which they had already received For if Moses was sent of God so was Christ if Moses was a most eminent Prophet so was Christ if Moses was faithful in the House of God so was Christ. Yet this is far short Christ was not a Servant but a Son and a Builder of this spiritual House which Moses was not and every way far more excellent and clearly manifested so to be And if they were bound to observe the Laws of Moses till Christ came and to continue firm and faithful in the Covenant contracted by Moses with God and their Fathers how much more were they bound to submit themselves to Christ receive him as their Apostle and High-Priest and hold fast and firm their Faith and Hope in Him upon whom their everlasting happiness did so much depend To forsake Christ and return to Moses must be a very hainous Crime and deserving a most grievous Punishment For Moses was no ways so beneficial nor any wayes so excellent as Christ. That Christ is far more beneficial is next to be considered § 10. Whose House we are This Clause inserted proposeth a second reason of and a motive to perseverance and that from the benefit the inestimable benefit which follows upon the performance of this Duty to such as do perform it If we will reduce the whole into a Proposition it 's this That they who persevere unto the end are Christ's House This in these is an eternal Truth whereon the Apostle grounds his argument the force whereof will then appear when we shall understand what it is to be Christ's House 1. We have an House 2. Christ's House The word House is to be taken metaphorically for some thing like an House There are many kind of Houses all made for some to dwell in them among these Temples and sacred Palaces excell because they are not made for habitation of men but for some God or Deity to dwell in them and take possession of them Therefore some have made the perfection if not the essence of a Temple the presence and inhabitation of a God The excellency therefore of this House here meant must be the special presence and inhabitation of God-Redeemer by Christ. And the truth is that as Christ by his Spirit dwells in every true Believer in which respect they are said to be the Temples of the Holy Ghost so he dwells in the whole Church as in one House God dwells in us here in a special manner but he will dwell in us far more gloriously hereafter And if we well consider this House shall not be fully Built much less furnished and fully beautified untill the Resurrection when Christ shall perfectly sanctify and glorify us and so dwell in us never to remove but for ever to abide and make us for ever holy and happy This latter condition of this House and more excellent
his Preservation as an Effect of his Parents Faith 2. In his Works which were Effects of his own Faith His Preservation is expressed thus Ver. 23. By Faith Moses when he was born was hid three Months of his Parents because they saw he was a proper Child and they not afraid of the King's Commandment IN which words we have 1. The Work of his Parents 2. The Intimation of their Faith whereby they did this Work 1. The Work of his Parents was that they hid him three Months For 1. Moses was hid 2. He was hid three Months 3. He was hid so long by his Parents The hiding of Moses was a concealing of his Birth for to prevent his Ruine and it was of great difficulty and no less danger and of strange Consequence for this hiding was a means of his Preservation and his Preservation the Ruine of Aegypt and the Deliverance of Israel Yet unto this concealment we must add the exposing of him in that manner as that Pharaoh's Daughter did adopt him take care of him and brought him up like a Prince so that he was skilful in all the Learning of the Aegyptians We may read the History at large Exod. 2. where we may observe divers special Passages of God's Providence The time was three Months a thing hard to be done because as some relate and it 's very likely the King of Aegypt had Searchers amongst the Hebrews to find out their Male-Children as soon as they were born For no sooner were they born but they were to be destroyed as designed to destruction before their Entrance into the World Thus long he was hid and no longer could they conceal him so the Text saith Exod. 2. This is said to be the Work of his Parents It 's ascribed only to the Mother in the History yet no doubt with the consent and advice of the Father 2. This was done by Faith the Faith of his Parents intimated in two things 1. In that they saw him to be a proper Child 2. In that they feared not the Wrath of the King 1. They saw him to be a proper Child 1. He was a proper Child 2. They saw it 3 Because they saw it therefore hid him three Months 1. He was a proper Child that is fair comely beautiful and that not in an ordinary but an eminent measure God perhaps had imprinted some extraordinary Characters upon him 2. This his beauty and comliness they saw and as it did appear unto them so they took special notice of it and began to conceive that God had designed him for some extraordinary Work 3. Because he was such and they saw it therefore they resolved to hide and conceal him so long as they could and when they could no longer do it they expose him in the wisest way they could unto divine Providence It 's true that natural Affection might incline them much and his divine beauty might move them more to use all means to prevent his Ruine Yet this could not be all there was some divine Revelation and Instinct which was the Ground of their Resolution and their Confidence and some tell us that it was so Out of Confidence and Trust in God's Mercy they might earnestly pray and upon their Prayer God might further manifest his Will concerning that Child and so more fully settle their minds 2. That they had some Faith it further appears by their boldness that they feard not the Commandment of the King This King was one of the Pharaâ—hs and Lord of Aegypt who out of State-Policy fearing the multiplication and strength of Israel being Strangers sent out a cruel Edict and Command to murther all their Males so soon as born And it 's very likely he appointed certain Persons as the Mid-wives with some others for the Execution with a strict Charge upon pain of death if they should not execute his Command and either spare them or conceal them This Command made it so full of danger and hazard to his Parents to hide and conceal him so long Yet this Command or Edict they did not fear so as to bewray him No doubt their fear was great yet their Faith was greater and overcame their fear and this undaunted and resolved boldness was an Evidence of their Faith Therefore is it said that by Faith they hid him three Months and so he was preserved if it was by Faith formerly described then there must be some divine Testimony and Promise which was both the Ground of their Faith and also of their Hope § 23. Thus far his Preservation by the Faith of his Parents Now follow the Works and rare Effects of his own Faith for Ver. 24. By Faith Moses when he was come to years refused to be called the Son of Pharaoh 's Daughter Ver. 25. Chusing rather to suffer Affliction with the Children of God than to enjoy the pleasures of Sin for a season Ver. 26. Esteeming the Reproach of Christ greater Riches than the Treasures of Aegypt for he had respect unto the Recompence of Reward THE Apostle doth instance in four several Effects of Moses Faith The first whereof is the principal upon which he doth most of all enlarge and in the same we may observe 1. His Obedience to the principal Command 2. His Faith an effectual Principle of his Obedience Of his Obedience we find two parts 1. His Self-Denial or his Refusal 2. His bearing of the Cross or his Choice 1 His Self-Denial was this That when he come to years he refused to be called the Son of Pharaoh 's Daughter Where I must explain 1. Who Pharaoh's Daughter was 2. What it was to be called her Son 3. What the Refusal of this was 4. When he did refuse it 1. Pharaoh's Daughter was a Lady and great Princess for she was the Daughter of a great King Whether she was the only Daughter or if the onely Daughter the onely Child and Heir Apparant to that rich and potent Kingdom we know not yet howsoever her place was a place of great Honour Power Wealth and Delights and such as that she might advance Moses very high not only because he was her Son by Adoption but also because he was so goodly a Person of such excellent parts and of so great deserts for he was skilful in all the Learning of the Aegyptians and mighty in words and deeds eminently qualified and above the ordinary ranck not only of ordinary men but of Princes 2. He was called the Son of this great Princess To be called as I have formerly observed is sometimes for to be therefore in this sense to be called her Son was to be her Son so that this Name was not a meer Title but a Reality Yet to be called may signify something more for it 's implyed here as it is expressed in the History that he was not her natural but her adopted Son he was not of her Flesh and Blood but of her Will and Choice For Adoption is a Choice of one that is