is set before thee It is said of Moses That he had respect unto the recompence of the reward Heb. 11. 26. This made these Hebrews to hold out They knew that they had in Heaven an enduring substance Heb. 10. 34. Of Christ himself it is said For the joy that was set before him he endured the crosse Heb. 12. 2. This must needs uphold those that believe it and keep them stedfast unto the end because all that we can do or endure here is not worthy to be compared with the glory that is promised Rom. 8. 18. For our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. Of the emphasis of this phrase See A Recovery from Apostasie on Luke 1â—… 31. § 27. Hereupon the Apostle gives this admonition Let us not â—…e weary in well-doing for in due season we shall reap if we faint not Gal. 6. 9. And again Be ye stedfast unmoveable alwayes abounding in the work of the Lord for as much as you know that your labour is not in vain in the Lord 1 Cor. 15. 58. 9. Prayer Faithfull fervent constant prayer Christ used this means for himself Heb. 5. 7. This means he also used that Peters faith might not fail Experience sheweth that the more we fail herein the more we decay But the more fervent and constant we are herein the more stedfast we remain This is to be added to all other means because by faithfull prayer the holy Spirit is obtained Luke 11. 13. without which we cannot hold out but by it we shall persevere By the foresaid means we may continue to enjoy our spirituall strength as Caleb did his bodily strength Ioshua 14. 11. and as Moses whose natural forâ—…e abated not Deut. 34. 7. We shall still bring forth fruit in old-age Psal. 9â—… 14. Of circumspection in preventing Apostasie See § 122. §. 71. Of the Resolution of Heb. 3. 2 3 4 5 6. 2. Who was faithfull to him that appointed him as also Moses was faithfull in all his house 3. For this man was counted worthy of more glory then Moses in as much as he who hath builded the house hath more honour then the house 4. For every house is builded by some man but he that built all things is God 5. And Moses verily was faithfull in all his house as a Servant for a testimony of those things which were to be spoken after 6. But Christ as a Son over his own house whose house are we if we hold fast the confidence and the rejoycing of the hope firm unto the end THe Summe of all these verses is A Description of Christs faithfulnesse in the execution of his Prophetical Office This is set down 1. Simply 2. Comparatively In the simple expression there is 1. An affirmation of the Point Who was faithfull 2. A declaration of the person to whom he was faithfull To him that appointed 〈◊〉 The comparison whereby the Point is amplified is betwixt Christ and Moses This is set out two wayes 1. By similitude in the later part of the second verse Of the similitude the Proposition or former part is thus expressed Moses was faithful in all his house The reddition or later part is intimated by the inference of that Proposition 〈◊〉 that which went before and that by this note of similitude AS In the Proposition three distinct points are set down 1. The Person with whom Christ is compared Moses 2. The Point wherein they are compared Faithfull 3. The place in which that faithfulnesse was shewed This is set forth 1. By the kinde of Place House 2. By the Lord thereof HIS 3. By the extent ALL. 2. Christ and Moses are compared by Dissimilitude This is 1 Generally propounded 2. Particularly exemplified In the General is noted 1. The Persons between whom the Dissimilitude is This man who is Christ and Moses 2. The matter of the Dissimilitude Here observe 1. What that matter was Glory 2. The grounds thereof Counted worthy The particular exemplification is by two pair of Relatives one a Builder andâ—… house v. 3 4. The other a Son and a Servant v. 5 9. The former concerning the Builder and an house is 1. Propounded v. 3. 2. Proved v. 4. In the Proposition are expressed 1. Both parts of the dissimilitude He that built and the house 2. The matter wherein they are unlike Honour In this phrase Hath more 〈◊〉 In the proof two things are confirmed 1. That Moses was an house built 2. That Christ was the builder Each of these are confirmed by a general case taken for grant The first case granted is this Every house is builded by some man Hence it followeth that Moses who was at least a part of an house was builded The other case granted is this He that built all things is God Hence it followâ—… that Christ who is God built Moses The other pair of Relatives which is of a Son and a Servant is largely set doâ—… v. 5 6. The later Relative is first described v. 5. Herein is 1. A repetition of what was before asserted 2. An Addition Three things are repeated 1. The Person Moses 2. The Point wherein he was commended Faithful 3. The Place with the Lord and the extent hereof In all his house Two things are added 1. The Correlative wherein consists another dissimilitude Servant 2. The End why he was a Servant Here are noted 1. The kinde of End For a Testimony 2. The Matter thereof Of those things which were to be spoken after The former Relative concerning the Son is 1. Propounded 2. Expounded In the Proposition 1. The Son here meant is named Christ. 2. The House over which he ruleth is thus limited his own In the Exposition there is 1. A Declaration of the Point Whose house are we 2. A Limitation thereof The Limitation is 1. In this conditional Particle IF 2. Exemplified In the Exemplification there is 1. An Act required 2. The Subject matter of that act The Act is set forth 1. By the kinde of it Holdfast 2. By the manner of performing it firm 3. By continuance therein Unto the end The subject matter consists of two branches 1. Confidence 2. Hope The later is amplified by an effect thereof Rejoycing §. 72. Of Observations collected out of Heb. 3. 2 3 4 5 6. I. CHrist was deputed to his Prophetical Office This is here taken for grant in that it is said He was faithfull to him that appointed him See § 33. II. Christ was faithfull in that which he was trusted withall See § 32 38. III. Gods deputation makes a true Minister This is gathered out of this word appointed as here used See § 34. IV. There may be a resemblance betwixt unequals There is here a resemblance made betwixt Christ and Moses See § 38. V. Moses was a faithful Minister This is here plainly expressed See § 38. VI. Gods Ministers must be
Moses he remained a meer man and mortal yea subject to sin whereby he so provoked God as he was not suffered to leade Israel into Canaan and there to settle them Deut. 32. 51 52. Christ notwithstanding his abasement was true God and eternal He did no sin 1 Pet. 2. 22. He leads his people into the heavenly Canaan Herein was Ioshua a Type of Iesus Had the Jews that lived in Christs time known and beleeved the great difference betwixt Christ and Moses they would not have so lightly esteemed him as they did much lesse have rejected him Christs excellencies were evidently made known to them by his doctrine and works Concerning which some of them said When Christ cometh will he do more miracles then those which this man hath 〈◊〉 And again Never man spake as this man Joh. 7. 31 46. But the God of this 〈◊〉 hath blinded their mindes lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4. 4. The like may be said of their posterity the Jews that have lived since their daies and of whom there are many yet living Did Turks Saracens and others which account Moses to be a great Prophet and receive his Books as Canonicall understand the difference betwixt Christ and Moses they would certainly entertain the Gospel and beleeve in Iesus and prefer him before Moses As for us that know and beleeve the difference betwixt Christ and Moses let us know and beleeve that there is an answerable difference between the Law and the Gospel and thereupon be moved to have the Gospel in as high an account as ever any of the Jews had the Law For this end let us set the patern of David before us who could not satisfie himself in setting out his high esteem thereof and great delight therein Reade for this purpose Psa. 19. 7 c. and Psâ—… 119. throughout This moved him to lay that charge upon his Sonne to keep the Statutes of God as they are written in the Law of Moses 1 King 2. 3. Behold also the patern of Iosiah who turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses 1 King 23. 25. Of the Jews that returned from the captivity it is said That they entred into a curse 〈◊〉 into an Oath to walk in Gods Law which was given by Moses We ought not only so to esteem of the Gospel but also to give more earnest heed thereto See chap. 2. 1. § 2. 5. As Moses the Law-giver could not bring Israel unto Canaan so the Law can bring none to heaven But Ioshua setled then there so Iesus by the Gospel setleth beleevers in heaven §. 46. Of honour due to a Builder THE Apostle further proceeds to amplifie the disparity betwixt Christ and Moses by a particular exemplification of the Excellency of Christ aboâ—…e Moses This he doth under the metaphor of a Builder and an house built The argument may be thus framed The Builder of an house is worthy of more glory then the House But Christ is the Builder and Moses a part of the House built Therefore Christ is worthy of more glory then Moses The Proposition is in the latter part of the third verse The Assumption in the verses following The Conclusion in the former part of this third verse The Participle whereby the Builder is here set out is in Greek a compound the simple Verb signifieth to prepare or to put on or to adorn I finde it not in the New Testament but it is frequent in other authours This Compound is oft used in the New Testament and that to set out 〈◊〉 preparing a way Mat. 11. 10. And the making of the Tabernacle Heb. 9. 2. And ordaining the things thereof Heb. 9. 6. And preparing or building the Ark Heb. 11. 7. 1 Pet. 3. 20. Here it is fitly translated He who dath built or a builder in that it hath reference to an house built A Builder is the efficient cause of that which he buildeth and in that respect worthy of more honour then the effect or the work done For if there be any excellency in a thing built that excellency cometh from the builder When men behold an Edifice substantially artificially and curiously 〈◊〉 they use to commend the Builder Moses blessed Bezaleel and Aholiab and the other workmen that built the Tabernacle when he looked upon all the work and beheld that they had done it as the Lord had commanded Exo. 39. 43. An honourable mention is made of Solomon even after the captivity for the Temple which he built Ezr. 5. 11. Though Nebuchadnezzar offended through the pride of his heart in boasting of his great Pallace yet this his speech Is not this great Babylon that I have built for the house of my Kingdom Dan. 4. 30. sheweth that the honour of a fair building appertaineth to the builder On the contrary he that beginneth a building and is not able to finish it makes himself a laughing-stock Luk. 14. 29. It is a senseless thing to attribute the glory of that which is received from another to the subject matter in which it is What praise is it to the timber or stones or other materials that they make up a fair and glorious edifice Can the timber cut down hew square fit and lay it self in order to make up the edifice Can stones or clay or iron or any other materiall do the like Can silver or gold or pretious stones polish or put themselves in those places and ranks where they may beautifie a building The workman that fits prepares laies all sorts of materials in their due places who fastens them together who erects the edifice and perfects it deserves the glory of his workmanship and by due hath the praise thereof To apply this to the most famous and glorious building that ever was which is the Church of God We as lively stones are built up a spirituall house 1 Pet. 2. 5. We are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief corner-stone Eph. 2. 20 c. should we hereupon think to have the glory hereof Not unto us not unto us but unto our builder the Lord Jesus Christ the glory be given We are by nature rough untoward unfit to make a Temple for God we are dead in sinne Unless by the Ax of Gods Word the operation of Gods Spirit accompanying the same we be hewed and squared unless the hard knobs of obstinacy be chopt off unless the bark of civility and formall profession be pulled away unless the sprouts of pride be paired off unless the hollow dotes of hypocrisie be made plain and even unless the rotten holes of lusts be cut out unless we be quickned and made living stones fit for a spirituall building unless we be gathered together and united to Christ the foundation and one to
may be said to be little in measure and in time and both these simply and comparatively 1. Simply Because for measure it was no other then is common to man and for continuance it was at the furthest but from his conception to his ascension 2. Compartively It was but light in measure having reference to his almighty power and but short in time having reference to his eternity Christ verily as a surety for sinners underwent the wrath of God and curse of the Law Gal. 3. 13. which was so heavy a burthen as it troubled his soul Joh. 12. 27. made him exceedingly sorrowfull to the death Mar. 13. 34. and it cast him into such an agony as his sweat was as it were great drops of blood falling down to the ground Luk. 22. 44. It made him once and twice and again thus to pray O my Father if it be possible let this cup passe from me Matth. 26. 39. and to cry out and say My God my God why hast thou forsaken me Matth. 26. 46. In these respects if ever any on earth were such an one as the fore-mentioned Hebrew word signifieth a miserable man in a desperate and incurable case Christ as a meer man according to humane strength was in that his bitter agony Yet in regard of the union of his divine nature with the humane that agony was neither desperate nor incurable but tolerable and momentany He well endured it and freed himself from it Thus was it but little in regard of measure and time Christs humiliation was thus moderated because it was not for his own destruction but for the salvation of others In relation to his bitter agony it is said that in the days of his flesh he offered up prayer and supplication with strong crying and tears and that he was heard in that he feared Heb. 5. 7. By Gods ordering his Sonnes estate in his sufferings we may rest upon this that he will answerably order the sufferings of the members of Christ so as they shall neither be too heavy nor too long they shall be but little in measure and time This the Apostle thus expresseth Our light affliction which is but for a moment c. 2. Cor. 4. 17. And again There hath no temptation taken you but such as is common to man And God will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape 1 Cor. 10. 13. Their sufferings are by God inflicted not in hatred but in love not for their destruction but for their instruction This is a forcible motive to patience Herein lies a main difference betwixt the afflictions of Christs members and others Though God correct the former yet his mercy shall not depart away from them but from others it may clean depart 2 Sam. 7. 15. §. 60. Of Gods crowning Christ with glory and honour THe point which the Apostle principally aimeth at is the excellency of Christ which he doth here set out two wayes 1. Singly in this phrase Crowned with glory and honour 2. Relatively in this set him over the works c. To shew the ground of this exaltation of Christ the Apostrophe to God is still continued thus Thou crownest him See § 55. This Metaphor of crowning hath reference to a Royall dignity To crown is properly to set a crown upon ones head and that act declareth one to be a King thus it is said of Solomon Behold King Solomon with the crown wherewith his mother crowned him Cant. 3. 12. Of Christs Royall dignity See Chap. 1. § 106 111. 112. Of Gods conferring upon Christ that Royalty whereunto he was advanced See Chap. 1. § 119 149. This Metaphor of crowning may also have reference to Christs labours and travels in his life time and to the reward which God gave him after he had fully accomplished all and gotten an absolute conquest over all his enemies In publike undertakings the Champion that hath well finished his task and overcome was in way of recompence crowned Hereunto alludeth the Apostle in this phrase They which run in a race run all but one receiveth the prize They do it to obtain a corruptible crown 1 Cor. 9. 24. 25. Thus Christ after he had run his race and overcome was crowned by his Father To this tendeth that which is said of Christ Psal. 2. 8 9. He humbied himself and became obedient unto death even the death of the cross Wherefore God also hath highly exalted him Thus may all the members of Christ expect after they have finished their course and overcome to be crowned The Apostle with strong confidence expected as much for thus he saith I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me the crown of righteousnesse 2 Tim. 4. 7 8. with the expectation hereof do the Apostles incite Christians to hold out in doing the work of the Lord 1 Pet. 5. 4. and in enduring temptations Iam. 1. 12. For he that can and will perform what he hath promised hath made this promise Be thou faithfull unto death and I will give thee a crown of life Rev. 2. 10. To amplifie that Royall dignity these two words Glory Honour are added Glory is oft put for the excellency of a thing See Chap. 1. v. 3. § 19. so as this dignity was the most excellent that any could be advanced unto The Hebrew word according to the notation thereof importeth a ponderous or substantiall thing opposed to that which is light and vain The Greek word sets out that which is well spoken of or is of good report and a glory to one The other word Honour in Hebrew implieth that which is comely or bright It is translated beauty Psal. 110. 3. The Greek word intendeth that a due respect be given to such as we have in high account Where the Apostle exhorteth to render unto others their due he thus exemplifieth it honour to whom honour is due Rom. 13. 7. The duties therefore which inferiours owe to their superiours are comprised under this word honour as the duty of servants 1 Tim. 6. 1. of children Ephes 9. 2. and of subjects 1 Pet. 2. 17. This then sheweth that as Christ is most excellent in himself so he is highly to be esteemed by others Honour is due unto him therefore honour is to be yeelded to him Psal. 45. 2 3 11 17. We honour Kings crowned with gold shall we not honour Christ crowned with glory These are fit epithets to set out the Royall dignity of Christ. They shew him to be most excellent in himself and to be highly esteemed by others When the Apostle saith of Christ God hath exalted him and given him a name which is above every name he sets out his glory And where he addeth That at the name of Iesus every knee should â—…ow he sets out his honour By this the ignominy
they were liâ—… one another This that we may be 1. We must take heed that we be not intangled with the world With the profits honours and delights thereof these are sore temptations They were the last wherewith Satan assaulted Christ Mat. 4. 8 9. That old disciple Demas was beguiled herewith 2 Tim. 4. 10. 2. We may not fear the face of man Luk. 2. 4. If we do we shall hardly do any good thing 3. We may not regard peoples murmurings They are for the most part 〈◊〉 blinde as they see not their own good We must more respect this good thâ—… their displeasure 4. We must have our warrant from God for what we teach others lest for doctrines we teach the commandments of men 5. We may not conceal any truth of God upon by and undue respects whâ—… we are not fully resolved of a case we must consult with Gods Word Isa. 8. 2â—… Psa. 119. 24. 6. We must follow better advice when it is given and not to be too stiff anâ—… peremptory in our own opinion Iob 31. 13. 2 King 5. 14. 1 Sam. 25. 32. c. 7. We may not envy at the gifts which God bestoweth on others but rather rejoyce thereat 8. We must not be slothful but put forth our strength to the utmost 9. We may not be respecters of persons Iam. 2. 1. We must impartially do good to all of all sorts 10. We must be carefull of our posterity and for the future estate of 〈◊〉 Church and that by praier by well instructing the younger sort and by proâ—…ding successors §. 41. Of the dependance of the third verse on the former Verse 3. For this man was counted worthy of more glory then Moses inasmuch aâ—… 〈◊〉 who hath builded the house hath more glory then the house HEre the Apostle begins to preferre Christ before Moses This he doth undâ—… two metaphors The first is taken from a Builder and a House in this aâ—… the next verse The first particle whereby this dissimilitude is brought in sheweth that it â—…pendeth upon something that went before as a cause or reason thereof for it is 〈◊〉 causall particle a FOR It cannot with any good congruity have reference to 〈◊〉 words immediatly going before What consequence can there be in this Câ—… was like to Moses for he was worthy of more honour But if it have reference to 〈◊〉 that went before especially to the exhortation in the first verse Consider the Apostle and High-Priest c. The consequence will be very clear even thus Consâ—… the Apostle and High-Priest that was faithfull as Moses for he is more excellent then Moses Hence it will follow that Christs excellency is of force to draw our mindes and hearts after him This argument is oft used by the Prophets who use to set out Gods excellency above Idols above men above all creatures for this very end to withdraw the hearts of people from doting upon Idols and placing confidence in man or in any other creature unto God himself This may be a general use of all that hath or may be spoken of Christs excellency See Cha. 2. v. 1. § 2. See also § 23. of this Chapter §. 42. Of the meaning of these words Counted worthy THis Nown is the Interpretation of one greek particle which is a relative Pronown and properly signifieth no more then THIS or HE But it being of the masculine gender the word man is frequently joyned with it to shew the meaning of it Sometimes even in Greek the word man is expressed as Mar. 15. 39. Ioh. 9. 16. It is used sometimes by way of excellency as Heb. 7. 4. Luke 23. 41. and sometimes by way of derision and scorn as Mat. 27. 47. In this sense it is oft thus translated This fellow Mat. 12. 24. Act. 18. 13. Here it is taken in the better sense by way of excellency and eminency The word translated counted worthy sometimes intends a grace and favour as when it is applied to God in reference to men Thus mention is made of Gods counting us worthy of his calling 2 Thes. 1. 11. Sometimes it signifieth a due a desert a worth in the thiag â—…a person accounted worthy Thus it is here used Christ was indeed worthy of all glory for he was the brightnesse of the glory of his Father Heb. 1. 3. This word is here fitly used to shew that the worth in him was so evident and conspicuous as he could not but be accounted a worthy one The word accounted worthy may have reference to God or man To God who throughly knew the difference betwixt Iesus his Son and Moses his Servant To man namely to such men as are of the Church who are well instructed and informed in the excellency of Christ and meanesse of the best men and thereupon will account him worthy of more glory then Moses though Moses among meeâ—… men was a most excellent one The Verb being set down in the passive voice was counted worthy and no distinct mention of any in particular that so accounted him it may be referred either to God or man or rather to both yea and to Angels too For by God Angels and men even by all that have understanding and a right knowledge of Christ is Christ accounted worthy of more glory then any meer creature whatsoever §. 43. Of counting Christ worthy of glory THat which Christ is here said to be worthy of is Glory Of the derivation and notation of the Greek word translated Glory and of the difference of it from the other word following translated Honour See ch 2. v. 7. § 66. Here it intendeth that Christ is worthy to be well spoken of to be praised and to have his Name every way celebrated The Apostle saith of Elders that rule well especially they that labour in the Word and Doctrine that they are to be counted worthy of double honour 1 Tim. 5. 17. Never did any Elder rule so well nor so labour in the Word and Doctrine aâ—… Christ he therefore above all is to be counted worthy of glory If Servants must count their own Masters worthy of all honour that the Name of God and his Doctrine be not blasphemed 1 Tim. 6. 1. how much more ought every one of us that are servants to this high supream Lord who is in special manner our own Master count him worthy of all honour Assueedly the Name of God and his doctrine will exceedingly be blasphemed if we do it not This is that Lord who is worthy to be praised Psa. 18. 3. The celestial spirits who best know what is most due to this Lord do so account of him Two especial Reasons are rendred by those heavenly spirits why they account the Lord Jesus worthy of all glory One is his high supream Soveraignty manifested by his creating all things and that for his own pleasure which they thus expresse Thou art worthy O Lord to receive glory and honour and power for 〈◊〉 hast
compared unto this Râ—… not the glory honour wealth profits or pleasures of this world It is noted 〈◊〉 Moses that in comparison of this recompence he lightly esteemed the honours pâ—… pleasure of Egypt Heb. 11. 24 25 26. 2. The necessity of attaining this Rest requireth our best diligence A man were better not be or having a being to be as the bruit beast whose soul perâ—…heth with his body than having an immortal soul to misse of this Rest. Hereof there is an absolute necessity 3. The difficulty of attaining hereunto exacteth pains and labour That which Christ saith of a rich man may in general be applied to every man How hardly 〈◊〉 they enter into the Kingdom of heaven Mark 10. 23. The righteous are scarcely saved that is not without much difficulty 1 Pet. 4. 18. A Christians course â—…resembled to a battle 2 Tim. 4. 7. a race Heb. 12. 1. a journey Gen. 47. 5. 〈◊〉 â—…rk John 4. 34. All which are difficult tasks and that in regard of our own weaknesse and manifest impediments Diligence must be used in difficult matters Let us therefore put out our best strength as the Apostle did Phil. 3. 13 14. It is said That in the dayes of Iohn the Baptist the kingdom of Heaven suffered â—…ulence and that the violent took it by force Matth. 11 12. Those phrases set â—…t mens forwardnesse and earnestnesse in seeking to enter into the kingdom of heaven Assuredly where the Word works kindely it will enflame a man with an holy zeal after this Rest. The Spirit that accompanieth the Word is a spirit of servour and will not suffer a man to rest till he have assurance of this Rest. This therefore is a matter of trial §. 65. Of the excellency of Saints rest in heaven THe Preposition translated into is doubled for first it is compounded with the Verb enter then joyned with the Noun This shews that perseverance must be added to our diligent endeavour To labour to enter into a place â—…to hold out and persevere in the use of means till we attain unto it and have possession thereof See Ch. 3. v. 11. § 116. Of Perseverance See Chap. 3. v. 6. § 68 c. This Article That hath reference to the Rest mentioned v. 9. and described â—… 10. That Rest is the full Rest which bringeth freedom from all labour and trouble whereunto we are subject in this world a Rest to be hereafter enjoyed in heaven See § 55 56. This he pointeth at to quicken up their endeavours the more and the rather to stir them up to hold out till they have attained this Rest. The more excellent the prize is that is set before us the more care must be taken and pains used for attaining it and the more constant we must be therein The greatnesse of the reward moved Moses to esteem the rebuke of Christ greater riches then the treasures of Egypt Heb. 11. 26. It was inexpressible and unconceivable joy that moved Christ to endure the crosse and despise the shame Heb. 12. 2. Therefore the Apostle puts the Hebrews in minde of a better and an enduring substance in heaven when they suffered the spoiling of their goods Heb. 10. 35. Yea he sets out to the life the unparallel disparity betwixt the afflictions here endured and the glory hereafter to be enjoyed 2 Cor. 4. 17. Commendable in this respect is their pains who endeavour to illustrate the glory of Saints reserved for them in heaven Treatises thereabouts are worth the reading It will be our wisdom frequently to meditate and seriously to ponder thereon §. 66. Of circumspection against falling away like others through unbelief TO enforce the fore-said Exhortation the Apostle addeth the danger and damage that is like to follow upon neglect thereof Of this word Lest which importeth a damage See Chap. 3. v. 13 § 147. It is a word of caution and implieth circumspection about preventing Apostasie Hereof see Ch. 3. v. 12 § 122. These two words any man are in Greek comprized under one small particle which extendeth the fore-said circumspection to others as well as to ones self See Ch. 3. v. 12. § 123 124. The Verb translated fall doth oft set out a great and utter fall See Chap. 3. v. 17. § 168. Metaphorically this word is applied to falling from grace It is used to set sorth the Jews universal Apostasie Rom. 11. 22. and here to Professors departing from the Christian faith Thus this caution presupposeth that Professors may fall away and prove Apostates See Ch. 3. v. 12. § 131. The Greek Noun translated example is a compound The simple Verb signifieth to shew or declare as where the Apostle saith I shew you a mere excellent way 1 Cor. 12. 31 A simple Noun thence ariseth which signifieth example Iude v. 7. The Noun here used is compounded of that simple Noun and a Preposition which signifieth under so as it declareth such an example as is for anothers use which we call a patern The compound Verb signifieth to shew before-hand or fore-warne Luke 12. 5. A patern or example doth before-hand shew what one should doe or not doe It is applied to Types that fore-shewed truths to come Heb. 8. 5. It is used for a good patern Ioh. 3. 15. Iam. 5. 10. and also for an ill patern as here and 2 Pet. 2. 6. This Relative phrase After the same hath reference to the Israelites who perished in the wildernesse Ch. 3. v. 17 18. Thereby he would have Christians so warned as they fall not into the same sin and cause the like judgement to fall upon them See Ch. 3. v. 8. § 89 90 95. Their particular sin is here said to be unbelief Of the Greek word so translated See Ch. 3. v. 18. § 171. By this it appeareth that unbelief especially keeps men from the celestial Rest. See Ch. 3. v. 12. § 128 129. and v. 18. § 171. §. 67. Of the Resolution and Observations of Heb. 4. 11. 11. Let us labour therefore to enter into that rest lest any man fall after the saâ—… example of unbelief THe Summe of this Text is Mans endeavour after Rest. Herein consider 1. The Inference Therefore 2. The Substance Of the Substance there are two parts 1. An Exhortation 2. A Prevention In the Exhortation observe both the Manner and the Matter The Manner is in the first Person and Plural number Let us The Matter consisteth of an Act and the End thereof The Act intendeth an Endeavour and Diligence therein Labour The End comprizeth another act Enter and the Subject place Into thâ—… Rest. The Prevention is 1. Generally intimated 2. Particularly exemplified In the Intimation observe 1. A Caution in this particle Lest. 2. The Persons Any man 3. The Kinde of danger Fall In the Exemplification are hinted 1. The Persons in this phrase After the same example 2. The Cause
man taketh to himself Verse 4. And no man taketh this honour unto himself but he that is called of God 〈◊〉 was Aaron THe Apostle in this verse gives an exemplification of the second branch of the Description of an High-priest which is that he was ordained See § 3. The exemplification is set down in general terms thus No man c. But it is reduced to a particular instance of Aaron This general extent of the person Not any or no man is to be restrained 〈◊〉 men of conscience who will do nothing but that for which they have good 〈◊〉 For Corah sought the Priesthood Num. 16. 10. though he were not called theretoby God And sundry others usurped it Luk. 3. 2. Act. 23. 5. That which is here spoken of fact in this word taketh is intended of right as if he had said No man ought to take or no man hath right to take This word to himself is also to be extended to a right as due to himself and intendeth two things 1. Taking a thing upon ones own head without gift from another or without 〈◊〉 good warrant 2 Tim. 4. 3. 2. Taking it to ones advantage Luk. 12. 21. But advantage to ones self is no good plea for an unlawfull thing As we may do no unjust or unwarrantable act 〈◊〉 another so neither for our selves Rom. 14. 7. The righteous Law is a 〈◊〉 for our selves as well as for others § 18. Of the honour of the High-priests function THe High-priesthood is here styled an houour For the Relative This hath reference thereunto Of the Greek word translated honour See Ch. 2. v. 10. § 60. It here declareth that the High-priests function was an honourable function whâ—…ch is thus manifested 1. The solemn manner of inaugurating or setting them apart thereto 〈◊〉 29. 1. 2. His glorious apparel Exod. 28. 3. The great retinue that attended him as all sorts of Levites together with 〈◊〉 inferiour Priests Num. 3. 9. 8. 19. 4. The liberall provision made for him out of the Meat-offerings Sacrifices First-fruits Tenths and other Oblations Levit. 2. 3. 5. 13. 7. 6. 〈◊〉 18. 3. 5. The difficult cases that were referred to him 6. The obedience that was to be yielded to him 7. The punishment to be inflicted on such as rebelled against him Deut. 17. 8 9 10 c. 8. The sacred services which they performed as to be for men in things pertaining to God to offer up what was brought to God v. 1. and to do other particulars set down Chap. 2. v. 11. § 173. In such honourable esteem were High-priests as Kings thought them fit matches for their daughters 2 Chron. 22. 11. 10. The most principall honour intended under this word Honour was that the High-priest by vertue of his calling was a kinde of Mediator betwixt God and man For he declared the answer of the Lord to man and offered up Sacrifices to God for man Hereby it appeareth that it is an honourable emploiment to deal between God and man Hence it followeth That the Ministerial function is an honourable function For Ministers of the Word are by vertue of their office for God to men and for men to God §. 19. Of the honour of the Ministerial function THere are many considerations which prove the calling of Ministers of the Word to be honouraâ—…le as their Master their Place their Work their End their Reward 1. Their Master is the great Lord of heaven and of earth If it be an honour to be an especial Minister of a mortal King what is it to be the Minister of such a Lord 2. Their Place is to be in the room of God even in his stead Ambassadours for 〈◊〉 2 Cor. 5. 20. 3. Their Work is to declare Gods counsel Acts 20. 17. 4. Their End is to perfect the Saints Eph. 4. 12. 5. Their Reward is greater then of others Dan. 12. 3. Thus hath the Lord honoured this function that it might be the better respected and prove more profitable Ministers in regard of their persons are as other men of like passions with them and subject to manifold infirmities which would cause dis-respect were it not for the honour of their function 1. This honour should move Ministers to carry themselves worthy thereof answerably thereto Ephes. 4. 1. The Apostle intendeth thus much under this Exhortation Let no man despise thy youth that is give no just occasion to any to despise thee but be thou an example c. 1 Tim. 4. 12. Ministers are styled Angels that they should be as ready as Angels to do Gods will They are Stewards and must be faithfull Elders and grave Rulers and just Thus shall they honour their Master credit their place make themselves respected and theâ—… pains regarded 2. The fore-said honour should move people to respect their Ministers Offâ—…cers of Kings use to be respected This is the rather to be done because 〈◊〉 done to Ministers is done to God himself and to his Sonne Christ Iohn 13. 20. The Galatians received Paul as an Angel of God even as Christ Iesus Galat. 4. 14. 3. On the other side they who despise Ministers despise those whom God 〈◊〉 honoured yea and God himself 1 Sam. 8. 7. Mal 3. 8. 4. This is a great encouragement to Ministers against that ordinary 〈◊〉 which is cast upon them even for their Calling sake No calling ordinarily 〈◊〉 contemptible but we ought not to regard the censure of men in those 〈◊〉 which God accounteth honourable § 20. Of Gods calling High-priests THe High-priesthood is expressed under this word honour as a reason why 〈◊〉 man should take it to himself yet lest any should thence infer that whosoever undertook it presumed upon more then was meet the Apostle addeth this â—…tation But he that is called This conjunction of opposition BUT 〈◊〉 that that may be done by one which may not be done by another To be called in this place signifieth as much as ordained § 3. and appointed 〈◊〉 3. v. 2. § 33. This passive He that is called hath reference to another that calleth 〈◊〉 and it is opposed to the former phrase of taking to himself Thus it 〈◊〉 the second part of the Priests description that he must be ordained v. 1. § 3. It was the brand of Ieroboams false priests that whosoever would he consecrated him and 〈◊〉 became one of the Priests of the high-places 1 King 13. 33. That it might be distinctly known who was the first founder of the High 〈◊〉 function he is here expresly set down namely God It was God that first said Take Aaron from among the children of Israel that â—…e 〈◊〉 minister unto me in the Priests office Exod. 28. 1. So as this function was of 〈◊〉 Institution None had power to call and appropriate any to appear for men before God as the High-priest did but God himself For this was a point of divine 〈◊〉 and grace As the High-priest
9. The time present may also be here used in regard of an actuall and present possession of the blessing here promised For that blessing may comprise under it both such gifts and graces as God here in this world giveth together with a continuall encrease of them and also eternall glory in the world to come This blessing is here said to be from God God blesseth with all blessing Eph. 1. 3. Iam. 1. 17. This God undertaketh to do 1. That every one might have reward for no creature can be too great to be rewarded of God and the greatest that be need his reward and he is able to reward the greatest Yea he can reward whole Families Churches and Kingdomes On the other side God is so gracious as he accounteth none too mean to be rewarded of him He raiseth up the poor out of the dust and listeth up the begger from the 〈◊〉 â—…ill 1 Sam. 2. 8. When Dives and all his house scorned Lazarus the Lord lookâ—…d on him and gave his Angels charge over him Luk. 16. 20. 2. That they might be sure of their reward That which God taketh upon him to do he will not fail to do The Lord is faithfull and will do it 1 Thes. 5. 24 3. That the reward might be worth the having God in bestowing his rewardâ—… respecteth what is meet for his excellency to give and accordingly proportiâ—… his reward As a King when he would reward a faithfull servant conteâ—…th 〈◊〉 himself to give him a little money but gives him high honours and digâ—… great Lordships faire possessions many immunities and priviledges gainfull offices and other like royall rewards Pharaoh set Ioseph over all the Land of Egâ—… Gen. 41. 41. Such a reward did Darius give to Daniel Dan. 6. 2. And Aâ—…erus to Mordecai Hest. 8. 15. As God exceedeth these and all other Monarchs iâ—… greatnesse so will his reward be greater 1. A great encouragement this is for us to do our best in bringing forth 〈◊〉 answerable to the meanes that God affordeth to us knowing that our labour 〈◊〉 be in vain in the Lord 1 Cor. 15. 58. Men may be ignorant of the good fruit which we bring forth as Iosephs Master Gen. 39. 19. Or forgetfull as Pharaâ—…s 〈◊〉 Gen. 40. 23. or wittingly wink thereat as Nabal 1 Sam. 25. 10. or misconsâ—… as Saul 1 Sam. 22. 7 8. or envy at it as Ioshua Num. 11. 29. or slander it as the Pharisees Mark 3. 22. or persecute for it as the Jewes did Ioh. 10. 32. 〈◊〉 these and all other like discouragements our eyes must be lift up to the Lord 〈◊〉 whom we may be sure to receive blessing 2. This directeth us whither to go for blessing even to God the Author and fountain thereof Be not like Israelites Ier. 2. 13. Isa. 30. 1. c. Observe the meanes which God hath sanctified for receiving blessing and in a conscionable 〈◊〉 of them depend on God for his blessing 3. Return the praise and glory to God This is to bless him who blesseth 〈◊〉 Eph. 1. 3. Rom. 11. 36. §. 48. Of rejecting that which beareth Thornes and Bryers Heb. 6. 8. THe Apostle having declared the happy condition of such as well use the 〈◊〉 of grace addeth thereunto the wofull plight of such as pervert those meanâ—… This particle of opposition BUT sheweth that these two verses set down coâ—…ry subjects In this verse the Apostle followeth the former comparison The principall sâ—…ject mentioned in the beginning of the former verse which is earth must 〈◊〉 be understood thus But the earth which bearing thornes c. As in our English so in the Greek there are different words used in the 〈◊〉 and this verse For he doth not say as he did before the earth which bringâ—… forth but which beareth This latter word in Greek is a compound and â—…cording to the composition it signifieth to carry out as men carry out a dead 〈◊〉 Acts 5. 6 9 10. It implyeth a thrusting out of that which it is not willing to â—…tain The things so brought out are here said to be Thornes and Bryers These are â—… onely unprofitable plants but hurtfull also by reason of their prickles The notation of both Greek words imply a sharpness and prickleness They are oft joyned together as here and Mat. 7. 16. So Isai. 5. 6. and 7. 23 24 25. Thornes were wreathed together and platted as a Crown on Christ's head to â—…ick and gall him With Bryers and Thornes both Gideon did teare the flesh of the Princes of Succoth Judg. 8. 7. Both of them use to grow in the Wilderness Iudg. 8. 16. and grounds untilled Isai. 32. 13. Under these Metaphors are here understood such sins as most grieve Gods Spirit and are most hurtfull to men as a renouncing of the Christian Faith blasphemy oppâ—…ession persecution and such other sins The Land that after good Tillage putteth forth such Thornes and Bryers is said to be rejected The Greek word translated rejected is a compound The simple signifieth that which upon experience and good proof is approved Rom. 16. 10. 2 Tim. â—… 15. The preposition with which it is compounded is privative so as it setteth forth such a thing or person as can no way be approved and thereupon to be utterly rejected It is oft translated reprobate 2 Cor. 13. 5 6 7. Hereby is evidently demonstrated that they who despise the meanes of grace shall be utterly rejected of God even as that Land which after much and long Tillage is so far from bringing forth a good crop as it beareth Thornes and Bryars This name 〈◊〉 is a title of rejection Hos. 1. 9. Gods taking away the hedge of his Vineyard and breaking down the wall thereof proves as much Isai. 5. 5. So doth his cutting down the Fig-tree Luk. 13. 7. and the putting of the Ax to the root of the Tree Matth. 3. 10. And leaving Ierusalem desolate Mat. 23. 38. All these threatnings are actually accomplished upon the Iewes And to shew that this case is not proper to the Jewes onely the like is threatned to Christians Rom. 11. 21. This may be exemplified in all the Churches planted by the Apostles Where now is Ephesus Where Smyrna and the other Golden Candlesticks of Asia Where Corinth Where Galatia and the rests Are they not all rejected Where is Reme is it not a foule nest of unclean birds Common justice requires as much whereupon Parents Masters all sorts of Goâ—…emors use to do the like Besides this makes much to the honour of God lest otherwise he might seem to patronise such as are past hope Yea further this makes to the advantage of such as are faithfull for they are hereby admonished to be more carefull in improving the means of grace afforded unto them lest otherwise this great mischief should befall them Queâ—… How may men be said to be rejected Answ. 1. A Nation is rejected when the Gospell is taken away
of Iuda was an other tribe then the tribe of Leâ—…i 2. To shew that Christ was a Royall Priest for the Royalty of a Kingdome appertained to that tribe by vertue of Iacobs blessing Gen. 49. 10. and of Gods promise made to David of that tribe 2 Sam. 7. 16. Psal. 78. 68 70 c. 3. To bring to their mind and memory the promise made to that tribe and that under the forementioned metaphor of a Branch Psal. 80. 15. Isa. 11. 1. Zech. 3. 8. It is more then probable that the Apostle had reference to that promise in using this phrase sprang out of Iuda and we may well from thence infer that God is faithfull in performing his promises For this particular promise of Christ being a branch brings to our mind that first promise made to man after his fall concerning the sâ—…ed of the woman Gen. 3. 15. which being accomplished what question can be made of any other promise That was the first and foundation of all other promiseâ—… All the promises of God in Christ are yea and in him Amen 2 Cor. 1. 20. that is they are all ratified and accomplished in Christ. God in accomplishing his promises is called faithfull Heb. 10. 23. and true Rom. 3. 4. All promises made by God are made on good counsell So as he will neveâ—…â—…pent thereof they make much to the honour of his name So as no doubt may be made of his accomplishing thereof 1. Most heynous is the sin of infidelity which questioneth a matter so infallible See hereof Chap. 6. v. 13. § 100. and v. 18. § 143. 2. It will be our wisdome to search after Gods promises and then for strengthning of our faith in them seriously to consider the faithfulnesse of him who mâ—…keth the promises If a man whom we judge faithfull make us a promise we rely much upon it yet many things may intervene which may make that man to 〈◊〉 bâ—…t nothing can make the faith of God to fail §. 76. Of Gods warrant for Gods Worship THe Apostles proof that they who were of the tribe of Iuda had nothing to do about Aarons Priest-hood is taken from Moses his silence thereabout thus â—…pressâ—…d Of which tribe Moses spake nothing câ—…ncerning the Priest-hood The preposition translated OF especially as it is here joyned with the â—…cusative case most properly signifieth TO But the sense will hold the same whether we translate it OF or TO Of Moses see Chap. 3. v. 2. § 37. God used Moses to reveale and make known to his people in that time whatsoever he would have them to know So as that which Moses did not speak and 〈◊〉 known to them was not taken to be the mind or will of God The force then oâ—… the argument resteth in this that by Moses speaking nothing about the Priest-hood to be of the tribe of Iuda it appeared that it was not the Lords mind that any of the tribe of Iuda should be of the Priest-hood Though this be a negative argument yet it being concerning the worship of God it is a sound concluding argument 1. In that Moses spake nothing of it it appeares that God would not have it to be so For whatsoever God would have to be done by his people at that time he revealed to Moses for him to make it known to them 2. In that God declared nothing of his mind therein it followeth that God would not have them that were of the tribe of Iuda to be then his Priests God hath not left articles of faith or parts of his divine worship to mans invention and discretion He then made known whatsoever he would have his Church then believe and practise about his worship What since that time he would have his Church to believe or practise thereabouts since that time he hath by his Prophets and Apostles made known to his Church and caused to be registred in the 〈◊〉 Scripture Thus we see that every thing wherein and whereby God is worshipped must have an expresse warrant from Gods word In vain they do worship God teaching fâ—…r doctrines the commandments of men Matth. 15. 9. It is the main scope of the second commandement to have our warrant from God to worship him 1. No man can tell how God will be worshipped or how therein they may please God 2. Mans heart is very foolish addicted to outward toyes as is evident by all manner of superstitions which are mans inventions 1. I may use this Apostolicall argument against that Masse of Popish 〈◊〉 wherein and whereby they worship God and I may say nor Moses nor any other pen-man of Scripture spake any thing concerning such a kind of worshipping God Therefore no good Christian is to joyn with them therein What Prophet or Apostle ever spake any thing of worshipping God before Images or in an unknown tongue or in numerall prayers or through the mediation of Saints or Angels or by offering the sacrifice of the Mass or by adoring relicks or by crossing themselves or by sprinckling of holy water or by other Sacraments then Baptisme and the Lords Supper or by pilgrimages or by going bare foot or by wearing shirts of 〈◊〉 or by forbearing flesh or by vowing perpetuall continency voluntary poverty regular obedience or by tying themselves to Nunneries Frieries Abbies and such like 〈◊〉 of retirement or by making themselves Hâ—…remites and Anchorites or by 〈◊〉 the holy land or doing other like humane inventions These and thousands more which they pretend to be matters of great devotion and parts of Gods worship are no where spoken of in Gods word therefore no more acceptable to God then Vzziahs offering incense 2 Chro. 26. 19. 2. Let us learn to search Gods word concerning matters of his worship and what we find prescribed therein in faith perform but let us take heed of all meer humane inventions A man can have no comfort in any thing concerning Gods worship of which Gods word speaketh nothing §. 77. Of making points more and more cleer IN the fifteenth verse there is another argument to prove that Christs Priest-hood was not after the order of Aarons The former argument was taken from the different tribes whereof Christ and Aâ—… were See § 72. This from the different order of Christs and Aarons Priest-hood This first clause and it is yet far more evident sheweth that another argument is hâ—…re produced Of the former argument he said It is evident v. 1. Of this it is yet far 〈◊〉 â—…vident Of the Greek adjective translated evident See v. 14. § 74. Of this emphaticall comparison far more See Chap. 2. v. 1. § 5. And Chap. 6. v. 17. § 131. The word intendeth an extension of the point to which it is applyed It is interpreted according to the matter in hand as more earnest Chap. 2. v. 1. 〈◊〉 abundantly Chap. 6. v. 17. Far more in this Text. Of this adverb yet see v. 10. § 58. and v. 11. §
But to shew the non-consequence thereof let them know that 1. There is not the like occasion of keeping the bones of Christians as was 〈◊〉 Ioseph's bones 2. Ioseph's bones were to be kept as if they had been buried 3. Ioseph's bones were not carried up and down for ostentation 4. There was no adoration done to Ioseph's bones 5. 〈◊〉 bones were not substituted instead of Ioseph's true bones as are in 〈◊〉 Popish reliques §. 123. Of the Resolution of and Observations from Hebr. Chap. 11. vers 22. 〈◊〉 〈◊〉 Joseph when he dyed made mention of the departing of the Children of Israel and gave commandement concerning his bones THE general sum of this verse is as of the former Faith's proof Hereabout 〈◊〉 set down 1. The person whose Faith was proved Ioseph 2. The Arguments whereby it is proved These are two 1. His mention of things future 2. His Charge The former is amplified 1. By the time which was when he died 2. By the matter whereof he made mention The departing of the Children of Israel 〈◊〉 his charge we may observe 1. The manner of it which was by imposing an oath Gen. 50. 25. 2. The matter thereof His bones Doctrines I. Faith manifesteth her vigour when a believer is dying So did Ioseph's 〈◊〉 See § 119. II. Dying men must shew their care of their Posterity Herein is Ioseph set beâ—… us as a pattern § 119. III. Ioseph's mention of the Israelites 〈◊〉 out of Egypt gives proof hereof See § 121. IV. Believers will be carefull to perswade others of that which they themselves 〈◊〉 This doth Ioseph endeavour by mentioning the departure of the Israâ—… See § 120. V. God will deliver his The departing of Israel out of Egypt is an instance hereof See § 121. VI. Care about mens dead corps is a fruit of Faith See § 122. §. 124. Of the honour that redounds to Parents by worthy Children and of their care over them Hebr. 11. 23. 〈◊〉 faith Moses when he was born was hid three months of his Parents because they saw he was a proper child and they not afraid of the Kings commandement NOt the faith of Moses but of his Parents is here commended This is the ninth instance which the Apostle hath produced The word translated Parents properly signifieth Fathers but according to the mind and meaning of the Apostle fitly translated Parents under whom Father and Mother are comprised The Mother may not here be excluded for the history maketh express mention of 〈◊〉 and of her alone for the Mother was the actor of all but questionless all that the Mother did was with the Fathers consent if not upon his advise and it is no more then probable that he had his part also in acting many things about the preservation of Moses Of the notation of this name Moses See Chap. 3. v. 2 § 37. and The Churches conquest on Exod. 17. 9. § 9. These parents are expresly named in the history The father was Amrams which signifieth a numerous people it conteineth in it a great part of Abrahams name The mothers name was Iochebed which signifieth glorious for she was glorious in bringing forth and preserving such sons as Aaron and Moses They were both of the Tribe of Levi and of the same family The said Amram and Iochebed were neer of kin For Iochebed was Amrams fathers sister so as Amram married his Aunt and of her had Aaron and Moses But this was before the Law of prohibiting degrees of marriage and before the Common-wealth of Israel was sufficiently peopled The parties whose faith is here commended are described by their relation to their son Moses thus His parents rather than by their own names for honour sake For Moses was a man of great note and name and his memoriall was very honorable in the Church of God Hereby then it appeares that parents are much honoured by having worthy Children Solomon therefore stileth himself The Son of David Eccl. 1. 1. And David pleadeth this as a matter of honor and dignity I am the son of thine handmaid Psal. 116. 16. Hereupon it is said that a wise son maketh a good Father Prov. 10. 1. 1. If a son prove praise-worthy by vertue of his education praise useth to be ascribed to his parents that have so educated him even as the praise of Solomons servants was ascribed to the wisdom of Solomon 1 Kings 10. 5. 2. If the gifts parts or dignities of a son be extraordinary and immediat from God they use to be evidences of Gods good respect unto the parents 1. This may be a motive unto parents to do the best that they can for their Children that they may be of eminent use to the Church and State where they live and that among other ends for this the honor and glory of parents themselves 2. This should put on Children to do the best that they can to be famous in Israel even for the honor of their parents This title his parents in reference to that care that Moses parents had of him being their child giveth us further to understand that parents especially ought to have a care of their Children For this we have sundry precepts as Eph. 6. 4. and 2 Cor. 12. 14. and patterns as Prov. 4. 3 4. Parents are under God the means of their Childrens being On this ground natural instinct teacheth all creatures to be carefull of their young ones Parents therefore ought to observe 1. What dangers their children are subject unto to prevent them 2. What good they may do unto them and to endeavour that with all their power The plural number wherein this word Parents is expressed doth plainly evidence that both Father and Mother must have a joint care of their Children In this respect saith a Father in reference to himself and his wife How shall we order the Child and how shall we do unto him Judg. 13. 1â—… And a son saith of both parents I was my fathers son tender and onely beloved in the sight of my mother Prov. 4. 3. Behold thy father and I have sought thee sorrowing saith a mother to her son Luk. 2. 43. 1. Both parents have a joint part in the being and bringing 〈◊〉 of their Child 2. The Law requireth the like honour to both Exod. 20. 12. 3. For this end are parents so neerly linked together as to make one flesh Gen. 2. 18. It will be therefore a good point of wisdom for both parents to observe what duties belong unto each of them in reference to their Children and wherein they may be best helpfull one to another for the good of their Children §. 125. Of hiding such as are in danger THE act whereby the faith of Moses Parents is commended is implyed in this phrase was hid The word hid is attributed to concealing of matters from the eyes of men so 〈◊〉 they should not see them or find them out The hid treasure and pearl in the
continuance three months The reason was a divine stamp upon the child They saw he was a proper Child The latter proof of their saith was their courage which is 1. Manifested by the contrary they were not afraid 2. Amplified 1. By the subject matter which they feared not a commandement 2. By the Author of that commandement the King Doctrines I. PArents are honoured by worthy Children For honours sake the parties are here described by their relation to their son Moses See § 124. II. Parents especially ought to have care of their Children So had Moses Parents See § 124. III. There ought be a joynt care of Fathers and Mothers For both these are comprised under the word Parents See § 124. IV. Persons in danger may be concealed from mischievous persons So was Moses from the Egyptians See § 125. V. Danger is to be prevented betimes So soon as Moses was born he was hid See § 126. VI. Care in preventing danger must be continued This phrase three months intendeth as much See § 127. VII God sets a stamp on such as he deputes to a special work Thus he did here on Moses See § 128. VIII Gods stamp works a good esteem So did this about Moses See § 128. IX Faith expells fear It was faith that made these not afraid See § 129. X. Unlawfull Edicts fright not believers Moses Parents were not afraid of such commandements See § 130. 〈◊〉 Kings in sinfull things are not to be obeyed It was the Kings Commandements that was not feared See § 130. §. 132. Of Moses acting when he was of years Heb 11. 24. 〈◊〉 Faith Moses when he was come to years refused to be called the son of Phanohs daughter THE tenth instance to demonstrate the vigor of faith is Moses himself Of the notation of this name Moses See Chap. 3. v. 2. § 37. His saith is largely set forth Three times by an elegant Anaphora is this phrase 〈◊〉 saith used in setting out the fruits of Moses faith v. 24 27 28. The first fruit is contempt of the word This he began to manifest betimes 〈◊〉 when he came to years In Greek it is word for word thus when he was 〈◊〉 This is here diversly taken For some refer it to dignity others to age They who are advanced to honour are said to be great Matth. 20. 26. They also who are grown up to years are said to be grown great or become 〈◊〉 That here it is to be referred to Moses his age is evident 1. By the history Exod. 2. 11. There the Hebrew hath such a word that sigâ—… Great as the Greek here hath The Hebrews do oft use that word in 〈◊〉 to age as where it is said the boyes grew Gen. 25. 27. And the child 〈◊〉 grew namely in years â—… Stephen having reference to this circumstance saith Moses was full 40. 〈◊〉 old Acts 7. 23. In that respect he became great This is noted to shew that Moses was of mature judgment when he did what 〈◊〉 did he was not spurred on thereto by rash youth for years teach wisdom Job 3â—… 7. 1 Cor. 13. 11. It is said of Christ that he increased in Wisdom and Staâ—… Luk 2. 52. or in Wisdom and Age as in the one so in the other As parts of body grow in bigness and strength so the faculties of the soul 〈◊〉 more capable of their several endowments and more active in exercising 〈◊〉 same This instance sheweth that weighty things are to be enterprised when men 〈◊〉 〈◊〉 well to mannage the same It is a judgment that Children shall be peoples 〈◊〉 Isa. 3. 4. And the wise man denounceth a woe against that land whose 〈◊〉 is a Child Eccles. 10. 16. The like may be applied to other functions I will not deny but that there my be a Iosiah an Edward the sixt a Samuel a Timothy but these are not orâ—… By continuing to some ripeness of years means of fitting one to a function remultiplyed and thereby a man is better fitted thereto They who come to years and remain Children in understanding wisdom and 〈◊〉 Christian graces are a shame to their profession This is upbraided as a great â—…grace Chap. 5. v. 12. 1 Cor. 3. 1. §. 133. Of Moses his Trialls BEfore I come to handle those particulars wherein the Apostle doth here seâ—… out the faith of Moses it will not be impertinent to note out the heads of Moses his Trialls Gifts and Privileges as we have done in other Worthies 1. The Trialls of Moses were these and such like 1. So soon as he was born his life was in hazard Exod. 2. 3. c. 2. He was in great danger to have been cut off from the Church by being accounted the Son of Pharaoh's daughter Exod. 2. 10. 3. He was trained up forty years in an Idolatrous court Acts 7. 22 23. 4. Though he himself lived as a Prince yet his whole Nation lay in a miserable bondage which could not but be a great trial to him As the like was to Nehemiah Neh. 1. 4. c. 5. His own people though he sought their good regarded him not 〈◊〉 2. 14. Acts 7. 25 27. 6. He was forced from the place of his education yea and from his own nation which was the Church to save his life Exod. 2. 15. 7. He served 40. years in a strange land Exod. 2. 22. Acts 7. 29 30. 8. God himself was incensed against him for neglecting to Circumcise his Son Exod. 4. 24. 9. He was sent to a cruell King with a displeasing message Exod. 5. â—… 10. His own people for whose good he was sent murmured against him Exod. 5. 21. and 6. 9. 11. His people whom he brought out of Egypt revolted from God and from him Exod. 32. 1. c. 12. His people in their streights were ready to stone him Gâ—…n 17. 4. 13. Korah and sundry others made head against him Numb 16. 1. c. 14. Hard charges were laid to his charge Numb 20. 8. 15. He was provoked to speak unadvisedly with his lips Psal. 106. 33. 16. He was excluded out of Canaan By these as by other Saints trialls we see what Saints on earth are subject unto answerably it becometh us to expect trialls to prepare for them patiently to bear them and to be comforted under them §. 134. Of Moses his Gifts 1. HE was learned in all the wisdom of the Egyptians Acts 7. 22. 2. He was mighty in words and deeds Acts 7. 22. 3. He was a man of great faith This is here proved 4. He had great zeal for Gods glory Exod. 32. 32. 5. He was of great courage in Gods cause v. 27. 6. He had great indignation against Idolaters Exod. 32. 19. 7. He was of a meek spirit in his own cause Numb 12. 3. 8. Great was his love of his Brethren Exod. 2. 12. and 32. 32. 9. He contemned the world This is here at large proved 10. Great was his patience in reference to wrongs done
by men Exod. 14. 13. 11. He was far from envy and ambition Numb 11. 29. 12. Great was his respect to his Father-in-Law Exod. 18. 7. 13. He was willing to take and follow good advice Exod. 18. 24. 14. He was very faithfull Numb 12. 7. Of the particulars of Moses faithfulness See Chap. 3. v. 2. § 39. 15. He put himself out to the uttermost for the peoples good Exod. 18. 13. 16. He had care for the good of his posterity Numb 27. 16 17. The gifts and graces of Moses are for imitation and that by all sorts of people in like places as Servants Children Parents Courtiers Rich-men Noble-men Ministers Magistrates Princes Exiles and others §. 135. Of Mâ—…ses his privileges 1. GOd set a Stamp upon him in his infancy Exod. 2. 2. 2. He was extraordinarily preserved Exod. 2. 5. 3. He was advanced to high honour Exod. 2. 10. 4. He was made a deliverer of Gods people Exod. 3. 10. 5. He was made a Ruler and Governour of Gods people Exod. 18. 13. 6. God maintained his Authority against gainsayers Numb 16. 28. 7. He was an extraordinary Prophet none like him Deut. 34. 10. 8. He was the first and largest Pen-man of Sacred Scripture he declared the state of the world and Church for the space of 2750. years Numb 21. 18. All the sacred Rites whereby God of old was worshipped were delivered by him 9. God spake to him face to face mouth to mouth so familiarly as to no otâ—…er Prophet Numb 12. 8. Exod. 33. 23. 10. He was more mighty in miracles than any before Christ. Acts 7. 36. 11. His prayer was powerfull with God Exod. 32. 10. Ier. 15. 1. 12. Twice he tasted 40. dayes and 40. nights together Deut. 9. 18. 13. He was thrice 40. years preserved 40. in Pharaoh's court Acts 7. 23. 40. 〈◊〉 Mâ—…dian a strange land Acts 7. 30. and 40. in the wilderness 14. Oâ—…d age did not dim his sight not abate his natural force Deut. 34. 7. 15 He was buried by God himself Deuâ—… 34. 6. The like is not noted of any other 16. His memorial was very pretious in the Church of God aâ—…d still remains 17. He was a special type of Christ and that in these respects 1. As Moses had Gods stamp at his birth so an extraordinary Star in heaven manifested Christ to be of special use for Gods Church 2. As Moses life was sought so soon as he was born by Pharaoh so Christs by Herod 3. As Moses was saved in Pharaoh's Court so was Christ in the land of Egypt 4. Both Moses and Christ were born in the lowest ebb of the Church 5. As Moses his face did shine when he had been upon the Mount so Christs Matth. 17. 2. 6. As Moses was a deliverer of Gods people so Christ. 7. As Moses was a Prince to govern a Priest to offer Sacrifice and a Prophet to instruct so Christ. 8. As the Law was given by Moses so grace and truth came by Iesus Christ. John 1. 17. 9. Moses was a Mediator Gal. 3. 19. So Christ 1 Tim. 2. 5. 10. Moses was grieved at the sins of people Exod. 32. 19. So Christ Mâ—…rk 3. 5. 11. As Moses was punished for the people Deut. 1. 37. So Christ suffered for them The foresaid privileges do enform us in the providence and bounty of God §. 136. Of refusing of honour THE first effect whereby Moses his faith is evidenced was his refusing of hoâ—… The word which we translate reâ—…used is opposed to confessing or acâ—…â—…edging a thing And we commonly translate it denied as it is said of Iohn the 〈◊〉 â—…e confessed and denied not Joh. 1. 20. This refusing is not here to be taken 〈◊〉 plain or apparent expression of his minde by word of mouth but rather 〈◊〉 behaviour whereby it might easily be inferred that he refused the honours of 〈◊〉 â—…or he went day after day out of the Court and conversed among the Chilâ—… of Israel which were in bondage and at length clean left Court Land and all Obâ—…ect Moses was forced to leave Court and Kingdom for fear of his life 〈◊〉 2. 15. Aâ—…sw 1. He voluntarily brought upon himself that occasion of flying out of 〈◊〉 and that by defending one of his brethren against an Egyptian had â—…e preâ—… his own honour before his respect to his poor brethren he would never 〈◊〉 adventured to have killed an Egyptian in the quarrell of an Israelite 2. When he heard that that fact was known he made no means to obtein 〈◊〉 or pardon which questionless he might have obteined if he had conâ—… his relation and respect to the Israelites his brethren but rather took the 〈◊〉 to free himself from that wicked course Therefore this word Refused 〈◊〉 implieth a voluntary act is used Tâ—…at which by his carriage he so refused was to be called the son of Pharaohs 〈◊〉 The word called implieth a reputing or accounting one to be such and such iâ—… one as when we think and account such an one to be rich or honorable or learned we use to say of him that he is a rich or an honorable or a learned man and so call him Pharaoh here mentioned was the King of Egypt his daughter was a great Princess It seemeth that she had been married and either had at this time an husband or was a widow but had no child of her own and thereupon adopted Moses to be her child which is implied in this phrase He became her son Exod. 2. 10. If she had an husband this might be done with his consent if she were a widow she did it of her own accord Howsoever hereby was Moses made a great man and a great Heir if not an Heir to the Crown which was no small honour If Pharaoh had no other Child his Daughter was Heir to the Kingdom and Moses her Heir This is here brought in as an effect of Moses his faith whereby it is manifested that Faith is of force to make believers sleight the highest honours on earth Ioseph was in Egypt advanced next to the King and his children might by his means have attained great and honorable places but he rather chose to have them incorporated into the society of Gods Saints than to have the highest honours in Egypt therefore he brought them to his Father to be blessed Gen. 48. 1. Daniel refused honors offered unto him by a great Monarch Dan. 5. 17. 1. Faith raiseth a mans mind and heart above this world and the honours thereof it presents unto him heavenly honours 2. Faith so cleareth the eye in beholding the things of this world as it makes a man discern them in their own proper colours vain transitory full of vexation and subject to many temptations thus it makes a man to sleight them This sheweth that ambitious persons have very little faith if they have any at all How can yee believe saith Christ which receive or affect honor one of another John
5. 44. Many that saw cause to believe on Christ proâ—…essed him not because they loved the praise men Iohn 12. 42 43. That this sin of ambition may be better discerned I will endeavour distinctly to declare what it is Ambition is a corrupt puffing up of man above that which is meeâ—… 1. It is a branch of the Corruption of Nature for it was not in that intire estate wherein God at first made man after his own image though he was then endowed with most excellent abilities The first occasion thereof was this suggestion of Sathan Ye shall be as Gods Gen. 3. 5. 2. The Scripture doth set it out in this phrase of puffing up 1 Cor. 4. 18 19. and 8. 1 Coloss. 2. 18. This Metaphor of puffing up doth fitly set out the nature of ambition which is as a wind nothing but a vapour yet makes a man swell as if there were abundance of solid flesh 3. It puffeth up above that which is meet For ambition hath no bounds If it had it were not ambition The notation of the word implyeth a supeâ—…appearing herein it differeth from sundry lawfull things as 1. From knowledge and acknowledgment of a mans gifts and place 2 Cor. 12. 1. 2. From preferment Est. 6. 11 12. 3. From endeavour to excell 1 Cor. 12. 31. and 14. 12. 4. From seeking and accepting honour Quest. May honour be sought and accepted Answ. 1. For accepting honour being duely and deservedly conferred no question may be made The example of Ioseph and Daniel and his three companions and Mordecai and Esther give sufficient proof hereof 2. About seeking honour is the greater doubt because Christ seems to forbid it Matth. 23. 8 c. But Christ doth not there simply forbid all seeking of honor but such a manner as the Pharisees did ambitiously and vain-gloriously Due honour rightly sought is among those things which are honest just and of good report Phil. 4. 8. and in that respect may be sought He may seek to excell so it be to the edifying of the Church 1 Cor. 14. 12. Mordecaâ—… did whaâ—… 〈◊〉 for the advancement of Esther Est. 2. 10 11. and Esther procured 〈◊〉 advancements Est. 8. 1 c. Daniel also spake for the advanceâ—… of his three companions Dan. 2. 49. 1. Honour is an especial gift of God Psal. 75. 6 7. 1 Chro. 29. 12. 2. It is promised of God as a blessing and a recompence 1 Sam. 2. 30. 〈◊〉 21. 5. and 91. 15. 3. It is one of those rewards that wisdom setteth before such as seek her 〈◊〉 4. 8. 4. It is an especial means of doing good Instance the good that Ioseph Daâ—… Daâ—…iel Mordecai and Esther did by being advanced unto high hoâ—… Quest. How then is it a fruit of faith to deny honour Answ. 1. As it is considered in it self and one of the worlds alâ—…urements it 〈◊〉 vanity 2. Comparatively in reference to spiritual things it is also vanity 3. In reference to the good things which are hindered thereby or the evills 〈◊〉 are thereby committed it is worse than vanity and on these grounds to 〈◊〉 〈◊〉 therefore are to be observed about seeking or accepting honour for 〈◊〉 sought it must be sought 1. Not simply for it self but for the good that may be effected thereby 〈◊〉 Philosopher granteth as much upon this reason that the means which 〈◊〉 â—…o good should be made the end to which it tends 2. Not preposterously before the things which may make us worthy of hoâ—… and enable â—…s to do good by that honour whereto we attain The Heathen 〈◊〉 dedicated a Temple to Honour made the entrance thereinto by Vertue Hoâ—… is made the fruit of righteousnes Prov. 21. 21. Honour is not seemly for a 〈◊〉 Prâ—…v 26. 1. 3. Noâ—… immoderately in the manner of seeking it so as disquietness of minde 〈◊〉 care and vâ—…xation of spirit arise thereabouts We may not thus seek 〈◊〉 〈◊〉 â—…ayment Matth. 6. 25. Much less honor 4. Not immeasurably so as never to be satisfied The Heathen condemned in 〈◊〉 that he was grieved there was no more worlds but one for him to 〈◊〉 such is the disposition of many who heap offices dignities and livings 〈◊〉 â—…pon another 5. Not indirectly by bribery by undermining others by any unjust or unâ—… means Simon Magus did this way fail in seeking an Apostolical honor 〈◊〉 8. 18 19. 6. Not ambitiously to have a name among men This was the fault of the 〈◊〉 and Pharisees in all their undertakings Matth. 6. 1 2. c. 7. Not mischievously for any bad ends as Iudas John 12. 6. Thus Haâ—… desired the Kings letters and ring Est. 3. 9. 〈◊〉 subordinatly to virtue upon worth moderately in the manner and meaâ—… duly in humility and for good ends honour may be sought and accepted 〈◊〉 it must be refused as Moses did to whom we ought to be like minded 〈◊〉 regarding the greatest honours that in this world can be afforded so far 〈◊〉 as they may prove temptations and snares unto us or keep us from better 〈◊〉 This is the ready way to obtain greater and better honour from God 〈◊〉 16. 25. and 19. 29. To leave honour or any thing else in a good cause is the more commendable 〈◊〉 be done as Moses here did voluntarily for so much doth the word 〈◊〉 â—…mply His honour was not wrested from him but he 〈◊〉 let iâ—… go It 〈◊〉 be said of him as was of the Governours of Israel He offered himself â—…ilâ—… among the people Judg. 5. 9. God would have the offerings for his Taâ—… of them who were of a willing heart Ex. 35. 5. such were they that 〈◊〉 to the Temple 1 Chro. 29. 9. 1. God loveth such 2 Cor. 9. 7. 2. God accepteth such though it be but little that they let go 2 Cor. 8. 12. 1. They fail exceedingly who think that that which is taken from them perforce is acceptable to God Unless their mind be willing to yield to the divine providence there can be no commendation of what they let go nor comfort therein That which is done on necessity is in it self no vertue yet by a willing yielding to let go that which we cannot hold a vertue may be made of necessity 2. In losses in castings down in all alterations it becommeth us to examin our inward disposition and to observe whether we can willingly yield to Gods will made known unto us by events as Iob did when he said The Lord giveth and the Lord taketh away Job 1. 21. 3. Be exhorted to bring your wills to Gods this is the way to have better things than what ye let go Moses that refused the honours of Egypt had a greater honour amongst Gods people here on earth besides his heavenly recompence And The Lord blessed the latter end of Job more than his beginning Job 42. 12. But on the other side God is oft provoked to take away more from them who are unwilling to
one 〈◊〉 to another Of the simple verb which signifieth to see we have spoken on Chap. 2. 1. 9. § 72. And there shewed how it is sometimes properly used for seeing with 〈◊〉 eye of the body and sometimes metaphorically for seeing with the eye of the soul. This compound is here to be taken Metaphorically for the sight of the soul. Thus a like word of the same signification is used in the next verse and applyed to that which is invisible To see him who is invisible must needs be meant of a Metaphâ—…rical and spiritual sight In setting down this sight there are two prepositions one signifieth from with which this verb is compounded The other signifieth to and is joyned by way of reference unto the recompence of reward These two prepositions From To imply two terms of motion One from which one turneth The other to which he turneth It importeth a remooving of the eye from one object to an other Hereby the mind of Moses is excellently set out he turned his mind and heart from the honours pleasures and treasures of Egypt and fixed them upon the honors pleasures and treasures of Gods Church here on earth and of his Church above in heaven Thus was he moved to prefer these before those This act of Moses in having respect to the recompence of reward is here approved and it demonstrateth that respect may be had to reward See more hereof Chap. 6. v. 18. § 149. The inference of this act of Moses as a reason of that which he did before namely that he suffered affliction with the people of God and refused to be callad the Son of Pharaohs daughter and esteemed the reproach of Christ greates riches than the treasures of Egypt giveth proof that respect to reward maketh a Believer deny any thing or endure any thing as those Hebrews suffered afflictions and took joyfully the spoiling of their goods Hebr. 10. 33 34. They know that God can and will abundantly recompence all This sheweth one reason why so little is done and endured for Christ. Men do not look from that which is present to that which is to come They consider not the recompence of reward Let us therefore acquaint our selves therewith and oft meditate thereon and duely weigh who is the rewarder and what is the reward both for the greatness and also for the continuance thereof then shall we know that our light affliction which is but for a moment worketh for us a far more exceeding and eternal weight of glory 2 Cor. 4. 17. This is it that will make us stedfast unmoveable always abounding in the work of the Lord 1 Cor. 15. 58. §. 147. Of Moses forsaking Egypt Hebr. 11. 27. By faith he forsook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible ONe evidence of Moses Faith was his contempt of the world manifested by refusing honour v. 24. Pleasures v. 25. and Treasures v. 26. Another evidence is here set down in this verse which was an undaunted spirit in not fearing the wrath of a King A proof of this evidence is premised in this phrase He forsook Egypt This is here made a fruit of faith By faith he did it As he refused honour pleasure and wealth by faith so by the same faith he shewed himself to be of an invincible courage The word translated forsook is the same that is used Chap. 4. v. 1. § 7. and translated left Thereof see more in that place Concerning his forsaking Egypt the Scripture mentioneth two times betwixt which fourty years passed Act. 7. 30 One when he fled into Midian Exod. 2. 15. The other when he led the People of Israel out of Egypt into the wilderness Exod. 12. 31 c. Interpreters differ about the time which should be here meant Both antient and modern Expositors apply it to the former namely his flying out of Egypt to Midian Their reasons are these 1. The order of setting down this point by the Apostle For the other leaving of Egypt was after the Passeover v. 28 29. 2. The emphasis of the word forsook which implieth a flying from Egypt as a banished man 3. The other departure out of Egypt is set down by the Apostle in another place v. 29. therefore it cannot be here intended Many of our later Expositors apply this to the latter forsaking of Egypt Their reasons are these 1. Moses then so forsook Egypt as he never returned to it again â—… Then was the Kings wrath most incensed against him â—… Then he shewed greatest courage against the Kings wrath To take up this difference I see no necessity to oppose one against the other â—… At both times great faith was manifested yea and an undaunted spirit â—… At both times he did forsake Egypt â—… The wrath of the King was at both times incensed against him For at first 〈◊〉 to slay Moses Exod. 2. 15. At the second time he charged Moses to see his face no more threatning 〈◊〉 if he saw him again Exod. 10. 29. 〈◊〉 At the first it is said that Moses sled from Pharaoh Exod. 2. 15. 〈◊〉 cannot be accounted a matter of courageâ—… but rather of prudence that he 〈◊〉 used a means to avoid danger Answ. That prudence may stand with courage Where Christ again and an shâ—…reth up his disciples not to fear man he adviseth them to sly from Ciâ—… City when they are persecuted Matth. 10. 23 26. So as a wise avoiâ—… of danger may stand with good courage Christ himself did oft keep himâ—… danger Luk. 4. 30. Iohn 8. 59. 〈◊〉 his courage appeared that he maintained the cause of his Countreyâ—… and slew an Egyptian in the quarrel which he well knew could not but 〈◊〉 the King This evidence of faith that Moses forsook Egypt wherein he had such hoâ—… and wealth and freedom as he enjoyed in Egypt giveth proof that faith 〈◊〉 put on a man to forsake any place This made Abraham leave his native 〈◊〉 v. 8. So did Ruth Ruth 1. 16. Faith assures a Christian of a better 〈◊〉 than that which is left in Gods cause v. 16 35. Hereby we may discern a true faith if being born and brought up in an Idolaâ—… or prophane place where honours pleasures and treasures may be enjoyed 〈◊〉 conscience â—…ake we forsake that place surely we have a good faith §. 148. Of not fearing the wrath of a King 〈◊〉 a proof as was given of the faith of Moses Parents that they were not aâ—… of the Kings Commaddement is here given of the faith of Moses himself 〈◊〉 〈◊〉 the wrath of the King Here the point is set out with much emphasis 〈◊〉 1. Men use to be most feared when their choler is stirred up and wrath enâ—… wrath makes men seek the greatest revenge Yet Moses did not in such a 〈◊〉 fear â—… The wrath of a King useth to be more feared than the wrath of other 〈◊〉 and that
move parents to take heed of provoking Gods wrath in respect of their Children Have pitiâ—… O parents on your selves and Children and take heed of treasuring up wrath for them This also gives occasion to Children to be humbled even for their parents sin This was it that much humbled good Iosiah 2 King 22. 19. and it was acceptable in Gods sight §. 162. Of Gods preserving his from common judgments THE end why the foresaid blood was sprinkled was the preservation of the people of God who are comprised under this relative them for this hath reference to the Israelites who are styled the people of God v. 25. The extent of their preservation is set out in this word touch which implyeth that the destroyer should be so far from slaying them or any of theirs as be should not come neer so much as to touch them In this sence is this word used concerning a beast that should come neer Mount Sinai whereon the Law was delivered Heb. 12. 20. This word is also used of being far from doing a thing and therefore it is joyned with a Metaphor of a like extent namely tast thus 〈◊〉 not tast not Col. 2. 21. Be so far from eating as not to tast of such a thing The history thus expresseth the extent of this preservation The Lord will pass 〈◊〉 the dore and will not suffer the Destroyer to come in unto your houses to smite 〈◊〉 Exod. 12. 23. This giveth proof that God can deliver his from common judgments See 〈◊〉 hereof in the Plaister for a Plague In Numb 16. 45. § 12 13 14. §. 163. Of the resolution of Heb. 11. 24 25 26 27 28. 24. By faith Moses when he was come to years refused to be called the Son of Pharaohs daughter 25. Choosing rather to suffer affliction with the people of God than to enjoy the pleasures of sin for a season 26. Esteeming the reproach for Christ greater riches than the treasures in Egypt for he had respect unto the recompence of the reward 27. By faith he for sook Egypt not fearing the wrath of the King for he endured as seeing him who is invisible 28. Through faith he kept the Passeover and the sprinkling of blood lest he that destroyed the first born should touch them THE sum of these five verses is a commendation of Moses faith It is commended by three effects One was his contempt of the world Another his Courage The third was his Obedience His contempt of the world is manifested by turning from the three great allurements of the world which were 1. Honours v. 24. 2. Pleasures v. 25. 3. Riches v. 26 His despising of honour is set out two wayes 1. By the time when he manifested as much even when he was come to years 2. By the kind of honour which was very great to be called the Son of Pharaohs Daughter Both these are amplified by the manner of rejecting honour which was 〈◊〉 in this word refused A Second particular wherein his contempt of the world was manifested was about pleasure This is set down comparatively The comparison is of 〈◊〉 Here observe 1. The things compared 2. The manner of comparing them The things compared are Afflictions and Pleasures Afflictions are set out by the Patients which were 1. The people of God 2. Moses himself who is comprised under this phrase suffered with Pleasures are set ouâ—… by two properties 1. Sinfâ—…ll 2. Momentary The manner of preferâ—…ing afflictions before pleasures is declared in these words Choosing rather than The third particular instance of contemning the world is about riches Here is noted 1. The effect of Faith 2. The ground thereof This effect also is set down comparatively In the comparison we are to consider 1. The things compared 2. The manner of comparing them together The things compared are Reproach and Riches Reproaches are illustrated by the principal object who was Christ. Riches are amplified 1. By the kind of them Treasures 2. By the subject or place where they were In Egypt The manner is manifested two wayes 1. Simply in this word esteeming 2. Comparatively greater riches than The ground of preferring the one before the other was Reward This is set out 1. By the kind of reward in this phrase The recompence of the 〈◊〉 2. By the affection of Moses thereunto He had respect unto it A second evidence of Moses his faith is set out v. 27. Here is declared 1. The kind of evidence 2. The ground thereof The kind of evidence was an invincible courage This is 1. Propounded 2. Amplified 1. In Propounding it is notâ—…d 1. His act â—…e forsook 2. The place which he forsook Egypt The amplification is by denyal of a contrary disposition wherein we have 1. The affection denyed not fearing 2. The object of that fear set out by a threefold gradation 1. A man This is implyed under the word King 2. The greatest of men A King 3. That which maketh a King most terrible his wrath A third evidence of Moses his faith was his Obedience This was manifested two wayes 1. In reference to God 2. In reference to Gods people In that which hath reference to God we have 1. His act he kept 2. The object thereof The Passeover In that which hath reference to Gods people is set down 1. The thing done sprinkling of blood 〈◊〉 The reason thereof which was to prevent danger Here is declared 1. The kind of danger 〈◊〉 The extent of preservation from it The kind of danger was destruction amplified by the persons destroyed the if born The extent of preservation is set out 1. By the act denied should not touch 〈◊〉 By the object or persons not touched them namely the Israelites §. 164. Of Observations raised out of Heb. 11. v. 24 25 26 c. I. Memorable matters are to be kept in memory This the name Moses intenâ—… See § 132. II. Weighty matters are to be attempted as men are able This phrase when he 〈◊〉 come to years implies thus much See § 132. III. Difficult duties must be willingly done This word refused hath reference to 〈◊〉 difficult task but implieth willingness See § 136. IV. Faith makes worldly honour to be lightly esteemed By faith Moses refused 〈◊〉 See § 136. V. Greatness of honour moveth not Believers It was a great honour to be called the Son of Pharaohs daughter but Moses was no whit moved therewith See § 136. VI. Affliction may be chosen Or it may be willingly undergone Moses did choose it See § 137. VII Gods people may be under affliction This is here taken for granted See § 138. VIII Afflictions keep not Believers from Communion with Saints Though the people of God were afflicted yet Moses would be of their Communion See § 138. IX Pleasures occasion sin Here they are styled pleasures of sin See § 139. X. Pleasures are momentany They are but for a season See § 140. XI Faith makes afflictions to be
because he is stiled the Lord. But though this be not excluded yet so generall a phrase is not to be restrained to one particular For in a larger extent the Lord may in some measure bee seen with both the eyes of the Soul Understanding and faith in this world and the world to come In this world The Lord is seen in his holy ordinances as his word and Sacraments Prayer and praising him in which being duly performed the soul is as it were wrapt out of the body and presented before God contemplating him Yea further in this world the Lord is seen by an experimentall knowledge of hiâ—… grace and favour to believers and by an assured faith and confidence which is so clear and evident as if they did see Gods face That which is seen to the eyes of the body cannot be more sure In the world to come the Lord is seen by an apprehension and sensible fruition of Gods glory and favour so far as the creature is capable of §. 78. Of the honor and benefits of seeing God THe foresaid point of seeing God giveth evidence of the great and good respect which God beareth to man though God be invisible incomprehensible yet he is pleased to afford means whereby man may see him Among the Persians and other Heathen it was accounted an high honour to be admitted to see the Kings face Hest. 1. 14. and 5. 2. But what was that to the seeing of the Lord of heaven and earth It is one branch of that which the Apostle stileth a great mystery that God was seen of Angels 1 Tim. 3. 16. What is it then to be seen of sons of men Moses desired this as an especiall evidence of Gods favour Exod. 33. 18. and Iacâ—…b as a testimony of his high account thereof and as a memoriall to all posterity of that favour named the place where he saw God Peniel that is the face of God Gen. 32. 30. This honour and favour have all true believers This honour is the greater in regard of the many benefits which flow from thence both in this life and the life to come In this world sight of God 1. Makes men fearfull of sin and that not only in the sight of men but also in secret where they see God Gen. 39. 9. Herein lieth a main difference betwixt the unholy and holy God seeth them both but the unholy see not God as the holy do 2. It maketh men carefull to please God instance Enoch Gen. 5. 24. Heb. 11. 5. 3. It imboldneth against all that man can do and maketh Saints endure any thing Heb. 11. 27. For by seeing God they are assured to have sufficient assistance and seasonable deliverance 4. It much encourageth and comforteth even in death it self witnesse the case of Stephen Act. 7. 55 56. 5. It assureth us of a blessed resurrection In the world to come that sight which Saints shall have of God will possesse and fill their souls with all the content joy and delight that possible can be Psal. 16. 11. and 17. 15. It is therefore stiled a beatificall vision The sweetnesse the fullnesse the hapinesse thereof no tongue can expresse no heart can conceive The souls of the glorified Saints are ravished therewith This is it whereof most truely it may be said Eye hath not seen nor ear heard neither hath entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2. 9. §. 79. Of holinesse as a qualification of them that see God THe aforesaid honour of seeing God is not common to every one It is proper to holy ones Christ himself termeth those that were made partakers of this honour pure in heart Matth. 5. 8. which is all one as holy All who in Scripture are noted to see God as Iacob Gen. 32. 30. Moses Exod. 33. 23. Isa. 6. 5. Ezek. 1 29. Dan. 7. 9. and 10. 5 c. God himself is holy This they who best know God do with much earnestnesse professe Isa. 6. 7. Rev. 4. 8. I will not deny but that this trebling of the word â—…oly 〈◊〉 â—…oly may have reference to the three Persons yet withall and that most especially to the infinite excellency of Gods holinesse Now nothing makes us so like to God as holinesse Nothing makes us so amiable in his sight and so pleasing unto him as holinesse This therefore must needs be an especiall means to move God to afford us accesse to himself to come into his presence and to behold his face Hesters beauty pleased Ahashuerah therefore she had accesse to him Hest. 5. 6. No beauty no deckings can make any Woman so gracious in mans eyes as holinesse makes Saints in Gods 1. This doth much amplifie the benefit of holinesse Whereof see Chap. 1. v. 1. § 2. This is a good incitation to labour after holinesse even because it is the means of seeing God Hereof see more Chap. 3. v. 1. § The greater care ought to be taken hereabouts because of the absolute necessity thereof This is two waies set down in my text and that by two negatives The first denies the thing Without holinesse God cannot be seen The second denies the persons No man of what rank and degree soever he be can without holinesse see God There are in the Greek these three negatives not without no man Of the emphasis see Chap. 13. v. 5. § It is said concerning heaven that there shall in no wise enter into it any thing that defileth Rev. 21. 27. but unholy ones defile This the Apostle referreth to the judgment and conscience of men themselves thus Know ye not that the unrighteous shall not inherit the kingdome of God 1 Cor. 6. 9. There is such an infinite distance betwixt the holy God and unholy men so as these can no way come to see him 1. This manifesteth an absolute necessity of holinesse It is as necessary as to see God but in the sight of God consisteth our happinesse A man were better not be thâ—…n not be happy 2. This manifesteth the great damage which unholy persons bring to themselves they deprive themselves of that which is most to be desired even of seeing God Without this we can have no experimental comfort in Gods gracious presence no sound confidence in his mercy or in any thing to be done by him for our good yea all hope of future communion with God in coelestiall glory is taken away And is this all were it all it were enough and too much But from this deprivation of â—…eeing God followeth in this world horror and terror of conscience and a certain fearfull looking for of judgement Heb. 10. 27. And in the world to come torture and torment endlesse and easelesse mercilesse and remedilesse The schooles raise a dispute about the privation of the beatificall vision and subjection to hellish torment whether of them be the greater vengeance But that dispute is in this place needlesse in that
to strengthen thy faith remember Luke 12. 32. See more hereof My Guide to go to God § 46. 3. How should we blesse God for this Kingdome amongst us we have received it we ought therefore to be gratefull and thankfull for it Rom. 11. 36. The more free a gift is the more worthy of thanks especially so great so usefull so beneficiall a gift as it is not vouchsafed to all Of the property belonging to this Kingdome in these words which cannot be 〈◊〉 we have formerly spoken §. 134. Of serving God THe Apostle here in setting down the kind of duty first notes the spring thereof in these words let us have grace Some difference there is in copies for some read it with o as if it were of the indicative present tense we have which importeth an effect of receiving the kingdome which is grace to serve God But most copies read it in the subjunctive mood and so it implies a duty The reason taken from Gods terror in v. 29. shews that this is laid down as a duty By grace then must here needs be meant a free gift of God whereby we are enabled to do what is acceptable to him Quest. How can this be pressed as a duty on our part if it be a gift of God Answ. Because God in his unsearchable wisedome hath sanctified means on our part to be used for enabling us to accomplish that which by his grace he enableth us to do He gives the gift but so as we put out that ability which he giveth us The stream that is here noted to flow from grace followes The matter whereof is to serve God which is thus expressed by the Evangelist whereby we may serve God The word to serve sets forth the duty of him that is in subjection and to another In Hebrew and Latin it hath relation as to God so also to man But this Greek word in the New Testament is appropriated to God or to such as are though fausly accounted God as Acts 7. 42. He gave them up to serve the host of Heaven and Rom. 1. 25. Here it s expresly applied unto God In this sense 1. It s restrained to externall service as when it s joyned with another word that sets out the inward service as Deut. 6. 13. 2. Iâ—…s restrained to the inward man when a word of restriction is added thereto as Phil. 3. 3. For we are the Circumcision which worship God in the Spirit And sometimes it s extended to all that service we owe to God whether inward or outward as where it s set alone and not limited to any particular as Luk. 1. 74. Acts 27. 23. So here Thus it containes the summe of the first table which is here fitly premised for in the next Chapter sundry duties of the second table are set down So that in the generall the Apostle hereby giveth us to understand That God is to be served If expresse precepts pithy exhortations precious promises approved patterns high commendations gracious acceptation bountifull remunerations be of force to enforce a duty there want not enforcements to enforce this of serving God The Law giver gives this in expresse charge Ex. 23. 25. Psal. 2. 11. The sweet singer of Israel sweetly exhorts hereunto Psal. 100. 2. For promises to omit many in the Law which may seem to be of temporall good things note what a precious one the Evangelicall Prophet makes Isa. 56. 6. Yea and Christ himself Ioh. 12. 26. Take for an approved pattern Iosh. 24. 15. and Paul Acts 27. 23. Mark the commendation given to Daniel in this respect Dan. 6. 20. See an evidnece of Gods gracious accepting such as served him Iudg. 10. 16. Behold what a bountifull remuneration is given to faithfull service Matth. 25. 21. To these may be added Judgements on such as did not serve God Neh. 9. 35. Deut. 28. 47 48. 2 Chron. 12. 8. 1. It makes much to Gods honour to serve him and that in these two respects 1. It s an acknowledgement of his high supream soveraignty For all use to serve him whom they acknowledge their Soveraign Hereby the Soveraignty of Solomon over the nations round about him was testified 1 King 4. 21. 2. It is an evidence both of fear and love both which make much to Gods honour For proof of that that its an evidence of them two we may oft find it joyned to them both as Deut. 10. 20. and 11. 13. 2. It s a good evidence of that right we have to the foresaid kingdome True subjects of a kingdome will do due service to the King thereof Though subjects of earthly kingdomes may be rebellious yet there is such a spirit inâ—…used into such as are of this kingdome and such grace they receive from the King thereof as they will serve him Psal. 22. 28 30. and 110. 3. 1. This may serve for demonstration of that undue and undutifull respect which many who lay claim to the forementioned kingdome bear and shew to the King thereof They have no grace to serve him We heard that they cannot be accounted true subjects of this kingdome who serve not the King thereof Service is the best and surest evidence of subjects that can be But he that yeeldeth not due subjection may not be accounted a true subject of this kingdome though he may have a name that he is like Sardis that had a name that she lived but was dead Rev. 3. 1. Of this sort are such as follow 1. Atheists who according to the notation of the word are without God and so are in our English translated Eph. 2. 12. These serve no God at all 2. Idâ—…laters who though they do service yet they observe not the Apostles rule for they do not serve God namely the true God for an Idol is nothing 1 Cor. 8. 4. It hath no deity at all in it Such were Baalim and Ashtoreth whom the Israelites served Iudg. 2. 13. 3. Epicures who make their belly their God Phil. 3. 19. They do so give themselves over to satisfie their delights and so glut themselves in their pleasures as they have neither time nor mind to servâ—… God 4. All sorts of worldlings who so subject themselves to the world as they make it their Master and in serving it cannot serve God 5. Politicians who serve the time called in that respect time-servers 6. Flatterers who addict themselves wholy to serve men called men-pleasers Eph. 6. 6. Of these note Gal. 1. 10. The like may be said of time-servers 7. Profane Persons Profanesse is the great sin of the first table which compriseth all the rest But to serve God is the summe of all the duties of the first table therefore profane persons must needs be far from serving God 8. Hypocrites These make a great shew of serving God but in truth are as far from it as the former Such shew of service is abominable in the sight of God Isa. 1.
10. 16 Types of Christ 7. 25 Types but shadowes 8. 12 Types fulfilled by Christ 13. 128 Types legall were sacred 9. 3. Types may set out many misteryes 9. 6 Types legall could not quiet the conscience 9. 49. Types legall concerned the outward man 9. 50 Type and truth greatly differ 9. 76 Types grounded on equity 9. 97 Types and truths alike 9. 98 Types how far taken away 10. 24 Types very glorious 10. 58 V VAile of the Tabernacle 9. 16 17 Vaile tipyfied Christs flesh 10. 58 Vengeance is Gods 10. 112 and 11. 158 Valour commendable 11. 236 Valour wrought by faith 11. 237 Verily 7. 37 Visit God doth 2. 56 Unbelief hardens the heart 3. 84 92 Unbelief makes an evill heart 3. 128 Unbelief hinders not Gods goodnesse 3. 97. 100 Unbeliefs damages 3. 129 171 and 4. 26 Unbelief how prevented and redressed 3. 130 Unbelief a great sin 6. 100. 143 Unbelief makes void Christs last will 9. 95 Unbelief causeth destruction 11. 18 Unbelievers excluded from Believers priviledges 4 21 39 and 11. 31 Unbloody sacrifice See bloody Unclean things under the Law 9. 74 Unclean are all things to sinners 9. 104 Unclean are all men 9. 105 Uncleanesse legall not simply sinfull 1. 28 Union of Christ hypostaticall 1. 15 Union betwixt Christ and Believers 2. 104 3 151 Union of all Nations under one covenant 8. 37 Universall obedience 8. 16 Universities See Seminaries Voice of Christ 3. 78 Voice of Christ how to be heard 3. 77 Voluntary See willing Urim and Thummim 8. § 4 W WAy to heaven not manifest under the Law 9. 47 Waies of God 3. 110 Wait upon Godswill 10. 37 Wait for accomplishment of promises 6. 110 Wait with patience 6. 111 Waiting obtaines the promise 6. 112 Wander Confessors do 11. 260 268 269 Want whereunto Confessors may brought 11. 262 War lawfull 7. 9 and 11. 227 War betwixt Professors of the true Religion 239 Watch Ministers must 13. 149 Watch. They must for Souls 13. 150 Washings legall 9. 50 Water purifying 9. 70 Whole will of God to be revealed 9. 101 Way what it is 10. 54 Way to heaven opened 10. 53 Way new and living consecrated 10. 55 56 Weake made strong 11. 233 234 Will. See Testament Will of God his rule 2. 37 Will of God revealed by parts 1. 11 Will of God many waies manifested ibid. Willingly God doth what he doth 6. 130 Will of God secret and revealed 9. 141 Will of God Christs rule 10. 19 20 Will of God makes Christs sacrifice perfect 10 26 Will of God is Saints rule 11. 27 83 Will of man free 3. 81. In what free 4. 63 Will cannot be forced 3. 83 Willing suffrers 11. 246 Willing to do good 13. 196 Willingly Christ offered himself 9. 79 and 10. 15 19 Willingly refuse honours 11. 136 Wilfulnesse aggravates sin 3. 107. and 10. 88 Wilfulnesse dangerous 3. 108 Wilfull ignorance 3. 111 Witnesse God gives to his word 2. 28 Witnesse Moses did 3. 53 Witnesses God alwayes had 3. 53. and 12. 2 Witnesse given to the Elders 11. 6 Witnesse honourable 11. 6 Witnesse of faith 11. 13 Wives faith usefull to Husbands 11. 58 Women may prove worthies 11. 53 Wonders 2. 31 32 Wonders under Law and Gospel how differ 2. 36 Word of God Principles about it 6. 11 Word of Christ powerfull 1. 25 Word of Angels what it was 1. 96. and 2. 9 Word of God stedfast 2. 11 12 13 Word of Salvation 2. 20 Word of God to be respected 2. 10 Words of Scripture to be quoted 3. 74 Word why said to be Gods 4. 69 Word of God quick and powerfull 4. 70 Word of God sharper then a sword 4. 71 Word a spiritual sword 4. 72 Word divides soul and spirit 4. 73 Word an exact critick 4. 74 Word why stiled good 6. 35 Word of God ought to be heeded with all circumspection 12. 123 Word of God ought not to be rejected 12. 125 Work of Gods hand 1. 132 134. and 4. 27 Works extraordinary work on incredulous 3. 99 Works of God how finished 4. 28 Work to be forborn on Sabbath 4. 31 Work of God attributed to man 4. 48 Works our own what are 4. 58 Works in heaven 4. 60 Works dead 6. 8. and 9. 84 Works good accompanied with Salvation 6. 57 See Charity See good Works what God will not forget 6. 65 Works of men merit not 6. 66. Works do not justifie 9. 104. and 11. 190 Works an evidence of good conscience 13. 157 Working of God continued in his 13. 174 175 Worlds how taken 1. 18. and 4. 29. and 9. 141 World not eternal 1. 129 World to come 2. 41 42. and 6. 36 World to be left 11. 32. and 13. 133 Worlds end the time of Christs suffering 9. 129 World of ungodly perish 11. 32 World disrespected by believers 11. 73 Worship divine and civill 1. 74 75 Worship due to Christ ibid. Worship not due to Angels 2. 44 Worship of God must have a warrant 7. 76 Worship on all occasions 11. 113 Worthy Counted worthy 3. 42 Worthies more then registred 11. 192 Wrath attributed to God 3. 114 Wrath of God incensed is terrible 12. 137 Writing Gods Law in mans heart 8. 63. 65. Y. YEeld of themselves do oppositions against God 11. 176 Years teach wisdom 11. 132 Yesterday how taken 13. 112 Younger preferr'd 11. 11 106 111 FINIS An Alphabeticall INDEX of the severall Greek words explicated in this COMMENTART The first Figure noteth the Chapter the second the SECTION of that CHAPTER 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 67 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 17 6. 55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 111 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 82 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 101 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 4 9. 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 149 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 92 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 61 62 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 109 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 84 9. 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 120 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 111 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 108 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 18 108 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 51. c. 9. 92 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 71 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 127 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8 76 10. 35 12. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 calcaneum c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supplantavit Jer. 9. 4. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esau. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pilus Isa. 7. 20. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seciâ—… f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edom. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rubuit 〈◊〉 Gen. 25. 31. c. The younger preferred Different blessings for different persons a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Grand-father blesseth his sons children b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fructum edidit The younger brother preferred before the elder See v. 4. §. 11. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oblitus est g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace extendeth to the seed of believers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prostravit c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclinavit Pro. 2. 2. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lectus 2 King 4. 10. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baculum Num. 17. 2. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summus Luk. 16. 24. Mar. 13. 27. God on all occasions to be worshipped Reverend gesture in worshipping God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Addidit b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Words of dying men heeded a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Care of dead corps Papists Reliques a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A mother composed under parents b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Populus excelsus c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Glorioâ—…a Exod. 6. 20. Parents honored by worthy Children Parents especially ought to be carefull of their children A joynt care of both parents over their children a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why Moses Parents hid him How extraordinary pattâ—…rns are imitable Why men to be hid from danger How men may be concealed Nothing agaist Truth A good end justifieth not an ill act A sin to betray the innocent a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sera est in fundo parsimonia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vâ—…ni vidi vici a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why Moses hid but three months Malicious are sedulous Danger to be prevented as long as may be a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A divine stamp God oft marketh such as are for great imployments Parents to take notice of Gods stamp on a child a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evill Edictâ—… not to be obeyed Superiour commands no warrant for evill a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grandis sactus b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Weighty matters to be attempted by men of years Moses a type of Christ. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Moses refused honâ—…r b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith makes honours to be sleighted Ambitious have littlâ—… Faith What ambition is c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supâ—…r apparere Superbire Honour may be sought Cautious about seeking honour Arist. in Ethic. Honour voluntarily refused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eligo How Moses chose afflictions b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Male tractare e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Male tractari f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Una male vexari g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who were the people of God Saints under affliction Affliction keeps not believers one from another Advantages of Communion of Saints Damages of company with wicked ones a 〈◊〉 quam b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fâ—…uor d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pleasures occasion sin How pleasures causo sin Happiness cannot consist in pleasures All pleasures not unlawfull Why pleasures are usefull Cautions about pleasures a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…bitratus Matters to be interprised on good ground a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Different kinds of reproach How Christ reproched before he was exhibited Christ known before he was Incarnate a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What reproaches precious Why believers and others of contrary opinions a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recompence not upon merit What reward did Moses eye a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respicio d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aâ—… f 〈◊〉 â—…d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reward puts on to do and endure Moses twice forsook Egypt Chrysost. Theodoret Theophyl Occumen Iunius in Paral Aug. Marlorat in Eccles. Expos. Prudence in avoiding danger may stand with courage Faith makes leavâ—… any place a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith maks invincible a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith seeth God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How God is invisible Against Anthropomorphites Against representationâ—… of God God to be conceived as he is revealed Invisible ones see things visible Faith seeth what is invisible Faith of an infinite capacity Faith seeth beyond things seen How Martyrs endured what they did V. 28. Faith makes obedient a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods work attributed to man The notation of the name Pass-over a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transiliit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transitus e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Pascha The occasion of the name Passeover The divers respects wherein the word Passover is used A'description of the Passover Gods mercies to be remembred Sacraments to be observed by Faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…ffundo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundâ—… d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith and prudence in preventing danger b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the principal destroyer a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dearest subject to destruction Why the dearest taken away Provoke not