of 〈◊〉 Preposition From. See § 29. XIX God left not off to work till he had finished his works The inference of Goâ—… resting upon finishing his works by this causall Conjunction FOR proves 〈◊〉 point See § 30. XX. A Divine testimony is a sound argument This phrase For he said shâ—…eth that the Apostle useth this testimony to prove the point in hand See § 30. XXI Scriptures may be quoted without naming the place So doth the Apostle here See § 30. XXII Seven is a number of perfection God rested on that day See § 30. XXIII The very words of Scripture are to be expressed This phrase on this wise intends thus much See § 30. XXIV God rested not till he had finished his works This copulative and inteâ—… so much XXV The last day of the week was the day of Gods rest This was the seventh day here mentioned See § 31. XXV God made no new creatures after the first six daies For in the seventh he 〈◊〉 from ALL his works See § 31. XXVII The same word may have different senses The Sabbath the Land of 〈◊〉 and Celestiall Glory are all called Rest but the Apostle here proveth 〈◊〉 â—…ey are different things See § 27 31. §. 34. Of the meaning of Heb. 4. 5. Verse 5. And in this place again If they shall enter into my Rest. THis verse like a perfect transition may look two waies to that which went before and to that which followeth In the former reference it implieth that the foresaid Rest of the Sabbath cannot 〈◊〉 〈◊〉 Rest whereinto Christians are to enter because at another time he spake of 〈◊〉 〈◊〉 In the later reference namely to that which followeth it laies down the ground 〈◊〉 another Rest then the Land of Canaan The copulative Conjunction AND hath reference to the first Verb of the 〈◊〉 verse which is thus translated He spake To make up the sense that 〈◊〉 must be repeated in this verse thus And he spake in this place again It was one and the same Spirit even the Holy Ghost that testified of the one 〈◊〉 â—…e other Rest. So as both testimonies are of Divine Authority and neither of them to be denied but by distinction of rests to be reconciled By this phrase in this place the Apostle intends Psal. 95. 11. He cals it this 〈◊〉 because he had quoted it before and expounded it and applied it to the 〈◊〉 〈◊〉 â—…and It was the Text whereupon he was then in his Epistle commenting As a Preacher having read and expounded a Text of Scripture so oft as he hath 〈◊〉 in his Sermon to speak of any point in or about that Text may say In this 〈◊〉 So the Apostle here in this his Epistle of that Text. This Adverb again is to be taken of another time then that which was menâ—… in the former verse Sometimes indeed it is used to joyn divers proofs of 〈◊〉 and the same thing as Chap. 1. v. 5 6. But here to set forth distinct times for â—…oof of different things Thus in the beginning of the world there was mention 〈◊〉 of a rest which was the rest of the Sabbath day but now again above three thousand years after that mention is made of another Rest. That therefore cannot be this This phrase If they shall enter into my rest is here alledged because therein mention is made of Rest. The other part of the sentence about Gods Oath was not to the present purpose of the Apostle and therefore it was not here set down though it would have made up the full sentence It was twice before expressed v. 3. Chap. 3. 11. It is usuall with the Penmen of the New Testament to quote so much only of a parcell of Scripture as makes to the point in hand though it make not up an intire sentence as Matth. 4. 15. Rom. 4. 18. Gal. 3. 16. The Rest here mentioned is so set down as it plainly appears to be a Rest to 〈◊〉 So as it cannot be that Rest which was at the beginning of the world Thus the first Rest is removed and this point proved that another Rest then the rest of the Sabbath is to be endeavoured after These words If they shall enter have the form of a strong negation See Chap. â—… v. 11. § 115. They there imply that the persons of whom they are spoken should 〈◊〉 enter into the promised rest of Canaan From thence the Apostle makes an inference in the next verse that there must â—…ds be another rest to come then that of Canaan Of this Rest of this Epithete MY in reference to God and of entring into it See Chap. 3. v. 11. § 116 117 118. §. 35. Of the Resolution and Observations of Heb. 4. 5. THe Summe of this Verse is A Transition about the removal of two rests from being the eternal rest proper to believers Here of are two parts One wherein the rest of the Sabbath is removed This Point is 1. Intimated by mentioning another rest to be entred into 2. It is proved and that two wayes 1. Implicitly under this copulative AND which presupposeth the divine testimony thus expressed He spake v. 4. 2. Expresly by two circumstances One of the Place The other of the Time The other part of this transition is wherein the rest of Canaan is removed and that by excluding them to whom it was promised in these words If they shall enter Doctrines I. The Lord distinctly expresseth his minde concerning different things He spake so and so of the Sabbath AND he spake for this word is to be repeated so and so of another Rest. II. Due observation of distinct texts will bring great light to doubtfull points In the former verse the Apostle notes out one Text under this phrase In a certain place Here in this verse another under this phrase In this place and thereby cleaâ—… the matter questioned Severall Texts may have severall circumstances to enlighten them III. A right distinction of times may reconcile seeming differences This particle Again intends a different time from the former and thereupon a different matter IV. Exclusion of some makes way for others Unbelievers being excluded believers gain assurance of admittance The privation of one form is the induction of another Of other Doctrines arising out of these words If any shall enter into my rest See Chap. 3. v. 11. § 120. §. 36. Of the Apostles Scope in the 6th verse Verse 6. Seeing therefore it remaineth that some must enter therein and they to when it was first preached entred not in because of unbelief THe two first words of this verse Seeing Therefore are both relative Conjunctions and imply an inference upon that which went before In the former verse Gods protestation against unbelievers is set down That they should not enter into his rest The inference which the Apostle makes thereupon is that there is a rest for believers to enter into The Argument may be
should be so punished As God had sworn so it fell out Gods Oath cannot be made frustrate but shall assuredly be effected No argument is more sure Though an Oath be in Logick reckoned among inartificiall arguments which seem to be of small force yet Gods Word especially confirmed by his Oath is the 〈◊〉 of all arguments Logicians count the surest demonstration to be taken from the proper cause of a thing But naturall causes may fail witnesse the fiery furâ—…e into which Gods three faithfull servants were cast yet upon their bodies the fire 〈◊〉 〈◊〉 power nor was a hair of their head singed neither were their coats changed 〈◊〉 〈◊〉 sâ—…ll of fire had passed on them Dan. 3. 27. The sun stood still in Ioshua his 〈◊〉 Iosh. 10. 13. and went backward in Hezekiahs time 2 King 20. 11. And was â—…ned at the death of Christ Luke 23. 45. The waters in the midst of the red sea â—…ose up as a wall and the bottom was a dry path Exod. 14. 22. Iron did swim in the water 2 King 6. 6. In many other things hath the course of nature been altered The Lord God is above nature Though he have tied his creatures to the course thereof yet is not he bound thereto but by his oath he bindes himself and is not â—…ee to alter it Reade Isa. 54. 9 10. Hereupon it is said concerning Gods Oath that he will 〈◊〉 repent Psal. 110. 1. This is one of those immutable things in which 〈◊〉 is impossible for God to lie Heb. 6. 18. Gods Oath doth manifest his peremptory resolution which is as his nature unchangeable Mal. 3. 6. more firm then the Law of the Medes and Persians which 〈◊〉 Dan. 6 8. God never rashly swears but alwaies in Truth in Iudgement and in Righâ—…sse For that rule which he prescribes to us Ierem. 4. 2. he observes himself Take heed of provoking God to swear They are in a fearfull case against whom the Lord sweareth vengeance We ought the rather to take heed of this high provocation of his wrath because â—…e is not suddenly brought to it but by degrees For 1. He declares his will what he would have us to do 2. He promiseth rewards to them that do it 3. He makes known beforehand the issue of neglecting it 4. He threatneth vengeance 5. When no other course will serve he sweareth vengeance Wo to those against â—…hom he swears Of Gods swearing and that in wrath and of the form of Gods Oath and of Gods rest and of not entring into it which are points here expresly set down See Chap. 3. v. 11. § 113 114 115 116 117 118. §. 27. Of choosing the best Rest. Verse 3. Although the works were finished from the foundation of the world IN this later part of the verse and in the five verses following the Apostle doth by degrees lead these Hebrews to a consideration of an higher and better rest then ever was enjoyed in this world There were two famous Rests much insisted on in the Old Testament as speciall pledges of Gods favour The Sabbath and the Land of Canaan The former styled a Sabbath of rest to the Lord Exod. 35. 2. And frequently styled the Sabbath of the Lord Exod. 20. 10. The later styled the 〈◊〉 which the Lord gave them Deut. 12. 9. Josh. 1. 15. Of these the Hebrews might say we have alwaies enjoyed the Lords Sibbath and our predecessors have long inhabited Canaan Why then do you speak so much about entring into Gods rest To root out this conceit the Apostle is the more large and distinct in removing these two and proving that neither of them could be meant by David nor is interded by himself The Rest intended by him is a matter of so great consequence as he would 〈◊〉 have them mistake the mark thereabouts He begins with the Sabbath which is the first Rest mentioned in Scripture The word of connexion or rather distinction is a kinde of compound The first particle is the usuall copulative AND the other joyned to it makes it a discretive conjunction and is here fitly translated although Hereby he sheweth that allbeit there is mention made of a rest in the beginning of the world yet there is another rest to be entred into The rest of the Sabbath was a resemblance of the heavenly rest The rest of Canaan was a type thereof That therefore they might not be drawn by a resemblance and type from the thing it self and the truth as the dog having flesh in his mouth and seeing the shadow of it in a clear running water snapt at the shadow and 〈◊〉 the true flesh he endeavoureth to draw them from resting upon those two 〈◊〉 It is a dangerous thing to be drawn from truths by shadows This is to perâ—… the helps which God doth afford unto us §. 28. Of Gods works and his finishing them UNder this indefinite word the works all the creatures which God made within the compasse of the first six daies are comprised The Greek Noun properly signifieth a thing done with pains and labour The Verb which is of the same notation signifieth to work or to labour 〈◊〉 1 Cor. 4. 12. Ioh. 16. 27. This is attributed to God by way of resemblance after the manner of man When a man hath effected a thing and made that which was not before we call it his work Now man can do nothing without some workiâ—…g or labouring about it But God needs no such thing What God willed to be â—…s so and so as he willed it Thus much is intended under this phrase God said 〈◊〉 there be c. Gen. 1. 3. By Gods saying is meant the manifestation of his will 〈◊〉 this sense the Centurion who believed Christ to be God said Speak the wordâ—… and my servant shall be healâ—…d Mat. 8. 8. Do but only declare thy will to heal 〈◊〉 servant and he shall be healed Of those works it is here said that God finished them The Greek word tâ—…ted finished in generall signifieth to be or to be made But because a thing 〈◊〉 properly be said to be or to be made till it be fully finished and till all things 〈◊〉 pertaining thereto be accomplished the word here in this place is fully translâ—… finished the rather because it is attributed unto God of whose works it is expâ—… said that they were finished Gen. 2. 1. God is said to finish his works in two especiall respects 1. In regard of the number of them There was so full a number every where that there was no need of adding any more thereto Object It is said after Gods rest on the seventh day that God planted a garden 〈◊〉 and that he made out of the ground to grow every tree that is pleasant to 〈◊〉 fight and good for food and it is also said that God made a woman Gen. 2. â—… 9 22. 〈◊〉 Though these be mentioned in the
great aggravation of unbelief See Chap. 3. v. 12. § 128 129. Of the notation of the Greek word here translated unbelief See c. 3. v. 18. § 171. §. 41. Of the priviledge of having the Gospel before others and abuse thereof IT is not without cause that the Apostle addes this circumstance of time first oâ—… before It was a kinde of preferment to have the Gospel before others but that preferment was not regarded by them to whom it was afforded They believed not which was the greatest dishonour that could be done to the Gospel In all ages many whom God in sundry priviledges hath preferred before others have slighted Gods favour God made Saul the first King of Israel but he did not walk worthy of that priviledge 1 Sam. 15. 17. Hezekiah was the first and onely man that was expresly certified how long he should live but he rendered all again according to the benefit done unto him 2 Chron. 32. 25. The Jews in the primitive time of the Church had the Gospel first preached to them but they put it far from them Act. 13. 46. This ariseth partly from the blindenesse of their mindes which maketh them uncapable of discerning favours She did not know saith the Lord to the Church of the Jews Hos. 2. 8. that I gave her corn wine and oyl c. Herein the Prophet makes her more brutish then the most brutish creatures the Ox and the Asse Isa. 1. 3. Partly from an evil disposition an ungracious and ungratefull minde They know not neither will they understand Psal. 82. 5. This made the servant of the Lord thus to upbraid the people of God Do you thus requite the Lord O foolish people and unwise c. Deut. 32. 6. We of this Nation have cause to take notice of the circumstance of time and to lay it to heart For by the Divine Providence the Gospel was first preached to this Kingdom Some free States in Germany Geneva and other like places had the Gospel in this later spring thereof before us But no Kingdom universally prosessed 〈◊〉 before England If we look so far backward as to Iohn Wicklifs time we may conclude that the 〈◊〉 caused the light of the Gospel to pierce thorow the thick cloud of Popery here â—… England before any other Nation They who have had this honour to be made partakers of the Gospel before â—…ers must consider what is here said of these Jews to whom this priviledge was â—…hsafed They entered not in So as men may make void their priviledges So 〈◊〉 is threatned to Israel in these words Thou shalt be the tail Deut. 28. 44. And in these I will take away the hedge thereof and it shall be eaten up Isa. 5. 5. and in 〈◊〉 Ye are not my people and I will not be your God Hos. 1. 9. and in these The kingdom of God shall be taken from you Mat. 21. 43. I will remove thy candlestick out of 〈◊〉 Rev. 2. 5. So much also hath been actually accomplished on the Iews who had the Gospel preached to them before the Gentiles and on those Churches of the Gentiles who 〈◊〉 the Gospel first preached to them by the Apostles For where is Corinth â—…ere Galatia where Philippi where Colosse where Thessalonica where Eâ—… and the other golden Candlesticks to which Christ himself directed several â—…les Revel 2. 3. Is not the Candlestick removed from all and every of 〈◊〉 Yea where is Rome Is it not the very seat of Antichrist O let us who iâ—… these Western parts have had the Gospel preached to us before many 〈◊〉 take â—…eed lest in us be accomplished that which Christ thus threatned The first shall be last Matth. 20. 16. §. 42. Of the Resolution and Observations out of Heb. 4. 6. Verse 6. Seeing therefore it remaineth that some must enter therein and they to whom it was first preached entered not in because of unbelief THe Somme of this verse A difference between believers and unbelievers Hereabouts are two points 1. An inference in two relative conjunctions Seeing Therefore 2. The substance Hereof are two parts 1. The priviledge of Believers 2. The damage of Unbelievers 1. In the former is noted 1. An indefinite expression of the persons Some 2. A declaration of their priviledge which is to enter into Res. 2. In the later is noted 1. The Persons 2. Their Damage 3. The Cause thereof 1. The Persons are described by the favour vouchsafed unto them To them it was preached and amplified by the time first 2. Their Damage was that they entered not into the rest 3. The Cause thereof is thus depressed Because of unbelief Doctrines I. There is a rest to be â—…ntred into These two relatives Seeing Therefore together with this concluding Verb it remaineth intend thus much See § 36. II. Some may obtain what others misse This is expressed under this indefinite particle Some See § 37. III. What God hath promised shall be effected God promised rest and the Apostle 〈◊〉 saith Some shall enter into it See § 37. IV. The Israelites under the Law had the Gospel preached This is implied under the Greek word thus translated They to whom it was preached See § 38. V. It is a priviledge to have the Gospel before others This is here set down as a priviledge under this word first See § 38 41. VI. Believers escape the damage of unbelievers Believers enter into that rest which unbelievers do not enter into See § 39. VII Unbelievers partake not of the priviledge of believers For unbelievers do not enter into the rest which believers do See § 39. VIII Unbelief makes void Gods promises Namely to themselves in that they believe them not §. 42. Of the meaning of these words Again he limiteth a certain day Heb. 4. 7. Again he limiteth a certain day saying in David To day after so long a time as it is said To day if you will hear his voice harden 〈◊〉 your hearts THe Apostle doth by this Adverb Again adde another Argument to prove that there is another Rest then the Land of Canaan to be sought after Of adding proof to proof for confirmation of the same point See Chap. 1. v. 6. § 77. The Argument which here the Apostle useth is taken from the time which waâ—… pressed for seeking after the intended rest It is thus expressed He limiteth a certain day The relative HE necessarily understood though not distinctly expressed 〈◊〉 the Greek hath reference to the holy Ghost expresly mentioned Chap. 3. 7. Where this testimony is first set down Thus the ground of the Apostles Argument appears to be of Divine Authority The word translated limiteth signifieth to bound or to set limits to a thing The Noun whence it is derived signifieth a limit or bound beyond which that which is limited or bounded doth not reach The like word in the Plurall number is translated Coasts Matth. 2. 16. and borders Matth. 4. 13.
wildernesse All that passed through the red sea and thereby were saved from the Egyptian bondage were not baptized in the blood of Christ and thereby saved from the slavery of sin and Satan All that did eat of Manna and drink of the water out of the rock did not eat the flesh of Christ and drink his blood though all these were types and Sacraments thereof The many sacrifices under the Law did not take away sin Heb. 10. 4 yet were they types of that sacrifice that did indeed take away sin Such externall types figures and shadows were afforded to Gods people under the Law in regard of their weakness to raise up their minds and hearts to higher and greater matters and to be as looking-glasses to shew unto them Christ Jesus and such things as concerned their eternall salvation They were not â—…o given as to male Gods people to rest in them and not to seek after further truths We are taught hereby to take heed that we be not deceived in mistaking the mark and placing happinesse in that wherein it doth not consist Peter mistook the brightnesse and glory that appeared at Christs transfiguration for the glory of heaven and in that respect said It is good to be here Matth. 17. 4. There is great danger therein For there is no proportion betwixt earthly and heavenly things We were better be without the best things here below then so to dote and rest upon them as to neglect the things above To apply this to our times let us consider what resemblances what first-fruits what pledges what evidences God now under the Gospel giveth to us of our heavenly rest and glory Such are 1. That portion of goods those delights that health long life and like blessings which here he bestows upon his Saints 2. That fellowship and communion which Saints have one with another 3. The peace and prosperity of Churches 4. Assemblies of Saints for performing holy duties 5. Liberty of Sabbaths and Ordinances 6. Comfort of soul peace of conscience joy in the holy Ghost Though these and other like things be blessings of God which we may enjoy and for which we ought to be thankfull yet are they not wholly to be rested in For if true happinesse consisted in these then would not the holy Ghost speak of an heavenly happinesse eternall glory and everlasting life to be hereafter enjoyed §. 50. Of Truths coâ—…ched under Types THe other day here mentioned is that which hath been four times before insisted upon Sâ—…e § 45. From this other day which David mentioneth a question may be moved whether there were not a day in Ioshua's time and before his time also to enter into the rest that David afterward cals upon people to enter into If there were a day before why doth the Apostle so much urge these words Afterwards and Another after Davids time Answ. The main scope of David and of the Apostle here for both were of the same minde and aimed at the same scope their scope was to shew that 〈◊〉 time was not the only day wherein rest was to be found nor that rest which 〈◊〉 gave in 〈◊〉 the only rest to be sought after The day for seeking the rest here intended began when God made this â—…ning against Satan but promise to man It shall bruise thy head Gen. 3. 15. This is a promise of conquest over Satan and deliverance from his tyranny and of the rest here intended following thereupon This day was also in Moses and Ioshua's time and this rest was typified to them under sundry legall rites and types and under the Land of Canaan Spirituall and celestiall things were comprised under their externall and legâ—…ll types Their circumcision was The putting off the body of the sinnes of the 〈◊〉 Col. 2. 11. They were all baptized in the cloud and in the sea In eating Manna They did eat the same spirituall meat that we do and did all drink the same spirituall drink for they drank of that spirituall rock which was Christ 1 Cor. 10. 2 3 4. Their Passeover did typifie Christ 1 Cor. 5. 7. So did all their Sacrifices Heb. 9. 9 10 11. The blood of sprinkling set out the blood of Christ which cleanseth from all 〈◊〉 Heb. 9. 13 14. 1 Ioh. 1. 7. The legall Priesthood was a type of Christs Priesthood Heb. 4. 14. The Tabernacle set forth heaven Heb. 8 2. The Son of man was liâ—…t up before them in the brasen serpent Ioh. 3. 14 15. Not to insist on other particulars in generall it is said that the Tabernacle and the things therein was a figure namely of spirituall things Heb. 9. 9 and the 〈◊〉 had a shadow of good things to come Heb. 10. 1. Of particular Rites it is said They are a shadow of things to come but the body is Christ Col. 2. 17. Spirituall and celestiall truths and substances were comprised under externall and legall types for these ends 1. To shew that God being a spirit delighteth in things spirituall Ioh. 4. 24. In the time wherein legall services were of use they were detested by God in three 〈◊〉 1. When they were performed in hypocrisie and shew only In this respect God thus upbraideth the 〈◊〉 This people draw near me with their mouth and with their lips do honour me but have removed their heare farre from me iii. 29 13. 2. When they made them a cloak to cover over impiety and iniquity In this respect â—…aith God Your new Moons and your appointed Feasts my soul hateth The reason thereof is thus rendred Your hands are full of blood Isa 1. 14 15. The 〈◊〉 is noted Ier. 7. 9 11. Matth 23. 14. 3. When people rested only on the externall performance of legall Rites and expected to be accepted for those outward performances not regarding the inward truth and substance In this respect it is thus said to God Sacrifice and 〈◊〉 thou didst not desire Psal. 40. 6 c. and God himself saith I will not reâ—… thee for thy sacrifices c Psal. 50. 8 c. 2. To demonstrate the ground of Saints faith which was not the externall Rites that they performed but the internall truth which they believed By faith Abel 〈◊〉 unto God a more excellent sacrifice then Cain Heb. 11. 4 His saith had an 〈◊〉 upon Christ the truth not simply upon the sacrifice that was offered Abraâ—… saw Christs day Joh. 8. 56. Moses esteemâ—…d the reproach of Christ great 〈◊〉 Heb. 11. 26. so as he suffered reproach for Christ. Of other ends why the legall Rites had their spirituall truths See § 49. We may from hence inferre that the believing Jews did not rest in the performance of outward Rites nor in the possession of Canaan nor in externall blessings but had their eye upon higher spirituall and heavenly matters We may from hence gather that it is pains worth the taking to search after the 〈◊〉 Evangelicall and Celestiall truths
was one of them that was sent to spy out the Land of Canaan who together with Caleb brought good tidings about the Land whereas the other Spies brought an evil report of the Land which they had searched He and Caleb believing that God would make good his promise did what they could to encourage the people who were thinking to return into Egypt Whereupon of the 600000 men that came out of Egypt only he and Caleb entered into Canaan Numb 14. 6 c. He had not only the honour to enter in himself but also to be a Guide a Captain a Generall and chief Governour to lead in all the rest that 〈◊〉 â—…o vanquish their enemies and to settle them in that promised Land Numb 27. 18. c. Deut. 31. 7 14. Ioâ—…h 1. 1 2 c. Ioshua was herein an especiall type of Christ who vanquisheth all our spirituall enemies and setleth all his Redeemed from bondage of Satan in the heavenly Canaan 〈◊〉 pleased God to raise up such temporall Saviours to his people to nourish their hope in that true Saviour the Lord Jesus who should save them from all their spirituall enemies Luk. 1. 68 69. Ioshua gaâ—…e â—…hem rest in Canaan not Moses the Law-giver to shew that the Law cannot bring us to heaven that work is reserved for Jesus § 48. Of Ioshua's giving rest and Gods work attributed to man THis phrase Had given rest is the interpretation of one compound Verb. Of the simple Verb and the compound Noun See Chap. 3. 2. 11. § 116. 〈◊〉 is here used 〈◊〉 â—…vely It doth not here signifie only to rest as it did â—… 4. 〈◊〉 give rest to others for this relative them depends on it It is in this respect 〈◊〉 〈◊〉 â—…brews third Conjugation which they call Hiphil The â—…st which is here implied to be given by Ioshua was the Land of Caâ—… 〈◊〉 was called rest in reference to the troubles of Israel in Egypt and to their travels in the wildernesse on the one side and on the other side in reference to Israels enjoying Canaan for a perpetuall inheritance Ioshua is said to give them that rest under God as Gods Minister whom God used to settle his people therein It was God that properly gave them that rest Deut. 3. 20. 25. 19. Iosh. 22. 4. â—…3 1 Yet Ioshua is said to give them rest in these respects 1. Ioshua was appointed by God to be the chief Governour over his people after Moses his death at that time when they should enter into Canaan Numb 27. 18 〈◊〉 Deut. 3â—… 14. 2. God promised Ioshua that he should settle his people in Canaan Josh. â—… 3 c. 3. Ioshua was their guide to lead them out of the wildernesse to Canaan and that through Iordan Josh. 3. 8. 4. Ioshua was the Generall in all the battels against the Canaanites so as he had the chief hand in destroying them Iosh. 11. 18. 5. When the men of Aâ—… once had the better over Israel and put them to â—…light Ioshua by his praier so prevailed with God as the Lord was pleased to direct them how to regain their losse and destroy those enemies Iosh. 7. 6 c. 6. When they wanted time to destroy a numerous multitude of enemies Ioshua prayed and the Sun Moon and whole host of heaven stood still about a whole day Iosh. 10. 12. c. 7. Ioshua at length so farre destroyed all the inhabitants of the Land of Canaan as there was 〈◊〉 enough for the Israelites to place their habitatien there Iâ—…sh 21. 43. 8. â—…ua by lot divided that Land among the Israelites and gave to every Tribe their inheritance Iosh. 14. 1. 9. When Ioshua died he left Israel in peace and rest and that in their severall 〈◊〉 Iosh 24. 28. All these were ministeriall acts done by warrant from God and by the assistance of God himself Hereby was Ioshua much advanced above other men but nothing at all was derogated from God This act of giving rest to Israel being ascribed to Ioshua manifesteth Gods respect â—…o man in attributing his own Divine work to man The like he did to Moses 〈◊〉 he bid him divide the sea Exod. 14. 16. and where he said that Moses brought 〈◊〉 out of Egypt Exod. 32. 7. Thus the mighty work of God in the first converâ—… of sinners is ascribed unto men in which respect Paul saith of himself that he 〈◊〉 〈◊〉 through the Gospel 1 Cor. 4. 15. Philem. v. 10. 〈◊〉 God doth to honour mans nature in making men coworkers with himself â—… Câ—… 6. 1. and to magnifie his own power for his strength is made perfect in 〈◊〉 2 Cor. 12. 9. This also he doth to move other men to submit themselves to them whom he 〈◊〉 over them and whom he useth for their good To distrust the effecting of a matter because God useth weak men as his Miniâ—… for bringing it to pass is to oppose our shallow conceit to the unsearchable 〈◊〉 of God It becomes us to use such means as God is pleased to appoint and in using of 〈◊〉 to look unto him for good success and blessing There are two extreams whereinto men are prone to fall in this case Oâ—…e is too much diffidence by reason of the seeming meanness of the means aâ—… Christs Countrymen despised him and believed not by reason of the meanness of his birth and education Mark 6. 3. The other is too much considence in the means giving the honour of God â—…self thereunto as the Licaonians who accounted the Apostles to be Gods Act. 14. 11. §. 49. Of not resting on blessings below as the highest to be expected THis consequence Then would he not afterward c. is here inferred to prove that Ioshua did not settle Gods people in that rest which David intended It is such a proof as was before noted § 45. The force of the proof resteth on these two words after another The Argument may be thus framed If there had been no other rest for Gods people to enter into then that wherein 〈◊〉 setled the Israelites David would not after that setling have spoken of another time to enter into a rest But David after that setling spake of another day to enter into a rest Therefore there is another rest to enter into By this Argument the Apostle would draw the Hebrews from resting upon that typicall rest which their Fathers had long enjoyed He plainly sheweth that the type is not the truth it self Ioshua was a type of Iesus and Canaan was a type of heaven but nor Ioshua was Jesus himself nor Canaan heaven it self The Ark was not it which saved those that were in it from eternall destruction though it were a type thereof 1 Pet. 3. 21. For cursed Cham was in it The cloud in the wilderness Exod. 13. 21. preserved not all that were under it from the scorching fire of Gods wrath for many of them were consumed in the
their want of knowledge was through their 〈◊〉 default So as That dulnesse of understanding which men by their own 〈◊〉 bring upon themselves makes the mysteries of the Word to be more 〈◊〉 then otherwise they would be This is the reason that moved Christ to reprove his Disciples for not understanding what he spake Matth. 15. 16. and 16. 9. Luke 24. 25. Iohn 3. 10. So the Apostles 1 Corinth 3. 1. 2 Pet. 3. 16. This affords matter of humiliation to all such as understand not the Word and the mysteries contained therein For it sheweth that they have been slothfull and carelesse about exercising themselves in Gods Word and thereby they have 〈◊〉 themselves dull in hearing dull in conceiving Let them therefore lay the blame not upon Gods Word but upon themselves for take away dulnesse from mens understanding and the Scriptures will appear to be much more easie then to many they appear to be Of the perspicuity of the Scripture and of means to finde out the sense and meaning thereof See The whole Armour of God Treat 2. Part. 8. on Ephes. 6. 17. § 3 7 18 21. This phrase hard to be uttered shews that hearers dulnesse keeps Ministers from a full and clear expressing of the mysteries of the Word They know not how to speak to their hearers 1 Cor. 3. 1. Hereby they are forced to passe over sundry mysteries or to expresse them in such low terms as may seem more fit for dull capacities then for divine mysteries This further aggravates that fault of dulnesse in hearing §. 59. Of reproving upon just ground Verse 12. For when for the time ye ought to be teachers ye have need that one teach you again which be the first principles of the oracles of God and are become such as have need of milk and not of strong meat IN this verse the Apostle gives a particular exemplification of that for which he had in general reproved them in the later part of the former verse namely for 〈◊〉 dulnesse in hearing 〈◊〉 exemplification is brought in as a proof of his reproof So much is maâ—… by this causall particle FOR. Before which in Greek is set the coâ—… particle which is not without emphasis and may be thus translated For Even The Apostles exemplification is set out in two Metaphors One is taken from Catechists who need to be instructed in the first principles of Christian Religion v. 12. The other from children who must have plain and easie matters delivered unto them v. 13 14. By this manner of proceeding in shewing the ground of his reproof we may observe That reproof must be upon good ground If thy brother shall trespasse go and tell him his fault Matth. 18. 15. This is to be done in private reproof Them that sinne rebuke before all 1 Tim. 5. 24. This is to be done in publick reproof In the one and in the other there must be a trespasse 〈◊〉 sin for which the reproof is Nicodemus took this for an undeniable principle which he thus expresseth Doth our Law judge any man before it hear him and 〈◊〉 what he doth Joh. 7. 51. Hereby the Reprover justifieth his deed and sheweth that there was need thereof Thus he maketh his reproof to pierce more deeply and 〈◊〉 the reproved see his fault whereby he may be brought to confesse and redresse it or at least his mouth will be stopped that he shall not have to oppose against it To reprove upon light report or meer suspition savoureth too rankly of 〈◊〉 rashnesse which beseemeth not Christians in such a duty §. 60. Of Proficiency answerable to the means afforded THis phrase For the time implieth that these Hebrews had had the Gospel many years preached unto them thereby they were called unto the Christian Church and made scholars in Christs school and had Christs Ministers to be their instructors and the holy Scriptures their books This is here noted as an â—…vation of their dulnesse and implieth that our proficiency ought to be answerable to our continuance under the Ministry of Gods Word Christ thus 〈◊〉 Philip for failing herein Have I been so long time with you and yet hast thou not 〈◊〉 me Philip Joh. 14. 9. Herein Moses aggravateth the sin of the Israelites in the wilderness who had been there tutored fourty years Yet saith he the Lord 〈◊〉 not given you an heart to perceive and eyes to see and ears to hear unto this day Deut. 29. 4. This also made Ieremiah to complain That three and twenty years â—…ther he had spoken to them the Word of the Lord but they had not hear 〈◊〉 Ier. 25. 3. The continuance of means of knowledge among us is a great aggravation of our peoples ignorance For who among us have not been born and brought 〈◊〉 under the light of the Gospel Are there any now that were born before Queen Elizab. ths dayes But from the beginning of her dayes till these our dayes 〈◊〉 the Gospel been preached in this Land and I hope will continue to be preached to the worlds end The truth of Gods Word and mysteries of godlinesse have 〈◊〉 this time been publickly preached and strongly maintained against Papists and other Adversaries A shame therefore it is for people to be dull in hearing the mysteries of the Word See more hereof § 63. Of Ignorance as it is a sin See v. 2. § 10. Of the danger thereof See Chap. 3. v. 10. § 112. §. 61. Of Learners proving Teachers BY the continuance of means which these Hebrews had enjoyed the Apostle 〈◊〉 sheweth that they might have attained to such a measure of knowledge as they might have been able to have instructed others The Word translated Teachers is derived from a Verb that signifieth to 〈◊〉 It setteth forth such an one as hath been so taught and thereupon hath so learned as he is able and fit to teach others Sometimes it is put for him that hath an office of teaching Ephes. 4. 11. 1 Cor. 12. 28. Sometimes for him that hath ability to teach Rom. 2. 20. So it is here taken So as it will not follow that all who are able to instruct others should thereupon take upon them the ministerial function without being called and set apart thereunto All that have the office of teachers must have the ability of teachers but all that have the ability need not have the 〈◊〉 The word set before this and translated Ye ought signifieth a bounden duty Of the various acception of this word See Chap. 2. v. 17. § 166. Here it sheweth that it became them and it was their duty so to have improved the means of knowledge that was so long afforded unto them as they might have been fit to 〈◊〉 taught others In this respect the Apostle requires aged women to be 〈◊〉 of good things Tit. 2. 4. Thus Aquila and Priscilla instructed Apollos Act. 18. 26. By such proficiency both God his Word and Ministers are much honoured
a ministration of death the new a ministration of the Spirit 2 Cor. 3. 7 8. 7. In the kind of confederates Under the old Gods confederates were in their non-age as children under Tutors and Governors Gal. 4. 5 7. 8. In the kind of Seales or Sacraments Under the old they were more in number more various in rites more difficult more obscure more earthly By comparing the Sacraments of the one and the other together this will evidently appear 9. In the manner of setting forth the promise of God In the old it was set forth more meanly under temporall blessings Deut. 28. 2 c. Under the new more directly under spirituall and celestiall blessings Matth. 5. 3 c. 10. In the yoke that is laid on the confederates by the one and the other By the old an heavy yoke was laid Act. 15. 10. By the new an easie and light yoke 〈◊〉 11. 30. So great a difference there is betwixt the new covenant and all other covenants as it is stiled a better covenant v. 6. and Chap. 7. 22. See § 24. and Chap. 7. v. 22. § 94. §. 53. Of Instructions arising out of the difference betwixt the new covenant and other covenants IF the difference betwixt the new and other covenants be observed we shall find it far to excell all other covenants Whereby we are instructed in sundry points as 1. In the manifold wisdome of God as the Apostle stileth it Eph. 3. 10. This is manifested in ordering the government of his Church according to the state and condition thereof For 1. In mans entire estate when he was made perfect God made with him a covenant of works 2. After mans fall when the Church was in the infancy of it God ordered it as best befitted that estate 3. In the child-hood of it he gave his people such externall ordinances as were most convenient for them 4. In the riper age of it he fully revealed his whole will and gave them ordinances more spirituall 5. When the Church shall come fully to be compleat and more perfâ—…ct then at the first there shall be no Sun no Moon no Temple no externall ordinances Rev. 21. 22 23. 2. In the encrease of Gods goodnesse This is herein manifested that all the changes of Gods covenant were ever to the better The covenant of Grace was better then the covenant of works The new covenant better then the old At first when all were in one family yea and afterwards when there were many distinct Families the first-born was both a Governor and also an Iustructor of the whole Family Gen. 4. 7. and 18. 19. When the Church encreased into a Nation God set apart the twelfth part namely one tribe of twelve to be ordinary Ministers therein Numb 3. 12. When the Church stood in need of other Ministers God raised up extraordinary Prophets and endewed them with an extraordinary Spirit When the time of the Gospell approached God raised up a Minister even 〈◊〉 the Baptist who was greater then any before him Matth. 11. 11. After Christs ascension he gave Apostles Prophets and Evangelists who did not only most clearly make known the whole counsell of God to the Church that was in their dayes but also left it on record for the benefit of all Churches after them to the end of the world 3. In the greater degree of glory which the soules of Saints departed under the new covenant have then they who departed under the old For although all went to the same place of glory yet they under the old wanted the fruition of Christ as God-man This addeth much to our glory Luk. 23. 43. Phil. 1. 23. 2 Cor. 5. 8. Questionlesse the soules of Saints in heaven before Christs ascention did as many on earth desire to see those things which they who ascended after Christ did Matth. 13. 17. As the glorified soules now want something of the glory which they shall have after the resurrection namely the union of their bodies with their soules and in that respect long for the last day so the soules of Saints before Christ might long for his presence Heb. 11. 39 40. and 10. 20. Against the alteration of mans estate to the better may be objected that mans corrupt estate is not better then his entire estate yet the entire was changed into the corrupt estate Answ. 1. Though the corrupt estate be not simply in it self better then the entire yet through Gods wise dispensation it proved to be better and that in two respects One in reference to Gods glory as is shewed Chap. 2. v. 10. § 86. The other in reference to the good of Gods elect For they have in Christ a greater stability then Adam had and far better priviledges 2. That alteration was by mans transgression He implunged himself into that misery which sin brought so as that may be termed a just punishment of mans transgression rather then an alteration on Gods part This answer may be given to all those judgements which age after age have been inflicted on Gods people for their sins as to the Jewes captivity in Babylon to their rejection under the Gospell to the casting off of many of the Churches of Greece planted by the Apostles and to sundry Christians becomming antichristians yet God who at first brought light out of darknesse hath caused much light to shine out of sundry of the forementioned dark conditions and will also bring further light out of others so as Gods work will appear to be to the better §. 54. Of the meaning of these words Not according to the covenant which I made with their Fathers Heb. 8. 9. 〈◊〉 according to the covenant that I made with their Fathers in the day when I took them by the hand to lead them out of the land of Egypt because they continued not in my covenant and I regarded them not saith the Lord. THe foresaid new covenant is here amplified by preferring it before the old and that the excellency thereof might more evidently be manifested he setteth out the old covenant in this verse and the new covenant in the three following Thus by comparing them together it will appear which is the better He sets down the comparison negatively thus not according to the covenant c. This negative hath reference to the manner of delivering the former covenant as if he had said not under such dark types and shadowes not clogged with such bâ—…rthensome rites and ceremonies nor with such chargeable sacrifices and other oblations as the old covenant was but more clearly with easier burthens and lesse cost Of the differences betwixt the old and new covenant See v. 8. § 52. Of a covenant what it is see v. 8. § 39. That the covenant which is here intended might not be mistaken it is set down by the persons with whom it was made in these words which I made with their 〈◊〉 God is here brought in as the Author of that covenant as
work himself and absolutely to promise both the meanes and end of all 1. Herein lyeth a main difference betwixt the covenant of works and grace In both life is promised but in the former upon condition of perfect obedience to be performed on mans part In the latter absolutely Object There is also a condition of faith and repentance required by the new covâ—…nant Mark 1. 15. Answ. 1. He that requireth that condition promiseth also to work it in us for faiâ—…h is the gift of God Eph. 2. 8. And God also worketh repentance in his consederates 2. Faith is only a meanes of receiving Christ who hath purchased life for us and repentance is a qualification to fit us for the fruition thereof 3. They are enjoyned as evidences to give us assurance that God hath prepared eternall life for us 4. God who beginneth the grace in us by his Spirit continueth that Spirit of his to nourish and increase all needfull grace till we be brought to the end of all the salvation of our souls 2. Upon these absolute promises we ought to believe that they shall be all accomplished so assuredly it shall be according to our faith In prayer for knowledge of Gods will for having it put in our hearts for pardon of sinne yea and for eternall life let our faith be fixed on Gods absolute promises thus shall we bring much comfort to our souls This is oâ—…e end of joyning Amen to the end of our prayers thereof see the guide to go to God § 242 244. Of absolute promises and the use of them see the whole Armour 〈◊〉 Gâ—…d Treat 2. Part. 6. On Eph. 6. 16. Of Faith § 75. §. 78. Of the resolution of Heb. Chap. 8. v. 8 9 10 11 12. V. 8. For finding fault with them he saith behold the dayes come saith the Lord when I will make a new Covenant with the house of Israel and the house of Iudaâ—… V. 9. Not according to the Covenant that I made with their Fathers in the day when I took them by the hand to lead them out of the Land of Egypt because they continued not in my Covenant and I regarded them not saith the Lord. V. 10. For this is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my lawes into their minde and write them in their â—…earts and I will be to them a God and they shall be to me a people V. 11. And they shall not teach every man his Neighbor and every man his Brother saying Know the Lord for all shall know me from the least to the greatest V. 12. For I will be merciful to their unrighteousnesse and their sins and their iniquities will I remember no more IN these five verses a divine testimony is produced out of Ier. Chap. 31. v. 31 32 33 34. to prove the excellency of the new Covenant above the old In producing it two things are observable 1. The connexion of the proof with the point 2. A citation of the testimony it self By the connexion that which was supposed v. 7. is plainly affirmed see § 30. In this affirmation 1. The point it selfe is affirmed thus finding fault 2. The persons are set down These are of two sorts 1. Agent he who findeth fault The Lord in this phrase he saith 2. The Patients They who were under the old Covenant comprized under this relative with them The testimony it self is largely quoted from this place to the end of the 12. verse In setting down the testimony observe 1. The manner of propounding it in this remarkable note Behold 2. The matter This is 1. generally propounded v. 8. 9. 2. particularly exemplified v. 10 11 12. The general declares a main difference betwixt the old and new Covenant Of this difference there are two parts 1. The excellency of the new Covenant v. 8. 2. The deficiencie of the old v. 9. The former is set out 1. Simply 2. Comparatively v. 9. The simple in foure branches 1. The time when The dayes come 2. The Authour and orderer of it who is brought in 1. By another expressing him saith the Lord. 2. By himself speaking I will make 3. The excellency of the Covenant in this Epithite New 4. The persons with whom it was made These are distinguished by two Nations 1. The house of Israel 2. The house of Iudah V. 9. The new Covenant is set out comparatively in reference to the old and that negatively thus Not according c. Under this comparison he further sets out the old Covenant thereabout 2. parts 1. A description of the old Covenant 2. A Declaration of the deficiency of it The old Covenant is described 1. By the persons between whom it was made These are of two sorts 1. The Covenanter I made saith the Lord. 2. The Covenanters with whom he made it The house of Israel 2. By the time This is set out by a memorable deliverance out of the Land of Egypt and amplified by Gods manner of delivering them in two metaphors taken from a tender parent One in this phrase when I took them by the hand The other in this to lead them The deficiency of the old Covenant is noted in a double act One of the Covenantes They continued not in my Covenant The other of the Covenanters I regarded them not saith the Lord. Vers. 10. The exemplification of the new Covenant is 1. Generally propounded 2. Particularly distributed 1. In the general the point is thus expressed This is the Covâ—…nam 2. It is described 1. By the persons with whom it is made which are as before 1. Covenanter I will make saith the Lord. 2. Covenanties with the house of Israel 2. By the time after those dayes 2. The distribution is into foure promises in every of which observe 1. The matter whereof they consist 2. The manner of expressing the same 1. The matter of the first promise consisteth of two branches In both which there is 1. A distinct Act put write 2. A distinct object Lawes 3. A distinct subject their mindes their hearts 2. The matter of the second promise is a double relation 1. The Lord will be to them a God 2. They shall be to God a people V. 11. 3. The matter of the third promise is set down 1. Negatively 2. Affirmatively The negative implyeth that under the new Covenant there shall not be such need of instructing one another as under the old Hereof are foure branches 1. The Act denyed shall not teach 2. The Instructers twice set down Every man 3. The instructed his neighbor his brother 4. The substance of the Instruction know the Lord. In the affirmative we are to observe 1. The connexion by the causal conjunction for 2. The expression of the priviledge it self wherein observe 1. The kinde of priviledge shall know Amplified by the object me 2. The persons made partakers thereof These are set down 1. Generally all 2. Distributively from the least to
Rev. 22. 20. And this comparative expression Heaven and Earth shall passe away but my word shall not passe away Mark 13. 31. Among other words this of Christs comming is to be understood See more of the certainty of Christs comming to judgement Chap. 9. v. 2â—… § 137. Yet to assure these Hebrewes of the certainty of Christs comming the Apostle addeth this clause and will not tarry namely beyond the time set down and appoynted by the Father For he hath appointed a day in the which he will judge the world Acts 17. 31. The Greek word translated tarry is ordinarily used for putting off or making delay And that beyond a time appoynted or expected Thus it is used Matth. 25. 5. Luk. 12. 45. In this sense it is here denyed that the Lord will tarry As it is said of the Israelites that the self same day namely at the end of foure hundred and thirty years which the Lord had set down before hand it came to passe that all the host of the Lord went out from the land of Egypt Exod. 12. 41. Even so in the self same day that the Lord hath appointed for his comming he will come and not â—…rry That day cannot be prevented shall not be over-slipt Aâ—… the truth of God is manifested in the accomplishment of all his purposes and promises so especially in this because it is the day of restitution of all things and of giving a just recompence to every one that ever were or shall be See more hereof v. 25. § 82 83 84 85. §. 141. Of the Resolution of Heb. 10. 36 37. Vers. 36. For ye have need of patience that after ye have done the will of God ye might receive the promise Vers. 37. For yet a little while and he that shall come will come and will not tarry IN these two verses is laid down an especiall help for perseverance Vers. 36. This help is 1. Propounded v. 36. 2. Confirmed v. 37. In the proposition is declared 1. The means it self 2. The end thereof The means is in one word patience amplified by the need thereof yee have need of patience The end of this grace is a blessed recompence This end is 1. Generally hinted in this phrase that ye might receive 2. Particularly exemplified In the exemplification is set down 1. The time when they should receive the reward in this word after 2. The ground of the reward About the time is noted 1. Mans Act in this word done 2. The rule thereof Gods will 2. The ground of the reward is in this word promise Vers. 37. The confirmation is taken from the comming of the Lord. This is set out 1. By the time yet a little while 2. By the person who is described by his purpose he that shall come and by his performance This performance is amplified by the certainty of it and that two wayes 1. Affirmatively will come 2. Negatively will not tarry §. 142. Of observations out of Heb. 10. 36 37. Vers. 36. I. PAtience is an help to perseverance For this end it is here brought in See § 135. II. They who have attained some patience have need of more These Hebrews had endured much yet they have need of patience See § 135. III. Patience is a needfull grace So it is here expressed to be See § 135. IV. Patience procureth reward For this end he exhorteth them to patience See § 136. V. Reward is after work done Thus much is expressed See § 136. VI. Gods will is mans rule So it is here laid down to be See § 136. VII Gods will must be practised This word done intendeth as much See § 136. VIII They who observe the condition shall partake of the recompence This word receive intends as much See § 136. IX Gods promise is the ground of mans reward The reward therefore is expressed under this word promise See § 136. Vers. 37. X. Saints sufferings are but short They are a very very little time See § 138. XI The Lord is yet to come In this respect this title He will come is given unto him See § 139. XII The Lord will assuredly come This is plainly expressed See § 140. XIII The time of the Lords comming shall not be put off He will not tarry See § 140. XIV The Lords comming is a strong motive to hold out His comming is here brought in as a reason tending to that end See § 137. §. 143. Of comparing Heb. 10. 38. with Hab. 2. 4. Heb. 10. 38. Now the just shall live by saith but if any man draw back my soul shall have no pleasure in him HEtherto of patience as one means of persevering in the Christian profession another means here followeth which is faith In setting down this means that it might be the better heeded it is produced from the Prophet Habakkuk Chap. 2. v. 4. But so as the Apostle useth his liberty to leave out adde and alter what seemeth fitting to his purpose 1. The Prophet setteth these words the just shall live by his saith in the last place but the Apostle in the first The reason may be this He would first establish them by the promise of life before he terrified them with fear of Apostacy 2. The Prophet adds this affix HIS by his faith but the Apostle leaves it out For the Greek and Latine use to understand such affixes The LXX use another affix or relative pronoun namely MY thus by my faith whereby they make God to be the object of that faith as if the Lord had thus said the just live by that faith wherewith they rest on me 3. Where the Prophet saith his soul which is â—…ifted up the Apostle thus hath it If any man draw back whereby he declareth the wofull consequence of confidence in ones self For this phrase his soul which is lifted up setteth out self confidence which is an occasion of a mans drawing back and falling away which is the main point here disswaded 4. Insteed of this phrase his soul is not upright in him used by the Prophet the Apostle useth this in reference to God My soul shall have no pleasure in him and that to declare the fearfull issue of mans disrespect to God For the Prophets phrase implieth that the backslider is not upright and faithfull with God and thereupon the Apostle inferreth that God can take no pleasure in him Thus we see by this variety of words and order that the Apostle is so far from contradicting any thing in the Prophet as he doth clear his sense and meaning Fitly doth the Apostle infer this testimony The just shall live by faith upon Christs certain comming mentioned in the former verse to shew that through faith in that comming of the Lord the just supports himself and so lives by that faith §. 144. Of righteous or just men OF the notation of the Greek word translated just see Chap. 1. v. 9. § 114. We sometimes translate this same word righteous Chap.
purposes may be frustrated but Gods counsel and will shall stand That which he was to receive was not a present possession for here is a word that sets out the time future thus he should after This is the interpretation of one Greek word and intendeth the time to come so as Faith believes things future Things to come are to Faith as present Hereby is confirmed that part of the description of Faith that saith Faith is the substance of things hoped for Which are things to come v. 1. § 3. §. 40. Of promises accomplished in mens Posterity IT is added that Abraham should receive that place to which he went for an inheritance Of this word inheritance and of sundry instructions and directions thence arising see Chap. 1. v. 14. § 160 162. An Inheritance intendeth a perpetual right to a thing and that generation after generation from Parents to Children By Gods Law an Inheritance was not to be removed from one Stock to another Numb 36. 7 c. This was the reason why Naboth would not part with his Inheritance though his Sovereign would have purchased it of him 1 King 21. 3. It is noted as a blessing of a good man to leave an Inheritance to his Childrens Children Prov. 13. 22 The Scripture testifieth that God gave no Inheritance to Abraham in 〈◊〉 no not so much as to set his foot on Act. 7. 5. This therefore hath reference to his Posterity in whom this was accomplished but a long while after he went out of his Country even almost five hundred years when Ioshua divided the Land among them Iosh. 13. 7. So as Gods promise may be accomplished in a mans posterity It was given as a sign in the daies of Ahaz that a Virgiâ—… should conceive and bear a Son Isa. 7. 14. But it was not accomplished 〈◊〉 about seven hundred years after God is the Lord of times and seasons and hath them in his own power Act. 1. 7. And in his unsearchable wisdome can and doth choose the fittest time for accomplishing every purpose Eccles. 3. 1. The time wherein the great promise was accomplished is in this respect stiled the fulness of time Gal 4. 4. We are taught hereby to wait for the accomplishment of such promises as are not yet accomplished even these and such like 1. The recalling of the rejected Jews Rom. 11. 26. 2. The bringing in of the fulness of the Gentiles Rom. 11. 25. 3. The destruction of Antichrist 2 Thess. 2. 8. 4. The perfection of the Church Eph. 5. 27. 5. The resurrection of the body Ioh. 5. 29. 6. Mansion places provided by Christ Ioh. 14. 3. 7. A Kingdome Luke 12. 32. The accomplishment of these and other like promises we must believe pray for wait for and persevere in all these either till they be accomplished or so long as we live Though they tarry wait Hah 2. 3. He that believeth maketh not baste Isa. 28. 16. §. 41. Of the kind of Abraham's obedience THE obedience which Abraham yielded to Gods call is set down in the very word that was used in the call God called him to go out and he went out Hereby it is evidenced that true obedience is ordered according to the rule thereof which is God Word Compare the charge that was given about making the Tabernacle and the appurtenances Exod. 25 c. with the execution of that charge Exod. 36 c. and you will find their obedience answerable to the rule This doth God expresly conjoyn Exod. 25. 40. Hereof see more Chap. 8. v. 5. § 17. To commend Abraham's obedience the more this clause is added not knowing whither he went It is probable that before Abraham came out of his Country God directed him to no particular place nor made him any promise but onely bid him go out and that the more to try the truth of his faith and the extent of his obedâ—…ence Thus when he bid Abraham to offer his Sun for a burnt-offering he did not tell him how he would provide another Offering after he had laid his 〈◊〉 upon the Altar ready to be sacrificed meerly to try his faith See more â—…ereof in the end of § 37. §. 42. Of Abraham's continuing where God called him Heb. 11. 9. By Faith he sojourned in the Land of Promise as in a strange Country dwelling in Tabernacles with Isaac and Jacob the Heirs with him of the same promise ABraham's obedience to Gods call is yet further amplified by continuing in a strange Land He speaketh of the same Faith that he did before and sâ—…tteth out a continued vigour thereof It moved Abraham not onely once to love his Country but though he were a long time in a place unknown where he had no setled habitation yet he repented not of his coming out of his Country nor thought of returning to it again as his Children in the Wilderness did think of returning to Egypt again Numb 14. 4. But continued in a strange Country all his daies The verb translated sojourned is a compound The root is a noun which signifieth an House The simple verb signifieth to dwell 1 Cor. 7. 12. This compound signifieth to abide in a place The word in my text importeth two things 1. A being in a strange Land and translated to be a Stranger thus Art thou onely a Stranger Luk. 24. 18. 2. An abiding or tanying in a place In this respect the noun that is thence derived is thus translated When they dwelt as Strangers And thus soâ—…ourning 1 Pet. 1. 17. And another noun from the same verb which is translated One that sojourneth and a Stranger Act. 7. 6 29. It signifieth one that is setled in a strange Land Grammarians do put this difference betwixt two words compounded with different prepositions but the same verb. The former signifieth to pass from one place to another The latter to abide in a place Both these significations are here intended In reference to the former the Land where he was is stiled a strange Land he had not been trained up there all his daies but was removed from another Land to that In relation to the latter he is said to dwell there This effect of Faith that he sojourned and continued to dwell in the place whither God called him giveth instance that Faith maketh men hold out In this respect we are said by Faith to wait Gal. 5. 5. Faith is said to overcome 1 Ioh. 5. 4. By Faith men inherit the promise Heb. 6. 12. By Faith we are saved Eph. 2. 8. This is the best evidence of a true and sound Faith that can be given Hereof see more Chap. 10. v. 38. § 146. Unbelief draws from God Chap. 3. v. 12. § 128 129. §. 43. Of the Land of Promise THE place where Abraham abode is stiled the Land of promise Of the word translated promise see Chap. 4. v. 1. § 6. It
having reference to dwelling as if he had said dwelt with Isaac and Iacâ—…b implyeth a long co-habitation which was an hundred years This thus appears Abraham was 75 years old when he came first to Canaan Gen. 12. 4. Isaac was born when he was an hundred years old Gen. 21. 5. 60 years after was Iacob born Gen. 25. 26. Abraham dyed when he was an hundred and seventy five years old Gen. 25. 7. Thus Iacob was 15 years old when his Grandfather Abraham dyed It is probable that so long as Abraham lived Isaac and Iacob were of his Family It is expresly said that Isaac brought Rebeccah into the Tent of Sarah his Mother Gen. 24. 67. Again the foresaid preposition with may have reference to the mind and disposition of Isaac and Iacob In that they did as Abraham their Father he dwelt in Tents all his daies and so did they Thus is this preposition with used in other Authors In this latter sense it implyeth that Abraham so well instructed his Son and Grandson as they were content to dwell as he did and withall it giveth a proof of the faith of Isaac and Iacob who lived their daies in Tents As a ground and reason of their dwelling in this strange Land the last clause is added Heirs with him of the same promise This is to be taken in the largest extent that may be in reference to Abraham Abraham was an Heiâ—… So were they Therefore they are called co-heirs or joynt-heirs For this phrase Heirs with him is the interpretation of one Greek word Of the word Heirs see Chap. 1. v. 14. § 160. The ground that Abraham had for that prerogative namely Gods promise they also had For it is expresly said The same promise or as the emphasis of the Greek articles imply the very same promise Of the promise made to Abraham read Gen. 12. 2 3 7. Of the like promise to Isaac read Gen. 26. 3. and of the same to Iacob read Gen. 28. 13 14. Of this phrase Heirs of promise see Chap. 6. v. 17. § 133. §. 47. Of the City which Abraham looked for Hebr. 11. 10. For he looked for a City which hath Foundations whose Builder and Maker is God IN this verse is declared a recompence which Abraham by faith expected The first particle Fâ—…r sheweth that it is a reason of his abiding all his daies in a strange Land even because he looked for a better place The verb translated looked for is a compound Of the composition and signification thereof see Chap. 10. v. 27. § 96. It implyeth as an hope of attaining a thing so a willingness to tarry and wait for it It is applyed to Christs looking for the utter overthrow of all his Enemies Heb. 10. 13. and to 〈◊〉 waiting for the repentance of the old World 1 Pet. 3. 20. Thus it appears that Faith made Abraham wait for that which he saw not but hoped for Thus it is a proof of the description of Faith 〈◊〉 1. § 3. That which he looked for was a City Of a City see Chap. 13. v. 14. § 138. A City is commonly taken for a distinct place compassed about with Walls and so importeth a place of safety and security Besides Cities use to have many privileges for the benefit of those that appertain thereunto which makes many desire to be free thereof It is here metaphorically used and 〈◊〉 we should straiten the place intended thereby too narrowly that which Abraham looked for is called a Country and expresly said to be an heavenly Country 〈◊〉 16. so as by this City Heaven it self is meant Canaan also which was that Country was a type of Heaven Heaven is stiled a City to set out the excellency and benefits thereof There is a â—…it resemblance betwixt Heaven and a City in these and other like respects 1. A City is a place of safety It useth to be compassed with Walls and Gates 〈◊〉 3. 1 c. In time of invasions by Enemies thither will Subjects fly 〈◊〉 Ier. 35. 11. No place more safe than Heaven 2. A City is compact of many Habitations so Heaven Ioh. 14. 2. 3. A City hath sundry degrees of persons appertaining unto it as Magistrates Offâ—…cers of sundry sorts and Commoners so in Heaven is God the Father Son and Holy Ghost Angels and Saints 4. In a City useth to be all manner of provision and other usefull commodities so in Heaven nothing is there wanting that is needfull and usefull 5. A City hath Statutes and Orders for the better government thereof so in Heaven as is evident by this clause of the Lords Prayer Thy will be done on 〈◊〉 as it is in Heaven The Lords will is perfectly done in Heaven 6. A City hath particular Privileges and Immunities This is implyed in this promise of Christ I will write upon him the name of the City of my God Rev. 3. 12. 7. None but Free-men may trade and keep open a Shop in a City thus nonâ—… shall have any thing to do in Heaven but they which are written in the 〈◊〉 Book of Life Rev. 21. 27. These are inrolled as Free-men in the Records of the Heavenly City This sheweth that Abraham had good cause to abide for a while in Tents seeing he had a City whereunto he looked and for which he hoped That we may be content to abide in that place wherein God setteth us on Earth let us make this City our hope and look to it and seek to enter into it Let us make our â—…reedome sure unto us and get our names to be inrolled therein Meditation on this City may be a good comfort and stay to such as in this world are without house and home This also giveth unto us just cause to enquire after the Statâ—…tes Orders and Oâ—…dinances of this City that we may conform our selves thereto §. 48. Of having Foundations THE foresaid City is described by the stability of it in this phrase which hath Foundationâ—… Of the divers acceptions of the word translated Foundation see Chap. 6. 〈◊〉 1. § 6. A good Foundation maketh an Edifice firm and stable in which respect Christ setteth forth an House that cannot be overthrown by winds floods or rain to a House well founded or set upon a good Foundation Matth. 7. 24. 25. To amplifie this point the more the plural number is here used Foundations This number is oft used for emphasis sake as mercies of God Rom. 12. 〈◊〉 Multitude of tender mercies Psal. 51. 1. Christ maketh mention of many Mansions in Heaven Ioh. 14. 2. This plural number implyeth that none of them are without Foundations This City and the Mansions therein are thus set out with Foundations in opposition to the Tabernacles or Tents wherein Abraham and the other Patriarchs dwelt while they were on Earth They were movable and might be carried from place to place and might be pulled down or overthrown yea 〈◊〉 they were corruptible
of his Brethren and so hated as they could not give him a good word and that not for any desert of his but because his Father loved him even deservedly Gen. 37. 4. 2. He coming to enquire of the wellfare of his Brethren they upon the first 〈◊〉 of him conspire to slay him but being kept from that unnatural fratriâ—… by the eldest among them they strip him and cast him into a pit where when he had lien some while they take him up and sell him to strange Merchants 〈◊〉 a slave Gen. 37. 23 24 28. Psal. 105. 17. 3. He was brought into Egypt by the foresaid Merchants and there sold to 〈◊〉 Captain of the guard Gen. 39. 4. 4. In his Masters house he was impudently tempted by his Mistress 5. He was falsly accused and maliciously slandered by her that tempted 〈◊〉 6. He was unjustly cast into prison Gen. 39. 7. c. 7. In prison they so manacled and fettered him as they hurt his feet with 〈◊〉 fetters Psal. 105. 18. 8. The kindness that he shew'd to a fellow-prisoner whom he desired to reâ—… him was forgotten Gen. 40. 23. 9. He was kept all his life after he was once sold out of the visible Church 〈◊〉 was his Fathers family in a strange land where he had his wife and 〈◊〉 he died and where his bones remained for a long while Gen. 50. 26. Who may think himself free fnom trialls when as such a man as Ioseph had 〈◊〉 trialls as he had §. 117. Of the Graces that were in Joseph THe Graces wherewith Ioseph was endowed were many and excellent such as these that foâ—…low 1. Faith This is here in special commended 2. Fear of God Tâ—…is he himself doth profesâ—… of himself Gen. 42. 18. 3. Faithfulness This was manifested in all his relations as 1. To God by declaring that which God had made known to him in dreams Gen. 37. 5. 2. To his Father by â—…ringing to him the evill report of his Brethren 3. To his Master who trusted him over all he had Gen. 39. 6. 4. To his Mistâ—…ess in disswading her from unfaithfulness Gen. 39. 8. 5. To the King For what he did was to the Kings emolument Gen. 47. 20. 4. Chastity which was brought to a through proof Gen. 39. 10. 5. Sincerity He câ—…uld not in secret be brought to sin Gen. 39. 11. 6. Patience under Crosses Psal. 105. 18 19. 7. Bearing with wrongs Gen. 50. 21. 8. Forgiving 〈◊〉 Gen. 50. 17 19. 9. Overcoming evill with goodness Gen. 42. 25. and 50. 21. 10. Wisdom in ordering his affaires This was manifested 1. In his Masters house Gen. 39. 4. 2. In the prison Gen. 39. 22. 3. In the Kingdom Gen. 41. 39. and 47. 14. 11. Providence against future wants Gen. 41. 48. 12. Bowells of compassion Gen. 42. 24. and 43. 30. 13. Reverence to his Father and that when he was advanced to outward digâ—…itie above his Father Gen. 46. 29. and 48. 12. 14. Obedience to his Father Gen. 37. 14 15. and 47. 31. 15. Recompence to his Father and that 1. While his father lived Gen. 47. 12. 2. When he was dead Gen. 50. 2. 16. Care of posterity and that 1. In reference to his own Children Gen. 48. 1. c. 2. In reference to his Brethren and their Children Gen. 50. 24. Joseph may be a pattern for Servants Children Brethren Subjects Governours Prisoners Exiles such as are unduly slandered and wronged yea and for all Saints §. 118. Of Joseph's prerogatives THe prerogatives wherewith Ioseph was honoured and blessed were these following 1. His comely feature Gen. 39. 6. 2. His Fathers love Gen. 37. 3. 3. His birthright 2 Chron. 5. 1 2. 4. Gods blessing on his affairs Gen. 39. 2 23. 5. The favour of all that were over him Gen. 39. 4 21. and 41. 38. 6. An extraordinary divine spirit Gen. 37. 6. c. and 40. 8. and 41. 25. 7. High honour even next to the King Gen. 41. 40. 8. Ability and opportunity of doing good Gen. 41. 57. 9. A reservation of his own and Childrens right to the Church of God though he lived most of his dayes in strange land where he was a prime Governour and where his Children were born and brought up Psal. 48. 6. 10. A reputation to be as his father Iacob and other his forefathers a stock and head of the Church the members whereof are stiled the Sons of Iacob and Ioseph Psal. 77. 15. 11. A numerous progenie Gen. 49. 22. Two Tribes issued from him and one of them namely Ephraim was more numerous than most of the other 12. The many years that he lived which were an hundred and ten Genes 50. 22. 13. An honorable laying him in a coâ—…fin wherein he continued hundreds of years Gen. 50. 26. 14. The carrying of his bones in the aforefaid cosfin with the Israelites when they were delivered out of Egypt Exod. 13. 19. 15. His buriall in that part of Canaan which by lot fell to Ephraim and became the inheritance of the Children of Ioseph In these prerogatives of Ioseph we have an instance of the providence and bounty of God towards such as fear him §. 119. Of savoury speeches of dying men THe first point of the commendation of Ioseph's faith is about the Time of shewing it forth thus expressed when he died or dying In the Greek another word is used than was in the former verse translated when he was a dying but of the same signification both of them are participles of the same tense The root from whence this word cometh signifieth and end for Death puts an end to our life here in this world The negative is used of that which never shall have end as their worm dieth not Matth. 9. 44. It here intendeth the very same thing that was implyed of Ioseph's father in this phrase when he was a dying The phrase in this Text hath reference to that which Ioseph himself said Gen. 50. 24. I dye or I am dying This Ioseph saith in regard of his age being an hundred and ten years old and in regard of the weakness of his body and some sickness that befell him and readiness of his minde to yeeld to the good pleasure of God Having apparent signes of the neer approach of his departure he used that phrase to move them the rather to attend to that which he should say unto them for the words of a dying man use most to be heeded The prefaces which dying men have used give good proof to the point Read for this purpose Gen. 49. 〈◊〉 Deut. 32. 1. Iosh. 24. 1 2. 1 Sam. 12. 3. 2 Sam. 23. 1. 1 Kings 2. 〈◊〉 3. 〈◊〉 the speeches of understanding and wise men use to be most pertinent 〈◊〉 hearty most impartial and most profitable Then they consider what lesâ—… are fiâ—…est to be remembred after death 1. As this is commended in others of former times so it ought to be our care in our dayes to consider
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
Vers. 17. 2. His punishment was a deniall of the divine blessing which Isaac his Father as a Prophet of God had conferred upon Iacob expressed in v. 17. Wherein we may observe 1. The inference in this particle FOR. 2. The substance in the words following In which we have 1. The proof in these words ye know 2. The point wherein the punishment is distinctly noted The point is 1. Propounded 2. Aggravated In the proposition we may observe 1. The kind of punishment 2. The time In the aggravation we have 1. The reason which was his Fathers unalterable resolution 2. The means for the recovery thereof he sought it carefully with tears Doctrines Vers. 16. I. Generals are to be exemplified by particulars This ariseth from the inference of this verse upon the former See § 89. II. Fornication ought to be shunned by Christians This ariseth from the first vice here condemned by the Apostle namely fornication See § 89. III. Christians must not be profane This ariseth from the other vice condemned namely profanesse See § 90. IV. One sin as well as another must be avoyded Profanesse as well as uncleanesse This ariseth from the disjunctive particle OR Let there be no fornicator OR prâ—…fane person V. Evill examples are to he avoyded This ariseth from the example of profane Esau instanced here by the Apostle VI. Pious Parents may have most impious children As Isaac a profane Esau. VII External priviledges of old had mysticall prerogatives For many prerogatives were included under the external priviledge of the birth-right See § 92. VIII Mean matters for the body are by many preferred before the greatest spiritual blessings This ariseth from Esaus preferring a morsell of bread before his birth-right and the priviledges thereof See § 92. IX Gods choysest blessings are by many little regarded The birth-right was a very choyce blessing and yet how little regarded by Esau See § 92. X. A man given to his appetite will let go any thing for it This ariseth from Esaâ—…s selling his birth-right for one morsell of meat See § 92. Vers. 17. XI Iudgements on some are caveats for others This ariseth from the Apostles bringing in of Esaus profaness as a motive to keep us from the like sin Whereof See § 93. XII The sacred Scriptures ought to be well known This the Apostle taketh for granted in the Hebrewes for to convince them of Esaus punishment he appealeth to their own knowledge and understanding in the Scriptures saying ye know what is recorded concerning Esau. See § 94. XIII Blessings may be sought too late This ariseth from Esaus rejection notwithstanding he so earnestly sought the blessing See § 95. XIV Earnest desires may be in vain For though Esau sought the blessing carefully yet was he rejected See § 96. XV. Tears may nought prevaile Though Esau sought the blessing with tears yet was he rejected See § 96. §. 98. Of the abrogating of the legall Discipline and Sacrifices Vers. 18. For ye are not come unto the Mount that might be touched and that burned with fire not unto blacknesse and darknesse and tempest Vers. 19. And the sound of a Trumpet and the voyce of words which voyce they that heard entreated that the word should not be spoken unto them any more Vers. 20. For they could not endure that which was commanded And if so much as a beast touch the Mountain it shall be stoned or thrust thorow with a dart Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake FRom the beginning of verse 18. to the end of this Chapter we have a digression from those practicall points which he began to lay down v. 14. and in which he proceeds Chap. 13. The digression is about the difference betwixt the Law and the Gospell which though it be a digression yet is it a very pertinent one and that both to the main scope which the Apostle aimes at in this Epistle and also to the particular points going immediatly before For the said difference is here inserted as a reason to enforce what was before delivered The first particle FOR importeth as much Now the reason may have reference to the main scope of this Epistle which is 〈◊〉 in well entertaining the Gospel For if the Gospel be far more excellent then the Law it ought to be with all faithfulnesse entertained The argument may be thus framed The most excellent ought to find best entertainment But the Gospel is the most excellent Therefore it ought to find best entertainment The assumption is proved by comparing it with the Law This reason may also have a fit resemblance to the sin immediatly before taxed which is profanesse or a vilifying of the Gospell For the most sacred things ought least to be vilified But the Gospell is the most sacred thing Therefore ought least to be vilified if it be we have cause to expect the soarer vengeance This for the dependence The sum of the digression is The Christians 〈◊〉 which is That the legall discipline is taken away from them which was foretold Ier. 31. 31 32 c. Behold 〈◊〉 dayes come saith the Lord that I will make a new Covenant with the house of Israel 〈◊〉 with the house of Judah Not according to the Covenant that I made with their Faâ—… in the day that I took them by the hand to bring them out of the Land of Egypt 〈◊〉 my Covenant they brake although I was an husband unto them saith the Lord. But this shall be the Covenant that I will make with the house of Israel c. And Heb. 10. 9. The Apostle saith expresly He taketh away the first that he may establish the 〈◊〉 where the Apostle sets down the abrogating of legall sacrifices and the establishing of Christs sacrifice The Reasons thereof may be taken both from the weaknesse and unprofitablenesse of the legal discipline and sacrifices 1. The weaknesse thereof appeareth in that the Law was utterly unable by it self and by strict observance of the rites thereof to do that which was needfull to be done namely to make the observers perfect 2. The unprofitablenesse thereof appeareth in this that though a man be zealous of the Law and take much paines and be at great costs thereabouts yet he shall get nothing thereby but lose all his pains and costs all will be in vain The Apostle found this true by experience For after he had set forth his zeal about the Law and declared how blamelesse he was touching the righteousnesse which is in the Law he addeth what things were gain to me those I counted losse and dung Phil. 3. 6 7 8. 1. Which shewes the blindnesse and foolishnesse of the Iewes who after the Gospel preached continued to cleave close to the Law yea such as beleeved would have the Law joyned with the Gospel Act. 15. 5. This both caused the first Councell and occasioned the Epistle to the Galathians Much more blinded and hardened are the