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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	course_n	young_a	youth_n	28	3	7.9015	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A53678	A continuation of the exposition of the Epistle of Paul the Apostle to the Hebrews viz, on the sixth, seventh, eight, ninth, and tenth chapters : wherein together with the explication of the text and context, the priesthood of Christ ... are declared, explained and confirmed : as also, the pleas of the Jews for the continuance and perpetuity of their legal worship, with the doctrine of the principal writers of the Socinians about these things, are examined and disproved / by J. Owen ...	Owen, John, 1616-1683.	1680 (1680)	Wing O729; ESTC R21737	1,235,588	797

men are apt to deceive their Souls in supposing they believe the free Promises of God concerning Grace and Mercy whilst they believe not those which are annexed unto Duty For he who believeth not any Promises of the Gospel believeth none Faith doth as equally respect all Gods Promises as Obedience doth all his Commands And it was a good design in a Reverend Person who wrote a Discourse to prove from the Scripture and Experience That largeness in Charity is the best and safest way of thriving in this world 4. Where the Objects of this exercise of Love are multiplied Weariness is apt to befall us and insensibly to take us off from the whole The Wisdom and Providence of God do multiply Objects of Love and Charity to excite us to more acts of Duty and the corruption of our Hearts with self-love useth the consideration of them to make us weary of all Men would be glad to see an end of the trouble and charge of their Love when that only is true which is endless Hence our Apostle in the next Verse expresseth his desire that these Hebrews should not faint in their work but shew the same diligence unto the full assurance of hope unto the end See Gal. 6. 9. And if we faint in spiritual Duties because of the increase of their occasions it is a sign that what we have done already did not spring from the proper Root of Faith and Love What is done in the strength of Nature and Conviction howsoever vigorous it may be for a season in process of time will decay and give out And this is the reason why so many fail in the course of their Profession All Springs of Obedience that lye in Convictions and the improvement of natural Abilities under them will at one time or other fade and dry up And where we find our selves to faint or decay in any Duties our first enquiry should be after the nature of their spring and principle Only the Spirit of God is living water that never fails So the Prophet tells us that even the Youths shall faint and be weary and the Young men shall utterly fail Isa. 40. 30. They who seem to be the strongest and most vigorous in the performance of any Duties yet if they have nothing but their own strength the Ability of nature under Convictions to trust unto they will and shall faint and utterly fail For that such are intended is manifest from the opposition in the next words But they that wait upon the Lord shall renew their strength they shall mount up with wings as Eagles they shall run and not be weary they shall walk and not faint ver 31. If our Strength and Duties be derived by Faith from God the more we engage in them the more it will be increased The way of the Lord is strength to the upright Prov. 10. 29. Where we are upright in the way of God the very way it self will supply us with new strength continually And we shall go from strength unto strength Psal. 84. 7. from one strengthening Duty unto another and not be weary But hereunto diligence and labour also is required From these and the like considerations it is that the Apostle here mentioneth the industrious labour of Love that was in the Hebrews as an evidence of their saving Faith and Sincerity The next thing expressed in these words is the Evidence they gave of this labour of Love and the means whereby the Apostle came to know it They shewed it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ye have shewed or manifested it The same word that James useth in the same case 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 2. 18. shew me thy Faith by thy works declare it make it manifest And a man may shew a thing two ways 1 By the doing of it 2 By declaring what he hath done He that works visibly in his calling shews his work by what he doth And he who works in secret may declare it as he hath occasion It is in the first sense that the Hebrews shewed their labour of Love and that James requires us to shew our Faith and Works The things themselves are intended which cannot but be manifest in their due performance To shew the labour of Love is to labour in the Duties of it as that it shall be evident Yet this self-evidencing power of the works of Love is a peculiar property of those that are some way eminent When we abound in them and when the Duties of them are above the ordinary sort and rate then are we said to shew them that is they become conspicuous and eminent To that purpose is the command of our Saviour Matth. 5. 16. Let your light so shine before men that they may see your good works and glorifie your Father which is in Heaven Not only let it shine but let it so shine which respects the measure and degree of our Obedience and herein are we required so to abound that our works may be evident unto all If they will take no notice of them for their good if they will revile us and reproach us for our good works as though they were evil works which is the way of the world towards most Duties of Gospel Obedience they themselves must answer for their Blindness our Duty it is so to abound in them as that they may be discerned and seen of all who do not either shut their Eyes out of prejudice against what we are or turn their faces from them out of dislike of what we do Nothing is to be done by us that it may be seen but what may be seen is to be done that God may be glorified Wherefore these Hebrews shewed the work of Faith and the labour of Love by a diligent attendance unto and an abundant performance of the one and the other 3. The End or Reason or Cause of their performance of these Duties which gives them spirit and life rendring them truly Christian and acceptable unto God is added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 towards his name Some would have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his name which also may bear the sense here intended But towards his name is more emphatical And we may observe 1 That in this place it respects not the whole work of these Hebrews the work of Faith before mentioned but it is peculiarly annexed unto the labour of Love The labour of Love towards his name 2 That it was the Saints that were the immediate object of that Love as is declared in the words ensuing in that you have ministred to the Saints and do minister Wherefore it is a Love unto the Saints on the account of the name of God that is intended And this Love unto the Saints is towards the name of God on three accounts 1 Objectively Because the name of God is upon them They are the Family that is called after his name Of him the whole Family of them in Heaven and

esteem it among the most necessary Duties incumbent on them to Excite Provoke Perswade and carry on those who are under their Charge towards the Perfection before described There is therefore nothing in the whole Combination against Christ and the Gospel which is found in the Papacy of a more pernicious Nature and Tendency than is the Design of keeping the People in Ignorance So far are they from promoting the Knowledge of Christ in the Members of their Communion as that they endeavour by all means to obstruct it For not to mention their numerous Errors and Heresies every one whereof is a diversion from the Truth and an hindrance from coming to an Acquaintance with it they do directly keep from them the use of those means whereby alone its Knowledge may be attained What else means their Prohibition of the People from reading the Scripture in a Language they understand The most expeditious Course for the rendring of all Streams unuseful is by stopping of the Fountain And whereas all means of the increase of Knowledge are but Emanations from the Scripture the Prohibition of the use thereof doth effectually evacuate them all Was this spirit in our Apostle Had he this Design It is evident to all how openly and frequently he expresseth himself to the contrary And to his Example ought we to conform our selves Whatever other occasion of writing he had the principal subject of his Epistles is constantly the increase of Light and Knowledge in the Churches which he knew to be so necessary for them We may therefore add 2. The Case of that People is deplorable and dangerous whose Teachers are not able to carry them on in the knowledge of the mysteries of the Gospel The Key of Knowledge may be taken away by Ignorance as well as Malice And so it is with many And when Knowledge is perished from their Lips who should preserve it the People must perish for want of that Knowledge Hos. 4. 6. Math. 15. 14. 3. In our Progress towards an increase in Knowledge we ought to go on with Diligence and the full bent of our Wills and Affections I intend hereby to express the sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is of a passive signification denoting the Effect Let us be acied carried on but it includes the active use of means for the producing that Effect And the Duties on our part intended may be reduced unto these Heads 1 Diligence in an Application unto the use of the best means for this End Hos. 6. 7. Those that would be carried on towards Perfection must not be careless or regardless of opportunities of Instruction nor be detained from them by Sloth or Vanity nor diverted by the businesses and occasions of this world Both industry in their pursuit and choice in the preferring of them before secular Advantages and Avocations are required hereunto 2 Intention of mind in the attending unto them Such persons are neither to be careless of them nor careless under them There are who will take no small pains to enjoy the means of Instruction and will scarce miss an opportunity that they can reach unto But when they have so done there they sit down and rest It is a shame to consider how little they stir up their minds and understandings to conceive aright and apprehend the things wherein they are instructed So do they continue to hear from day to day and from year to year but are not carried on one step towards Perfection If both heart and head be not set at work and the utmost Endeavours of our minds improved in searching weighing pondering learning treasuring up the Truths that we are taught by any means of Divine Appointment we shall never make the Progress intended 3 There is required hereunto that our Wills and Affections be sincerely inclined unto and fixed on the things themselves that we are Taught These are the principal wings or sails of our Souls whereby we are or may be carried on in our Voyage Without this all that we do will amount to nothing or that which is no better To love the Truth the things proposed unto us in the Doctrine of it to delight in them to find a goodness desirableness excellency and suitableness unto the condition of our Souls in them and therefore to adhere and cleave unto them is that which will make us prosper in our Progress He that knows but a little and loves much will quickly know and love more And he that hath much Knowledge but little Love will find that he labours in the Fire for the increase of the one or other When in the diligent use of means our Wills and Affections do adhere and cleave with Delight unto the things wherein we are instructed then are we in our right course then if the Holy Gales of the Spirit of God do breath on us are we in a blessed tendency towards Perfection 2 Thes. 2. 10. 4 The diligent practice of what we know is no less necessary unto the Duty pressed on us This is the next and immediate End of all Teaching and all Learning This is that which renders our Knowledge our Happiness If you know these things happy are ye if you do them Doing what we know is the great Key to give us an Entrance into knowing what we do not If we do the will of Christ we shall know of his word Joh. 7. 17. And 5 all these are to be managed with a certain design and prospect toward this End of growing in Grace and Knowledge and that until we arrive at the measure of our Perfection appointed unto us in Jesus Christ. In these ways and by these means we may attain the Effect directly expressed of being carried on in the increase of spiritual Light and Knowledge and not without them Verse 1 2. In the remainder of the first Verse and the next that follows the Apostle declares in particular Instances what were the things and Doctrines which he called in general before the Beginning of the Doctrine of Christ whose farther handling he thought meet at present to omit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Syriack Translation proposeth these words in the way of an Interrogation Will you again lay another Foundation And the Aethiopick omitting the first Clause in the way of a Precept Attend therefore again to the Foundation that you dispute not concerning Repentance from dead works in the Faith of God But neither the Text nor Scope of the Apostle will bear either of these Interpretations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an numquid rursum or whether again All others non rursum non iterum Arab nec amplius not again not any more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will you lay another Foundation that term of Another is both needless because of Again that went before and corrupts the sense as though a Foundation different from what was formerly laid were intended Besides that is made an Expostulation with the Hebrews

appearance by the performance of Duties in their Times Course and Order but they walk at all Adventures as unto any especial design of their minds about it Barnabas exhorted the Disciples at Antioch that with purpose of Heart they would cleave unto the Lord Acts 11. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is with a firm Resolution to abide in and pursue the Obedience they were called unto So Paul tells Timothy that he knew his Doctrine manner of life and purpose 2 Tim. 3. 10. namely how his principal aim design and resolution was to abide in and carry on his course of Faith and Obedience And then is any thing the object of our purpose and principal design 1 When we subordinate all other things and occasions unto it that they may not justle nor enterfere nor stand in competition with it when to us to live is Christ or he is the chief end of our life When men do usually and ordinarily suffer other things to divert them from Duties of Obedience in their season Obedience is not their principal design 2 When it possesseth the chiefest place in our valuation and esteem And this it doth absolutely where we attain that frame that whilst the work of Faith and Obedience thrives in our Hearts and Lives we are not much moved with whatever else befalls us in this world This was the frame of our Apostle Acts 21. 13. Phil. 3. 7 8. But because of the weakness and ingagement of our natural affections unto the lawful comforts of this Life some are not able to rise unto that height of the undervaluation and contempt of these things whilst the work of our Obedience goes on which we ought all to aim at yet we must say that if there be any sincerity in making our Obedience the principal design of our lives there will be a constant preference of it unto all other things As when a man hath many particular losses he may be allowed to be sensible of them yet if he have that still remaining wherein his main stock and wealth doth consist he will not only be relieved or refreshed but satisfied therewith But if a man who pretends much unto a great Stock and Trade in another Country gives up all for lost upon some damages he receiveth at home in his House or Shop it is plain he hath no great confidence in the other Treasure that he pretended unto No more have men any especial Interest in the work of Obedience which whilst they suppose it to be safe do yet lose all their comforts in the loss of other things 3 When any thing is the object of our chief design the principal contrivances of our minds will be concerning it And this makes the great difference in Profession and Duties Men may multiply Duties in a course of them and yet their Spirits not be ingaged in and about them as their business Consider how most men are conversant about their secular affairs They do not only do the things that are to be done but they beat as we say their Heads and Minds about them And it is observed that however industrious in their way many men may be yet if they have not a good contrivance and projection about their Affairs they seldom prosper in them It is so also in things Spiritual The Fear of the Lord is our Wisdom it is our Wisdom to keep his Commandments and walk in his ways Now the principal work of Wisdom is in contriving and disposing the ways and methods whereby any end we aim at may be obtained And where this is not exercised there Obedience is not our work How Temptations may be avoided how Corruptions may be subdued how Graces may be increased and strengthened how Opportunities may be improved how Duties may be performed to the Glory of God how Spiritual Life may be strengthened Peace with God maintained and Acquaintance with Jesus Christ increased are the daily thoughts and contrivances of him who makes Obedience his work 2 Actual Diligence and Watchfulness is required in our Obedience if we do make it our work And 3 A due consideration of what doth and will rise up in opposition unto it or unto us in it which things being commonly spoken unto I shall not here enlarge upon them The second thing whereon the Apostle grounds his confidence concerning these Hebrews is their labour of Love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the words express a distinct Grace and its excrcise and are not exegetical of the preceding expressions It is not your work that is your Labour of Love But this Labour of Love is distinguished from their work in general as an eminent part or instance of it This the copulative Conjunction after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evinceth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of your work that is of Obedience in general the work of Faith and of your Labour of Love namely in particular and eminently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we observed is passed by in some Translations but without cause The original Copies are uniform in it and the parallel place doth expresly require it 1 Thes. 1. 3. There is in the remaining part of this Verse which depends on these words 1. What the Apostle ascribes unto these Hebrews which is the Labour of Love 2. The way whereby they evidenced this Labour of Love they shewed it 3. The object of it and that is the Saints 4. The formal reason and principal motive unto it which is the name of God for his names sake 5. The way of its exercise it was by ministration both past and present in that you have ministred and do minister In the first of these the Apostle observes the Grace it self and its exercise their Love and its Labour This Grace or Duty being excellent and rare and its exercise in Labour being highly necessary and greatly neglected and both in conjunction being a principal Evidence of a good Spiritual condition of an Interest in those Better things which accompany Salvation I shall a little divert unto the especial consideration of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Love is the second great Duty of the Life of God which is brought to light by the Gospel It is Faith that gives Glory to God on high and Love that brings Peace on the Earth wherein the Angels comprised the substance of our Deliverance by Jesus Christ Luke 2. 14. Neither is there any thing of it in the whole world but what is derived from the Gospel All things were at first made in a state of Love That Rectitude Order Peace and Harmony which was in the whole Creation was an Impression from and an Expression of the Love of God And our Love towards him was the Bond of that Perfection and the Stability of that State and Condition The whole Beauty of the Creation below consisted in this namely in mans loving God above all and all other things in him and for him according as they did participate of and express his Glory and

Before its proper time its appointed season it will not be but then the Lord will hasten it that no opposition shall be able to stand before it From this state of the Promises three things have fallen out 1 That in all Ages the Faith of True Believers hath been greatly and peculiarly exercised which hath been to the singular advantage of the Church For the exercise of Faith is that whereon the flourishing of all other Graces doth depend And from hence hath there been a Treasure of fervent Prayers laid up from the beginning which shall in their proper season have a fruitful return In that Faith and Patience in those Supplications and Expectations wherein in every Age of the Church the Faithful have abounded with respect unto the difficulties that have lain in the way of the Promise hath God been exceedingly glorified as also they were the means of drawing forth new encouragements and assurances as the comfort of the Church did require 2 Hence it was that in most Ages of the Church there have been mockers and scoffers saying Where is the Promise of his coming for since the Fathers fill asleep all things continue as from the beginning of the Creation 2 Pet. 3. 4. The Fathers were they who received the Promises especially that of the coming of Christ. These they preached and declared testifying that they would be accomplished and that great alterations should be wrought in the world thereby The sum of what they so declared was That the Elect of God should be delivered and that Judgement should be executed on ungodly men by the coming of the Lord Jude 14 15. But what now is become of these Fathers with all their great Promises and Preachments upon them Things go on in the same course as they did in the beginning and are like to do so to the end of the world what we pray is this Promise of his coming you have so talked of Such Scoffers have most Ages abounded withall and I think none more than that wherein our Lot is fallen Observing that all things are in a most unlikely posture to an eye of carnal reason for the Accomplishment of the great Promises of God that are upon Record in the Word they scoff at all who dare to own an expectation thereof 3 Some through haste and precipitation have fallen into manifold mistakes of the Promise on the same account Some have feigned to themselves other things than God ever promised as the generality of the Jews looked for a carnal Rule Glory and Dominion at the coming of the Messiah which proved their temporal and eternal Ruine And it is to be feared that some are still sick of the same or like Imaginations And some have put themselves on irregular courses for the Accomplishment of Promises walking in the Spirit of Jacob and not of Israel But whatever of this or any other kind may fall out by the unbelief of men all the Promises of God are Yea and Amen and will make their way through all difficulties unto an assured Accomplishment in their proper season Thus it is also with respect unto our Faith in the Promises of God as unto our own especial and personal Interest in them We find so many difficulties so many oppositions as that we are continually ready to call in question the Accomplishment of them and indeed few there are that live in a comfortable and confident assurance thereof In the times of Temptation or when perplexities arise from a deep sense of the guilt and power of sin and on many other occasions we are ready to say with Sion The Lord hath forsaken us our way is passed over from him as for our part we are cut off In all these cases it were easie to demonstrate whence it is that the Promise hath its insuperable efficacy and shall have its infallible Accomplishment but it must be spoken unto under the particular wherein the confirmation of the Promise by the Oath of God is declared Again Although there may be priviledges attending some Promises that may be peculiarly appropriated unto some certain persons yet the Grace of all Promises is equal unto all Believers So Abraham had sundry personal Priviledges and Advantages communicated unto him in and by this Promise which we have before re-counted Yet there is not the meanest Believer in the world but he is equally partaker of the spiritual Grace and Mercy of the Promise with Abraham himself They are all by virtue hereof made Heirs of God and Co-heirs with Christ whose is the Inheritance The next thing considerable in the words is the especial confirmation of the Promise made to Abraham by the Oath of God For God when he could swear by no greater he sware by himself And sundry things we must enquire into in this peculiar dispensation of God unto men namely in swearing to them 1. The Person swearing is said to be God God sware by himself And ver 17. in the Application of the Grace of this Promise unto Believers it is said that God interposed himself by an Oath But the words here repeated are expresly ascribed unto the Angel of the Lord Gen. 22. 15 16. And the Angel of the Lord called unto Abraham out of Heaven the second time and said By my self have I sworn saith the Lord. So it is said before ver 11. The Angel of the Lord called unto him out of Heaven and said Abraham and adds in the close of ver 12. thou hast not with-held thy Son thine only Son from me He is called an Angel that speaks but he still speaks in the name of God Three things are insisted on to assoil this difficulty 1 Some say that he spake as a Messenger and Ambassador of God in his name and so assumed his Titles although he was a meer created Angel For so a Legate may do and use the name of him that sends him But I do not see a sufficient foundation of this supposition An Ambassador having first declared that he is sent and from whom may act in the Name and Authority of his Master but not speak as if he were the same person But here is no such Declaration made and so no provision laid in against Idolatry For when one speaks in the Name of God not as from God but as God who would judge but Divine Honour and Religious Worship were due unto them which yet are not unto Angels however gloriously sent or employed Rev. 19. 10. chap. 22. 9. Wherefore 2 It is said that this Angel doth only repeat the words of God unto Abraham as the Prophets were wont to do And those of this mind countenance their Opinion with those words used by him ver 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Lord the words whereby the Prophets solemnly ushered in their messages But yet neither will this solve the difficulty For these words saith the Lord are often used in the third person to express him unto us whom in all our Duties we regard