thâ—… framed If the Land of Canaan were not enterd into by them to whom it was promised there must needs be another rest for those to whom a rest is promised to enter into it But the Land of Canaan was not entred into by those to whom it was promised Therefore there must needs be another rest The Proposition is in this verse The Assumption in the former The Conclusion in the ninth verse The main force of this Argument resteth in the truth of Gods promise So trâ—… and faithfull is God in his promise as they to whom it is expresly made shall affâ—…redly partake thereof This verse seems to conclude abruptly without full sense But if the ninth verse 〈◊〉 â—…dded as a Conclusion thereunto it will make up the sense The Apostle in the 〈◊〉 verses following produceth another Argument to prove the same point Thereâ—… to hasten on that Argument he puts the conclusion to the end of it §. 37. Of the accomplishments of Gods promise in some THis Verb it remaineth is in Greek a compound The simple signifieth 〈◊〉 leave The Preposition signifieth from The compound Verb implieth a 〈◊〉 of one thing upon the rejection of another vers 9. Where nothing 〈◊〉 this word is joyned with a negative It is said of such as sin wilfully c. 〈◊〉 â—…maineth no more Sacrifice for sin Heb. 10. 26. This translation of the word 〈◊〉 〈◊〉 is here very fit â—…he persons failing of the rest promised to them it remaineth that other persons 〈◊〉 another rest be enquired after That which remains is that some enter For a promise of God cannot be utterly made void Though many reap no good â—…ereby yet others shall be made partakers of the benefit of it Most in the 〈◊〉 refused to enter into the Ark yet Noah and his family had the benefit of it 〈◊〉 7. 7. Sodom and Gomorrah and the Cities about them regarded not Gods 〈◊〉 to save themselves yet Lot and his two daughters did Gen. 19. 30. Though 〈◊〉 â—…ny perished in the wildernesse yet Caleb and Ioshua entred into Canaan 〈◊〉 14 30. If none should believe but all be deprived of the promise by unbelief Gods 〈◊〉 and faith might seem to be without effect and altogether in vain Leaâ—… hereby to take heed of questioning Gods truth by reason of the unbelief of soâ—… What if some do not believe shall their unbelief make the faith of God withâ—… 〈◊〉 God forbid Rom. 3. 3. The Lord knows that some will believe and 〈◊〉 â—… right use of his promise He knoweth them that are his 2 Tim. 2. 19. For 〈◊〉 〈◊〉 especially he makes his promise Be 〈◊〉 discouraged that many are deprived of the promise Believers will say Gâ—… 〈◊〉 â—…r refuge c. Therefore will we not fear though the earth be removed c. Psâ—… 40. 1 2. God can and will discern his though men see them not Rom. 11. 4. Let us therefore be of Ioshua his resolution Iosh. 24. 15. §. 38. Of the meaning of these words To whom it was first preached IN joyning the two parts of this sixth verse together the relative Conjunction is to be repeated thus And seeing they to whom c. This phrase To whom it was preached is the interpretation of that word which â—…rs 2. was thus translated The Gospel was preached Word for word it may be here thus turned Who were Evangelized See § 15. The word hath its notation from Evangel or Gospel and thereupon the word Gospel might have been inserted thus They to whom the Gospel was preached as v. 2. So as the Israelites under the Law had the Gospel preached unto them See § 17. The word translated first doth not necessarily imply that they to whom it is â—…ere applied were the first that ever heard the Gospel The Gospel was preached to Abraham Gen. 12. 2 3. before the Israelites here meant And to Noah Gen. 6. 14 c. before Abraham And to Adam Gen. 3. 15. before Noah The word is of the Comparative Degree and oft translated before as Ioh. 6. 62. 7. 51. 9. 8. 2 Cor. 1. 15. 1 Tim. 1. 13. It is sufficient for the point in hand That they who are intended in this Text heard the Gospel preached before them who are exhorted to give better heed thereto See § 41. § 39. Of the blessing of Faith resting on Believers onely and vengeance on Unbelievers onely THe Apostle by mentioning again the forfeiture of Rest upon other mens participation thereof thus Some must enter therein and these entred not sheweth on the one side that the benefit which believers received by the Gospel brought no advantage to the unbeliever and that on the other side the forfeiture which unbelievers made of the benefit of the Gospel brought no damage to believers Of believers it is here said They enter in Of unbelievers They enter not The like may be exemplified in the stability of some Angels and falling away of others In the preservation of Noah and destruction or the old world In the exemption of Israel from all plagues in Gâ—…shen Exod. 8. 22. and the many plagues that fell upon the Egyptians In the receiving of the 〈◊〉 〈◊〉 into glory and refusing the foolish and in the blessed sentence pronounced to the righteous and wofull doom against the unrighteous Mat. 25. 12 41. It cannot be denied but that the blessing that is conter'd upon belevers is a great aggravation of the judgement on unbelievers In this respect 〈◊〉 receive great prejudice from believers but through their own default On the other 〈◊〉 vengeance on unbelievers is a great amplification of the mercy shewed to believers Contraries do set out each other Were it possible for unbelievers duly and thorowly to consâ—… 〈◊〉 blessings which believers enjoy whereof they deprive themselves by their 〈◊〉 â—… could not but work upon them and make them more fully to discern their â—…ly §. 40. Of unbeliefs hindering the power of the Gospel FRom the notation of the Verb preached which includeth the Gospel we may infer that unbelief takes away the power of the Gospel but this not simply in regard of the Gospel it self For the Gospel is the power of God unto salâ—…tion Rom. 1. 16. but in regard of the influence of the power thereof to them It is with the power of Christs word as it was with the power of his works He did not many works in his own countrey because of their unbelief Matth. 1â—… 58. Christs power was not abated or weakned but the benefit thereof was restrained from unbelievers It did not manifest it self to their good Unbelief is as a high strong dam against a flowing stream it may hinder the flowing of water into those places where the dam is set but it doth not dry up of diminish the water that will finde a currant another way See v. 2. § 19. If the benefit of the Gospel be duly weighed this will be found to be a
which is the power of God unto salvation to every one that believeth Rom. 1. 10. altogether fruitless to such as believe not The Greek Verb thus translated being mixed with is a compound The simple Verb signifieth to pour in or to fill Revel 18. 5. Thence is derived a Noun that signifieth a Chalice or great Cup whereinto they use to pour wine The Preposition wherewith the Verb is here compounded signifieth with So as this 〈◊〉 〈◊〉 a pouring in of one thing with another which is a mixing 〈◊〉 〈◊〉 together This word is translated tempered together 1 Cor. 12. 2â—… The word is very pertinent to the point in hand It is a Metaphor taken from a 〈◊〉 which 〈◊〉 to the ingredients put into it is mediciable or mortal The 〈◊〉 〈◊〉 〈◊〉 the poâ—…on which if it be mixed with faith is sweet and whoâ—… but mixed with infidelâ—…ty is bitter and deadly The word was so delivered to the 〈◊〉 as they heard it So much is here expresly set down in them which 〈◊〉 〈◊〉 yet it was fruitlesse Thus we see that â—…e Gospel heard if not believed remains fruitlesse as the brâ—…â—…rpent was of no use to them that looked not upon it Numb 21. 8. He that beâ—… verb shall be saved but he that believeth not shall be damned Mark 10. 10. Therefore this act of believing is still applied to the Word where the power of it is set forth Act. 15. 7. Rom. 1. 1â—… Eph. 1. 13. The Word doth only offer grace it is faith that receiveth it As to have meat set before one or to have a potion or any other medicine prepared and offered doth no good if the meat be not eaten the potion drunk and the medicine applied so the Word preached and heard doth no good except it be believed Faith is the hand mouth and stomack of the soul whereby we receive eat and digest all manner of spiritual food We are hereby taught how to hear namely so as we believe Gods word and all things contained therein to be a truth and thereupon to give due credence thereunto Yea also to believe it as a truth that concerns us in particular and thereupon to apply it to our selves Thus will every part of Gods word be usefull and profitable unto us The precepts thereof will direct us the admonitions make us wary the consolations cheer us and the threatnings terrifie us This mixing of faith with hearing the Word shews that there is a mutual relation betwixt the Word and faith The Word as a mother breeds and brings forth faith Faith as a loving daughter nourisheth and cherisheth the Word and makes it more fruitfull Without the Word there can be no faith Rom. 10. 14 17. Without faith the Word can have no power If we desire faith we must be diligent in hearing the Word If we would have the Word profitable we must believe it As hearing distinguisheth Professors from prophane So believing distinguisheth the upright from hypocrites §. 20. Of the Resolution and Observations of Heb. 4. 2. 2. For unto us was the Gospel preached as well as unto them but the word preached did not profit them not being mixed with faith in them that heard it THe Summe of this verse is A motive against treading in the steps of the incredulous Israelites The causal conjunction FOR sheweth that this is inferr'd upon the former verse as a motive Of this motive there are two parts 1. A like priviledge afforded to Christians as to Israelites 2. The ground of failing of the benefit of that priviledge In the former 1. The priviledge is simply propounded 2. Comparatively applied In the simple Proposition there is 1. The kinde of priviledge The Gospel preached 2. The persons to whom that priviledge was afforded To us The comparative application implies a likenes betwixt Christians and Israeliâ—…s in the same priviledge As well as unto them In setting down the ground of failing of the benefit of that priviledge two points are manifested 1. The failing in general 2. The particular cause thereof In the general 1. There is a repetition of the priviledge in this phrase word of hearing 2. An expression of the failing profited not The cause of this failing is 1. Propounded in this phrase not being mixed with faith 2. Amplified by the persons in them that heard it Doctrines I. Abuse of like priviledge causeth like judgement This is the main intendment of the Apostles reason under this particle FOR. See § 15. II. The Gospel is an especial priviledge To this end mention is here made of it See § 16. III. The Gospel is made powerfull by preaching The word Evangelized imports as much See § 16. IV. The Gospel was preached to the Israelites before Christ. This relative to them 〈◊〉 reference to those Israelites See § 17. V. Christians are partakers of the best priviledges that the Iews had This note of â—…ude as well giveth evidence hereof See § 17. VI. The Gospel is to be hearkned unto It is a word of hearing See § 18. VII Faith makes the Word profitable For the Word which was not mixed with 〈◊〉 was unprofitable See § 19. VIII Hearing without believing is in vain They who heard because they beâ—… not received no profit See § 19. §. 21. Of the Difference between believers and unbelievers Verse 3. For we which have believed do enter into rest c. THis causal conjunction FOR implieth that this clause is added as a reason to confirm that which went before The reason is drawn from the force â—…raries For Logicians affirm and experience confirms that Of Contraries 〈◊〉 contrary consequences Now faith and unbelief are contraries therefore â—…eir consequences are contrary Unbelievers cannot enter into Gods rest For beâ—…s enter thereinto This is the priledge of beliers Adde to these words an exclusive particle only which must be understood and â—…e Argument will be the more evident thus Believers only enter into Gods rest Therefore unbelievers cannot enter thereinto Hereby it appears that there is as great a difference betwixt believers and unbelievers 〈◊〉 can be betwixt men even as great as betwixt heirs of heaven and heirs of 〈◊〉 For here heaven is made the portion of believers but hell is the portion of 〈◊〉 Rev. 21. 8. What fellowship now and communion may there be betwixt them Reade for this purpose 2 Cor. 6. 14 15. §. 22. Of Christians judging themselves and others AS the Apostle in case of Christian jealousie joyned himself with others in this phrase Let us fear v. 1. so here he doth the like in the case of Christian â—…ance using the first person in reference to himself and the Plural number in reference to others thus we do enter what in judgement of certainty he knew of himself in judgement of charity he professeth of others Hence I infer two conâ—…sions 1. That a true believer may know that he doth belive or that he hath a
true faith See hereof The whole Armour of God on Ephes. 6. 16. Treat 2. Part. 5. Of Fâ—…th § 36. 2. That what we know of our selves we ought to judge of others who profess what we do So did the Apostle in these words Knowing brethren beloved your eleâ—… of God 1 Thess. 1. 4. And again God hath from the beginning chosen you to salvation 2 Thess. 2. 13. Thus another Apostle cals those to whom he wrote A chosen generation 1 Pet. 2. 9. To these Hebrews saith this Apostle Beloved we are perswaded of you the things that 〈◊〉 salvation Heb. 6. 9. The rule of judging others is charity But charity believeth all things hopeth all things 1 Cor. 13. 7. It believeth and hopeth the best that may be believed and hoped of another How contrary to the Apostolicall practice is the practice of most men who are very rash and unjust censurers of others Like to the Pharisee Luke 18. 9 c. §. 23. Of Faiths giving right to Gods promise THe qualification of such as reap the benefit of Gods promise is thus set down which have believed To believe is to yeeld such credence to the truth of Gods promise as to rest on him for participation of the thing promised Of Faith See The whole Armour of God on Eph. 6. 16. Treat 2. Part. 5. § 14 c. The word here used by the Apostle is expressed in the time past which have believed to shew that we can have no assurance of the thing promised till we do believe the promise After that ye beleeved you were sealed with the holy Spirit of promise Ephes. 1. 13. I know whom I have believed saith the Apostle and thereupon maketh this inference and I am perswaded that he is able to keep that which I have committed unto him against that day 2 Tim. 1. 12. This Christ manifested by the condition which he required of those whom he cured thus If thou canst believâ—… things are possible c. Mark 9. 23. It is faith that setleth the right thereof upon us As many as received Christ 〈◊〉 them gave he power to become the Sons of God even to them that believe on his naâ—… John 1. 12. This gives us just occasion to examine our selves whether we be in the faith 2 Cor. 13. 5. Hereof see The whole Armour of God on Ephes. 6. 16. Treat 2. Part. 5. Of Faith § 40 c. Of the persons to whom this Rest belongeth See § 57. §. 24. Of future good things set down in the Present Tense THe thing promised is expressed in these words We do enter into rest Of the rest here intended and of entring into it See § 6 8 9. This is here set down in the Present tense We do enter in a double respect 1. In regard of the certainty of the thing It is as sure as a thing in present possession The Prophets did use to â—…et out future things which were sure and certain in the Present tense as Isa. 62. 11. Zech. 9. 9. As for the point in hand Assuraâ—…ce is attributed to saith as a special property thereof Heb. 10. 22. He that said I 〈◊〉 that my Redeemer liveth and though after my skin worms destroy this body yet in my flesh shall I see God c. Iob 19. 25 26. was sure of enjoying this rest So he who said I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day 2 Tim. 1. 12. And again I am perswaded that neither death c. Rom. 8. 38. For true believers are fully perswaded that what God hath promised he is able also to perform Rom. 4. 21. It therefore becomes all that would be accounted true believers to get this evidence of the truth of their faith 2. In regard of the beginning of that rest which is here actually enjoyed Of the beginning of heavenly Rest here on earth enjoyed See § 6. The beginning of that Rest is like that Olive-leaf which the Dove brought to Noah in the Ark which shewed that the earth was sending forth her fruit Gen. 8. 11. And like the cluster of grapes and the pomgranats and the figs which the searchers of the Land of Canaan brought and gave evidence of the fertility of that Land Numbers 13. 23. And like the first fruits that gave hope of a future harvest 2 King 4. â—…0 Even so the beginning of rest here enjoyed gives evidence of a full perfect and glorious rest to come These first fruits the Lord here bestoweth on us to strengthen our faith in the full possession of that Rest which is to come to keep us from doubting and to uphold us against the difficulties which we are like to meet withall and against the obstacles that lie in the way to that Rest. Behold here the good care of God over man He hath prepared a Rest for him but he seeth it meet to reserve it for time to come and to bring men thorow many troubles thereunto and thereupon gives grounds of assurance thereof before-hand §. 25. Of Gods speaking by Prophets Verse 3. As he said As I have sworn in my wrath if they shall enter into my rest c. THese words As he said c. may have a double reference One immediate to the words next before So they are a proof of them by the rule of contraries Such a proof was noted before in this verse § 21. The force of the argument resteth on that ruled case which the Apostle taketh 〈◊〉 grant v. 6. namely that some must enter into that rest which God hath promised Hereupon this argument may be made If some must enter then believers or unbelievers But not unbelievers for God by Oath hath protested against them Therefore believers shall enter The other reference is more remote to the later part of the former Verse If â—…e first clause of this verse be included in a Parenthesis the reference of this unto â—…former verse will appear to be the more fit For it sheweth that unbelievers 〈◊〉 no benefit by the word of promise because God hath sworn that such shall not 〈◊〉 into his rest This relative HE in this clause As HE said hath reference to God It was the 〈◊〉 that said and swore that they should not enter into his rest That which HE said was in and by David v. 7. and that in Psal. 95. 11. It was God that spake in and by the Prophets as was noted Chap. 1. v. 1. § 11. The holy 〈◊〉 spake what the Prophets spake Yea though that which is here quoted were the written word yet he sets it out 〈◊〉 by word of mouth thus he said See Chap. 3. v. 7. § 74. §. 26. Of the certainty of Iudgement sworn by God THis particle of resemblance AS hath on the one side reference to the sin and punishment of the Israelites and on the other side to Gods swearing that 〈◊〉
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
translated patience is a compound and that of an adjective that signifieth long and a substantive that signifieth the mind and the commotion thereof Luk. 4. 28. This compound then signifieth a long forbearing to be moved The compound verb is translated to bear long Luk. 18. 7. to suffer 〈◊〉 1 Cor. 13. 4. 2 Pet. 3. 9. Patiently to endure Heb. 6. 15. To have patience Matth 18. 26 29. To be patient 1 Thes. 5. 14. James 5. 7 8. This compound noune is translated long suffering Rom. 2 4. 2 Cor. 6. 6. and patience as here and Iames 5. 10. There is another Greek word ordinarily translated patience which is 〈◊〉 joyned with this woâ—…d in my Text as setting forth the same thing Col. 1. 11. 2 Tim. 3. 10. That is compounded of a verb that signifieth to abide and a pâ—…position which signifieth under This notation doth fitly set out the nature of patience So also doth this word in my Text it implyeth a long enduring with a meek mind free from fretting and grudging For patience is that grace whereby we quietly endure and hold out against every thing that might hinder us or keep us from the fruition of that which God hath promised and faith believeth In this respect it is resembled to shooes or to Souldiers greeves Eph. 6. 15. A patiâ—… mind doth quietly and contentedly wait for the effecting of what it believeth In this respect as here so in sundry other places these two graces faith and patience are oft coupled together as a Thes. 1. 4. Rev. 2. 19. and 13. 10. It is needfull that patience be added to faith for two especiall reasons 1. For the tryall of faith 2. For the supporting of it 1. Patience gives evidence and proof of the truth of Faith The trying of 〈◊〉 woâ—…keth patience Jam. 1. 3. Hereupon â—…e that believeth will not make haste Isa. 28. 16. The honest and good heart having heard the word keeps it and brings forth â—…it witâ—… patience Luk. 8. 15. Many hypocrites making at first a fair flourish but wanting patience vanish to nothing and waxing weary they fall away 2. Patience is needfull for supporting faith in three especiall respects 1. In regard of the long date of many of Gods promises 2. In regard of the many troubles whereunto we are subject in this world 3. In regard of our own weakness Of these three and of the nature and ground of Patience and meanes whereby it is wrought and necessity and use of it See The whole Armour of God Treat 2. Part. 5. on Eph. 6. 15. § 2. c. §. 87. Of inheriting the promises THe reward that those Saints which are set before these Hebrewes obtained upon their faith and patience is thus expressed Inherit the promises The word translated inherit is the same that was used Chap. 1. v. 14. § 160 161 162. This word sheweth both the right that believers have to salvation and also the everlasting continuance thereof See more hereof in the places quoted The word translated promises is the same that was used Chap. 4. v. 1. § 6. There see the notation thereof The noune here used must be taken passively for things promised and in speciall for the inheritance promised namely eternall life which is called the promise of life 2 Tim. 1. 1. and Promise of eternall inheritance Heb. 9. 15. Here then is a double trope One a Metonimy of the cause for the effâ—… For Gods promise is the cause of that inheritance The other a Syneckdoche the plurall number put for the singular and this because many blessings are comprised under eternall life and also because eternall life is many times and many wayes promised In which repect they may be counted many promises The Apostle thus expresseth that recompence of reward to shew that Gods promise is the ground and cause of eternall life for God hath promised it to them that love him James 2. 5. Such are said to be heires according to the promise Gal. 3. â—…9 and children of promise Gal. 4. 28. And they who enjoy it are said to receâ—…the promise Heb. 10. 36. 1. God makes his promise to be the title of the heavenly inheritance to manifest is free grace good pleasure and abundant mercy in bestowing it Luke 12. 32. â—…sa 1. 3. 2. He doth it to strengthen our faith the more in that inheritance For Gods promise is one of those two immutable things in which it was impossible for God to lye â—…se 18. 3. To give proof that there is no ground of title in our selves nor title of birth â—…x of desert nor of purchase by our selves 1. On this ground we may with the more stedfast faith expect this inheritance A 〈◊〉 ground cannot be had Gods promise as it giveth evidence of his good pleasure so it giveth assurance of his continuance thereof and of that possession which we shall have of it For by his promise his truth his righteousness and faithfulness is engaged Faithfull is he that promised Heb. 10. 23. On this ground the believer seâ—…eth to his seal that God is true Joh. 3. 33. But on the contrary â—…e that believeth not God hath made him a lyer 1 Joh. 5. 10. It doth therefore much concern us well to acquaint our selves with the promises of God Hereof see The whâ—…le Arâ—…our of God Treat 2. Part. 6. Of Faith on Eph. 6. 16. § 71. c. 2. Having these promises let us cleanse our selves from all filthiness of the flesh and â—…irit perfecting holiness in the sear of God 2 Cor. 7. 1. 3. Gods binding himself to us by promise giveth just occasion unto us to make promises unto him of such duties as we owe to him and he expecteth from us that so we may not leave our selves free to omit or intermit those duties and having bound our selves by promise it becommeth us to be faithfull as God is in performing our promise See The Saints Sacrifice on Psal. 116. 9. § 64. §. 88. Of the reward of Faith and Patience THe issue of the inheritance promised is here set down as the reward of their Faith and Patience and in that respect it is a third motive unto perseverance Of the two former motives See § 84. This motive is taken from the recompence of perseverance which is that heavenly inheritance that God had promised This being annexed to Faith and Patience giveth proof that those graces shall not lose their reward hereupon the Apostle saith of these graces that they are a manifest token of the righteous judgement of God that ye may be counted worthy of the Kingdome of God 2 Thes. 1. 4 5. God doth make high account of those graces and in that respect will not suffer them to pass unrewarded Who would not who should not use the uttermost diligence that he can for atâ—…ning Faith and Patience What zealous followers should we be of them who thorow Faith and Patience inherit
to a promissory oath the end whereof is First to bind him that sweareth to make good his word Secondly to perswade them for whose sake he sweareth to rest on his word Thus an Oath is for confirmation The latter they refer to an assertory Oath which is 1. To bind the swearer to utter the whole truth and nothing but truth 2. To perswade others that that which is sworn is such a truth as they may well rest upon Thus an oath proves to be an end of all strife When no witnesses can be brought to prove a thing nor sure evidences given whereby the matter in question may appear to be true nor undeniable reasons on either side given in matters of doubt great controversie useth to be made thereabouts but an oath useth to end this controversie and that because God who knoweth the truth who loveth truth who hateth falshood who can and will revenge falshoods is made a witness and Judge And it is taken for granted that no man will provoke God to take vengeance on him By this it appeareth that an oath is a most firm and inviolable bond Men living rest on it as Abraham rested on his servants fidelitie when his servant swore to him This was a promissory oath Gen. 24. 9. So David rested upon Achish his favour when he thus sware unto him surely as the Lord liveth thou hast been upright c. 1 Sam. 29. 6. This was an assertory oath Yea dying men also use to rest upon an oath as Iacob did when Ioseph sware to bury him as he desired Gen. 47. 31. The Apostle inserteth this relative to them in reference to men before mentioned for they cannot know others intents for things to come nor the truth of their words concerning things past but by proofs and an oath in sundry cases is the only proof and evidence that can be given Men therefore use to rest therein and so they ought to do God knows the truth of mens words either in asserting things past or in promising things to come so as in reference to God there is no need of an oath neither is it properly to him an end of strife But men need this kind of proof and to them it is an end of strife This generall ALL is added because there are sundry cases concerning things past present and to come publick and private as was shewed § 119. wherein there is need of an oath to satisfie and settle mens minds about the truth of them and in them all men must upon an oath rest satisfied if at least there be no apparent reason to the contrary An oath is an end of ALL strife §. 122. Of the error of Anabaptists in condemning all swearing THere are sundry errors contrary to the fore-mentioned doctrine of an oath 1. Anabaptists hold that it is unlawfull for Christians to swear The contrary doctrine concerning the lawfulnesse of an oath is sufficiently proved before § 116. Anabaptists herein shew themselves Disciples of the ancient Manichees who denied the Old Testament to be Gods word and that among other reasons of theiâ—… because it justified the lawfulnesse of swearing The main ground that Anabaptists pretend is taken from these words of Christ swear not at all neither by heaven c. Matth. 5. 34. The like is set down Iam. 5. 1â—… Answ. They raise their argument from a mistake of the true sense of these Scriptures for they take that to be spoken simply which is intended respectively That Christ did not simply forbid swearing is evident by this which he saith before in this Sermon Think not that I am come to destroy the Law or the Prophets Matth. 5. 17. Both Law and Prophets do approve swearing on just occasion as was shewed § 116. Christs main scope in that part of his Sermon wherein he interpreteth many of the Commandements of the Morall Law is to cleer that Law from the false glosses of the Pharisees Now concerning this Law of swearing the Pharisees taught two things 1. That they might not forswear themselves which if they did not they thought that the third Commandement was observed 2. That they might swear by some creatures as by heaven earth c. Against these two errors Christ directed his speech Against the first thus To swear unduly is against the third Commandement which saith Thou shalt not take the name of the Lord in vain Exod. â—…0 7. So 〈◊〉 they who did not rightly observe the rules of swearing took Gods name in vain and brake the third Commandement Against the second thus Gods glory is some way or other manifested in his creatures for heaven is Gods throne earth his footstool and so in the rest In which respect to swear by creatures is to dishonour God Anabaptists urge this phrase not at all To this I answer that the clause may have a double reference 1. To vain swearing which is the point that Christ there laboureth to supâ—… so as in this sense he intends thus much Be not moved on any occasion to swear vainly and unduly 2. To swearing by creatures then it intends thus much swear not at all by heaven or earth or any other creature Againe Anabaptists presse this phrase let your communication be Yea Yea 〈◊〉 Nay Matth. 5. 37. In answer to this I grant that these phrases Yea Yea Nay Nay do imply a simple affirmation or negation without confirming it by oath but withall I say that this direction is about a mans ordinary and common communication When there is no great or weighty cause to affirm or deny upon oath Lastly they insist upon this phrase Whatsoever is more then these commeth of 〈◊〉 Two things are answered hereunto 1. That the occasions that force men to swear though the oath be dâ—…ly and justly made come of evill namely of the evill disposition of them who will noâ—… believe a truth spoken unlesse it be confirmed by oath â—… That to use asseverations and oathes in ordinary speech is of an evill dispositiâ—… or of the Devill himself who is that evill one As for that which is written Iam. 5. 12. we are to hold that the Disciple who 〈◊〉 his Masters own words used them in his Masters sense It appeared that the errors about swearing which were frequent in Christs time continued also in that time wherein the Apostle Iames wrote his Epistle and therefore in his Masters words 〈◊〉 sense be laboured to suppressâ—… that evill custome Object To justifie swearing is to give liberty to common swearing Answ. 1. Not so Doth justifying true religion give liberty to superstition â—… Necessary truths must not be concealed much lesse denied because they may be perverted Some men have such a spider-like disposition as they will suck poâ—…son out of the sweetest flowers §. 123. Of undue swearing by creatures A Second error is swearing by creatures This is not only practised by the vulgar sort of Papists in their ordinary speech who commonly swear by the 〈◊〉 Crosse
Hezekiah It is in mine heart to make a covenant with the Lord c. 2 Chro. 29. 10. Thus also Zedekiah and his people made a covenant that every man should let his man-servant and every man his maid-servant being an Hebrew or an Hebrewesse go free according to the law Ier. 34. 8 9. Hereof are two parts 1. A prayer for obtaining good or removing evill 2. A promise made for performing duty Neh. 9. 32 38. This is as a vow It is divine because we have therein to do with God In the covenant which God maketh with man God freely promiseth some speciall good to man and requireth man in way of gratitude to perform some speciall day to God which he that expecteth to partake of the benefit of the promise must â—…take to do Gen. 17. 7 10 14. This is that which here we intend to speak of §. 40. Of a divine covenant A Divine covenant is a mutuall agreement betwixt God and man whereby the one bindeth himself to the other Hos. 2. 23. Zec. 13. 9. Of this covenant there are two parts 1. A promise on Gods part which is in generall to make man happy Herein and hereby the Lord sheweth himself to be a God Gen. 6. 18. and 17. 2. 2. A retribution on mans part which is to perform his duty in way of gratitude even such duty as God requireth of him Neh. 9. 38. The nature of a divine covenant will more clearly be manifested by a due consideration of the four causes thereof the Efficient Materiall Formall and Finall cause 1. The principall Efficient is God For none can binde the Creator to a creature but God himself and that of his own meer pleasure and good will But the Creator hath power to bind his creature to him and that in what duty he pleasâ—…h to which duty the creature is bound readily to yeeld it self and that as a creaâ—…re and servant of God but more especially as a confederate as one of those that 〈◊〉 in covenant with God The procuring cause is Gods pleasure and good will Eph. 1. 11. Luk. 12. 32. Matth. 11. 26. For there is nothing out of God to move him He is every way perfect and compleat in himself He needeth nothing that any creature can do neither can a creature do any thing that may move him to this or that further then he in his own good pleasure seeth meet Besides though there might be something without God to move him that something cannot be in a creature because the creature it self is of God and whatsoever it hath it hath from God and all the ability that is in it to any good is from God 2. The matter of a divine covenant consisteth in the things that are covenanted These are of two sorts One on Gods part which is the good promised The other on mans part which is the duty engaged and that in way of gratitude 3. The formall cause consisteth in the mutuall binding of the persons covenanting one to the other A covenant is a bond Ezek. 20. 37. Herein it is like a vow and an oath which are strong bonds Numb 30. 3. The bond on Gods part is most sure arising from himself Eph. 1. 11. On mans part it is enjoyned to him and imposed on him Gen. 17. 7 9. 4. The ends of a covenant are of two sorts Supreme and subordinate 1. The supreme end is Gods glory This is the supreme end of all things and the best end that can be Now wisdome teacheth men to aime at the best end God being wisdome it self must needs aime at the best which because his glory is he aimeth at it As he sware by himself because he had no greater to swear by Heb. 6. 13 c. so he aimes at his own glory because he hath no higher nor better end to aim at At this he aimed in his externall decree Rom. 9. 22 23. Eph. 1. 6. At this he aimed in creating the world Prov. 16. 4. and in his providence Isa. 45. 7. So likewise in entring into covenant with man Herein is set out the glory of his Soveraignty by engaging man to what he pleaseth and of his wisdome by ordering matters so as mans failing of blessing ariseth from his own fault namely from breach of covenant So likewise of his truth in performing covenant on his own part of his justice in dealing with man according to his covenant of his free grace in doing what he doth on his good pleasure and of his goodnesse in covenanting that which is for mans good 2. The subordinate end is mans happinesse comprised under this word life This is the end of all Gods covenants with man Rom. 10. 5. Gen. 2. 9. Mal. 2. 5. Ezek. 16. 6 8. Ioh. 3. 16. §. 41. Of instructions and directions arising from a divine covenant 1. GOds covenant with man instructeth us in two especiall points 1. In Gods condescention to man 2. In the sure prop that man hath to rest on God for happinesse 1. Gods condescention to man is manifested four wayes 1. In that God being the most high supreme Soveraign over all vouchsafeth to enter into covenant with his servants To suffer such a relation as confederates and covenanters betwixt so high a Soveraign and so mean servants is a great condescention Deut. 26. 17 18. 2. In that God being a Lord hath power to command what he pleaseth so as he need not covenant or capitulate with them saying do this and I will do that yet doth he enter into covenant This manifesteth a great condescention Maâ—… 20. 14 15. 3. In that being most free and wholly depending upon himself he need not bind himself to any for who shall say unto him what dost thou Iob 9. 12. and 34. 19. Dan. 4. 35. yet by covenant he binds himself to man 4. In that God being the Lord God of truth Psal. 31. 5. he binds himself to perform his promise as if there might be some fear of his falling therein Heb. 6. 17 18. 2. The sure prop that man hath to rest on God for happinesse by reason of his covenant is manifested two wayes 1. In that God who is good and doth good Psal. 119. 68. doth covenant to make man happy God is as a deep full open overflowing everflowing fountain so as that might seem sufficient to make us go to him for every thing that may tend to blessednesse But the covenant which God maketh to bring us unto happinesse doth much more imbolden us to go to him and make us confident of receiving from him what he hath covenanted to give 2. By covenant God hath caused a speciall relation to passe betwixt him and us He and we are confederates This is a sure prop. As God is faithfull in himself so his covenant is most sure It is a covenant of salt for ever Numb 18. 19. Gods confederates may thereupon have strong consolation and confidence Deut. 7. 9. Heb.
who are under the second Testament which is here called the new Testament Hereby thâ—…n the Apostle giveth us to understand that Christs blood was effectual to the taking away of transgressions before it was actually shed Where the Apostle setteth forth the efficacy of Christs blood he doth thus far extend it for the remission of sins that are past Rom. 3. 25. even such as were committed before the time of the Gospel In this respect is Christ said to be the Lamb slain from the foundation of the world The very sacrifices which among Gods people were in use from the beginning of the world do prove as much for they pointed at Christ and shewed forth his death by vertue whereof those Sacrifices were of force to assure the consciences of believers of the pardon of their sins and to pacifie them thereby Those sacrifices had been of no force if Christs death typified by them had not then been effectual In regard of this efficacy the Jews in the Wildernesse are said to eat the same 〈◊〉 and to drink the same drink namely which we Christians do that is Christ 1 Cor. 10. 3 4 It is also said of them that the Gospel was preached unto them chap. 4. v. 2. § 17. St. Peter sheweth that both we and they are saved by the grace of the Lord Iesus Christ Acts 15. 15. Christ was ever the same in sundry respects 1. In regard of the eternal purpose of God 2. In regard of the immutable promise of God made anon after mans fall Gen. 12. 15. 3. In regard of the value and merit of Christs death which was ever the same chap. 13. v. 8. § 112. 4. In regard of the nature and vertue of faith which gives a kind of being and efficacy to things to come Heb. 11. 1 4. This particular application of redemption to them that were under the first Testament is a strong argument against the popish dotage of the faithful Jews being in a place out of Heaven which they call limbus patrum before Christ was exhibited And also their dotage who would seem to deny that popish tenet and yet hold the like that Saints departed before Christs death entered not into that heaven whereinto Saints since Christs death do enter Of these two errours see chap. 8. v. 8. § 50. This also is a strong incitation to us that are under the second which is the 〈◊〉 Testament with much confidence to trust to that redemption which Christ hath wrought for the remission of our transgressions for if they were redeemed much more we It is the main end of the Apostles inferring the former instance to quicken us up to believe If the benefit of Christs death redounded to them how much more to us §. 91. Of such as are called AMong those that were under the first Testament such only did partake of the benefit of Christs death as were called of the notation and derivation of this word called see chap. 2. v. 11. § 107. Hereby are meant those who are said to be partakers of the heavenly Calling See chap. 3. v. 1. § 13. Some refer this to Gods calling of Abraham from his Fathers house Gen. 12. 1. and extend it to him and his whole seed But certain it is that many which came from Abraham never enjoyed that eternal inheritance which they did who are here meant Therefore in this acception of the word there will be either too great an extent or too great a restraint of the persons here intended for if it be applyed to all the posterity of them that came out of Chalde with Abraham the extent is too great for many of them had no right to this inheritance If it be restrained only to such persons the restraint is too great for many others besides them had a right thereto Yet I will not deny but that by way of allusion it may have reference to them that as they who were called out of idolatrous Chalde inherited fruitful Canaan â—…so they who are called out of this idolatrous world shall enjoy the glorious inheritance here intended The Calling here meant is a more spiritual and heavenly Calling then that was That was a Calling from one place to another on earth Of this Calling a very reprobate may partake But the Calling intended by the Apostle is from one estate or condition to another namely from a natural condition to a spiritual whereof only the Elect do partake Redemption being appropriated unto them cannot be universal to all of all sorts They who would gain assurance of their redemption and of the eternal inheritance following thereupon must try their Calling 2 Pet. 1. 10. §. 92. Of receiving the promise of eternal Inheritance THe benefit of the foresaid redemption is thus expressed Might receive the promise of eternal inheritance Of the notation of the Greek word translated promise see chap. 4. v. 1. § 6. By promise of inheritance is meant that inheritance which is promised and it sheweth that the ground of enjoying the eternal inheritance is Gods promise Hereof see chap. 6. v. 12. § 87. They are here said to receive the inheritance in reference to Gods offer thereof For by promise God makes offer of that which he promiseth and by faith men receive what God offereth In this respect it is said that men through faith inherit the promises chap. 6. v. 12. God freely offers he that believeth the truth of Gods promise receiveth and enjoyeth the thing promised For faith is the hand of the soul whereby we receive and enjoy to our own use what God in his promise reacheth out unto us On this ground to receive and to believe in reference to Christ as 〈◊〉 object of faith are joyned together as signifying one and the same thing Ioh. 1. 12. The meaning then of this phrase might receive is that they might have for their own and ever enjoy as their own the eternal inheritance The inheritance here intended is that glorious estate which Christ hath purchased and God hath promised to believers Of the notation of the Greek word and of sundry instructions thence arising See Chap. 1. v. 14. § 160. This is much amplified by the epithite added thereunto which is this eternal Hereof see v. 12. § 65. The foresaid inheritance is said to be eternal as in reference to an everlasting continuance and an immutable stability so also in reference to Gods decree which was before all time Matth. 25. 34. §. 93. Of ratifying a Testament by the Testators death Heb. 9. 16 17. For where a Testament is there must also of necessity be the death of the Testator For a Testament is of force after men are dead otherwise it is of no strength at all whilst the Testator liveth THese two verses are added as a proof of the necessity of Christs manner of confirming the New Testament as he did namely by his death The causall conjunction FOR declareth the
but there shall be a purging with fire at this day to refine all things 2. Churches have continued and will continue to that day 3. It is an heavenly Canaan that Christians expect 4. They looked for Christ the Kng of Kings to sit on his throne 5. They account the grave to be a sweet bed to rest in 6. They expect a generall resurrection as a returne from Captivity 7. The first comming was in the flesh in great meannesse and weaknesse as a servant to serve to suffer but now as a lord to reigne rule and govern all things As great a difference as is betwixt infirmity and omnipotency betwixt meannesse and majesty betwixt a servant and a soveraigne betwixt suffering and judging betwixt fighting and triumphing betwixt paying a price and taking possession betwixt momentaninesse and everlastingnesse So great a difference there is betwixt their hope and ours Obj. â—…ey also expected this glorious day of Christ Iude v. 14. Iâ—… 19. 25. Answ. Not so immediatly as we many changes and alterations were expected before this day as was shewed before This teacheth us to have answerable minds 2 Pet. 3. 11. And answerably to carry our selves This is that worthy walking which is much pressed in the new Testament Col. 1. 10. 1 Thes. 2. 12. Phil. 1. 27. Eph. 4. 1. §. 84. Of the clear evidences of Christs comming SO evident is the aforesaid point of the day of the Lords approaching near aâ—… the Apostle saith yee see it Of the meaning of the Greek word translated see see Chap. 2. v. 8. § 68 And v. 9. § 72. Sight here may be taken properly and applyed to the eyes of the body or metaâ—…ically applyed to the eyes of the soul. In the former respect they might see the accomplishment of the types prophesies and promises concerning Christs-first comming in the flesh Of his living on earth of his sufferings death burial resurrection and ascension they might see also the evidences of his being in heaven by the gifts which he gave to Children to men Eph. 4. 8 9 c. In the latter respect they might understand and believe those things which were written of Christ and upon conceiving and believing the truth of them be said to see his day approaching This giveth instance that God hath so cleerly made known the consummation of all things as Christians may see them They may be as sure of the truth of them as if they saw them all with their bodily eyes Oft therefore is this note of observation Behold prefixed before this comming of the Lord Iud. 14. Rev. 1. 7. and 16. 15. And they have as just cause to believe this article of our Christian faith as any other article What now may we think of those mockers which are mentioned 2 Pet. 3. 3. saying where is the promise of his comming what can be thought of these but that wilfully they close their eyes against that truth which is as clear as the Sun §. 85. Of that care which the approaching of the last day requireth THis argument taken from the clear approaching of the last day is much enforced by this comparative inducing of it so much the more as The argument is taken from the lesse to the greater If at all times we must be circumspect over our selves and others then especially when we see the day approaching But now under the Gospell we see the day approaching therefore now especially we must be circumspect Yea by how much the more we see this by so much the more circumspect we must be This manner of arguing addeth much emphasis and sheweth that the more clearly God hath made this known to us the more carefull and conscionable we must be in fiâ—…ting our selves to appear before Christ in that his day Well mark the places before quoted about the manifestation of Christs comming and you may find this inference either plainly expressed or by just consequence inferred It is one special end of Gods manifesting this mystery unto us that we should perform the foresaid duty 1. It is naturall unto all things to make the greater speed to their center the nearer they come to it Hot watry things ascend the faster the higher they goe Heavy things fall down faster the nearer they come to the earth Herein lyeth the difference betwixt naturall and violent motions the former encrease their speed the latter decrease by continuance 2. On this day every one is to receive his final doome In and after it there is no time to do what hath been omitted or of redressing that which hath been done amisse For our help in fitting our selves against this day let these rules be observered 1. Oft meditate on this day and on the near approach thereof even when thou lyest down and when thou risest up when thou tarriest at home or goest abroad when thou art at thy calling or doing workes of justice and mercy in all places at all seasons This is an especiall meanes to keep men in awe An ancient Father professeth that he had this continually sounding in his eares arise ye dead and come to judgement 2. Take notice of such particular duties as the Holy Ghost on this ground enforceth For this purpose consider these Texts Luk. 21. 28. Rom. 8. 19. 1 Cor. 1. 7. Heb. 11. 16. 2 Tim. 4. 8. 3. Patiently bear afflictions for the day draweth nigh Iam. 5. 8. Heb. 10. 37. 4. Watch Matth. 13. 35. Luk. 12. 36. 5. Be sober 1 Pet. 4. 7. Sobrlety is a kind of moderation in all things excesse is contrary thereunto Luk. 21. 34. 6. Try thy faith Luk. 18. 8. 2 Cor. 13. 5. Of all graces this will then stand thee in most stead 7. Be the more carefull to avoyd all sin 1 Cor. 16. 11. Then shall that judgement be pronounced which will admit of no repentance 8. Be more carefull of all duty 2 Pet. 3. 11. A servant will double his diligence when he knoweth his Master is at hand Matth. 24. 46. §. 86. Of the resolution and observations of Heb. 10. 24 25. Ves. 24. And let us consider one another to provoke unto love and to good workes Vers. 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching IN these two verses there is a direction in reference to others to keep them from falling away Vers. 24. Hereof are two parts 1. The duty to be performed v. 24. 2. The meanes of effecting the same v. 25. In setting down the former we may observe 1. The connexion of it with the former in this copulative and. 2. The direction it self Wherein we may again observe 1. The manner of propounding it Let us 2. The matter whereof it consisteth This is set out 1. By the main duty 2. By the end thereof In the duty we have 1. An act enioyned consider 2. The object thereof one another The end is described 1. By another
The first particle in our English NOW is the note of an assumption in a syllogism It is the interpretation of the Greek conjunction commonly translated BUT which is used to the same purpose The Syllogism may be thus framed The just live by that which is the substance of things hoped for c. But Faith is the substance of things hoped for Therefore the just live by faith §. 3. Of Faith being the substance of things present OF the Greek word translated substance see Chap. 1. v. 3. § 〈◊〉 and Chap. 3. v. 14. § 152. In general it signifieth that which hath a subsistence or being that which is indeed and so subsisteth Thus it is taken as it is simply considered in it self But as it hath reference to other things it importeth that which giveth a kind of being to that whereunto it hath reference so as believers rest confident thereupon In which respect this word is translated confidence Chap. 3. v. 14. 2 Cor. 9. 4. 11. 17. This property or effect substance is here attributed to faith in reference to the object thereof which are things hoped for Things hoped for are future they are to come But things to come have no present being Quest. How can faith give a being to things that are not Answ. We speak not of a natural being in regard of the things themselves as 〈◊〉 faith did simply make that to be which is not But of a being to the mind of the believer which if we may so speak is a mental being such a being as the believer is confident of as if they had a natural present subsistence This is not a meer imagination but as true as any thing can be For faith resteth on the 〈◊〉 principal and infallible truth that can be namely Gods promise What he promiseth shall without question be accomplished and faith resteth upon it as accomplished That faith giveth a being to things that are not is evident by the Patriarchs 〈◊〉 the promises which they received not v. 13. In Christ are hid all the 〈◊〉 of God and faith is that hand whereby Christ is received Ioh. 1. 12. Now all things tending to life being in Christ that which hath Christ hath all Faith is herein much commended and that 1. By the Excellency of it It is a kind of Creator in giving a being to things 2. By the Necessity of it Our chief happiness is to come as perfection of sanctification full freedome from all misery resurrection of the body eternal life Faith gives a present being to all these 3. By the Benefit thereof Through faith we reap good by things before they are For faith gives not onely a title but a kind of possession of that which we â—…ope for This giveth an answer to those that make temporal blessings the onely ground 〈◊〉 the faith of the antient Fathers and that because Evangelical and Celestial blessings were not then exhibited The Answer is this They hoped for those Evangelical and Celectial truths and thereupon their faith gave a being unto them In this respect the Gospel was 〈◊〉 unto them Heb. 4. 2. Evangelical and Celestial truths were promised before hand now faith giveth so full assent to that which God hath promised as it rests as câ—…nfidently upon it before it be actually accomplished as if it were indeed really accomplished We may therefore conclude thaâ—… the antient Fathers who believed made Evangelical and Celestial truths the object of their faith and rested thereupon A proper object of faith is that which is hoped for and that is not seen as is shewed Chap. 6. v. 19. § 156. In this respect faith is the substance of it and gives a being unto it Thus there is a mutual relation betwixt faith and hope We wait for the hope of righteousness by faith Gal. 5. 5. See more hereof in The whole Armour of God Tract 2. part 7. on Eph. 6. 17. § 3. 5. §. 4. Of Faith an evidence of things not seen THat faith which is the substance of things hoped for is also an evidence of tâ—…ings not seen The noun translated evidence is derived from a verb thâ—…t signifieth to convince Ioh. 8. 9 46. Iam. 2. 9. Thence this noun that is here properly translated an evidence which proveth and demonstrateth things to be so and so Hereby it appeareth that faith doth as evidently convince the soul of the truth of things that are not seen as if they were before a man and he saw them with his eyes Herein lyeth a main difference betwixt faith and sense 2 Cor. 5. 7. By things not seen are meant such as cannot be discerned with the eyes of the body because they are either invisible in their nature or kept some way or other from the eye of the body Of this word see Chap. 2. v. 9. § 7â—… Quest. Wherein lyeth the difference betwixt this fruit of saith and the 〈◊〉 part and this Answ. The former speaks onely of things to come this of things past and present also as well as to come There are many things past and accomplished which are not now seen as the birth of Christ his miracles his death and â—…surrection There are also many things present that are not seen as Christs â—…ting at Gods right hand Angels attending us the souls of just men in Heaven yet faith gives evidence of the truth of all these even such evidence as they are as sure to believers that now live as the things which Christ did on earth were to them who then saw them with their eyes and as the things in Heaven are 〈◊〉 them in Heaven So as faith works assurance This Apostle attributes full â—…rance to faith See Chap. 10. v. 22. § 65. In that the things whereof faith is an evidence are not seen it is evident that Invisibility maketh not things less credible many evidences are given hereof in this Chapter This point is thus expressed to the life Whom having not seeâ—… ye love in whom though ye see him not yet believing ye rejoyce 1 Pet. 1. 8. Christ taketh the point for granted in pronouncing them blessed who have not seen and yet have believed Ioh. 20. 29. Faith comes by hearing Rom. 10. 17. not by sight 2 Cor. 5. 7. we hear of many things that we see not This discovers the deceit of them who so long as they see such and such objects can believe but will believe no further like Thomas who said Except I shall see in his hands the print of the nails c. I will not believe Joh. 20. 2â—… If God give men health peace plenty and all manner of prosperity they will believe him to be their God But if they see no external evidences of his favour they will not believe on him This is the common faith of most 〈◊〉 Herein they take away the difference betwixt faith and sight 2 Cor. 5. 7. It is faiths excellency to raise the soul above sight to
Of whom it was said that in Isaac shall thy Seed be called V. 19. Accounting that God was able to raise him up even from the dead from whence also he received him in a figure IN these three verses the Apostle produceth a further confirmation of Abraham's faith The verses betwixt the tenth and the first of these may be included in a parenthesis and so these verses follow upon those which before set forth the faith of Abraham in particular Two evidences were given before of the truth and soundness of his faith One was his leaving of his own Country v. 8. The other was his so journing in a strange Country v. 9 10. This is a third evidence and though the last yet not the least of the three but rather the greatest yea the greatest of all that are given of others faith I suppose I may further say the greatest that ever was given by any meeâ—… man Of the kind of faith and of the name of the person Abraham see v. 8. § â—…6 This instance of Abraham's obedience together with others going before and following after being attributed to faith in this phrase By faith sheweth that faith puts one on to any kind of obedience even to do that which otherwise he would not For faith perswades the soul of Gods Soveraignty Wisdom Righteousness Faithfulness Power Truth Providence and other Excellencies We may from hence infer an especial reason of the scantyness of mens obedience namely want of faith The Idolater that will not leave his Idols or the Swearer his Oaths or the Voluptuous person his Pleasures or the Lustfull person his Lusts or the 〈◊〉 person his strange Attire or other Sinners their Sins want faith Among other motives this is an especial one to stir us up to get preserve and exercise faith Herein appears the greatness of his faith that he believed the promise of Isaac's Seed and yet by faith is ready to null that promise by sacrificing Isaac before he had any Seed at all How admirable is the power of faith This phrase when he was tryed or being tryed sets forth the mind of God in that case namely that God enjoyned him to offer up Isaac not simply that he should so do but to try whether he were willing upon Gods command to do so or no Abraham then knew not that God commanded him to offer up Isaac meerly upon trial The Apostle that relates as much setteth down this end of God because the event did demonstrate as much But before the event nor Abraham nor any other did know the mind of God But the Historie that was penned after Gods mind was manifested doth expresly say that God did tempt Abraham Gen. 22. 1. Therefore the Apostle might well say that Abraham was tryed For to tempt is to try Of the meaning of the word here used by the Apostle and of divers kinds of trying or tempting see The Guide to go to God or An Explanation of the Lords Prayer on the sixt Petition § 170. Of the many waies of tempting mâ—…n see Chap. 2. v. 18. § 185. The trial or proving here meant hath reference to Gods charge about offering â—…p Isaac Gen. 22. 2. Obj. It was an unnatural murther to do so Answ. 1. Gods will is not onely the rule but also the ground of goodness whatsoever God willeth is in that respect good and just 2. A special charge of God doth dispense with a general Law and that in regard of particular and present circumstances Witness the Israelites spoyling of the Egyptians Exod. 12. 35 36. and the wounding of the Man of God 1 King 20. 35 36. 3. God did not intend the taking away of Isaac's life He meant to prevent Abraham therein Quest. 1. Did God know Abraham's mind that he would indeed have sacrificed his Son if he had not been prevented Answ. Surely he did even as he did know the patience and faith of Iob He understandeth our thoughts aâ—…ar oâ—…f Psal. 139. 2. Quest. 2. What need was there that God should try Abraham Answ. 1. For Abraham's own sake that he might the better know the power of that grace which God had conferr'd on him For as God tryes some to discover their weakness unto themselves so he tryed Hezekiah 2 Chron. 32. 31. so he tryes others to manifest that grace that is in them as he did the Canaanitish Woman Matth. 15. 25. 2. For the sake of others that Abraham might be an example to them It pleased God to cull out Abraham to be a Father of the Faithfull therefore he would shew to all ages what grace he had conferr'd upon him what a worthy Father and what a worthy Pattern he was By this it is manifest that God tryes his best Children he began with Adâ—…m and that in his Innocency and hath continued so to do in all ages Among others Abraham was oft tempted as appears by these Texts Gen. 12. 1 11. 13. 7. 14. 14. 15. 13. 16. 5. 17. 24. 18. 12 13. 19. 24. 20. 2. 21. 11. but never so sorely as in this particular Two special ends there be hereof One to manifest the grace that is in his Children as in the case of Iob. The other to discover inward corruptions as in the case of Hezekiah We may not therefore think it strange that Gods Children are tryed We ought rather so to purge out our corruptions and so to labour for strength of grace as our trials may be our glory §. 84. Of the benefit of a true intent UPon the triall it is said that Abraham offered up Isaac The word translated offered is the same that is used for slaying and offering up of sacrifices See Chap. 5. v. 1. § 6 7. So is the Hebrew word Gen. 22. 2. It is set down in the time past as if he had actually offered him up by reason of the truth of his intention for Abraham did fully intend to offer him up in that he knew no other concerning the purpose of God So as a true intent is in Gods account as a real act So was David's intent to build Gods house It was therefore commended 1 King 8. 18. and rewarded 2 Sam. 7. 16. Hereupon the Apostle saith that if there be first a willing mind it is accepted according to that a 〈◊〉 hath and not according to that he hath not 2 Cor. 8. 12. Witness the poor Widow Luk 21. 3. 1. God searcheth the heart Ier. 17. 10. 2. He desireth the heart Deut. 5. 29. 3. He hath most and best respect to the heart Psal. 51. 6. Hereof see moâ—…e Chap. 3. v. 12. § 126. 1. This is a matter of great comfort to honest hearts Isa. 38. 3. Though we be hindred from external acts yet God accepts the inward intent 2. Give therefore to God that which he doth above all desire Prov. 23. 26. §. 85. Of Abrahams receiving the promises about Isaac TO amplify this evidence of
treasures of Egypt Every word in this comâ—…son carrieth emphasis 1. Riches use to be in high esteem among men that which they use most of all to desire and for which they do most bend their studies and bestow their â—…ines Riches are the main end that most men aim at in getting offices in managing Trades and in following their several callings of what kinde soever they be Such even of such price did Moses account the aforesaid reproach of Christ. 2. This comparative greater doth further amplify the point for it hath reference to treasures The riches here mentioned were not small riches as the riches of one Trades-man may be greater than another and yet those greater â—…ches not very great but the riches which are meant were greater than treasures that is more worth more highly to be prised 3. Treasures imply abundance of precious things A treasure is an heap or store of many things It is derived from a verb that signifieth to heap up or as we speak to treasure up Matth. 6. 19 20. Things treasured up use not to be mean common and ordinary but choyce and precious of great worth and high account as Silver Gold Pearls Jewells and all sorts of precious stones even before these did Moses prefer the foresaid reproach 4. The place of these treasures in Egypt is specified 1. Because at that time Egypt was one of the richest Nations of the world where the greatest stoâ—…e of the choysest Treasures were to be found 2. Because Moses was then of such esteem in Egypt as he might have had the choysest of the treasures thereof yet he chose reproaches of Christ before these treasures Here then we have an instance that reproaches of Christ are precious to believers I may apply thereunto the words of the Psalmist They are better thâ—…n thousands of gold or silver Psal. 119. 72. Yea they are sweeter than hony and the hony comb This is evident by Matthew Zaccheus and other rich mens leaving their wealth to follow Christ or to associate themselves with the Church of Christ Matth. 9. 9. Luke 19. 6 c. Acts 4. 34. Such reproaches procure an exceeding recompence of reward Matth 5. 11 12. and 19. 29. By this reason were the Hebrews moved to endure reproach Chap. 10. 34. He that knowes of what worth or Diamond Pearl or Jewel is will have it in high esteem and endure much for it It is therefore a point of singular wisdom to acquaint our selves with the benefit and advantage that reproach for Christs sake doth bring that we may the more patiently contentedly and joyfully endure the same This direction is the rather to be observed because by nature we are of a Swinish disposition to trample precious things under our feet Most men are like the Cock in the Fable which preferr'd a Barly corn before a Pearl Ignorance of the worth of reproach for the Gospell is that which doth much disquiet the spirits of many by reason of that reproach and discourageth them from making open profession thereof Only let us take heed that we do not by any undue courses bring just reproach upon our selves §. 144. Of Believers discerning betwixt things that differ MOses preferring one thing before another namely Christ though accompanied with reproach before all earthly pleasures giveth proof that believers well discern betwixt things that differ Thus Abraham discerned the difference betwixt following Gods call and abiding in his own Country Geâ—… 12. 1. So Ioseph discerned the difference betwixt that which God required and his Mistress This might be exemplified in many others as Psal. 84. 10. Dan. 3. 17 18. Luk 10. 42. Acts 4. 19. The proper object of faith is Gods Word the true believer maketh that his Counseller his Judge his Guide his Instructor it is to him all in all Now Gods Word layeth down the true difference betwixt things nothing else so truly Well therefore is it called the Word of Truth Iam. 1. 18. This word hath also a vertue in it to enlighten the eyes of those that exercise themselves therein Psal. 119. 105. By this we may discern the reason of the different opinions of Believers and Worldlings They judge by faith these by sense They discern all things as they are cleared up unto them by the light of Gods word but these behold all things thorough the coloured glass of corrupt reason yea which is worse of carâ—… sense No marvell therefore that their opinions are so contrary as they are 〈◊〉 highly esteeming what the other basely accounteth of Thus they wonder 〈◊〉 at another but let the world judge as it list Let us labâ—…ur for Faith and that rightly grounded on Gods Word that by iâ—… 〈◊〉 may understand and chooâ—…e the things that are indeed most excellent §. 145. Of the recompence of reward AN especial motive whereby Moses was induced to prefer the Society of Gods people and Christ himself though accompanied with afflâ—…ction and 〈◊〉 is thus expressed For he had respect unto the recompence of reward This causal for apparently noteth out a reason or motive of that which 〈◊〉 before This phrase the recompence of reward is the interpretation of one Greek 〈◊〉 whereof see Chap. 3. v. 2. § 16. According to the notation of the word 〈◊〉 signisieth a reward whereby one is recompenced This recompence 〈◊〉 being applyed to man in reference to God who gives it as is 〈◊〉 v. 6. § 23. doth not impert any desert on mans part but abundant 〈◊〉 on Gods part who will not suffer any thing to be done or endured for 〈◊〉 without recompence That â—…eward may stand with free grace is shewed Chap. 8. v. 8. § 43. Quest. What may be the reward here intended Answ. It is not here distinctly set down but by the inference of the reward 〈◊〉 that which went before as the occasion of the reward it may be colleâ—… in general that it was higher honour better pleasure more precious treaâ—… than could be had in Egypt More particularly the recompence might be both in the Militant Church on 〈◊〉 and also in the Triumphant Church in Heaven In the Militant Church he was the chief Governor and he had much delight 〈◊〉 the manifestation of Gods glory to him and much pleasure in the assurance of Gods favour and the precious treasures of the graces of Gods Spirit In the Triumphant Church there are honors pleasures and treasures 〈◊〉 unconceivable By this it appears that there is a reward for the faithfull Of the reward of good works see Chap. 6. v. 9. § 57. Of the reward of patience see Chap. 6. v. 12. § 88. Of the reward of suffering see Chap. 10. v. 34. § 130 132. §. 146. Of a Believers respect to reward BY the aforesaid reward Moses was the more encouraged because his eye was still upon it That is implyed under this phrase he had respect The Greek word is a compound and properly signifieth to look from
given to the Gospel It is the Gospel whereunto this word of comparison more earnest hath reference See § 5. V. Matters of weight again and again delivered are to be attended unto This is intended under the expressing of the object here set down in the time past have heard The things which we have heard See § 5. VI. We are bound to perform duty answerable to the means afforded There is a necessity intimated in this word ought It is no arbitrary matter a necessity lyeth upon us so to do VII In provoking others to duty we ought to incite our selves See § 3. The Apostle includeth himself together with others by using the first person of the plurall number We. See § 4. VIII The benefit of the Gospel if it be slightly heeded may be lost See § 6. IX Men that hear the Gospel may be lost These two last doctrines I gather from the various acception of the word translated let slip See § 6. X. The fault of losing the benefit of the Gospel is in those that hear it The manner of inferring the motive upon the duty thus lest we should declares as much See § 6. XI What is not at once lost may be lost at another time This is intended under this phrase lest at any time See § 6. §. 8. Of the Apostles manner of inforcing his matter Verse 2. For if the word spoken by Angels was stedfast and every transgression and disobedience received a just recompence of reward Verse 3. How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him Verse 4. God also bearing them witnesse both with signes and wonders and with divers miracles and gifts of the holy Ghost according to his own will THe first particle of this text as our English sets it down being a causal conjunction For sheweth that it followes as a reason of that which went before a reason to perswade the Hebrews to attend diligently to the Gospel The Apostle used one motive before § 6. He addeth this to enforce them the further to observe his instruction and that not only by adding one reason to another as two blowes strike a nail deeper in then one but by producing another more forcible motive then the former The former motive was taken from a dammage namely losse of a benefit which might have been received by well heeding the Gospel but this is vengeance sore vengeance even sorer then the vengeance which was wont to be executed under the Law as the interrogation in the third verse doth plainly demonstrate The next particle If though it be a conditionall conjunction yet doth it not alwayes leave a matter in suspence and doubt as if there were question thereof whether it would be so or no. It is oft used to lay down a sure certain infallible undeniable ground to infer another truth thereupon Where Christ saith If I say the truth why do you not beleeve me Joh. 8. 46 he maketh no question of what he spake whether it were true or no but layeth it down as an unquestionable point that the spake truth and thereupon he aggravateth their undelief If this manner of arguing be put into a syllogisticall form this will appear most clearly thus If I speak truth you ought to beleeve me But I speak truth Therefore ye ought to beleeve me So here If slighting the word of Angels were sorely punished much more shall the slighting of Christs word be pnnished This manner of arguing shewes that the Apostles argument is taken from the lesse to the greater For it was a lesse sinne to slight the word of Angels then the word of Christ. Of this kinde of conditionall expression See Chap. 3. v. 6. § 60. See also The Saints Sacrifice on Psal. 116. 14. § 90. §. 9. Of the word spoken by Angels BY the word spoken by Angels is in generall meant that message or errand as we speak which Angels brought from God to men even so much of Gods will as he was pleased to reveal to men by the ministry of Angels Of Angels and their severall functions See Chap. 1. § 70 71 82 c. Some restrain the word here intended to the Law delivered on mount Sinai and foa that purpose alledge Acts 7. 53. and Gal. 3. 19. Again Some say that the Law is not here meant and that upon these grounds 1. That God himself delivered it For it is expresly said in relation to the moral Law God spake all these words Exod. 20. 1. and in the preface of that Law he that gave it saith I am the Lord thy God c. Exod. 20. 2. 2. That Christ the Sonne of God delivered it for of him speaketh this Apostle in these words whose voice then shook the earth Heb. 12. 26. He there hath reference to the Law 3. That Moses delivered it for it is expresly said The Law was given by Moses Joh. 1. 17. The seeming differences about the given of the Law may easily be reconciled by a due observing of the different respect wherein the one and the other is said to deliver the Law 1. The Sonne of God is true God even Iehovah as hath been shewed out of the former Chapter § 107 128. So as what is done or said by the Sonne is done or said by the true God Besides the Father doth what he doth and speaketh what he speaketh by the Sonne and the Sonne doth and speaketh all from the Father So as the Law may well be said to be delivered by God and by the Sonne of God without any seeming contradiction at all 2. As for that which is spoken of Moses that the Law was given by him it is to be taken ministerially and secondarily God having published the Law on mount Sinai afterwards wrote it in two Tables which he gave to Moses and Moses in his name gave it to the people In like manner God made known all the other Laws both Ceremonial and Judicial to Moses first and then Moses from the Lord declared them to the people 3. Whatsoever can be said of Angels delivering the Law it must needs be taken ministerially This phrase They received the Law by the disposition of Angels may be thus taken in the troops of Angels or among the hosts of Angels The Greek word translated disposition is of the plurall number and sometimes signifieth companies disposed together or set in order It is said that in delivering of the Law the Lord came with ten thousands of Saints Deut. 33. 2. These Saints were holy Angels even those twenty thousand thousands of Angels mentioned on the like occasion Psal. 68. 17. This phrase also the Law was ordained by Angels Gal. 3. 19. may be taken to be among Angels who attended the Lord in delivering the Law as they will attend him in his coming to judgment Matth. 25. 31. Hereof see more on the first Chap. §
went throughout every City and village preaching and shewing the glad tydings of the Kingdom of God Luk. 8. 1. He commanded those whom he sent so to do Luk 9. 2. Mar. 16. 15. So did they whom he immediatly sent Acts 5. 42. So have done others after them and so will do all true and faithfull Ministers of Christ to the worlds end Preaching being a means sanctified of God unto salvation how diligent and faithfull ought Ministers of the Gospel to be in preaching the same Thereby they may save themselves and them that hear them 1 Tim. 4. 16. But Idol and idle Ministers such as cannot or care not to preach the word do much hinder men from this great salvation How beautifull ought the feet of them to be that preach the Gospel of peace and bring glad tydings of Good things Rom. 10. 15. If this great salvation the effect of preaching were duly weighed Ministers would be diligent in preaching and people patient in hearing the same For this is a strong motive to enforce the one and the other Both preaching and hearing have need to be pressed upon mens consciences See more of preaching Gods Word Chap. 13. § 97. §. 24. Of Christs first publishing the Gospel THe first that cleerly and fully preached the Gospel of Salvation was the Lord Christ It took beginning to be spoken by him according to the Greek phrase Till he came and preached people sate in darknesse and in the shadow and region of death but when he began to preach they saw great light Matth. 4 16. It cannot be denied but that the substance of the Gospel and therein salvation was preached from the beginning of the world as hath been shewed before § 20. 21. but so dark was that kinde of light as like the light of the Moon when the Sunne shineth is accounted no light The day taketh his beginning from the rising of the Sunne and the light that cometh from thence So Salvation here spoken of taketh beginning from Christs preaching the Gospel Besides Christ is the substance and truth of all the shadowes figures types Prophesies and Promises of that Salvation which was set out by them When Christ the Lord came and declared himself to be the substance and truth of the Law he might well be accounted the first publisher of salvation Object It is said of the Ministry of Iohn the Baptist The beginning of the Gospel of Iesus Christ Mark 1. 1. Answ. Iohns Ministry in reference to the Ministry of the Law and the Prophets may be said comparitively to be the beginning of the Gospel because it was in the very time wherein Christ the substance of the Gospel was exhibited Iohn was Christs messenger sent before his face to prepare the way before him Mark 1. 2. Thus it is said that all the Prophets and the Law prophecied untill Iohn Matth. 11. 13. In Iohns time was Christ actually exhibited He was baptised by Iohn Matth. 3. 13 c. And Iohn declared him pointing him out as it were with the finger saying Behold the Lamb of God Joh. 1. 29. Iohn also heard of the works of Christ Matth. 11. 2. In this respect it is said that Among them that are born of women there hath not risen a greater then Iohn the Baptist Matth. 11. 11. Iohns Ministry was a middle Ministry between the Law and the Gospel between the Prophets and Christ. He took part of both kindes He preached that the kingdom of heaven was at hand Matth 3. 2. But Christ that the Kingdom of God is come unto you Matth. 12. 22. Thus in regard of the fulness of the Gospel and of a distinct and clear manifestation of all things that appertained to this great salvation Christ most truly and properly is said to be the first that preached it Behold here the benefit of Christs being sent into the world Then first came that true full and bright light of the world He that followeth this light shall not walk in darknesse but shall have the light of life John 8. 12. Fitly to the point in hand may I apply that which is said Iohn 1. 18. No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath revealed him §. 25. Of confirming the Word THough Christs own publishing of the Gospel were sufficient to make it worthy of all acceptation yet is it said to be confirmed That is confirmed which is further proved or fulfilled or made more sure and certain Thus Christ is said to confirm the word of his Apostles with signs Mark 16. 20. and God by sending his Son to confirm the promises made to the Fathers Rom. 15. 8. That also which is kept from failing or from being altered is said to be confirmed So God doth confirm his unto the end 1 Cor. 1. 8. and establish them 1 Cor. 1. 21. and we are called upon to be established with grace Heb. 13. 3. But that which Christ spake needed not in any such respect to be confirmed He is a faithfull and true witness Rev. 3. 14. He is the way the truth and the life John 14. 6. that only true way that leadeth unto life So as there was no fear of any uncertainty or of any failing in his Word Christs Word therefore was confirmed for these and other like reasons 1. Because he was not at all times in all places present with his Church to urge and press his word upon them For this end he sent forth in his life time Disciples to preach Luke 9. 2. 10. 1. And after his ascension he gave Apostles and others for the perfecting of the Saints Eph. 4. 11 12. 2. Because of our weakness Christ confirmed his word to support us that we might have strong consolations For this end God confirmed his promise by an oath Heb. 6. 17 18. 3. Because of the commendable custom of men who use to confirm their own words by the consent and testimony of others Thus St Paul in the Inscriptions of his Epistles joyns with himself Sosthenes 1 Cor. 1. 1. Timothy 2 Cor. 1. 1. Silvanus and Timothy 1 Thes. 1. 1. Timothy with the Bishops and Deacons Phil. 1. 1. All the Brethren which were with him Gal. 1. 2. 4. Because by Gods Law and mans at the mouth of two or three witnesses every word shall be established Deut. 19. 15. Thus Christs word was confirmed 1. In that there were many witnesses of the same truth wherein they all agreed Luke 24 48. Acts 2. 32. 2. In that such as despised him in his life time after his Resurrection and Ascension were wrought upon Acts 2. 37. 3. In that by reason of the power of the Spirit in them they who preached the Gospel of Christ after him were received as an Angel of God even as Christ Iesus Gal. 4. 14. 4. In that many who never heard Christ themselves believed that word which Christ had preached
sorts which are three 1. Signes 2. Wonders 3. Miracles 2. By their variety in this word divers Gifts are described 1. By their author the holy Ghost 2. By their distribution This is implied in the Greek word used by the Apostle The rule is thus manifested According to his own will Here observe 1. The kinde of rule with 2. The property of it his own §. 39. Of the Doctrines arising out of the 2 3 4. verses of the second Chapter I. MOtive may be added to motive To that motive in the former verse taken from the dammage of noâ—… heeding the Gospel in these verses another motive is added taken from the vengeance that will follow thereupon For men are hardly brought to beleeve Divine truths II. Suppositions may imply unquestionable truths The manner of the Apostles arguing by way of supposition If proveth as much See § 8. III. Angels were of old Gods Ministers to his Church They spake his word See § 10. IV. Gods Word is stedfast So is it here expresly said to be See § 11 12. V. Divine vengeance may be a motive to forbear sinne The inference of the vengeance upon the word spoken proves as much for it is here to that very end alleadged VI. There are different kindes of sin The distinction betwixt transgression and disobedience imports thus much See § 14. VII Nâ—… sinne shall pass unrevenged This generall particle every intends this VIII Pknishment is due to transgression It is therefore stiled a recompence of reward See § 16. IX Divine vengeance is most just So it is here expresly said to be See § 17. X Transgressors shall receive vengeance will they nill they This verb received intimates this point See § 17. XI Revenge of sinne is most sure This interrogative HOW intimates as much See § 18. XII There are degrees of sinne and judgement The inference of the later part of the comparison upon the former declares the truth of this point For neglect of the Gospel is made a greater sin then neglect of the Law and a greater judgement is thereupon inferred See § 18. XIII It is very dangerous to neglect the Gospel There is no way of escaping for such See § 19. XIV The greatest as well as the meanest falling into the same sinne are liable to the same judgement This pronoun WE includes the Apostle himself and all to whom he wrote See § 18. XV. The Gospel brings salvation It is thereupon stiled Salvation See § 20. XVI The salvation brought by the Gospel is very great This word So great intends as much It is far greater then that which by the Ministry under the Law was brought to people See § 21. XVII Christ was a Preacher He is here said to Preach See § 22. XVIII The Word is made profitable by Preaching For this end Christ Preached it See § 23. XIX Christ was the first Preacher of the Gospel This is here expresly asserted See § 24. XX. God would have his word confirmed See § 25. XXI Many Preachers of the same truth confirm it the more Thus by other Preachers the Gospel which Christ first Preached was confirmed See § 25. XXII Apostles succeeded Christ. These were they who heard him See § 26. XXIII Preachers confirm the Gospel to others It was confirmed unto us saith the Text. See § 27. XXIV God addeth his witnesse to the Ministry of his servants This is here expresly set down See § 28. XXV God only can work miracles This is here set down as Gods proper Act. See § 28. XXVI Miracles are above the power of creatures This followeth from the former by just consequence See § 29. XXVII Works are witnesses to Gods Word God by his works bare witnesse to his Apostles See § 30. XXVIII Signes by visible objects confirm Divine matters XXIX Wonders by the strangenesse of them do the like XXX Miracles also do so by a Divine power manifested in them These three last Doctrines arise out of the notation of those words Signes Wonders Miracles See § 31 32. XXXI Divers miracles were wrought to confirm the Gospel See § 34. XXXII Mens gifts are of the holy Ghost He gives them 1 Cor. 12. 11. Therefore they are here stiled Gifts of the holy Ghost See § 35. XXXIII Extraordinary gifts were abundantly given at the first preaching of the Gospel The Church had then need of them See § 35. XXXIV Gifts of the holy Ghost were confirmations of the Gospel They are in this respect here joyned with miracles See § 35. XXXV Mens Functions and abilities are of God Ibid. XXXVI The Gospel had greater confirmation then the Law See § 36. XXXVII God hath no other rule then his own will This relative His own implies as much XXXVIII God orders mens parts and places according to his will See § 37. §. 40. Of the inference of the fifth verse upon that which goeth before Verse 5. For unto the Angels hath he not put in subjection the world to come whereof we speak IN this verse the Apostle hath an eye to that main point which he insisted upon in the former Chapter which was that Christ is more excellent then Angels and also to the argument in the verses immediatly going before whereby he proved that more heed is to be given to the word of Christ then to the word of Angels In reference to the former Chapter a ninth argument is in this verse added to those â—…ght which were produced in the former Chapter to prove the foresaid excellency of Christ above Angels See chap. 1. § 64. In reference to the former part of this Chapter this verse containeth a reason why Christs word is to be preferred before the word of Angels namely because God hath given a greater authority to Christ then ever he did to Angels The first particle of this verse FOR sheweth that a reason is contained therein This reason is here set down as a double transition The first is from Christs excellency in reference to his Divine nature unto his excellency in reference to his humane nature The other is from the Apostles exhortatory digression unto his doctrinal point about Christs excellency In the former Chapter the Apostle sets out the excellency of Christ being God yet so as he considered him also to be man even God-man In this Chapter he sets out the excellency of Christ being man yet so as he considereth him also to be God even Man-God The reason here produced is comparative The comparison is of unequals for it is betwixt Christ and Angels 1. The inferiority of Angels is declared in this verse 2. The superiority of Christ is proved vers 6 7 8 9. The manner of expressing the inferiority of Angels is like that which was used chap. 1. § 46. It is expressed negatively unto the Angels hath he not put c. In this place the kinde of argument is the stronger in that it is denied to them by him who only
active so as in the same respect wherein Christ sanctifieth any they are sanctified Particular instances are such as follow 1. They are by Christ set apart and deputed to be Kings and Priests Rev. 1. 6. 2. They are by Christ inabled to those functions and services whereunto they are set apart Eph. 4. 7. 3. They are by Christ purged from their pollutions Heb. 1. 3. 4. They are endued with all needfull sanctifying graces 1 Cor. 1. 7. Iohn 1. 16. 5. By Christ they are reconciled unto God Col. 1. 21. 6. They are espoused to Christ 2 Cor. 11. 2. 7. They are as first-fruits to God Rev. 14. 4. They who are thus sanctified are the Elect of God called by the Gospel and so true members of the mysticall body of Christ. Under this act of sanctifying and being sanctified all the graces whereof here in Christ we are made partakers are comprised so as to be sanctified is to be perfected Heb. 10. 14. These relatives Sanctifier sanctified joyned together give evidence of a conformity betwixt the Head and members of the mysticall body in holinesse As the Head is so will he make his members to be As he is holy so shall they be This is a great inducement unto us to use the means sanctified of God for effecting this work of sanctification For Christ performeth what he undertaketh in that way and by those means which are sanctified thereto Wherefore as Christ is the Sanctifier so use the means wherein he useth to sanctifie and as he which hath called you is holy so be ye holy in all manner of conversation 1 Pet. 1. 15. §. 104. Of the Son of God and sonnes of men being one THe two forementioned relates Sanctifier and Sanctified are said to be all of one The Greek word in the case here used and translated of one is common to all genders Some therefore take it in the masculine and referre it to God as if this were the meaning The Sons of God and Saints are all of God This in the generall matter is a truth but not a truth pertinent to the point in hand For the Apostle alledgeth here this union as a reason why Christ was man and suffered for such and such namely because he and they were of one But it cannot be truly said that he was man and died for all that were of God in that they had their being of God In this sense not only men but Angels also and all other creatures for whom Christ neither took upon him mans nature nor undertook to suffer are of God Others apply this ONE to Adam of whom as concerning the flesh Christ came Luke 3. 23 38. This also is a truth But I suppose it to be more agreeable to the Apostles scope to take this particle of one in the neuter gender as if it were thus expressed of one stock and that for these two reasons 1. The Greek particle translated OF is properly a note of the materiall cause 2. This must have reference to the sanctified as well as to the sanctifier For All are of one as the Sanctifier is of the same stock whereof the sanctified are so the sanctified of the same whereof the Sanctifier In the former respect that humane nature whereof the sanctified are is the stock whereof Christ also is And the spirituall nature whereof Christ is called the Divine nature 2 Pet. 1. 4. is the stock whereof the sanctified are In this respect such are said to be of Christs slesh and of his bone Eph. 5. 26. which phrase is mystically and spiritually to be taken In relation to this spirituall being sanctified ones are stiled spirit Joh. 3. 6. And they are said to be in the spirit to be after the spirit to minde the things of the spirit and to walk after the spirit and the spirit is said to dwell in them Rom. 8. 4 5 9. Of this mysticall union betwixt Christ the Sanctifier and Saints the sanctified See more in Domest Dut. on Eph. 5. 30. Treat 1. § 70 c. This generall particle ALL as it includes the Head and the Body so it compriseth under it all the members of that Body If it had reference to the Head and Body only as to two distinct parts he would have said both are of one rather then ALL. For ALL compriseth more then two But because the body consisteth of many members and all the members are sanctified he fitly and properly useth this generall ALL and hereby gives us to understand that all that are Christs are partakers of the same spiritual being This is evidenced by Christs prayer That they all may be one c. Ioh. 17. 21. The metaphors whereby the union betwixt Christ and Saints is set out give further proof hereof as Head and members 1 Cor. 12. 12. Vine and branches Ioh. 15. 5. Shepherd and sheep Ioh. 10. 14. Now members branches and sheep are all of one so are brethren also which title is used in this verse This union of all should work unity unanimity amity charity sympathy and condescention to them that are of low estate and a willingnesse to be conformable to them that suffer for Christ and his Gospel sake Of this minde was Moses Heb. 11. 25. §. 105. Christs doing things upon just cause FRom the forementioned union of Christ and Saints the Apostle maketh this inference For which cause he is not ashamed to call them brethren Because He and Saints were of one he called them brethren This note of inference For which cause sheweth that Christ would do what he had cause and reason to do Christ being sent to save that which was lost Mat. 18. 11. and to give his life a ransom for many Matth. 20. 28. For this cause he would not desire to be freed from that hour Ioh. 12. 28. For this cause he acknowledged before Pontius Pilate that he was a King Iohn 18. 37. For this cause Christ confessed to God among the Gentiles Rom. 15. 9. For this cause is he the Mediatour of the New Testament Heb. 9. 15. Were we of this minde how many excellent works much tending to Gods glory our own and others good would be willingly performed which are now wholly omitted Most are so farre from being of Christs minde herein as they do the things that are evidently without cause They transgresse without cause Psal. 25. 3. David much complaineth of wrongs done to him without cause Psal. 35. 7. 69. 4. 109. 3. 119. 78 161. Christ maketh such a complaint Iohn 15. 25. Let us advisedly and seriously consider what cause there is for us to do such and such things and as there is cause do them §. 106. Of Christ and Saints being Brethren IN that which is here inferred one thing is taken for grant another is expressed as a consequence following thereupon The thing taken for grant is a relation betwixt Christ and Saints namely that they are brethren Of the divers acceptions of this
was very meek above all 〈◊〉 that were upon the face of the earth Num. 12. 3. 2. He did willingly partake of that portion which God allotted out unto his people and put his shoulders under their burthen He chose rather to suffer affliction with the people of God then to enjoy the pleasures of sin Hebr. 11. 25. 3. He much pitied and commiserated the people and that when they murmured against him Exo. 14. 11 12 13. 4. He oft praied and earnestly cried unto God for them Exod. 32. 11 31. Num. 12. 13. Then who are in Moses his place as Princes of State and Ministers of the word are must be of Moses minde They must know they are Gods servants and answerably carry themselves both to God and his people It will therefore be very usefull for them oft to meditate on this patern Of Moses Faithfulnesse Seâ—… § 39. Of this phrase in all his house See § 37. §. 53. Of Moses and other Ministers for a testimony AN especiall end why Moses was made a servant in Gods house is thus set down For a testimony of those things which were to be spoken after The word testimony signifieth a witnesse-bearing It comes from the same root that that word did which is used chap. 3. vers 4. § 30. and spoken of Gods witnesse It here intendeth two things 1. A confirmation of the truth of a thing 2. An evidence against such as beleeved not In both these senses Christ thus useth this word Shew thy self to the Priest for a testimony unto them Mat. 8. 4. This he speaks to a Leper whom he had cleansed that he should go to the Priest that by the Priest the truth of the miracle might be confirmed For the Priest could judge of a leprosie whether it were throughly cleansed or no and that the unbeleeving Jews might be convinced about the power of Christ. The manner of expressing this clause thus For a testimony pointeth at the end of Moses Ministry which was to bear witnesse unto and to confirm Gods truth Of confirming the truth of God See ch 2. v. 3. § 25. That whereof Moses was to be for a testimony is thus expressed Of those things which were to be spoken after All this is the interpretation of one Greek word which is of the future tense To expresse the emphasis thereof more fully this particle after is added The future things whereof Moses was to be for a testimony were 1. Such as Moses himself was to deliver to the people For Moses bare record of and gave witnesse to such things as God would have the people take notice of Thus it is said of Iohn He bare record of the Word of God Rev. 1. 2 3. 2. Such things as Christ and his Apostles in their time preached For thus saith Christ These are the words which I spake unto you that all things must be fulfilled which were written in the Law of Moses concerning me Luk. 24. 44. To the like purpose Saint Paul perswaded the Iews concerning Iesus out of the Law of Moses Act. 28. 23. Hence is it that Christ said to the Jews Had ye beleeved Moses you would also have beleeved me For he wrote of me Joh 5. 46. 3. Such things as this Apostle hereafter sets down in this Epistle which are Types that prefigured Chrâ—…st of which he saith This is the sum We have such an High-Priest c. Heh 8 1. Thus the word may be translated which shall be spoken after Neither of the foresaid interpretations do crosse the other But all in substance agree For the things which were in the Types which Moses delivered to the people were by Christ and the Apostles revealed in their truth and in this Epistle the types and truth are both declared That which is here said of the end of Moses his Ministry that it was for a testimony of Gods truth is in the generall true of all Ministers All the Prophets gaâ—… witnesse of such things Act. 4. 43. Iohn the Baptist came for a witness to bear witâ—… of the light Joh. 1. 7. Iesus Christ himself was a faithfull witnesse Rev. 1. 5. The Apostles were to be witnesses unto Christ Act. 1. 8. God had these witnesses both to make known his will to his Church and also to confirm and ratifie the same by evidence out of Gods Word yea also by theâ—… answerable practise and by their suffering for what they preached Herein we have an evidence of Gods good Providence to his Church who neveâ—… left it without witnesse Moses was for a testimony in his time Prophets succeeded him Iohn them Apostles him and ordinary Ministers in all ages since the Apostles daies succeeded them Happy are they who give such heed thereunto as they reap the benefit thereof But their judgement is the greater who having witnesse given to the light walk in darknesse and remain ignorant and obstinate But whether men regard this witnesse or no it shall not be in vain The truth of God is more justified thereby and unbeleevers made more inexcusable As Moses and the Prophets gave witnesse to the things which were to be done â—…t Christs first coming So Ministers who live in these latter daies give witnesse to the things which shall be done at his last coming §. 54. Of this Title Christ. Verse 6. But Christ as a Son over his own house whose house are we if we hold 〈◊〉 the confidence and the rejoycing of the hope firm unto the end THis particle BUT implieth a difference betwixt that which went before and that which followeth The difference or rather dissimilitude is betwixt Moses and Christ who is far the more excellent The inferiority of Moses being distinctly set down in the former verse the excellency of Christ above Moses is as distinctly exemplified in this verse and that in the three particular branches mentioned § 50. Because in setting out this excellency he had mentioned GOD v. 4. and applied it to him to shew whom he meant under that Title God he here expresly named Christ. Christ in Greek signifieth the same that Messiah in Hebrew doth namely annointed An Evangelist cleareth this Point where upon mention of Messiah 〈◊〉 saith which is being interpreted the Christ Joh. 1. 41 And he who by the Psalâ—… is in reference to God called his Messiah or his Annointed Psa. 2. 1. is by the Apostles called his Christ Act. 4. 26. The word Messiah in Hebrew is oft by our English translated annointed as 1 Sam. 2. 10. 2 Chron. 6. 42. Psa. 84. 9. And by the Greek LXX translated Christ. To shew that this Name Christ is by an excellency and property attributed to Jesus our Saviour it is many times expressed with an emphasis thus the Christ Joh. 20. 31. That Christ Joh. 6. 69. Very Christ Act. 9. 22. The Lords Christ Lâ—… 2. 26. The Christ of God Luk. 9. 20. The Priests and Scribes which rejected thâ—… Christ knew that
1. In that there might be many hypocrites among them For visible Churches are mixed Societies Matth. 22. 14. Hypocrites have evil hearts They have a heart and a heart Psal. 12 2 one is an outward seeming fair heart whereby they beguile men the other an inward evil heart after which they themselves do walk Ier. 7. 24. 11. 8. 2. In them that are effectually called there is a remainder of an evil heart For they are but in part regenerate while here they live Some evil doth still cleave to their heart â—…o as without taking good heed more evil will increase upon them It is said of some that they proceed from evil to evil Jer. 9. 3. and that they wax worse and worse 2 Tim. 3. 13. This may in part befall such as are regenerate if they be not watchfull over themselves True it is that there is in every one by nature an evil heart Yea every imagination of the thoughts of mans heart is onely evil continually Gen. 6. 5. Every word in this description of a natural mans heart hath its Emphasis As 1. The heart which is a spring from whence all words and actions flow 2. The thoughts which are the innermost motions of the heart 3. The imagination that is the first rise or ground-work of those thoughts 4. Every imagination not only some few but all of them 5. Is evil It is not only somewhat tainted but plainly evil 6. Onely Evil not in part only as if there were some good mixed but wholly altogether evil 7. Continually evil not for a time or at fits as if sometimes it might be good but at all times without intermission evil This is the disposition of every natural mans heart There is further an acquired evil more evil added to that natural evil an increase of evil There may be aâ—… increase of evil in his heart who is regenerate In this respect it will be a part of prudence to avoid all occasions whereby 〈◊〉 may be brought to wax worse then they are Of avoiding occasions and observing other rules for preventing all backsliding See § 70. §. 128. Of unbelief the cause of an evil heart THe cause of the foresaid evil heart is here hinted to be unbelief Our 〈◊〉 doth fitly and fully answer the Greek which is a privative compound and directly contrary to belief or faith Unbelief and faith are set in opposition 〈◊〉 to the other as Rom. 4. 20. 11. 20. So the Adjective believing and unbelieving or not believing Ioh. 20. 27. And believers and unbelievers or such as believe not as 1 Cor. 14. 22. 2 Cor. 6. 15. So also the Verb to believe and not to believe Mark 16. 16. Act. 28. 24. Answerably these contraries have their contrary operations By faith the heart is purified Act. 15. 9. By unbelief the heart is made evil 〈◊〉 here and the minde and conscience is defiled Tit. 1. 15. Unbelief was the door by which sinne first entered into mans heart For wheâ—… the Devil had said contrary to Gods express word about eating of the tree 〈◊〉 knowledge Gen. 2. 17. Ye shall not surely die Gods word was not believed 〈◊〉 thereupon the first sin was committed Gen. 3. 4 5 6. Unbelief makes void all the means which God affordeth to keep evil out of the heart as are Directions Instructions Perswasions Distwasions Promises â—…nings Blessings Judgements None of these nor any other means like these will any whit at all prevail with an unbelieving heart The word preached did not 〈◊〉 sit them not being mixed with faith in them that heard it Heb. 4. 2. There is 〈◊〉 grace for which the Word doth not afford sufficient encouragement to labour 〈◊〉 it There is no sin against which the Word doth not afford sufficient ground to seesake it Yet neither the one nor the other are any whit at all available with an 〈◊〉 believer Of the hainousness of unbelief See The whole Armour of God Treat 2. Part 6. 〈◊〉 Eph. 6. 16. Of Faith ibid. § 133 134. We are advised to look diligently lest any root of bitternesse springing up 〈◊〉 Heb. 12. 15. Among other roots we are especially to take heed lest unbelief 〈◊〉 up This is a root of much bitterness Therefore carefully to be rooted out 〈◊〉 inward corruptions it is one of the greatest breeders Faith is the mother of all graces See The whole Armour of God Treat 2. Part 〈◊〉 Of Faith § 8. and unbelief is the mother of all vices The unbeliever regards neither promises nor threatnings nor any other part of Gods word so as the 〈◊〉 of God cannot possesse his heart and if no fear of God then no conscience 〈◊〉 any sinne Abraham said Because I thought surely the fear of God is 〈◊〉 in 〈◊〉 place they will slay me c. Gen. 20. 11. When the Apostle reckons up a 〈◊〉 of grosse sins he concludes all with this There is no fear of God before their 〈◊〉 Rom. 3. 18. Hereupon Christ having said That the Spirit will reprove or 〈◊〉 the world of sinne addeth because they believe not on me Joh. 16. 9. whereby 〈◊〉 giveth us to understand That unbelief is the cause of all sinne For the â—…liever hath no right to Christ and in him that is out of Christ nothing 〈◊〉 can be found Of the hainousnesse of unbelief See ver 18. § 171. §. 129. Of the damages of Unbelief IT is a dangerous thing not to believe men when they declare such truths as 〈◊〉 for our good Instance the case of Gedaliah wherein his incredulity cost 〈◊〉 his own life and the lives of all his friends with him Ier. 40. 14 16. 41. 2 3. 〈◊〉 more dangerous must it needs be not to believe God all whose words are 〈◊〉 and for our good if we rightly use them Many and great are the damages which in Scripture are set down to ensue 〈◊〉 unbelief Such as these 1. Unbelief hardens mens hearts against means afforded for their good 2 King 17. 14. Exod. 9. 19 21. 2. It keeps them from being established in the way of God Isa. 7. 9. 3. It makes them reject those whom God sends Ioh. 5. 38. Mat. 21. 32. 4. It takes away the profit of Gods word Heb. 4. 2. 5. It perverts the plainnest manner of teaching Ioh. 3. 12. 10. 25. 6. It makes miracles not to be regarded Iohn 12. 37. 7. It enrageth mens mindes against the truth Act. 17. 5. 8. It mov'd the Apostles to depart from people Act. 19. 9. 9. It makes men unfit to call on God Rom. 10. 4. 10. Unbelievers can in nothing please God Heb. 11. 6. 11. They are no sheep of Christ Ioh. 10. 26. 12. They are under Satans power 2 Cor. 4. 4. 13. To unbelievers nothing is pure Tit. 1. 15. 14. The gifts which Christ bestows upon them are fruitless and without power Mat. 17. 20. 15. Christs own power is stinted to them Mat. 13. 58. 16. Unbelief makes men do detestable acts
3. 18. and of David 2 Sam. 12. 13 and of Hezekiah 2 Kings 20. 19. and of the King and people of Ninevch Jonah 3. 5 6. and of the Jews who were converted at Peters first Sermon Act. 2. 37. The other Metaphor of marrow doth yet further amplifie the sharpness and efficacy of the word Marrow is the inward pith of bones so as an hard bone must be pierced or broken before the marrow within it can be touched The marrow doth here set out the inward thoughts imaginations desires and lusts of the soul. The bones in which that marrow lieth imply as much as the foresaid joynts did So as there is nothing so secret in a man nothing held so fast and close in him with the strongest resolution and greatest obstinacy but the Word can meet with it as Christs word met with Saul Act. 9. 5. The phrase of diviaing asunder applied to all the fore-said particulars is taken from Anatomist who will open the corps and sever one inward part from another and dissect every part and lay open the sinews arteries and every sprig Thus they discern and discover what corruption what malady what redundarcy of bloud or humour or distemper is in any of them So doth the Word as is shewed in the next § §. 74. Of the Word a discerner of thoughts and intents of the heart THis last phrase And is a discerner c. is added to explain the former Metaphors The Greek word translated a discerner is very emphatical so emphatical as they who interpret the Word of God to be the Sonne of God presse the emphasis of this word in this place to be such as can agree to none but to God himself To this I answer That it is God himself who speaketh in the Word here meâ—… See § 69. So as the power thereof is divine and experience sheweth that God useth ordinarily to manifest this kinde of power here expressed in discerning thoughts by the Ministry of his Word As for the original word here used by the Apostle it is derived from a Verb that signifieth to discern or to judge Joh. 7. 24. Thence a Noun that signifieth a Iudge whence the word of my Text which is not elswhere used in the New Testament It signifieth one that is skilfull expert and forward in espying discerâ—…ing and censuring matters We in English according to the notation of the Greek word call such a oce a Critick There were two ancient Grammarians who used thorowly to search the books of such Poets as had written before their dayes and to passe their censure upâ—… them concerning such verses as were genuine or spurious and these were thereupon called Criticks The Apostle doth not use the Verb discerneth which noteth an effect or an act but the Noun a discerner which implieth a kinde of property and excellency iâ—… the act of discerning So as nothing can so narrowly and thorowly search and â—…cern as the word of God The subject whereon the word is here said to exercise his critical faculty aâ—… thoughts and intents of the heart The Noun translated thoughts is a compound The simple Noun signifieth the minde It also signifieth wrath which is a â—…motion of the minde In this sense that word is frequently used in the New Testament The former which is the most proper signification of the word namely the minde is most pertinent to our purpose The Preposition with which the word of my Text is compounded signifieth IN. The compound Verb signifieth to conceive in the minde Matth. 1. 20. Aâ—… 10. 19. Thence the word in my Text which signifieth a conception of the miâ—… Thus Christ expoundeth it Matth. 9. 4. It implieth an inward motion of the minâ—… which cannot simply be discerned but by the divine spirit which accompanieth the Ministry of the Word The other word translated k Intents intends as much as the former It is such compound as that was For the Greek word signifieth the minde Rom. 7. 23 25. 〈◊〉 compound Verb signifieth as the former to conceive in the minde or to think 〈◊〉 self The Noun here used signifieth a notion or understanding of a thing yea the very purpose of the minde and in that respect it is here in the Plural number fitly translated Intents It is in the Singular number translated Minde 1 Pet. 4. 1. But by reason of this 〈◊〉 Heart added thereunto the inward motions or intents of the minde must needs be here meant Of the Heart and the various acception thereof See Ch. 3. v. 7. § 79. The Heart is here put for the whole soul. Mention is here made of the Heart because in Scripture the Heart is said to be 〈◊〉 inscrutable or unsearchable Ier. 17. 9. It is one of Gods incommunicaâ—… Properties to be a searcher of the heart 1 King 8. 39. Act. 1. 24. Beside the heart is accounted to be the seat of the affections and the intents of the heart may comprize the likings and dislikings of the whole soul. So as the word undiscern the innermost motions of will minde and affection That which is here 〈◊〉 to the Word is somewhat answerable to that which is said of God himself God saw that every imagination of the thoughts of mans heart was only evil contiâ—…ly Gen. 6. 5. Behold what emphasis every word carrieth Here is an exact Critick that 〈◊〉 â—…ve into the innermost motions of the minde purposes of the will and desires of the heart This piercing and discerning power of the Word was manifested in the Ministry of Iohn the Baptist whereby Ierusalem and all Iudea and all the regions round 〈◊〉 Iordan were moved to be baptized of him in Iordan confessing their sinnes Matth. 3. 5 6. And the People Publicans and Souldiers enquired what they should do Luke 3. 10 c. At the Word of Christ They which heard it being convicted in their own conscience went out one by one Joh. 8. 9. And at the word of Peter The Iews which heard 〈◊〉 were pricked in their hearts Act. 2. 37. And at Pauls word Many came and confessed and shewed their deeds Act. 19. â—…8 19. And Felix trembled Act. 24. 23. It is indefinitely said that when Ministers prâ—…phesie if there come in one that believeth not or one unlearned he is convinced if all he is judged of all and thus are the secrets of his heart made manifest and so falling down on his face he will worship God and report that God is in you of a truth 1 Cor. 13. 24 25. The variety and multiplicity of phrases and metaphors here used sheweth that nothing can be kept so close or held so fast in the soul of man but the Word of God can finde it out and cast it out Such dissemblers as conceal their disposition from Ministers of the Word cannot conceal it from the Word it self Ezek. 14. 4. 33. 31. §. 75. Of Gods
must children endeavour to be like him We are all children of Abraham Gal. 3. 7 29. Now it is an honour for a childe to be like his Father We ought then rather to be like him because there are no such difficulties and obstacles opposed unto us Gods promises and means of accomplishing them do now sweetly concur We live in times wherein we see the substance of all former promises accomplished Rom. 4. 24. §. 95. Of Christ comprised under the promises made to Abraham THe foresaid promises and also Abrahams faith therein were the greater in that they held out Christ and Abraham eyed Christ in them For 1. That generall promise that God would bless Abraham did set out Christ for all blessings come to children of men in Christ. 2. The promise of seed intended Christ which the Apostle proveth by the singular number seed spoken as of one Gal. 3. 16. 3. The numerous encrease as the Stars of Heaven dust of the earth and sand of the Sea hath especiall respect to the Church which is the body of Christ. 4. The extent of the blessing to all Nations Gen. 12. 3. and 22. 18. was in and by Christ accomplished 5. The Land of Canaan which was promised was a Type of heaven which was purchased by Christ and where we shall have an eternall communion with Christ. To Christ therefore Abraham had an eye in the promises which were made to him In which respect Christ thus saith to the Jewes Your Father Abraham reâ—…ed to see â—…y day and he saw it and was glad Joh. 8. 56. Hereby we may learn what specially to behold in Gods promises namely Iesus Christ and in him Gods favour and all needfull blessings that may bring us to an eternall communion with him Thus shall our faith be more firmly stablished and we made the more patient in expecting the issue and end of all the Salvation of our soules §. 96. Of Gods promise the ground of Faith and Patience THe Apostle to give proof of Abrahams Faith and Patience maketh mention of Gods promise to shew that Gods promise is the only true ground of Faith and Patience This made Caleb and Ioshua constant in their Faith and Patience fortie yeares together in the wilderness notwithstanding the many murmurings and rebellions of the other Israelites This made David endure many yeares persecution from the time of his annointing to the time of his possessing the Kingdome This was the ground of the Faith and Patience of all Martyrs and other Saints iâ—… all ages The word which David intendeth where he saith Remember the 〈◊〉 unto thy servant was a word of promise whereof he thus further saith upon which thou hast caused me to hope this is my comfort in my affliction c. Psal. 119. 49 50. Gods promise is as his very essence which changeth not Mal. 3. 6. Heaâ—… and earth may pass away but Gods word shall not pass away Mar. 13. 31. For faithâ—…l 〈◊〉 he which promiseth Heb. 10. 23. and will also do it 1 Thes. 5 24. For breeding and strengthning faith for adding patience thereunto and for making us without fainting to hold out it will be needfull and usefull to acquaint our selves with the promises of God and with his truth in performing the same Though God in his unsearchable wisdome may set a long date for the accomplishment of his promises so as to us who know not his time and season he may seem to forget his promises yet his justice truth faithfulness and unchangeableness will not suffer him to make his promise utterly void If a King or great man make a promise of this and that we can waite for it yet they are but 〈◊〉 and many wayes subject to faile for every man is a lyar but God most true Rom. 3. 4. Let us not therefore by incredulity or impatiency make void to our selves any promise of God as the incredulous Prince did 2 King 7. 2 20. Let us rather shew our selves to be true children of Abraham by such a faith as he had and manifest the truth thereof by patience §. 97. Of Gods confirming his promise by oath GOd that made the aforesaid promise to Abraham did most solemnly confirm it by his oath Thus it is here taken for granted in that he sets down the boâ—…d whereby he bound himself together with the reason thereof in this manner because he could swear by no greater he sware by himself Here therefore is to be considered 1. This act of swearing atributed to God 2. That object by whom he swore himself 3. The reason hereof He could swear by no greater Of the notation of the Hebrew word translated swearing of the generall nature of an oath of this act attributed unto God and of the bonds whereby God â—…yeth himself in his oath See Chap. 3. v. 11. § 114 115. Of the certainty or infallibility of Gods oath See Chap. 3. v. 3. § 26. God is oft said to swear in wrath as we may see in the places whereunto reference is made But here his swearing is in mercy for confirmation of his promise made for the good of Abraham and his seed Thus he confirmed the promise of Christs Priest-hood Psal. 110. 4. And of the everlasting continuance of Daâ—…ids Kingdome Psal. 13â—… 11. And of the calling of the Gentiles Isai. 45. â—…3 And of the prosperity of the Church Esai 62. 8. This manner of Gods confirming his promise may not be imagined to arise from any variableness in God but rather from his tender respect to man partly to strengthen his faith the more and partly to move him with patience to expect Gods season for the accomplishment of his promise Object Abraham gave testimony of his faith what need was there then that God â—…ld swear to him Answ. 1. Though in some things he testified a strong faith Rom. 4. 18. c. Heb. 〈◊〉 8. c. Yet he being a man was subject to humane frailties Instance his twice 〈◊〉 all of Sarah to be his wife and that for fear Gen. 12. 12. and 20. 2. This phrase also Lord God whereby shall I know that I shall inherit it Gen. 15. 8. And his going in unto Hagar Gen. 16. 4. imply a kind of distrustfulness We read â—…e like of David a man of great faith as is evidenced by his setting upon a Lyon and a Bear and a Giant 1 Sam. 17. 36. And by his long bearing out Sauls persecution yet afterwards he manifested great weakness when he said in his heart I 〈◊〉 now perish one day by the hand of Saul 1 Sam. 27. 1. And when in his haste he 〈◊〉 all men are lyers Psal. 116. 11. which he especially intendeth of such Proâ—…ts as told him he should be King 2. Gods oath was needfull for and usefull to Isaac who was newly delivered 〈◊〉 of the very jawes of death and then present when God confirmed his promise to Abraham by oath Gen. 22. 12. c. for the promise concerned
the heavenly inheritance which all true believers that waite for it do injoy Wait on the Lord and â—…e shall save thee Prov. 20. 22. The truth and faithfulnesse of him that maketh the promise giveth assurance hereof This is a strong motive to stir us up to shew our selves to be children of Abraham and that in a patient waiting for the accomplishment of such promises as God maketh to us There are many great and precious promises made to Christians They who as Abraham patiently wait shall assuredly be made partakers of the good things promised Acquaint your selves therefore with these promises and rest upon the accomplishment of them in due time §. 113. Of the resolution of Heb. 6. v. 13 14 15. Vers. 13. For when God made promise to Abraham because he could swear by no greater â—…e sware by himself Vers. 14. Saying Surely blessing I will blesse thee and multiplying I will multiply thee Vers. 15. And so after he had patiently endured he obtained the promise THe sum of these three verses is The recompence of Abrahams faith Two things are here to be considered 1. The occasion of producing this instance in this causal particle FOR. 2. The exemplification of the point it self Hereof are two parts 1. The grounds of Abrahams faith 2. The effect thereof v. 15. The grounds are two 1. Gods promise 2. Gods oath In setting down the former two things are expressed 1. The persons 2. The promise it self The persons are of two sorts 1. He who maketh the promise God 2. He to whom the promise is made Abraham The promise it self is 1. Generally hinted in this phrase made promise 2. Particularly exemplified v. 14. Gods oath is 1. Generally affirmed Thus He sware 2. Particularly amplified by the object by whom he sware The object is 1. Propounded in this word Himself 2. Proved by his superiority over all thus expressed Because 〈◊〉 could sweare by no other In the exemplification of Gods promise confirmed by oath is set down v. 1â—… 1. The note of the oath Surely 2. The matter of the promise so confirmed This is 1. Propounded in two branches One generall blessing The other particular multiplying 2. Amplified by the measure of both and that by doubling the words In setting down the effect or fruit of Abrahams faith two points are nâ—…ted v. 15. 1. The means used on Abrahams part 2. The kind of effect The meanes noteth out two graces 1. Enduring 2. Patience In the effect is expressed 1. An act obtained 2. The subject matter the promise All these points are amplified by the order First the meanes was used then the reward was obtained §. 114. Of observations raised out of Heb. 6. 13 14 15. I. Vers. 13. ALL believers may expect what Abraham obtained The connexion of this example of Abraham with the former generall exhortation by this causall particle FOR evidenceth as much See § 91. II. Abrahams example is an especiall pattern It is therefore here produced See § 92. III. Fit names are of good use Abrahams faith was supported by his name See § 93. IIII. Gods promise is the ground of faith and patience For this end is mention here made of Gods promise See § 96. V. God confirms his promise by oath He sware See § 97. VI. God sware by himself This is expresly set down See § 98. VII None is greater then God This is taken for granted See § 99. VIII An inferior must not be sworn by For this end God sware by himself See § 99. IX Vers. 14. God frameth his oath after the manner of man The Greek word translated surely was a word used in mens oathes See § 101. X. Gods reward makes blessed It is therefore comprised under this word blessing See § 102. XI God is the fountain of blessing It is God that saith I will blesse See § 104. XII God blesseth abundantly The doubling of this phrase blessing I will 〈◊〉 intends as much See § 103. XIII Blessing is proper to the faithfull They are comprised under this pronouâ—… THEE See § 104. XIV Children are a blessing For this end multiplying is added to blessing See § 105. XV. God gives children God saith I will multiply See § 106. XVI Many children are a blessing This is intended under the doubling of this phrase multiplying I will multiply See § 105. XVII Abraham had an innumerable â—…eed This doubled phrase multiplying I â—…ll multiply is applyed to him See § 107. XVIII Abraham long expected things promised XIX Abrahams long expectation was with much patience These two last observations arise from the Greek compound word thus translated patiently endured See § 108. XX. Abraham enjoyed what he waited for This is expresly set down § 109. Of three generall observations inferred from Abrahams pattern see § 110 111 112. §. 115. Of Gods conforming himself to man Heb. 6. 16. For men verily swear by the greater and an oath of confirmation is to them an end of all striâ—…e THis verse is here inserted as a reason of that which went before So much is evidenced by this causall particle FOR. Now two things were before noted of God One generall that he sware The other particular that he sware by himself The reason of both these is here rendered The reason of the former is taken from the end of swearing which is to work such credence in mens minds as may take away all doubt about the thing controverted and end the strife The reason of the latter is taken from mens usuall practice in swearing which is to swear by the greatest The Apostle begins with the particular which is the person by whom men use to swear because the latter which is the generall will better agree with that which followes about the end of Gods swearing v. 17 18. The Apostle here inserteth the ordinary note of asseveration verily Because experience verifieth the truth of what he affirms and withall he gives us to understand that this is a considerable point And surely it is very considerable that God should conform himself to man as this causall particle FOR and the force of the reason couched under it doth intend This is further manifested by those passions affections actions parts and other like things appertaining to man which God assumeth to himself and in Scripture are attributed to God This God doth to condescend to us and to help our weaknesse who cannot so well conceive heavenly mysteries unlesse they be set forth by earthly resemblances If I have told you earthly things and ye believe not how shall ye believe if I tell you of leavenly things Joh. 3. 12. 1. This doth much commend Gods fatherly respect to us and tender care over us 2. This should stir us up to give the more heed hereunto that we may be the better instructed hereby Let our dealing one with another move us to have Gods like dealing with us in higher account If mans swearing be regarded how much more should Gods As
4. 2. A false witnesse Matth. 26. 60. A false Prophet Matth. 7. 15. A false Christ Matth. 24. 24. A thing falsly called 1 Tim. 6. 20. That which is here intended to be impossible for God is to faile in performing his promise especially that which is confirmed by oath We shall not heare need to speak of that which God confirmeth by oath for it was shewed § 140. that Gods oath is inviolable and it will by necessary consequence follow that if it be impossible that God should faile in any word at all It would much more be impossible that he should faile in that which he confirmeth by oath For the generall that God cannot in any case lie or faile of his word is evident by an Epithite attributed to him which we thus translate that cannot lie Titus 1. 2. It intends as much as this phrase It is impossible for him to lie The foresaid Epithite is compounded with a privative preposition that implieth an utter privation of such a thing and that there is no inclination thereunto As God is light and in him is no darknesse 1 John 1. 5. so he is truth and in him there can be no lie The strength of Israel will not lie 1 Sam. 15. 29. herein is made a difference betwixt God and man God is not a man that he should lie Num. 23. 19. For God to lie were to deny himself but God cannot deny himself 2 Tim. 2. 13. Gods truth is infinitely perfect it admits no variablenesse neither shadow of turning Jam. 1. 17. Yea Gods truth is essentiall to him so as his essence may as soon be brought to nothing as his truth to a lie §. 143. Of inferences from the impossibility of God to lie 1. THe impossibility of God to lie is a great aggravation of the heynousnesse of unbelief For he that believeth not God hath made him a lier 1 Joh. 5. 10. which is in effect to make God no God This is the rather to be noted to stir up in us a diligent watchfulnesse against this sin which many account no sin but a meer infirmity See more hereof v. 13. § 100. 2. This is a strong motive to believe a greater cannot be given for as there is no will so neither power in God to lie Men who are conscionable and faithfull in keeping their word and promise are believed yet being men they are subject to lye Rom. 3. 4. How much more should God be believed who cannot possibly lye If God cannot lye what promise what threatning of his shall not be accomplished 3. This should make Ministers who stand in Gods room and speak in Gods name to be sure of the truth of that which they deliver for Gods word else they make God a lyar for their word is taken for Gods Col. 2. 13. They are Gods Ambassadors An Ambassadors failing is counted his Masters failing Therefore the Apostle useth this asseveration I say the truth in Christ I lye not my conscience also bearing we witnesse in the Holy Ghost Rom. 9. 1. False Prophets are branded for prophesying 〈◊〉 〈◊〉 Gods name Jer. 14. 14. For preventing this we must hold close to Gods word 4. Though we cannot attain to such an high pitch of truth yet every one ought to endevour to be like God herein namely in avoyding lying Lying is a sin â—…beseeming any man but most unbeseeming a professor of the true religion Generall arguments against lying are these 1. Lying is condemned by those who were led by no other light then the light of nature as Philosophers Orators Poets Saint Paul quoteth a verse out of 〈◊〉 〈◊〉 whereby the Cretians were condemned for their frequent lying Titus 1. 12. To 〈◊〉 them the more for this vice to lye was in a proverbiall speech said to 〈◊〉 or play the Cretians 2. Every mans conscience condemnes lying If one be not impudent he will blush when he tells a lye and infinite shifts are ordinarily made to cloake a lye which shew that he is ashamed thereof and that his conscience checketh him for it 3. No man can endure to be accounted a lyar No word more provoketh rage than this Thou lyest It is the cause of many duels 4. Lying overthrowes all society For what man knoweth the things of a man 1 Cor. 1. 11. A mans purposes must be made known and speech is the best meanes thereof If his speech be deceitfull how shall his mind be made known If not what commerce can there be with him and others 5. A man taken tripping herein will be suspected in all his words and actions He that is not true in his words can hardly be thought to deal honestly in his deeds Arguments against lying in professors of the Christian religion are these 1. Lying is expresly forbidden in Gods word Lev. 19. 11. Eph. 4. 25. 〈◊〉 3. 9. Thus it is against the rule of Christians 2. It is against knowledge and conscience For a lyar doth deceitfully utter for truth that which he knoweth to be false 3. It is a filthy rag of the old man and one of the most disgracefull and therefore first set down in the particular exemplification of those filthy ragges Eph. 4. 22 25. 4. It is most directly opposite to God who is truth it self and concerning whom we heard that it was impossible that he should lye 5. Nothing makes men more like the devill for he is a lyar and the father 〈◊〉 Joh. 8. 44. A lying spirit is a diabolicall spirit A lyar carrieth the image of the devill and doth the work of the devill and therein shewes himself a child of the devill 6. As a lye is hatefull to God so it makes the practisers thereof abominâ—…ble Prov. 6. 16 17. and 12. 22. 7. Lying causeth heavy vengeance In generall it is said The Lord will 〈◊〉 them that speake lyes Psal. 5. 6. In particular both temporall and eternall judgements are threatned against such Temporall Hos. 4. 2 c. Eternall by excluding from heaven Rev. 21. 27. And by thrusting into Hell Rev. 21. 8. Memorable was the judgement on Gehazi 2 King 5. 27. And on Ananias and 〈◊〉 Act. 5. 5 10. §. 144. Of comfort arising from faith in Gods promise THe end of the two immutable things which God used is thus expressed That we might have c. These words in generall declare that it was for our good 〈◊〉 God so far condescended as was shewed v. 17. § 131. The particular good aimed at therein is in these words A strong consolatiâ—… Of the verb whence this Noune consolation is derived see chap. 3. v. 13. § 143. Among other acceptions the verb from whence this noune is derived signifieth to comfort Col. 4. 8. Hereupon the Holy Ghost who is the originall cause of all 〈◊〉 sound comfort is stiled the comforter The word of my Text is sometimes translated exhortation Heb. 13. 22. and sometimes consolation Luk. 2.
5. v. 6. § 29. 3. That Christ continually executeth his Priest-hood without intermission In this respect as a Priest he is said to continue ever and to have an unchargeable Priest-hoâ—…d and ever to live to make intercession for vs v. 24 25. In regard of the continuall efficacy of Christs Priest-hood it is said that he offered one sacrifice for 〈◊〉 for ever or continually and to perfect continually them that are sanctifiâ—…d Heb. 10. 12 14. Christ is in this respect as a spring that continually â—…loweth forth There is in men a continuall spring of corruption which from time to time deâ—… them So as they need continually to bâ—… clâ—…ansed They also by their continuall sins continually provoke Gods wrath so as they have need of a continuall Priest to make continuall attonement for them On this ground we have just 〈◊〉 on all occasions to look unto Jesus to behold him our Priest making continuall intercession for us A point this is of singular comfort §. 27. Of the bread and wine which Melchisedec brought forth PApists doe here infer another mystery about the Priest-hood of Melchisedec namely that the bread and wine which he brought forth was the sacrifice proper to the order of his Priest-hood and prefigured the body and blood of Christ which they say is comprised in their Mass under the shew of bread and wine Answ. If this were such a mystery why did the Apostle in setting out so many Mysteries as he did about Melchisedec make no mention at all of this which as they say is the greatest and most pertinent to Melchisedecs Priest-hood Beâ—…armine is forced in answer hereunto to say that it was nothing to the Apostles purpose to make mention of it here What is it nothing to the purpose of him that sets down a speciall order of Priest-hood to declare the speciall sacrifice that belongeth thereunto and to give notice thereof to the Christian Church It was b too deep a mystery saith Bellarmine for the Hebrewes Answ. Was it deeper then those other mysteries which he mentioneth v. 2. and sundry others in other parts of this Epistle The truth is that the thing it self as they would have people to believe it that the very body and blood of Christ under the visible shew of bread and wine is offered up for a true reall propitiatory sacrifice is a meer mockage apparently against Scripture against reason against sense 1. The Scripture affirmeth that the body of Christ is in heaven and there must continue untill the times of restitution of all things Acts 3. 21. 2. Reason tels us that a true body cannot be in divers places at once But by their position the body of Christ must be in millions of places at the same time 3. Sight taste smell and feeling tell men that that which they eat and drink at the Sacrament is bread and wine to say it is flesh and blood is against all those sences Papists presse this phrase he brought forth bread and wine as signifying an offering up of bread and wine Answ. 1. To bring forth doth not properly nor necessarily in that place import an offering up 2. It was shewed § 8. that the bringing forth of bread and wine there did declare a royall intertainment of Abraham and his army 3. This was brought in the History as an act of Melchisedecs Kingly office rather then of his Priestly Papists reply that there was no need of refreshing Abrahams army which had got great spoiles Answ. 1. Though Abraham might not need such entertainment yet Melchisedec might in good respect restifie his bounty to Abraham 2. Though there might be great spoyles yet they might want victuals 3. Abraham might rather choose to have his army refreshed with Melchisedecs provision then with the spoyles that belonged to the King of Sodom Gen. 14. 23. They further say that if bread and wine were not Melchisedecs sacrifice there is no mention of any sacrifice at all whence it would follow that he should be a Priest without sacrifice Answ. That would not follow He might have sacrifices belonging to his Priesthood though they were not there mentioned besides though his order were anâ—…ther order then Aarons yet such sacrifices might belong to his Priest-hood as belonged to others Priest-hood If bread and wine had been Melchisedecs offering it had been most improper to bring them forth to Abraham they should have been brought forth to God This improbable supposition of Melchisedecs offering up bread and wine is 〈◊〉 sandie a foundation for such a Batel as transubstantiation is to be built upon §. 28. Of the resolution of Heb. 7. 1 2 3. 1. For this Melchisedec King of Salem Priest of the most high God who 〈◊〉 â—…ham returning from the slaughter of the Kings and blessed him 2. To whom also Abraham gave a tenth part of all first being by interpretatiâ—… King of righteousnesse and after that also King of Salem which is 〈◊〉 peace 3. Without Father without Mother without descent having neither beginning 〈◊〉 dayes nor end of life but made like unto the Son of God abideth a Priest â—…tinually THe sum of these three verses is The excellency of Melchisedecs Priest-hood â—…about observe 1. The inference in this causall particle for Vers. 1. 2. The substance which is 1. Propounded 2. Illustrated v. 3. Of the substance propounded there are two parts 1. An historicall narration of some passages 2. A mysticall application of others About the hystoricall narration there are two points One concernes Melchisedec The other Abraham Three points concern Melchisedec 1. His name 2. His functions These are two 1. Kingly amplified by the place King of Salem 2. Priestly amplified by the Lord whose Priest he was This Lord is described 1. By his nature God 2. By his soveraignty Most high 3. By his actions These are of two sorts 1. Regall He met Abraham Amplified by the victory which Abraham goâ—… This victory is described two wayes 1. By Abrahams return from the wars 2. By the slaughter of the Kings 2. Priestly he blessed him Vers. 2. The act which concerned Abraham was an act of piety mixed with gratitude In setting it down are noted 1. The person Abraham 2. His kind of act gave 3. The subject matter the tenth part This is amplified by the extent of all The mysticall application is of two sorts 1. An interpretation of things expressed 2. A manifestation of things concealed Two things are interpreted 1. Melchisedecs name 2. The City of his Kingdome Salem Vers. 3. Five things concealed are in a mystery observed 1. Without father 2. Without mother 3. Without descent 4. Without begining 5. Without end The illustration of the foresaid points is 1. Generally expressed made like unto the Son of God 2. Particularly exemplified Abideth a Priest continually §. 29. Of observations raised out of Heb. 7. 1 2 3. Vers. 1. I. DEep mysteries must be explained This causall particle FOR sheweth the reason why the
old 2. By the limitation of the time In this word Is ready or nigh Doctrines I. There was a covenant before the new one This is implyed under this numerall particle first II. The first covenant was aâ—… old covenant It is here so called III. It was God that made the first covenant old So it is here said He made IV. The first covenant was made void by introducing a new one This is evidenced by this phrase In that he saith a new V. That which God appointed to be disanulled cannot stand This is gathered out of the first reason for abrâ—…gating the old covenant implyed in the meaning of the Greek word translated decayeth VI. That which is in it selâ—… feeble will faile This is gathered out of the other reason implyed under this word waxeth old VII The old covenant is abrogated This word vanisheth away giveth proof hereunto VIII There was a time for the utter abolishing of the old covenant This word 〈◊〉 ready 〈◊〉 is nigh intendâ—…th as much â—… 1. A generall Analysis of the ninth Chapter to the HEBREVVS His Chapter containes a particular exemplification of this generall proposition Christ is the substance of the legall shadowes The generall proposition is comprised under these words We have an high-Priest who is a Minister of the Sanctuary and of the true Tabernacle 〈◊〉 the Lord pitched Heb. 8. 1 2. Hereupon is confirmed that which in the latter part of the former Chapter he asâ—… that by bringing in a new covenant the old is abrogated Heb. 8. 13. Of the foresaid exemplification there are two parts 1. A declaration of sundry shadowes of the law from the beginning of this Chapter to v. 11. 2. A manifestation of the accomplishment of them in and by Jesus Christ from the beginning of the 11. verse to the end of the Chapter 〈◊〉 〈◊〉 down the shadowes of the law 1. He drawes all to two heads 2. He brancheth out those heads into their severall parts The two headâ—… are 1. Ordinances of divine service 2. The place where they were observed A worldly Sanctuary v. 1. The place is first touched upon and distinguished into two parts which are stiled The first and second tabernacle He distinctly sheweth what were the most memorable types in each of these In the first he reckoneth up three 1. The Candlestick 2. The Table 3. The shewbread v. 2. In the latter he mentioneth seven 1. The Golden Censer 2. The Ark. 3. The golden pot that had Manna 4. Aaroâ—…s Rod that budded 5. The Tables of the covenant 6. The Cherubins 7. The Mercy seat v. 4 5. Ordinances of divine service are comprised under two heads One concerneth the things which the ordinary Priest did in the first Tabernacle v. 6. The other such things as the high Priest did in the second Tabernacle These are 1. Generally propounded v. 7. 2. Particularly explicated In the explication is set down 1. Their generall signification 2. The reason thereof Their generall signification was that there was another holy place and holy services to come for perfecting that which they could not v. 8 9. The reason is taken from their nature that they were externall and carnall ordinances v. 10. 2. The second part of this Chapter beginning with the eleventh verse sheweth the excellency of Christs Priest-hood in accomplishing those things which by the legall rites could not be accomplished This is 1. Generally propounded 2. Particularly confirmed In the generall two points are expressed 1. That Christ entred into the true Tabernâ—…cle which is heaven it self v. 11. 2. That he entred with his own blood which waâ—… of infinite value This value he proveth by the effect thereof thus expressed having obtainedeteâ—…nall redemption v. 12. He beginneth his confirmation with the latter point which he â—…meth 1. By an argument of unequals the greater being inferred from the lesse The lesse was that the blood of beasts under the law had a virtue to purify the flesh v. 13. The greater is that the blood of Christ hath a virtue to purge the conscience v. 14. The former point that Christ entred into heaven with his own blood is confirmed two wayes 1. Simply by an argument taken from that office which Christ undertook for us â—…amely to be the mediator of the New Testament v. 15. This argument is confirmed two wayes 1. By the necessity of the thing it self v. 16. 2. By the invalidity of a testament without the death of the 〈◊〉 v. 17. 2. Comparatively in relation to the types under the law The truth must be like the types but the types were with blood therefore the truth also must be so v. 18. That of types is proved by an induction of particulars 1. By Moses sprinkling the book of the covenant with blood v. 19. 2. By sprinkling all the people there with v. 19. This is amplified by the warrant that Moses had v. 20. 3. By sprinkling the Tabernacle 4. By sprinkling all the vessels of the ministry v. 21. 5. By purging almost all things with blood v. 22. All the fore-mentioned particulars are amplified with the necessity of that course in this phrase without shedding of blood is no remission v. 22. From the foresaid premises the Apostle concludeth the main point that the types being purged with blood there must needs be a more excellent way of conseâ—…rating heavenly things which is by the blood of the Son of God himself v. 23. The Apostle having cleared that main point concerning the invaluable price of mans redemption which was Christs own blood wherein he shewed himself to be a far more excellent Priest then they under the Law he returns to other points oâ—… difference betwixt legal Priests and Christ. 1. It was said of those Priests that they entered into the Tabernacle but here of Christ that he entred into heaven it self v 24. 2. It is said of them that they entred once every year but Christ once â—…or all v. 25 26. This latter is confirmed 1. By the common condition of death which is but once v. 27. 2. By the perfect effect thereof which is to take away sins This is confirmed by the blessed issue of such as believe on him which is that 〈◊〉 §. 2. Of granting truth in case of controversie Heb. 9. 1. 〈◊〉 verily the first covenant had also ordinances of divine service and a worldly Sanctuary THe Apostle having in the former Chapter set forth the excellency of Christs office and that especially by the covenant which was ratified thereby here he 〈◊〉 the execution of that office and that after the same manner he did the 〈◊〉 it self which is comparatively resembling it to the legall Priests manner of 〈◊〉 their office but so as he far preferreth Christ. The comparison is largely set forth in both the parts thereof In the former part the Priests manner of executing their function from the beginning to the eleventh verse In the latter Christs manner of executing his from v. 11. to Chap. 10. v. 19. The
execution of the legall Priests office is set out by severall rites and types appertaining thereto which are generally propounded in this verse The generall proposition is thus knit to the former discourse Then verily the first Oâ—… therefore truly even the first Oâ—… the adverb translated verily See Chap. 7. v. 5. § 37. Of the conjunction translated then See Chap. 4. v. 14. § 82. The word covenant is not expressed in the Greek yet necessarily understood by reason of the inference of this verse upon the last verse of the former Chapter where 〈◊〉 spoke of this covenant and called it the first The manner of inferring the generall proposition in this verse upon the latter end of the former Chapter manifesteth a prevention of an objection against that which had been delivered about the abrogation of the old covenant The objection might be this If the first covenant had also ordinances of divine service why was it abrogated In answer hereunto the Apostle first granteth the substance of the objection that it had indeed divine ordinances but with all inferreth that they were externall and carnall imposed only for a time v. 10. By this it appears that in matters â—…f dispute a truth must be granted even to that which we speak against Thus this Apostle who set himself to abase Levi in comparison oâ—… Melchisedec granted Levies prerogative in receiving tythes Heb. 7. 5. And he that was very earnest against circumcision and other points of Judaisme granted a prâ—…ferment of the Jewes and profit of circumcision in the season thereof Rom. 3. 1 2. and Christ who denounced fearfull woes against the Scribes and Pharisies granted that they sat in Moses seat Matth. 23. 2. Thus we shall shew that it is verity rather then envy and desire of maintaining truth rather then a contradicting spirit that moveth us to say what we say against any person or thing §. 3. Of legall ordinances oâ—… divine service THis numerall note of distinction first is attributed to that covenant which God made with the Jewes under the law Of the reason hereof See Chap. 8. â—… 7. § 27. Of this covenant it is here said that it had ordinances The Greek word translated ordinances is derived from an adjective that signifieth just or righteous Of the notation of which word see Chap. 1. v. 9. § 114. This word in my Text is sometimes translated righteousnesse Rom. 2. 26. and 8. 4. Rev. 19. 8. sometimes judgement which is alwayes righteous Rom. 1. 32. Rev. 15. 4. 〈◊〉 justification Rom. 5. 16. and sometimes ordinance as here and verse 10. and Luk. 1. 6. Gods ordinances and such are here meant were all righteous in their season Of the notation of the Greek word translated divine service See Heb. 8. v. 5. § 12. There being two heads of types laid down in this verse the first is stiled ordinances oâ—… divine service The other a worldly tubernacle Some divide that first head into two branches 1. Ordinances 2. Services The reason of this difference is the ambiguity of the Greek word which hath the termination both of the genitive case singular and also of the accusative plurall and there is no article joyned to distinguish the one or the other They who make these two distinct heads thus distinguish them The former they interpret justifications that is expiations which being legally and externally taken were effects of their rites and ceremonies For by their many sacriâ—…ices and oblations by their water of purification and such other rites they were legally cleansed and expiations were made thereby Lev. 4. 20 26 31 35 Numb 19. 19. The latter translated divine service they interpret to be the very rites and ceremonies themselves as sacrifices oblations washings feasts and such like But seeing the end of these rites were for divine service and to expiate cleanse and purifie I thinke it best to joyn the rites and effects of them together as our English and other judicious translators and learned expositors have done For the words will very well bear this interpretation Thus they shew that legall rites in their time were sacred and religious ordinancâ—…s of divine service and parts of Gods worship and meanes of expiation In the new Testament the word is appropriated to divine service and so translated and service oâ—… God v. 6. Object Why doth the Apostle then say That they stood only in meats and 〈◊〉 and were carnall ordinances v. 10 Answ. He denyeth not the outward legall service and purging whereof we speak and whereby they were assured of spirituall purgings but he denyeth inward spirituall expiation by them and that of themselves Of the reasons why God ordained such externall services see Chap. 4. v. 8. § 49 50. By this we have an evidence of Gods care over his Church In wisdome he saw it meet to put off the comming of his son into the world to the latter age thereof Yâ—…t would he not leave his Church destitute of meanes to nourish their faith and hope in Christ to draw them to repentance and to pacifie their consciences For after they had sinned by their legal expiations which put them in mind of Chrisâ—…s death their consciences were pacified §. 4. Of the Iewish Sanctuary THe second head of typâ—…s here mentioned is stiled a worldly Sanctuary The Greek word translated Sanctuary properly signifieth holy which being of the newâ—…er gender may be applyed to thing or place Here it is put for the place wherein all the typicall rites and legall ordinances were exercised Hereoâ—… see more Chap. 8. v. 2. § 4. This is here called worldly in opposition to heaven v. 11. and Chap. 8. 2. This Epiâ—…hite is derived from the word translated world whereof see Chap. 4. v. 3. § 29. This Sanctuary is that which in the next verse is called a tabernacle It was made here in this world of things of the world such as were earthly subject to decay which things in heaven are not It was a kind of portable Temple made of poles boards beasts-skins which might at pleasure be taken down and reared up again Thâ—… roomes within it were divided by Silk curtains the end of it was â—…or people to assemble together for divine worship there God manifested his presence and caused his glory to appear Ex. 29. 43. It was made in the first year of the Israelites abode in the wildernesse and reared up in the beginning of the second year Exod. 40. 2. It was of the greater authority because it was made after the fashion which God shewed unto Moseâ—… in the Mount Exod. 25. 40. It continued to be of 〈◊〉 Sâ—…lomons Temple was built at which time it was carried into that Temple 〈◊〉 â—…here laid up 1 King 8. 4. According to the severall parts thereof it typified 〈◊〉 eâ—…angelicall and celestiall truths whereof the Apostle himself expresseth 〈◊〉 particulars in the verses following 〈◊〉 onely in generall it is to be
be put for the whole soul of man and so imply an inward spiritual cleansing of a man and that from sin which the legal rites of themselves could not do 2. Conscience being properly taken for the distinct faculty of the soul it is here implyed that the legal rites could not of themselves pacifie and quiet the consciences for then would they have ceased because that the Worshippers once purged should 〈◊〉 〈◊〉 more conscience of sin Heb. 10. 2. Obj. David thus prayeth Purge me with Hysop and I shall be clean wash me and I shaâ—… be whiter then snow Psal. 51. 7. Answ. David useth those words metaphorically in allusion to the Law but so 〈◊〉 he intends the Lord Jesus Christ and the vertue and efficacy of his blood which 〈◊〉 â—…rom all sin 1 John 1. 7. Q. Were not believing Jews under the Law made perfect according to the conscience A. Yes they were Abraham was justified by faith Rom. 4. 3. Gal. 3. 6. So all thosâ—… believers whose fruits of faith are reckoned up Heb. 11. 4. c. Yea and all true bâ—…lievers under the Law But they were not perfected as pertaining to the conscience by the legal rites but by those evangelical and celestial truths which those rites typifâ—…d So as they were perfected even as we Christians now are though not so clearly and manifestly Conscience is spirituall it is polluted by sin by sin the wrath of God is provoked it is Gods wrath that troubleth the conscience till Gods wrath be pacified the conscience cannot be quieted But those rites could not pacifie Gods wrath For they could not satisfie justice nothing but Christs blood could do that It was their faith in Christs sacrifice that perfected them as pertaining to the conscience §. 50. Of the meaning of Heb. 9. 10. Heb. 9. 10. VVhich stood only in meats and drinks and divers washings and caâ—… Ordinances imposed on them until the time of reformation THe Apostle to convince those to whom he wrote of the truth of that great point concerning the impotency of legal rites that they could not make perfect aâ—… pertaining to the conscience he here renders the reason thereof which is taken from the nature of those rites which only concern the external parts of man and therefore cannot give full satisfaction to the conscience For as whatsoever thing from without entereth into the man it cannot defile him Mark 7. 18. so whatsoever thing a man doth from without to the body only doth not defile the man as concerning the conscience The external things which the Apostle produceth are four in number 1. Meats 2. Drinks 3. Washings 4. Ordinances of the flesh Our English translators put in these words which stood to make up the sense It implies the force of the reason as if they had added one word more because because they stood The exclusive particle onely addeth force to the reason because onely in meats c. If there had been spiritual matters joyned with them by vertue of those spiritualls they might have made perfect as pertaining to the conscience 1. By the first particular Meats he understandeth 1. All manner of Meat-offerings whereof he maketh a particular enumeration Lev â—… 1 2. c. 2. All those offerings whereof the Priests had their portion to eat Lev. 6. 14. c. and 7. 6. c. 3. The distinction of clean and unclean meats Lev. 11. 7. c. Deut. 14. 4. c. 2. By the second are meant all manner of Drink-offerings Exod. 29. 40. Lev. 23. 8. And such drinks as were allowed or forbidden to Priests Lev. 10. 9. And to Nazarites Numb 6. 3. And to the Mothers of Nazarites Iudg. 13. 4. And all drink that was in any unclean Vessel Lev. 11. 34. Obj. These are said to be unclean and in that respect to defile a man Answ. This was only concerning the flesh v. 13. 3. By the third washings The manifold rites of washing the Priests their clothes the sacrifices and sundry sorts of things that were unclean The inwards and leggs of a sacrifice were to be washed in water Lev. 1. 9 13. Aaron and his Sons were to wash their hands and feet when they entered into the Congregation Exod. 30. 19. All that are any way made unclean were to bathe themselves in water Lev. 15. 6. c. Sundry unclean Vessels were to be washed and sundry Garments Lev. 6. 27 28. There was also a sprinkling water to sprinkle on such as should be unclean Numb 19. 13. c. By reason of the many kinds of washings this Epithite diverse is added 4. The Greek word translated Ordinances is the same that was used v. 1. § 3. and taken in the same sense They are here called Ordinances of the flesh Such as concerned the flesh or body of man This is an Hebraisme For perspicuity sake our English turns it carnall Ordinances This adjective and carnal or fleshly is used by the Apostle himself in the Greek and applyed to the Commandement which he stileth a carnal Commandement See chap. 7. v. 16. § 80 81. Under these Ordinances he compriseth all manner of legal rites besides the three before mentioned Meats Drinks Washings Therefore in the margin of our English is set down rites or Ceremonies For Some understand by this Greek word translated ordinances justifications or â—…piations and that upon two grounds 1. Because the performers of the legall rites were legally cleansed 2. Because they prefigured a true expiation But because they could not cleanse as appertaining to the conscience nor could in and by themselves do that which they prefigured the Apostle stileth them ordiâ—… of the flesh Carnall is opposed to spirituall 1 Cor. 3. 1. Now that is counted spirituall which iâ—… 1. Inward in the soul of man 2. Heavenly and divine 3. Firm and stable 4. Perpetuall and durable On the other side carnall things are outward earthy alterable momentary Thus the legall ordinances were carnall For they were all external and earthy in and about earthy things and they have been changed and made momentary 5. The Greek word translated imposed is a compound 1. The simple verb signifieth to be set or appointed Phil. 1. 17. 1 Thes. 3. 3. The compound signifieth to be laid upon Or to lie upon Ioh. 11. 3. 8. In this sense it implyeth a burthen and sheweth that the foresaid ordinances were burthen some They are stiled a 〈◊〉 put upon mens necks which they were not able to bear Acts 15. 10. There is some difference among the learned about the congruity of this word imposed because the particulars before mentioned are of one case namely the dative and this of another Hereupon some refer it to ordinances Yet others refer it to gifts v. 9. This latter may seem the more proper because it is the nearer The other is too remote But to which soever it be referred it hath relation to the whole bundle of legal
in once into the holy place having obtained eternall redemption for us THe Apostle having distinctly set down sundry legall types and services here he beginneth to shew forth the substance of them all This he continueth to do in the remainder of this Chapter in the former part of the next Chapter to the 19. v. In handling this point concerning Christ the truth and substance of the legall Priest-hood and the manifold types thereof the Apostle applyeth the substance to the shadows and the truth to the types This he doth generally in the 11. and 12. v. and more particularly in the verses following The first particle But implyeth that that was done by the truth which could not be done by the types He had before declared that the types could not make perfect BUT Christ the truth could Of this title Christ see Chap. 3. v. 6. â—… 54. Of Christs being an high Priest See Chap. 2. v. 17. § 173. This phrase being come implyeth an actuall exhibition of Christ after a long expectation of him It is a compound word and signifieth sometimes to come to a place as Matth. 2. 1. And sometimes to be present at a place Matth. 3. 1. Thus Christ came to his Church when he was first incarnate Ioh. 1. 11. And being come he continueth ever with his Church Matth. 28. 20. Christ being so come is said to be an high Priest of good things to come Of the various acception of the word good see Chap. 13. v. 9. § 116. By good is here meant that which is true solid and substantiall Good is not here exposed to evill but to figures shadowes types which are impotent and insufficient to make good Chap. 10. v. 1. They are said to be things to come not iâ—… relation to the Apostles time for then those good things were actually exhibited but to the time of the law while the legall types were in force Thus it may haâ—… reference to this phrase which was a figure for the time then present v. 9. At the present time these good things were to come If it be demanded what these good things are I answer 1. In generall All the truths typified under the law 2. In particular Christ himself His body and soul. The union of them with the divine nature His doings his sufferings especially his death as a sacrifice 〈◊〉 resurrection ascension and intercession The benefits also flowing from those 〈◊〉 expiation of sin reconciliation with God justification sanctification salvation 〈◊〉 two words Grace and Glory These are stiled good 1. In their kind and quality For they are good and perfect in themselves 2. In their unity and excellency They do good to such as partake of them Thus we see that the things where-about Christs Priest-hood was exercised were substantiall truths sufficient to make those that trust in him perfect In this respâ—… he is said to be a Minister of the true Tabernacle Chap. 8. 2. This must needs be so by reason of the excellency of his person who was God-man Yea this was the end which he aimed at in assuming the office of Priest-hood This manifesteth a main difference between the legall and Christs Priest-hood even as great a difference as is between a shadow and substance a type and truth â—… signe and things signified that which is imperfect and perfect carnall and spirituall unprositable and prositable earthly and heavenly O that Christs Priest-hood were esteemed by us Christians according to this difference §. 54. Of good things to come THat the foresaid good things were then even under the law to come it is the priviledge of Christians living under the Gospell for to them they are no longer to come They do actually enjoy the benefit of them In this respect the Apostle saith that God provided a better thing for us that they without us should not be made perfect It was that good respect which God did bear to the latter times which moved him thus to order matters for he could have sent his son sooner But thus as he honoured his son so he honoured all that should place their confidence on him We Christians have just cause in this respect to rejoyce that we have been reserved to these latter times And it becomes us to walk worthy of this priviledge See more hereof Chap. 8. v. 16. § 80 81 82. §. 55. Of the excellency of the true Tabernacle which is Christs body AS Christ is set forth to be the true high Priest typified by Aaron so the Aposile proceeds to set forth other truths of other types He begins with the Tabernacle which he stileth a greater and more perfect Tabernacle c. The Tabernacle here intended signifieth the body of Christ as is shewed Chap. 8. v. 2. § 5. where the resemblance betwixt the Jewes Tabernacle and Christs body is distinctly set forth This Tabernacle is here said to be a greater and more perfect 1. Greater not in quantity but in dignity Christs body was not in bulk greater but in worth It was worth more then Moses Tabernacle Solomons and Zorobabels Temple yea and all the world besides Because this mysticall Tabernacle Christs body appeared in Zorobabels Temple it is said that the glory of that latter house should be greater then of the former Haâ—… 2. 9. 2. More perfect as in the kind of it for Christs body was more perfect in the very nature and kind of it then the Tabernacle so in the vertue and efficacie of it for no legall type could make perfect v. 9. § 49. But Christ in and by his body and in and by those things which he did and endured in his body made all that trusted in him fully perfect So perfect were all things that Christ undertook as nothing needeth to be added hereunto Of this word perfect See more Chap. 2. v. 10. § 97. Yet further to set forth the excellency of this mysticall Tabernacle it is said that it was not made with hands namely with hands of men See v. 24. § 121. This the Apostle sets down in opposition to the Jewish Tabernacle which was made by the hands of men Exod. 36. 1 8 c. This negative expression not made with hands implyeth that it was no human work no work of such as have hands but the work of him that hath no hands which is God himself Thus it implyeth the very same thing which was expressed under this phrase which the Lord pitched and not man Chap. 8. v. 2. § 5. This phrase that is to say is added by way of explication Of explaining strange difficult and obscure words or sentences See Chap. 7. v. 2. § 19. The explanation is thus set down not of this building The word translated building is the very same that is translated creature Chap. 4. v. 13. § 75. There see the derivation and various acceptions of the Greek word here used The relative this hath reference to things here below
Water was sprinkled with blood This was to typifie the concurrence of justification and sanctification See § 103. XII Christ was typified by scarlet wool See § 103. XIII Christ also was typified by hysop See § 103. XIV â—…lood was made usefull by sprinkling It is here said to be sprinkled See § 103. XV. The law could not make perfect Therefore the book of the Covenant wherein the law was registred was sprinkled See § 104. XVI Things pure are impure to sinners The book of the law was pure in it self yet sprinkled for mans sake who is impure See § 104. XVII All people are unclean Therefore all the people were sprinkled See § 105. XVIII Meanes of cleansing are offered to all For all are sprinkled See § 105. Vers. 20. XIX The word must be joyned with the seal This note of transition sâ—…ying intends as much See § 106. XX. A Sacramentall assertion doth not make a transubstantiation of the sign This is a Sacramentall phrase this is the blood of the Testament yet there was no transubstantiation See § 107. XXI A Sacrament must have divine institution This phrase which God enjoyned unto you implyeth a divine instituâ—…ion See § 108. Vers. 21. XXII The place where Gods people meet for divine service was dedicated under the law The Tabernacle was such a place and that was sprinkled with blood See § 109. XXIII Instruments used about divine service were also dedicated such were the Vessels of the Ministery See § 109. XXIV Gâ—…nerals are not to be too far extended The Apostle here useth this word of restraint almost See § 110. XXV The end of sprinkling blood was to purge things This word purged intends as much See § 110. XXVI Things of old were done by the law So much is here affirmed about sprinkling all things by the law See § 110. Vers. 22. XXVII Sin may be forgiven This is here taken for granted See § 111. XXVIII Blood is the means of the remission of sin This also is taken for granted See § 111. XXIX There is no other means but blood to take away sin This manner of expressing the point without blood no remission proves as much See § 111. XXX Blood must be shed for obtaining remission So much is here intended See § 111. §. 114. Of necessity in observing what God enjoyneth Heb. 9. 23. It was therefore necessary that the patterns of things in the heavens should be puâ—… with these but the heavenly things themselves with better sacrifices 〈◊〉 these THis conjunction therefore is the note of a conclusion and this verse is the conclusion of the main point in question concerning dedicating things with blood The argument may be thus framed All things dedicated to God must be consecrated with blood But types and truths were dedicated to God Therefore types and truths must be consecrated with blood The word translated necessary is the same that was used v. 16. § 93. and iâ—… the same sense It hath here relation to the order which God hath set down sâ—… purging things which was with blood Without blood they could not be purified Therefore blood was necessary to purifie them Of the reason of this necessity See v. 7. § 43. and v. 18. § 99. The noun translated patterns is the same that was used Chap. 8. v. 5. § 12. There it was translated example But in that and this place it is taken in the same sense namely for legal types in reference to their spiritual truths By reason of the â—…it resemblance between them the rites which were of things visible exhibited in times before the truths are called patterns The truths themselves are stiled things in the heavens These are the same which are stiled heavenly things Chap. 8. v. 5. § 13. There is shewed in particular what they are They are said to be things in the heavens by reason of the excellency of them and to amplifie that excellency the word is set down in the plural number heavens The verb translated purified is the same that was translated purged v. 22. § 110. Of the divers use thereof See Chap. 1. v. 3. § 27. It here signifieth such a purifying or purging as was intended in the former verse namely that things sacred should in a special manner be set apart to divine services and that unclean things should be purged from their uncleanness The relative in this phrase with these hath reference to the particulars mentioned v. 19. which are blood water scarlet wool and hysop The infeâ—…ence of this verse upon that which goeth before sheweth that there is a necessity of using such means for obtaining good things as God hath appointed God appointed that for purging and cleansing things and persons blood and water should be used v. 20. thereupon the Apostle thus concludeth It was therefore necessary 1. God in wisdome ordereth all his ordinances so as in reference to the end 〈◊〉 which God ordaineth them there cannot be a better course or means and in thâ—…t respect there is a necessity of them 2 God bringeth his purposes to pass in his own way and course and will not suffer matters to be effected other wayes There is therefore in this respect also a necessity of holding close to that course 1. Vain are the attempts of all that go about to procure good to themselves in any other way then that which the Lord hath set down The Idolatrous courses which the Idolatrous Jewes used to pacifie Gods wrath did more incense him The like may be said of all mens inventions in sacred matters wherein and whereby they seek to please God 2. It stands us in hand well to observe what God hath ordained for the good of our soules and to hold close thereto yea to lay a necessity upon our selves and to say necessity is laid upon me yea â—…o is unto me if I do not this or that §. 115. Of types being in themselves but shadowes THe nature of legal types is set out in this phrase Patterns of things in the heavens It setteth out both the meannesse of them and also the excellency of them Their meannesse is manifested in this word patterns which implyeth resemblances of things and if they be compared with the truths which they do resemble they will be found to be dark and obscure Hereupon the Apostle joyneth these two together example or pattern and shadow See Chap. 8. v. 5. § 12. The types themselves were but of external and earthly things and in that respect called carnal ordinances v. 10. § 50. Surely they who of old used the legal rites meerly as outward rites without reference to their truths did rest upon meer shadows and manifested therein a childish disposition Much more did they who addicted themselves to those rites after their date was out so as then they had no heavenly truth to typifie But most childish are they who dote upon such external ordinances as never had any spiritual truths for them to be a pattern
but only that they have been guilty of them to be thereby the â—…re put in mind of Gods tender compassion towards them in pardoning their 〈◊〉 for true faith worketh peace and quietnesse of conscience Rom. 5. 1. bâ—… in the legall sacrifices there was an acknowledgement of a present gâ—… Obj. 5. The believing Jews had the guilt of their sins taken away as well as believing Christians Answ. True but not by those sacrifices They rather manifested a guilt The main point here intended is that the guilt of sin once taken away remains no more to accuse the conscience That to this purpose may be applyed which Christ said to Peter He that is washed needeth not save to wash his feet but is clean every whit John 13. 10. The cause being taken away the effect followeth Obj. The cause may be recalled Answ. Not by the wise and immutable God whose guifts and Calling are without repentance Rom. 11. 29. This might be urged against the Arminian errour of excision or abscission and abjection from Christ or a totall falling away of true believers Hereof see more Chap. 3. v. 12. § 132. c. §. 6. Of the meaning of the third verse Heb. 10. 3. But in thâ—…se sacrifices there is a remembrance again of sins every year THe first particle BUT is here the note of an assumption The proposition may be gathered out of the former verse and thus framed If the legal sacrifices had perfected the offerers there would have been no more conscience of sin But in the legal sacrifices there was a remembrance again of sin Therefore the legal sacrifices did not perfect the offerers The sacrifices here meant are the same that were intended v. 1. The noun translated remembrance again is a compound and derived from a simple verb that signifieth to be mindful of and a preposition that signifieth again The compound verb signifieth to call to mind or bring to mind 1 Cor. 4. 17. Our English translators have well added this preposition again to set out the full meaning of the composition a remembrance again Some Latin Interpreters turn it a repeated mention The things again and again remembered are here said to be sins It is the same word that was used in the former verse In all sin-offerings people used to make acknowledgement of their sins both to shew that they were mindful of their sins and also that they believed the pardon of them The type and outward rite manifested their mindfulnesse of sin the truth and inward substance gave them assurance of the pardon of their sin The sacrifices which the Apostle here in special intendeth were those solemn sacrifices which were offered up on their annual day of humiliation Lev. 16. 5. c. as is evident by the last phrase in this verse every yeare which is the same that was used v. 1. § 3. §. 7. Of remainder of sin in the regenerate THat which the Apostle inferreth from the frequent offering of sacrifices that there is a remembrance again of sins giveth us to understand that remembrance of sin implyeth a remainder of sin On this ground that we may know that sin remains in us so long as we remain in this world the Lord that prescribed the Lords prayer for all his Saints hath inserted this Petition to be daily made forgive us oâ—… treâ—…passes Mat. 6. 12. Quest. How can this stand with Christs taking away the sins of believers Answ. By distinguishing betwixt the guilt condemnation raigning power and remainder of sin Christ taketh away 1. The guilt of sin from believers Rom. 4. 7 8. 2. He freeth them from condemnation Rom. 8. 1. 3. By his Spirit he so subdueth the power of sin as it raigneth not in believers Rom. 6. 6 14. Yet there may be and there are remainders of sin in the very best Experience of all Ages gives evidence hereof In reference hereunto Christ saith of justified persons he that is washed needeth not save to wash his feet John 13. 10. This phrase of limitation save to wash his feet implyeth a remainder of sin in him that is clean every whit in regard of justification Had there been no sin in them what needed a remembrance again of sin that had been but a plain mockage 1. Doctrines delivered by many about perfection of sanctification in this world appeare hereby to be false and presumptuous Doctrines 2. This may afford unto us a good direction for setting our selves apart and examining our selves concerning such sins as remain in us that we may see what they are and what cause there is of remembrance again of sin Wherefore comâ—…ne with your own heart upon your bed Psal. 4. 4. And let us try and search our wayes â—…am 3. 40. Sin lyeth close and the heart is deceitful they who are most careful in searching themselves hardly finde out all Some Idols may remain as there did in Iacobs Family Gen. 31. 35. and 35. 2. what hope then can there be of finding out all if no search at all be made 3. Upon finding out sin we ought to be humbled for it A due consideration thereof will make such as are duly affected therewith to cry unclean unclean Lev. 〈◊〉 And O wretched man that I am who shall deliver me from the body of this death 〈◊〉 7. 24. 4. Upon sight and sense of sin and due humiliation for the same it will be our 〈◊〉 to look up unto Christ who is an advocate with the Father and the propitiaâ—… for our sins 1 John 1. 1 2. Thus as the Israelites were healed by looking up to 〈◊〉 Serpent Numb 21. 9. So may such as by faith look upon Christ be cuâ—… their sins Iohn 3. 14 15. In this case we may say to God as Iehosaphat did 〈◊〉 〈◊〉 what to do but our eyes are upon thee 2 Chron. 20. 12. They who rightly 〈◊〉 on Gods name Christs merit and mediation cannot but finde sure ground 〈◊〉 comfort 5. Upon this ground we may and ought to be bold in craving pardon because 〈◊〉 is a means sanctified for obtaining the same and that first generally aske and 〈◊〉 Mat. 7. 7. and then particularly concerning pardon of sin Mat. 6. 12. 〈◊〉 5. 15. 6. â—…craving pardon for sins past repentance must be truly intended This is a 〈◊〉 annexed to one mans forgiving another Luke 17. 4. Much more doth God 〈◊〉 repentance of those whose sins he pardoneth True repentance moveth God 〈◊〉 of his wrath God hath said it and sworn it As I live I have not pleasure 〈◊〉 â—…ath of the wicked but that the wicked turn from his way c. Ezek. 33. 11. 7. To repentance for sins past watchfulnesse against sin for the future must be adâ—…ed There is a pronenesse in our nature to sin that if we be not the more watchâ—…l ovâ—…r our sins we shall soon fall into sin again Hereupon Christ gave this caveâ—… to
Of reconciling Heb. 10. 5 6 7. with Psalm 40. 6 7 8. Heb. 10. 5. Vers. 5. Wherefore when he commeth into the world â—…e saith Sacrifice and offering thou wouldst not but a body hast thou prepared me Vers. 6. In burnt offerings and Sacrifices for sins thou hast had no pleasure Vers. 7. Then said I loe I come n the volume of the book it is written of me to do thy will O God Psalm 40. 6 7 8. Vers. 6. Sacrifice and offering thou diddest not desire mine eares hast thou opened burnt offering and sin-offering hast thou not required Vers. 7. Then said I Loe I come in the volume of the book it is written of me Vers. 8. I delight to do thy will O my God THe Apostle further proceedeth to confirme the main point in question by a divine testimony How sound a proof a testimony of Scripture is hath been shewed Chap. 1. v. 5. § 46. The testimony here quoted is taken out of Psal. 40. v. 6 7 8. And it concludeth both parts of the matter in hand namely 1. The impotency of legal Sacrifices v. 5 6. 2. The All-sufficiency of Christs sacrifice v. 7. There is some difference in words and phrases betwixt the Apostle and the Proâ—… but both agree in sense as we will endeavour to demonstrate The Apostle holdeth close to the Greek translation of the Bible which the Churches then used commonly called the LXX Of this Greek translation see Chap. 1. v. 6. § 72. One small difference I find betwixt the Apostle and that Greek translation for where the LXX use a word that signifieth desire thus thou hast not required The Apostle expresseth it thus Thou hast had no pleasure This latter sheweth the ground of the former God requireth not burnt-offerings because he had no pleasure therein Pen-men of the New Testament were not translators of the old but only quoted them for proof the point in hand so as they were not tyed to syllables and letâ—… but to the sense Concerning the differences betwixt the Hebrew and the Greek some say that that which the Prophet speaketh of himself the Apostle applyeth to Christ. Answ. 1. There may be no repugnancy no contrariety therein For David being an especiall type of Christ that may in history and type be spoken of David which in mystery and truth is understood of Christ. The like was noted concerning Sâ—… and Christ Chap. 1. v. 5. § 63. 2. That which David uttered in the foresaid Text is questionlesse uttered by way of prophesie concerning Christ as appeareth by these reasons 1. In Davids time God required sacrifice and burnt-offerings and took delight therein for God answered David from heaven by fire upon the altar of burnt-offering 1 Chro. 21. 26. And David himself adviseth Saul to offer a burnt-offering that God might accept it 1 Sam. 26. 19. 2. David was not able so to do the will of God as by doing it to make all sacrifices void Therefore this must be taken as a prophesie of Christ. 3. In the verse before namely Psal. 40. 5. such an admiration of Gods goodnesse is premised as cannot fitly be applyed to any other evidence then of his goodnesse in giving Christ in reference to whom eye hath not seen nâ—… eare heard neither have entered into the heart of men the things which God hath prepared for them that love him 1 Cor. 2. 9. 4. These words used by the Apostle when he commeth into the world he saith are meant of Christ which argue that that which followeth was an expresse prophecy of Christ. It is objected that there are in that Psalme such passages as cannot be applyed to Christ as this mine iniquities have taken hold upon me so that I am not able to loâ—…k up c. Psal. 40. 12. Answ. 1. As Christ was a surety for sinners and did beare the sins of others those words may not unfitly be applyed to Christ. 2. Though those words could not be applyed to Christ yet it followeth not that no other part of the Psalm could belong to him The like was noted of Soloâ—… Chap. 1. v. 5. § 63. A second difference is this where the Psalmist saith mine eares hast thou opened or digged or boared The Apostle saith A body hast thou prepared me Answ. Some say that the LXX might read a word that signified a body instead of that Hebrew word that signifieth eares or else that some might put the Greek word that signifieth a body instead of another Greek word that signifieth eares Such mistakings are not to be yielded unto All copies in the Hebrew agree and so do all in the Greek as we now have them Such conjecturall mistakings would give too great advantage to Athiests and Papists for exception against the perfection of the Scriptures Concerning the foresaid difference of words it is not such but in sense may agree For opening of the eare and preparing a body in general import one and the same thing which is to make obedient The phrase of the Prophet may have a two fold relation either to the law of boaring a servants eare Exod. 21. 6. or to a mans natural condition which is to be spiritually dead and deaf Eph. 2. 1. Isa. 35. 5. In the former respect it implyeth such a kind of good service as the performer thereof never repenteth himself of it and thereupon hath his eare boared in testimony of his perpetual and constant willingnesse to hold out in that service In the latter respect it implyeth both an ability and also a readinesse to hearken unto that which shall be enjoyned that he may do it An open ear implyeth an ear prepared and made ready to hear Yea the Hebrew word signifieth to prepare as well as to digge or to boar or to open Thus the Greek word which the LXX and the Apostle useth doth answer the Hebrew in that sense and the ear which is the ground of obedience being Synecdochically put for the body both Texâ—…s do well agree The Apostle doth rather use this word body for these reasons 1. Because he would not depart from that translation which the Church then used without great and just cause 2. Because this word body was the more pertinent to his purpose For speaking of disanulling the sacrifice of the law he uses this word body to see out a sacrifice which should come instead of the legal sacrifices to effect that which the legal sacrifices could not Some make a further difference in that the Psalmist speaketh of the manner of offering sacrifices namely that God rejecteth them because they were offered hypocritically deceitfully with a corrupt heart and that the Apostle speaketh of the very matter and substance of legal sacrifices in the best use that can be Answ. 1. The Psalmist may speak of the very matter and substance of those sacrifices as well as the Apostle There is no ground to restrain the Psalmists words to the
act to provoke 2. By the object whereunto they should provoke This is double 1. Love unto love 2. To good works and to good works Vers. 25. The means of performing the foresaid duty of considering one another is in one word christian communion This is set down two wayes 1. Negatively 2. Affirmatively The negative declares 1. The thing forbidden 2. An exemplification The thing forbidden is forsaking Amplified by the thing forsaken The assembling of themselves together The exemplification is set out 1. By the extent of it in this word manner or custome 2. By a restraint of it Of some 3. By the inference in this particle of comparison as The affirmative declares 1. The duty required 2. A motive to inforce it In declaring the duty we are to observe 1. The inference in this particle of opposition But. 2. The substance herein is noted 1. An act exhorting 2. The object one another The motive is taken from the neer approach of the last day This is 1. Propounded 2. Enforced In propounding it there is mention made 1. Of the time it self the day 2. Of the drawing neer thereof approaching 3. Of the cleer evidence ye see 4. Of the inference of it so much the more as Doctrines Vers. 24. I. Christians must be carefull of others edification as well as their own This is gathered from this copulative and. See § 75. II. Circumspection is a christian duty This verb consider imports as much See § 75. III. Circumspection must be extended to our selves and others For we must consider 〈◊〉 another See § 76. IV. Christians must be provoked to duty This is the end of considering one another See § 76. V. Christians must especially be provoked to love That is here in particular named See § 77. VI. Love must be manifested by works These therefore are added to love See § 77. VII Works proceeding from love are good works So they are here stiled See § 77. Vers. 25. VIII They who have once joyned themselves to the Church must never fall from it This is to forsake the assembling of themselves together See § 78. IX Professors are prone to fall away This exemplification as the manner is implyeth as much See § 80. X. Custome is no sure rule The Apostle here would not have us follow the custome See § 80. XI All are not to be involved in the guilt of some The Apostle here speaking of a revolt taxeth some only not all See § 80. XII The Apostacy of some must make others the more stedfast For this end the Apostle doth here make mention of others Apostacy See § 80. XIII It is a christian duty to incite one another to duty This phrase exhorting one another intendeth thus much See § 81. XIV Christians must do what they can to keep one another from Apostacy This particle of opposition But intends thus much § 81. XV. There is such a day to come as never was nor shall be till that day This is the last day the day of judgement which by an excellency is here stiled the day See § 82. XVI The last day is neer approaching So much is here expressed See § 83. XVII The evidences of Christs neer approaching are very clear We may see as much See § 84. XVIII The near appoach of the last day should make christians the more carefull of duty This phrase of comparison So much the more as intendeth thus much See § 85. §. 87 Of setting before professors the utmost danger of Apostacy Vers. 26. For if we sin wilfuly after that we have received the knowledge of the truth there remaineth no more sacrifice for sin THe Apostle in this and some other verses following layeth down a generall reason to enforce all the forenamed duties especially to enforce his caution against Apostacy in the beginning of the former verse The reason is taken from the fearfull issue that may follow upon neglect of the foresaid duty and upon forsaking their holy profession Before he declareth the doome he setteth down the greatnesse of the sin whereunto they are like to fall that so the justice of the punishment might more clearly appeare The causall particle that is premised For plainly demonstrateth that the description of the fin and declaration of the punishment are brought in as a reason to make Christians the more watchfull against the beginning of Apostacy Of the notation of the Greek word Sin how it is taken from an Hebrew word which signifieth to imbitter hath been shewed Chap. 3. v. 13. § 148. In which sense it is said whosoever abideth in Christ * sinneth not 1 John 3. 6. The word also implyeth persisting in sin and making a trade thereof This being the nature of sin to imbitter God and to grieve his good Spirit no marvell that the aggravation thereof so far as is here set down doth cause so great vengeance as is here expressed The Apostle doth not simply charge the Hebrewes with committing the sin here described but to keepe them far from it he sets it down by way of supposition thus If we sin or as it is in the Greek sinning This participle is equivalent to a conditionall conjunction for it layes down a case sinning or in case we sin which is all one with our English If we sin So as this manner of setting down this sin is a mittigation of the point to move them to give the better heed thereto There is also another degree of mitigation in this pronoune weâ—… whereby he includes himself as well as them and sheweth that even he himself could not looke to escape the Vengeance here denounced if he should fall into the sin here described The inference of this reason upon that which went before sheweth the uttermost danger whereunto professors may fall is to be made known unto them See Chap. 6. v. 4. § 30. §. 88. Of wilfulnesse aggravating Sin ONe especiall degree whereby the heighnousnesse of Apostacy is here aggravated is in this word wilfully It commeth from a root that signifieth willing or voluntary and that seemes to be derived from a verbe that signifieth to yeeld The Philosopher opposeth this word to such things as are done on ignorance or Violence whereunto one is forced as when a man doth a thing of his own accord or mind nor thorow ignorance nor thorow any compulsion or instigation or allurement without but by the sway and bent of his own rebellious will and perverse disposition Willingly and by constraint are made opposite termes This is an high pitch of impiety and exemplified by these phrases Hath trodden under foâ—… the Son of God and hath counted the blood of the Covenant an unholy thing and â—…ath done despight unto the Spirit of Grace v. 29. This wilfulnesse presupposeth a resolution to continue therein as the Israeliâ—… who said As for the word that thou hast spoken unto us in the name of the Lord we will not harken unto thee
but will certainly do whatsoever thing goeth forth out of our 〈◊〉 mouth c. Jer. 44. 16 17. By this it appears that wilfullnesse in sin is a great aggravation thereof Numb 15. 30 c. Deut. 1. 43. Matth. 23. 37. Iohn 9 41. Acts 7. 51. It sheweth that the mind is set on sin yea set against God and against his holy will It is some extenuation of sin that men are deceived thereby and that â—…en therein do what they would not Rom. 7. 11 15 16. If falling through ignorance weaknesse temptation compulsion be extenuations then the foresaid wilfulness must needs be an aggravation This teacheth us to hold in the reines of all manner of evill lusts and to do what we can to keepe them down Be far from spurring them forth We do too oft and too much grieve the Spirit of God in our greatest watchfulnesse and that by reason of our spirituall weaknesse pronenesse to sin and temptations whereunto we are subject Let us not adde drunkennesse to thirst Deut. 29. 19. nor draw 〈◊〉 sin with cart-ropes Isa. 5. 18. Let us not turne weaknesse into wilfulnesse nor infirmity into obstinacy We pray that God would not leade us into temptation shall we cast our selves thereinto §. 89. Of the danger of trading in sin AS the Greek word translated Sin doth here intimate a continuing a living a trading in sin as was shewed § 87. and in that respect is brought in as a cause of the severe judgment here denounced it giveth proofe that to give ones self over to sin is to give himself over to judgment Witnesse Ahab who â—…old himself to worke wickednesse 1 King 21. 20 21. So Ahaz 2 Chron. 28. 2 c And Manasseh 2 Chron. 33. 2 c. With this doth the Apostle upbraid obstinate and impenitent sinners Rom. 2. 5. 1. Judgment is the wages of sin The more worke the greater wages Rom. 6. 16 23. 2. Trading in sin would impeach Gods holy jealousie if judgment were not executed thereupon 1. By this we have a demonstration of the woefull condition of these times wherein there is such trading in sin Do not most persons continue to live and die in their sins who almost is reclaimed notwithstanding the plenty of powerfull preaching among us Men hate to be reformed Psal. 50. 17. What then can be expected but severe vengeance 2. Learne hereby to prevent the extremity of judgment persist not in sin but turn from it Ezek. 33. 11. 3. Give your selves to righteousnesse trade therein Rom. 6. 19. This is a thriving trade Diligence herein will keepe thee from trading in sin for the flesh and the spirit are contrary Gal. 5. 17. And we cannot serve two masters Matth 6. 24. §. 90. Of the Gospel as the word of truth AN other aggravation of the sin is about the time when it is committed which is thus expressed after that we had received the Knowledge of the truth This is that illumination which is mentioned Chap. 6. v. 4. § 32. Here we are to consider 1. What kinde of truth is here meant 2 What knowledge 3. How received 1. As the whole word is called truth John 17. 17. So in speciall manner the Gospel James 1. 18. Eph. 1. 13. Col. 1. 5. It is truth apparantly above Poets who are full of fictions 2. Above humane writings which are uncertaine 3. Above the Law in the severall kinds thereof as 1. Above the judiciall Law which was to continue but a time 2. Above the Ceremoniall Law which was but a shadow of a substance 3. Above the Morall Law which hath lost its power of justifying man and also of condemning him that believeth in Christ Rom. 8. 1 3. The Gospel may in speciall manner be stiled the truth in regard of 1. The Author of it who is the Lord God of truth 2. The generall matter which is truth only no falshood no error therein In these two respects the whole word of God is truth 3. The excellency of it for it is a truth that bringeth salvation Eph. 1. 13. Thus it is the truth of truths 4. The speciall matter thereof which is Christ Jesus The way the truth and the life John 14. 6. 5. The accomplishment of the types prophesies and promises made under the Law 6. The effect and worke of it it worketh faith in such as heare it Eph. 1. 13. Therefore it is styled the word of faith Rom. 10. 8. 7. It is the meanes of conveying the Holy Ghost into us and filling us with the giftâ—… thereof Gal. 3. 2. Acts 10 44. In sundry of these and other like respects this truth is called the good word of God whereof see Chap. 6. v. 5. § 35. This epithite truth setting forth the word namely truth sheweth an especial use thereof which is to be as a touch-stone to trye all our doubts thereby that so we may hold fast what is found thereby to be sound and reject whatsoever it discovereth to be unsound 1 Thes. 5. 21. 1 Iohn 4. 1. Heb. 13. 9. 2. This should move us to have the Gospel in high account Such a truth is revealed thereby as can be found no where else yet is absolutely necessary to be known Account of it as David did of that word of God which he then had Psal. 19. 7 c. and 119. testifie as much after such a manner as he did meditate on it day and night make it thine Instructer thy Counsellor thy Guide thy Light let it be more sweet to thee then honey or the honey-combe and more precious then the finest gold Finally pray for the spirit of truth This is promised Iohn 16. 13. Thus shalt thou partake of the benefit of this truth §. 91. Of receiving the Truth THe Knowledge that is here meant is Knowledge of the Gospel and this wrought in them by a supernaturall work of Gods Spirit Hereof see more Chap. 6. v. 4. § 32. See also the Treatise of the sin against the Holy Ghost Part 2. § 17. The word translated Knowledge is a compound The simple noune signifieth Knowledge Luke 1. 77. The word in my text is compounded with a preposition that signifieth to and signifieth acknowledging and so it is translated Tit. 1. 1. Phil. v. 6. So as it compriseth under it an act of the mind in conceiving the truth an act of the will in consenting and an act of the heart in assenting to it and affecting it In these respects they are said to receive the Knowledge of the truth So as the Gospel hath a power to enlighten mens minds and also to cause them to receive what they do conceive On this ground it is called the word of faith Rom. 10. 8. We have an instance hereof in that violence which was offered to the Kingdome of Heaven when Iohn began to preach the Gospel Matth. 11. 12. And in the Samaritans accepting of Christ when he himself preached the Gospel amongst them Iohn 4.
support it against sense True faith makes him that hath it believe that God is his loving Father when he seems to be angry with him it makes him believe that he is in a blessed estate though he be subject to many outward miseries Well were the Martyrs instructed herein Had they not had evidence of things not seen they would never have endured what they did This is rendred as the reason of Moses his enduring He endured as seeing him who is invisible v. 27. Invisible comforts and recompences swallowed up the terrours of those present trials which Martyrs saw and felt How much doth it now concern us to acquaint our selves with things invisible such as the Word hath revealed for our stability This was it that 〈◊〉 Christians from fainting They did look not at the things which are seen 〈◊〉 the things which are not seen 1 Cor. 4. 18. This made David when he was greatly distressed and saw no outward help to encourage himself in the 〈◊〉 〈◊〉 God 1 Sam. 30. 6. We know not what to do faith Iehoshaphat to God in regâ—… of outward helps but our eyes are upon thee 2 Chron. 20. 12. Thus may 〈◊〉 encouraged in all manner of cases that can here befall us §. 5. Of the resolution of and Observations from Heb. 11. 1. Now Faith is the substance of things hoped for the evidence of thâ—… 〈◊〉 seen THE sum of this verse is a description of faith Herein two points are observable 1. The Inference in this note of assumption Now or but. 2. The Substance whereof there are two branches 1. The point described which is Faith 2. The arguments whereby it is described These are two properties of faith both amplified by their distinct object The first property is thus expressed the substance The object hereof is things hoped for The other property is thus expressed the evidence The object thereof is things not seen Doctrines I. Helps prescribed are to be explained This ariseth from the inference Now. See § 2. II. Faith is a prime grace This ariseth both from the description and also from the large amplification thereof See § 2. III. Faith gives a being to future things The word substance intends as much See § 3. IV. There is a mutual relation betwixt Faith and Hope For they are future things hoped for whereof faith is the substance See § 3. V. Faith works assurance This property evidence intends as much See § 4. VI. Things invisible are not incredible Though they be not seen yet is faith 〈◊〉 evidence of them See § 4. §. 6. Of the meaning of Heb. 11. 2. By it the Elders obtained a good report IN this and the other verses following the foresaid definition of faith is amplified and exemplified and that by the vertue and efficacy of faith manifested in sundry particulars The first is a good report which it brought to Saints that lived in former times This relative By it or in it hath reference to that grace described in the former verse which is Faith The persons whose faith is here commended are stiled Elders Both our English and also the Greek word is of the comparative degree The positive signifieth an old man Luk. 1. 18. Men in place of dignity or authority have this title given unto them in the plural number and that in two especial respects 1. Because old men were fittest to have dignity and authority by reason of their experience which teacheth wisdome Iob 32. 7. 1 King 12. 7. 2. Because such honour was done unto them as useth to be done unto old men for old men carrying gravity in their faces use to be reverenced yea the Law requireth as much Lev. 19. 32. The comparative here translated Elder is attributed to men in regard of their age or office In reference to age both those that have attained to many years are so called 1 Tim. 5. 1. 1 Pet. 5. 5. in which sense antient women have this title in the feminine gender given unto them 1 Tim. 5. 2. and also they who are elder than others in reference to the younger are called elder though they be not old in age Luk. 15. 25. They also who have lived in former times are called Elders in that the times wherein they lived were antienter than our times especially such as were men of parts of worth of dignity authority or any other esteem Thus is the word frequently used in the New Testament Matth. 15. 2. In regard of office men were called Elders in reference to Civil and Ecclesiastical matters We read of Elders of the People Exod. 19. 7. Matth. 21. 23 Elders of the Town 1 Sam. 16. 4. Elders of the City Deut. 21. 3. Elders of the Lands 1 King 20. 7. These were Elders for civil affairs The Elders of the Jews who in the Evangelists and Acts are said to meet with Priests Scribes and other Rulers were for Ecclesiastical affairs For the Civil power was then taken from the Jews There were a number of these Elders which may be called Senators that made up a Council which the Jews called Sanhedrim Their greatest Council consisted of LXXI Senators which number is suppos'd to be order'd according to this direction which God gave to Moses Gather unto me seventy men of the Elders of Israel c. Numb 11. 16. Moses being added to these maketh 〈◊〉 seventy one By Elders in this text are meant such as lived in former ages before the times wherein these Hebrews lived We call such Ancestors Predecessors The Rhemists translate them old men which is absurd obscure and untrue For all those Elders that obtained a good report were not old men witness Enoch compared to the other Patriarchs before the Flood Gen. 5. 23. Saul's Son 1 Sam. 31. 2. Iosiah 2 Kings 22. 1. Ieroboam's Son 1 Kings 14. 13. They might be therefore young men as well as old men that are comprised under this word Elders The Apostle useth this indefinite word which excludeth none that in former times believed because there were many more that manifested the truth and vigour of their faith besides those that are mentioned in the Catalogue following Of all of them it is said they obtained a good report This is the interpretation of one Greek word The verb whence it is derived signifieth to witness a thing See Chap. 2. v. 4. § 30. Chap. 3. v. 5. § 53. It is here of the passive voyce and may word for word be thus translated were witnessed that is had witness or testimony given unto them they were approved and honoured with testimony Testimony given is under this passive word frequently used in the New Testament in the better part for â—… good and honourable testimony as v. 4. Acts 6. 3. 22. 12 1 Tim. 5. 10. Quest. By what kind of testimony were those Antients so honoured Answ. Both by Gods testimony and also by Mens God three waies gave good testimony unto them 1. He
earth Some to amplifie the greatness of this Vessel say that among other Creatures Whales were also therein This is but a foolish conceit for in Scripture there is no mention of any 〈◊〉 being therein Neither was there any need that they should enter into it for the Element which destroyed other Creatures was their proper Element to dwell in and to be preserved by 3. For the form of it it was flat-bottom'd from the top somewhat shelving three stories high It had a multitude of Cabins for several Creatures and for several kinds of food meet for each of them It was so artificially made as though there were a door if not more doors than one for all kind of Creatures to come in and out thereat yea and windows or other means to let in light yet no water from above or below could come in to annoy them There is no mention made of Masts Tacklings Rudder Oars Anchor or other like things which are usefull to other Ships for it could not be moved or guided by the art of man but onely by Divine Providence Atheists have sundry waies cavilled against it as Apelles against the smallness of it to hold â—…o many Creatures and so much food so long a time as that is said to do Celsus cavilled against the greatness of it as being impossible for so great a Vessel to be made for such a purpose Faith passeth by all such difficulties and seeming impossibilities By Faith we believe that the whole world was made of nothing The use of it gives an instance of Gods wisdome in using means for effecting that which he intends not that he is tyed to means for as he made the world without means so he can preserve and destroy whom and what he will without means The kind of means being such an one as hath been set forth and as the like never was before nor shall be giveth further proof that God can raise up and use extraordinary means See Chap. 2. v. 4. § 28. §. 31. Of saving Noah's House in the Ark. ONE end of Noah's making the Ark is thus expressed to the saving of his house The word in Greek translated saving is a noun and properly signifieth salvation or preservation Hereof see Chap. 1. v. 14. § 159. God intending to bring such a flood upon the earth as should sweep away the whole world the Ark so floated and swam upon the waters as all that were therein were saved alive thereby Now Noah who believed thus much himself perswaded his Wife his three Sons and their Wives of the truth thereof and moved them to enter thereinto whereby they were saved All these were of his houshold therefore house is metonymically put for his houshold It is not to be thought that onely these were of his family It is probable that he had a very great family but he wrought upon none but these none but these were perswaded to enter into the Ark. So Lot could prevail with none but his Wife and two Daughters to go out of Sodom Because he was assured that all that entred into the Ark should be saved alive and he observed that none would believe him but they of his houshold this is â—…tly set down as an end of his making the Ark to the saving of his â—…use This word saving may in this place be applyed both to the preservation of their temporal lives and also to the eternal salvation of their souls For the Ark was a type and a Sacrament of their deliverance from eternal damnation In this respect Baptism is stiled in reference to the Ark a like figure 1 Pâ—… 3. 21. When two types resembling one thing are compared together they are set out by the Greek word translated a like figure The Ark therefore born upon the waters whereby Noah and his family were saved and Baptism being both seals of our redemption by Christ and of our deliverance from the destruction of the ungodly world they are like figures Hereby it appears that they who entred into the Ark and believed as Noah 〈◊〉 were eternally saved All that are baptized are not saved though Baptism be a means to help on their salvation So neither all that entred into the Ark can be concluded to be heirs of eternal salvation for cursed Cham entred thereinto Yet notwithstanding might Noah prepare it both for the present preservation and also for the eternal salvation of all that should enter thereinto The saving of those that were in the Ark typified that salvation which is brought to man by the mediation of Jesus Christ. This giveth instance of the extent of Gods providence over his Church in saving body and soul The body from temporal danger the soul from eternal peâ—…dition Thus far may Israels passing through the Red Sea be extended Exod. 14. 22. and the Cloud and the Passover and Mannah and the Water that came out of the rock This saving of Noah and his family giveth proof that the incredulity of the multitude is no prejudice to the faith of Saints For though the whole world of the ungodly perished by the Flood yet Noah and his family were saved in the Ark. The Lord knoweth how to deliver the godly out of temptations and to reserve the uâ—…ust unto the day of judgement to be punished 2 Pet. 2. 9. The Red Sea that was a wall of defence to the Israelites overwhelmed the Egyptians Exod. 14. 22. The just shall live by his own Faith As the Believer is not prejudiced by anothers unbelief so neither shall the Unbeliever be saved by anothers faith Two shall be in one bed the one taken the other left Luk. 17. 34. It may further from hence be inferred that there is no salvation out of the Church For there was no preservation out of the Ark. See more hereof in Domest Duties on Eph. 5. v. 23. § 23. §. 32. Of the World condemned by the Ark. TWO effects are further observed to follow upon Noah's preparing the Ark the first is in these words By which he condemned the world The most immediate and proper reference that this relative which can haâ—… is to the Ark. They are both of the same gender By the World metonymically are meant the Inhabitants thereof and the greater part of them So it is oft used Ioh. 12. 19. Upon the fall of Adam he and all his Posterity were deprived of that glorious Image wherein God first created man and depraved with a most vicious and pernicious disposition whereupon it is said that the whole world lyeth in wickedness 1 Joh. 5. 19. And all except those whom Christ delivereth from this present evil world Gal. 1. 4. are counted to be of the world Such were all those that lived at the time of the Flood except they who entred into the Ark. Whereupon they are called the world of the ungodly 2 Pet. 2. 9. Noah is said to condemn these The word is fitly translated for
barren Gen. 11. 30. Some here insert it thus Sarah being barren received strength c. Hereby it appeareth that her faith passed over many difficulties as was before noted of Abraham's faith § 44. §. 56. Of the ground of a strong Faith THE reason of Sarahs strong faith is thus expressed Because she judged him faithfull that had promised Of the conjunction translated because see Chap. 2. v. 14. § 136. It in general intends the true ground and cause of her faith which was her perswasion of Gods truth and faithfulness in making good his word Gods promise is in it self a sufficient ground for faith and it is the more sure ground because he that maketh it is faithfull Yet these work not faith but in such as judge him so to be and this will work an invincible faith Of the Greek word translated â—…udged see Chap. 13. v. 7. § 96. The word is oft translated counted or accounted Phil. 3. 7 8. It implyeth an assent of the mind to the truth of a thing and here a full assent without any doubting at all as it is said of her Husband He staggered not at the promise of God through unbelief c. being fully perswaded that what God had promised he was able also to perform Rom. 4. 20 21. Obj. The Historie maketh mention of her questioning the truth of the promise and doubting of the accomplishment thereof Gen. 18. 12. Answ. Distinguish times and her doubting and believing may be reconciled for when first she heard the message through weakness she distrusted the event but the promise being again repeated and she put in mind of Gods almighty power she stedfastly believed Gen. 18. 14. Thus Zacharias at first believed not but afterwards he was strengthened in faith Luk. 1. 20. Herein we have a proof that weak ones may attain to a stedfast faith This may be by reason of further means afforded for strengthening faith and by reason of Gods blessing upon those means It is therefore needfull and usefull to continue the use of means for strengthening faith and increasing other graces We do not here while we are in this world attain to the full measure of faith or of any other grace We may not therefore give over the use of means but continue to use them so long as we live Let such as are weak in faith and subject to doubtings take notice that weak ones may be strong in faith and thereupon use means for strength Let Ministers Parents and others that have the charge of any soul under them when they observe any of their Charge weak and wavering and doubting do their best for strengthening and establishing them and that upon this ground that weak ones may be made strong Two things are joyned together which added much to the strengthening of her faith One was the Promiser the other was his property The Promiser is set down with some emphasis thus He that had promised This is the interpretation of one Greek word and it pointeth at God himself who is here thus described to shew the ground of her faith which was no vain phantasie of her own brain but an express promise and that of God himself Of the word translated promised see Chap. 4. v. 1. § 6. Chap. 6. v. 13. § 94. The property that is here noted of God is faithfull Hereof see Chap. 2. v. 17. § 177. This epichite faithfull is added to shew the height of the reason of her beâ—…ing so incredible a promise which was Gods truth and faithfulness in accomplishing whatsoever he promiseth being great or mean likely or unlikely Of Gods promise the ground of faith and of Gods faithfulness a strong Pillar to support it see Chap. 10. v. 23. § 73. §. 57. Of the increase and continuance of Gods blessing Heb. 11. 12. Therefore sprang there even of one and him as good as dead so many as the Stars of the Skye in multitude and as the Sand which is by the Sea shore innumerable THE first illative particle therefore sheweth that this verse is inferred as a consequence following upon Sarahs faith which consequence is the â—…ecompence therefore Whereas before she had lived ninety years without haâ—…ng any Child at all because she believed Gods promise of giving her a Son the benefit of that promise is extended to a numerous yea even an innumerable Of-spring This is a great encouragement to believe the truth of Gods promises and to â—…st upon the accomplishment of them The benefit of Gods promise shall be far extended unto such so as Faith shall not lose her recompence The word translated sprang is of various acceptions and significations and among others it signifieth to be born or brought forth in reference to Children that come out of the Mothers womb Our English hath well expressed the sense of it in this place by this word sprang to shew that not the immediate Children of Abraham by Sarah are here onely meant for that was onely one but his posterity generation after generation Some translate it thus there proceeded a posterity This implyeth the continuance of Gods blessing that it was not onely for one Child but for Posterity generation after generation and also it giveth evidence that God can raise great matters out of small beginnings as the waters that came from the Sanctuary increased from ankles deep to a river that could not be passed over Ezek. 47. 3 5. This God doth 1. To manifest and magnifie his Divine power 2. To make men more thankfull Take instance hereof in Iacob Gen. 32. 10. A continual increase of a blessing causeth thanks to God to be continued time after time 3. To keep men from being too much puffed up with the blessing of God For if they had the fulness of the blessing at first they would boast too much thereof But blessing increasing by degrees prevents high conceits 4. Hereby God brings men to use warrantable means for the increase of his blessing when as they observe that blessing to increase more and more As the Widow by the increase of Oil was moved to call for Vessel after Vessel 2 King 4. 5 6. This teacheth us to take heed of despising the day of small things Zach. 4. 10. Men are too prone hereunto This was it that made the Jews despise Christ. This is it that makes many to scorn the Ministers of Christ and their Ministry They are ready to scoff at the power of God manifested in such as are wrought upon by the Ministry as Tobiah the Ammonite did at the Jews for rearing uâ—… the Wall of their City Neh. 4. 3. §. 58. Of the mutual good that a believing Husband and Wife may dâ—… each other THE foresaid small beginning of a numerous issue intended is thus exprespressed of one To shew that this circumstance is remarkable an emphatical particle is set before it which is the ordinary particle 〈◊〉 but
exceeding great number Deut. 1. 10. 2. If all that have descended from Abraham and shall descend from him be duely weighed they will be found exceeding many 3. All that profess the faith of Abraham that is all Christians in all generations are comprized under the Seed of Abraham Gal. 3. 29. Hos. 1. 10. 4. The Apostle here sheweth that he intends no more but that they were innumerable as he expresseth in the last word of this verse The foresaid Hyperbolies and other like unto them are used to make things worthy of all observations to be the more heeded and better regarded 1. It appears hereby that to tax all hyperbolical speeches of falshood and lying savoureth too much of ignorance of the arts which the Word of God approveth Hyperbolical speeches are to move men not to believe untruths but to make them the better to conceive the depth of truth in weighty matters 2. That hyperbolies may not be perverted and abused these rules that follow and others like unto them are to be observed 1. Hyperbolies must be used of such things as are indeed true in the substance of them To say of things that are in number but small and of the increase of them there is no great admiration they are as Stars and Sands is an abuse So to say of an Army that is a little discomfited as the Army of the Israelites was before Ai Iosh. 7. 4 5. they are beaten as small as the dust of the earth 2 Sam. 22. 43. 2. They must be used in weighty truths which are worthy of a more than ordinary consideration Such are all the hyperbolies used in Scripture otherwise they fail of their main and principal end 3. They must so near as may be set out in proverbial sentences Proverbs are by common use and experience well known and the meaning of them well understood Such are the hyperbolies of this Text. 4. Men must therein shew that they aim more at the sense and meaning of the matter than at the sound and measure of words This will be discerned by an indefinite expressing of them without words of infallible certainty such as these just as many as Stars full as high as Heaven every way as small as dust Hyperbolies are set forth by words of similitude and dissimilitude rather than by words of equality and inequality 5. The end of them must be to inform not to flatter as they did who said of Herod's Oration It is the voyce of God and not of a Man Act. 12. 〈◊〉 Herein Cicero much failed in his hyperbolical phrases of Pompey and Cisar 6. They must be kept in measure Though they have a far reach yet there is a decorum to be kept The tales of Garamantus are in this respect most absurd 7. They may not be brought in comparison with God thus as true as God §. 61. Of the great increase of Gods blessing THis last word of the verse innumerable sheweth the end of the two forementioned hyperbolies Stars and Sand which was to set out the surpassing great number of Abrahams and Sarahs Posterity The English word fitly answereth the Greek Both of them are compounds The Greek is derived from a noun that signifieth number Act. 6. 7. Thence a verb to number The preposition is privative so as this compound setteth out that which cannot be numbred This giveth instance that God can increase his blessing beyond mans apprehension This may further be exemplified in particular persons in whole Churches in the graces that are bestowed upon men and in divine ordinances 1. For persons how wonderfull great was the increase of Gods blessing upon Ioseph Moses David Daniel Esther Mordecai sundry Prophets and Apostles but especially upon Christ himself who was that little Stone that was 〈◊〉 â—…ut of the Mountain without hands and became a great Mountain and 〈◊〉 the whole Earth Dan. 2. 35. 2. For Churches that Church which at first was comprized in one Family and afterwards increased into twelve Tribes became a very great Nation but the Christian Church did much more increase 3. For gifts and graces they use to grow as Mustard-seed which is the least of all Seeds but becometh a Tree Matth. 13. 31 32. 4. For the Ordinances of God they seem at first to many contemptible and are counted foolishness 1 Cor. 1. 18. but they appear to be the power of God to salvation Rom. 1. 16. There is no stint that can be put to the blessing of God this is it that maâ—…brich Prov. 10. 22. Hence this Proverb Cast me into the Sea and give me Gods blessing and I shall do well enough This giveth us in small and mean beginnings to call and depend upon God for his increase thereof and to be perswaded of this that he can and will as he seeth just cause give an increase according to yea and beyond our expectation See more hereof § 57. §. 62. Of the resolution of Hebr. 11. 11 12. V. 11. Through Faith also Sarah her self received strength to conceive Seed and was delivered of a Child when she was past age because she judged him faithfull who had promised V. 12. Therefore sprang there even of one and him as good as dead so many as the Stars of the Skye in multitude and as the Sand which is by the Sea-shore innumerable IN these two verses there is a commendation of a Womans faith In it is set down 1. The thing commended 2. The arguments by which it is commended In the former there is expressed 1. The particular grace Faith 2. The name of the person in whom that grace was Sara The commendation it self is taken from two arguments 1. From the effects of her Faith 2. From the consequence that followed thereupon Two effects are 1. Propounded 2. Amplified The effects propounded were 1. To conceive Seed 2. To be delivered of a Child These are amplified three waies 1. By the ground of them She received strength 2. By the seeming impossibility When she was past age 3. By the proper cause of all Because she judged c. In setting down the cause we may observe 1. Her act she judged 2. The object of that act which was God who is described 1. By his goodness in making promise 2. By his faithfulness in performing what he promised The consequence of Sarahs faith is 1. Generally hinted in this particle of reference Therefore 2. Particularly exemplified The exemplification noteth out 1. The kind of blessing in this word Sprang there 2. The greatness of it This is set down two waies 1. By the meaness of the beginning 2. By the greatness of the issue The meaness of the beginning is manifested 1. By the singularity of the person Even of one 2. By the improbability of the means and him as good as dead The greatness of the issue is set out two waies 1. Comparatively 2. Simply The comparison is taken from two innumerable things 1. Stars of the Skye 2. The Sand which is
Abrahams faith both Abraham himself is described and also his Son about whom he was tempted Abraham is described in this phrase He that had received the promisâ—… This description is joyned to Abrahams name by the copulative AND which doth not here joyn different persons but distinct properties of the same person as his name and his privilege His name Abraham and this privilege he received the promises In this respect the copulative AND is emphatical and to express the emphasis it may be translated even even he that had receaved c. This phrase received the promises is the same in our English that is set down negatively v. 13. § 65. But the Greek verb receive is one in one place and an other in the other In this place the Greek word is a compound The simple verb signifieth to take or receive This compound hath a further emphasis It intendeth a receiving to ones self and a good entertaining of a thing It is but once more used in the new Testament and applyed to Publius his entertaining Paul and his company and thus translated who received us Acts 28. 7. The promises here intended were made by God immediatly to Abraham himself Abraham heard them with his own ears from Gods own mouth They were not brought to him by an uncertain messenger or by common report but by the surest evidence that could be in which respect as he had just cause he applyed them to himself and stedfastly believed the truth of them that they should be assuredly accomplished Thus he received them to himself Of the composition and meaning of the word translated promises See Chap. â—… v. 1. § 6. Here under the word promises are comprised not only general promises made to all believers that God will be their God and that God would bless them and provide for them which were likewise in special made to Abraham Gen. 12. 7. 15. 1. and 17. 7. but also such particular promises as this act of offering Isaac seemed to cross namely this that God would establish his covenant with Isaac for an everlasting Covenant and with his seed after him Gen. 17. 19. Isaac was that seed which God intended in whose posterity Canaan should be possessed Gen. 12. 7. and whose posterity should be for number as the starrs Gen. 15. 5. and that seed with whom God would establish his Covenant and in whom all Nations should be blessed Gen. 17. 7. The accomplishment of these and other like promises depended upon the preservation of Isaac's life at least till Isaac should have a child in whom the hope of the said promises might be continued till they should be fully accomplished For Abraham then who in special received these promises to offer up him by whom they should be accomplished must needs be an evidence of more than ordinary faith and this privilege of receiving the promises a great amplification hereof It â—…reth instance that no obstacle can hinder the vigor of true faith I suppose that a greater instance cannot be given than this of Abrahams receiving the promises and yet doing that which seemed to take away the effect and fâ—…uit of all the promises Though the act in it self had been a matter of great â—…dmiration yet had it not been so great for any other to have done it as for him who had received the aforesaid promises §. 86. Of this title Isaac THe description of him that is said to be offered up is yet a further amplification of Abrahams faith First his name is here expressed which was Isaac This is set down 1. For distinctions sake from other Sons For at that time he had another Son by his mayd which was Ishmael 2. For amplification sake For it shews him to be a Son of joy This name Isaac is derived from a veâ—…b that signifieth to laugh It is applyed to Abrahams expression of his joy when God promised this Son Gen. 17. 17 and to Sarah's expression of her distrust as of an impossible thing Gen. 18. 12 and to Ishmael's manifestation of his deriding humour and translated mocking Gen. 21. 9. It hath the very letters that Abraham's laughter is expressed withall Gen. 17. 17. In relation thereunto was this name first instituted yet also it had relation to future times as is evident by this phrase Prophetically uttered by Sarah God hath made me to laugh so that all that hear will laugh with me Gen. 21. 6. Thus the very Name of the child addeth much to the tryal It was a child of joy of joy to parents and of joy to others even to all his posterity and to the whole Church of God in all generations §. 87. Of the Relations betwixt Abraham and Isaac THe foresaid child of joy is further described by the special relation that was betwixt him and Abraham and that in sundry branches 1. He was a Son in general a Son of man To have sacrifised him had been 〈◊〉 2. He was his Son Thus he had a special charge of him in which respect that act might seem to be inhuman 3. He was his own Son begotten of him not adopted as Eliezar was Gen. 15. 2. This makes it seem unnatural to offer him up 4. He was his only begotten Son and so there was no hope of another in that kind This made it seem the more strange 5. In the history this clause is added whom thou lovest Gen. 22. 2. The LXX do there translate that phrase by a word that signifieth one on whom all love is cast See Chap. 3. v. 1. § 17. yea they double that word of affection thus Thy beloved Son whom thou lovest He was a beloved one both in his fathers affection and also by his own desert If we add to these relations sundry circumstances expresly noted in the history about Abraham's going about this strange act we shall find his faith the more rare for 1. He rose up early in the morning A note of his alacrity 2. The place where he was to offer up his Son was three days journey from him An evidence of his constancy 3. The wood wherewith Isaac should be burnt upon the Altar was layd on Isaac's shoulders Isaac himself carried it 4. Abraham himself carryed the fire to kindle it 5. The child in this journey asketh his Father where the offering was which question could not but pierce the bowells of a tender Father 6. The Father and child being both come to the top of the Mount the Father erects an Altar layeth wood thereon binds his Son layeth him on the 〈◊〉 upon the wood stretcheth forth his hand and takes the knife to slay his Son Was ever the like heard yet behold more §. 88. Of Promises appointed to Isaac It is added Of whom it was said that in Isaac shall thy seed be called THis hath express reference to Gods promise concerning Isaac when Ishmael was to be cast out Gen. 21. 12. This promise was made
what may be fit to give in charge to our posterity oâ—… to Counsell and Advise them concerning future times even after our departure especially in regard of those that are under our charge and those to whom we have any speciall relation 〈◊〉 This is a motive to such as are present at the time of the departure of such persons to give more than ordinary heed to their directions exhortations admonitions and other kinde of speeches Hereof see more in Domest Duties Treat 6. of Parents § 58. §. 120. Of Believers perswading others that which themselves believe THe first evidence of Ioseph's faith here specified is this He made mention of 〈◊〉 departure of the Children of Israel In the history this is thus expressed 〈◊〉 surely visit you and bring you out of this land c. Gen. 50. 24. Hereof 〈◊〉 was confident by reason of the express promises which God had made to 〈◊〉 〈◊〉 Gen. 15. 13 14. and 26. 3. and 46. 4. Hereby we have an instance that they who do themselves believe Gods proâ—… are carefull to perswade others of the truth of them This was the end of 〈◊〉 mention that he made of the point in hand The Greek word here used is the same that was before used ver 15. and 〈◊〉 mindful and it is also used Chap. 13. 7. and translated remember The making mention here intended is a calling to mind such a thing as should 〈◊〉 come to passe which he would have them now to take notice of and 〈◊〉 to remember The like to this is noted of Moses Deut. 31. 3. Iosh. 〈◊〉 5. 6. 1 Chron. 22. 11. 2 Chron. 20. 20. 2 Cor. 5. 11. The like is noted of other Prophets and Apostles and it is the duty and 〈◊〉 to be the practice of all Ministers yea and of other Saints 〈◊〉 apprehending the truth of God in his promises worketh in the heart a 〈◊〉 of Gods glory and love to others These graces are operative and put on 〈◊〉 to communicate to others what they know and believe themselves as Anâ—… and Philip. Iohn 1. 41 45. §. 121. Of Gods delivering his out of trouble THat whereof Ioseph here made mention was the departing of the Children of Israel By the Children of Israel are meant that numerous and holy seed which was 〈◊〉 to Abraham Gen. 15. 5. and to Isaac Gen. 26. 4. and to Iacob Geâ—… 28. 24. 〈◊〉 was also stiled Israel Gen. 32. 28. and because he was the immediate 〈◊〉 of those twelve sons which were the heads of the twelve Tribes his 〈◊〉 is mentioned and of his two names that which was the more honourable 〈◊〉 Israel The departing here intended was their freedom from a miserable bondage 〈◊〉 which those Children of Israel were pressed yea even oppressed Exod. 〈◊〉 13. So as their departing out of Egypt was a great deliverance from a miserable 〈◊〉 and it giveth instance that God will deliver his out of their troubles This is oft exemplified in time of the Iudges yea and of the Kings also and especially in the return of the Iews from the Babylonish captivity See more hereof in the Guide to go to God or Explanation of the Lords Prayer on the eighth 〈◊〉 § 188. And in the Churches Conquest on Exod. 17. 15. § 77. §. 122. Of Reserving Joseph's bones ANother evidence of Ioseph's faith is a charge that he gave concerning his bones The word which we translate gave commandement is the same that is used Chap. 9. ver 20. § 106. and translated enjoyned It implyeth a strict charge which by no means he would have omitted or neglected This hath reference to that oath which Ioseph imposed upon the Children of Israel Gen. 50. 25. It must needs therefore be a strict charge whereunto they were bound by oath A like charge with a like bond did Iacob lay upon his son Ioseph Gen. 47. 31. So as herein this pious Son imitated his pious Father as the said Father imitated his Father Isaac in blessing his Son The manner of commanding by an oath doth give warrant for requiring an oath and for taking an oath Hereof see more Chap. 6. ver 16. § 116 119. The matter which so strictly Ioseph commanded concerned his Bones namely that they should carry his bones out of Egypt Ioseph believed that God would bring the Children of Israel out of Egypt into the land of Canaan promised to their Fathers To give them assurance of his faith therein and also to strengthen their faith he giveth this charge He foresaw that they should abide in Egypt a long while yea and that they should there be much oppressed but yet he believed that they should be delivered and that in Canaan should be the continual residency of the Church There therefore he would have his bones perpetually to lye as his Predecessors desired to be buried in a cave that was in that Countrey Gen. 49. 31. He maketh mention of bones rather than of body because they were long to continue in Egypt For after Ioseph's death they there abode an hundred and forty years and after that they were forty years in the wilderness and they were also sundry years in conquering Canaan So as from the death of Ioseph to the buriall of his bones Iosh. 24. 32. might be about two hundred yeares In this time his flesh though it were enbalmed could not but be clean wasted away yet his bones might remain being kept dry In general we here see that care of ones dead corps is a fruit of faith This made Abraham so carefull of a place for the burial of his wâ—…ves and his own corps and Isaac and Iacob carefull to have their own and their wives corples buried where Abraham and Sarah's bodies were Gen. 47. 30. Hereby hope of the Resurrection of the body is nourished This warranteth a decent funeral This is promised as a blessing 1 King 14. 13. But the contrary is threatned as a curse Ier. 22. 19. 1. By this means is manifested a difference betwixt the bodies of men and beasts 2. This ministreth comfort against death both in regard of our own departure and also in regard of our friends that depart before us 3. This is the rather to be done among Gods people because their bodies while they were living were Temples of the Holy Ghost 1 Cor. 6. 19. 4. The dead bodies of believers still remain members of Christ. This therefore as a duty lieth upon surviving friends who hereby may give testimony of a good respect to their deceased friends Neerest and deerest friends have taken special care hereof as Children who have survived their Parents 1 Gen. 25. 9. And Parents that have survived their Children Luke 7. 12. And husbands Gen. 23. 4. And friends Iohn 11. 17. and 19. 39 40. Act. 8. 2. See more hereof in Domest duties Tract 5. Of Children § 45. Papists here raise a use about reserving the Reliques of Saints and ground it upon this instance about reserving Ioseph's bones
partiall and in just and therefore not competent 3. That if a mans maine intent and principall end be not to deceive it skilleth not though both he that propounds the question and the hearers also be deceived Thus they profess to deceive wittingly though not principally That their mental equivocation even as they themselves have set it down is unlawfull and sinfull may be proved by these Arguments 1. It is a new devise nor warranted by sacred Scriptures nor by antient Heathen Authors The great Philosopher that hath written much of sundry kinds of ambiguity never dreamt of this 2. It justifieth an apparent lie which is expresly forbidden Ephes. 4. 25. 3. It being confirmed by an oath will prove to be plain perjury 4. Many gross absurdities do follow thereupon such as these 1. Thus all manner of lies may be made truth 2. Thus no man can know whom to believe 3. Thus all honest and faithfull commerce contracts and other like dealing would be destroyed For all depend upon the truth of mens words If words be contrary to theiâ—… mind what shall men rest upon 4. Thus there could be no end of controversies at least of such controversies as cannot be confirmed by witness for the only means to end such controversies is an oath Heb. 6. 16. But equivocation causeth a Judge to be in doubt whether that which is sworn be true or no. 5. Christian apology or open confession of the truth of Religion is hereby taken away For men are hereby taught by word to deny their Religion so they have a mental reservation to salve up the matter 6. Christians hereby make their profession odious to Turks Jewes other Infidells and Pagans who never imagined any such mentall reservation but would take us at our words The Arguments which Iesuites produce to prove this absurd position are such as these 1. Unreasonable creatures are cunning in deceiving their Hunters as Foxes Hares Badgers and sundry other would God then leave man without such cunning evasions as may deceive their persecutors 1. Answ. It can carry but an unreasonable form of an Argument that is so taken from unreasonable creatures 2. Unreasonable creatures have no rule prescribed them to go by as reasonable men have 3. Unreasonable creatures are not called to suffer as reasonable men are 4. Hunters know and can find out the means which unreasonable creatures use but no persecutors can find out the depth of equivocation 5. There are many other means which God hath afforded his servants to escape by besides mental equivocation 6. God oft calls his servants by suffering to bear witnes to his Truth should men in such a case equivocate 2. Arg. Stratagems in war are lawfull Iosh. 8. 18. Answ. There is a great difference betwixt stratagems and equivocations For 1. Actions whereof stratagems consist do expresly affirm nothing nor deny any thing as words do 2. In a stratagem there is only a seeming to do this or that when a contrary is intended but no express asseveration to do it 3. Stratagems are used by open enemies who profess to use all the slights they can to overcome The fault therefore is in the adverse party if he be deceived in that he was no more wary and circumspect But in the case of equivocation a man professeth no deceit but naked Truth 4. If stratagems be against promise or performed by lying they are unlawfull and this the Heathens themselves have judged 3. Arg. They press the many Rhetorical figures in Scripture Ans. There are Rules to find out the full sense of those figures But for finding out the full sense of mentall equivocation no rule can be given 4. Arg. They produce sundry particular instances of Saints that have as they 〈◊〉 equivocated as 1. Rebekahs and Iacobs dissembling with Isaac Gen. 27. 6 c. Ans. That is an instance of their infirmity and no pattern for imitation The like may be said of Rahabs answering the Kings Officers whereof before 2. Elishas answer to the men of Syria that came to apprehend him 2 King 6. 19. Ans. 1. This was a stratagem against a professed enemy 2. He was not demanded any question and so not bound to answer this or that 3. Isaiahs message to Hezekiah Thou shalt dy and not live Isa. 38. 1. Ans. There is nothing but plain and open truth herein for Isaiah spake as he was commanded and as he himself thought for Hezekiahs sickness was indeed deadly according to the nature of it And if God had not extraordinarily wrought upon him he had died That Isaiah knew no other but that Hezekiah should dy of that disease is evident in that the Word of God came again to him when he carried the news of the Kings recovery v. 4. 4. Ieremiahs answer to the Princes Ier. 38. 27. Ans. His answer is plain no shew of untruth therein only there was some truth concealed which makes nothing for equivocation because he was not demanded whether the King spake to him of yielding to the Chaldeans or any other thing beside what he answered 5. Iohns answer to the Jews Iohn 1. 21. Ans. Iohn answered the truth and that according to the meaning of the Iews as this particle of emphasis that Prophet implyeth for Iohn neither was a Prophet as others to foretell things to come nor was he that Prophet which Moses spake of nor was he Elijah as they meant in body or soul but only in spirit and power That he spake according to their intent and that plainly is evident in that when they asked who he was he directly answered the truth saying I am the voyce of one crying in the Wildernes John 1. 23. 6. The speech of Christ The Son knoweth not the day and houre of Iudgment Mark 13. 32. Ans. 1. Here is no question propounded to our Saviour so as it maketh nothing to the point in hand 2. Christ declareth the truth plainly for as he was man he knew not that day and houre Many other speeches of Christ are alledged whereof not one maketh for mental reservation for the ambiguity of them is either in divers acceptions of the word or in circumstances which with 〈◊〉 and due observation may be found out §. 190. Of preferring the Church before ones Country ALL the effects that are noted of Rahabs faith did give a plain demonstration that she preferred Gods Church before her own Country This is a case that admitts some limitations It will not therefore be impertinent to shew wherein ones Country is to be preferred and wherein the Church Ones own Country is to be preferred in these cases 1. In Civill affaires As if a professor of the true Religion be a subject in an Idolatrous Country that joyneth neer to that other Country whereof he is a subject and both requires his aid against their enemies or for any other secular affaires he is bound to prefer his own Country before the other 2. In differences betwixt his own
of raising the dead will enbolden a man to any thing witness Martyrs 3. It will be usefull frequently and seriously to meditate on this evidence of Faith as it is the greatest evidence of Gods power so of the strength and vigour of mans faith 4. By way of allusion and inference we may be here stirred up to use all means for quickning the dead in sin and to use them in Faith for we have 〈◊〉 ground here in this world to believe the Resurrection from death in sin than from a natural death When Dorcas was dead Peter was sent for Act. 8. 38. So send for Ministers or at least carry thy Children and other friends unto the means of quickning their souls as the friends of him that had a dead palsey carried him unto Christ Mark 2. 1. §. 242. Of Believers receiving the benefit of others Faith THough they were Prophets that were the Ministers of raising the dead yet the women that believed the Prophets in Gods Name could do it received the benefit hereof They received their dead Elijah delivered the Child whom he raised unto his Mother 1 King 17. 23. So did Elisha 2 King 4. 36. and Christ delivered the young man whom he raised to his Mother Luk. 7. 15. and Peter presented Dorcas whom he raised from the dead to the Widows Act. 9. 41. The like is noted of other miracles wrought by Christ and his Apostles Yea Faith is of such power as it can draw vertue and benefit from the labour and gifts of others that receive not the benefit thereof themselves They that entred into the Ark enjoyed the benefit of their pains and skill who built the Ark though the builders thereof perished The like may be said of those who were cured by wicked mens working miracles Matth. 7. 22 23. and who were wrought upon by the ministery of Iudas Mark 6. 12. Faith hath an attractive vertue It is to Gods Power Truth Mercy and other like properties wheresoever they appear as the Loadstone to Iron drawing them or rather the benefit of them to it self 1. This sheweth one reason of that little or no profit which is reaped from those excellent endowments which God hath conferred on many of his servants in these later days and from those powerfull means of grace which he hath afforded the reason is unbelief 2. To other Motives of getting and nourishing Faith add this thereby maist thou partake of the benefit of all Gods properties and excellencies in himself in his Son in his Spirit in his Saints in other men and in other creatures Who would be without so usefull so behoovefull a gift §. 243. Of Faith inabling Saints to beare sore trials IN the two verses immediately before this and former part of this verse the Apostle hath noted ten distinct rare acts whereby the vigour of the Faith of Gods ancient Worthies was manifested Here he beginneth to add great sufferings whereby a like vigour is demonstrated They are ten in number but may be drawn to three heads 1. Of such as were Professors 2. Of such as were Martyrs 3. Of such as were Confessors Of the first rank five particulars are mentioned The first is thus expressed And others were tortured c. This copulative and is in Greek but which being joyned with this distributive particle others implieth that howsoever some may be inabled unto worthy exploits yet God calls others to sore sufferings and that Faith is exercised and manifested in the one as well as in the other For Faith inables to endure as well as to do and the excellency of this grace doth shine forth as much in the one as in the other For this phrase through Faith vers 33. must be extended to all the particulars following to vers 39. I cannot produce greater instances to prove the point than are here set down by our Apostle They shew to what trials Saints are subject hereof see the whole Armour of God on Eph. 6. 15. § 12. and how Faith inables to passe through all Faith perswades the Soul of such principles as are sufficient to support it in the greatest trials even such as these 1. God is our Father 2. God ordereth our estate 3. All our enemies can do no more than what our Father permits 4. Our Father is with us in our greatest trial even in fire and water Isa. 43. 2. 5. Our Father knoweth the greatnesse of our pressures 6. He is not ignorant of our strength or weaknesse 7. He can lighten the burden 8. He can give us sufficient strength to bear it 9. He will not suffer us to be tempted above that we are able to bear 10. He will with the temptation make a way to escape 1 Cor. 10. 13. 11. He will make all things work together for our good Rom. 8. 28. §. 244. Of the Apostles quoting things out of humane Authors THe particular instances wherein and whereby the trials of the Saints are exemplified are such as are not registred in any part of the old Testament 〈◊〉 hereupon some infer that the trials of Christians for the Gospel are here intended But that is not probable for 1. This Epistle was written by an Apostle that lived in Christs time see Chap. 2. vers 3. § 27. 2. It is said of all those that were brought to these trials that they received not the promises vers 39. namely the promise of Christ exhibited and of the full Revelation of the Gospel by Christ. If they which received not the promises endured so much what should not we endure It is more than problable that the Apostle doth in the suffering of Saints set down in this and the verses following aim at the persecutions of the Church after the Jews return from the Babylonish captivity Quest. How could the Apostle come to the knowledge of them Answ. He might have them either out of humane records or from traditions conveied from Fathers to Children age after age So had Paul the expresse names of Jannes and Jambres 2 Tim. 3. 8. So had another Apostle the striving of Michael with the Devil about the body of Moses and the Prophesie of Enoch 〈◊〉 vers 9. 14. and our Apostle this of Moses that he said I fear and quake Heb. 12. 21. Quest. Doth not this make humane records as authentick as sacred Scripture and Traditions equal to the written word Answ. In no wise For though in humane records there may be and are maâ—… truths yet we cannot absolutely rest upon them because there may be falsehood in them but sacred Scripture is the word of truth Jam. 1. 18. Yea truth it self Joh. 17. 17. and that in three respects 1. In regard of the Author who is the God of truth Psal. 31. 5. from whom nothing but truth can come He cannot lie Tit. 1. 2. 2. In regard of the matter there is nothing but truth in it no falshood no 〈◊〉 no uncertainty Psal. 19. 8. 3. In regard of the
effect it perswades a man of the truth revealed in it So 〈◊〉 what Gods word revealeth may safely and ought to be confidently believed It is not so with humane writings Quest. Why then doth the Apostle produce matters to be believed out of humane writings Answ. The holy Ghost so assisted the Apostles as they were able to discerne betwixt truth and falshood so as what they took out of humane Writers was without question most true and by their quoting the same they have made them authentick The like may be said of those Testimonies which the Apostle quoted out of Heathen Poets as Aratus Act. 17. 28. Menander 1 Cor. 15. 33. Epimenides Tit. 1. 12. The Apostles quoting these hath now made them to be sacred Thus can none do but they who have such a spirit The same judgement is to be given of Traditions Apostles by the immediate assistance of Gods spirit could judge what Traditions were true and Divine but we cannot It sufficeth us that all things requisite to make us wise unto salvation are in sacred Scripture 2 Tim. 3. 15. c. Some say that those stories whereunto our Apostle hath here relation might be part of Canonical Scripture but now lost Answ. That conceipt that part of the Canonical Scripture is lost is not to be admitted For 1. It impeacheth that Scripture which we have of imperfection or else that which is lost of needlesnesse 2. It impeacheth the providence of God in suffering Canonical Scripture to be lost 3. It layeth a blemish on the fidelity of the Church which is the pillar of truth 4. It takes away some means of our learning and grounds of our comfort and hope For whatsoever things were written aforetime were written for our learning c. Rom. 15. 4. As for the instances given of books of Scripture lost they are either of politick records and Chronicles as 1 King 14. 19. or of Phylosophical discourses 1 King 4. 33. or of such books as are yet extant but under other titles as Chr. 29. 29. §. 245. Of Professors torments THE first particular pressure wherewith Saints of old hath their Faith tried is thus set down were tortured not accepting deliverance that they night obtain a better resurrection The pressure it self is in this word tortured The other words are an amplification thereof The Greek word translated tortured signifieth to stretch out or to beat with bats The root from whence it is derived signifieth to beat thence a noun which signifieth a bat or a staff It signifieth also a drum the heads whereof being skins are stretched out very hard and stiff and used to be beaten upon with drum-sticks In reference hereunto a rack whereon mens bodies use to be stretcht and whereon being so stretcht they were wont to be beaten such a rack I say or instrument of torture was called by the same name that a drum is and they who are so rack't and beaten were said to be streâ—…cht and beaten as a drum or to be drummed Thereupon our former English translators thus turned this word were rack'd but our last translators taking the word more generally turned it thus were tortured so as here is a double trope 1. A Metaphor taken from stretching and beating a drum 2. A Synecdoâ—…h a particular kinde of torment being put for any kinde It is probable that the Apostle here hath some reference to the sufferings of Saints registred in the book of Machabees for the torment whereunto Eleazar was put is expressed under a Greek word that ordinarily signifieth a drum but is their translated torment 2 Mach. 6. 19 28. Yea it is said that Eliazar might have been delivered and would not vers 22. 30. It is also noted of a Mother and her seven Sons that they would not 〈◊〉 their persecutors promises be delivered in hope to be raised up again 2 〈◊〉 7. 14 29. This Metaphor giveth an instance that professors of the truth may be brought to exquisite torments for their profession sake It is said of Ioseph that they hurt his feet with fetters Psal. 105. 18. True it is that he was so dealt withall upon a false accusation and upon suspicion of violence offered to his Mistresse but if his fear of God had not kept him from committing folly with his Mistresse he had escaped that torment Ieremiah was apparently east into a Dungion where he sunck in the mire for his faithfulnesse in delivering the word of the Lord Ier. 38. 6. upon the same ground Michaiah was cast into prison and fed with bread of affliction and with water of affliction 1 King 22. 27. Iob also was miserably tormented even for his integrities sake Iob 2. 3. c. The things which Christ endured and his Apostles and all sorts of Martyrs after their time give further proof hereunto see § 255. 1. For the more through trial of his Champions that their courage faith patience and other graces might be the more manifest 2. To seaâ—… up that truth which they profess more firmly 3. To establish other professors 4. To give them some sensible evidence of what Christ endured for them 5. To make them the better to conceive the torments of Hell for if they whom God loves and whom in love he suffereth to endure what they endure be grievously tortured what may we think of those torments which God in wrath inflicteth upon those whom he hateth 2. Satan and his instruments inflict such torments on professors of the truth in malice Their delight is in cruelty and they have mischievous ends which are to discourage professors to draw them from their holy profession and â—…o triumph over them 1. This teacheth professors well to weigh what their profession may cost them what they may undergo and endure for it This is it which Christ adviseth his unto Luke 14. 27 28 c. 2. In that an holy profession may bring on it such torment it becomes professors to take unto themselves an invincible courage and resolve to endure whatsoever by man or Devil can be inflicted A full resolution in this case is of singular use §. 246. Of suffering willingly THE amplification of believers enduring the foresaid torment is set out two wayes 1. By the manâ—…er of their suffering not accepting deliverance 2. By the end which they aimed at a better resurrection Of the Greek word translated accepting See Chap. 10. v. 34. § 129. Of the other word translated deliverance See Chap. 9. v. 13. § 89. This phrase of not accepting deliverance hath reference to their persecutors offering them freedom from those torments in case they would renounce their profession Macc. 6. 21. c. and 7. 24. c. which offer on such condition they would not accept so as this phrase they accepted not is not simply to be taken but relatively to such terms as thy could no way approve This deliverance in this place is taken for setting one free from torment intended The whole phrase in
before we die §. 258. Of the multitudes which persecutors destroyed THE instrument whereby the forementioned slaughter is made is here set down to be the sword which gives an hint that a few Martyrs satisfied not persecutors for slaying with the sword implieth the slaughter of many Witnesse Ahabs persecution which was so great as Elijah thought he had slun all that professed the name of God 1 King 19. 10. Nimrod in this respect is said to be a mighty hunter Genes 10. 9. It is said of Manassah that he shed 〈◊〉 bloud very much till he had filled Jerusalem from one end to another 2 King 2â—… 16. An antient Father said that there was no day in the year except the first of January wherein more than five thousand were not martyred Papists have exceeded Pagans herein witnesse their many cruel massacres in France and other pâ—…aces Witnesse their burning and otherwise destroying houses full barâ—…s full Churches full Towns full Cities full and Countries full of Professors of the truth Their malice and thirst after the bloud of Professors of the saith is unsaâ—…iable The holy Ghost saith of the whore of Babylon that she was drunk with the bloud of Saints Rev. 17. 6. It is said of Nero that he wished all the necks of the inhabitants of Rome to be as one that he might cut them all off at one blow 1. This admonisheth those who live amongst such persecutors and see their brethren martyred before them to be the rather induced to prepare themselves for the like not thinking that persecutors will spare them because they have exercised their cruelty on many others We may as well think that a Wolf will give over worrying sheep because he hath worried many The Wolvâ—…sh nature remaining in him he will take all opportunity of devouring more Commonly Wolves are made the more eager in seeking after others by sucking out the bloud of some so is it with persecutors 2. This teacheth us to be the more earnest with God in calling upon him to restrain the cruelty and unsatiable thirst of persecutors and to keep the remainder of his Flock from their clutches and thereby to shew himself the potent prudent and provident pastor of his sheep A good shepheard knowing the ravenous disposition of a Wolf when he observeth that the Wolf hath wearied some sheep will with more vigilancy keep the other But there is no such shepheard as God onely he exspects that we should take all occasions 〈◊〉 seeking help of him Psal. 79. 1 2. c. Ioel. 2. 17. §. 259. Of flying in time of persecution THE third kinde of sufferings here set down are such as befell Confessors Confessors were such as professed the truth and stood constantly to it but having a â—…air way made by the Divine providence for escaping death made use thereof yet shrunk no whit at all from their holy profession All their sufferings may be comprised under this word wandred about but aggravated by many circumstances which we shall note in order This phrase they wandred about is the interpretation of one Greek compound word The simple verb signifieth to come or go The preposition about It is very well according to the meaning of the word wandred about They could not with safety abide in their own house or home and thereupon went into other places and not knowing where to abide securely they wandred up and down as those that fled from persecution to save their lives Hereupon a question is raised whether a professor of the truth may fly from persecution Answ. Yes he may The Prophets have so done 1 King 19. 3. 〈◊〉 18. 13. Yea God is said to hide his servants from persecutors Ier. 36. 19â—… 6. Many Christians fled from Ierusalem by reason of the persecution there Act. 8. 1. Paul also fled from persecution Act. 9. 25. yea an Angel was sent to free 〈◊〉 out of prison Act. 12. 7. Christ conveyed himself from persecutors Luke 4. 30. Joh. 4. 3. and 8. 59. Yea Christ adviseth his Disciples so to do Matth. 10. 23. Times may alter and more good may afterwards be done The Valiantest Captain that is may see a fit occasion of leaving the Field That which the Apostle said of his continuing to live may be fitly applied to this case To abide in the flesh is more needfull for you Phil. 1. 24. Obj. Christ pronounceth them blessed that are persecuted Matth. 5. 10. c. And Martyrdom procureth a Crown Answ. These are grounds to move Christians to stand stoutly to their cause when they are called though it be by suffering death the case so standing as they must die or deny the truth But as there is a season for all things Eccles. 3. 1. There is a time to fly and a time to die Christ who oft avoided the danger of persecution in the season of suffering would not be disswaded from it Matth. 16. 23. Luke 9. 51. But offered himself thereunto Joh. 18. 4. That we may the better apply this we must duely way and well distinguish these circumstances following 1. The persons Private persons have more liberty than they who have a charge These latter must stand to the utmost even for their charge sake This Christ exemplifieth in a good shepheard Joh. 10. 11. 2. The kinde of persecution There may be a personal persecution against one particular person In this case Paul escaped from those that went about to 〈◊〉 him Act. 9. 29 30. There are also publick persecutions In which professors by standing maintain the cause that is persecuted 3. The condition of persecutors If sheep prove Wolves people that are under good Governors or Ministers prove persecutors of them such shepheards Governours or Ministers by flying do no wrong to their flock and people but good to themselves Thus the Jews even the common sort proved persecutors of Christ therefore he oft avoided their persecution 4. The time Before a professor be taken his hour of suffering is not come In that case he may prudently avoid but being apprehended as a profâ—…ssor he must then stand to it for that event sheweth that then is his hour Luke 22. 53. 5. The means of escaping They must be lawfull such as by the Divine providence are afforded If we use not such means we may seem to neglect Gods providence But to use unlawfull means as breaking Bars of the Prison window foreing open of the doors bribing the keepers or any other like indirect means is to make our selves trespassers of the Law and maleâ—…actors Thus the cause for which we are first apprehended is lost and such suffer as evil doers which is expresly forbidden 1 Pet. 4. 15. Considering that there are cases wherein Professors may avoid persecution and cases wherein they must stand to it 1. Professors are to pray for wisedom and also for a good conscience Both are joyned together by Christ. Matth. 10. 16. By wisedom they may be kept from giving
yet Believers must labour to subdue all the fruits of the flesh and in particular concerning this they must take heed that outward crosses do not too much afflict there Spirits For this end these rules are to be observed 1. Know that God hath an hand in all thy troubles Psal. 39. 9. 2 Sam. 16. 11 12. 2. Get assurance of Gods favour to thee Psal. 23. 1. Hebr. 13. 6. 2. Pet. 1. 10. 3. Acquaint thy self with Gods promises Isa. 43. 2. Hebr. 13. 5. 4. Be instructed in the divine properties 5. Call to mind Gods former works and these both to others Psal. 22. 4. and also to thy self Gen. 32. 10. 6. Possess thy soul with patience Luk. 21. 9. 7. Stir up thy soul with wise expostulations Psal. 43. 5. See the Saints Sacrifice on Psal. 11. 7. § 48. §. 264. Of evill entreating Confessors A Fourth aggravation of the wandring of Confessors is in the last word of this verse which we thus translate tormented It is a compound of a noun that signifieth evill and a verb that in the active signifieth to have and in the passive to be handled According to the notation of it it signifieth be ill handled or evilly dealt withall See more of it on Chap. 13. v. 3. § 28. The signification which our Translators give of it thus tormented is an effect of the intent of the word For they that are ill intreated or ill handled are oft tormented In this sence it may intend such points as were noted on this word tortured v. 35. § 245. We will here handle this word in the proper signification thereof and shew that Saints in their wandring find ill usage So soon as Israel came into the Wilderness the Amalakites set upon them Deut. 25. 17 18. 1 Sam. 15. 2. Edom in the day of Israels affliction ill entreated them Obad. v. 13 14. Amos 1. 11. Ieremy much complaineth hereof Lam. 2. 16. The Apostles wheresoever they came were very ill entreated There is but one naked single simple truth but impiety iniquity falshood error hereâ—…y idolatry and all infidelity are Hydraes of innumerable heads That one truth is light All the forenamed Hydraes and other like unto them are darkness of several kinds to all which light is contrary Therefore all that are of any kind of darkness do mortally hate and abominate both the light it self and all that hold it out which Confessors of the Truth doe wheresoever they goe Now there being in every place some kind of darkness or other how can it be but that Confessors should be every where ill entreated Besides Sathan is the God of this world and his dominion extendeth to every part thereof He hath every where subjects that are guided by his spirit But in Confessors there is the Spirit of Christ which the spirit of Sathan hath from the beginning resisted Gen. 3. 15. How then can such look for any other than ill handling wheresoever they are 1. This should teach Confessors not to be over forward in removing from place to place upon surmise that they may in this or that place be quiet from troubles I will not deny but that in some places they may be more free than in others but to be wholly free they cannot be in any place of this world 2. This instructeth them that are forced to wander in sundry duties 1. To prepare themselves for evill entreatings whithersoever they come 2. Not to think it strange when they meet with them 3. To beare them patiently 4. To get assurance of God's favour 3. This should stir up those that professing the true Faith meet with Confessors that wander to shew them all the courtesy they can and thereby declare that the Spirit of God is as powerfull in them to shew kindness to others that have the same Spirit as the spirit of Sathan can be to do any mischief unto them Of entertaining strangers See Chap. 13. v. 2. § 15 c. See also Chap. 13. ver 3. § 28. §. 265. Of the worlds unworthiness of Saints Hebr. 11. 38. Of whom the world was not worthy they wandred in Desarts and in Mountains and in Dens and Caves of the earth IN the former verse the Apostle having set forth the wandrings of Confessors in habitable places In this verse he further setteth them out in places inhabitable But betwixt them he rendreth a reason of their wandrings in the one and other kind of places in these words Of whom the world was not worthy which in many Greek copies and sundry translations are included in a parenthesis The reason is taken from the worlds unworthiness of them and compriseth a judgment inflicted on the world by this their wandring The reason may be thus framed It is just that they should be estranged from the world of whom the world is not worthy But the world is not worthy of Confessors of the truth Therefore it is just that they be estranged from the world The force of the argument lieth in Gods just judgment against the world manifested by removing such from it as might be means of much good to the world if they were well entertained therein This reason is here inserted to remove an offence which might be taken at the wandring of Confessors For many imagine that they are forced to wander from place to place and are left destitute afflicted and ill intreated of all men because they are an unquiet generation not worthy to live in any society among men To remove this scandal the Apostle setteth the saddle on the right Horse and sheweth that is not any unworthinesse in them but the worlds unworthinesse of them that causeth this distance and separation betwixt them and the world That the forme of this reason may the better appear two points are to be cleared 1. Who are meant by the world 2. How the world is unworthy of confessors Of the notation of the Greek word translated world see Chapt. 4. vers 3. § 29. Of the metonymical acception of the word world for the inhabitants thereof and worser part of them see vers 7. § 32. Here in general it signifieth the company of evil men in the world and in particular such as persecute and evil entreat confessors of the truth In this respect the world is opposed to such as confesse Christ and believe in him Joh. â—…5 18 19. and 17. 14. The word translated worthy is derived from a verb which signifieth to 〈◊〉 and the metaphor is taken from things poised such things as being equally poised carry the same weight in each ballance are counted worthy of one another But such as are not of alike weight are counted unworthy Thus the world is very light in comparison of true believers and therefore not worthy of them They are not worthy in two respects 1. By reason of that worth which is in Saints A true believer by reason of his interest in Christ and of the abode
of the spirit of sanctification in him is more worth than Millions of Worlds as a rich and precious Jewel is of more worth than many loads of filthy mud 2. By reason of that benefit vvhich Saints bring to the places vvhere they are The vvorld through ignorance taketh no notice of that benefit or through obsâ—…inacy scorneth it or through malice persecute them who bring that benefit and thus shew themselves like hogs and dogs and so are not vvorthy the society of Saints In this reason two things are necessarily implied and two others plainly expressed 1. The things implied are these 1. The vvorth and benefit of Saints 2. The vvorlds esteem of them 2. The two things expressed are these 1. The vvorlds vilenesse 2. The judgement following thereon §. 266. Of the word of Saints OF the first point imployed which is the worth and benefit of Saints see Chap. 13. vers 1. § 8. One special ground thereof is Gods favour to them A mortal Kings favour may make a mean man precious and of high account Instance Pharaoh's favour to Ioseph Gen. 41. 40. c. And Darius his favour to Daniel Dan. 6. 3. And Ahashuerosh his favour to Hester and Mordecai Hest. 2. 17. and 9. 4. And the favour of other Kings to their favourites in all ages Much more will the favour of the eternal God Almighty Lord and King of Kings make men precious There is an Hebrew word which fitly answereth to our English word a favourite whereof see Saints sacrifice on Psal. 116. vers â—…5 § 95. 96. Another ground is their Union with Christ As Christ assumed mans nature in general So he hath united in special their persons to that mystical body whereof he is the head they are all called Christ 1 Cor. 12. 12. In this respect they must needs be the most precious Creatures of all A third ground is the aboad of the Spirit of God in them whereby they are enabled to do much good wheresoever they come 1. This is a matter of high admiration and requireth much gratulation 2. It is a great incitement to be of this society and fraternity men vvill serve seven years or more to be of a good Company but what Company like to this 3. This should make us content with this worthy estate and precious condition With what estate shall any be content if not with this The honourable man is in a slippery estate witnesse Haman The rich man holds an Eeâ—… by the tail for Riches fly away as an Eagle Prov. 23. 5. The voluptuous man nourisheth an Adder in his bosom For he that withheld not his heart from any joy discerned all to be vanity and vexation of spirit Eccles. 2. 11. But believers when they wander have cause to be more content than they that dwell in stately Palaces and they that are clothed with Sheeps skins and Goat skins have more cause to rejoyce than Herod in his royal apparrel Act. 12. 21. When they are destitute they have more cause of content than Dives who fared sumptuously every day Luke 16. 19. When they are afflicted they are in a better condition then Belshazzar when he was most merry with his Princes Wives and Concubines Dan. 5. 3 4. When they are evil intreated they are better than they who are applauded as Herod was Act. 12. 22. When they are tormented they are in a better case than they that stretch themselves upon beds of Ivâ—…ry Amos 6. 5. 4. The worth of Saints teacheth them to walk worthy of that worth They must be like the Woman arrayed with the Sun which trampled the Moon under her feet Rev. 12. 1. Their worthy walking is to be heavenly minded and to have an heavenly conversation Their condition calls them to contemne the world and their want of a setled place in this world should put them on to wander heaven-ward And to seek that Citie which is to come So did wanderers of old vers 16. 5. The aforesaid worth of Saints is a great comfort and encouragement against the scoffs and scorns of the men of this world It is enough that whatsoever the world judge of them they are precious in Gods sight That good angels answerably have them in high esteem and that other Saints account them as Gods chiefest Treasure 6. This affords a caveat to the men of this world to take heed of abusing these wanderers These are they of whom the Lord saith Touch not 〈◊〉 anointed Psal. 105. 15. And again He that toucheth you toucheth the apple of mine eye Zech. 2. 8. God may in his unsearchable wisdom suffer his worthy ones to be tried and thereupon suffer adversaries and persecutors to prevail against them for a while but assuredly as Gods precious ones shall not be utterly forsaken so their adversaries shall not go scot-free 2 Thâ—…s 1. 6 7. §. 267. Of the worlds vile esteem of Saints THE other thing implied is the worlds esteem of Saints and that is a base and vile esteem as if they were not to be regarded For the aforesaid instances that they wandered in Sheeps skins c. doth manifest a vile esteem of them They neglected they rejected they ill entreated them Isâ—…mael had a mean esteem of Isaac manifested by mocking him Gen. 21. 9. So had Saul of David 1 Sam. 22. 11 and Michal his daughter 2 Sam. 6. 16. David's oâ—…t complaints hereof Psal. 119. 51. and 79. 4. So Iob Iob 30. 1. c. The Prophets observe this to be the common conceit of the world Isa. 62. 4. Ier. 30. 17. So doth an Apostle 1 Cor. 4. 13. Wofull experience giveth too evident proof of the truth hereof even in these our dayes This is so by reason of many corruptions in the world As 1. Ignorance both of the true worth of Saints and also of Gods high account of them The world is blinde in spiritual matters 1 Cor. 2. 14. 〈◊〉 2. Unbelief The world will give credit to nothing revealed out of Gods word Isa. 53. 1. 3. False principles As false rules of judging which are outward shew sence and worldly glorie The world sets too high a price on external and earthly things 4. Malice This adds much to their blindnesse yea it casts dust upon the eye of their reason It becomes us to take heed of being beguiled vvith the vvorlds esteem and account of men Yea and to take heed that vve be not over credulous in believing the reports that the vvorld giveth and rumours that it spreadeth abroad of Saints What vile reports did they give of John the Baptist and of Christ himselâ—… Mat. 11. 12 19. The like might be exemplified in every age of the vvorld §. 268. Of the Worlds unworthinesse a cause of Saints wandring THE first thing expressed in this reason of Confessors wandring is the vvorlds vileness The vvorld is not vvorthy of them This consequence is confirmed by this direction vvhich Christ giveth to his Disciples
as here from caves of the earth Some Caves were so big as they could lodge fiftie men together 1 King 18. 4. Yea six hundred For David had an Army of about six hundred men 1 Sam. 23. 13. and they were in a cave together When men were in Dens and Caves it was when they durst abide no where else as the Israelites 1 Sam. 13. 6. and the Prophets 1 King 18. 4. Therefore they are said to be hid therein Ordinarily and most usually Desarts Mountains Dens and Caves of the earth are the habitations of wild and savage beasts Mark 1. 13. which implyeth that Confessors of the true Faith have less feared wild and savage beasts than persecuting men for they have fled from the habitation of such men to the habitation of beasts §. 270. Of Confessors keeping out of the sight of Persecutors THE wandring of confessors in places not habited by men such as were Desarts Mountains Dens and Caves of the earth plainly demonstrateth that they lived in such times as they durst not be known where they were This was the case of David 1 Sam. 23 13 16. and 24. 3. and of Elijah 1 King 19. 3 4. And of the hundred Prophets whom Obadiah fed in two caves 1 King 18. 4. and of Ieremiah and Baruck Jer. 36. 26. So of others in others ages This so fell out not upon any guilt or wrong done by them but by the implacable hatred of the world against them Could the men of this world get them into their clutches they would do with them as Doggs do with Hares even teare them all to pieces As Hares therefore and other like creatures keep as much as they can out of the sight of Hunters and hounds So do these keep themselves from the sight of persecutors 1. Papists hence infer that it is lawfull and commendable yea more than ordinarily meritorious to live as Hermites in Desarts Dens and Caves to give themselves as they pretend to contemplation and devotion but to give a full answer to these 1. They clean mistake their grounds For these did not voluntarily affect such places they were forced to do what they did 2. Popish Hermites and Anchorites now dwell by Townes Cities and High-wayes to make a gain to themselves thereby 3. They cast themselves out of all callings whereby they might do more honour to God and good to men than by their pretended devotion 4. Their pretence of private devotion apparently hindereth publick devotion which is more honourable to God So as they come under this censure of Christ Thus have ye made the Commandement of God of none effect by your tradition Matth. 15. 6 7. 5. By Solitariness men make themselves more subject to the Devill Then did the Devill most fiercely set upon Christ when he was alone in the Wilderness Mark 1. 12 13. 2. This admonisheth us to get into acquaintance with God to be well exercised in his Word to accustome our selves unto divine contemplation and meditation to be well instructed in the presence and attendance of Angels or Saints that if we be ever forced thus to wander we may have wherein to solace our selves 3. Hereby we have a warrant of the lawfulness of Saints concealing themselves in time of persecution Prov. 22. 3. §. 271. Of Persecutors cruelty exceeding brute beasts THE places whereunto Confessors wandred being for the most part such as wild beasts doe accustome themselves unto giveth instance that Comfessors of the Truth have less feared savage beasts than persecuting men It is said of Christ when he was in the Wilderness that he was with the wild beasts Mark 1. 13. Cruell men have been resembled to the most cruell beasts as to a Lion 2 Tim. 4. 17. a Woolf a Leopard a Bear an Ape a Cokatrice Isa. 11. 6 7 8. Yea to such beasts as never were Such as are described Dan. 7. 4. c. because they exceed all beasts in savagenes and cruelty 1. Brute beasts make no difference betwixt professors and others they discern not the Image of God in man nor the light of Gods Word which do much incense adversaries of the truth 2. Brute beasts have not that wit to search after such as are out of their sight as reasonable men have nor can they so use the help one of another to find out such as they hate as men can 3. Reason abused and perverted proves the more violent As ordinary men are more violent than beasts to such as they hate so false Christians Dan. 6. 22. Luk. 16. 21. Antichristians have proved more cruell than Pagans 4. Sathan puts on men to mischief more than he puts on brute beasts 1. Herein we may see the power that Sathan takes over men when he is permitted We may also see the depth of the corruption of mans heart when man is left to himself and not restrained In such cases men are worse than brute beasts Mans filthy delight in sin is worse than any beasts delight in any thing 2. Hereupon we see great cause to pray both on our own and others behalf to have our naturall corruption suppressed and altered §. 272. Of the resolution of Hebr. 11. 33 34 35 36 37 38. 33. Who through Faith subdued Kingdoms wrought righteousnes obtained promises stopped the mouths of Lions 34. Quenched the violence of fire escaped the edge of the sword out of 〈◊〉 were made strong waxed valiant in fight turned to flight the Armies of the Aliens 35. Women received their dead raised to life again and others were 〈◊〉 not accepting deliverance that they might obtain a better Resurrection 36. And others had trial of cruel mockings and scourgings yea moreover of bonds and imprisonment 37. They were stoned they were sawed asunder were tempted were stain with the sword they wandred about in Sheep-skins and Goat-skins being destitute afflicted tormented 38. Of whom the world was not worthy they wandred in Desarts and in Mountains and in Dens and Caves of the earth THE summe of these six verses is an enumeration of sundry effects of Faith All which may be brought to two heads 1. Great Acts v. 33 34 35. 2. Great sufferings v. 35 36 37 38. Great acts are in number ten Of them nine concern men and one concemeth women The nine concerning men are these in order 1. They subdued Kingdoms 2. They wrought righteousness 3. Obtained promises 4. Stopped the mouths of Lions 5. Quenched the violence of fire 6. Escaped the edge of the sword In these six there is a distinct mention both of the several acts and also of the subject whereon the distinct acts were exercised 7. Out of weakness were made strong Here one thing is presupposed namely that Believers were weak Another expressed that they were made strong 8. They waxed valiant in fight Here we have an especial property of a Believer Valiant And the extent thereof in fight 9. Turned to flight the Army of the Aliens Here we have 1. The act put to flight
for it §. 275. Of Christ the prime promise THE forementioned vigour of Faith is much amplified in these words received not the promise As the words lie they are a simple proposition and a plain deâ—… of a priviledge but by the inference of the next verse it appeares that they are made a ground of a comparison betwixt Believers that lived before Christ was â—…hibited and Believers that lived after They received not the promise but we 〈◊〉 received it Bring the foresaid simple proposition into a discretive and the â—…plification will more cleerly appear thus Though they received not the proâ—… yet through Faith they obtained a good report Promise is here metonymically taken for the thing promised as oft in this Epistle And the notation of the word promise See Chap. 4. v. 1. § 6. Of the word which we translate received See v. 19. § 100. Of receiving and not receiving promises See v. 33. § 229. Here the word promise being of the singular number implieth some eminent excellent thing promised and this is Christ Jesus himself who is elsewhere set â—…orth under this word promise as Act. 2. 39. and 26. 6. Christ is said to be given according to the promise Act. 13. 23. and Gods promise is said to be fulâ—…led in raising up Jesus Act. 13. 32. Christ must needs be the prime promise in that he is the first promise since Adamsâ—…all â—…all Gen. 2. 15. and in that he is the complement or accomplishment of all other promises 2 Cor. 1. 20. This might be exemplified by sundry promises made in the old Testament and manifested to be accomplished in the New by this and such like phrases All this was done that it might be fulfilled c. Matth. 1. 22. 1. This giveth evidence of the free grace and rich mercy of God in making and accomplishing such a promise It must needs be free in that there could be nothing in man to deserve such a promise Glorious Angels glorified Saints Man in his innocency were not worthy of such a promise much lesse may sinâ—… be thought worthy If Iacob were lesse then the least of Gods mercies much more lesse is he then this the greatest of all 2. The greatnesse of the promise doth manifest and magnifie the rich mercie of God Mention is made of great and precious promises 2 Pet. 1. 4. but in reference hereunto Of all promises this is the greatest and most precious This is that Treasure and Pearle whereof Christ speaketh Matth. 13. 44 46. 3. This promise should make us faithfully promise and vow our selves all that we have and all that we can do unto God 4. This promise gives us good ground in all doubtings when through weaknesse of the flesh we are brought to stagger and to question the truth of any promise to meditate thereon and to reason with our selves from the greater to the less thus God having made good this great promise will not fail of others all depend on this Rom. 8. 32. §. 276. Of Christ the prime promise not received by true Believers OF the Believers before mentioned and of others that lived before Christ was exhibited is is said they that received not the promise that is Saints under the old Testament had not an actuall exhibition of Christ. This was one of the promises concerning which it was said of the Patriarks they received not the promises v. 13. In this respect it is said that many Prophets and righteous meâ—… desired to see those things Math 13. 17. namely Iesus Christ Incarnate Living Preaching working Miracles c. and that the Prophets enquired and searched diligently about those things 1 Pet. 1. 10. Therefore they did not enjoy them God was herein pleased to manifest his wisedom in reserving such a promise to a fulness of time Gal. 4. 4. and that 1. That his goodness might by degrees encrease as the Sun doth and so be the better discerned For by degrees it was more cleerly revealed 2. That so great a blessing might be the more expected enquired after and longed for 3. That the patience and other graces of Saints might be the better exercised 4. That Christ himself might be the more honoured in that he was reserved to the latter age of the world as being a blessing which surpassed all other blessings before it 1. Hereby we have instruction in the nature of Faith which is to rest upon promises for things future as if they were actually accomplished 2. This doth much amplifie the Faith of former Believers in that they did and endured so great things for Christ before they enjoyed him 3. It checks our backwardness and dulness in believing who live in the times wherein the promise may be and is received 4. This should stir us up to seek to excell them in that we have received the promise which they received not §. 277. Of Gods providence in ordering mens different priviledg Hebr. 11. 40. God having provided some better thing for us that they without us should 〈◊〉 be made perfect IN this last verse is laid down the priviledge of believing Christians above believing Jews The author of that priviledge is expresly said to be God God maketh the estates of men to differ That which Eve said of a third Son God hath appointed me another seed insteed of Abel gives proof hereof Gen. 4. 25. So also doth that which is said to Noah finding grace in the eyes of the Lord Gen. 6. 8. And the promise which God made to Abraham Gen. 12. 1 2. And renewed 〈◊〉 17. 20 21. This is most lively exemplified in Isaac's 2. sons even when they 〈◊〉 in their Mothers womb Gen. 25. 23. Matth. 1. 2 3. The Apostle plainly 〈◊〉 the point 1 Cor. 4. 7. Hence it is that they who are called out of the â—…orld are stiled Gods elect or the elect of God Rom. 8. 33. Tit. 1. 1. Col. 3. 12. The truest and highest reason that can be given hereof is here set down by 〈◊〉 word having provided The Greek word is a compound and signifietâ—… 〈◊〉 to the true notation of it to foresee Our last English translators 〈◊〉 noted as much in the margent Now Gods fore sight is operative what 〈◊〉 â—…ore-seeth to be good and meet he effecteth and therefore his foreseeing of 〈◊〉 and that is justly stiled a providing it Thus also the Hebrew word which 〈◊〉 to see being applied to God implieth his providing this or that and 〈◊〉 is translated Gen. 22. 8. 1 Sam. 16. 1. Foresight cannot properly be attributed to God because all things past and 〈◊〉 are present to him But for teaching sake in relation to us unto whom 〈◊〉 are distinct is it applied to God Thus God is said to foresee such things 〈◊〉 â—…e doth determine and decree For distinction sake to our better understandiâ—…g God determining and decreeing such things doth thereupon foresee that 〈◊〉 then will faâ—…l out Yea thereupon he provideth them in their seaâ—… they
Psal. 〈◊〉 7 8 9. Iob 23. 24 25. Lam. 2. 4. This principle is against common sense and natural reason yea against experimentall feeling I may say of them who are perswaded of the truth thereof as Christ did of Peter Flesh and blood hath not revealed it unto you but my Father which is in heaven Matth. 16. 17. The rule according to which natural men judge matters is bodily sight outward sense such experience as flesh and blood useth to take No marvell then though they be so hardly brought to believe this truth This may be a good incitement to labor after faith that we may walk by it rather then by sense §. 49. Of Fathers of the flesh correcting their Children Heb. 12. 9 Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of spirits and live THat which the Apostle had formerly set down simply in reference to God he doth further amplify by way of comparison and that betwixt our earthly Fathers and our heavenly Father The first particle furthermore sheweth that this is a further proceeding in the same point The Argument which the Apostle addeth is taken from the lesse to the greater and it is so layed down as the equity of our duty in enduring Gods chastisement is thereby proved For the Apostle here declareth what subjection nature teacheth Children to yeeld to their earthly Parents even in correcting them Much more ought Gods Word and Gods Spirit teach Saints how to subject to their heavenly Fathers chastisements By Fathers of the flesh he meaneth such as under God are the instruments or means of our bodily and earthly being Our former English hath translated it Fathers of our bodies But the Greek word properly signifieth of the flesh Flesh is oft used to set out our humane nature as Iohn 1. 14. And also our corrupt estate Rom. 7. 18. In both senses it is used Ioh. 3. 6. And in this place may well be so taken as is evident by the opposition of this word Spirit For God is both the Father of our souls Gen. 2. 7. and gives unto us that spirituall estate which we have even the Spirit Iohn 3. 6. In regard of our spirituall estate which is oft called Spirit we are said to be born of God John 1. 13. The opposition thus taken betwixt our corporall and spirituall estate maketh the argument the more evident For if means for our temporall good be well taken much more for our spirituall good Our earthly Fathers are here said to be word for word correctors which is very emphaticall it sheweth that they take that care and burthen upon them to order it as seemeth good to themselves for their Childrens good This description of our Parents on earth taketh it for granted that they can give but an earthly being Hereupon they that come from them are stiled Sons of men Psal. 8. 4. Flesh John 3. 6. Clay Isa. 64. 8. Dust and ashes Gen. 18. 27. 〈◊〉 Job 25. 6. Nothing can give more then it hath But man as a man hath bâ—…t an earthly being 1. This is enough to make men humbly minded 2. In particular this should teach Parents to use all the means they can that their Children may have another being then they have from themselves Hereof see more in Domest Duties Treat 6. Of Parents § 4. This office here attributed unto Fathers to be correctors giveth proof that it is a Parents duty well to nurture his Child and that by correction as occasion requireth See more hereof in Domest Duties Treat 6. Of Parents § 46 c. §. 50. Of Childrens reverencing the Parents that correct them FRom the forementioned office of Fathers about correcting their Children the Apostle maketh this inference We gave them reverence The Greek word is a compound the simple verb signifieth to turn This compound being of the middle voyce signifieth to reverence one which is manifested by turning to him It is negatively used Luk. 18. 2. It here intendeth that filial respect which dutifull Children beare to their Parents It is here brought in as a granted case which the very light and instinct of natute teacheth Children making them so far from disrespecting their Parents or rebelling against them for correcting them as they stand the more in aw of them and are the more fearfull to offend them and carefull to please them Hereupon he thus bringeth it in as a ruled case We gave them reverence So as genuine Children do not the lesse respect Parents for correcting them Correct thy Son and he shall give thee rest Yea he shall give delight unto thy soul Prov. 29. 17. See more hereof in Domest Duties Treat 5. Of Children § 33 34. §. 51. Of God the Father of spirits FRom the forementioned reverence which nature teacheth Children to yeeld to their earthly Parents that correct them the Apostle maketh this inference Shall we not much rather be in subjection to the Father of spirits It is God who is here stiled the Father of spirits and that in opposition to Fathers of our flesh so as hereby he intendeth that God is the author of our spirituall being Iohn 1. 14. Iohn 3. 6. Numb 27. 10. This he is in that 1. He createth immediatly from himself that part of man which is called spirit Gen. 2. 7. Eccles. 12. 7. 2. He worketh in men the gifts of the spirit even that ability which their spirits have to act any thing Exod. 35. 31. Numb 11. 27. Iudg. 13. 25. In this respect God is said to give a spirit to such and such Exod. 31. 3. Numb 11. 25. Iudg. 13. 25. 1 Sam. 10. 9. To be a Father of spirits is a divine work for it is a new creation and in that respect proper to God On this ground 1. Use all means which Gd hath sanctified for obtaining such a spirit as may make us new creatures 2. In the use of means call on God for his Spirit for this he hath promised Luk. 11. 13. 1 Cor. 3. 7. 3. Ascribe the glory of this work to God Rom. 11. 35. 4. Use the Spirit and the gifts thereof to the glory of God 1 Cor. 10. 31. §. 52 Of subjection to Gods Correction THat which is required of us by reason of the foresaid prerogative of God that he is the Father of spirits is that we be in subjection to him Of the emphasis of the Greek word be in subjection See Chap. 2. v. 5. § 43. And Domest Duties on Eph. 5. 22. Treat 1. § 12. It hath here an especiall reference to Gods correction that we should humbly 〈◊〉 patiently penitently endure the same This is expresly enjoyned Iam. 4. 〈◊〉 1 Pet. 5. 6. The Scripture doth plentifully note out the disposition of Gods people in this 〈◊〉 as of Aaron Lev. 10. 3. of Eli 1 Sam. 3. 18. of David 2 Sam. 15. 26.
styled burnt-offerings Levit. 1. 3. c. were burnt to typifie the tormenting death of Christ For what is more tormenting then burning The Paschal Lamb was rosted to typifie as much Exod. 12. 9. Of the outward and inward torments which Christ endured at his death See Ch. 2. v. 9. § 76. By this instance we may observe that not only the Sacrifices themselves but also the manner of offering them up the places where they were offered and burnt and other like circumstances were typical So in other types both the substance and circumstances prefigured their truths The Paschal Lamb typified Christs Sacrifice 1 Cor. 5. 7. and the prohibition of breaking a bone Exod. 12. 46. foreshewed that not a bone of Christ should be broken Iob. 19. 36. Of Rules to finde out the truth of types See Ch. 4. v. 8. § 50. §. 128. Of Christs fulfilling Types Verse 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the Gate FRom the former legal Rite of burning the beasts bodies without the Camp the Apostle maketh this inference Wherefore Iesus also c. This particle of inference Wherefore implieth a reason why Christ suffered as he did namely because so much was under the Law prefigured concerning him So as Christ purposely did and endured what was before signified of him and that by types promises prophecies or any other way Hereupon it is that the Evangelists do oft use this phrase That it might be fulfilled of the things which were done by and about Christ. Israels coming out of Egypt was a type that Christ should come out from thence and the Nazarens were types of Christ. Therefore Christ was brought out of Egypt and dwelt in Nazareth that those types might be fulfilled Mat. 2. 15 23. Christ was born of a Virgin that the promise thereof might be fulfilled Mat. 1. 22. Christ commanded them whom he cured that they should not make him known that a Prophecy tending to that purpose might be fulfilled Mat. 12. 16 17. This was to shew that 1. Christ was the truth and substance of types promises and prophecies 2. Christ was of old prefigured to the Jews though obscurely 3. Jesus in whom we believe is the true Messiah whom the ancient Jews expected 4. God is true and faithfull in the accomplishment of what he makes known before-hand This gives good ground of searching into the legal types to finde out the truth comprized under them Hereof see Ch. 8. v. 5. § 13. The like may be applied to promises and prophecies of Christ. This 〈◊〉 plain clear accomplishment of the types promises and prophecies under the Law concerning the Messiah in Iesus doth much aggravate the blindnesse of minde and hardnesse of heart that hath possessed the Jews that have lived since these accomplishments §. 129. Of the meaning of Heb. 13. 12. THe truth of the legal types is here styled Iesus for all of them did in something or other prefigure Christ. So many were the Offices which Christ undertook so many were the things that he did so many were his sufferings in soul and body so many are the benefits that we reap by Christ as it is not possible for one type to set them all out Therefore there were very many some to set forth one thing others to set forth other things See Ch. 7. v. 3. § 22. Of this title Iesus See Ch. 2 v 9. § 73. Ch. 3. v. 1. § 29. The particle translated Also is the ordinary copulative Conjunction AND. In this place it carrieth emphasis and implieth that not only the type but the truth also was carried without even Jesus himself Though he were Iesus the Saviour of man yet was he so basely dealt withall as to be carried out of the City The end of Christs suffering and that according to the Type is thus expressed That he might sanctifie the people with his own bloud Of this word Sanctifie See Ch. 2. v. 11. § 101. Christ is said to sanctifie both by purging them from their sins Ch. 1. v. 3. § 27. and also by conferring grace upon them Iohn 1. 16. Both these joyned together under this phrase Purge your conscience from dead works to serve the living God Chap. 9. v. 14. For there is a merit and a vertue that issueth from the death of Christ. By the merit sins are purged by the vertue grace is conferred So as both Justification and Sanctification are here comprized under this word sanctifie They who partake of this benefit are styled The people Of the notation of the Greek word See Chap. 4. v. 9. § 57. Of the reasons of using this title See Ch. 2. v. 17. § 181. The means whereby the foresaid blessing was obtained is said to be bloud namely bloud shed which implieth death for life is in the bloud Gen. 6. 9. So as Christ died to sanctifie us See Ch. 9. v. 12. The bloud wherewith he sanctified us is said to be his own even that which came out of his own body This is here expresly set down to put a difference between the type and the truth and that in two respects 1. In that the Priests used other bloud then their own 2. In that that other bloud was the bloud of beasts But Christs bloud was his own and that was the bloud of God Act. 20. 28. Of this difference See Ch. 9. v. 12 13 14. Thus is this phrase his own bloud answerable to this himself whereof see Ch. 1. v. 3. § 20. This word suffered being spoken of Christs death sheweth that it was a suffering death See Ch. 2. v. 9. § 76. The place where Christ suffered is said to be without the gate A Gate is taken for that which affords a passage for ingress into and egress out of a place which is compassed about with wals or other fences It is taken 1. Properly for a material Gate Luke 7. 12. 2. Metaphorically Thus a Gate is applied to Heaven and hell Matthew 7. 13 14. 3. Metonymically for such as passe thorow a Gate Mat. 16. 18. 4. Synecdochically For that whole place whereof it is a Gate So here for the City Ierusalem For Christ suffered without that City The visible occasion of Christs suffering without the City was the Jews malice against him who accused him of high-Treason against Caesar and would give Pilat the Judge no rest till he had adjudged him to be crucified By this means it was that Christ suffered without the Gate For all notorious malefactors as they judged Christ to be were put to death without the City instance the two thieves that were crucified with Christ Mat. 27. 38. The Jews themselves did use to put to death notorious malefactors without their Tents before they dwelt in walled Cities and without their Cities when they dwelt in them God himself commanded that a blasphemer should be stoned without the Camp Levit. 24. 14. Acâ—…an was put
merit thereby a reward of God is so far from well-pleasing God as it makes it most abominable in his sight The ground of their gross errour resteth upon a phrase of the Vulgar Latine which is incongruous and barbarous The Rhemists thus translate it word for word God is premerited Hence they inferre that good works are meritorious As the phrase both in Latine and also in English is such as no true and skilfull Grammarian would use so their observation thereupon is such as no sound and Orthodox Divine would raise Against this arrogant position of merit See The whole Armour of God Treat 2. Part. 4. on Eph. 6. 14. § 7. §. 147. Of the Resolution and Observations out of Heb. 13. v. 15 16. 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name 16. But to do good and to communicate forget not for with such sacrifices God is well-pleased THese two verses declare Evangelicall sacrifices Thereabout observe 1. The inference in this word of reference Therefore 2. The substance which setteth out 1. Duties to be performed 2. A motive to enforce the same The duties are of two sorts One respecteth God v. 15. The other respecteth man v. 16. That which respecteth God is 1 Propounded 2. Expounded In propounding the duty six points are expresly set down 1. The kinde of duty Sacrifice of praise 2. The act or performance of it Offer 3. The persons who are to perform it all sorts of Christians Let us 4. The object or person to whom it is to be performed To God 5. The Mediator by whom it is to be tendred Christ By Him 6. The time how long Continually The exposition is 1. Generally hinted in this phrase that is 2. Particularly expressed And that 1. Metaphorically in this phrase Calves of our lips 2. Plainly Wherein we have 1. The act enjoyned Giving thanks 2. The object To his Name In setting down the duty which respecteth men we may observe 1. The connection of this duty with the former by this particle But. 2. The description of the duty it self Wherein we have 1. A caution forget not 2. A distinction of the duty in two phrases 1. Do good 2. Communicate The motive is implied in this causall particle FOR and expressed in the words following Wherein is set down 1. The kinde of motive God is well-pleased 2. The object thereof with such Sacrifices Doctrines I. Use must be made of Christ. That is Christ must be so used as he undertaketh for us He undertaketh to be an Altar Therefore we must offer on him II. Saints are Priests These are they to whom this duty of a Priest is enjoyned Let us offer III. There are spirituall sacrifices These words sacrifice v. 15. and sacrifices v. 16. are spiritually to be taken IV. Praise is a speciall Evangelicall sacrifice It is here so set down in the first place Sacrifice of praise V. God is the proper object of praise It must be offered to God VI. Praise is to be given to God through the mediation of Christ. This phrase by Him hath reference to Christ. VII Praise is a duty to be performed continually So much is here plainly expressed Of all these seven Observations See § 142. VIII An instructers minde is fully to be expressed This phrase that is intendeth as much IX Praising of God must be published They must be the fruit of our lips See § 143. X. Confessing God is a giving thanks The expression of the Greek word which signifieth to confess by giving thanks intends as much See § 144. XI Thanks must be given to God as known by name This expression of the object of thanksgiving to his Name implies thus much See § 144. XII One duty must not cause another to be neglected This is gathered from this particle But. See § 145. XIII Men are backward to works of charity This made the Apostle say forget not See § 145. XIV Charity is a good work It is here styled to do good See § 145. XV. What we have we must communicate to others This other phrase to communicate intends as much See § 145. XVI God is will-pleased with what he requireth This is a generall intended under this phrase God is well-pleased See § 146. XVII Praise and charity in speciall please God These are the particulars which are here said to please God See § 146. XVIII All manner of Christian duties please God This particle of reference such implieth other-like duties besides those which are named See § 146. XIX We must aim at pleasing God This is the main scope of inducing this reason implied under this causall particle for See § 146. §. 148. Of Obedience and Subjection to spiritual Guides Verse 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you THE Apostle here returneth to the duty of people towards their spirituall Guides Somewhat he spake thereof beâ—…ore v. 7th but that was in reference to such Guides as were departed The Guides which here he speaketh of were such as were then living among them Fitly he puts the duties to these Guides in the last place because they might further instruct them in other points which were not set down in this Epistle This Epistle is a very large one and the duties which we owe to God and man are very many Therefore the Apostle having set down such as he thought most meet to be set down in an Epistle for others refers them to their living Guides to be further instructed by them as occasion should serve and thereupon adviseth them to obey such The word translated Them that have the rule over you is the very same that was used vers 7. § 96. The points there noted thereabouts may here be applied The Verb translated Obey properly signifieth to be perswaded of a thing Rom. 8. 38. This may have reference either to the Minde or to the Will of man He that is perswaded in his minde believes the truth of it Act. 17. 4. He that is perswaded in his Will obeys it Act. 5. 36. It implieth such obedience as ariseth from a mans being perswaded of the truth equity and goodnesse of the thing for a man in his will yieldeth to that which to him seemeth good The other word translated Submit your selves is a Compound The simple Verb signifieth to yield or give place as Gal. 2. 5. The Preposition with which it is compounded signifieth under This Compound implieth such a subjection as an inferiour who counts himself under another yields to him who is over him This word is here only used in the New Testament It being added to the other may imply the manner of obedience which is a reverend and due
§ 177. XXV Everlasting praise is due to Christ. This phrase for ever and ever ' imports as much See § 177. XXVI What is prayed for must be believed The addition of Amen intends as much See § 177. §. 180. Of the Apostles earnest desire of his peoples using their best endeavour Verse 22. And I beseech you brethren suffer the word of Exhortation for I have written a letter unto you in few words THis English copulative And is in Greek the ordinary conjunction of opposition BUT which implieth that something is here wanting over and above that which he had declared before which was that God himself wrought in them that which was well pleasing in his sight But here he implieth that to Gods work their endeavour must be added See Ch. 4. v. 11. § 63. As if he had said Though God work in you every good work yet you also must do that which belongeth unto you you must suffer the word of Exhortation This advice the Apostle enforceth by a pithy and meek entreaty thus I beseech you This is the very same word that he used v. 19. § 158. b There it was used on his own behalf He there beseecheth them to pray for his own restoring Here he beseecheth them to do that which was needfull and usefull for themselves even for their own spiritual edification Hereby he giveth instance that Ministers must be as carefull to stir up people to seek their own good as to seek the good of their Ministers He that on his own behalf earnestly desired his people to strive in prayer to God for him Rom. 15. 30. thus expresseth his earnest desire of them to seek their own spiritual good I beseech you brethren by the mercies of God c. Rom. 12. 1. And in another place I I beseech you brethren by the Name of our Lord Iesus Christ c. 1 Cor. 1. 10. 1. There lieth as great a charge upon Ministers for the good of their peoples souls as of their own souls Ezek. 3. 17 18 c. 2. Herein they shall shew the sincerity and ardency of their affection towards their people as he who said My hearts desire and prayer to God for Israel is that they might be saved Rom. 10. 1. And again I could wish that my self were accursed from Christ for my brethren Rom. 9. 3. Yea further thus I will very gladly spend and be spent for you 2 Cor. 12. 15. 3. They shall hereby get to themselves the greater comfort in this world Philippians 4. 1. And the greater reward in the Kingdome of Heaven Dan. 12. 3. Blessed are they who are of the minde of this Apostle to beseech their people about those things which concern their spiritual edification and eternal salvation See more hereof on Ch 6. v. 11. § 76 77. To enforce his earnest desire herein he useth this affectionate title brethren Hereof see Chap. 3. vers 1. § 3 4. § 181. Of suffering the word of Exhortation THat which the Apostle earnestly beggeth of those Hebrews is thus expressed Suffer the word of Exhortation The Noun translated Consolation is derived from the Verb which signifieth beseech Hereof see Ch. 6. v. 18. § 144. It is sometimes translated Consolation or Comfort 2 Cor. 1. 3 4. and sometime Exhortation Rom. 12. 8. This phrase Word of Exhortation is used Acts 13. 15. It is called word of Exhortation because exhortation useth to be given by word of mouth Here this phrase may be taken for all manner of Instruction whether Information Direction Admonition Incitation Consolation or any â—…er the like The Verb translated suffer is usually applied to such things as seem to a mans affection somewhat grievous or distastefull but yet in his judgement suffered or born with It is used of Christs suffering the weaknesses and unbelief of his Disciples yet was some grief unto him yet he suffered them and saith How long shall I suffer you It is sometimes translated to endure 2 Tim. 4. 8. Sometime to bear with Acts 18. 14. Sometimes to forbear Ephes. 4. 2. Here it implieth that they were somewhat offended at the Apostles manner of instructing them so as they did not so well take it as they should Or at least he feared that they might distaste it For he had been both earnest and severe in his Reproofs and Exhortations He intimateth That they had forgotten the Exhortation Chap. 12. 5. That they had need of patience Chap. 10. 36. That their hands hung down and their knees were feeble Chap. 12. 12. But especially his Apostolical severity is hinted Chap. 6. 1 2 c. Chap. 10. 25 26 c. Thereupon he is in the close of this Epistle very earnest with them to suffer the word of Exhortation This implieth a backwarâ—…sse in people to receive that Word which is delivered unto them though it bâ—…â—…or their own spiritual good Prophets and Apostles much complain hereof Deutey 29. 4. 2 Kings 17. 14. 1 Corinth 4. 18. Phil. 3. 18. This therefore is a very needfull Caution and for making the right use thereof people ought to be well perswaded of their Ministers of their good will towards them yea and of their desire of their best good They ought to be like the Thessalonians who received the Word which they heard not as the word of men but as it is in truth the Word of God 1 Thess. 2. 13. §. 182. Of the meaning of these words I have written to you in few words THe reason which the Apostle renders to enforce his desire is thus expressed For I have written a letter unto you in few words This phrase I have written a letter is the interpretation of one Greek word which is a compound The simple Verb signifieth to send The Compound to send to Matth. 21. 34 36. Now because men by letters do use to send their minde to others this word is vsed to set out a mans writing of a letter and thus translated write Acts 15. 20. A Noun hence derived signifieth a letter or an Epistle Col. 4. 16. Of the word translated in few words See Ch. 2. v. 7. § 59. This Noun words is not expressed in the Greek but necessarily understood and well supplied The force of the Apostles reason may sundry wayes be enforced As 1. Though his Epistles were long for it is the longest of all the Apostles Epistles except that to the Romans and the first to the Corinths yet the exhortations of this Epistle were but few for it is spent for the most part in matters of Doctrine and in that respect they might the more patiently bear his exhortations 2. His exhortations were but few and short in comparison of their need for he might have filled large Treatises with his exhortations if he had enlarged them according to their need Now seeing he had so contracted himself and called out such only as he thought most needfull and usefull and comparatively were but
〈◊〉 〈◊〉 Attica infleâ—…io 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the notation of this word See cha 4. v. 9. â—…â—…57 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Christ suffered by his temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself 〈◊〉 Why Christ was tempted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 18. A perfect transition a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The inference Due regard to all that Christ hath done for us Omnia bonuâ—… appetunt Ethic l. 1. c. 1. Not to regard him who hath done much good for us is a note of ingratitude Iuuiâ—…s in sacriâ—… Paral. lib. 3. â—…n Heb. 3. 1. Brethren here not according to flesh Brethren here in a spiritual sence How all Christians are brethren Why all brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duties of brethren See ch 10. v. 19 §. 52. How to insinuate into anothers soul. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the derivation and notation of this Greek word See ch 2. §. 100. The Heathen in regard of that esteem which they had of their gods stiled them The holy Ghost Dan. 4. 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holinesse imputed Holinesse 〈◊〉 in men by the Spirit Holinesse no 〈◊〉 of boasting Why they calâ—… Holâ—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judge accordinâ—…â—…o proâ—… Justifie not the wicked Perverse censures Diaâ—…olicall censures The holy like God Holy fitted foâ—… glory Holiness makes the greatest difference Holiness the greatest glory in heaven Holiness the glory of Gods excellencies a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi gloria The profit of holiness The necessity of holiness a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectaculum a gazing stock a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notation of this word calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers acceptations of calling c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinct kinds of calling Externall calling Internall calling d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Authour of Saints calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The procuring cause b The Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the called are set out are passive and imply that the called are at first patienâ—… Instrumental causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur quae supra caelos sunt ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae supcr terram Why heavenly calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3. 17. 17. 5. 18. 12. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3. 16. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examination aâ—…out our calling Signs of Saints calling â—… Illumination 2. Sense of sin 3. Detestation of sinne 4. Renovation 5. Contempt of the world 7. Enduring afflictions 1. Errours confuted 2. Humiliation for the misery of the uncalled 3. Aberrations from our calling 4. Many admirable things in our calling 5. Gratulation for our calling 6. Consolation from our calling 7. Contentation arising froÌ„ our calling Our calling must be made sure 1. Walk worthy of God c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Particular virtues of him that hath called us to be shewed forth 2. Bâ—… conformable to the Word of God d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Walk as advanced to an high calling Ends of Saints calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculari d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers must call on people to consider Consideration helped 1. By meditation 2. By conference Excellencies of Christ to be considered The Scriptures set out Christ. Why Christ called Apostle Christ made known Gods will Christ immediatly called Priviledges of Christs Apostleship Hear Christ. Speciall dutieâ—… by vertue of Christs Apostleship 1. Obey 2. Beleeve 3. Reverence 4. Abide 5. Draw on others 6. Detest other doctrine 7. Seek grace 8. Depend on Christ. 9. Adhere to the truth 10. Fear Christ had the most excellent Functions in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ able to perform all a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 3. v. 15. §. 144. * See Chap. 2. v. 12. §. 117. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fault to forbear profession a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Name Jesus most used by Jews Christ by Christians a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX Christos meos Why titles of two languages given to Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein faithfulnesse consisteth Christs eye was on him that appointed him Why Christ had his eye on God How we may approve our selves to God Gal. 1. 10. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arians Argument refuted b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father appointed the Son to his Function How the Son of God was appointed to his Function Christ to be respected as appointed of God Who not appointed of God to be Ministers of God Who appointed by God Pastors and Teachers Ministers under the Gospel Ministerial abilities Requisites for a right Ordination Efficacy a ratification of a faithful Minister Duties to such Ministers as God appoints Dâ—…ract from none Notation of Moses name a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…raxit See the Churches Conquest on Exo. 17. 9. §. 9. Who meant by house b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods people are Gods house d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moseâ—… faithfull to God and man a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How we may be faithful as Moses and Christ. Christs excellency works consideration a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 7. v. 4. §. 31. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jews that preferred Moses before Christ blinded They who prefer Moses before Christ know not the difference betwixt them
God See Sect. 87. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Certe quidem * See chap. 1. v. 6. Sect. 72. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demost Sic apud Thâ—…id Xenoph Platan aliosque veteres authores post 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 addi solet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jus juâ—…aÌ„dum indicat What is comprised under blessing How temporall things a curse to wicked ones Gods reward makes blessed What blessednesse is Many things concur to blessednesse Blessednesse in the beginning and encrease of it Every grace in every Saint Blessednesse in perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Ethic. Nicom l. 1. c. 1. Doubling a word or phrase is emphaticall God blesseth abundantly * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beatitudines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beatitudines tuâ—… Psal. 128. 1 2â—… Abraham a publick person 〈…〉 Blessing proper to the faithfull Seek to be of Abrahams seed Abraham to be set before us Abrahams seed have cause to be 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Abraham saw his seed multiplied Many children a blessing Seek children of God Praise God for children Give your children to God Many shall be saved a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Of patience See v. 1â—… Sect. 86. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Of perseverance See chap. 3. v. 6. Sect. 68 c. Abrahams long enduring c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad De simplici verbo vide c. 8. v. 6. Sect. 23. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Temporall blessings which Abraham enjoyed Spirituall blessings which Abraham obtained Eternall blessings which Abraham obtained a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Expectando expeâ—…avi a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Discontentednesse at Gods time Vers. 15. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In swearing God conforms himself to man Mans swearing approved Swearing in all ages lawfull Swearing manifesteth respect to God and man a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Attestor I call to witnesse Or I affirm upon witnesse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iuramentum delatum ab alio impachem An oath imposed A free oath Iuramentum assertorium A testifying oath Iuramentum promissorium A promising oath A publick oath A private oath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. Phys. l. 2. c. 3. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two enâ—… of a promissory oath Two ends of an assertory oath k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why men rest in an oath l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Many cases in which an oath requisit Anabaptists argum out of Maâ—… 5. 34. answered a Doway Divines in their Annot. on Gen. 4â—… 15 Ubi usus adfuerit libeâ—…i arbitrii licet votam continentiae suscipere Bellarm. de Monac l. 2. c. 35. Licet filiis invitis parentiâ—…us ingredi religionem Bellarm de Monac l. 2. c. 36. Obedientia religiosa rectè vovetur Bellarm. de Mon. l. â—… c. 21 What equivocation is Arrius equivocated Camdeni Annal Anno Do. 1570. An. R. Eliz. 12. Gravissimum peccatum est falsa jurare quo citius cadit qui consuevit jurare Aug. Epist. 89. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods will the cause of mans good God doth willingly what he doth for man a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods tender respect to mans weaknesse See v. 13. Sect. 100. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ostendere c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are heirs of the promise The extent of this word heires All believers heires None but believers are heires The vain confidence of Jewes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods counsell immutable h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Freedom and immutability may stand together How God is said to repent a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mutavit sententiam non consilium Gods promises and threatnings have their limitations Gods word in reference to secondary causes Creatures variable Diu deliberandum quod semel statuendum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpono me d Interposuit Vulg. Lat. Fideiusset Beza a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods oath immutable See Chap. 4. v. 3. Sect. 26. Gods promise immutable Motive to believe a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Mentiâ—…i est contra mentem ire d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 3. 7. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. â—… 44. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heinousnesse of unbelief Motive to believe Ministers must be sure of the truth they preach Heinorsness of lying a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith freeth from fear a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Strong consolation very usefull a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 City of refuge a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 20. Sect 157. Hope of worldings Hope of heaven makes bold a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reward may be aimed at Cautions about alming at reward All reformed Churches 〈◊〉 that reward may be aâ—…med at Bellarm. de iustificat l. 5. c. 8. Hope an Anchor Hope an Anchor of the soul. Hope keepâ—… safe a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Labe facto eveâ—…to c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians safety depends on assurance of hope a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉