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 ââ¦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 beââ¦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 ââ¦ecompence therefore Whereas before she had lived ninety years without haââ¦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 ââ¦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 ãâã but
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 ââ¦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 coââ¦ched under Types THe other day here mentioned is that which hath been four times before insisted upon Sââ¦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 ãâã time was not the only day wherein rest was to be found nor that rest which ãâã gave in ãâã the only rest to be sought after The day for seeking the rest here intended began when God made this ââ¦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 legââ¦ll types Their circumcision was The putting off the body of the sinnes of the ãâã 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 ãâã 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 liââ¦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 ãâã 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 ãâã 1. When they were performed in hypocrisie and shew only In this respect God thus upbraideth the ãâã 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 ââ¦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 ãâã 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 ãâã 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 ãâã unto God a more excellent sacrifice then Cain Heb. 11. 4 His saith had an ãâã upon Christ the truth not simply upon the sacrifice that was offered Abraâ⦠saw Christs day Joh. 8. 56. Moses esteemââ¦d the reproach of Christ great ãâã 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 ãâã 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 ãâã 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 ãâã joyned with this woââ¦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 pââ¦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 ãâã woââ¦keth patience Jam. 1. 3. Hereupon ââ¦e that believeth will not make haste Isa. 28. 16. The honest and good heart having heard the word keeps it and brings forth ââ¦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. ââ¦9 and children of promise Gal. 4. 28. And they who enjoy it are said to receââ¦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. ââ¦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 ââ¦se 18. 3. To give proof that there is no ground of title in our selves nor title of birth ââ¦x of desert nor of purchase by our selves 1. On this ground we may with the more stedfast faith expect this inheritance A ãâã 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 seââ¦eth to his seal that God is true Joh. 3. 33. But on the contrary ââ¦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 whââ¦le Arââ¦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 ââ¦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 atââ¦ning Faith and Patience What zealous followers should we be of them who thorow Faith and Patience inherit
the Churches Conquest on Exod. 17. 11. § 43. There is no grace wherein and whereby God is more honored then by Faith Heereof see more in the whole Armour of God on Eph. 6. 16. § 7. Great also is that good which Faith bringeth unto man see ibid. § 8. Besides Faith of all graces doth most strip a man of self-conceipt For boasting is excluded by the Law of Faith Rom. 3. 27. Faith is as an hand stretched out to receive what a man knowes he hath not of himself yea it is stretched out as far as God himself Hereby the believer giveth evidence 1. That he needeth such and such blessings 2. That they are not to be had in himself 3. That they cannot be received from any creature If they were he would not reach out his hand so far beyond all creatures Faith therefore so drives a man from himself and from other creatures as it maketh him rest wholy and only upon God This teacheth us how to make our appearing before God acceptable to him and withall how to make our prayers powerfull and prevalent with him namely by Faith Faith resteth on Christ for acceptance with God and faith is to prayer as fire to powder See hereof the Churches Conquest on Exod. 17. 11. § 43. There also are directions given for exercising faith in prayer The Apostle amplifieth this gift of faith by this property thereof full assurance In this assurance consisteth the excellency of faith Such a faith had Paul Rom. 8. 38. and Abraham Rom. 4. 21. and Iob 19. 25. and the disciples of Christ Iohn 6. 69. Yea and all sound Christians 1 Iohn 4. 16. Obj. These had an extraordinary spirit Ans. The Apostle indefinitely saith of all sound Christians We have the same Spirit of Faith 2 Cor. 4. 13. Papists make this a doctrine of presumption others of desperation To these both may this text be opposed Papists are ignorant of the ground of assurance which is not simply in faith as an act of ours but in Gods promises and the truth of them It is not in our holding Christ but as is it an evidence of Christs holding us Rom. 8. 39. 39. If the differences betwixt faith and presumption be duely weighed we shall finde that assurance is farr from presumption Of the difference betwixt these See the whole Armour of God on Eph. 6. 16. Treat 2. Part. 7. Of Faith § 88. Those other which make assurance a doctrine of desperation do not well weigh the degrees of assurance For so much as there is of the truth of Faith so much there is of assurance Of a strong faith there is a full assurance of a weake faith but a weake assurance even such as may stand with doubting Hereof see the whole Armour of God on Eph. 6. 16. § 39. This teacheth us to use all means whereby we may attaine to this assurance A direction for attaining hereunto is set down in the Churches Conquest on Exod. 17. 11. § 43. §. 66. Of Conscience and the evill thereof THe third vertue required for a right manner of drawing neere to God is Sanctiââ¦ie which is thus expressed having our hearts sprinkled from an evill conscience and our bodies washed with pure water This sheweth that sanctification consisteth in the renovation of soul and body The former is set down in these words having our hearts sprinkled c. The latter in these and our bodies washed c. The heart is the innermost part of a man as hath been shewed Chap. 3. v. 8. § 79. It is here put for the whole soul of a man as is evident by the other part of a man from which this is there distinguished namely the body He useth the plurall number hearts because he giveth his advice to many even to all that professe the Christian faith This metaphor of sprinkling hath reference to the Law whereby blood and water were sprinkled upon persons uncleane to clense them See hereof Chap. 9. v. 13. § 71 72. A right applying of Christs blood to sinful souls is hereby intended Foâ⦠nothing but Christs blood can cleanse mans heart from sin To be sprinkled from an evill conscience is by sprinkling to be freed or cleansed from an evill conscience To shew that his own heart needed clensing as well as others he useth the ãâã person plurall our hearts The filth from which he would have the heart to be clensed is here stiled ãâã evill conscience Of the notation of the word conscience of the nature of it of the kindâ⦠of it Good Evill and renewed and of the extent of it See Chap. 13. v. 18. § 155. The Conscience is evill when through sluggishnesse it neglecteth to performe the dutie for which it was placed in man which was to check him and restrain him from sin or otherwise iâ⦠so out of measure clamorous as it bringeth man to dispaire By this description it appeareth that the very heart is polluted See Chap. 3. v. 1â⦠§ 127. But withall it is here manifested that the blood of Christ applyed unto us clenseth us from the pollution of conscience As is shewed Chap. 9. v. 1â⦠§ 82 83. How great a benefit this is iâ⦠made evident in the recovery from Apostacy on ãâã 15. 31. § 21. Where the damage of a restlesse and senselesse conscience is discovered The evill of no other power of the soul can more to the full set out mans misery then the evill of conscience The conscience iâ⦠evill in two respects 1. In regard of the quality of it for as all other powers of soul and parts of body it is deprived of that integrity wherein it was first created and also depraved with a contrary qualitie The depravation thereof is manifested either by not doing that dutie which properly belongeth to it or by doing it amisse 2. In regard of the object when there remaineth evil in the soul for the conscience to work upon that past present future yet the conscience doth not that work which it should For sin past and present it believes not the pardon of them And as for sin to come there remaines a purpose to continue in it as Ier. 44. 17. and so no reâ⦠Thus is conscience accessary to all the evill of a mans soul and in that respect very evill in it self Hence it followeth by just consequence that it is necessary that a mans soul be pââ¦ged from an evill conscience They who have retained an ill conscience have bââ¦n much blamed 1 Tim. 4. 2. Tit. 1. 15. But men have rejoyced in the testimony of a good conscience Heb. 13. 18. and of a clear conscience Acts 23. 1. and of â⦠pââ¦re conscience 1 Tim. 3. 9. with such kinds of conscience an evil conscience cannot stand no more then darknesse with light There can be no peace where there is an evill conscience Isa. 57. 21. The terror of an evill conscience will manifest its self either
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. § ãâã 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 ãâã 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 ãâã 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 ãâã the promises which they received not v. 13. In Christ are hid all the ãâã 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 ââ¦ope for This giveth an answer to those that make temporal blessings the onely ground ãâã 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 ãâã 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 cââ¦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 tââ¦ings not seen The noun translated evidence is derived from a verb thââ¦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 ãâã 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 ââ¦surrection There are also many things present that are not seen as Christs ââ¦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 ãâã them in Heaven So as faith works assurance This Apostle attributes full ââ¦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 ãâã 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
witness so by faith he commended himself to God even when he was under his Brothers hands as Steven did when the malicious Jews stoned him Act. 7. 59. and thereupon God took special care of him to testifie not onely of his gifts while he lived but also of his innocency in his death and causeth all to be remembred in his Church throughout all generations §. 15. Of the Resolution of and Observations from Hebr. 11. 4. IN this verse is a commendation of Abel's faith His faith is commended two waies 1. Comparatively 2. Simply The comparison is betwixt him and his Brother Wherein observe 1. The persons set down by their names Abel Cain 2. By their act Herein observe 1. Wherein they agreed 2. Wherein they differed They agreed 1. In their act They offered unto God 2. In the subject-matter of the act a sacrifice They differed 1. In the matter of their sacrifice implyed in this word of comparison more excellent 2. In the manner of offering Abel did it by faith Cain not so The commendation of Abel's faith simply set down is by witness This is twofold partly while he was alive partly after he was dead The former is 1. Propounded 2. Amplified and that by two waies 1. By the subject-matter which was witnessed This is double 1. Concerning his person that he was righteous 2. Concerning his gifts 2. By the Author of the witness God testifying The testimony given after he was dead is set out two waies 1. By the evidence of his innocency he speaketh â⦠By the continuance thereof in this particle yet Both these are amplified by the ground of them which was faith in this reâ⦠by it Doctrines I. Gods truth in accomplishing his word is to be remembred The meaning of this name Cain importeth thus much II. Mans vanity is to be oft considered The meaning of this name Abel importeth so much III. The Church is an antient society it hath been from the beginning of the world That which is here noted of Cain's and Abel's offering implyeth that the first Family that ever was was a Church IV. Gods Church did ever consist of a mixed society There were good and ãâã persons in it This was evidenced in the first Church that ever was V. It is faith that commends a man and his actions Thus is Abel here commended VI. Believers will offer what is due to God It is here said of Abel he ofâ⦠unto God VII Expiation for sin was sought by Believers from the beginning of the ãâã Abel by offering a sacrifice shew'd as much VIII An Hypocrite may perform external worship So did Cain For this particle than taketh it for granted that Cain offered IX Hypocrites can be at some cost with God For Cain offered X. Hypocrites can bring to God of that which is their own For the Historie ââ¦stifieth that Cain brought of the fruit of the ground whereof he was a tiller Gen. 4. 2 3. XI Believers give their best to God This is implyed under this comparative more excellent and expresly set down in the Historie Gen. 4. 4. XII Abel's sacrifice was more excellent XIII Faith addeth worth to the duties we do By faith was Abel's sacrifice ãâã greater XIV Grace followeth not external privileges Cain was the elder but Abel the better Prov. 12. 26. See § 11. XV. Faith is a means of gaining good testimony By it Abel obtained witness XVI Men may in this world be righteous So was Abel XVII Mens persons are first approved of God God witnessed that Abel was righteous thereupon his sacrifice was accounted excellent The Lord had respect ââ¦nto Abel and his offering First to his person then to his service Gen. 4. 4. XVIII God will that Saints know his mind This was the end of Gods testifying of Abel XIX Gifts may by men be given to God Abel gave gifts to God XX. Saints are subject to death It is here said of righteous Abel that he was dead XXI Saints are subject to a violent death Abel was slain by his Brother Cain Gen. 4. 8. XXII Saints live after death That particular of Abel's speaking being dead giveth proof to this general XXIII Innocent blood cryeth for vengeance after it is shed This is one respect wherein Abel is said to speak being dead In reference hereunto the difference is made betwixt the blood of Christ and the blood of Abel Heb. 12 24. XXIV Cry of blood continueth to the worlds end This particle yet intends as much XXV Faith causeth a good memorial after death By it Abel still speaketh §. 16. Of Enoch and his name Hebr. 11. 5. By faith Enoch was translated that he should not see death and was ãâã found because God had translated him For before his translation he ãâã this testimony that he had pleased God THE second Worthy produced for exemplification of the vertue of Faith is Enoch He was indeed the seventh from Adam Iude v. 14. And ãâã doubt but that Adam himself and the five betwixt Adam and Enoch were all pious men and believers But the Holy Ghost having recorded no memorable effects of their faith the Apostle passeth them over See v. 32. § 192. After Enos was born it is said that then began men to call upon the name of the Lord Gen. 4. 26. But it is not said that Enos brought them so to do Therefore that act cannot properly and necessarily be applyed to him From the Apostle's passing over so many betwixt Abel and Enoch and others in other places we may inferr That it is a point of wisdom to content ãâã selves with such matters as the Holy Ghost hath thought meet to relate This is to be wise or to understand according to sobriety Rom. 12. 3. The particular person here commended is Enoch This is an Hebrew name derived from a verb that signifieth to dedicate and may be interpreted dedicated His condition did fitly answer his name For of all the Patriarchs he was most especially dedicated to God as the testimony of his walking with God and of Gods taking him to himself giveth evidence There were others of his name as Cain's first son who also gave the same name to a City that he built Gen. 4. 18. And Abraham's Grandchild by Keturah Gen. 25. 4. and Reuben's eldest son Gen. 46. 9 But the translating of that Enoch which is here mentioned sheweth that it is he which was the seventh from Adam who is here meant The same faith before spoken of even a justifying faith resting on the promised Messiah is here without all contradiction meant For by it ââ¦he pleased God §. 17. Of Enoch's translation THE evidence of Enoch's faith is thus expressed Enoch was translated Of the meaning of the word see Chap. 6. v. 17. § 135. And Chap. 7. v. 12. § 67. It is applyed sometimes to things translated from one kind or condition unto another as where it is said the Priesthood was changed Heb. 7. 12. And the Galatians were
to the Lord. Work must be done before reward can be expected See Chap. 10. v. 36. § 136. That which Enoch did is expressed under this phrase pleased God The verb is a compound The simple verb out of which it is compounded signifieth to please Gal. 1. 10. The preposition with which it is compounded signifieth well So as it addeth much emphasis to the word and implyeth that Enoch was very circumspect over himself and carefull in all things to do that which was acceptable unto God that was well to please him This word is used to set out Gods approbation of works of Mercy Chap. 13. v. 16. § 146. Enoch did the rather please God because he walked before God and that continually for so much doth that Conjugation wherein the Hebrew word is expressed imply as is largely shewed in the Saints sacrifice on Psal. 116. 9. § 58. Enoch had God alwaies in his eyes whether he were alone or in company about duties of piety or other affairs Thereby he was moved carefully and conscionably to avoyd what might be displeasing unto God and diligently to do what was agreeable to the will of God To give further evidence to the truth hereof it is said that he had testimony hereof The same verb in Greek is here used that was before used v. â⦠§ 6. and taken in that sense He had the testimony of Men and God Of Men by bearing witness unto him and highly esteeming him Of God by an inward witness of Gods Spirit in his own Conscience and by Gods approving him Enoch in his life-time prophesied of the coming of the Lord to Judgement Iude v. 14. Whereby it appears that he had the Day of Judgement in his mind and by a consideration thereof he might be the rather moved to seek in all things well to please the Lord. §. 20. Of the Resolution of and Observations from Hebr. 11. 5. IN this verse we have a Reward of Enoch's Faith Hereof are two parts 1. The kind of reward 2. The ground thereof The kind of reward is 1. Propounded in this phrase he was translated 2. Amplified by the End and by the Author of his translation In declaring the End is set out 1. The extent of his translation he was so translated as he should not see death 2. The evidence thereof He was not found The Author of his translation was God who is here named to manifest the truth thereof Because God had translated him In setting forth the ground of his reward is declared 1. What Enoch had done he had pleased God 2. The time when he did it before his translation 3. The evidence thereof he had testimony Doctrines I. Faith bringeth reward By Faith Enoch had the reward here mentioned II. To be translated from Earth to Heaven is a great reward In this sense it is here set down III. The best livers are not the longest livers Enoch was one of the best of the Patriarchs that lived before the Flood yet lived the fewest years of them all IV. It is a great favour to be exempted from death Herein God testified his favour to Enoch V. They who are in Heaven cannot be found on Earth Enoch being translated was not found VI. God can give extraordinary rewards This reward was extraordinary therefore it is said that God translated him VII Work is before reward So much is here expressed VIII They that please God shall surely be rewarded This is here noted as the ground of Enoch's reward IX Who walk with God please him This appears by the Apostle's interpreting Enoch's walking with God to be a pleasing of him X. They who please God shall not want witness Enoch which did so had testimony thereof §. 21. Of pleasing God by Faith Heb. 11. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him THis verse hath especial reference to the last clause of the former verse and is a proof of this main point That Enoch by faith pleased God The argument is drawn from the impossibility of the contrary It is impossible without faith to please God Therefore Enoch who had this testimony that he pleased God had faith Faith in this place is to be taken as it was in the first verse and in other verses following and in all those places it is taken as here for a justifying Faith as the effects thereof following in this verse do prove Of this word impossible see Chap. 6. v. 4. § 38. Here it is taken on supposition of mans corrupt nature So corrupt is man in soul and body in every power and part of either and so polluted is every thing that passeth from him as it is not possible that he should of and by himself do any thing that is acceptable unto God but Faith looketh upon Christ applyâ⦠Christ and his righteousness and doth all things wherein he hath to do with God in the name and through the mediation of Jesus Christ. Thus man by faith pleaseth God Out of Christ which is without faith it is impossible ãâã please God This manifesteth an absolute necessity of Faith See the whole Armour of God Treat 2. part 6. on Eph. 6. 16. § 8. of Faith That which is not possible to attain unto is to please God As the English so the Greek word translated to please is the same that was used in the former verse and here taken in the same sense with the same emphasis It implyeth a performance in the agent or him that doth a thing and an acceptance in the object or him to whom it is done That object is here implyed under this relative him which hath reference to God mentioned in the last words of the former verse and in the clause next following in this verse for it is God whom Enoch pleased whereof this verse is made a proof and it is he whom we ought all to please There are four things which must concurr to please God all which are accomplished by faith and by nothing else 1. The person of him that pleaseth God must be accepted of God Unto the pure all things are pure Tit. 1. 15. God had respect unto Abel Gen. 4. 4. 2. The matter that pleaseth God must be agreeable to his will Hebr. 13. 21. The Apostle thereupon exhorteth to prove what is the good and acceptable and perfect will of God Rom. 12. 2. 3. The manner of doing that which pleaseth God must be with due respect to God and that is in these and other like particulars 1. In obedience to God because he hath commanded it In this case we must say as Peter did At thy word I will do it Luk. 5. 5. This is to do it for conscience sake and for the Lords sake Rom. 13. 5. 1 Pet. 2. 13. 2. In humility denying of our selves and all conceit in our selves as he that
God to be a Rewarder The Apostle setting this down as a duty giveth evident proof that reward may be aimed at See Chap. 6. v. 15. § 149. §. 24. Of seeking God THE persons that may expect reward from God are thus set down Them that deligently seek him This is the interpretation of one Greek word but a compound one The simple verb signifieth to seek Mattâ⦠7. 7. The preposition with which it is compounded signifieth out The compound signifieth to seek out to seek till one find to seek earnestly and diligently Thus men are said to seek after the Lord Act. 15. 17. and the Prophets are said thus to seek after the salvation promised 1 Pet. 1. 10. To express the Emphasis of the word our English Translators insert this adverb diligently To these is the reward here appropriated Moses doth to the life thus express this point If thou shalt seek the Lord thy God thou shalt ãâã him if thou seek him with all thy heart and with all thy soul Deut. 4. 29. In reference to the reward here appropriated to such it is said They that seek the Lord shall not want any good thing Psal. 34. 10. 1. Let none but such expect reward from God 2. Let this stir us up to use our best endeavour so to find the Lord as we may ââ¦est upon him and make him our reward Of Mans endeavour after that which is for his own advantage see Chap. 4. v. 11. § 63. §. 25. Of the Resolution of and Observations from Heb. 11. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him THis declareth the benefit of Faith This is 1. Propounded 2. Confirmed In propounding of it there is set down 1. The matter wherein that benefit consisteth that is to please God 2. The necessity of the means for attaining that benefit This is set down in two negatives Without it it is impossible The Confirmation is taken from the reward of Faith For attaining hereunto two acts of Faith are set down 1. To believe that God is God This is amplified two waies 1. By the person that so believes He that cometh unto God 2. By the necessity of it in this word MUST 2. To believe that God is a Rewarder This is amplified by the object or persons whom he rewardeth them that diligently seek him Doctrines I. By Faith men please God This is here taken for granted II. There is a necessity of using warrantable means It is impossible otherwise to prevail III. Men have access to God This is here taken for granted under this phrase He that cometh to God IV. God is to be believed to be as he is This phrase That he is intends as much V. It is no arbitrary matter to believe in God aright A must is put upon it It is a bounden duty VI. God is the Rewarder This must be believed VII God rewardeth such as seek him This is here plainly expressed VIII God must be sought out The Emphasis of the Greek word implyes as much We must do our uttermost in seeking him till we find him IX Men may aim at reward in approaching to God For he that cometh to God must believe that he is a Rewarder §. 26. Of Noah and his Faith Hebr. 11. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an ââ¦rk to the saving of his house by the which he condemned the world and became heir of the righteousness which is by Faith THE third Worthy produced for exemplification of the vigour of Faith is Noah who lived in two ages of the world before the Flood and after the Flood He lived six hundred years before the Flood Gen. 7. 6. and three hundred and fifty after the Flood Thus he lived in all nine hundred and fifty years Gen. 9. 28 29. The name of Noah properly signifiest rest A reason of the name is thus given He shall comfort us Gen. 5. 29. The name is taken out of the two first letters of that word which signifieth to comfort Others read that phrase translated he shall comfort us thus he shall give us rest both tend to the same end This name was given by a Spirit of Prophecy for by building the Ark ââ¦e brought refreshing comfort and rest to the world and that in these respects 1. Thereby was afforded a lively type of Christ who is the comfort and rest of man 2. By Noah was the Seminary of the World and Church preserved This was a matter of great comfort and rest 3. By the sacrifice which he offered up God smelled a savour of rest Gen. 8. 21. 4. To him God renewed a Covenant of rest and peace no more to dââ¦own the World Gen. 9. 9 11. Thus if ever any name were fit and answerable to the intent thereof this was In setting out the Faith of this noble Patriarch who was the last of the old World and the first of the new World many memorable Histories are ãâã and elegantly couched in few words That Noah's Faith was a justifying and a saving Faith is evident by producing it as he did the faith of the Elders of Abel and Enoch for proof of the saith described in the first verse Obj. The main thing for which Noah's faith is commended is but a temporary deliverance Answ. 1. Justifying faith even in temporal blessings eyeth God as a Father in Christ and receiveth the things of this world by a right from Christ and as a pledge of heavenly things 2. The Ark in making whereof he testified his faith was an especial type of Christ and his preservation from the Flood a type of redemption from damnation and of eternal salvation So as his faith was fixed on Christ and on salvation by Christ. 3. The Apostle inferreth that he became heir of righteousness which is by faith and that must needs be a justifying and saving faith §. 27. Of Noah's Faith about things not seen upon Gods warning THE ground of Noah's giving that evidence of Faith which is here set down is thus expressed being warned of God This phrase is the interpretation of one Greek word whereof see Chap. 8. v. 5. § 14. It sheweth that his faith was founded on the manifestation of Gods will Of the many waies of revealing Gods will see Chap. 1. v. 1. § 11. Gods will revealed hath ever put on Saints to give evidence of their Faith for it is the proper ground of Divine Faith This was the ground of Abraham's Faith Gen. 15. 6. and of the Faith of the Israelites Exod. 4. 31. and of the Gentiles Act. 15. 7. God himself is the supreme Lord over all and his Word is the highest and surest truth that can be whereunto all ought to subject themselves and they who well know him will upon his warning in Faith
by reason of his supreme authority and of his power to work the ãâã mischief The Kings wrath is as the roaring of a Lion Prov. 19. 12. And ãâã of death Prov. 16. 14. Thââ¦s then the courage of Moses is amplified by a gradation 1. He feared not man 2. He feared not the greatest of men a King 3. He feared not that which most affrights men the wrath of a King It was his faith in God that expelled this fear of man ãâã greatest fears affright not believers for what cause of greater fear could ãâã be than the wrath of such a King as Pharaoh was See more hereof ver 23. â⦠ãâã §. 149. Of a Believers remaining invincible TO shew that it was no blockish stupidity nor obstinate impudence that ãâã such a resolution in Moses as not to fear the wrath of the King the ãâã thereof is thus rendred for he endured as seeing him who is invisible The argument is taken from the difference betwixt God and man for this phrase who is invisible is a description of God The argument then may be thus framed He that can see him that is invisible will not fear the wrath of a ãâã King But Moses saw him that was invisible Therefore he would not fear c. In setting down this reason There is another act of Moses thus expressed He endured This verb is derived from a noun which signifieth strength power courage so as the word of this text endured implyeth that Moses continued resolute and unmoveable he was no whit daunted but retained aâ⦠invincible courage By this we see that a true and sound faith makes the Believer invincible so as no cause of human fear will daunt him He that said even in reference to God Though he stay me yet I will trust in him had such an invincible spirit Iââ¦b 13. 15. So in reference to man had Daniels three Companions Dan. 3. 17. This is to the life expressed by him that said In all these things we are more thaâ⦠Conquerors through him that loved us For I am perswaded that neither death nor life nor Angells c. shall be able to separate us from the love of God Rom. 8. 37. c. True faith never faileth but retaineth a perpetual vigor and thereupon it maketh men endure and remain invincible Here behold the reason of mens fainting upon violent opposition and of shrinking in their heads through continuance of such opposition They either have not or exercise not faith as they should They acquaint not themselves with the grounds of faith which are Gods properties promises and performances If thou faint in the day of adversity thy strength is small Prov. ââ¦4 10. The day of adversity is the time to act faith if then a man faint when he should most manifest his faith there may be just suspition of the truth or at least of the vigor of his faith §. 150. Of believers seeing God THE ground of Moses enduring as he did is thus set down as seeing him who is invisible Of the word translated seeing see Chap. 2. ver 8. § 68. and ver 9. § 72. It is here set down in a participle of the present tense to dââ¦clare a continued act This seeing must needs be meant of a spiritual sight by the eye of the soul which is faith For he whom he eyed is said to be invisible but an invisible thing cannot be seen with a corporal eye That would imply contradiction For that which may be discerned with a bodily eye is visible But visible and invisible are contradictory This particle as is premised not by way of diminution as if it were a ââ¦ming to see but rather by way of amplification For 1. This particle doth sometimes imply an identitie and realitie of a thing and it is used to set forth the perspicuity and clearness thereof as where it is said The glory AS of the onely begotten Son of God John 1. 14. 2. It implyeth a kind of spiritual rapture as if Moses had been rapt into the highest Heaven and there beââ¦eld God himself incouraging him in what he did This act of Moses giveth an instance of the vertue of faith which is to set a man always before God A true believer is like Enoch who walked with God and that continually as the emphasis of the Hebrew word implyeth Gen. 5. 24. I have set the Lord always before me saith a Believer Psal. 16. 8. It was Abrahams speech The Lord before whom I walk Gen. 24. 40. God is the proper object of faith The object wherein it delights the object on which it rests The object from whom it expects every good thing the object to which it returns the glory of all Here behold the reason of a Believers courage The world wonders at it and ãâã for it seeth not him whom Believers see Gods presence is that which emboldneth Believers as here Moses was emâ⦠thereby See more hereof Chap. 13. v. 6. § 78. §. 151. Of seeing him who is invisible ãâã attribute invisible is derived from the former word translated seeâ⦠for a privative particle is joyned with it so as it implyeth the contrary to ãâã even that which cannot be seen ãâã Epithite is attributed to God Col. 1. 15. 1. Tim. 1. 17. and that in a ãâã respect 1. In regard of the Divine substance which is spiritual Every spirit is invisiâ⦠ãâã 24. 39. Much more the purest Spirit of all â⦠In regard of a divine property which is to be incomprehensible in which ãâã Christ saith No man hath seen God at any time John 1. 18. And he is ãâã ãâã dwell in the light which no man can approach unto 1 Tim. 6. 16. 1. This is a strong argument against all the conceits of Anthropomorphites ãâã ãâã make God like unto man See more of those Chap. 1. v. 10. â⦠133. â⦠It is as strong an argument against all representations of God God himâ⦠ãâã presseth this Argument Yee saw no manner of similitude on the day that ãâã ãâã spake unto you Deut. 4. 15. â⦠It is also against all apprehensions in the mind of God in the likeness of ãâã ãâã object 4 It shews that we must conceive God as he is revealed in his word He beâ⦠ãâã is an object not for the eyes but for the eares not for the brain but ãâã ãâã heart The mysterie of Unitie in Trinitie and the divine properties duely ãâã in the mind will raise up a great admiration and an high esteem of ãâã and a due respect towards him â⦠This invisibility of God doth not keep him from seeing us Though visible ãâã cannot see things invisible yet he that is invisible can and doth see them ãâã visible The eyes of the Lord in every place behold the evill and the good ãâã 15. 3. No obstacle hindereth the sight of him who is invisible How ãâã this stir us up so to carry
Eph. 1. 17. We are of our selves blinde and without the spirit of illumination may soon be drawn into one or other of these divers doctrins The other Epithete is strange That is counted strange which is not usual with which men are not acquainted or whereof they have not heard before Thus the Athenians counted the doctrine of Iesus and of the resurrection a doctrine of strange gods Act. 17. 18. For Jesus and he put to death and raised again was such a God as they had not heard of before About Religion and matters of faith that is counted strange in Gods Church and among Gods people which is not grounded on Gods Word For Gods Word is that ââ¦whereupon the Church groundeth all her Doctrins and acknowledgeth none for sound but that which is thence raised The fire which Nadââ¦b and Abihu offered before the Lord is called strange because it had not Gods warrant but was against his Word In this sense mention is made of strange incense Exo. 30. 9. and of strange apparel Zeph. 1. 8. Thus the doctrins against which this Apostle fore-warned these Hebrews were such as had no warrant in Gods Word and which Gods Church had neither acknowledged nor received That we be not carried about with strange doctrins we must be well exercised in Gods Word and make that a touchstone to try doctrins thereby There is no better way to discover strange doctrins The danger of divers and strange doctrins giveth proof That Toleration of divers Religions in one and the same Church and State is intolerable This is the root that beareth gall and wormwood Deut. 29. 18. It is that root of bitternesse which will trouble men and desââ¦le many Heb. 12. 15. It makes much against Gods honour the good of Church in general and the particular Members thereof yea against those that maintain divers doctrins and against such as are without the Church 1. In regard of God All divers and strange doctrins impeach some divine truth or other Now Gods truth is most precious to him He cannot endure to have it any way impeached 2. The Church is the pillar and ground of truth 1 Tim. 3. 5. The Oracles of God are committed to her How can she then but be accounted unfaithfull if she tolerate divers and strange doctrins Doth she not herein make her self accessory both to the fault and punishment Christ had a quarrell against Pergamus because she had there them that held the Doctrine of Balaam Revel 2. 19. 3. Particular Members of the Church are in great hazard to be carried about with these doctrins as was shewed § 114. One scabbed sheep may soon infect a whole flock False doctrine is like levn which soon leveneth the whole lump 1 Cor. 5. 6. Christ therefore is very earnest in disswading from such leven Mat. 16. 6. An Apostle saith that false teachers will draw many after them and that many will follow their pernicious wayes 2 Pet. 2. 1 2. 4. They that teach divers and strange doctrins bring upon their souls their own and others bloud In this respect such doctrins are called damnable and the the broachers themselves are said to bring upon themselves swift destruction 2 Pet. 2. 1. 5. They who are without the Church by divers doctrins and by the divisions that in the Church are raised thereabout are still kept out and have the greater dislike of Church courses wrought in them In this case Eliahs expostulation must take place How long halt you between two opinions 1 King 18. 21. If the Religion which ye professe be the truth follow it If the Popish Religion or any other be the truth go after it Be not carried about with divers and strange doctrins This Admonition discovereth another pernicious conceit which is That a man may be saved in any Religion This conceit will soon carry men about with divers doctrins But if Christ be the only foundation of salvation and if that doctrine which is not built on this foundation be divers and strange surely a man can be saved in no other Religion then that which is built on this foundation If this conceit of being saved in any Religion were sound what need such care be taken for finding out and maintaining the true Religion Why do any suffer for the same As the Apostle implieth concerning the Resurrection that if there be no Resurrection we are of all men the most miserable 1 Cor. 15. 19. So I may say in this case If a man may be saved in any Religion Martyrs were of all men the greatest fools But he that hath prepared a Crown for them accounteth them the wisest of all § 116. Of Good and the divers acceptions thereof THat divers and strange doctrins may be the better avoided the Apostle expresly sheweth what is that true sound saving doctrine which is to be entertained This he styleth Grace and the more to commend it he premiseth this Preface It is a good thing that the heart be established with Grace This is a forcible motive to take heed of being carried about with divers doctrins It is therefore inferred with this causall particle FOR. If it be a good thing to be established with grace then it cannot be good to be carried about with divers doctrins Good is an extensive word and applied to sundry desirable things It is used to set out 1. That which is upright right and righteous 1 Sam. 12. 23. Psal. 125. 4. 2. That which is profitable and beneficial Gen. 2. 18. 3. That which is delectable pleasant and sweet Cant. 1. 3. 4. That which is great large and abundant 2 Sam. 6. 19. 5. That which is excellent Mat. 17. 4. 1 Tim. 3. 1. 6. That which is seasonable 2 Sam. 17. 7. 7. That which is prosperous 1 Kings 22. 13. 8. The truth and substance of legal types and shadows Heb. 9. 11. 10. 1. 9. The blessings of this world Psal. 4. 6. 1 Ioh. 3. 17. 10. True happinesse Deut. 30. 15. In most of these respects may this Epithete Good be here taken but especially for that which is profitable extending the profit here intended to the profit of the soul That it is here thus to be taken is evident by the Apostles inference of a contrary effect upon a contrary cause thus Meats have not profited This positive Good is oft used comparatively for better as if he had said It is better that the heart be established with grace then with meat Thus is this positive translated Mark 9 42 45 47. The expression of it in the positive Good is an Hebraism and carrieth emphasis and it is here fitly translated according to the letter of the original This is a strong inducement to observe the duty here set down that it is good so to do This inducement is oft and much pressed by the Psalmist both on his own behalf as where he saith I will praise thy Name O Lord for it is good Psal. 54. 6. and also on
say unto you I say unto all may be applied to the Epistles of the Apostles For in them they intended the good of all Christians The particular inscription of their Epistles to particular Churches or persons was as the ordinary dedication of books to particular persons which are intended to the good of all St Luke dedicated his histories of the Gospel of Christ and Acts of the Apostles to one man and by name to Theophilus yet he intended them to the good of all St Paul in that Epistle which he directed only to Titus by name concludes with this generall benediction Grace be with you all Tit. 3. 15. The Epistle to Philemon was written upon a speciall occasion yet so carried as sundry generall instructions meet for all Christians to know are couched therein All Christians therefore are to read and hear the Epistles of the Apostles as heedfully as they were bound to do unto whom in speciall they were directed As for this Epistle to the Hebrews it may seem in sundry passages thereof to be written by a propheticall spirit to meet with sundry heresies that were in future times to be broached rather then such as at that time were discovered such as these A true reall propitiatory sacrifice to be daily offered up yea such a sacrifice to be unbloody Sonnes of men to be sacrificing Priests properly so called Many Intercessors and Meaiators to be under the Gospel and sundry other which have been published by Papists long since this Epistle was written So as this Epistle in sundry respects may be as usefull to us who live in the time of Popery and are much infested with popish heresies as to the Hebrews if not more Hitherto of the Title §. 9. Of the Occasion of this Epistle THe occasion of this Epistle was two-fold 1. The immortall and insatiable malice of the unbeleeving Jews against all that professed the Name of Christ. 2. Their inbred superstition about the Mosaicall rites So implacable was their hatred of all that maintained the Christian faith as in that cause they spared not their own countrymen 1 Thes. 2. 14. St Paul while he was of the Jewish religion was highly esteemed of Priests Rulers and other Jews but when he became a Christian none was more fiercely and violently persecuted then he So dealt they with all that were of that faith and where they had not sufficient power of themselves they stirred up the unbeleeving Gentiles against all that professed the Christian faith especially if they were Jews Acts 142 19. Hence it came to pass that these Hebrews to whom in particular this Epistle was directed suffered much for their profession sake Chap. 10. 32 c. wherefore to encourage them unto all perseverance in the faith and to keep them from apostasie and falling away from the truth received the Apostle wrote this Epistle which is filled with many forcible encouragements and with terrible denunciations of sore vengeance against Apostasie St Pauls words were of old said to be thunders which is most true in this Epistle where he writes against apostasie Chap. 6. v. 4 6 8. and Chap. 10. v. 26 27 27 28 c. and Chap. 12. 25 29. This was one occasion of this Epistle to uphold them in the Christian faith 2. The Jews that lived after the truth of the Mosaicall Types was exhibited were notwithstanding so superstitiously and pertinaciously addicted to those legall rites as they would not endure to hear of the abrogation of them but in maintenance of them rejected the Gospel Yea of those that beleeved in Christ many thousands were too zealous of the Law Acts 15. 5 and 21. 20. Wherefore to root out that conceit the Apostle writes this Epistle whereby he proves that by bringing in the new Testament of the Gospel the old Covenant of the Law was abrogated and that the Law could not make perfect Chap. 8 and 9 and 10. And this was the other occasion of this Epistle §. 10. Of the Scope and Method of this Epistle THat main Point which is aimed at thoroughout the whole sacred Scripture especially in the new Testament is the principall scope of this Epistle and the main mark whereat the Apostle aimeth therein namely this that Iesus Christ is the alsufficient and only Saviour of man This was the Summe of the first Promise made to man after his fall Gen. 3. 15. This was the truth of all sorts of Types whether they were choice persons sacrifices sacraments sacred places sacred instruments sacred actions or any other sacred things This was the substance of the Prophecies that were given by divine inspiration This was intended by the great deliverances which from time to time God gave to his Church and people This was the end of writing the History of Christ by the Evangelists This is the summe of the Sermons of the Apostles recorded in the Acts and the ground of all their sufferings This is also the summe of their severall Epistles That this may the more distinctly clearly and fully be demonstrated the Apostle doth to the life set out Christs two Natures divine and humane in one Person his three Offices Princely Propheticall and Priestly together with the excellency and sufficiency of them To this do tend all the divine Instructions Refutations Exhortations Consolations Denunciations The severall points of this Epistle may all be comprised under two heads 1. Grounds of Faith 2. Rules for Life The grounds of faith are laid down from the beginning of the Epistle to the 22th verse of the 10th Chapter Yet sometimes he falleth into pertinent digressions by way of Exhortation Consolation and Reprehension to make them thereby to give the more diligent heed to those grounds of faith The Rules for Life are set out in the latter part of the 10th Chapter beginning at the 22th verse and in the three last Chapters The Grounds of faith are all about Christ. These are 1. Summarily propounded in the three first verses 3. Largely amplified in the other parts of this Epistle In the first generall Proposition these grounds of faith are noted 1. Christs divine nature This is manifested in this Title Sonne and in this divine work making the world v. 2. 2. Christs humane nature This is intimated under this phrase purged our sinnes which presupposeth bloud for bloud only purgeth sinne chap. 9. 22. and bloud demonstrateth Christs humane nature 3. The distinction of Christs Person from the Person of the Father This also is cleared by the Title Sonne in this particle By twice used in the second verse and by those phrases Brightness of his glory Image of his person 4. The Union of Christs two Natures in one Person This phrase By himself purged our sinnes declares the sufferings of his humane nature and means it of his divine nature in one and the same person 5. His Princely or Regal Office This is set out in these three phrases Heir of all things Upholding all things by the might of his
conferred Fitly is this added to the former to shew that Christ was so far from being vanquished and swallowed up by his sufferings for our sinnes as thereby way was made for an entrance into the highest degree of glory that could be attained unto §. 31. Of Christs sitting and standing in Heaven THe Apostle in setting down the high degree of Christs exaltation well poised his words for every word hath its weight This He sate down importeth high Honour and a setled continuance therein Sitting is a posture of dignity Superiors sit when inferiors stand Iob. 29. 7 8. Thus is the Ancient of dayes said to sit and ten thousand thousands ministring spirits to stand before him Dan. 7. 9 10. In way of Honour is the Highest thus set out He that sitteth upon the Throne Rev. 5. 13. In this sense saith God to his Sonne Sit at my right hand Psal. 110. 1. The authority also and power which Christ hath over all is hereby noted For in this sense is this phrase oft used as Psal. 9. 4. and 29. 10. and 47. 8. Rev. 21. 5. Obj. Christ is said to stand on the right hand of God Acts 7. 55. Answ. Divers phrases may be used of the same thing in divers respects and imply no contradiction For first to speak according to the letter a King may be said to sit on his Throne because that is his ordinary posture and to stand at some speciall times as Eglon arose out of his seat when Ehud said to him I have a Message from God to thee Judg. 3. 20. There are three limitations wherein different acts cannot be attributed to the same thing 1. In the same part In the very same part a man cannot be sore and sound 2. In the same respect A man cannot be alive and dead together in the same respect but in different respects one may be so For she that liveth in pleasure is dead while she liveth 1 Tim. 5. 6. 3. At the same time One cannot sit and stand together at the same time at severall times he may Again To take this phrase metaphorically as it is here to be taken Christ may be said to sit to shew his Authority as before and to stand to shew his readiness to hear and help In this respect did Christ most fitly present himself standing to Stephen Acts 7. 55. Sitting doth further set out continuance in a thing Where Iacob saith of Ioseph His bow SATE in strength we fitly according to the true sense translate it thus his ââ¦ow ABODE c. Gen. 49. 24. In like manner where Moses saith to Aaron and his sonnes ye shall SIT at the dore of the Tabernacle seaven dayes We according to the true meaning of the word in that place thus turn it ye shall ABIDE Lev. 8. 35. Standing also importeth as much namely continuance and perseverance in a thing To express this emphasis of the word we do oft translate it thus stand fast as 1 Cor. 16. 13. Stand fast in the faith And Gal. 5. 1. Stand fast in the liberty c. where the original Greek saith of the devil Ioh. 8. 44. he STOOD not in the truth our English hath it thus he ABODE not c. Wherefore by both these metaphors sitting and standing Christs abode and continuance in Heaven as our high-Priest Prince and Prophet and that for us is plainly set out And to shew that this his abode and continuance hath no set date this indefinite and everlasting phrase for ever is in other places added as Chap. 7. 25. and 10. 12. Finally these metaphors note out Christs rest and cessation from all his travels labours services sufferings and works of ministry which on earth he underwent Christ is now entred into rest and so sitteth This implieth that nothing now remaineth more to be done or endured for purchase of mans redemption his sacrifice was full and perfect Therefore going out of the world he saith It is finished Joh. 19. 30. §. 32. Of the Divine Majesty TO amplifie the forementioned Dignity and Soveraignty of Christ the place where Christ sitteth is set out in two phrases 1. On the right hand of the Majesty 2. On high By the Majesty is meant God himself as more plainly is expressed in other places where Christ is said to be at the right hand of GOD Rom. 8. 34. and to be set down on the right hand of God Heb. 10. 12. â Majesty importeth such greatness and excellency as makes one to be honoured of all and preferred before all It is a little proper to Kings who in their dominions are above all and over all By way of excellency a King is stiled Majesty it self as when we speak of a King we say His Majesty when to him Your Majesty A word like to this coming from the same root is translated magnificence which also is applied to God and translated as the word here Majesty 2 Pet. 1. 16. To none can this title be so properly applied as to God himself for all created greatness and excellency is derived from and dependeth upon Gods greatness and excellency Whereas Majesty is attributed to created Monarchs it is because they bear Gods image and stand in Gods stead In this respect they are also stiled Gods Psal. 82. 6. In this place this Title is used 1. To set out the high and supream Soveraignty of God importing him to be King of Kings and Lord of Lords For to speak properly God only hath majesty and therefore by a property is stiled the Majesty 2. To magnifie the exaltation of Christ which is to the highest degree that possibly can be even to the right hand of Him or next to Him that only and justly is stiled the Majesty 3. To shew an especial end of Christs high advancement which was to raign and rule This is the property of Majesty and for this end was Christ advanced next to the Majesty This is further evident by the addition of this word Throne as some do read it thus He sate down on the right hand of the Throne of the Majesty on high So is it read Chap. 8. 1. and 12. 2. and that with an unanimous consent of all copies So in Matth. 19. 28. and 25. 31. and Acts 2. 30. So much also is here without question intended Now to sit on a Throne of Majesty is to have power of raigning and ruling This is yet further made cleer by the end which the holy Ghost setteth down hereof Psal. 110. 1. which is to subdue his enemies Wherefore the Apostle thus explaineth that phrase 1 Cor. 15. 25. He must reign till he hath put all his enemies under his feet For sitting on the right hand of Majesty the Apostle puts raigning So as to sit on the right hand of Majesty and to raign are equivolent termes §. 33. Of Christs advancement to Gods right hand THis phrase right hand
desire to look into it 1 Pet. 1. 10 12. On the other side this great salvation is a great aggravation of all neglect thereof On this ground Christ aggravateth the Jews contempt of the Gospel in his time and plainly telleth them that the men of Nineveh and the Queen of the South shall rise up in judgement against them because a greater then Ionas and a greater then Solomon was among them Matth. 12. 41 42. This is the condemnation that light is come into the world and men loved darknesse rather then light Joh. 3. 19. This neerly concerns us who live in this last age of the world wherein this great salvation hath broken through the thick clowd of Antichristianisme and brightly shined forth to us and who live in that place of the world where able Ministers and powerful Preachers abound As God in this his goodnesse hath abounded to us so should we abound in knowledge in faith in hope in charity in new obedience and in all other Gospel-graces St Paul upon the apprehension of the abounding of Gods grace towards him over and above others maketh this inference I ââ¦nboured more abundantly then they all 1 Cor. 15. 10. Greater blessings require greater thankfulnesse God had abounded to Iudah in blessings more then to Israel thereupon a Prophet maketh this inference Though thou Israel play the harlot yet let not Iudah offend Hos. 4. 15. §. 22. Of Christ the Preacher of the Gospel THe excellency of the forementioned salvation is set out by the first publisher thereof who is here stiled the Lord. Of this title Lord given to Christ See Chap. 1. v. 10. § 128. It is here used to set out the dignity of the author of the Gospel thereby to commend it the more unto us Object God was the Author of the Word which Angels spake unto his people and in that respect that Word was divine Can there be any greater authority of a Word then to be divine Answ. Though there be no greater authority then a divine authority yet there may be sundry differences between the things that are divine For 1. Of divine truths there may be degrees Some may be of greater moment or of greater consequence then others to pay Tythes under the Law was a divine injunction but judgment mercy and faith were weightier matters of the Law Mat. 23. 23. 2. There were different kindes of revealing divers truths some more obscurely some more cleerly 2 Cor. 4. 14 18. 3. Some divine truths were more strongly confirmed then others Priests under the Law were made without an Oath but Christ with an Oath so as Christs Priesthood was more strongly confirmed Heb. 7. 20 21. 4. More excellent Ministers may be used in dispensing some divine truths then in others Behold a greater then Ionas is here Behold a greater then Solomon is here saith Christ of his own Ministry Matth. 12. 41 42. In all these doth the latter word here spoken of excell the former 1. In the very matter thereof Such mysteries are revealed by the Gospel as in other ages were not made known Ephes. 3. 5. The Law made nothing perfect but the bringing in of a better hope did Ephes. 7. 19. In this respect the Gospel is here stiled Salvation rather then the Law 2. In the manner of revealing The Gospel is farre more clear and effectual 2 Cor. 3. 18. See § 20 21. 3. In the ratification The Gospel is much more firm then the Law See § 36. 4. In the Minister None comparable to the Sonne of God the first Preacher of the Gospel See Chap 1. § 14. If Christ the Lord vouchsafed to be a Minister of the Gospel who shall scorn this function The Pope Cardinals sundry Bishops and others that pretend to be Christs Vicars are farre from performing that which Christ did in this kinde and many that lay claim to Peters Keyes are farre from observing the advice which he for the right use of them thus gave Feed the slock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde Neither as being Lords over Gods heritage but being ensamples to the flock 1 Pet. 5. 2 3. Many took more Lordship upon them over Gods flock then Christ the true Lord did while he was on earth yet it was he that brought this great salvation Of Christs being a Prophet See ver 12. § 112. Of his being a Minister See Chap. 8. § 3. §. 23. Of preaching the Gospel THe relation of the foresaid Salvation is expressed in this word spoken namely by voice or word of mouth The mouth speaketh saith Christ Matth. 12. 34. And of God it is said He spake by the mouth of his holy Prophets Luk. 1. 70. So men are said to speake with the tongue 1 Cor. 13. 1. And words are said to be spoken Joh. 3. 34. 14. 10. The correlative to speaking is hearing We do hear them speak Acts 2. 11. For by hearing that which is spoken by one is best understood by another and by a right understanding of the truth and good of that which is spoken it comes to be beleeved Hence is it that God hath appointed speaking of his Word to be the ordinary means of salvation 1 Cor. 1. 21. Speaking the Word is oft put for preaching it and so translated as Acts 8. 25. When they had preached the word of God And Acts 13. 42. The Gentiles besought that these words might be preached Thus by our former English and others 't is translated in this Text which at the first began to be preached c. Without all question so much is here intended by the Apostle For he must needs mean such a speaking of the Word as might make it powerfull to that great salvation which he mentioned before For that purpose no speaking is comparable to preaching Preaching is a cleer revelation of the Mystery of Salvation by a lawfull Minister No man can attain salvation except he know the way thereto People are destroyed for lack of knowledge Hos. 4. 6. But what good doth any reaply knowledge unlesse he beleeve what he knoweth The word preached did not profit them not being mixed with faith in them that heard it Heb. 4. 2. But how shall any beleeve in him of whom they have not heard and how shall they hear without a Preacher and how shall they preach except they be sent Rom. 10. 14 15. He who is sent of God that is set a part according to the rule of Gods Word to be a Minister of the Gospel doth himself understand the mysteries thereof and is enabled to make them known to others he also standeth in Gods room and in Gods Name makes offer of salvation 2 Cor. 5. 20. This moves men to beleeve and to be saved This is the ordinary way appointed of God for attaining salvation This course Christ who was sent of God took He
setting down the evidence by a conditional particle If doâ⦠not necessarily imply that the fore-said graces Confidence and Hope may totally and finally be lost For 1. The particle If doth not alwayes leave a matter in doubt but rather layeth down a ground of confirming another truth as if this Argument of the Apostle were thus framed They who hold fast their confidence unto the end are the house of Christ But we that have confidence shall hold it fast to the end Therefore we are the house of Christ. Will an Angel preach another Gospel then Paul did yet such a supposition is made Gal. 1. 8 9. See more of this kinde of arguing Chap. 2. v. 2. § 8. 2. The Apostle wrote to a mixed company whereof some had sound saving grace in them Others had but a shew of grace making a Profession of what they had not These might totally and finally lose what they seemed to have as Demâ⦠did 2 Tim. 4. 10. In regard of them this conjunction IF might be conditionally used 3. Means must be used by those which are sound for growing and persevering in that grace which they have To stir up such to be carefull and diligent in using those means the Apostle thus expresseth this evidence If we hold fast yea ââ¦e includeth himself by expressing the point in the first person We implying that he himself had need to look to his own standing See Chap. 2. § 4. There is in the Greek a little particle added to this conjunction which carried some emphasis with it and it may be thus translated If at least or if trâ⦠Thus is this conjunction with that particle used v. 14. Chap. 6. 3. §. 61. Of Confidence THe graces whereby the evidence of being Christs house is manifested are as they are here expressed Confidence and Hope The Greek word translated Confidence is compounded of two words whereof signifieth Speech the other c every thing or any thing It is translatad sometimes boldness Act. 4. 13. Sometimes plainness 2 Cor. 3. 12. it is oft used in the Dative case adverbially and translated boldly John 7. 26. Openly Mat. 8. 32. Plainly thus it is opposed to an obscure Proverb Iohn 16. 25 29. It is also used with a Preposition and translated freely Act. 2. 29. The word is opposed to fearfulnes or shamefulnes which make men loth to utter many things which they ought to make known I finde it six times by our Translators interpreted Confidence as here in this Text and Chap. 10. 35. Act. 28. 31. 1 Iohn 2. 28. 3. 21. 5. 14. Confidence will make a man utter his whole minde and not be afraid nor ashamed to publish that which he thinks meet to be made known The word here used hath sometimes reference to God as Heb. 4. 16. And sometimes to man as where it is said of the Rulers of the Iews That they saw the boldnes of Peter and Iohn or their Confidence Act. 4. 13. In this later sense it implieth a free and resolute profession of the faith Thus do some here take it and so make a constant standing to the truth and an undaunted maintaining thereof even unto bloud to be an evidence that we are the house of Christ and animated by his Spirit This is a congruous sense well expressing the emphasis of the Greek word To this purpose doth this Apostle more expressely exhort to hold fast the profession of our faith without wavering Heb. 10. 23. But most Expositors take the word here as having reference to God and to intend such a resting on God and placing our trust in him which is the nature of confidence as it makes us boldly to go to God and freely to pour our oue whole souls before him as we are required Chap. 4. 16. In this respect they make it an effect of faith and metonymically put it for faith it self Thus doth this Text fitly answer another like Text where the Apostle saith Yââ¦u hath he reconciled if ye continue in the faith grounded and setled and be not moved away from the hope of the Gospel Col. 1. 23. Faith may here be the more fitly intended because it is that grace whereby we are united to Christ whereby we receive spiritual life from him and are made lively stones whereby we grow up unto an holy Temple yea whereby Christ dwelleth in our hearts and so we come to be his house This saith where it is well rooted will sprout forth A believer will not be tongue tied Faith works boldnesse of speech See more hereof in The Saints Sacrifice on Psal. 116. 10. § 67. In this respect Confidence as it is here used may comprise under it both the Cause and the Effect both Faith and Profession Faith is the cause of Confidence Profession is an effect thereof By faith we gain assurance to our selves that we are Christs house by profession of faith we give evidence to others that we are that house Fitly therefore hath the Apostle used a word that compriseth both under it They who through fear or shame refuse to professe Christ and his Gospel and they to whom the thought and presence of God is terrible who dare not approach unto him nor call him Father but behold him as a severe Judge have cause to suspect they are not of the house of Christ in that they want that confidence which is here set down That we therefore may attain it and retain it let us acquaint our selves with all the evidence of Gods favour that we can and meditate on his promises and duly weigh his properties as his free grace rich mercy almighty power infallible truth every where present with the like Let us go out of our selves and behold him inviting all to come to him and accepting all that come thus may thus will the soul be established and confidence bred and preserved in it Of Saints confidence in professing that relation which is betwixt God and them See The Saints Sacrifice on Psal. 116. 16. § 100. §. 62. Of Hope an evidence that we are Christs THe other evidence that we are the house of Christ is Hope Hope necessarily followerh upon faith Faith is the substance of things hoped for Heb. 11. 1. And hope is an expectation of that which is believed Hope makes one wait for the fruition thereof Hereby is faith sustained Where there is no hope there is no faith where hope faileth faith fainteth Where there is no faith there can be no spiritual life no communion with Christ no right to him These two graces Faith Hope are in all that are the house of Christ. Of the Nature of Hope what it is Of the Properties of it Of the Agreement and difference betwixt Faith and it Of the need and use of it of getting preserving and well-managing of it See The whole Armour of God on Eph. 6. 17. Treat 2 Part 7. § 3 c. Hope gives
1 Tim. 1. 13. 17. It was an especial cause of the rejection of the Jews Rom. 11. 20. 18. It was the cause of many external Judgements v. 19. Heb. 11. 31. For it makes men run headlong into danger Exod. 14. 23. 19. It excludes from Heaven Heb. 4. 11. 20. It thrusts down to hell Luk. 12. 46. Mark 16. 16. Iohn 3. 18. 2 Thess. 2. 12. Rev. 21. 8. Can that which is in it self so hainous a sinne and which hath so many fearfull effects following upon it be accounted an infirmity Many do so account unbelief to be and thereupon give too much way unto it and nourish it too much If we would judge it as indeed it is a true proper sinne an hainous sinne a cause of many other grosse sins a sinne most dishonourable to God and damageable to our own souls we should take more heed of it and be more watchfull against it §. 130. Of preventing and redressing unbelief FOr keeping out or casting out unbelief these Directions following will be usefull 1. Use all means to get prove preserve and exercise Faith Hereof See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 17 c. as life keepeth out or driveth out death and light darknesse and heat cold and other like contraries one another So faith unbelief if not wholly For faith and unbelief may stand together in remisse degrees See The whole Armour of God Of Faith § 39. yet so as unbelief shall not bear sway in the heart 2. Set God alwayes before thee and frequently and seriously meditate on Gods Presence Providence Power Truth Mercy and other like Excellencies Due meditation on these is a singular antidote against unbelief 3. Give good entertainment to the holy Spirit of God Stir up and cherish the good motions thereof Hereby thy spirit will be quickned and revived as Iacobs was Gen. 45. 27. and it will not continue under the dumpishnesse of unbelief 4. Do not wilfully and obstinately stand against any good councell given or duty required or direction prescribed as the Egyptians did Exod. 9. 21. Unbelief useth to be joyned with obstinacy as in Pharaoh who said Who is the Lord that I should obey his voice Exod. 5. 2. and in the Israelites who one while through diffidence return to Egypt and another while presume to go against the enemy without yea against the minde of the Lord Numb 14. 4 40 c and in that Prince who said Behold if the Lord would make windows in heaven might this thing be 2 King 7. 2. Yea and in Thomas too who said I will not believe except I shall see c. Ioh. 20. 25. As wilfulness and obstinacy are joyned with unbelief so they do increase and aggravate it 5. When thou findest thy heart dull heavy doubting distrustfull ãâã judgement and understanding thereby reason and discourse with thy ãâã will and say as David did Psal. 42. â⦠11. Why art thou cast down O ãâã c. Why art thou so stubborn O my will Why dost thou not believe ãâã God said this and that Is he not true and faithfull Is he not able to make gooâ⦠Word Of a mans reasoning with himself See The Saints Sacrifice on Psal. 116. â⦠§ 47 48. §. 131. Of Professors falling away UNbelief is here aggravated by a fearfull effect which is Apostasie thaâ⦠pressed In departing from the living God The Greek word translated departing is acompound The simple Verb signifieth to stand Matth. 20 3 6 32. And to establish ãâã 3. 31. 10. 3. The compound signifieth to depart Luke 13. 27. To fall away Luke 8. 13 refrain Acts 5. 38. To withdraw 1 Tim. 6. 5. and to draw away Acts 5. 37. ãâã Noun that signifieth Apostasie is derived from this Verb 2 Thess. 2. 3. This word here used implieth that they to whom the Apostle gave this ãâã professed the true saith and that they had given up their names to God ãâã else should they be warned to take heed of departing from God It is therefore possible that Professors may fall from their holy profession ãâã they who professe that they believe in God may depart from him The ãâã caveats given in sacred Scripture to take heed hereof do prove as much ãâã of § 122. so do the threatnings denounced against backsliders Deut. 29. 2â⦠ãâã 24. 20. 2 Chron. 7. 19 20. Isa. 1. 28. Ezek. 18. 24. Heb. 10. 38. So also ãâã dry predictions of such as fell away as Deut. 31. 16 c. 2 Thess. 2. 3. 1 Timâ⦠â⦠2 Pet 2. 1 2. But especially instances of such as have departed from their ââ¦sion as Saul 1 Sam. 15. 23. Ioash 2 Chron. 24. 17 c. Iudas Acts 1. 17 c. ââ¦mas and such as forsook Paul 2 Tim. 4. 10 16. And they of whom the ãâã Disciple complaineth 1 Iohn 2. 19. And this our Apostle also Heb. 10. ãâã these words As the manner of some is whereby he gives us to understand ãâã was then usual for Professors to revolt The Greek word there translated ââ¦ner signifieth also custom and wont and is so translated Luke 2. 42. ãâã It was too usual with the Jews time after time to apostatize and depart frâ⦠ãâã Lord as Exodus 32 1. Iudges 2. 12. 1 Kings 12. 30. So among Christians ãâã 20. 30. The ages after the Apostles and that from time to time even to these ãâã dayes give too evident proof hereof Are not all the Churches planted bâ⦠ãâã Apostles departed from the Lord Who were those starres whom the taââ¦l ãâã Dragon drew from Heaven and threw to the Earth Revel 12. 4. were they professors of the faith How did this whole Land revolt in Queen Maries ãâã And it is like so to do again upon a like change Many make profession on bie-respects to serve the time and to serve ãâã own turns so as their profession is not seasoned with sincerity and foundâ⦠which are necessary to make a good foundation Where they are wanâ⦠ãâã stability can be expected Such a foundation is like the sand whereupon if ãâã be buiâ⦠it cannot stand Mat. 7. 26 27. By this we see that profession doth not simply argue a true incision into ãâã Indeed we may judge of such as Christ did of him that discreetly answered ãâã to ãâã Christ thus replied Thou art not farre from the Kingdom of ãâã ãâã 12. 34. For Charity believeth all things and hopeth all things 1 Cor. 13. â⦠ãâã is the best of every one Yet can we not absolutely conclude simply frââ¦ââ¦fession that such an one is a member of Christ. If a Professour revolt we ãâã ãâã as 1 Iohn 2. 19. This that hath been shewed of Professors revolting giveth evidence of ãâã ââ¦cessity of mens trying and examining themselves according to the Aposâ⦠ãâã exhortation 2 Cor. 13. 5. Examination in this kinde must be ãâã soundness of mens heart and the right
ends of their profession Surely ââ¦ciples had well tried themselves in this case who said to Christ We beleeve and are sure that thou art that Christ John 6. 69. and thereupon professed that they would never depart from him Oâ⦠objections against this trial of a mans self See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 36 37 c. §. 132. Of the Persons and Grace that cannot utterly be lost FOr further clearing this Point of departing from God or falling from grace it will be requisite distinctly to consider 1. What persons may fall 2. From what grace they may fall 3. How far they may fall 1. The persons about whom the Question is are Professours of the true faith Saints by calling or called to be Saints Rom. 1. 7. 1 Cor. 1. 2. These are of two sorts 1. Chosen and called Revel 17. 14. Their calling is an inward and an effectual calling 2. Called but not chosen Mat. 22. 14. Their calling is only external and formal These later may fall from that which the former cannot fall from and also fall much further See § 131. § 134. 2. The grace from which mens falling in departing from God is questioned is either remaining in God himself or inherent in man Election is an act of God residing in himself and altogether depending on his good pleasure Justification also consists in Gods accepting our persons not imputing our sinnes unto us But faith whereby we are justified and the several fruits of Sanctification are inherent in man wrought in him by the Spirit of God These graces inherent in man are of two sorts They are either in truth and in the judgement of certainty or in appearance only and in the judgement of charity 3. Concerning the degree or measure of falling from grace That may be either in truth in whole or for ever or only in sense in part or for a time To apply these distinctions 1. The Elect being effectually called cannot in truth totally and finally fall away This Proviso if it were possible Matth. 24. 24. being interposed in the case of falling away and that in reference to the Elect sheweth that it is not possible that the Elect should utterly be drawn from Christ. 2. No true sanctifying saving grace can be totally lost In this respect the beloved Disciple saith that Whosoever is born of God doth not commit sinne For his seed remaineth in him and he cannot sinne because he is born of God 1 Joh. 3. 9. They who are born of God are endued with true saving sanctifying grace To commit sinne is wholly to give himself over to sinne and so utterly to fall from grace This the regenerate cannot do This reason is there rendered because the seed of God that is the Spirit of God by vertue whereof we are aâ⦠it were out of a certain seed born again and made new men abideth in us 3. They who are effectually called and endued with such grace cannot finally fall away For these are given to Christ and for this end that he should not lose them but raise them up again at the last day John 6. 39. In this respect they are resembled to a tree planted by the rivers of water that bringeth forth his fruit in his season whose leaf also shall not wither Psalm 1. 3. And to Mount Zion which cannot be removed but abideth for ever Psal. 125. 2. and to an house built upon a rock which though the rain descended and the flouds came and the winds blew and beat upon that house yet it fell not Mat. 7. 24 25. How far hypocrites and reprobates may fall See Chap. 6. v. 6. § 37. §. 134. Of the Grounds of Saints stability THe grounds whereupon the Elect effectually called and endued with ââ¦ving gââ¦ce are so established as they can never totally fall are these ãâã such like 1. The stability of Gods Decree Whom God did predestinate them he also ãâã led and whom he called them he also justified and whom he justified them ãâã ãâã glorified Rom. 8. 30. So as God will bring his Elect to glory Therefore ãâã cannot finally fall Election is that foundation of God which standeth sure ãâã this seal the Lord knoweth them that are his 2 Tim. 2. 19 Therefore the Lord ãâã keep them safe 2. The faithfulness of Gods promises 1 Cor. 1. 8 9. 1 Thess. 5. 24. Now ãâã hath made many promises for keeping his Saints so as utterly they shall never ãâã part from him as Isa. 54. 10. Ier. 32. 40. Mat 16. 18. Ioh. 6. 39. 3. Gods constant care over them Though they fall they shall not be utterly ãâã down for the Lord upholdeth them with his hand Psal. 37. 24. 1 Cor. 10. 13. 4. Their insition into Christ and union with him being members of his ãâã dy Ephes. 1. 22 23 5. 23. 1 Cor. 12. 12. If a member of Christs body ãâã be clean cut off thaâ⦠ãâã would be imperfect See Domest Dut. on Eph. 5. 30. ãâã 1. § 71 78. 5. Christs continual and effectual intercession Rom. 8. 34. A particular instâ⦠hereof we have in Peters case to whom Christ thus saith I have prayed for thâ⦠ãâã thy faith fail not Luk. 22. 32. A more general instance we have in that effecâ⦠prayer which Christ made to his Father a little before his departure out of ãâã world Ioh. 17. 11 c. 6. The abode of the Spirit in them Concerning that Spirit Christ thus saith â⦠will pray the Father and he shall give you another Comforter that he may abide ãâã you for ever John 14. 16. That Spirit is called the anointing which abidââ¦li Saints 1 John 2. 27. And the Spirit that dwelleth in them Rom. 8. 11. See ãâã 1. v. 14. § 161. These grounds as they are evident proofs of the stability of Saints So the shew that this Doctrine giveth no matter of boasting to man but returnedâ⦠the glory to the blessed Trinity See Chap. 6. v. 11. § 75. §. 135. Of Objections against the certainty of Saints Perseverance 1. SOme object against the immutability of Election as if the very Elect migâ⦠fall Their Objections are of four sorts Object 1. Christ threatneth to take away ones part out of the book â⦠life Answ. In Scripture a man is said to be written in the book of life either iâ⦠the judgement of certainty as Revel 21. 27. or in the judgement of ãâã and that by reason of their profession To take away the part of such ãâã of the book of life is to manifest that he never had any part therein Obj. 2. David maketh this imprecation Let them be blotted out of the boââ¦k of is living Psal. 69. 28. Answ. This imprecation was by divine inspiration made against Iudas ãâã others like him whose names are said to be written in the book of life by ãâã of their profession only in the judgement of charity
That he who believeth shall not be confounded 1 Pet. 2. 6. Believe in the Lord so shall you be established said Iehoshaphat to his people 2 Chron. 20. 20. This is of force to stir up such as have not faith to get it and such as have it to nourish it Of both these see The whole Armour of God Treat 2. Part. 6. Of Faith on Eph. 6. 16. § 17. c. § 64 c. §. 153. Of Faith making us partakers of Christ. FAith being the grace here intended it appears that by faith we are made ãâã kers of Christ Christ dwelleth in our hearts by faith Eph. 3. 17. And ãâã ãâã the faith of the Son of God Gal. 2. 20. For faith is that instrument which God ãâã Spirit worketh in us to lay hold on Christ to be united unto him and so to beâ⦠partakers of him God in his wisdom doth use this instrument of faith to that purpose upâ⦠ãâã especial grounds 1. Because faith of all graces makes most to Gods honour Hereof see Tâ⦠Armour of God Treat 2. Part. 6. on Eph. 6. 16. Of Faith § 7. 2. Because faith doth most strip man of all conceit in himself For faith is ãâã which a man stretcheth out to another to receive what is needfull for him ãâã he shews that he cannot finde it in himself but that which he looks for iâ⦠ãâã to whom he stretcheth his hand to receive it Against the fore-said Doctrine it may be objected That Hereby we knâ⦠we dwell in Christ and Christ in us because he hath given us of his Spirit ãâã 4. 13. Hereupon another Apostle faith If any man have not the spirit of ãâã he is none of his Rom. 8. 9. By these and other-like Texts of Scripture ââ¦pears that we are made partakers of Christ by his Spirit Answ. It is true that we are united to Christ by his Spirit but that ãâã not our union also by faith Both may stand together For there is a double ãâã of our spiritual union with Christ One on Christs part which is the Spiriâ⦠ãâã other on our part which is faith Christ by his Spirit layeth hold on us and ãâã faith lay hold on Christ. If Christ be worth the having and that it be a priviledge to be made pâ⦠of Christ How blinde are they that see it not What sots are they that ãâã it not then labour to get preserve and well use faith which is the means ãâã hath appointed to that end Here of see The whole Armour of God in the placeâ⦠ãâã quoted §. 154. Of Faiths increase THe Greek word translated beginning may be taken either for ââ¦dation whereupon an Edifice is built or for the first breeding or ãâã a thing In the former sense it is used Heb. 6. 1. and translated Principle ãâã the Margin the true sense of the Greek word is thus expressed The ââ¦ning That the word beginning doth there signifie 1 foundation is evident by this ãâã following Not laying again the foundation c. Beginning and foundation ãâã put for one and the same thing In the later sense as it signifieth the first being of a thing it is most freqâ⦠used as The beginning of the Gospel Mark 1. 1. By the Gospel he ãâã preaching thereof Now because Iohn was the first Minister thereof ãâã thing of it is called the beginning of the Gospel So the first miracle that ãâã wrought is called The beginning of miracles John 2. 11. In the former sense the Apostle takes it for grant that there had ãâã foundation of faith laid among them Why else should he call upon ãâã hold it fast This is it which is called The form of sound words 2 Tim. 1. 13. ãâã foundation Heb. 6. 1. On that place there will be a more just occasion to ãâã this Point In this place as beginning signifieth the first being of a thing it sheweâ⦠ãâã where it is begunne it must be preserved and increased The Apostle ãâã stified to the Colossians That he heard of their faith in Christ addeth that ãâã not to pray that they might encrease and be strengthned therein Col. 1. 4 9 10 ãâã Grace is not perfect at the first 1 Cor. 13. 9. By growth it attains to ââ¦ction Besides growth in faith is an evidence of the truth of faith This is a point needfull to be pressed in these declining dayes Christ may well say to England as he did to Ephesus Thou hast left thy first love Revel 2. 4. Where there is a stay in grace there will be a decay We have need to stirre up the gift of God that is in us 2 Tim. 1. 6. We that are made partakers of Christ ought to grow up into him in all things Ephes. 4. 15. Hereof see The whole Armour of God on Ephes. 6. 16. Treat 2. Part. 6. Of Faith § 64 c. §. 155. Of Perseverance an evidence of our right to Christ. THese words If we hold stedfast unto the end are the same that were used before â⦠6. and in the same sense Of this Particle IF See § 60. Of the Emphasis of these words Hold fast to the end See § 68. This inference being here set down as a Proviso sheweth that it is perseverance in faith which giveth sure evidence that we are made partakers of Christ. Hereof Seeâ⦠â⦠6. § 68. §. 156. Of the Resolution and Observations of Heb. 3. 14. 14. For we are made partakers of Christ if we hold the beginning of our confidence stedfast to the end THe Summe of this verse is An evidence of our right to Christ Herein we are to observe 1. The Inference in this causal particle FOR 2. The Substance Wherein is set down 1. A Priviledge 2. An Evidence thereof In setting down the Priviledge two points are expressed 1. The kinde of Priviledge Partakers of Christ. 2. The ground thereof in this Verb We are made About the Evidence we may observe 1. The manner of expressing it by way of supposition in this particle IF 2. The matter Wherein is declared 1. An Act. 2. The Subject The Act is 1. Propounded in this word Hold. 2. Amplified and that two wayes 1. By the Extent in this Epithete Stedfast 2. By the Continuance thereof Unto the end The Subject points at 1. The Beginning 2. The grace it self Confidence or Faith Doctrines I. Men may be partakers of Christ. This is here plainly expressed and taken for grant See § 151. II. To be partakers of Christ is a supernatural gift This phrase We are made implieth as much See § 151. III. Our right in Christ must make us faithful to him So faithful as we never depart from him nor be hardned against him The causal particle For intends thus much See § 151. IV. Faith upholds them that have it In this respect faith is here stiled substance or that which supports See § 152. V. Faith makes men partakers of Christ. In that continuance in faith is here set
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 ãâã ãâã a pouring in of one thing with another which is a mixing ãâã ãâã 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 ãâã which ãâã to the ingredients put into it is mediciable or mortal The ãâã ãâã ãâã the poââ¦on which if it be mixed with faith is sweet and whoâ⦠but mixed with infidelââ¦ty is bitter and deadly The word was so delivered to the ãâã as they heard it So much is here expresly set down in them which ãâã ãâã yet it was fruitlesse Thus we see that ââ¦e Gospel heard if not believed remains fruitlesse as the brââ¦ââ¦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 Israeliââ¦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 ãâã reference to those Israelites See § 17. V. Christians are partakers of the best priviledges that the Iews had This note of ââ¦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 ãâã 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 ââ¦raries For Logicians affirm and experience confirms that Of Contraries ãâã contrary consequences Now faith and unbelief are contraries therefore ââ¦eir consequences are contrary Unbelievers cannot enter into Gods rest For beââ¦s enter thereinto This is the priledge of beliers Adde to these words an exclusive particle only which must be understood and ââ¦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 ãâã can be betwixt men even as great as betwixt heirs of heaven and heirs of ãâã For here heaven is made the portion of believers but hell is the portion of ãâã 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 ââ¦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 conââ¦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 Fââ¦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 ãâã 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 ãâã 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 ââ¦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 Assuraââ¦ce is attributed to saith as a special property thereof Heb. 10. 22. He that said I ãâã 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. ââ¦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 ãâã 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 ââ¦e first clause of this verse be included in a Parenthesis the reference of this unto ââ¦former verse will appear to be the more fit For it sheweth that unbelievers ãâã no benefit by the word of promise because God hath sworn that such shall not ãâã into his rest This relative HE in this clause As HE said hath reference to God It was the ãâã 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 ãâã spake what the Prophets spake Yea though that which is here quoted were the written word yet he sets it out ãâã 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 ãâã
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 affââ¦redly partake thereof This verse seems to conclude abruptly without full sense But if the ninth verse ãâã ââ¦dded as a Conclusion thereunto it will make up the sense The Apostle in the ãâã 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 ãâã leave The Preposition signifieth from The compound Verb implieth a ãâã of one thing upon the rejection of another vers 9. Where nothing ãâã this word is joyned with a negative It is said of such as sin wilfully c. ãâã ââ¦maineth no more Sacrifice for sin Heb. 10. 26. This translation of the word ãâã ãâã is here very fit ââ¦he persons failing of the rest promised to them it remaineth that other persons ãâã 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 ââ¦ereby yet others shall be made partakers of the benefit of it Most in the ãâã refused to enter into the Ark yet Noah and his family had the benefit of it ãâã 7. 7. Sodom and Gomorrah and the Cities about them regarded not Gods ãâã to save themselves yet Lot and his two daughters did Gen. 19. 30. Though ãâã ââ¦ny perished in the wildernesse yet Caleb and Ioshua entred into Canaan ãâã 14 30. If none should believe but all be deprived of the promise by unbelief Gods ãâã 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⦠ãâã God forbid Rom. 3. 3. The Lord knows that some will believe and ãâã â⦠right use of his promise He knoweth them that are his 2 Tim. 2. 19. For ãâã ãâã especially he makes his promise Be ãâã discouraged that many are deprived of the promise Believers will say Gâ⦠ãâã ââ¦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 ââ¦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 ââ¦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 Gââ¦shen Exod. 8. 22. and the many plagues that fell upon the Egyptians In the receiving of the ãâã ãâã 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 ãâã receive great prejudice from believers but through their own default On the other ãâã 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⦠ãâã blessings which believers enjoy whereof they deprive themselves by their ãâã â⦠could not but work upon them and make them more fully to discern their ââ¦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 salââ¦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
nor do things pertaining ãâã God 2. This gives us evidence of the absolute necessity of a Priest and of the ãâã mercy of God to man in affording his Son to be that Priest §. 6. Of Priests offering to God THe fifth branch of an High-priests description is That he may offer ãâã This is added as the end of all the former branches Something therefore ãâã be offered to God by those that have accesse to him This is somewhat more ãâã set down in this phrase Every High-priest is ordained to offer gifts and ãâã Heb. 8. 3. This property of a Priests offering concerns that which is declared § 3. of the ãâã of him that is for others in things pertaining to God Uzziah though a ãâã was struck with leprosie for presuming to offer Incense without a calling ãâã 26. 16. A great part of Uzzah's sinne consisted in this that he medled ãâã that which was without his calling 2 Chro. 13. 9 10. A special part of the Priests function was to offer The Greek word translated offer is a compound and properly signifieth to ãâã ãâã and it is so translated Mar. 10. 13. Luk. 12. 11. There is another Compound and signifieth to offer up Heb. 7. 27. 9. 28. 13. 15. Jam. 2. 21. 1 Pet. 2. 5. Gifts and Sacrifices under the Law were brought to God and dedicated to him ãâã which respect this compound word is here fitly used And the Gifts which were ãâã and offered to God are called offerings Ch. 10. v. 5. § 16. It is frequently translated offer For offering presupposeth a bringing to ãâã As for the Gifts and Sacrifices here intended they were brought to God It is said of the Princes of Israel that they brought their offering before the Lord Numb 7. 3. and of the Captains that overcame the Midianites That they brought ãâã for the Lord Numb 31. 50. These and other like gifts the Priest offered ãâã the Lord. Quest. Doth God stand in need of any thing that man can give Answ. That which Elihu said of mans righteousnesse Iob 35. 7. and Eliphaz of the fruit or profit thereof Iob 22. 3. may much more be applied to the Gifts and Sacrifices which were offered to God What givest thou to him or what receiâ⦠ãâã of thine hand Is it any pleasure to the Almighty or is it gain to him that ãâã dost this and that Of the Lord it is said Sacrifice and offering thou didst not desire Psal. 40. 6. Yea the Lord himself saith I will take no bullock out of thy house c. Psal. 50. 9. But for ãâã sake did the Lord accept gifts and Sacrifices offered to him and that on these grounds 1. To shew that he acknowledged them for his people and in testimony thereof accepted presents from them 2. To gain proof of their obedience faith and thankfulnesse 3. To prefigure the acceptable gifts and Sacrifices which our great High-priest offereth to him Of giving to God See The Saints Sacrifice on Psal. 116. v. 17. § 113. 1. This Prerogative of Priests to bring to God sheweth one main difference betwixt Priests and Prophets Priests bring from man to God Prophets bring from God to man They bring Instructions Directions Admonitions Consolations Promises Threatnings and other like things Herein also lieth a difference betwixt Christs priestly and prophetical function As Priest he offered up prayers and supplications yea and his own body unto God As Prophet he spake to the world those ãâã which he had heard of his Father Joh. 8. 26. 2. The Priests offering what was brought to God Levit. 2. 2. 5. 8. was a type of Christs offering whatsoever is acceptable to God Wherefore whatsoever ãâã in word or deââ¦d do all in the name of the Lord Iesus Col. 3. 17. Especially our spââ¦ritual Sacrifices of prayers and praises must by him be offered to God Hereof see The whole Armour of God on Eph. 6. 18. Treat 3. Part. 1. § 8 62. §. 7. Of Gifts and Sacrifices THE things which Priests offered are distinguished into two kindes Gifts Sacrifices Gifts according to the notation of the word signifieth such things as are given Gifts being distinguished from Sacrifices are by some applied to peace-offerings which were brought to God in way of thankfulnesse for peace and reconciliation with God Such were the offerings mentioned Lev. 3. Others apply them to such Oblations as were of things without life For ãâã Greek word translated Sacrifice is derived from a Verb that signifieth to kill or ãâã John 10. 10. Luk. 15. 23. Now because beasts and fowls offered to God were ãâã the Verb is used to set out the slaying of a Sacrifice and traââ¦slated to ãâã 1 Cor. 5. 7. 10. 20. and to do sacrifice Act. 14. 23 28. and the word of my ãâã is frequently applied to such Sacrifices Only once mention is made of a ãâã Sacrifice Rom. 12. 1. but metonymically and purposely to distinguish the ãâã from a legal Sacrifice that was slain The Verb to offer up applied to such ââ¦ces implieth a slaying of them So much is intended Chap. 11. v. 17. The two words being thus distinguished Gifts are put for Oblations without ãâã and sense and Sacrifices for such creatures as were slain Under Gifts may be comprised all those meat-offerings which are prescribeâ⦠Levit. chap. 2. and oyl frankincense and salt mingled therewith and ãâã fruits ãâã and other free-will offerings All things whatsoever ãâã offered to God by the Priest are comprised under these two words ãâã Sacrifices Of the distinct kindes of Sacrifices See The Saints Sacrifice on ãâã 116 17. § 111. The Priests offering of Gifts carrieth a perpetual equity namely that ãâã be offered by such as are counted Priests as all Saints are Revel 1. 6. 5. ãâã 20 6. That they should be Priests was of old fore-told Isa. 66. 21. They are styled ãâã holy Priesthood a royall Priesthood and that for this very end to offer up ãâã Sacrifices and to shew forth the praises of God 1 Pet. 2. 5 9. The offering of Sacrifice gave a visible evidence of the desert of sinne ãâã was death Rom. 6. 23. For the Sacrifice was slain in stead of him that brought ãâã therefore he was to lay his hand on it Levit. 1. 4. whereby he testified his ãâã guiltinesse and that he deserved to be dealt withall as the Sacrifice was ãâã also testified his faith in Gods accepting that Sacrifice as an atonement for him This was a type of Christ who offered up himself for us and made ââ¦tion betwixt God and us §. 8. Of sin the end of Sacrifices THe fore-said end both of the type and truth in offering Sacrifice is ãâã by this phrase for sins The preposition here used and translated for is the very same that was ãâã § 4. In general it here intends the end of a thing but not as there the good ãâã it unlesse
thought to enter into our hearts or of a ââ¦d to slip out of our mouthes against Gods righteousness If any thing be done by God whereof we cannot see the reason we must lay our hand upon our mouth ââ¦d acknowledge that notwithstanding God is righteous therein When Iereâ⦠stood amazed in such a case he thus saith Righteous art thou O Lord when I ãâã with thee Jer. 12. 1. Gods will is the rule of righteousness It is impossible that any thing done by him should be unrighteous It is therefore righteous because it is done by him 2. This should move us in all things that fall out whether losses or any other ââ¦osses to submit our selves as to that which is just and righteous If the wicked flourish if the godly be oppressed acknowledge it to be just and righteous in reââ¦ce to God by whose righteous providence all things are ordered Such things as are unrighteously done by men are righteously ordered by God Acts 2. 23. 3. This should incite us to follow after righteousnes and therein to shew our selves the children of God The righteous Lord loveth righteousnes both in himself and in the children of men Psal. 11. 7. Be righteous therefore in the whole course of thy life righteous in all thy dealings with others Thy righteousness will be an evidence that Gods Spirit the Spirit of righteousness is in thee 4. This cannot be but terrour to unrighteous persons The Lord trieth the righteââ¦us but the wicked and him that loveth violence his soul hateth Psal. 11. 5. §. 61. Of the kindes of Gods righteousness THe word here translated unrighteous is in other places translated unjust as Matth. 5. 45. Luk. 16. 11. 1 Cor. 6. 1. For righteousness and justice are ordinarily taken for the same thing The notation of the Greek word is taken from right in that righteousness or justice consisteth in giving to every one that which is his right The Philosopher taketh the notation from a word that signifieth two parts or a dividing of things in two parts whereby is intended the same thing that there should be given to one that part which belongeth to him and to the other that which of right he ought to have See more hereof Chap. 1. vers 9. § 114. From this notation we may infer that righteousness or justice is an equall dealing In reference to God his righteousness is the integrity or equity of all his counsels words and actions This is manifested two wayes 1. Generally in ordering all things most equally In this respect Moses thus saith of him His work is perfect for all his wayes are judgement a God of truth and without iniquity just and right is l. e Deut. 32. 4. This may be called Gods disposing justice or righteousness 2. Particularly in giving reward or taking revenge and this may be called distributive justice Of both these it is thus said God will render to every man according to his deeds Rom. 2. 6. This the Apostle saith is a righteous thing with God â⦠Thes. 1. 6. This kinde of righteousness is most agreeable to the foresaid notation That kinde of Gods righteousnes which consisteth in giving reward is here especially meant The ground and cause of Gods giving reward is not onely grace and mercy but also justice and righteousness but that in reference to his promise whereby he hath bound himself For it is a point of justice or righteousness to keep ones word Thus Gods righteousness is his faithfulness Therefore these two Epithites faithfull just are joyned together as they are applied to God 1 Iohn 1. 9. This then is the intent of the Apostle that he may be well perswaded of these Hebrewes in regard of their love to God and man because God who hath promised to recompence such is faithfull and righteous §. 62. Of Gods righteousness as it implies faithfulness BY the argument of the Apostle as righteousness is put for faithfulness it is manifest that Gods righteousness is a prop to mans faith and hope Man may and must believe and expect a reward of every good thing from the righteousness of God even because he is righteous and will not faile to do what he hath promised Herewith the Apostle supporteth his own faith and hope 2 Tim. 4. 8. And herewâ⦠he labours to support the faith and hope of those to whom he wrote 2 Thes. 1. 5 7. On this ground saith the Psalmist Iudge me O Lord my God according to tââ¦y ââ¦teousness Psa. 35. 24. This righteousness of God assureth us of the continuance of his favour and mercy What grace moved him to begin righteousness will move him to conâ⦠and finish Of appealing to Gods righteousness see the Saints Sacrifice on Psal. 116. 5. § 28. 1. This informs us in the wonderfull great condescention of God to man ãâã so low as to binde himself to man and that so far as if he failed in what ââ¦e ãâã promised he is willing to be accounted unrighteous What is man O Lord ãâã shouldst be thus mindfull of him Gods grace pitty mercy truth power wisdâ⦠and righteousness are all props to our faith The Psalmist might well say ãâã praise the Lord according to his righteousness Psal. 7. 17. 2. This doth much aggravate the sin of infidelity which is not onely agaâ⦠the grace and mercy of God but also against his truth and righteousness ãâã that believeth not God hath made him a lyer 1 Joh. 5. 10. Infidelity doth as ãâã as in man lyeth make him that is not unrighteous to be unrighteous and unfaithfull Great dishonour is done unto God hereby and great wrong to the undeliever himself 3. This teacheth us how to trust to Gods mercy even so as God may be ãâã and righteous in shewing mercy Gods righteousness is manifested by perfoâ⦠his word as he hath declared it Gods promise of rewarding men is made to ãâã as are upright and faithfull as fear and obey him as turn from sin and perâ⦠in grace These are meanes in reference to Gods righteousness of sharpning oâ⦠prayers and strengthning our faith in which respect Saints have pleaded them before God as he that said Remember now O Lord I beseech thee how I have ãâã before thee in truth and with a perfect heart and have done that which is gâ⦠iâ⦠ãâã sight Isa. 38. 3. On this ground the Psalmist thus prayeth to God In tââ¦ââ¦fulness answer me and in thy righteousness Psal. 143. 1. §. 63. Of Gods remembring good THe manifestation evidence or effect of Gods being not unrighteous is thus set ãâã To forget your work c. To forget is directly contrary to remember He therefore that is not ãâã forget is righteous to remember his righteousness will move him to rememâ⦠such and such persons or things These acts not to forget or to remember are attributed to God metaphoricâ⦠ãâã way of resemblance after the manner of man They imply that
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 reââ¦ed to see ââ¦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 ãâã 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 faithââ¦l ãâã 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 ãâã 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 boââ¦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 ââ¦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 Daââ¦ids Kingdome Psal. 13â⦠11. And of the calling of the Gentiles Isai. 45. ââ¦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 ââ¦ld swear to him Answ. 1. Though in some things he testified a strong faith Rom. 4. 18. c. Heb. ãâã 8. c. Yet he being a man was subject to humane frailties Instance his twice ãâã 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 ââ¦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 ãâã now perish one day by the hand of Saul 1 Sam. 27. 1. And when in his haste he ãâã all men are lyers Psal. 116. 11. which he especially intendeth of such Proââ¦ts as told him he should be King 2. Gods oath was needfull for and usefull to Isaac who was newly delivered ãâã 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
Isaac as well as Abraham 3. That oath was needfull to and usefull for the seed of Abraham generation after generation for the promise concerned them all §. 98. Of Gods swearing by himself THe Person by whom God swore is here expresly said to be himself He sware by himself So much is expresly affirmed in the History By my self have I sworn saith the Lord Gen. 22. 16. So Exod. 32. 13. Esai 45. 23. Ier. 22. 5. Amos. 6. 8. Object In other places other things are mentioned whereby God sware as his Soul his Name his Right Hand his Strong Arme his Excellâ⦠his Holiness his Throne Answ. Those seeming other things are no other then God himself for there is nothing in God but God himself Faculties Properties Partes of body and other like things attributed unto God are no other then his very essence God is a simple pure being without mixture or composition Properties parts and other like things are attributed to God meerly by way of resemblance for teaching sake to help us who are but of shallow capacities and are brought to conceive divine mysteries the better by resemblances from such things That there is nothing but a simple pure being in God is evident by this title Iehova which implyeth all being and that by from and in himself So doth this stile which God giveth to himself to be distinguished from all others I am that I am Exod. 3. 14. In this respect sundry properties are applyed to God not only in the concrete thus wise true loving but also in the abstract as wisdome Prov. 8. 12 14. truth John 14. 16. ãâã 1 John 4. 16. yea those things which are qualities in man being applyed to God are put for God himself thus the wisdome of God said Luke 11. 49. that is God himself and thus if the will of God will 1 Pet. 3. 17. that is if God will we thus translate it if the will of God be so This in generall may serve to satisfie that objection which may more fully be satisfied if wee distinctly consider the divers wayes whereby God in swearing bindeth himself to make good his word Of the bonds of an oath and of a particular applying of them to God See the Churches Conquest on Exod. 17. 16. § 80. §. 99. Of Gods having no greater to swear by then himself THe reason why God sweareth by himself is thus set down because he could swear by no greater To set out the greatness of God above all others this title A great God and a great King above all Gods is by a kind of excellency and propriety attributed to God Psal. 95. 3. There is scarce any other title more frequently attributed to God in Scripture then this Great The heathen by the light of nature discerned thus much and thereupon gave this title to God The best the greatest Every thing but God who is the Creator of all is a creature but no creature can be greater then his Creator therefore every thing else must needs be less thââ¦n God The Apostle saith without all contradiction the less is blessed of the better Chap. 7. 7. Much more without all contradiction the less is created by the greater It is impossible that the Creator should create a greater then himself who in heaven cââ¦ââ¦e compared unto the Lord who among the sons of the mighty can be likened ââ¦nto the Lord Psal. 89. 6. This being so who can be imagined to be amongst creatures that God should take to be a witness and judge of that which he sweareth what can there be out of God so fit and precious a pawn to binde himself by as that which is in God even himself and his own excellencies If therefore he swear he must needs swear by himself That an inferiour is not to be sworn by but a greater is laid down as a ââ¦uled case v. 16. §. 100. Of inferences upon Gods swearing GOds swearing gives good evidence of his good respect to man in that he condescends so low as by oath to bind himself to make his word good for our sakes Herein he shewes that he considers what is fit rather for our infirmity thââ¦n his glorious Majesty Do Magistrates Masters Parents other superiors ordinarily swear to make good their word to their inferiours This useth to be exacted of inferiours as Gen. 24. 3. but not so of superiors The Romanes nor exacted nor expected oathes of their Magistrates nor we in Courts of justice of Nobles Yet God who hath no greater then himself binds himself to us his servants by oath Thus he addeth seales to his covenant Rom. 4. 11. O what matter of holy admiration doth this afford unto us In this case we may say What is man that thââ¦u ãâã mindfull of him and the Son of man that thou visitest him Psal. 8. 4. What respect ought we to testifie unto his Majesty who thus tendreth our infirmity ãâã this be not sufficient to make us cast off all diffidence what can be sufficient If now we believe not God may well complain and say What could have been done ãâã that I have not done Isa. 5. 4. What matter of humiliation doth this minister unto us in regard of the pronâ⦠of our nature to distrustfulness Most men make little more of Gods promise though confirmed by oath then of mans Gods precious promises hardly make men to depend upon him or to yeeld obedience to the meanes which are annexed to his promises for accomplishment of them This sin in regard of its self and the ââ¦sed fruits thereof is a most pestiferous sin See more hereof in the whole Armâ⦠ãâã God on Eph. 6. 16. Treat 2. Part 6. Of faith § 34. It becomes us then who bear any respect to God to lay to heart this gracioâ⦠condescention of God and the meanes which he thus useth to strengthen our faith the more That therefore our faith may be the more strengthened let us oft meditate as on Gods promises so on the bond whereby he binds himself to make them good for our good This is next to that incomprehensible evidence of his love in giving his Son to us Hereby he obligeth himself his power his truth his holiness his excellency his name his soul and whatsoever is precious in him He is content to be no more himself or to retain any thing whereof he makes account if he fail in his promise to men O the depth of the riches both of the wisdome and gââ¦ness of God Should not this stir us up to bind our selves by promise by vow by oath by all warrantable meanes to keep covenant with God There was no need on Gods part why he should bind himself by oath yet he did so for our sakes But there is great need on our part to bind our selves to God We are as prone to start from good purposes and promises as water heated to wax cold and heavy things to fall
Abraham was to blesse him v. 14. which compriââ¦eth under it all manner of good things that any way tend to make man blessed See v. 14. § 102. Of this word promise See v. 12. § 87. It is here said that he obtained the promise The verb obtained is in Greek a compound The simple verb signifieth as much and is oft so translated as Heb. 11. 35. Luke 20. 35. But the preposition with which it is compounded questionless addeth some emphasis It may imply an obtaining to himself He so obtained the promises as he made them his own He only and his seed did partake of the benefit thereof Thus is this compound used Heb. 11. 33. Rom. 11. 7. to exemplifie this in some particulars the good things promised which Abraham obtained may be drawn to three heads Temporall Spirituall Eternall Concerning temporall blessings 1. He was honourable in the place of his abode For the Nations accounted him a Prince of God among them Gen. 23. 16. that is a great Prince 2. He was so mighty a man as out of his own house he could raise an Army Gen. 14. 14. 3. He was very rich in Cattle Silver and Gold Gen. 13. 2. 4. He was beloved of the Nations thereabouts instance the good entertainment which Pharaoh King of Egypt in a time of Famine Gen. 12. 16. and Abimeâ⦠King of the Philistines gave him Gen. 20. 14. Instance also that courteous dealing which he found at the hand of the Hittites Gen. 23. 6. c. 5. He had an heir a lovely and gracious Son a Son of promise Gen. 21. 2 c. 6. He saw his childrens children for Esaâ⦠and Iacob lived some years in his time 7. He lived many dayes and those many dayes were good dayes Gen. 25. 8. 8. He was ful of years which phraise implyeth that he outlived not his good daââ¦es He was an old man and full of years and died in a good old age Gen. 25. 8. 9. He left a blessed memoriall behind him none ever a better His memory yet as a Lawrell remaineth fresh and green in Gods Church He is counted and called the Father of the faithfull Rom. 4. 11. Concerning spirituall blessings he was endued not only with those sanctifying graces which were absolutely necessary to the salvation of his soul but also wiââ¦h such as exceedingly adorned and beautified his profession and made him a good Parent a good Master a good Neighbour and every way good In regard of the eminency of those graces wherewith God endu'd him he was called the friend of God 2 Chro. 20. 7. Isa. 41. 8. Iam. â⦠23. Concerning eternall blessings he had not only a part of that rich and glorious inheritance in heaven which Christ by his blood hath purchased but in some respects he may be accounted among men the chiefest therein See more hereof § 9â⦠§. 110. Of waiting for Gods promises THe points before noted of Abraham are written not for his sake alonâ⦠but for us also Rom. 4. 23 24. even for our learning Rom. 15. 4. Sâ⦠as from Abrahams example we may well infer these three points 1. Gods promises are to be waited for 2. Waiting for Gods promises must be with patience 3. Fruition of the good things promised will be obtained by a patient waiting for them 1. That Gods promises are to be waited for is manifest not only by Abrahams approved example but also by the example of other Patriarchs Iacob on his death bed maketh this profession I have waited for thy salvation O Lord Gâ⦠49. 18. I waited patiently for the Lord saith the Psalmist Psal. 40. 1. In the Hebrew the word is doubled thus waiting I have waited of the emphisis hereof see v. 14. § 103. As this duty is commended by sundry approved examples so it is expresly commanded Waite on the Lord Psal. 37. 3â⦠Prov. 20. 22. 1. God in his wisdome oft setteth a long date for the accomplishment of his promises All which time we must waite lest we fail of obtaining the benefit of the promise 2. God waiteth that he may be gracious to us Isa. 30. 18. Should not we then wait his good pleasure 3. The time which God appointeth is the fittest season for effecting a thing That time therefore is to be waited for It is a great fault to prescribe a time to God and if iâ⦠that time God accomplish not his promise to distrust the truth thereof and thereupon either to faint or to use indirect means as Sâ⦠did 1 Sam. 28. 7. It was an atheisticall speech of a profane King to say ãâã should I wait for the Lord any longer â⦠Kings 6. 33. §. 111. Of waiting with Patience IT was shewed § 108. that the word which the Apostle useth intendeth patience in waiting This phrase I was dumb and opened not my mouth Psal. 39. 9. ãâã the Psalmists meek and quiet spirit It is good both to hope and to be silent ãâã 3. 26 that is quietly to wait for the salvation of the Lord. For in rest and ãâã shall you be saved Isai. 30. 15. The Psalmist giveth this reason thereof beâ⦠Lord didââ¦t it For such ought our respect to be to God as we grudge not ââ¦inst any thing that he doth but contentedly and patiently expect the issue therees which will prove good to them that so wait Contrary hereunto is their perverse disposition who grudge and murmur at Gods dealing with them as when he stayeth longer then they looked for before be accomplish his promise or when he bringeth them into any straits or distresses or when some outward likelihoods appear against the promises which they have looked for Examples of these and other like cases we have of the Israelites while they were in the wildernesse and of Gods severe judgements on them for the same whereupon the Apostle giveth this admonition to christians neither murmur ye as ãâã of them also murmured and were destroyed of the destroyer 1 Cor. 10. 10. Hereby they tempted God See Chap. 3. v. 9. § 96. This discontented disposition argueth a light esteem of God and a little faith in Gods power providence wisdome truth mercy and other divine properties Though they may seem to wait yet their waiting can be no way acceptable to God §. 112. Of the benefit of patient waiting THe speciall benefit which they that patiently wait Gods time for accomplishing his promise have is that they shall obtain the good things promised This in generall was prayed v. 12. § 87 88. It might further be confirmed by Calebs and ãâã and the other believing Israelites entring into Canaan and by Davids possessing the Kingdome of Israel and by sundry other particular instances recorded in Scripture It is said of old Simeon that he waited for the consolation of Israel which was for the exhibition of the Messiah and according to his expectation he sââ¦w him before he died Luk. 2. 25 c. Especially is this verified in
Mââ¦sse Virgin Mary Peter and sundry other Saints but it is also used in their publicâ⦠Courts and soleâ⦠oathes thus by God and the Virgin Mary by God and the Holy Gospell yea it is also justified by their Divines The Rhemists in their Annotations on Matth 23. 21. have this glosse swearing by creatures as by the Gospell by Saints is all reââ¦erred to the honour of God whose Gospell it is whoââ¦e Saints they are Answ. 1. Their manner of referring that which they do to the honour of God is without and against Gods word and this conceit hath been the occasion of most of their Idolatry 2. Gods honour is simply to be referred to himselfe and not relatively in and through his creatures I am the Lord saith he That is my Name and my glory will I ãâã ãâã ââ¦ther neither my praise ââ¦o graven Images Isa. 42. 8. 3. That manner of referring honour to God drawes mens mindes from the Creator to the creature They have in such an oath their minds so fixed on the creature by whom they swear as they think not on God Herein Papists do justifie Pagans who swear by their false Gods as Laban did Gen. 31 53. Scholars in their ordinary Grammer Scholes yea and in universities too and in other places where they write or speak Latin do justifie the practise of heathens herein by ãâã the very words and phrases of the heathen which were concisâ⦠formes of their swearing by their Idols such as these Hercle Mehercle Pol Aedeâ⦠Diâ⦠immortales with the like Profane persons among us do herein exceed both Papists and Pagans Scarce a creature can be thought on by which they do not swear They swear by the heaven by the Sun by the light and by all the host of heaven They swear by all things on earth that are for mans use as bread meat drink monââ¦y fiâ⦠and what not They swear by the parts of man as soul heart body head and other parts They swearby the body of Christ himself by his blood by his wounds by his crââ¦ss c. They swear by graces and vertues as faith truth honesty with the like They swear by meer toyes As the Gileaââ¦ites and Ephraimites were distinguished by their manner of speech Iudg. 12. 6. so may Pagans Papists profane and pious persons ââ¦e distinguished by their manner of speech Pagans swear by fââ¦lse Gods Papists by Saints profane persons by mute things pious persons only by the true God and that on just occasion and in a due manner §. 124. Of Swearing things unlawfull A Third error is either to swear or to cause others to swear that which is unlawfull Into this error do Papists fall many wayes 1. They swear and cause others to swear that which oft proves to many impossible as perpetuall continency For they who admit any into religious orders ãâã them vow and swear perpetuall continââ¦ncy and all that enter into such orders among them do vow and swear as much Now it is not in mans power to be perpetually continent To many it is a matter of impossibility Christ speaking of this point thus saith He that is able to receive it let him receive it Matth. 19. 1â⦠Hereby he implyeth that some are not able it is not possible for them to be ââ¦nent at least in a single estate without the benefit of marriage 2. They take children that have Parents living into religious orders without and against their Parents consent which children being so taken in they cause ãâã swear obedience to these orders yet such children are not in capacity to keep ãâã oath They are under the power of their Parents who have authority to ãâã void their oath 3. They make many to swear things uncertain as in the case of regular ââ¦ence They who are placed under such and such Superiours must swear to do what their Superiours shall enjoyn them though when they take the oath ãâã know not what they will enjoyn The rule of this blind obedience is that which Absalom gave to his servants in these words have not I commanded you 2 Sam. ãâã 28. On this ground have many zealots attempted to commit Treasons and ââ¦thers and received the reward of Traytors and Murtherers To this head may be referred oathes of giving what others shall desire though they know not what those others wil desire The head of Iohn the Baptist was ãâã ãâã by this meanes Matth. 14. 7 8 9. 4. They bring sundry of their profession to swear things apparently sinfull ãâã they who bound themselves under a curse to kill Paul Acts. 23. 12. Many Popish hot-spurs did swear to murther Queen Elizabeth whom God preserved from all their plots §. 125. Of equivocation upon oath A Fourth error is to swear deceitfully which is commonly called equivocation This is a most undue kind of swearing whereof Papists are in a high degree guilty There is a kind of verball equivocation when a word or sentence may be diversly taken which is a rhetoricall figure as when Christ said our friend Lazarus sleepeth and his Disciples thought that he had spoken of taking rest in sleep Joh. 11. 11 13. But the equivocation which we speak of is a mentall equivocation and that is when a man sweareth a false thing yet so as he reserveth something iâ⦠his mind which if it were uttered would make the speech true as if one guilty with others be upon oath demanded whether he ever saw such an one answereth I never saw him though he have seen him often and well know him reserving this clause in his mind in heaven which expressed maketh the answer true but it iâ⦠nothing to the mind of him that propounded the question neither can any such matter be fetcht out of the words so as such an oath commeth nothing short of perââ¦ury The end of an oath in determining controversies would thus be taken away Notwithstanding those enormous consequences of equivocation Papists use to equivocate not only all their life time but also upon their death beds ãâã Tresham one of the conspirators in the Gun-powder Treason a little before his death protested upon his salvation that for sixteen years before that time he had not seen Henry Garnet Superiour of the Iesuites in England and yet both the said Henry Garnet himself and sundry others confessed that the said Garnet and Tresham had within two years space been divers times together and mutually conferred one with another Garnet being then asked what he thought of Treshams Protestation answered that he thought he made it by equivocation This kind of deceit Papists have taken from Arrius an ancient Hââ¦retick who being to be freed out of banishment if he would professe the Nicene faith caused the Articles of his own hââ¦retical faith to be written in a Paper and put them into his bosome and in the presence of those who were to take his protestation immediatly after the Articles of the Nicene faith were read unto him laying
25. So it is here taken The consolation here meant is such as ariseth from a true sound stedfast faith so as God added to his promise his oath that we might more stedfastly believe his promise and in believing the same receive comfort to our soules Metonymically the effect is put for the cause comfort for faith which worketh it Hence it is evident that Credence given to Gods promise bringeth great comfort to the soul Hereupon saith the Psalmist Remember thy word unto thy servant upon which thou hast caused me to hope He meanes Gods word of promise and thence inferneth this is my comfort in my affliction Psal. 119. 49 50. David himself gives a good evidence hereof For when he was brought into the greatest strait that ever he was in he encouraged himself in the Lord his God 1 Sam. 30. 6 that is calling to mind the promise that God made to him his soul was quieted and comforted Such is the comfort and confidence which ariseth from faith in Gods promises as it maketh true believers to cast their burthen and care upon the Lord Psal. 55. 22. 1 Pet. 5 7. and to lay themselves down in peace and sleep quietly Psal 4. 8. A believer is freed from all undue feares doubts surmises and such like passions as most trouble and disquiet the soul so as a man must needs be much comforted therein That which the Apostle saith of love may fitly be applyed to faith 1 Iohn 4. 18. There is no fear in faith but perfect faith casteth out fear Christ opposeth ãâã and saith where he saith why are ye fearfull O ye of little faith Matth. 8. 26. Comfort being the effect of faith in Gods promises should stir us up to labour for saith and it should provoke us to yeeld all due credence to the promises of God both in respect of Gods honour whose truth is sealed up thereby Iohn 3. 33. and also in respect of the peace and comfort of our own souls Well weigh how sweet a thing true found comfort is yea and how needfull in regard of the many assaults troubles and vexations whereunto we are subject They who are troubled in mind and disquieted in conscience and thereupon want this comfort have it in high account and earnestly desire it for the benefit of a good thing is commonly better discerned by the want then by the fruition of it Behold here the only meanes to ãâã comfort in all estates namely faith in Gods promises Wherefore carefully use this meanes All other meanes are but as shadowes without substance or as dew which is soon dryed up with the sun Wherefore believe in the Lord your God so shall you be established believe his Prophets so shall you prosper 2 Cron. 20. 20. §. 145. Of strong Comfort THe forementioned comfort is much illustrated by this Epithite strong Of the notation and emphasis of this Epithite see Chap. 5. v. 7. § 37. It is here opposed to that which is weak and wavering and full of doubts and feares Hereby then is shewed that God would have our comfort to be steady like the shining of the sun in a fair bright day and not in a cloudy gloomy day when it may for a while shine forth and then presently be obscured Pauls comfort was a strong and steady comfort for he saith our consolation aboundeth by Christ 2 Cor. 1. 5. And again I am filled with comfort 2 Cor. 7. 4. In this respect he stileth it everlasting consolation 2 Thes. 2. 16. Strong comfort doth much commend the meanes which God hath afforded for that purpose And it is exceeding usefull against the many fierce and strong temptations which will much impair our comfort unlesse it be strong A foundation ãâã on the Sand will soon fail when the rain falls and the floods arise and the ãâã blow and beat upon the house that is built on that foundation Matth. 7. 26 ââ¦7 There will arise doubts and fears from the flesh Satan also will adde his ãâã and blusterings and will do what lyeth in him to bereave us of all comfort It is therefore requisite that our comfort be strong and stedfast and that we be as a ãâã rooted and a well grounded Oake which stands steady against all storms 1. Let us not be content either with seeming or small comforts lest we be ãâã those who dream that they eat but when they awake their soul is empty c. Isa. ââ¦9 â⦠Such are many who have been long trained up in Christs School and lived under the Ministry of the word by which Gods promises have been tendred unto them and the infallible truth of those promises demonstrated and yet remain as weak and wavering as full of doubts and fears as at the beginning How can such be thoughâ⦠to be of the Kingdome of God the things of that Kingdome though they be ãâã in their beginning yet will grow to an admirable greatnesse Matth. 13. 31. c. 2. For our parts let us do our best for attaining that which God would ãâã ãâã attain to and for which God affordeth us immutable things namely strong ââ¦lation This may be attained by a diligent exercising our selves in Gods word publickly and privately by a carefull observing his promises and by a due ââ¦deration of Gods faithfulnesse and immutability §. 146. Of flying for refuge to Gods promise THe parties here specially intended for partaking of the forementioned end of Gods confirming his promise by Oath are thus described Who have fled ãâã ââ¦fuge to lay hold upon the hope set before us This phrase fled for refuge is the interpretation of one Greek word which is a compound The simple verb signifieth to flye Matth. 2. 13. This compound is onely twice used in the New Testament here and Acts 14. 6. It carryââ¦th emphasis and that in a double respect 1. As it intendeth safety and is translated fly for refuge 2. As it intendeth diligence and speed and may be translated fly with speed In the former sense it sheweth that they reap strong comfort from Gods promise who make it their refuge They who fled to the City of refuge there rested quiet and secure and feared not what their adversary could do against them Num. 35. 12 15. In this respect David oft stileth God his hiding place Psal. 32. 7. and 119. 114. This will be a meanes to root out all confidence in our selves or other creatures and rest on God alone and his word For he that fled to the City of refuge there aboad and went not out of it Num. 35. 25 26. 1. This excludes all proud self-conceited justiciaries from strong consolation 2. This teacheth us to acquaint our selves with our own guilt and empââ¦inesse that thereby we may be moved to flye for refuge to Gods word Till we see that we shall never do this §. 147. Of diligence in attaining the hope set before us AS the foresaid compound implies diligence and speed it is a
cruciâ⦠dead and buried Indeed he arose again from the dead ascended into heaven and there ever liveth and abideth in his humane nature so as in heaven he ãâã no end of life but on earth he had From the foresaid mysteries applyed to Christ we may infer these orthodox positions 1. Christ is true God without Mother c. 2. This true God was not a made God but eternall without beginning He had neither beginning of dayes nor end of life 3. Christ was true man a son of man 4. This true God and true man is one Person even as the type Melchisedec was one For the same Person that as God was without mother was also as man without father 5. This Person God-man is High-Priest in both his natures For Melchisedec that High-Hriest was in reference to Christs humane nature without father and in reference to his divine nature without mother Most of their heresies which are mentioned Chap. 2. v. 14. § 140. are by these mysteries apparently refuted The foresaid mysteries as in the truth and properties of them they belong unto Christ who is our true High-Priest are of singular use to strengthen our faith in and about his Priest-hood For 1. Knowledge of his man-hood maketh us the more boldly and confidently to ãâã unto him he being such an one as hath experience of our infirmities and necesâ⦠in himself 2. Knowledge of his God-head makes us more perfectly to relie upon him and to trust uââ¦to him For hereby we are assured that he is able to help 3. Union of his two natures in one person strengthneth our faith in his obedience death sacrifice resurrection and merit of all for hereby we are assured that he is of infinite power and that what he did and endured for us is of infinite valââ¦w and worth 4. His exercising of his Priest-hood in both natures as he was God-man maketh ãâã with greater confidence to go to him and to rest upon him and to prefer him before all others and to account him the only sufficient mediator §. 25. Of resemblances of Christ before his incarnation UPpon the forementioned priviledges the Apostle maketh this inference that Melchisedec was made like unto the Son of God This inference the Apostle bringeth in with this conjunction of opposition or discretion BUT as if he had said though Melchisedec were a true man yet in his singular prerogatives he was made like unto the Son of God The word translated made like is here only used It iâ⦠a compound The simple verb signifieth to liken one thing to another Matth. 7. ãâã The preposition wherewith the verb here used is compounded signifieth TO In this composition the word signifieth to represent the very form of another thing Thus did Melchisedec in the foresaid prerogatives set out the very form and excellency of the son of God Jesus Christ is here meant by the Son of God See Chap. 1. v. 2. § 15. Hereby we see that God of old gave visible types and resemblances of his Son and that before he was exhibited in the flesh Melchisedec was a meer true man yet was he so set forth as he bare a resemblance of the Son of God In other respects Aaron and other Priests Moses and other Prophets David and other Kings were speciall types and resemblances of Christ. So were all the sacrifices and especially the Paschall Lamb 1 Cor. 5. 7. So the Ark 1 Pet. 3. 21. So the red-sea the cloud Manna and the Rock 1 Cor. 10. 2 c. and sundry other types God gave before hand such resemblances of his Son for the good of his Church in those ages even to support their faith and uphold their hope till the ãâã of time should come That when it was come they might the more readily ââ¦brace and receive that truth and more confidently rest upon it 1. Herein the great and good care of God over his Church is manifested For though in his unsearchable wisdome he suffered many ages to passe before his ãâã was exhibited yet he took such order for his Church that was on earth ãâã that fulnesse of time as it should have meanes to partake of the benefit of thââ¦se things which Christ should do and endure in that fulnesse of time It is therefore said of those that lived many hundred yeares before that fulnesse of time was ãâã that they did all eat the same spirituall meat and did all drink the same ãâã drink even the same that we do For by way of explanation he addeth they ãâã of that spirituall Rock that followed them and that Rock was Christ 1 Cor. 10. 3 4. In this respect it is said of Abraham that he rejoyced to see Christs day and ãâã saw it and was glad John 8. 56. The like care doth God shew over his Church even now Now that the ãâã of God is taken into heaven For we still injoy his Ministers who are in his stead ãâã us 2 Cor. 5. 20. and his Sacraments both the Sacrament of regeneration and of spirituall nourishment yea also the benefit of his promise to be amongst us ãâã 18. 20. even to the end of the world Matth. 28. 20. wherefore as Saints that lived before Christ was exhibited used Priests Sacrifices and other types of Christ before be was exhibited So must we use his Ministers Sacraments and other ãâã now after he is taken from us as memorials of him §. 26. Of Christs everlasting Priest-hood prefigured in Melchisedââ¦c THe most especiall and principall thing wherein Melchisedec was made like unto the Son of God was in this that he a abideth a Priest continually In regard of the History concerning Melchisedec this is to be taken as the former points were in the former part of this verse Melchisedec is said to abide a Priest continually because the History which ââ¦eth him to be a Priest maketh no mention either of the beginning of his Priââ¦st hood or of the ending thereof Thus was he said before to have neither beginning of dayes nor ending of life There are two words that set forth the eternity of Christs Priest-hood in reference to the time future which is beyond all determination or end and in reference to the continuance thereof without interruption or intermission The Greek word translated abideth signifieth the continuance of a thing Matth. 11. 23. The other phrase translated continually is another then that which is before translated for ever Chap. 5. 6. This word here used is a compound Tââ¦e simple signifieth a long continuance The preposition wherewith this is compounded signifieth through Thus the word compounded with it ãâã a continuance through perpetuity so as there is no intermission no determination of the thing This applied to Christ the truth whereof Melchisedec was a type ãâã cut three points 1. That Christ was a true Priest See Chap. 2. v. 17. § 172. 2. That Christs Priest-hood continued for ever See Chap.
of the Majâ⦠ãâã the heavens Vers. 2. A Minister of the Sanctuary and of the true Tabernacle which the ãâã pitched and not man THese two verses set out the places where Christ exercised his Priest-hood ãâã about two things are observable 1. The circumstances 2. The substance The circumstances are two 1. A transition in these words The things which we have spoken 2. The sum of all Now this is the sum The substance is set out two wayes 1. Simply 2. Typically In the simple consideration two points are noted 1. Christs office 2. The place where Christ exercised it Christs office is 1. Expressed in this title High-Priest 2. Amplified two wayes 1. By our right unto it in this word we have 2. By his excellency in this relative such The place where he exerciseth his function is 1. Described 2. Named The place is described 1. By Christs abode there who is set 2. By the dignity there conferred on him This is set out two wayes under ãâã metaphors 1. On the right hand namely of God 2. Of the throne This is amplified by the supreme Soveraignty of him that ãâã thereon in this word Majesty The name of the place is thus expressed in the heavens Vers. 2. In the typicall consideration two like points are set forth 1. Christs office a Minister 2. The places whereof he is a Minister These are two 1. The Sanctuary 2. The Tabernacle This latter is amplified 1. By the kind thereof true 2. By the author who is set down 1. Affirmatively which the Lord pitched 2. Negatively and not man Doctrines Vers. 1. I. Transitions are usefull The mention of things spoken ãâã a ââ¦tion See § 2. II. It is usefull to give the Sum of a discourse So doth the Apostle here See â⦠2. III. Christ is an High-Priest So is he here called See § 2. IV. Christ is a spirituall and heavenly High-Priest This is the main sum of these two verses See § 2. V. Christ is such an High-Priest as noâ⦠ever was or can be like him This word Sâ⦠intends as much See Chap. 7. v. 26. § 108. VI. Christ remaines our Priest before God This act is set in reference to the place here set down giveth proof hereof See Chap. 1. v. 3. § 31. VII Christ as our Priest is inferiour to the Father VIII Christ as our Priest is advanced above all creatures These two last Doctrines are couched under this phrase at the right hand See Chap. 1. v. 3. § 33. IX Christ as our Priest is a King He is set on a throne See Chap. 1. v. 3 § 32. X God is a supreme Soveraign God is comprised under this title The Majesty which implyeth supreme Soveraignty See Chap. 1. v. 3. § 32. XI The highest heaven is the place where Christ exerciseth his Priest-hood See Chap. 4. v. 14. § 84. Vers. 2. XII Christ is a Minister Thus much is here plainly affirmed See § 3. XIII The most holy place typified heaven That was it which is here called Sanctuary which was a type of heaven See § 3. XIV Christ is a Minister of heavenly things He is a Minister of the true and heavenly Sanctuary wherein all things are spirituall and heavenly See § 4. XV. The Iewes Tabernacle was a type of Christs body Thereupon Christs body is stiled the true Tabernacle See § 5. XVI Christs humane nature was the immediate work of God This phrase which the Lord pitched hath reference to Christs body See § 6. XVII Gods workmanship is far more excellent then mans To demonstrate thuâ⦠much this negative is added and not man See § 6. §. 8. Of the meaning of the former part of the third verse Vers. 3. For every High-Priest is ordained to offer gifts and sacrifices wherefore it is of necessity that this man have somewhat also to offer THis causall particle For sheweth that this verse is added as a reason of that which goth before The main and generall point was that Christ is a Minister of the Sanctuary and true Tabernacle whereby is intended that Christ did such things as belonged to that Sanctuary and Tabernacle Among other things this was an especiall one to offer a sacrifice This he here proveth from the generall to a particular Every High-Priest is ordained to offer up gifts and sacrifices Therefore Christ the great High-Priest was also ordained to that end Quest. What sacrifice is mentioned in the former verses For this proof seemeth to intend a sacrifice that Christ should offer up Answ. 1. This phrase Minister of the Sanctuary and Tabernacle intendeth a sacrifice For it was one part of the ministrie of the Tabernacle to offer sacrifices 2. The Tabernacle was a type of Christs body so as to be a Minister of the Tabernacle was in the truth to offer up his body And it is expresly said that he offered up himself Chap. 7. v. 27. Object The Tabernacle was the place where sacrifices were offered up How then can it be pââ¦t for the sacrifice it self Answ. The same metaphor may in divers respects be applyed to divers things and the same truth and substance may be set out by divers types rites and figures Though shadowes types rites and figures were divers things one different from another yet one and the same truth may answer to them all namely in divers and different respects Thus one and the same Christ is the sacrifice the Altar and the Priest The sacrifice as man who was offered up the Altar as God who sanctified the sacrifice the Priest as God-man who offered the one upon the other One and the same Christ was also the truth and substance of the Ark the mercy-seat the Incense the Shew-bread the Tables the Lights and of other types used under the Law The same Christ was also the truth and substance of Noahs Ark of the clooâ⦠that covered the Israelites in the wildernesse of the Pillar of fire of Mannathâ⦠ãâã from heaven of the water that came out of the Rock and of other like types So also he was the truth and substance both of the Tabernacle as it was a place ãâã sacrificeâ⦠and also of the sacrifices therein In what respects the Tabernacle ââ¦ed Christs body is shewed § 5. That Christs body was a sacrifice is evident by ãâã phrase We are sanctified through the offering of the body of Iesus Heb. 20. 10. The severall branches of the first part of this third verse have been handâ⦠before Of Christ an High-Priest see Chap. 2. v. 17. § 172. c. Of ordaining ãâã High-Priest see Chap. 5. v. 1. § 3. Where the very word of this Text ãâã used Of the difference betwixt gifts and sacrifices see Chap. 5. v. 1. § 7. Of offering gifts and sacrifice see Chap. 5. v. 1. § 6. A speciall point here intended is that Christ did that for which he was ordained The force of the Apostles argument resteth hereon because every High-Priâ⦠is ordained to
there are promises of tââ¦mporall blessings made to us 1 Tim. 4. 8. A main difference of promises made to them and us is this That promises of temporall blessings were to them more exââ¦resse and frequent But promises of spirituall and heavenly blessings more rare aââ¦d obscure We know by experience that the Sun shineth not so brightly in the morning at the rising thereof as it doth at noon when it is come to the height Yet it is the same Sun The difference therefore betwixt promises made to Jewes and Christians is in the manner of revealing the one and the other and in the kind of work which the one and the other hath upon the minds and hearts of men The promises which we have are more perspicuously and fully made known and we by them made the better to conceive the mind of God and more wrought upon thereby in our hearts and affections How unworthy of these better promises are they who take no notice of them but fit in darknesse and remain ignorant under the cleer light of the Gospell Note their doom 2 Cor. 4. 3 4. This may be applyed to a wavering faith unsetled hope faint patience cold zeal and other such defects as are the shame of Christians Our care ought to be to abound in knowledge faith hope patience new obedience and other like graces as God hath abounded to us in means Having better promises let us have better minds and better lives David hid those promises that he then had in his heart that he might not sin against God Psal. 119. 11. Should not we hide in our heart these better promises What fruits of faith did Gods ancââ¦ent worthies shew forth and yet received not the promise Heb. 14. 39. note 2 Cââ¦r 7. 1. §. 26. Of Gods Covenant established upon promises THe foresaid promises are made the ground of Gods covenant with man For his covenant is here said to be established upon promises So as that which bindes God to man is his own promise By covenant he is bound to man but his covenant is established upon his own promise Hereupon these two covenant and word which implyeth his promise are joyned together Psal. 105. 8. On this ground Saints in all ages have pleaded Gods promise and therewith strengthned their faith Psal. 119. 49. 2 Chro. 6. 42. To this purpose it is said that God remembred Noah Gen. 8. 1. namely his promise made to Noah And where Mosesââ¦aith ââ¦aith to God remember Abraham Isaac and Israel Gen. 32. 13. he meanââ¦th Gods covenant and promise made to them 1. There neither was nor could be any thing in man to move God to enter into covenant with him 2. Nor could therebe any thing out of God to move him For he is the most high supreme Soveraign and doth what he will because he will I will saith he be gracious to whom I will be gracious and shew mercy to whom I will shew mercy Exod. 33. 19. 1. Hereby we learn how to strengthen our faith in Gods covenant namely by calling to mind Gods promises whereon it is established and by pleading them before God We have in this respect two props or pillars to support our faith One is Gods mercy whereby he was moved to make his promise The other is God truth and faithfulnesse in that a covenant is established upon his promise 2. Hereby we may be encouraged with cheerfulness to go on in every good course whereunto God hath made any promise For his promise is as a covenant it binds him to performance §. 27. Of the meaning of the first part of the seventh verse Heb. 8. 7. For if that first covenant had been faultlesse then should no place have been sougââ¦t ãâã the second THis causall particle For sheweth that this verse is added as a reason of that which went before And this word of number first hath reference to the better covenant mentioned in the former verse There is therefore added this particle of reference that There he proved that covenant to be better because it was established upon better promises Here he proveth it by another argument which iâ⦠the succession of this latter covenant in the room of the former and that because the former could not perform that which was expected from a covenant The word covenant is not expressed in the Greek but necessarily understood For these words of number first and second can have reference to nothing going before but to the covenant By the first covenant he meaneth that which God established to the ãâã in many outward rites and types Object The Apostle saith that that covenant was confirmed before of God in Christ Gal. 3. 17. Answ. He there speaketh of the substance of the covenant of grace which was ãâã that the better covenant was mentioned in the former verse But here he ãâã of the covenant involved and overshadowed with many types and shadows ãâã the circumstances about delivering the covenant are here meant rather then ãâã substance of the covenant it self The manner of bringing in the point with a supposition thus If that first had ãâã implyeth a negative that it was not faultlesse The consequence inâ⦠proveth as much This will be manifest by reducing the argument into a ãâã form thus If the first covenant had been faultlesse there had been no need of a second But there was need of a second Therefore the first was not faultlesse The word translated faultlesse is a compound derived from a simple ãâã that signifieth to complain or find fault It is applyed not to man only who ãâã ãâã ãâã without cause as Mark. 7. 2. But to God also and that in mans ãâã ãâã 9. 19. and in reality and truth as in the next verse This adjeâ⦠ãâã ãâã being compounded with the privative preposition signifieth one ãâã is noâ⦠ãâã worthy or that gives no occasion to be blamed ãâã is ãâã to Zacharias and his wise and translated blamelesse Luk. 1. 6. It is ãâã ãâã ãâã ought to aime at Phil. 2. 15. ãâã ãâã prayeth for it in the behalf of those to whom he wrote 1. Thess. 3. 13. ãâã a kind of perfection On the contrary that which is faulty is imperââ¦ect ãâã ãâã to complain of it and to find fault with it ãâã Wherein was the first covenant faulty ãâã Noâ⦠in the matter and substance of it as it was ordained and instituted of ãâã but in the effect vertue power and efficacy of it ãâã made nothing perfect it could not justifie or sanctifie the commers thereto ãâã noâ⦠pacifie the conscience of poor sinners much lesse could it save the souls ãâã ãâã of men ãâã the supposition it is implyed and so taken for granted that the covenant under ãâã ãâã was faulty and scanty It was herein like the Leviticall Priest-hood and ãâã ãâã ââ¦aw under the same which is stiled carnall weak unprofitable which ãâã nothing perfect See Chap. 7. v. 11. § 61. and
their life yet neither their bodies nor their cloathes were consumed Let. 10. 5. A like instance of Mercy remembred in judgement was given in that Prophet who was slain but not devoured by a Lyon 1 King 13. 24. To the fourth This phrase his iniquity is upon him implyeth that he himself was the cause of the judgement he justly deserved it It implyeth the same thing thâ⦠this phrase doth he shall bear his iniquity which is spoken of him that onely makes himself accessary to anothers sin by not making it known Lev. 5. 1. To the fift The Apostles resemblance is of unequals his argument is drawn from the lesse so as that place rather maketh against them then for them It is as if he had said If a sin lesse then the sin against the Holy Ghost escaped not ãâã how much sorer punishment c. This by the way I have noted to keep some weak ones from despaire who from the forenamed Text Numb 15. 30 have inferred that every presumptuous sin is unpardonable But to return to the main point the Apostle useth such a word as compriseth under it all manner of sins and that both in the nature of the word because every sin proceedeth from errour in judgement and also by just consequence for ãâã sins which may seem to have some extenuation by reason of errour of judgement must be expiated by blood much more more haynous sins Heb. 10. 28 29. Thus it appeareth that all sins must be expiated by blood even the least of them as a sin thorow ignorance Lev. 4. 2. c. Numb 15. 27. On this ground it is said that Christ was delivered to death for our slips Rom. 4. 25. The least slip is against the law which is so strict as it denounceth a curse against every transgression Gal. 3. 10. 1. This discovereth the vain distinction betwixt mortall and veniall sins Hereof see Chap. 5. v. 2. § 10. 2. This manifesteth their deceit who think to excuse themselves because they sinned on ignorance and errour See Chap. 5. v. 2. § 10. 3. A like conceit or rather deceit is theirs who count it a point of puritanisâ⦠to make conscience of every small sin Christ saith that every idle word that ãâã shall speak they shall give an account thereof in the day of judgement Matth. 12. 36. 4. We may hence learn throughly to examine our selves that if it be possible we may finde out our errors and acknowledge them and crave pardon for them and apply the blood of Christ to them Who can understand his errours Psal. 19. 12. 5. This should make us very watchful against all manner of sins even errors 6. Ministers on this ground ought so to instruct their people as they may be kept from errors 7. It concerns people to use all means for attaining such knowledge as may keep them from errors §. 29. Of the Resolution of and Observations from Heb. 9. 7. THiâ⦠verse setââ¦eth down special sanctions of an High Priest Hereof are two ãâã 1. The place where he performed his functions 2. The particular duties that he performed 1. The place is propounded in this word the second 2. It is amplified two wayes 1. By a restraint in these two words alone once 2. By the extent every year The duties that he performed were two 1. That he carried in blood He went not without blood 2. That he offered This is illustrated 1. By the persons for whom he offered These are of two sorts 1. For himself 2. For the people 2. By the sins for which he offered errors Doctrines I. The Law had an High-Priest He is here expresly named See § 40. II. Under the Law there was a difference of holy places There was the second as well as the first Tabernacle See § 40. III. The High-Priest alone went into the most holy place So much is expresly set down See § 40. IIII. The High-Priest went every year into the most holy-place This also is expresly set down See § 41. V. The High-Priest went but once in a year into the holy place See § 41. VI. Means must be used for expiation of sin by those that appear before God See § 43. VII Blood is the means of expiating sin This phrase not without blood intendeth these two points See § 43. VIII The High-Priest was subject to sin See § 44. IX The High-Priest was to use means for expiating his own sin These two points arise from the High-Priests act in offering for himself See § 44. X. The High-Priest was to use means for expiating the sins of others He was to offer for the people See § 44. XI All sorts of sins are to be expiated This ariseth from the word errours See § 44. §. 46. Of the Holy Ghost testifying the uses of the legal types Heb. 9. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing THe Apostle having declared both the legall types and services which were done by all sorts of Priests he proceedeth to set out their end and uses v. 8 9 10. The generall end and principal use of them all was to raise up Gods peoples mindes unto things to come which were more spirituall and powerfull then the things that they enjoyed To move them to whom he wrote more diligently to heed what he should deliver here-about he bringeth in the holy Ghost testifying the truth of that which he was about to deliver thus The holy Ghost this signifying Moses declared those types and services which signified that which is here set down But as other holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. So did Moses Oâ⦠the Holy-Ghost testifying See chap. 3. v. 7. § 74. The word translated signifying implyeth a clear and full manifestation of a matter It is derived from an adjective that signifieth evident certain and manifest as 1 Cor. 15. 27. Gal 3. 11. 1 Tim. 6. 7. Another Apostle useth this very word of Christ testifying unto him the kind of his death And it is translated shewed Hence then it appeareth that the testimonies of the holy Ghost are sure and cerâ⦠He is the spirit of truth and leadeth into all truth All credence therefore and all obedience is to be yielded to that which the holy Ghost testifieth In that it is said the holy Ghost signifieth that such and such types services had such uses as hereafter follow it is evident that both the types and services themselves and also their use were of divine institution This is further evident in that Moses was admonished of God to do thereabout what he did chap. 8. v. 5. Such was their institution that they might be for their time more religiously observed And that the faith of Gods people built upon the truths typified by them might have a sure ground and firm foundation as divine
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 ãâã ãâã 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 ãâã he intends the Lord Jesus Christ and the vertue and efficacy of his blood which ãâã ââ¦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 bââ¦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 typifââ¦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 ââ¦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 ãâã 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
who are under the second Testament which is here called the new Testament Hereby thââ¦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 ãâã 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 ãâã 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 ââ¦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 ãâã 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
bullocks and goats are comprised under the male and female calves and kids under sheep rams and lambs under doves turtles and pigeons There is mention also made of little birds Lev. 14. 4. All these prefigured Christ the only true sacrifice They were all under the law accounted cleâ⦠Of such only were sacrifices to be made Gen. 8. 20. They were types of Christs inââ¦grity By an equity they shewed that we must offer nothing unto God but that which he accounteth clean Rom. 12. 1 2. 1. In particular such beasts as were of the herd namely bullocks are counted strong to labour Psal. 144. 14. In this respect they might set out Christs strength and ability in the work whereunto he was set apart 2. The goat is a creature of courage Prov. 30. 31. The Grecian monarch is in this respect resembled to a goat Dan. 8. 5. Hereby the courage of Christ in going thorough with that which he undertook is typified 3. Sheep and lambs are of all creatures the meekest and humblest These fitly typified the innocency and integrity of Christ. In reference to this sacrifice Christ is said to be brought as a lamb to the slaughter and to be as a sheep before ââ¦er shearers c. Isa 53. 7. 4. Doves are counted innocent or harmless Matth. 10. 16. Thus these also typiââ¦ed the innocency of Christ 5. Little birds may also be reckoned in the number of harmless creatures and so typifie the same thing as the former did All the foresaid creatures were doth clean and also useful and profitable Theiâ⦠flesh good and wholesome meat the skins of the beasts good for clothing The wool bird and feathers of them usefull and in these and other like respects fit types of Christ. Hereby is confirmed that which was before shewed of legal rites typifying like truth § 98. §. 103. Of blood and water sprinkled with scarlet wool and hysop WAter also as well as blood was sprinkled under the law to cleanse such as were unclean for it is here said that Moses took the blood with water The water here intended is that which is comprised under aââ¦hes v. 13. § 70. For the ashes of an Heyfer was mixed with running water and thereby a purifying water made Besides we read of a little bird that was to be killed over running water wherby the blood and water came to be mixed Lev. 14. 5. This mixture of blood and water was requisite to keep the blood from clodding and also to make it go the further The blood typified the price of our redemption The water the vertue that issueth from Christs blood to cleanse away the filth of sin remaining upon us for water is used to make clean that which is fowle Isai. â⦠16. The mixture of blood and water typified a cleansing vertue accompanying the merit of Christs sacrifice hereof see more v. 13. § 73. For the better using of the foresaid blood and water the law appointed scarlâ⦠wooll and hysop Lev. 14. 6. Numb 19. 6. The word translated c scarlet is sometimes put for purple Both of them are precious colours with which the garments of Princes other great persons use to be dyed It is also sometimes translated crimson Ier. 4. 30. Though we put a difference betwixt scarlet crimson one being of a sadder and deeper dye then the other yâ⦠they are ofâ⦠put for one the same colour I conceive that scarlet is the more proper to the point in hand For it is the most like blood and the most precious and the most pure least capable of stains The Hebrew word is derived from a root that signifieth to iterate or do a thing again and again 1 King 18. 34. Thence a noun which signifieth the second Gen. 1. 8. whence the word translated scarlet because it is twice or oftner dyed it is a deep die Isa. 1. 18. Thus this colour did typifie the preciousness and pureness of Christs blood Some apply this to faith as a means whereby Christs blood is applyed to us and thereupon take occasion 1. To commend the gift of faith as a most precious gift 1 Pet. 1. 7. 2. To stir up men to aray themselves with faith as with a most honourable garment Above all get faith Eph. 6. 16. 3. Highly to esteem of them who are rich in faith Iam. 2. 5. Others apply it to the Spirit which is the means on Gods part to apply Christ unto us It cannot be denyed but that the Spirit being the Spirit of God is most precious ââ¦nd pure He is stiled the Holy Ghost Neither can it be denyed butthat he is the most principal means of applying Christ unto us These may be fitresemblances Yet I suppose that all circumstances duly considered this scarlet as other types may point at Christ and at his death There are many differing types that had reference to Christ by reason of his many different offices works properties and benefits that we receive from him That which was dyed with the colour here intended is said to be wool Wool soaks up that which is liquid and holds it so as that which it soaketh up may be tââ¦e better sprinkled out of it Wooll before it be dyed is white Isai. 1. 18. it is also soft This might further typifie the purity and mildnesse of Christ. Besides aâ⦠white and soft wool might be dyed into scarlet so Christ by death was made bloody as scarlet I say bloody for the redemption of believers With this scarlet wool hysop was joyned Hysop is a little herb with many branches and in that respect fit to sprinkle It was counted one of the lowest plants bââ¦ing set in opposition to the tallest of plants which is the Cedar tree 1 Kings 4. 33. It hath a sweet favour and a purging vertue They who apply the scarlet wool to faith and to the Spirit do also thereunto apply thâ⦠hysop For the Spirit by faith makes men lovely humble deniers of themselves For self boasting is excluded by the law of faith Rom. 3. 27. Thereby also the Spirit purgeth us Act. 15. 9. But Christ may most especially be counted the truth intended under this type He indeed was lowly Matth. 11. 29. His blood hath the purging vertue 1 Ioh. 1. 7. He is of a sweet favour Eph. 5. 2. Mat. 3. 17. Thus we see how all these rites are fit for that whereunto they were ordained fit in their use fit in their signification See v. 18. § 98. Their use was to sprinkle blood and water Of blood and water mixed and the signification of them see v. 13. § 71. Of the mystery of sprinkling see v. 13. § 72. §. 104. Of sprinkling the book of the Covenant THe first thing that is here said to be dedicated with blood and water is the book The book here intended was the book of the Covenant containing in it all the lawes of God Exod. 24 7.
of Of these see Chap. 7. v. 16. § 82. The excellency of the foresaid types is manifested in this that they were patterns of things in the heavens that is of heavenly things See more hereof Chap. 8. v. 5. § 13. §. 116. Of legal types cleansed with answerable meanes AS the legal types themselves were mean in their kind being of earthy things so the means of purifying them were answerable They were purified with these namely with those external and earthy things which are mentioned v. 19 § 102 103. All things are cleansed with means according to their kind Our faces our hands our feet our whole body our linnen the vessels that we use and other like things are washed and made clean with water and other like external and earthy things We may from hence infer that the faithfull under the law rested not in those external rites for the purifying of their souls It is not possible that the blood of buls and of goats should take away sin The Gospel was preached unto Abraham Gal. 3. 8. and therein he believed The like may be said of all the faithfull that dyed under the law This is the reason of the Apostles setting forth the faith of so many worthies as he hath produced Chap. 11. §. 117. Of Heavenly things the substance of the Types BY way of opposition the Apostle sheweth how the truths of the forenamed types were after another manner purified Those truths he thus expresseth the heavenly things themselves The relative themselves is set in the first place as if we should thus translate it themselves being heavenly things By themselves he meaneth the truths of types so as the very substance of legall shaddows is exhibited under the Gospel In this respect a true Tabernacle is mentioned Chap. 8. v. 2. § 6. And glad things v. 11. § 53. God at length exhibited the things themselves which were good and true to shew what he mainly aymed at and that the shadows and types were only for awhile in regard of Mans need Great is their folly who enjoying the things themselves hunt after shaddows as Jews Turks Papists all idolatrous and superstitious persons do herein they shew themselves like the dog that having got meat in his mouth snapt at the shaddow of it in the water and so lost his meat The Lord make us wise in seeking after those solid truths which by his Gospel are revealed To stir us up the more here unto let the quality of them be considered They are heavenly things The word translated heavenly is a compound which we may translate upper heavenly Of this compound word See Chap. 1. v. 1. § 25. Of the things meant thereby See Chap. 8. v. 5. § 13. This epithite heavenly is here given to those truths which were typified by the Law 1. In opposition to the rites of the Law which were earthy This is implyed under this conjunction of opposition But 2. To shew the excellency perfection and perpetuity of them 1. Heavenly things are so much more excellent then earthly as Heaven is higher then the earth 2. Those heavenly things doe perfectly effect that for which they are ordained 3. Heavenly things are perpetuall they continue for ever This should stir us up to enquire after these heavenly things and upon knowledge of them highly to prize them to rest satisfied in them and to walk worthy of them §. 118 Of purifying heavenly things THe aforesaid heavenly things are said to be purified though this act of purifying be not expressed in this latter clause yet it is necessarily understood and must be repeated out of the former part of the verse otherwise this latter part would want a verb to make up the sense Heavenly truths are purified as well as earthy types This may seeme strange if we duely weigh what those truths were namely Christ himself His body was the truth of the Tabernacle His deity of the Altar His humane nature of the sacrifice His Person of the Priest His graces were the truth of the Priests robes His mediation the truth of the incense He is the true mercy-seat He the Ark He the Manna He the water that flowed out of the rock He the truth of most types Heaven was the truth of the most holy place Quest. What need those things to be purified Answ. 1. To be purified sometimes signifieth to be set apart and consecrated for our use and benefit Thus Christ is said to be made persect Chap. 2. 10. And to be sanctified John 10. 36. and 17. 19. Thus Christ being consecrated for the Church his Nature his Person his Deeds his Doctrine Obedience Sufferings Offices Victories Resurrection Ascension and are made usefull and beneficiall to us Though in themselves they be most pure and perfect yet would they not have been effectuall to us without this heavenly consecration Heaven itself is thus purified for Christ with his own blood entered into that holy place 2. There are some things in the number of heavenly things which by nature are impure as the Elect people of God of whom the Jews were a Type Now Christ gave himself for the Church that he might sanctifie it and cleanse Eph. 5. 25 26 27 1. Pet. 1. 2. 3. Sundry holy things by mans abuse of them prove to man impure as the holy ordinances of God In this respect they need to be purified See more hereof v. 19 § 104. §. 119. Of Sacrifices which purge Heavenly things being better then Legall THe means whereby the aforesaid Heavenly things are purified are said to be sacrifices A Sacrifice according to the notation of the Greek word signifieth a thing shine and offered to God A bloody sacrifice is therefore here meant which is the sacrifice of Christ himself In this respect Christ is said by his own blood to enter into the ââ¦ly place v. 12. Though that were but one Sacrifice and but once offered up yet the plurall number Sacrifices 1. For excellency sake it was instead of many sacrifices 2. In reference to the many Sacrifices under the Law This one was the truth of them all and instead of all A Sacrifice was the means of purifying Heavenly things because thereby satisfaction was made to divine Justice and divine Wrath was pacified and thereby way made to mercy yea thereby Christ merited that all things needefull for us should be effectuall unto us By this we may be informed of the need use and benefit of Christs offering himself up a Sacrifice without it we had remained enemies against God and God against us We unfit and unworthy to appeare before him All things unfit unusefull ineffectuall to us Christ himself his incarnation his purity ineffectuall to us Heaven had been as Paradise kept by Cherubines against us If it were needefull that man should not remaine under the power of the devill nor liable to damnation then this sacrifice was needfull As there was great need so there is great use and benefit thereof
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. ââ¦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 metaââ¦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 fiââ¦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
but will certainly do whatsoever thing goeth forth out of our ãâã 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 ââ¦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 ãâã 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 ââ¦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.
4. 2 Cor. 1. 6. The b noun is translated affliction Mark 13. 19. tribulation Matth. 24. 21. persecution Acts 11. 19. trouble 1 Cor. 7. 28. and other like pressââ¦res This distinguished from the former of reproaches giveth Christians to understand that they must look for heavy stroaks as well as bitter words here in this world So it befell our head as he despised the shame so he endured the Crosse Heb. 12. 2 Christ foretold thus much concerning his Disciples Matth. 10. 17 18. The history of all ages and experience of our times demonstrate as much The malice of adversaries of the truth is unsatiable They think they have never done enough till they have done the uttermost that they can in word and deed We may from hence learne to prepare our selves for more and greater afflictions then words are and by this extent of enduring to shew that the spirit of the Lord Christ is in us Indeed our weake bodies are sensible of pressures and oppressions but to prepare against them will the better enable us to endure them §. 126. Of being Companions with such as suffer for the Gospel THis other distributive particle partly sheweth how these Hebrews came to have such courage as to be made a gazing stock for their profession sake namely that company which they kept with others that were so dealt withall The word translated companions is sometimes used in the abstract translated Fellowship 1 Cor. 10. 20. It properly signifieth as here translated companion one that hath a common share in such and such a case and is translated partaker Math. 23. 30. 2 Cor. 1. 7. and partner Luke 5. 10. As to be made a gazing stock was one part and evidence of their enduring a great fight of afflictions So their keeping company with other afflicted ones was another part and evidence This latter was a Christian duty as well as the former and this a matter of commendation as wll as the former Yea this also a matter of comfort and glory as well as the former Moses chose to suffer afflictions with the people of God Heb. 11. 25. It was Baruchs praise to accompany Ieremie in the prison Ier. 32. 12. And Onesiphorus who sought out Paul very diligently and found him when he was in his troubles and that to refresh him 2 Tim. 1. 16. 17. Yea Christ the great Judge promiseth to his Disciples who followed him all the time of his publike Ministery wherein he was much persecuted to sit with him on so many thrones Matth. 19. 28. To be a companion with such as suffer for Christ is an evidence of great zeal to Gods Glory Of love to the truth of undauntednesse and courage in suffering of love to Saints and of readinesse to succour such as suffer for the Gospel 1. This is a just taxation of their fear and shame who when they see their friends questioned or any way persecuted for their holy profession withdraw themselves and will not be seen in their company but rather if they be suspected to be of theiâ⦠kindred neighbour-hood friends companions or any way associated with them dââ¦ny it as Peter did Matth. 26. 70. and Iohn mark Acts 15. 38. and as Demas so sundry other professors 2 Tim. 4. 10 16. Fearfull is the doom that is denounced against such Marke 8. 38 2. This much maketh to presse that poynt that was noted § 79. about not forsaking the assembling of our selves together especially when others are questioned but we having other friends and means are suffered to live free and quiet from trouble Then are we called to shew forth our Christian Faith and courage by associating our selves with them Then will triall be made of the truth of that grace that is in us Then as a companion we ought to speak for them as Ionathan did for David 1 Sam. 19. 4. To succor them as Obediah did the Prophets of the Lord 1 King 18. 13. And to visit them as our Lord Christ doth commend those who visited such as were sick imprisoned and otherwise restrained Matth. 25. 39. §. 127. Of acknowledging Kindnesse Heb. 10. 34. For ye had compassion of me in my bonds and took joyfully the spoyling of your goods knowing in your selves that ye have in Heaven a better and enduring substance Vers. 34. A Third branch of the exemplification of their former good beginning is their compassion of this Apostle himself in his bonds These two relatives me and my do shew that that which he here speaks of had reference to himself The copulative and or both and the causal conjunction for do shew that this depends on the former as a reason and as such a reason as the former was which may be thus more fully expressed It is evident that ye were made a gazing stock and became companions of other sufferers in that ye had compassion of me in my bonds and took joyfully the spoyling of your own goods The connexion of this verse with the former by these two conjunctions for and sheweth that many are the trials whereunto Christian professors are brought Some on their own behalfe others on the behalfe of others See more hereof § 123. That for which these Hebrews are here commended in reference to their former course of life is in one word compassion The Apostle here sets it down in the verb thus ye had compassion Of the notation of that word See Chap. 4. v. 15. § 88. And of the extent of it to all of all sorts See Chap. 5. v. 2. § 9 11. The particular person on whom these Hebrews had compassion was the Apostle himself who makes this grateful acknowledgement thereof so as kindnesses even done by men are gratefully to be acknowledged The King of Sodome acknowledged Abrahams kindesse in rescuing him and his from their enemies Gen. 14. 21. So did the Egyptians acknowledge Iosephs kindnesse in saving them alive Gen. 47. 25. The like did Ionathan in acknowledging Davids kindnesse 1 Sam. 19. 4 5. To omit other instances Christ himself as the head of a mysticall body doth acknowledge kindnesses done to the members of that body Matth. 25. 30 c. 1. This argueth a good spirit to be in men which makes them take notice of the means and instruments which are used by the divine providence for their good 2. This gratefull acknowledgement is so acceptable to them that do a kindnesse as it makes them not to repent the kindnesse done but as occasion is offered to do more and more kindnesse 3. If kindnesses done by men be gratefully to be acknowledged how much more kindnesses done by God especially if we consider how free they are how great how needfull how usefull and every way commodious unto us The kindnesses of God do infinitely exceed all that man can do Besides man is but Gods Minister what good soever he doth unto us is indeed done by God Let therefore the kindnesses done by man quicken up our spirits unto
enabled them to do things worthy of good report 2. God gave inward testimony to their souls of his approving them Acts 15. 8. 3. God caused their names and memorable acts to be registred in the everlasting Record the sacred Scriptures Men gave testimony of them both while they lived and after they were dead Such as lived in their time approved and commended them Thus was witness given to Cornelius by those that lived with him Acts 10. 22. and David had honourable testimony given to him by those that lived in succeeding ages The ground of this good report is here said to be faith By it they obtained a good report The Greek preposition IN in faith carryeth emphasââ¦s it implyeth that the ground of all that made them to have that good report which they had was in their faith I will not deny but that the preposition ãâã may here be put for By as our English doth translate it and so makes it answerable to the many evidences of faith which are set down without a preposition but implying by the case in which it is used as much as this preposition doth By faith Abel c. By faith Enoch c. so in the rest The preposition IN is in other Greek Authors also put for BY It is oft joyned with an instrument or means of effecting a thing So in Hebrew §. 7. Of the resolution of and Observations from Hebr. 11. 2. THE sum of the second verse is A Commendation of Gods antient People The parts are two 1. The persons commended Elders 2. The matter of their commendation Herein consider 1. A testimony given unto them They obtained a good report 2. The ground thereof By it namely by Faith Doctrines I. There were of old men of worth Such were the Elders here mentioned II. Worth of men had due testimony They obtained good report III. Faith especially makes men praise-worthy By it they had their good testimony IV. Faith is a Catholick doctrine The Elders from the beginning of the world had learn'd it and it is continued to these our daies §. 8. Of the meaning of Hebr. 11. 3. Through Faith we understand that the Worlds were framed by the Word of God so that things which are seen were not made of things which do appear THis verse gives another general proof of the vertue and vigour of Faith It is somewhat more general than the former The former was restrained to Elders This is so indefinitely set down as it is extended to all Believers in all ages The persons are not distinctly expressed but comprised under the first person plural of the verb thus We understand The verb translated Understand is derived from a noun that signifieth the mind Tit. 1. 15. It importeth therefore an action of the mind But in that it is here inferred upon Faith it appears that such an act is here meant as is not wrought by the strength of natural reason but by that credence which is given to the Word of God and from a perswasion of the heart concerning the truth thereof The word Faith is here indefinitely used in the dative case without any preposition at all as in the other verses following For there is a rhetorical figure whereby all the distinct commendations of faith in the several instances thereof are set down in the beginning of every clause which setteth down a new instance The word translated Worlds is the same that was used Chap. 1. v. 3. § 18. and taken in the same sense namely for all manner of Creatures Of the worlds it is here said that they were framed Of the derivation and composition of this word see Chap. 13. v. 21. § 172. It implyeth a full and perfect finishing of a thing so as there remaineth no want no defect no imperfection therein Thus much doth the Hebrew word intend in this phrase Thus the Heaven and the Earth were finished Gen. 2. 1. The means of framing the worlds is here said to be the Word of God Some by the Word of God here understand the Son of God who is called the Word Ioh. 1. 1. of whom it is also said that All things were made by him Joh. 1. 2. But there are two different terms in that and in this place used by the Penmen of the one and the other whereby they are distinguished in the Greek though not in our English So as there the Author or Efficient may be set forth here the Means of making the world The term here used was used before and applyed to the providence of God called the Word of his power See Chap. 1. v. 3. § 25. By Gods Word is here meant the manifestation of Gods Will. It is Metaphorically spoken of God and that after the manner of men who ordinarily manifest their mind and will by their word This point that the world was made by Gods word gives proof of Faith and of the vigour thereof For it may be evinced by reason that the world was made Many Philosophers have demonstrated as much by arguments fetcht from reason But that it should be made meerly by the Word of God is a point of faith This is believed because in sacred Scripture it is so revealed From that evidence of faith the Apostle inferreth this consequence So that things which are seen c. Here must be supplyed to make up the sense full and clear the principal verb in the former part of the verse as if it were thus set down So that we understand that things which are seen c. For things were not made because we believe them but because we believe that they were made by Gods word we understand that things which are seâ⦠were not made of things which do appear Things seen comprize all visible things whether they be actually seen or no. This is the same word that was used § 4. It is not to be taken exclusively as if it did exclude things invisible For all things visible and invisible were created Col. 1. 16. and that of nothing But because the greatest question is about things visible and such as are seen and because there is the most direct opposition betwixt things which are seen and things which do not appear he fitly useth this phrase things which are seen Thus doth Moses exemplifie the creation of the world in and by things that are seen and these are the things which by Philosophers are accounted to be created The negative in this phrase were not made is to be referred to this verb appear as if it had been thus placed were made of things which do not appear Though they were made yet they were not made of any thing that did or could appear There was no pre-existent matter whereof they were made so as this phrase directly implyeth that the worlds were made of nothing Because the Philosopher could not by natural reason discern how any thing
by the Sea-shore The simple expression of the issue is in this word Innumerable §. 63. Of Observations raised out of Heb. 11. 11 12. I. Women may prove Worthyes Sarah a Woman is here put in the Catalogue of Gods antient Worthyes See § 53. II. God is carefull to support weak ones This was the end why God turned this name Sarai into Sarah See § 52. III. Faith works vigour It was by faith that Sarah manifested such vigour as is set down in this verse See § 52. IV. Believers receive that which they have not of themselves Sarah recââ¦d strength for that which is here noted of her See § 54. V. Children are an especial blessing Under these phrases conceiving Sâ⦠and delivered of a Child that blessing is meant See § 54. VI. Faith continueth till that which is blessed be accomplished Sarah by faith did not onely conceive Seed but also was delivered of a Child See § 55. VII A weak faith may become strong Sarah who at first doubted is here noted to be strong in faith See § 56. VIII No difficulty hinders the vertue of true faith Sarah had been long barren and was past age yet by faith was delivered of a Child See § 56. IX Perswasion of the truth of Gods promise makes it powerfull to the Believer Sarahs judging God to be faithfull was it that made the promise effectual to her See § 56. X. Gods promise is the ground of faith This moved Sarah to believe because God had promised See § 56. XI Gods faithfulness is an especial prop to faith Sarah judged God to be faithfull and thereupon believed See § 56. XII Faith hath a recompence The inference of the twelfth verse upon the eleventh by this particle therefore gives proof hereof See § 57. XIII A numerous Of-spring is a blessing This ariseth in general from the main scope of this verse and in particular from this word sprang See § 57. XIV God can with small means effect great matters Out of one he raised an innumerable company See § 5â⦠XV. Husbands and Wives may prove a blessing each to other This ariseth from the change of the gender He had before spoken of Sarah in the feminine gender but he applyes the blessing to her Husband in the masculine gender See § 58. XVI God can bring his purpose to pass by unlikely means Sarahs Husband was as good as dead yet an innumerable issue proceeded from him See § 61. XVII Old age makes men as dead In this respect is Abraham said to be as good as dead See § 57. XVIII Hyperbolical speeches are not unlawfull These phrases as the Stars as the Sand are hyperbolical yet used by the Apostle See § 60. XIX God can increase his blessing beyond mans apprehension This word inââ¦rable and these metaphors as the Stars as the Sand prove as much See § 61. §. 64. Of persevering in Faith Heb. 11. 13. These also dyed in faith not having received the promises but having ãâã them afar off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on the Earth THe Apostle from the beginning of this verse to the seventeenth inserteth a general commendation both of those whom he had named and of others also This commendation is propounded in this verse and amplified in the three verses following Some extend this general phrase these all both forwards and backwards Forwards to such as were named before Backwards to such as are named in the other part of the Chapter He useth this relative these because he wrote this Epistle and expressed all the names in this Chapter before they to whom it was sent should read it So as to them he might say all these that are set down in this Catalogue This is the rather supposed to be the extent of this phrase because it is agreeable to the two last verses of this Chapter By this it appeareth that true faith exerciseth the like vigour in all of all ãâã For under this general particle all sundry sorts of persons are comprized as male female old young great mean and other sorts Iâ⦠it the same spirit that worketh in all and sheweth forth his power in all 2 ââ¦or 4. 13. The perseverance of all the Believers here intended is set down in this phrase ãâã in faith This word dyed is in Greek a compound whereof see Chap. 7. v. 8. § 51. It here implyeth that their faith continued all the daies of their life so long as they had use thereof even till death when in soul they attained to the fruiââ¦ion of that which they believed The faith wherein they dyed is the same that is described in the first verse â⦠justifying saving faith In this faith they are said to dye because they possessed not the things promised in this life The preposition translated in properly signifieth according to implying that their faith remained in them till death Obj. It is expresly said of Enoch that he was translated that he should not see death v. 5. Answ. 1. This may be taken of all that dyed as it is said that Iacob brought all his Seed with him into Egypt Gen. 46. 7. namely all that were with him for Ioseph was before him in Egypt 2. The phrase may be taken synechdochically for the greatest part onely one being excepted Thus it is said that Athaliah destroyed all the Seed Royal yet Ioash the youngest of the Kings Sons was not destroyed 2 King 11. 1 2. 3. Though Enoch did not dye as others yet he was translated and his moââ¦ulity turned into immortality which was a kind of death 4. As long as he lived he continued to live by faith which is ' the main thing here intended 5. While he lived he had not the fruition of what he believed Of persevering in faith which is the main thing here intended see Chap. 3. v. 6. § 68. §. 65. Of Believers resting on that which they enjoy not TO amplifie their continuing in faith the Apostle addeth this clause ãâã having received the promises The word received is the same that was used v. 8. § 39. It implyeth an actual possessing and enjoying of a thing The other word promises is that which is used v. 9. § 43 46. It is here taken metonymically for the things promised And because they were many the plural number is used promises As 1. A numerous Seed 2. The Land of Canaan 3. Christ himself 4. Heaven also Besides the same promise was oft repeated as to Abraham Gen. 1â⦠â⦠15. 5. 22. 17. Then to Isaac Gen. 26. 3 4. After that to Iâ⦠Gen. 28. 13 14. None of these nor any of their Children that came immediatly from their loyns enjoyed the particulars promised while they lived on earth In this respect they dyed in faith still believing that every promise should in due time be accomplished Quest. How can Believers that lived before Abraham be here intended when as
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. § ââ¦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 ãâã 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 mââ¦n see Chap. 2. v. 18. § 185. The trial or proving here meant hath reference to Gods charge about offering ââ¦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 aââ¦ar oââ¦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 Adââ¦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 ãâã 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 moââ¦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
Iacobs faith is thus set down And worshipped leaning upon the top of the staff The copulative and sheweth that this act ãâã reference to Iacobs faith as well as the former of blessing By faith he blesâ⦠Iosephs sons and by faith he worshipped God His faith wrought in him a ãâã respect to God to yield unto him due service as well as care of his posterity God is the proper object of faith to honor whom faith doth much put ãâã on Hereby we may gain evidence of the truth of faith This latter effect hath reference to these words Israel bowed himself upon the ââ¦head Gen. 47. 31. Of the Hebrew word translated bowed himself and of the Greek word worshipped See Chap. 1. v. 6. § 74 75. By worshipping the Apostle here meaneth an action of piety done to God ãâã testimony of thankfulness for that oath whereby Ioseph had bound himself ãâã him with his Fathers His heart being cheered with the assurance which ãâã had given him thereof he lifteth it up to God and worshipped him ãâã testify his reverend respect to God in worshipping him he boweth his body ãâã or upon the beds-head not upon any superstitious conceit of the place ãâã ãâã his beds-head had stood East or towards the Mount where Ierusalem ãâã be built or many other like respects but to shew how he reared up himâ⦠purposely to bow his body ãâã take the beds-head to be his bolster or pillow whereupon he raised up ãâã Because a word coming from the same root and consisting of the same letters ãâã only in the points under them signifieth both a Beb 2 Kings 4. 10. ãâã a staff Numb 17. 2. Some interpret the word a bed others a staff The ãâã Text useth that word which signifieth a bed Gen. 47. 31. The LXX ãâã it by a word which signifieth a staff Because there was no difference in ãâã but rather a fit exposition of the word the Apostle quoteth the words of ãâã LXX See Chap. 1. v. 5. § 72. Both words bed and staff do fully set out ãâã meaning of the Holy Ghost and to the life do manifest the old mans desire ãâã ãâã the inward devotion of his soul by a reverend composing of his body to ãâã God For rising up on his beds-head hâ⦠leanes on his staff and so bowes ãâã body in worshipping God He was in his bed and raised himself to sit up ãâã against his beds-head and that in bowing his body he might be supporâ⦠he leaned upon his staff and so worshipped The word leaning is not in ãâã Greek Text but implyed under the preposition translated upon and ãâã inserted by our translators to make the sence of the place more cleer The ãâã translated Top signifieth the uppermost part of a thing as the tip of a ãâã or the uttermost part This instance of Iacob in worshipping God gives evidence of the disposition ãâã a true Saint which is a readiness on all occasions to worship God Hereof ãâã more in The Saints sacrifice on Psal. 116. v. 17. § 112. The Apostles expressed mention of Iacob's reverend gesture in worshipping God manifested by his leaning on the top of his staff giveth us to understand ãâã it well becommeth a worshipper of God to manifest the inward devotion of ãâã soul by a fit composition of his body Thus God is honoured in soul and body Others are provoked to do the like Our own spirits are the more affected therewith See more of this point in The Churches Conquest on Exod. 17. vers â⦠22 29. Of using an help for our weakness in worshipping God as Iacob did by leaning on his staff See The Churches Conquest on Exod. 17. 1â⦠§ 48 51. §. 114. Of the Resolution of and Observations from Heb. 12. 21. By faith Jacob when he was a dying blessed both the sons of Joseph and worshiped leaning upon the top of his staff THe sum of this verse is Faith's proof The proof is drawn from a double effect The former hath respect to men which was Blessing them The latter hath respect to God which was a Worshipping of him The former is illustrated by the parties and by the time The parties were he that blessed Iacob and they who were blessed The sons of Ioseph The time was when he was a dying The other effect of worshipping is amplified by his manner of doing it Thus leaning upon the top of his staff Doctrines I. A Grand-father must be as carefull of the children of his son as of his own So was Iacob See § 111. II. Gods goodness extends it self to the children of his Saints This is here exemplified in the example of Ioseph See § 111. III. It is an honour to be the parent of children under Gods Covenant For honours sake is Ioseph here mentioned in reference to such sons See § 111. IV. Parents may and must bless their children Iacob is here accounted as a parent See § 111. V. Approach of death is a season to seek the good of posterity This phrase when he was dying intends as much See § 112. VI. Saints are ready on all occasions to worship God Instance Iacob See § 113. VII Inward devotion must be accompanyed with an answerable composition of body Thus did Iacob manifest his See § 113. §. 115. Of Joseph and his name ââ¦eb 11. 22. By faith Joseph when he died made mention of the departing of the Children of Israel and gave Commandement concerning his bones THe eighth instance of the vigour of Faith here produced is of Ioseph His faith is of the same kind that the faith of the others was The name Ioseph is derived from a verb that signifieth to adde and this reason is rendred thereof by his Mother The Lord shall add to me another Son Gen. 30. 24. His Mother had been long barren and her sister who was another wife of Iacob had many Children which aggravated her grief for her barrenness but at length The Lord remembred her and hearkned to her and opened her womb and gave her this Son Hereupon either by a prophetical Spirit or upon strong confidence that God would yet give her another Son she gave this son this name Ioseph The name therefore was an evidence of Rachels faith It fell out according to her faith she had another son though he cost her dearly even her life Ioseph whose faith is here commended is worthy due consideration and that in three especial respects 1. In regard of the Tryalls whereunto he was brought 2. In regard of the Graces wherewith he was endued 3. In regard of the Dignities wherewith he was honoured There is not an history of any other wherein the rare passages of the divine providence are more cleerly manifested than the history of Ioseph both in regard of that low estate whereunto he was brought and also of that high dignity whereunto he was advanced §. 116. Of Josephs Trialls 1. IOseph being young was hated
treasures of Egypt Every word in this comââ¦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 ââ¦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 ââ¦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 stoââ¦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 thââ¦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 ãâã highly esteeming what the other basely accounteth of Thus they wonder ãâã at another but let the world judge as it list Let us labââ¦ur for Faith and that rightly grounded on Gods Word that by iâ⦠ãâã may understand and chooââ¦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 afflââ¦ction and ãâã 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 ãâã before This phrase the recompence of reward is the interpretation of one Greek ãâã whereof see Chap. 3. v. 2. § 16. According to the notation of the word ãâã signisieth a reward whereby one is recompenced This recompence ãâã being applyed to man in reference to God who gives it as is ãâã v. 6. § 23. doth not impert any desert on mans part but abundant ãâã on Gods part who will not suffer any thing to be done or endured for ãâã without recompence That ââ¦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 ãâã 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 ãâã and also in the Triumphant Church in Heaven In the Militant Church he was the chief Governor and he had much delight ãâã 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 ãâã 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
7. 52. and an Apostle Iames 5. 10. 6. Power in Prayer Of Samuels power we heard before § 221. An Apostle giveth testimony of Elijah's power herein Iam. 5. 17 18. The like is noted of Isaiah 2 Cron. 32. 20 21. and of Daniel Dan. 2. 18. and 9. 23. §. 226. Of the Analysis of and Observations from Hebr. 11. 32. And what shall I more say For the time would fail me to tell of Gideon and of Barak and of Samson and of Jephthah of David also and Samuel and of the Prophets THE sum of this verse is a succinct Catalogue of sundry Worthies Herein we may observe 1. A Transition 2. An Induction In the Transition observe 1. The Manner 2. The Matter The Manner is by way of Interrogation The Matter noteth out 1. An extent 2. A restraint The extent implyeth that there were more Worthies than he reckoned up The restraint implieth that it was not meet for him to reckon up all The induction setteth down sundry particular persons and that two wayes 1 By their distinct names which are in number six 1. Gideon 2. Barak 3. Samson 4. Iephthah 5. David 6. Samuel 2. By their function Prophets Doctrines I. FAith is the grace that much commends men All here set down are commended by their faith as the inference of this Catalogue upon the former sheweth II. God had more worthies than are requisite to be made known This interrogation What should I more say intendeth as much See § 192. III. Great is the multitude of Believers Time would fail to reckon them up all See § 192. IV. Tediousness is to be avoided This is the reason why the Apostle forbeareth to go on as largely as he had done before See § 192. V. Grace maketh honourable All these that for honour sake are put into this Catalogue were endued with Grace VI. God enableth men to accomplish what he calleth them unto All these here mentioned were called unto great atchievements and answerably enabled VII A mean man may be enabled to great matters So was Gideon See § 195. c. VIII Such as are weak in Faith may become strong So did Barak See § 198. IX God can give strength to admiration Instant Samson X. Grace lost may be recovered So it was in Samson XI Men of eminent parts are subject to Gross Sins So was Samson and other of the Worthies here mentioned Of these three last Doctrins See § 199. c. XII Bastardy is no bar to regeneration Jephthah was base born yet new born See § 207. XIII Rash vows are dangerous Witness Iephthahs vow See § 208. XIV Best Saints are subject to soarest trialls Witness David See § 212. XV. God punishes sin in his dearest children So he did in David and in Samson before him See § 213. XVI God can make a child to be a Prophet So he made Samuel See § 220. XVII The most faithfull Governour may be rejected So was Samuel See § 222. XVIII God of old had extraordinary ministers of his Word See § 225. XIX Faith exerciseth it self in men of extraordinary parts Such were the Prophets and such were all the extraordinary persons who are commended See § 225. §. 227. Of subduing Kingdoms through Faith Hebr. 11. 33. Who through Faith subdued Kingdoms wrought righteousness obtained promises stopped mouths of Lyons THE Faith of the forementioned Worthies is in this and the verses following commended by sundry rare effects which may be brought to two heads 1. Great things done v. 33 34. 2. Soare things endured v. 35 36 37. This relative Who hath reference to the Worthies mentioned in the former ââ¦erse of whom some did some of the things here mentioned others did others as we shall shew upon the particular acts This phrase through Faith is set down in the beginning to shew that faith ãâã it self to all those kinds of works done and sufferings endured and it sheweth that by Faith matters above human power may be done So were many of the following instances Faith eyeth God and resteth on him yea and draweth vertue from him to do or endure whatsoever shall seem good to him The first of the great things here mentioned to be done is thus expressed Subdued Kingdoms The Greek word which we translate subdued is a compound The root whence it commeth is a man that signifieth strife or fight And the simple verb thence derived signifieth to strive or to fight 1 Tim. 6. 12. This compound implyeth by striving or fighting to subdue and destroy As our English word Kingdom hath his notation from a King so the Greek word used by the Apostle and by Kingdoms he meaneth whole Nations consisting of many Towns Cities and people in them and those severall Nations under the government of severall Kings This instance of subduing Kingdoms being brought in as an effect of faith giveth proof to the lawfulness of war for War is the ordinary means of subduing Kingdoms Hereof see more chap. 7. v. 1. § 9. Yea further this giveth proof that by war Nations may be subdued and that either by bringing the Inhabitants thereof under subjection or by destroying of them This effect hath in speciall reference to David All the forementioned Judges as Gideon Barak Samson Iephthah and Samuel subdued such Kingdoms as in their time tyrannized over the people of God but none of them brought under and destroyed so many as David did To subdue and destroy so many as David did may imply a bloody and cruell disposition but such a disposition may not be imagined to be in him who was so guided by faith as David was and who was endued with such excellent graces as hath been observed to be in David § 214 215. They who take a warrant from Ioshua and the Iudges that succeeded him or from David and the Kings that succeeded him must be sure of a good ground that it may be said of them through Faith they waged war and subdued Kingdoms Thus may they with courage attempt such matters and upon their good success rejoyce and give the praise to God Of the just grounds of War See The Churches Conquest on Exod. 17. 9. § 18 19. §. 228. Of working righteousnes A Second effect of faith is thus set down wrought righteousnes The verb translated wrought cometh from a noun that signifieth work and the verb to work Matth. 26. 10. It being applyed to Faith as an effect thereof plainly demonstrateth that Faith is operative Iam. 2. 22. Gal. 5. 6. 1 Thessal 1. 3. There is such a Life Vigour Spirit and in it as will not as cannot be wholly smothered The Spirit of Faith forceth the Believer to speak 2 Cor. 4. 13. So also to walk and to do So long as a man hath Life and Spirit in him there will be motion at least there will be breathing By working we may give evidence of the truth of Faith in us See more hereof in the
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 ãâã 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 ãâã 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 ãâã 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 ãâã no uncertainty Psal. 19. 8. 3. In regard of the
effect it perswades a man of the truth revealed in it So ãâã 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 streââ¦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 Synecdoââ¦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 ãâã their persecutors promises be delivered in hope to be raised up again 2 ãâã 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 ââ¦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 manââ¦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
away The verbe that is of the same root signifieth to keep and he that hath the charge of a prison is called a keeper yea there is a verb of the same notation which signifieth to cast into prison Because a prison is to hold men fast prisons use to be as Castles strong built of stone or other like materials with strong dores iron barrs and grates and Jaylors to look unto them Bonds and prisons are for murtherers theeves and other malefactors Now in that professors of the true Faith had triall by bonds and imprisonment it giveth evidence that Persecutors deal with Professors of the Truth as with malefactors Hereof see more in the Whole Armor of God Treat 3. part 7. on Eph. 6. 20. § 189. 1. This may be some comfort to such as are so handled in these our dayes It is no worse with them than it was with their Lord and Master in his dayes and with other his faithfull Servants in their dayes So persecuted they the Prophets which were before you Matth. 5. 12. and so the Apostles and so other Saints age after age 2. By way of allusion professors of the Truth may learn to keep their souls free from the bonds of sin then need they not much care for mens bonds at least they shall then more comfortably lye bound with mens bonds and if they have learn'd to make every place a Temple to worship God therein even in prison they may worship God The more they are restrained in their bodies the more they may exercise their Souls in divine Meditations and contemplations 3. Considering true Saints are subject to bonds and imprisonments and thereby kept from seeking needfull and seasonable succour it is our duty to enquire after such and to afford them all the succour we can Hereof see more Chap. 13. 1. 3. § 24 26. The manner of setting down the four kinds of persecution mentioned in this ãâã thus had triall giveth us to understand that the persecutions of Professors were reall they had experience of them they had a sence and feeling of them and in that respect had tryall See § 251. If racking if scourging if bonds and imprisonments be reall persecutions then were theirs reall Such was the malice of Persecutors as they set themselves to make Professors to seel the weight of their malice This sheweth the necessity of true sound patience yea and of the perfect work thereof that it be not only true and sound but also large extending it self to all manner of persecutions yea and constant holding out to the end Hereof see more in the Whole Armor of God on Eph. 6. 15. Treat 2. part 5. § 14 15 16. c. §. 254. Of stoning Professors of the Truth Hebr. 11. 37. They were stoned they were sawn asunder were tempted were slain with the sword they wandred about in Sheep-skins and Goates-skins being destitute afflicted tormented THERE are in this verse other sorts of persecutions set down three of them such as brought Professors to seal up their Faith with their blood So as those were the sufferings of Martyrs The first of these and the sixth kind of persecution is thus expressed they were stoned The Greek verb here used is derived from a noun that signifieth a ãâã Joh. 8. 7. for they were wont to throw stones at men and thereby slay them This kind of death was of old more in use than now and more common among the Jewes than among other Nations It was a kind of death appointed by God himself to be inflicted upon notoââ¦ious malefactors Lev. 20. 2. That this kind of death may be the better conceived I will distinctly shew 1. How men were stoned 2. Why this kind of death was used For the first the manner of stoning was this A malefactor being condemned heapes of stones were prepared and brought to the place of execution where the malefactor was fast bound to a stake and then all the people took up stones and threw at him till he was dead In setting cut this kind of death It is said the people shall stone them to death Lev. 20. 2. Let all the congregation stone him Lev. 24. 14. For exemplification hereof read Iosh. 7. 24 25. For the second these Reasons may be given of this kind of death 1. That all the people might testifie their zeal and indignation against the crime so punished For in throwing stones against a malefactor they strived who should be the forwardest 2. That the blame of condemning the malefactor might not lye wholy upon the Judge For all the people executing the sentence of the Judge thereby gave approbation of it 3. That there might be a more thorow expââ¦ation of the land from that crime for which the malefactor was stoned As many mens conspiracy in sin and making themselves accessary thereto doth defile a land the more so the zeal of many in punishing a publick sin doth more clense the land Iosh. 7. 26. This kind of death inflicted by persecutors or Professors of the truth giveth evidence of two points 1. That they accounted professors of the truth as notorious malefactors or at least that they would have the people so to account them Hereof see § 253. 2. That many were brought to have their hands in the death of Martyrs For stoning was by the hands of many The people were almost ready to stone Moses Exod. 17. 4. Nay they did stone Zachariah 2 Chro. 24. 21. The multitude cryed to Pilate and said of Jesus Let him be crucified Matth. 27. 22. It was the multitude that stoned Stephen Act. 7. 57 58. So the people stoned Paul Act. 14. 19. And the multitude of them at another time were ready to have torn him in pieces Act. 21. 30 c. Experience of all ages have given too wofull proof hereof 1. The greater sort of people remain in their natural condition and cannot endure the light of truth which discovereth their darkness 2. They are of a foolish disposition ready to sway with the times and to do as their guides do though with them they run blind-fold to their destruction As silly sheep will follow one another though it be into the water where they may be all drowned so the common people will follow one another even to hell 1. Learne hereby to take heed of judging persons or matters according to the Judgment and censure of that multitude This is a caveat which God in his Law doth give Exod. 23. 2. A multitude is prone to run down-hill as all evill is 2. This may be a good Item to pray for good guides in Church and Common-wealth that thereby the common people may be brought into the right way Where guides are Idolaters or otherwise corrupt a pretence may be of taking away the life of Gods Saints by way of Justice though it be most unjustly as in the case of Zachariah and others before mentioned And likewise in the case of Naboth
advantage to the adversaries of the Gospel By a good Conscience they will be kept from giving offence to their brethren They must be sure that the mark at which they aim be good whether they stand or fly The marke in generall must be Gods glory and the Churches good for these two are inseparably linked 2. Charity is to be used in judging Professors whether they fly or dy As ãâã are not to be condemned for rashnes So nor Confessors for timorousâ⦠Prophets Apostles yea and Christ himself saw a time when to escape danger and when to stand to the uttermost danger This Land hath a great benefit both by the courage of Martyrs in Queen Mââ¦ries time and also of Confessors that fled beyond the Seas in her dayes §. 260. Of Confessors wandrings THIS word wander about is taken both in a good and bad sence In a bad sence for a Sin or a Judgment For a Sin either in such as do wander or in such as cause others to wander 1. In such as wander it is a sin when men wander up and down from the charge or place where they should abide or wherein they should be firm and constant This the Apostle taxeth under this phrase Wandring about from house to house 1 Tim. 5. 13. In this respect the common course of beggars is questionles sinfull but most sinfull is their course who wander up and down to beguile such as know them not as Juglers Sorcerers and such as are called Exorcists The word here used is applyed unto them and translated vagabonds or wanderers Act. 19. 13. Like to these are Iesuits Friars Priests and other Popish vagrants who wander up and down to insnare mens souls and to make them twofold more the children of hell than themselves are Matth. 23. 15. They are like those whom the Apostle describes 2 Tim. 3. 6. 2. Wandring is a sin in such as cause men to wander unjustly thorough Tyranny oppression or persecution Of these the Lord thus saith I will send unto him wanderers that shall cause him to wander Jere. 48. 12. Lam. 4. 16. Such therefore are accursed Deut. 27. 18. Ezek. 34. 6. 3. Wandering may be counted a sin in superfluous Gentlemen who upon meeâ⦠curiosity travell from place to place and that many times to Idolatrous Countreyes where they are seduced to Idolatry Wandring is taken for a judgment when it is inflicted as a punishment for sin Thus the Israelites wandââ¦ing forty years in the Wilderness was a judgment Numb 32. 13. Psal. 107. 40. It is threatned as a Judgment Psal. 59. ââ¦5 Wandring is taken in the better part when men in Gods cause for maintaining his truth keeping a good conscience or for avoiding Idolatry or any other evill are forced to wander Thus Abraham wandred Gen. 20. 13. And sundry Levites and others in Ieroboams time 2 Chron. 11. 13. c. In this sense is it here taken So as Believers may be wanderers for this wandring is here brought in as an effect of Saints Faith Besides the instances before noted this iâ⦠exemplified in Elijah 1 King 19. 3. Yea and in David Psal. 56. 8. The grounds hereof are these 1. The envy and hatred of the world against them which will not suffer them to sit safely and securely on their own nests The men of this world are to Believers as Fowlers to fowles and Hunters to beasts So was Saul to David 1 Sam. 24. 11 14. and 26. 20. Hereunto doth the Prophet allude Ierem. 16. 16. Micah 7. 2. Lament 4. 18. 2. Saints high esteem of the truth of God and of the peace and quiet of their own conscience which they prefer before house and home kindred and Countrey They had rather wander with a quiet conscience holding the Truth than sit at ease in their own house under their own Vines and Fig-trees with a torturing conscience upon denying the Truth 3. Gods wise providence who opens a way for them to escape death yet so as their Faith is proved to be sound by this kind of tryall which is a great one and in the consequence thereof may prove worse than a present death Yea further God hereby keepeth the light of his Truth from being put out and causeth it to shine up and down in more places Act. 8. 1 5. This being the condition whereunto Believers may be brought they who have setled places of abode ought to succour such wanderers See Chap. 13. v. 2 § 12. c. This may be a motive to such as are put to this triall patiently to passit through It is no other condition than what the best Saints have been brought unto An Apostle useth this argument to bear all manner of crosses because no temptation taketh them but such as is common to man 1 Cor. 10. 13. This then must needs be a strong motive to endure this tryall because it is no other than what is common to all Saints That we may the better observe this take notice of these rules 1. Be well instructed in the nature of this world and vanity of all things under Heaven How nothing is certain and sure The fashion of this world passeth away 1 Cor. 7. 31. Why then should men seek a certain abiding in so uncertain a place 2. Get assurance of that house City and Country which is to come Assurance thereof will make us more content to be without house City and Country here in this world See v. 10. § 17. v. 13. 68. and Chap. 13. v. 14. § 138 139. 3. In thy best security and most settled estate be a Pilgrim in thy mind and disposition as Abraham and other Patriarks were See v. 13. Herewith the Apostle supports Christians 1 Cor. 10. 13. §. 261. Of wandring in Sheep-skins and Goate-skins THE first branch of the aggravation of Confessors wandring is by the kind of apparell which they wore here said to be Sheep-skins and Goate-skins The noun translated Skins derived form a verb that signifieth to flea For skins are flead off from beasts or other creatures An adjective derived from the same verbe is translated lethern Matth. 3. 4. The two Epithetes joyned with skinns thus Sheeps-skinââ¦s Goats-skinns shew what kind of skinns they were For the former is derived from a word that signifieth a Sheep and the latter from another word that signifieth a Goate We call apparell made of such skinns lethern Some apply this coarse apparell made of the wool of Sheep and haires of Goats which many Prophets and others did voluntarily weare and that on these grounds 1. To shew their contempt of the worlds vanity 2. To manifest their own content in the meanest things 3. To declare their compassion sorrow and mourning for the inââ¦quity of the times wherein they lived 4. To be distinguished thereby and known from others To these purposes it is said of Elijah that he was an hairy-man and girded with a girdle of Leather 2 King
2. The subject whereupon it was exercised Armies 3. The kind persons whose Armies they were Aliens 10. That effect of Faith which concerned women is thus expressed women received their dead raised to life again Here observe 1. The persons whose act is was women 2. The act it self received 3. The subject or thing which they received their dead 4. The great alteration of that subject which was to life again The other head of fruits of Faith are great Sufferings which are ten in number Those may be reduced to three heads 1. The sufferings of Professors 2. The sufferings of Martyrs 3. The sufferings of Confessors § 259. Of the sufferings of Professors five distinct heads are set down Of the sufferings of Martyrs four heads Of the sufferings of Confessors one general one The five effects of Professors sufferings were these 1. They were tortured This is amplified 1. By their willing undergoing their tortures thus not accepting deliverance 2. By the end of their enduring that they might obtain a better Resurrection 2. They had trial of cruel mockings Here observe 1. The reality of the thing they had trial 2. The kind of suffering mockings 3. The extent of that kind In this epithete cruel 3. They were scourged 4. They were cast into bonds 5. They were imprisoned Three effects of Martyrs were these 1. They were stoned 2. They were sawen asunder 3. They were slain with the sword 4. Before this last this which was as dangerous as the other three is inserted thus were tempted The effect of Confessors is expressed in this phrase wandred about And it is aggravated 1. By the places whether they wandred 2. By the reason of their wandring The places whether they wandred were of two sorts 1. Habitable by men 2. Habitable by beasts for the most part The former sort of places is implyed under other mens neglect of them This is set down four ways 1. By their mean apparel Sheep-skins and Goate-skins 2. By their want being destitute 3. By their affliction afflicted 4. By mens evill entreating them in this word tormented The reason of the wandring of Confessors is taken from the worlds unworthiness of them thus expressed of whom the world was not worthy The places not inhabited by men are expressed in these four kinds 1. Desarts 2. Mountains 3. Denns 4. Caves of the earth §. 273. Of observations raised out of Hebr. 11. 33 34 35 36 37 38. I. FAith doth things above human power Such were many effects of Faith here set down See § 227. II. War is lawfull This act of Faith subdued was by wars See § 227. III. Nations may be subdued by war So much is implyed under this word Kingdoms See § 227. IV. Faith is operative It is here said to work See § 228. V. The proper work of Faith is righteousnes Believers are here said to work righteousnes See § 228. VI. Divine promises are the ground of Faith Those are they on which Faith hath an eye See § 229. VII Promises are received by Faith They are here expresly said to be obtained thereby See § 228. VIII Faith can vanquish the fiercenes of unreasonable crââ¦atures Lions are the fiercest of all yet their mouths stopped by Faith See § 230. IX Faith freeth from the most violent senseless creatures Fire is that creature yet by Faith quenched See § 231. X. Faith preserveth from the deadliest instrument that is the sword See § 23â⦠XI Saints may be weak This is here taken for grant in this phrase oââ¦t of weaknes See § 233. XII By faith such as are weak may be made strong This is here plainly expressed See § 234. XIII Valour is commendable Believers are here commended for it in this word waxed valiant See § 236. XIV Faith makes valiant This is an effect here attributed to faith See § 237. XV. Faith makes valiant in greatest danger namely in fight See § 235. XVI Faith makes victorious This phrase turned to flight intends as much See § 238. XVII War is especially to be against Aliens Their armies are here said to be turned to flight See § 239. XVIII Women may have a strong Faith The express mention of womââ¦n proves as much See § 240 241. XIX By Faith the dead have been raised See § 241. XX. Faith receives benefit from others acts Those believing women received their dead children raised by the Prophets See § 242. XXI Believers are enabled to endure sore trials Such were they which follow See § 243. XXII Matters of Faith may be quoted out of humane Authors Such were the Authors out of whom the Apostle quotes many of these acts of Faith See § 244. XXIII Professors of truth may be brought to exquisite torments for the truths sake Such were many of the torments here set down See § 245. XXIV True Professors willingly endure their torments They would not be delivered See § 246. XXV Persecutors can offer favour upon yielding So much is here intended See § 247. XXVI Faith in the resurrection makes Professors endurâ⦠what they do This enâ⦠is here expressely set down See § 248. XXVII The last Resurrection is the best It is here stiled the better in comparison of all other resurrections See § 248. XXVIII Believers suffer advisedly The end which they propound to themselves demonstrateth as much in this word that See § 249. XXIX Believers suffer for their advantage This phrase that they might obtain intends as much See § 250. XXX Mockings are a kind of persecution It s an instance of persecution they are here mentioned See § 251. XXXI Mockings pierced deep Therefore this Epithete cruel is added to them See § 251. XXXII Professors are basely handled For they are scourged See § 252. XXXIII Professors of the truth are used as malefactors Witness their bonds and imprisonments See § 253. XXXIV The things which professors endure are reall They have triall or experience thereof See § 254. XXXV Stoning was an antient kind of death Express mention is here made of it See § 254. XXXVI Multitudes may have their hands in persecuting Saints For in stoning a multitude of people were used See § 255. XXXVII Professors have been sawed asunder This is expresly set down See § 255. XXXVIII The death of Martyrs hath been with much cruelty The distinct kinds of death here specified demonstrate as much See § 256. XXXIX Professors may prove Martyrs This word slaine imports as much See § 257. XL. Persecutors make many Martyrs This instrument sword implies as much See § 258. XLI Temptations on the right hand are as dangerous as cruell Martyrdom This word were tempted joyned with sundry kinds of death intendeth as much See § 256. XLII Such as suffer not as Martyrs may prove Confessors For it is said that they wandred c. See § 259. XLIII Believers may be wanderers So much is here expressed of them See § 260. XLIV Confessors may flie from persecution The word Wandââ¦ing
better progress v. 13. Hitherto of the main duty of Professors of the true faith Hereunto are added other duties which much grââ¦ce a Christian profession The ãâã duties mentioned by the Apostle are these 1. Peace with men 2. Holiness towards God This is pressed by the benefit thence arising implied under a negative without it no man shall see the Lord but with it they may v. 14. 3. Circumspection against Apostacy v. 15. 4. Avoyding such sins as disgrace a Professor Hereof 2. sorts are mentioned 1. Uncleaness Under this particular Fornicator 2. Prophaness This latter is exemplified in Esau concerning whom two points are noted 1. His sins He sold his birth-right v. 16. 2. The punishment He was rejected To inforce the foresaid and other Gospel-duties the Apostle falleth into a digression about the excellency of the Gospel above the Law Therein he declareth â⦠points 1. The kind of excellency v. 18. c. 2. The use to be made thereof v. 25. c. The kind of excellency is set down comparatively The comparison is betwixt the Law and the Gospell It consisteth of two parts 1. The terrour of the Law 2. The sweetness of the Gospel The terrour of the Law is manifested by ten signes 1. A Mount that could not be touched 2. A burning fire 3. Blacknes 4. Darknes 5. Tempest v. 18. 6. The sound of a Trumpet 7. The voyce of words which the people could not endure v. 19. 8. Beast not daring to touch the Mountain 9. Striking such through as should touch it v. 20. 10. Moses fear v. 21. The sweetness of the Gospel is set forth by the Society whereunto it bringeth us Hereof are eleven particular instances 1. Mount Sion 2. The City of the living God 3. The heavenly Ierusalem 4. An innumerable company of Angells v. 22. 5. The general Assembly 6. The Church of the first-borne 7. They who are written in Heaven 8. God the Iudge of all 9. Spirits of just men v. 23. 10. Iesus the Mediator of the new Covenant 11. The blood of sprinkling c. The use of the foresaid difference is twofold One is set down negatively and it is 1. Generally propounded See that ye refuse not c. 2. Inforced by the damage which will follow upon neglect thereof The damage is set down comparatively and that by an argument from the less Hereof are two parts 1. Gods Judgement on despisers of the Law 2. His Judgement on despisers of the Gospel v. 15. Both these are Amplified by the different manner of delivering the one and the other The earth was shaken at delivering the Law Earth and Heaven at delivering the Gospel The point is propounded v. 26. and expounded v. 27. The other use is set down affirmatively Wherein we have 1. The ground of the duty A Kingdom which cannot be mooved 2. The kind of duty To serve God acceptably v. 28. 3. The motive to inforce it God is a consuming firâ⦠v. 29. §. 2. Of Gods Witnesses Heb. ãâã 2â⦠Wherefore seeing we also are compassed about with so great a cloud of Witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us THE first word of this verse translated wherefore sheweth that this verse and others following depend upon the former Chapter as a just and necessary consequence In the Greek word there are three several particles compounded together which add emphasis That word is once more used in the ãâã Testament namely 1 Thes. 4. 8. It sheweth that that which followeth is ãâã as a duty on our part to indeavour to be like unto those excellent ones whose exemples have been set before us And hereby he giveth us to understand that inferences and uses raised from general and indefinite points are ãâã and usefull and that such general points as are in Scripture recorded ãâã others may and must be in particular applied to our selves so far as aââ¦y ãâã they concern us see more hereof Chap. 10. vers 19. § 52. This phrase we also hath a special reference to this clause without us Chap. 1â⦠vers 40. and it confirmeth that which was there noted concerning Gods perfecting all of all sorts by the same means see Chap. 11. vers 40. § 280. Withall it sheweth that the good example of the Jews are required as well for ãâã Christians as for the posterity of the Jews The Apostle teacheth as Christiâ⦠to apply that to our selves which is registred of Ioshua and David see Chap. 13. vers 5. 8. This phrase seeing we are compassed about with so great a cloud c. is thus in ãâã Greek we having so great a cloud compassing us This manner of expressing the point further confirmeth that right which Christian Gentiles have to those things which are registred of believing Jews we have them as witnesses for us In this respect we ought the more carefully to heed them to be followers of them Of imitating such Saints as have lived before us see Ch. 13. v. 7. § 100. Those ancient worthies are the rather to be imitated because they were witâ⦠to that Faith which they professed The Greek word translated witnesse is that which we in English sometimes translate Martyr as Act. 22. 20. Rev. 2. 13. and 17. 6. The word is ordinarily put for a bare witnesse even such an one as giveth Testimony to a thing Chap. 10. 28. See Chap. 3. vers 5. § 53. When any so far standeth to the maintenace of the true Faith as he looseth his life rather then ââ¦enounce the truth he is by a kinde of excellency called a Martyr And such ââ¦itnesses were many of these that are here pointed at Though all believers be not brought to that extent of witnesse bearing as to confirm their Testimony with their bloud and so prove Martyrs yet are all Saints Gods witnesses As 1. They who faithfully professe the truth 2. They who conform their lives according to the truth which they professe 3. They who declare and preach it unto others 4. They who maintain it against Gain-sayers See more hereof Chap. 3. vers 5. § 53. This should stir us up to do what lieth in our power for bearing witnesse to Gods truth that we may be in the number of Gods witnesses to our posterity §. 3. Of the multitude of Gods Witnesses THE Apostle stiled these a cloud of witnesses The Greek word translated cloud is here onely used throughout the new Testament but there is another word derived from it which signifieth the same thing and is frequently used Math. 17. 6. A cloud is the gathering together of many vapours out of the earth and waters which vapours do sometimes wax dry and thin and are driven away by windes sometimes they wax moist and thick and melt out into rain The Apostle here useth this metaphor in reference to Gods ancient witnesses to shew 1. Their penalty They are
the reins Ier. 17. 10. and to whose eyes all things are naked and opened Heb. 4. 13. Charity judgeth not the hearts and consciences of men It leaveth them to God Charity believeth all things and hopeth things 1 Cor. 13. 7. that is the best it can of all It interpreteth all things in the better part By this means is brotherly-love established 3. We must as much as lieth in us be perfectly joyned together in the same minde and in the same judgement 1 Cor. 1. 10. Union in minde and judgement is an effectual means of working and preserving union in heart and affection They who continued ãâã in the Apostles Doctrine were of one heart and one soul Act. 2. 42. 4. 32. Under the heart the affections are comprized under the soul the minde Unanimity is a great cause of brotherly-love Therefore we are oft exhorted to be of the same minde Rom. 12. 16. 2 Cor. 13. 11. Phil. 2. 2. Qu. What if all that professe the same faith cannot be brought to be in all points of one opinion so as there must needs be differences in that kinde as ever there were and ever are like to be Ans. In such cases let us dissent in love and wait till God reveal the truth to the one or to the other Differences in judgement must not cause alienations of heart and affection especially if the difference be about inferiour and indifferent things ãâã 14. 2 3. 4. We must be thorowly informed about Gods love to us and get all the evidences we can thereof Gods love is as fire it heateth where it is harboured As fire kindleth fire so love kindleth and enflameth love especially when the soul is perswaded thereof Now they who truly love God will undoubtedly love such as bear the Image of God which Professors of the true faith doe 1 Iohn 4. 20 21. 5. 1. Apprehension of Gods love to us will the more enforce us to love the Brethren if withall we be perswaded of their love to us as we ought to be unlesse we see apparent evidences of the contrary Thus farre of the Rules concerning Opinion § 8. Of Rules for Brotherly-love concerning Meditation FOr Meditation 1. We must advisedly meditate on the excellency of this grace of brotherly-love All the excellencies of love have an eminency in brotherly-love Now love is set out by the Apostle as the most excellent of all graces Where he exhorts to covet earnestly the best gifts he adds this clause Yet shew I unto you a ãâã excellent way 1 Cor. 12. 31. That way is to season all with love And having reckoned up sundry singular properties and effects of love he layeth Faith Hope and Love together and concludes that of them love is the greatest 1 Cor. 13. 13. greatest in use greatest in continuance In use because all practical graces are set on work by love and love extends it self to the good of others It seeketh not her own onely Whereas Faith and Hope are as hands clasped fast holding that which makes to ones own good Love is as an hand opened dispersing that it hath to the good of others In continuance Love is greater then Faith or Hope because these end with this present life but Love continueth in the life to come and is most perfect in Heaven Besides there is no grace wherein a creature may more resemble his Creatour then Love God assumeth to himself this Title Love and that by a kinde of Property thus God is Love 1 John 4. 8 16. This doth in an high transcendent manner commend the excellency of Love and due Meditation on the excellency of a thing is an especial means of seeking after it and laying hold on it 2. We must duly consider the worth of a brother Brothers here meant are Saints by calling Whatsoever their outward condition be in this world they are most precious persons They are styled precious in Gods sight and honourable Isa. 43. 4. Excellent Psal. 16. 3. Gods jewels Mal. 3. 17. They are a chosen generation a royall Priesthood a holy Nation a peculiar people 1 Pet. 2. 9. Comparatively The righâ⦠is more excellent then his neighbour Prov. 12. 26. that is then any other man not righteous And that in his birth For he is born of God John 1. 13. In his life He liveth by faith Hab. 2. 4. Gal. 2. 20. In his death Precious in the sight of the Lord is the death of his Saints Psal. 116. 15. Blessed are the dead that die in the Lord Revel 14. 13. This made Balaam to wish that he might dye the death of the righteous Numb 23. 10. God set his love on them before the world was He so dearly loved them as he spared not his dear and only Sonne but gave him to death for them Rom. 8. 32. He hath given his holy Spirit to quicken them to beautifie them to make them amiable before God and men He hath given his Angels a charge over them Psal. 91. 11. The Angels are ministring spirits for their sakes Heb. 1. 14. The whole world is preserved for them and they are reserved to glory Who should not who would not be kindly affectionated to them in brotherly-love 3. We must seriously think upon the good that may be reaped by them and from them The good is both temporall and spirituall Laban learned by experience that the Lord had blessed him for Iacobs sake Gen. 30. 27. And Potiphar saw that the Lord was with his servant Ioseph and that the Lord made all he did to prosper in his hand Gen. 39. 3. The good that those men received from Iacob and Ioseph who were both Saints was temporall Much spirituall good may also be received from such by their pious pattern prudent counsell pithy exhorrations powerfull prayer and other like means yea hereby also may our eternall salvation be promoted Due consideration of these and other-like benefits cannot but work brotherly-love towards them 4. We must diligently mark the prejudice that useth to arise from professors alienation of their hearts one from another and from dissentions following thereupon Gods blessed name is thereby blasphemed the Ministry of the Gospel standered the holy profession disgraced the faithfull ones grieved the guiltlesse miscensured the weak offended and enemies made to insult Surely they who duly consider these mischiefs will for the preventing hereof labour for this grace of brotherly-love §. 9. Of Rules for Brotherly love concerning Practice FOr practice 1. We must remove such impediments as ordinarily keep men from this grace of brotherly love One great and prime impediment is self-love Nothing more hinders the love of others especially the love of the brethren then self-love It is like the thorns among which good seed was sown Thorns use to soak out the life and heart of the ground so as good corn cannot there grow up to any maturity Self-love and brotherly love are oft opposed as 1 Cor. 10.
Thus Iacob said concerning his Brother Esau I fear him thereupon he prayed to God to be delivered from him and withall used means to prevent what mischief he could Genesis 32 11 13 c. The evil therefore of fear of man is in the excesse thereof and that 1. When man is feared more then God so as in that case there is an opposition betwixt God and man This Christ for bids where he saith Fear not them which kill the body but rather fear him which is able to destroy both soul and body Matth. 10. 28. 2. When fear of man keeps us from our bounden duty as They which knew Christ yet were kept from speaking openly of him for fear of the Iews Iohn 7. 13. 3. When it puts us on to any sinne as Abraham was hereby brought to dissemble his wife Gen. 12. 11 c. 20. 2. So Isaac Gen. 26. 7. and Peter was hereby brought to deny his Master Matth. 26. 69 c. Saul acknowledgeth his sinfull fear in this kinde 1 Samuel 15. 24. §. 86. Of Motives against fear of man III. AMong other Motives against fear of man these following are of force 1. Expresse Prohibition 1 Pet. 3. 14. Christ himself hath thrice together inculcated this prohibition Matth. 10. 26 28 31. which makes it the more forcible 2. The Patern of such Worthies of old as have not feared man The Parents of Moses were not afraid of the Kings commandment Moses himself feared not the wrath of the King Heb. 11. 23 27. David as here so in sundry other places professed that he feared not man Psal. 56. 4. Micaiah feared not the threatning of Ahab 1 King 22. 28. Nor Daniel nor his three Companions feared the King and his Princes Dan. 3. 16. 6. 10. The Apostles feared not the threatning of the Priests of the Jews Acts 4. 19. 5. 29. The examples of Martyrs in all ages are memorable in this kinde 3. The Disgrace that followeth upon fear of man It ill beseems yea it is a great shame to servants of God to fear men Should such a man as I flee saith Nehemiah in this case Neh. 6. 11. There can be no greater disgrace to a souldier then upon fear to flee from his colours 4. The evil Effects that follow thereupon Many are thereby brought against their conscience to omit bounden duties as openly to professe Christ Iohn 7. 13. and to acknowledge other truths Iohn 9. 22. Others are brought to commit grosse sins This moved Aarââ¦n to make the golden Calf Exod. 32. 22 c. This made many Christians of old to offer Sacrifice to Devils as the Heathen did and otherwise to commit abominable Idolatry This made many English in Queen Maries dayes to go to Masse and professe Popery This in our dayes hath made many to seem more prophane then their consciences told them they should be This hath made many Judges to pervert judgment There is scarce a sin that fear of man brings not men unto 5. The Restraint of mans power It can at the uttermost but reach to the body and all that it can do to the body cannot make a man miserable See more hereof in The Extent of Gods Providence on Mat. 10. 29. § 8. 6. The Extent of Gods Power no way limited but by his own will The Extent thereof in this case is to be considered two wayes 1. Against such as Gods servants may be afraid of 2. For Gods servants themselves In the former respect five things are duly to be observed 1. God can turn the minds of enemies The Kings heart is in the hand of the Lord c. Prov. 21. 1. God turned the fury of Esau into favour towards his brother Compare Gen. 32. 6. with Gen. 33. 4. 2. God can abate the spirit of the stoutest God made all the Inhabitants of Canaan to faint Ioshua 2. 9. The terrour of God was upon the Cities that were round about Iacob Gen. 35. 5. Even the youth shall faint c. Isa. 40. 30. 3. God can weaken the power of the strongest He weakneth the strength of the mighty Job 12. 21. 4. He can disappoint mens plots He disappointeth the devices of the crafty so that their hands cannot accomplish their enterprize Job 5. 12. Ye thought evil against me saith Ioseph to his brethren but God meant unto good Gen. 50. 20 Act. 12. 6. 5. God can utterly destroy his servants enemies 2 King 19. 35. In the later respect five other things are duly to be observed 1. God can keep his servants safe in the midst of danger He kept Daniels three companions safe in the midst of a fiery fornace and Daniel himself in a Den of Lions Dan. 3. 25. 6. 22. God in general hath promised as much Isa. 43. 2. 2. He can deliver out of the danger He caused Ieremiah to be pulled out of the dungeon He delivered also him that pulled out Ieremiah Jer. 38. 13. 39. 17 18. 3. He can turn the judgement to an advantage The carrying of Daniel and his three companions and Mordecai and Esther into Captivity proved much to their advantage Dan. 2. 48 49. Esth. 2. 17. 6. 10. 4. God can make a temporal judgment to be a means of spiritual good When Manasse was in affliction He prayed unto God and God was intreated of him 2 Chron. 33. 12 13. 5. By the uttermost that man can do which is death God can free his servants from greater evils Isa. 57. 1. Iosiah was killed by an enemy at that very time when the floud-gates of Israels misery began to be pulled up Hereupon it is said That he should be gathered to his grave in peace and that his eye should not see all the evil c. 2 Kings 22. 20. §. 87. Of Rules for redressing fear of man IV. FOr preventing and redressing fear of man these Rules following are observable 1. Possesse thy soul with a fear of God Fear of God and fear of man are contrary one to another as light and darknesse life and death Light keeps out darknesse and so long as life remains in a man death is kept away The more fear of God there is in one the lesse fear of man there will be in him If the fear of God were perfect in one there would be no fear of man in him Christ prescribeth this Rule where after he had forbidden his to be afraid of them that kill the body he addeth But I will forewarn you whom you shall fear Fear him which after he hath killed hath power to cast into hell yea I say unto you Fear him Luk. 12. 4 5. 2. Lift up the eye of thy soul which is Faith higher then thou canst the eye of thy body Thus shalt thou see him who is invisible So did Moses and feared not the wrath of the King Heb. 11. 27. 3. Frequently and seriously meditate on Gods Promises and on his Properties of Mercy Goodnesse Truth Faithfulnesse Wisdom Power and the like Psal. 18. 2.
comprized XXII Nothing that man can do is to be feared He saith not only I will not fear man but also I will not fear what man shall do XXIII Mans spite to ones self in particular is not to be feared This particle MEE intendeth as much Of these three last Doctrines See § 90. XXIV Confidence in God and Courage against man are inseparable He that can say The Lord is my helper may also say I will not fear man XXV Faith in God and fear of man cannot stand together For he that saith God is my helper will not fear man Of these two last Doctrines See § 91. §. 94. Of the Coherence of vers 7. with the former Verse 7. Remember them which have the rule over you who have spoken unto you the Word of God whose faith follow considering the end of their conversation IN this verse is laid down a fourth duty to be performed to others See § 1. Those others are Ministers so as the duties enjoyned in this verse are branches or the fift Commandment Though the duties be distinct in themselves yet they have reference to those that go before 1. They may have a generall reference to all the forementioned duties For their teachers had well instructed them in all Therefore by remembring their teachers they might be the better directed and incited to them 2. They may have a particular and more immediate reference to the virtues mentioned in the verse immediately going before which were confidence and courage For by remembring the doctrine and practice of their teachers who had well instructed them in the grounds of both and sealed up their doctrine by being themselves a pattern even unto death they could not but be much established thereby §. 95. Of remembring our Teachers TO remember is a proper act of the memory The memory is placed in man as a treasury to lay up for future use such things as the understanding conceiveth to be a truth and the will yieldeth unto as good This act of remembring may admit of a fourfold distinction 1. To receive and lay up what is conceived by the minde Thus the Preacher would have the young man remember his Creator in the daies of his youth even then to receive and lay up his word and works for some use Eccl. 12. 1. 2. To hold fast that which is so laid up Thus it is most properly opposed to forgetfulnesse Remember and forget not saith Moses to the Israelites Deut. 9. 7. 3. To call again to minde what hath been forgotten Thus the Disciples are said to remember what Jesus had said to them Ioh. 2. 22. Jesus in the time of his Ministry had told them that he should rise the third day from the dead but they forgat it till the time of his resurrection Then they remembred it that is they called it again to minde Thus this word is explained Isa. 46. 8. 4. To think on and consider that which we have learned As when we are enjoyned to remember God Deut 8. 18. to remember his law Mal. 4. 4. to remember the Sabbath Exod. 20. 8. These and other like things are seriously and frequently to be thought on Our last English Translators of the Bible do oft translate the originall word which properly signifieth to remember thus think on Gen. 40. 14. Neh. 5. 19. The word remember being here spoken of things that they had before learned may be applied to the three later distinctions namely to hold fast and not forget or in case they had forgotten to use means of calling to minde again and frequently and seriously to think on what they had heard of their teachers and seen to be practised by them In these respects Ioshua adviseth the Israelites that went beyond Iordan to remember the word which Moses commanded them Josh. 1. 13. And an Angel bid them that came to seek Christ in the grave to remember how he spake unto them when he was in Galileâ⦠Luk. 24. 6. This word remember is here used because 1. It is a comprehensive word It compriseth under it all particular duties that hearers owe to their teachers as to praise God for them to speak well of them to beleeve their word to obey their directions to imitate their commendable practises c. 2. Remembrance of teachers quickneth up people to do on their behalf when they are absent as much as if they were present But no respect useth to be shewed to them that are forgotten 3. Remembrance of such as are absent doth in a manner set them before our eyes and so represents their doctrine and practise unto us as if we saw them in the Pulpit heard them preaching and beheld their good conversation 4. Remembrance of such teachers at have begotten us to God or further built us up in the true faith is an especiall means to establish us in that truth which we have received from them and to keep us steady in that way of righteousness wherein they walked before us For remembring of them makes them to be in absence as present with us Continuall presence of Ministers and their continuall preaching sound doctrine and living holily doth much confirm and more and more build up hearers So will the remembrance of them do 5. Remembrance of teachers removed from us will keep us from being seduced with corrupt and lewd teachers So soon as faithfull Pastors are removed from their flocks the devil will be ready to thrust in theeves robbers yea and wolves amongst them This the Apostle found to be so by wofull experience Gal. 1. 6 7. and 3. 1. and 4. 9. Yea he foretold as much to the Elders of Ephesus Acts 20. 29 c. It is the greatest honour that living people can do to their deceased Pastors to remember their wholsom instructions and holy conversation On these and other like grounds the Apostles have been very carefull in using means to put people in remembrance of them in their absence For this cause St Paul sent Timothââ¦us unto the Corinthians to bring them into remembrance of his waies 2 Cor. 4. 17. This St Peter thought meet to do as long as he lived 2 Pet. 1. 13. for this end he wrote his second Epistle 2 Pet. 3. 1 2. Hereby is discovered both the ingratitude and folly of such as having had faithfull Ministers forget them so soon as they are removed from them It is taxed as a foul blemish in that City which was delivered by the wisdom of a poor wise man that no man remembred that same poor man Eccl. 9. 15. It was the destruction of Ioash that he remembred not the kindness which Iehojada had done to him 2 Chron. 24. 22 23 c. That therefore which the Apostle here requires as it is our duty so it will be our wisdom to observe This the Apostle presseth upon the Philippians Phil. 1. 27. 2. 12. For this he also commendeth the Corinthians 2 Cor. 11. 2. and the Thessalonians 1 Thess. 3.
117. VII The word of Grace must enter into the heart For this end mention is here made of the heart See § 117. VIII The word of Grace is able to establish the heart It can so satisfie and quiet it as it will stedfastly abide therein else it were in vain to exhort to have the heart established with Grace See § 118. IX Doctrins about meats are contrary to Grace They are here opposed to Grace See § 119. X. Doctrins of meats cannot establish mens hearts This negative not denieth that to meats which it ascribeth to Grace See § 119. XI Doctrins of meats never profited any mans soul. This is here expresly set down See § 119. XII Men use much to busie themselves about external Rites This phrase of being occupied intends thus much See § 120. XIII All the pains that men take about externall Rites doth not profit them Though they be occupied thereabouts yet they are not profited thereby See § 120. §. 122. Of the Christians Altar Verse 10. We have an Altar whereof they have no right to eat which serve the Tabernacle Verse 11. For the bodies of those beasts whose bloud is brought into the Sanctuary by the High-priest for sin are burnt without the Camp Verse 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the gate THe Apostle here produceth another Argument to draw the Hebrews from doting upon legal Rites The former Argument was taken from the unprofitablenesse of them v. 9. § 119. This other is from the damage they bring to themselves thereby They deprive themselves of all benefit which they might otherwise receive from Christ. Of the notation of the word Altar See Chap. 7. v. 13. § 72. It is here taken tropically and that in a three-fold respect 1. By a Metonymy of the Subject The Altar is put for the Sacrifice laid thereon This is evident by the act of eating attributed thereto thus We have an Altar whereof they have no right to eat The Israelites did eat of the Sacrifice not of the Altar Thus metonymically is Altar used in these phrases They are ãâã with the Altar and partakers of the Altar 1 Cor. 9. 13. 10. 18. that is of the Sacrifices offered upon the Altar 2. By a Synecdochy one of the legal Rites namely Altar is put for all the rest as meats were § 119. 3. By a Metonymy of the Adjunct a type is put for the truth a shadow for the substance an earthy Altar and Sacrifice for the celestial Altar and Sacrifice which is Jesus Christ. Thus much may be inferred from the singular number Altar here used not Altars The Apostle maketh a like collection from the word seed in the singular number thus He saith not And to seeds as of many but as of one and to thy seed which is Christ Gal. 3. 16. In this respect we Christians who professe the Gospel of Christ and believe on him are said to have this Altar As it was ordained before the world so in this later age of the world it is exhibited and by the Gospel offered and by faith received Thus beleevers have it There is no other Altar in the New Testament warranted to Christians but Jesus Christ the truth of the legal Altars The Iews themselves at this day have no earthy Altar For Christians to frame to themselves earthy Altars as Papists do is worse then Judaism True it is that the ancient Fathers make frequent mention of an Altar and a Sacrifice which titles they give to the Table of the Lord and to the sacramental bread and wine set thereon but metaphorically not properly The Apostles never use this word Altar in reference to the Lords-Table but this phrase The Lords Table is expresly used 1 Cor. 10. 21. nor this word Sacrifice in reference to sacramental bread yet this word bread is expresly used in that respect 1 Cor. 18. 16 17. Altar and Sacrifice in reference to the Lords Table and sacramental bread have been abominably abused by Antichristians even unto plain and palpable Idolatry As they pretend true Altars and Sacrifice so also true reall sacrificing Priests which Title is not once no not metaphorically attributed to a Minister of the Gospel as he is a Minister yet in a metaphoricall and spirituall sense it is oft attributed to beleevers in regard of spirituall Sacrifices of prayers and praises which they offer to God 1 Peter 2. 5. Revel 1. 6. But Christ who is the truth and substance of legal Priests Sacrifices and Altars and in that respect most truly and properly a Priest Sacrifice and Altar hath these Titles in the New Testament attributed to him 1. He is styled a Priest Heb. 5. 6. This he is in his Person as he is God-man 2. A Sacrifice Eph. 5. 2. This he is in his humane Nature for his body was the offering Heb. 10. 10. 3. An Altar Revel 8. 3. This is in regard of his Divine Nature for his humane Nature the Sacrifice was laid upon the Divine Nature being united unto it and the Divine Nature sanctifieth the humane Nature which is the property of an Altar Mat. 23. 19. It hath been shewed Chap. 7. v. 3. § 25. that there were many Types of Christ. Among others the Altars were special Types Of them there were two sorts One was the great brazen Altar for Sacrifice Exod. 27. 1 c. The other was the Altar of gold for Incense Exod. 30. 1 c. Christ was typified by the former in regard of the Sacrifice of himself Ephes. 5. 2. He was typified by the later in regard of his Intercession whereby he maketh our persons prayers and other holy services acceptable to God Rev. 8. 3. 1. This truth of Christ being our Altar doth much commend the state of the Christian Church above the state of the ancient Jewish Church and amplifieth the goodnesse of God towards us above that which was shewed to them 2. This directeth us to be well informed in that Sacrifice which was offered up upon this Divine Altar that we may with greater confidence rest thereupon 3. This phrase We have an Altar encourageth us to bring all our warrantable spiritual Sacrifices thereunto and to offer them thereupon and in faith in Christs Intercession to offer up all our prayers and praises and to rest for acceptance thereupon This use the Apostle himself teacheth us to make hereof vers 15. As a Type hereof the Jews were to offer up their Sacrifices on the Altar in the Tabernacle Levit. 17. 4. Iosâ⦠22. 16 c. §. 123. Of having no right to eat of the Christians Altar THere is a fearfull doom denounced against all such as adhere to the Ceremonial Law in the time of the Gospel The doom is this They have no right to eat of the foresaid Altar Hereby is implied that they deprive themselves of the greatest benefit that God ever afforded to children of men even of Iesus Christ himself and
they have an occasion to give up such an account as they do namely an account of bringing people unto Christ and of saving their souls Hereupon the Apostle exhorteth Christians To hold forth the word of life that he might rejoyce in the day of Christ that he had not runne in vain nor laboured in vain Phil. 2. 16. In this respect he faith to other Christians I rejoyce that I have confidence in you in all things 2 Cor. 2. 16. And another Apostle thus I rejoyced greatly that I found of thy children walking in truth 2 John v. 4. On this ground St Paul styles such as were obedient to the Gospel his joy and crown Nothing except the spiritual and eternal good of a Ministers own soul can make a Minister more rejoyce then his peoples obedience to the Gospel preached by him and that 1. In regard of the Lord Jesus who is much honoured when his Gospel is obeyed 2. In regard of people themselves whose Salvation is promoted thereby 3. In regard of the Minister himself who obtaineth thereby that which he doth most of all desire in his labours and watchings namely his peoples Edification To amplifie this motive the Apostle addeth the contrary thus And not with grief There is no mean betwixt these contraries A faithfull Minister that cannot rejoyce in his peoples proficiency under his Ministry will grieve for their non-proficiency Lots righteous soul was vexed from day to day because his Ministry was not regarded by them amongst whom he dwelt 2 Pet. 2. 8. Ieremiah wished That his head were waters and his eyes a fountain of tears that he might weep day and night for the disobedience of his people and the judgements that followed thereupon Jer. 9. 1. Paul speaking of such Professors as by their walking shewed themselves enemies of the Cross of Christ thus expresseth this complaint I tell you even weeping Phil. 3. 18. Christ himself was grieved for the hardnesse of the peoples heart Matth. 3. 5. That which is contrary to a mans earnest desire and to that end which he mainly aimeth at cannot but much grieve him This doth much aggravate the disobedience of people to their Pastors Ministry that thereby their Pastors are so far from rejoycing as they are exceedingly grieved and forced with grief to complain to God Hereupon the Apostle addeth this consequence For that is unprofitable for you The Greek word translated unprofitable is here only used in the New Testament It is a double Compound The root from whence it is derived among other things signifieth cost or charge The first Compound is of a Verb that signifieth to pay or lay out and the foresaid Noun which signifieth cost and in Composition signifieth profitable This second or double Compound is with the privative particle and so signifieth unprofitable This implieth that no good at all can come to people by the grief of their Ministers but rather much discommodity and great damage and that in these respects 1. They lose all the benefit which they might have received by their Ministers watchfull care and pains for them 2. They turn the hearts of their Minister from them and so damp his spirit as he can have no encouragement to continue his watchfull care towards them 3. They provoke God either to take away their Minister from them and with him means of further Edification or to take them from the Minister and means 4. They do as much as in them lieth to forfeit that Salvation which by the Word is brought unto them and to incur eternal perdition In these and other like respects it must needs be unprofitable to people to disobey their Ministers and that Word preached by them and to cause their Ministers to grieve for them Though this be in the extent thereof a very heavy doom yet the Apostle hath set it down in milde and remisse terms for what could he have said lesse then This is unproââ¦itable for you He doth not say This is detestable this is damnable but only unprofitable He speaks to such as he had great hope of as he himself testifieth Ch. 6. v. 9. And he was perswaded that that very intimating of the judgement was sufficient to make them take heed of this sin §. 153. Of praying for conscionable Ministers Verse 18. Pray for us for we trust we have a good conscience in all things willing to live honestly HEre is another duty required of people towards their Ministers that is to pray for them Of Prayer in general and of praying for Ministers in particular See The whole Armour of God on Ephes. 6. 18 19. Treat 3. Part. 1 7. § 4 c. 151 c. A reason to enforce this duty is thus expressed For we trust we have a good conscience c. The first particle FOR being a causal Conjunction giveth evidence That that conscience which Ministers have in performing their duty for their peoples good should the rather quicken and stir up the spirits of people to pray for them Such a Minister was Paul who desired them to whom he wrote To strive together with him in their prayers to God for him Rom. 15. 30. Such an one also was Peter For whom earnest prayer was made for the Church Act. 12. 5. These are the Ministers by whom people receive most good and in that respect they ought to be prayed for Both gratefulnesse to their Minister and also providence to themselves requires as much that so their Ministers may be continued the longer over them and they themselves reap the more benefit by them §. 154. Of ones Perswasion of his own good Conscience THe substance of the reason consisteth in this That their Ministers had a good conscience the evidence whereof he expresseth in this word We trust This is the same word though of another Tense which was used Ch. 6. v. 9. § 56. There it is translated We are perswaded and so it might be translated for the trust which the Apostle here speaketh of is such as ariseth from a full perswasion of a thing See Ch. 2. v. 13. § 119. The perswasion that is intended Chap. 6. 9. can be no other then according to the judgement of charity because it was of other men but the perswasion here meant may be according to the judgement of certainty because it is of a mans own self For the spirit of man which is in him knoweth the things of himself 1 Cor. 2. 11. A believer may know that he hath a sound and true faith as is proved in The whole Armour of God on Ephes. 6. 16. Treat 2. Part. 6. Of Faith § 36 37 c. In like manner may a man of a good conscience know that he hath a good conscience and in that respect say with confidence We trust we have a good conscience Thus this phrase We trust giveth evidence of the Apostles modesty on the one side and confidence on the other Of
hate the truth most 11. 247 Persecutors cruelty far exceedeth beasts 11. 271 Perseverance without intermission or revolt 3. 68 Motives to perseverance 3. 69 Meanes of persevering 3. 70 Grounds of persevering 3. 134 See Apostacy Objections answered 3. 135 Perseverance grounded on Christs Priesthood 4. 86 Persevere in charity 6. 72. 11. 23 127 Persevere in obedience 11. 42 Persevere in faith 1. 64. Person in trinity 1. 21 Persons of Father and Son distinct 1. 52 Perswaded well 6. 56 Pilgrims Saints are 11. 68 Pleaces fit for divine service 9. 4 Plerophory of Hope 6. 20 Plerophory of Faith 10. 64 Pleased God was by Enoch 11. 19 Pleased how God is 11. 21 Pleasures lawfull but dangerous 11. 139 Pleasures how to be used 11. 139 Pleasures momentany 11. 140 Popes usurped power 2. 70 Popes usurpation above Kings 7. 33 Popish See Papist Popish Priests needlesse 7. 99 and 8. 10 Popish Churches treasure 7. 103 Posterity to be cared for at death 11. 112 Postscripts not Canonicall 13. 198 Power of mans will 4. 63 Power of Christs word 1. 25 Not hindered by unbeleef 3. 100 Powers Angels 1. 84 Power of God a prop to faith 11. 97 Practice the end of knowledge 10. 52 Prayer Principles about it 6. 18 Prayers frequent and fervent by Christ 5. 34 37 Prayer in distresse 5. 39 Prayer supported by faith in Gods power 5. 40 Prayer of Christ heard 5. 43 Prayers sometimes to be more fervent 13. 158 Prayers to be added to other meanes 13. 171 Prayers why sometimes not heard 12. 96 Praise a sacrifice 13. 142 Praise to be added to prayer 13. 177 Preachers must preach to themselves 4. 3 Preaching a meanes of salvation 2. 2â⦠Precepts of God according to Law 7. 38 Predestination different from divine generation 5 54 Predecessors See Fathers Prejudiciall opinions to be prevented 6. 53 Preparation for Gods service 9. 36 Prepare meanes 11. 29 Prepared heaven is 11. 79 Preserve God can from common judgements 11. 162 Presumption from diffidence 3. 96 Presumption causeth destruction 11. 170 Prevent Apostacy 3. 122 Priest Christ is in both natures 2. 172. and 9. 78 Priests from among men 5. 2 3 4. See High Priest Priests for men 5. 4 Priest in things of God 5. 5 6 Priests offered for themselves and others 5. 14 Priest true typicall metaphoricall 2. 172 Priest Christ is 2. 172. Such an one as he never was 7. 108 Christ a Priest for ever 5. 29 Priests taken from among men ordained for men 5. 2 3 4 Priests in things to God 5. 5 6 Priests before the Law the first born were 7. 63 Priests subject to death 7. 97 Priests none succeed Christ 7. 99 Priests stand ministring 10. 33 Priest-hood necessary 2. 179 and 7. 63 Priest-hood of Christ everlasting 7. 26 Priest-hood of Christ sufficient 1. 26 Most excellent 2. 174 Priest-hood of Christ brings many benefits 2. 175 Priest-hood of Christ the ground of perseverance 4. 86 Priest-hood of Christ hath many profound mysteries 5. 57 Priest-hood of Melchisedec greater then Levies See Melchisedec 7. 42 Priest-hood of Levi imperfect 7 61 Priest-hood of Christ doth that which others cannot It maketh perfect 7. 87. Priest-hood of Christ a weighty point 7. 91 Priest hood of Christ unchangeable 7. 99 Priest-hood of Christ spirituall and coelestiall 8. 2 Priest-hood of Christ not on earth 8. 10 11 Principalities Angels 1. 84 Principles undeniable 7. 46 Privat exhortations 3. 144 Profanesse an heynous sin 12. 90 Profession of faith 3. 27 Profession of good purposes may be made 6. 24 Profession to be made of hope 10. 73 Profession of ones condition 11. 70. Professors may fall away 3. 131 and 10. 148 Professors provoke God 3. 162 Professors of the truth tortured 11. 245 Professors may fly from persecution 11. 259 Professors and Confessors distinguished 11. 259 Proficiency answerable to meanes 5. 60 Proof added to proof 1. 63 Prophets ordinary extraordinary 1. 12 Christ a Prophet 1. 14 2 22 24 111 112 A Prophet Christ was for God and Man 2. 114 Prophets Gods mouth 4. 25 Prophets faith 11. 225 Propitiation 8. 75 Promise prime Christ is 11. 275 Promises may be forfeited 3. 118 and 4. 7 8 Promises of rest 4 6 Promises of future things as of present 4. 24. and 8. 33 Promises of God accomplished in some 4. 37 and 7. 75 Promise for things promised 6. 87 Promises to Abraham 6. 94. Promises to Abraham comprise Christ 6. 95 Promises the ground of faith and patience 6. 96 Promises a priviledge 7. 44 Promises better 8 25 Promises the ground of Gods Covenant 8. 26 Promises absolute 8. 77 Promses enlarged to beleevers 11. 57. Promises embraced 11. 66 Promises appropriated to Isaack 11. 88 Promises how obtained 11. 229 Promised land 11. 43 Promises of men submitted to Gods will 13. 187 Prone man is to sin 3. 122 Providence 1. 24 c. Providence of God is manifold 3. 93 Providence of God extended to incredelous 3. 97 Provoke God who do 3. 162 Provoke others to duty 10. 75 Prudence and faith in preventing danger 11. 158 Psalmes all penned by David 4. 44 Psalmes of divine authority 4. 44 Punish on good ground 10. 10â⦠Punishment of sin a just reward 2. 15 16 17. and 10. 108 109 Punishment on others our warning 3. 89 See Judgement Purifying water 9. 7â⦠Purity of Christ 4. 91. and 7. 109. and 9 80 Pure heart 10. 64 Purgatory 8. 50 Purging vertue of Christ â⦠27. and 9. ââ¦2 Purposes good may be professed 6. 24 Purposes of men to be subjected to Gods will 6. 27 Purpose how accepted 11. 84 Q QUoting Sccripture without naming the particular place ââ¦2 50 52 R RAce Metaphoricall 12. 8 Race set before us 1â⦠10 Rahabs name faith and effects thereof 11 181 182 c. Rahab preserved 11. 184 Ransome Christs death was 9. 79 89 Rashnesse to be avoided 11. 141 Reconciliation made by Christ 2. 180 Reconciliation appropriated to Gods people 2. 181 Recovery how prayed for 11. 233 Red Cow what it tipyfied 9. 70 Red Sea passed through by the Israelites 11. 165 Red Sea a like figure to Baptism 11. 171 172 Redemption what it is 9. 62 Redemption not universall 2. 81 Redemtion perfected by Christ on earth 9. 61 Redemption more excellent then creation 9. 63 Redemption by Christ perfect 9. 65 Redemption of transgressions 9. 89 Repemption of such as lived before Christ § 90 Reformation in time of the Gospel 9. 50 Resuge Gods promise is 6. 146 Regeneration different from divine regeneration 1. 56 Regeneration the signes and causes thereof 12. 105 Registring Predecessors sins 3. 90 Reââ¦erations argueth imperfection 7. 112 Rejoyce See joy Rejecting what it intends 6. 48 Relation betwixt God the Father and Son 1. 22 Religion every one can not save 10. 57 Reliques unwarrantable 11. 122 Remember what and how God doth 6. 63 65 Remember sin how God doth not 8. 76 and 10. 47 Remember encouragements 12. 30 Repent how
of faith in types Believers under the Law rested not in externals Rules for finding out truths of types Vers. 8. Vers. 8. Circumstances in Scripture to be observed a ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã What rest enjoyed in heaven a ãâã ãâã ãâã ãâã ãâã This world ful of vexations Sinne causeth trouble How evil of God Here we must labour suster In troubles think on rest to come a ãâã ãâã ãâã ãâã ãâã Why rest to come a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã ãâã Who are Gods people See Ch 2 v 17. §. 180 in the end Ch. 8. v. ãâã § 68 69. Rest proper to Saints Hos. 1. 9. a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã Improper applications of Rest. a ãâã ãâã ãâã ãâã ãâã Works in mans innocent estate Why works stiled our own In heaven a ceasing from all our own works b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Saints rest like Gods Some works to be done in heaven Dayes of this life working dayes a ãâã ãâã ãâã ãâã ãâã We must endeavour after that which is set before us Gods practice mans patern Saints must be like God Wherein we must imitate Gââ¦d Wherein God unimitable A rule for imitating God Gods respect to man in making himself a patern a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Festino c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã Mans endeavour after rest requisite See Ch. 11. v. 6. §. 24. ââ¦h 13. v. 18. §. 156 180. Wherein natural mens power consisteth Destruction of ones self Care must be had of soul as well as of body c ãâã ãâã ãâã ãâã ãâã Motives to diligence 1. The excellency of the prize See §. 65. 2. The necessity of rest 3. The difficulty of the task a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã The more excellent the prize the greater must our endeavour be after it Circumspection needfull a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã ãâã over others c ãâã ãâã ãâã ãâã ãâã Caâ⦠Professors may fall away d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã vel ãâã ãâã ãâã ãâã ãâã ostendo f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã sub * ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã Ill examples to be taken heed of i ãâã ãâã ãâã ãâã ãâã Unbelief keeps from rest a ãâã ãâã ãâã ãâã ãâã * Ambros. de Fide l. 4. c. 3. Theophyl in loc Lyran. Cajet Iun. Hcius a ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã i ãâã ãâã ãâã ãâã ãâã k ãâã ãâã ãâã ãâã ãâã In what respectâ⦠the word is Gods God gives that life which is in the word * Nihil ãâã quod non ãâã Gods Word is the powerfull Word a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã vivificarâ⦠â⦠ãâã ãâã ãâã ãâã ãâã Why the Word styled quick d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã contracte ãâã ãâã ãâã ãâã ãâã How the Word is quick How the Word is powerfull notwithstanding mens obstinacy Uses of the power of the Word 1. Ministers preach it 2. People hear it 3. Bring others to the Word 4. Hear aright 5. Be thankfull for the Word Of what a sword is a ãâã ãâã ãâã ãâã ãâã glaââ¦ius b ãâã ãâã ãâã ãâã ãâã ãâã A sword for ãâã and dââ¦fence A Magistrates ãâã Sword a mortall weapon c ãâã ãâã ãâã ãâã ãâã glaââ¦ius desolatio The Word destroyeth all sinnes d ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã Luk. 21. 24 f Os gladij g ãâã ãâã ãâã ãâã ãâã gladius edit seu devorat h ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã k ãâã ãâã ãâã ãâã ãâã seco The Word sharper then any sword l ãâã ãâã ãâã ãâã ãâã In what respects the word is a sword 1. This resemblance illustrates the Word 2. The Word hath two edges 3 The Word works every way 4. The Word for defence and oââ¦ence Dirââ¦ctions fââ¦oÌ the Metaphor of a sword 1. Oppose not the Word 2 Slight not the Word 3. Apply the Word to sin 4. Fear the Word 5. Make use of Law Gospel 6. Be expert in the Word 7. Advance the Word The Word a spiritual sword Why a spirituall sword nââ¦full Gods providence is our spiritual sword The spirituall sword to be used a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã venio c ãâã ãâã ãâã ãâã ãâã per. d ãâã ãâã ãâã ãâã ãâã pertingo What soul and spirit set out Flesh and spirit not here meant What meant by joynts e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã apto Inde ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã What meant by marrow A metaphor from Anatomists a ãâã ãâã ãâã ãâã ãâã What a discerner the word is * ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã * Aristarchus Aristophanes d ãâã ãâã ãâã ãâã ãâã What thoughts are e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã Ira. Eph. â⦠31. g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã Animo concipio i ãâã ãâã ãâã ãâã ãâã k ãâã ãâã ãâã ãâã ãâã What intents are l ãâã ãâã ãâã ãâã ãâã Mens m ãâã ãâã ãâã ãâã ãâã mente concipio n ãâã ãâã ãâã ãâã ãâã God a searcher of the heart The piercing power of the Word The Coherence Exposition of the words a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã Various acceptions of the word creature a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Apparco Lucco c ãâã ãâã ãâã ãâã ãâã Obscââ¦ro ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã Two Negatives adde emphasie See v. 15. §. 88 Cha. 6. v. 10. §. 60. ââ¦ha 9. v. 7. §. 42. g ãâã ãâã ãâã ãâã ãâã coraââ¦s h ãâã ãâã ãâã ãâã ãâã ãâã i ãâã ãâã ãâã ãâã ãâã God fuââ¦ly knows all Gods sight of ãâã ââ¦n encouragement to godly Terror to wicked a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã God seeth all within c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã
Davids frailties David's trialls before he was setled in the Kingdom David's sins 1 Anger 2 Distrust 3 Polygamy 4 Setting the Ark on a cart 5 Adultery Murther Punishments of Davids Adultery and Murther Davids inward troubles David's graces 1 Respects to Gods Word 2 Faith 3 Repentance 4. Sincerity 5. Integrity 6. Delight in Gods Law 7. Zeal 8. Devotion 9. Submission to God 10. Self denial 1 Loyalty 2. Faithfulness 3. Well using his abilities 4. Justice 5. Keeping Covenants 6. Mercy 7. Sympathy 8. Liberality 9. Retribution 10. Bearing wrongs 11 Recompencing good for evil Terminus a quo ad quem ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Pââ¦tii eum a Deo Samuel's name Samuel's birth extraordinary Samuel's education Samuel's conversation in his younger years Samuel faithfull as a Prophet Samuels prayer powerfull An heavy cross on Samuel's enterance on his goverment An heavy cross at the end of Samuels goverment Samuel being dead was not raised Bellarm de Christ. Anim. l. â⦠cap. 11. Arguments for raising Samuel answered Reasons to prove that Samuel himself appeared not to Saul a ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Things above human power done by faith c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã certamen e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã de bello g ãâã ãâã ãâã ãâã ãâã Regnum ãâã ãâã ãâã ãâã ãâã Rex War lawfull Nations may be subdued a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã How promise obtained c ãâã ãâã ãâã ãâã ãâã adepti sunt vulg Lat. asseââ¦uti sunt Bââ¦za d ãâã ãâã ãâã ãâã ãâã v. 13. ãâã ãâã ãâã ãâã ãâã v. 33. ãâã ãâã ãâã ãâã ãâã v. 39. Promises how received how not * Inter spem rem Promises grounds of faith Promises received by faith a ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã obturo How Lions mouths stopped a ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã Extinguo Fire terrible b ãâã ãâã ãâã ãâã ãâã Faith quencheth fire a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã The use of a sword d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã Os gladii ãâã ãâã ãâã ãâã ãâã Faith freeth from desperate danger a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Corroboro c ãâã ãâã ãâã ãâã ãâã Possum Hezekiah's recovery How Hezekiah pleaââ¦ed his integrity By Faith incureable diseases cured Recovery how prayed for Manifold infirmities Security insolency to be avoided a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã Bellum ãâã ãâã ãâã ãâã ãâã Verto e ãâã ãâã ãâã ãâã ãâã Perdo f ãâã ãâã ãâã ãâã ãâã ac si esset ãâã ãâã ãâã ãâã ãâã Valour commendable Gods spirit works valour Valour of Heathen not true valour Who need valour How Faith makes valiant a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã ãâã inclino d ãâã e ãâã ãâã ãâã ãâã ãâã Who are Aliens Faith makeâ⦠victorious Want of faith cause of ãâã success War to be against Aliens Why war betwixt Iudah and Israel Why war betwixt David and Saul War betwixt Proââ¦essors to be lamented a ãâã ãâã ãâã ãâã ãâã Death most irresistible See v. 19. §. 99. b ãâã ãâã ãâã ãâã ãâã How children raised by Parents Faith Reddiderunt mulieribus mortuos earum c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã Women worthies Faith extends to raise the dead Faith gets good by others acts a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Principles which support in trialls What sufferers are here meant Sufferings of Jews here meant How humane Authors and Traditions used How Scripture the word of truth No part of S. Scripture lost a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã Tympanum d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã How may any offer themselves to Martyrdom ãâã hate the truth most a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã ââ¦onsequi c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã sââ¦atuo e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã re rursum g ãâã ãâã ãâã ãâã ãâã Surgo h ãâã ãâã ãâã ãâã ãâã What is the better Resurrection Of the divers kinds of Resurrection See §. 250. i ãâã ãâã ãâã ãâã ãâã Saints suffer for advantage Believers have their eye on the Resurrection in their sufferings The Resurrection which Believers aime at is the best Divers kinds of Resurrection a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã or ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã vââ¦l ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã ãâã i ãâã ãâã ãâã ãâã ãâã k ãâã ãâã ãâã ãâã ãâã l ãâã ãâã ãâã ãâã ãâã m ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Flagello Professors basely handled a ãâã ãâã ãâã ãâã ãâã Bonds b ãâã ãâã ãâã ãâã ãâã ligo c ãâã ãâã ãâã ãâã ãâã Imprisonmet d ãâã ãâã ãâã ãâã ãâã Custodio e ãâã ãâã ãâã ãâã ãâã Custos f ãâã ãâã ãâã ãâã ãâã In carcerem traââ¦o Who imprisoned Martyrs had trialls of persecution a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã How men stoned Why men stoned a ãâã ãâã ãâã ãâã ãâã diffecti sunt b ãâã ãâã ãâã ãâã ãâã ãâã Jewes tradition of Isaiah's being sawen asunder Persecutors cruelty in the death of Martyrs a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã cremati vel usââ¦ulati sunt a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã os c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã a Hiââ¦rom ad ãâã Heââ¦od Who are conâ⦠a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã circumeo We may fly from persecution When Professors may fly when not Sinfull wanderers a ãâã ãâã ãâã ãâã ãâã Wandring a judgement Wandring in the better part Believers may be Wanderers a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã excorio c ãâã ãâã ãâã ãâã ãâã Coriaceum ãâã ãâã ãâã ãâã ãâã Ovis e ãâã ãâã ãâã ãâã ãâã Caprinus ãâã ãâã ãâã ãâã ãâã Caper Saints clothed with
God An evil fear of God b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã Promises of Rest. Typicall Rests True Rest. Why promises of things to come a ãâã ãâã ãâã ãâã ãâã vas ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã desum a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã What this Rest is Rest not to be left From what Saints shal rest a ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã Unbelievers fail of the prize Rules to runne well Motives to run well * ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã What preaching the Gospel imports â ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Of the bââ¦er things which Christians enjoy See my ãâã on Ezââ¦k ãâã 1. ãâã ãâã The Progress of Gods Providââ¦nce â ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã ãâ¦ã Why a Word oâ⦠hearing ââ¦o ãâã The Word heard may be without profit c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã a Chrysost. Theophylact Occum altique in loc Complut Non profââ¦it sermo auditus illis non coââ¦raperatus fidei corum qui obedierunt Aug. Error in Psal. 77. b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã vel ãâã ãâã ãâã ãâã ãâã infundo d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã The Word fruitless to unbââ¦levers See §. 40. Faith receivetâ⦠what the Word ãâã A relation betwixt the Word and Faith a ãâã ãâã ãâã ãâã ãâã Contrariorum contraria sunâ⦠consequentia Unbelievers excluded from believers priviledges a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Believers may know they believe Judge others as thy self a ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã Future things promised as sure as present See Chap. 8. v. 8. §. 33. The beginning of heavenly rest here enjoyed Unbelievers enter not into Gods rest God spake by Prophets Gods oath an infallible argument See Chap. 6. v. 18. §. 140. See Chap. 1. v. 5. §. 46. Proper causes may fail God determines what lie swears Provoke not God to swear The Sabbath and Canaan were Rests Of the Hebrew words whereby these two Rests are set down See §. 31. a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã See Chap. 1. v. 10. §. 132 134 How God is said to work d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã vel ãâã ãâã ãâã ãâã ãâã Sum Fââ¦o f f ãâã ãâã ãâã ãâã ãâã God finished the full number of creatures Against Transubstantiation God perfected every creature * ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d Iactum fundamentum e ãâã ãâã ãâã ãâã ãâã f ãâã ãâã ãâã ãâã ãâã g ãâã ãâã ãâã ãâã ãâã Arist. de Mund. cap. 2. h ãâã ãâã ãâã ãâã ãâã i ãâã ãâã ãâã ãâã ãâã k ãâã ãâã ãâã ãâã ãâã l ãâã ãâã ãâã ãâã ãâã Things of different times are not the same a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã Seven a number of perfection ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã quievit d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã quies f ãâã ãâã ãâã ãâã ãâã cessaviâ⦠g ãâã ãâã ãâã ãâã ãâã h ãâã ãâã ãâã ãâã ãâã Sabbathum The Sabbathâ⦠rest How God still Works What works to be forborn on the Sabbath What our rest in heaven shall be i ãâã ãâã ãâã ãâã ãâã Why God spent six daies in creating Nor great nor mean servile works to be done on the Sabbath Vers. 4. a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã * ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã d ãâã ãâã ãâã ãâã ãâã So much only quoted as makes to the point in hand Privatio unius est inductio alterius a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Gods promise shall be accomplished a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã Linquere Gods promise cannot be utterly void a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã a ãâã ãâã ãâã ãâã ãâã It is a favour to have a good thing before others How priviledges come to be slighted England the first Kingdom that cast out Popery a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã limes d ãâã ãâã ãâã ãâã ãâã e ãâã ãâã ãâã ãâã ãâã definire f ãâã ãâã ãâã ãâã ãâã Times not known by man a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã efficientis c ãâã ãâã ãâã ãâã ãâã David the Author of the whole book of Psalms Psalms without title * ãâã ãâã ãâã ãâã ãâã Liber Psalmorum Psalms for Solomon b ãâã ãâã ãâã ãâã ãâã Psalmus Davidâ⦠Levites put tunes to Psalms Moses prayer Psalms by prophetical spirit David speaks of a Rest four hundred and fifty years after Canaan was entred into a ãâã ãâã ãâã ãâã ãâã There is hope while the season lasteth Verse 8. The dependance a ãâã ãâã ãâã ãâã ãâã Of Ioshua See The Churches Conquest on Exod. 17. 9. §. 9 Who Ioshua was Ioshuaâ⦠â⦠ãâã of Christ. a ãâã ãâã ãâã ãâã ãâã b ãâã ãâã ãâã ãâã ãâã c ãâã ãâã ãâã ãâã ãâã ãâ¦ã ãâã ãâã sunt ãâã in ãâã ãâã vis ãâã ãâã ãâã ââ¦ctio significatiâ⦠In what respects Ioshua gave Israel rest Gods work ââ¦tributed ãâã David spake of the rest to come Types were not the truth Why types instituted Mistake not happinesse Of Jewish Christians See Ch. 7. v. 11. §. 6â⦠Blessings here enjoyed not to be rested in The day of ãâã into rest ãâã in and beâ⦠Ioshua's time When day of seeking rest ââ¦egan Truths under types Why truths under types See Ch. 8 v. 5. §. 13. In three cases God detested legall ãâã See Ch. 7. v 16. §. 8â⦠The ground