righteous and of the wicked The righteous shall be taken with Christ into the highest heaven where they â—…all enjoy such glory and happiness as the tongue of man cannot express nor heart of man conceive It shall never be altered but be everlasting and therefore called eternall life Matth. 25. 46. The wicked shall be cast down into hell fire prepared for the devill and his angels where they shall be tormented in soul and body which torment shall be endless and remediless and therefore called eternall fire Iud. v. 7. Many more principles especially such as may be counted strong meat might have been reckoned up But the principles intended by the Apostle are such as may be comprised under the metaphor of Milk In that respect we have reckoned up no more Yet these which are reckoned up do evidently demonstrate that the six principles named by the Apostle are such as may comprise a compleat Catechisme even all the fundamentalls of Religion §. 22. Of the resolution of Heb. 6. 1 2. Heb. 6. 1 2. Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God Of the Doctrine of Baptismes and of laying on of hands and of resurrection of the dead and of eternall judgement THe sum of these two verses is an exhortation to progress in the Christian Religion Hereabout are two points 1. An inference Therefore 2. The substance The substance is set down two wayes 1. Negatively 2. Affirmatively The Negative declares from what we must proceed The Affirmative to what The Negative is 1. Propounded 2. Repeated In the Proposition there is 1. An act required leaving 2. The object to be left Herein is shewed 1. The kinde of object the principles of the Doctrine 2. The Author thereof Christ. The Affirmative also noteth 1. An act to be done Let us go on 2. The mark to be aimed at unto perfection In the repetition of the negative another act is inhibited not laying again And another object is specified and that is 1. Generally set down in a Metaphor the foundation 2. Particularly exemplified in six heads The first declares a duty of repentance and the subject thereof from dead workes The second manifesteth a grace of faith and the object thereof towards God The third hinteth two speciall meanes of grace Doctrine and Baptismes The fourth pointeth at an ancient rite laying on of hands The fifth reveales a speciall priviledge resurrection and the persons to be made partakers thereof the dead The sixt declareth the last act of Christ as Mediator judgement and the continuance or the issue thereof eternall §. 23. Of the Doctrines raised out of Heb. 6. 1 2. I. TO reproof instruction must be added This Chapter containes many instructions which the Apostle addes to his reproof in the latter end of the former Chapter See § 2. II. Christians must not alwayes stick in first principles This is the meaning of this word leaving See § 3. III. The principles taught in Christs Church must be the Doctrine of Christ. This is here expressely set down See § 3. IIII. Christians must daily grow in grace This is to go on See § 4. V. Perfection must be a Christians aime This is it whereunto he must go oâ—… See § 5. VI. A foundation of Religion must be laid This is implied under the Metaphor of a foundation here used See § 6. VII The foundation must be but once laid It is here forbidden to be laid again See § 6. VIII The primitive Church had a set Catechisme The distinct principles here set down import as much See § 7. IX The naturall mans workes are all dead So here they are said to be See § 8. X. Repentance is necessary It 's here set down as the first principle See § 8. XI God is to be known For this end mention is here made of God See § 9. XII Faith is a true grace It is therefore here expressely required See § 10 XIII Faith is to be fixed on God This is the meaning of this phrase towards God See § 10. XIIII Gods word is the Churches Doctrine It is that wherein the members of the Church are to be instructed See § 11. XV. Baptisme is the Churches priviledge It is here reckoned among the priâ—…ledges which belong to the Church See § 14. XVI There is an inward and outward Baptisme This may be one reason of using the plurall number Baptismes See § 12. XVII Baptisme is common to many This may be another reason of the plurall number See § 12. XVIII Imposition of hands is an evangelicall rite It is one of the principles of the Christians Catechisme See § 16. XIX Ministers may be set apart by imposition of hands Hereabout was this 〈◊〉 used in the Apostles time See § 17. XX. Our bodies are subiect to death This is here taken for granted See § 19. XXI Our dead bodies shall be raised The resurrection here mentioned is of our bodies See § 20. XXII There shall be a generall judgement This also is here taken for graâ—… See § 21. XXIII The sentence at the last judgement will be inalterable In this respect it 〈◊〉 stiled eternall judgement See § 21. §. 24. Of the sense of these words And this will we do Heb. 6. 3. And this will we do if God permit THe Apostle to his exhortation made to the Hebrewes that they would go 〈◊〉 persection by this copulative particle AND addeth a promise of his OWN indevour to do what in him lyeth for helping them on in that progress The relative THIS hath reference to that generall point which he intended about leaving principles and going on to persection There about he maketh this promise We will do namely that which belonged to a Minister to help on peoples going to perfection which was not to lay the foundation again but to open deeper mysteries as he doth in the seventh and other Chapters following In setting down the promise he useth the plurall number We will do 1. In reference to other Ministers For there were other Ministers of this Church besides the Apostle himself who were all of the same minde as the Apostle testifeth of himself and Titus thus Walked we not in the same Spirit 2 Cor. 12. 18. 2. To set forth the disposition of other Ministers in his own example as where he saith We Ambassadours for Christ as though God did beseech you by us we pray 〈◊〉 3. In relation to the indevour of them to whom he wrote For being perswaded that they would make progress according to that Doctrine which should be delivered to them by him he saith this will we do I in Doctrine and you in proâ—…iency will go on to perfection Thus he includes them with himself where he saith in the plurall number and first person Let us go on vers 1. Thus it appeares that it was not an ambitious episcopall
to them all This impartiall desire is thus further explained I would to God that all that hear me this day were both almost altogether such as I am Acts 26. 29. and again thus I am debtor both to the Greeks and to the Barâ—…rians both to the wise and to the unwise Rom. 1. 14. and thus We exâ—…rted 〈◊〉 comforted and charged every one of you as a father doth his children Here he sheweth that as a Fathers heart is impartiall to all his Children so was his to all that were under his charge For saith he I ceased not to warn every one night and day Hereupon he maketh this inference I am pure from the blood of all men Acts 20. 26 31. All Christians are as fellow members of one and the same mysticall body 1 Câ—… 12. 12. There is neither Iew nor Greek there is neither bond nor free there is 〈◊〉 〈◊〉 nor female for ye are all one in Christ Iesus Gal. 3. 28. Contrary is their practice who on by-respects dispence the Ordinances of God â—…ing more favour to great ones and rich ones then to the meaner and poorer 〈◊〉 Gravely and severely is this unchristian practice censured by the Apostle Iames Chap. 2. v. 1 2 3. c. Surely all that are faithfull will be of this our Apostles minde Moses his faithfulness is herein commended that it was manifested in all the house of God Heb. 3. 2. Thus will mens Ministry be the better accepted and thus will they do the more good and take away occasion of muttering and murmuring As Ministers must bear an equall respect to every one so every one of what rank or degree soever ought to subject themselves to their Ministry and use it for their own particular edification Every one needs the benefit thereof Every one may 〈◊〉 good thereby Should not every one whose good a Minister ought to endeavour improve his Ministers endeavour to his own good The desire of the Apostle is that every one do so and so See Chap. 3. v. 12. § 123. §. 79. Of diligence about our own spirituall good as well as about our brothers temporall good THat which the Apostle desireth is that they would shew the same diligence c. The verb translated shew is the same that was used v. 10 and implyeth an evident and clear manifestation of a thing see § 69. It is not enough to have a purpose of doing a duty or to do it in private so as others can take no notice thereof but we must shew that we do it and give good proof thereof The noune here translated diligence is derived from the same root that the verb translated Labour Chap. 4. 11. was So as it intendeth both an indeavour and also forwardness and earnestness therein and is fitly interpreted diligence which is to be used for attaining that which is indeavoured after Hereof see Chap. 4. v. 11. § 63 64 65. This relative the same hath reference to the labour of love mentioned v. 10. and intendeth two points One generall That diligence in our Christian course be constant Such diligence as we have formerly used must still be used even the very same We may not â—…lacken we may not cool we may not wax more remiss therein Hereof see § 72. and Chap. 3. v. 6. § 68. c. Thus this relative implyeth a motive taken from their former diligence For if they who have formerly been diligent grow negligent their former diligence will be a witness against them and an aggravation of their after-negligence Ephesus is checked for leaving her first love This therefore is one motive to incite them to persevere they had begun well The other point is more particular That such labour and diligence as we shew in behalf of others bodily need we shew in behalf of our own soules good For assurence of â—…ope tends to our spirituall good In this respect the Apostle commendeth such as had attained to and given proof of the one and the other namely the work of faith which makes to our spirituall good and labour of love 1 Thes. 1. 3. And he makes this the end of the commandment namely charity and faith 1 Tim. 1. 5. 1. In both of them God is glorified It was shewed § 69. how love in ministring to Saints is shewed toward Gods name So by hope Faith and other like graces which make to our salvation God is glorified Abraham being strong in faith gave 〈◊〉 to God Rom. 4. 20. and God accounted it a glory to be stiled the hope of Israel Jâ—… 14. 8. and 17. 13. 1. By being diligent about the graces that make to our salvation we manifest spirituall prudence about the good of our Soules as well as charity to the good of our neighbours body by diligence in ministring to them 2. By our care about our soules salvation we manifest a Christian and heavenly disposition which diligence about the temporall good of others doth not necessarily import For Heathen and other naturall men may be very charitable to others about their temporall good They therefore exceedingly fail in Christian prudence who are diâ—…gent in matters of charity for others temporall good but are careless and negligent about their own souls eternall good As they are justly taxed who make pretence of faith and have not works of charity Jam. 2. 14. So they are more justly to be censured who boast of their many good workes to others and have attained to no assurance of faith and hope in regard of their own salvation Hereof Popish and superstitious persons are very guilty Ministers may here learn a good lesson namely to press upon people diligence in both kinds of duties Many are very earnest in stirring up people to workes of charity and bounty but neither instruct them in Articles of Faith nor stir them up to diligence thereabout Let us learn to adde grace to grace and to give all diligence therein 2 Pet. 1. 5 6 7. What God hath joyned together let no man put asunder Matth. 19. 6. §. 80. Of diligence in attaining assurance of hope THe speciall matter whereabout the Apostle would have them shew their diligence is stiled full assurance of hope This phrase full assurance is the interpretation of one Greek word which is compounded of an adjective that â—…eth ful and a verb that signifieth to bring The active verb 〈◊〉 compounded signifieth to assure or make full proof 2 Tim. 4. 5. The passive to be fully perswaded or assured of a thing Rom. 4. 21. and 14. 5. The noâ—… here used is applyed as in this place to hope so to faith Chap. 10. 22. and to understanding Col. 2. 2. It is opposed to wavering doubting and uncertainty By this it is evident that assurance is a property of hope There are the same props to support hope as to support faith which are Gods promises and properties They who deny assurance to hope contradict the
Scripture strip this grace of much joy and comfort which it bringeth in afflictions and take away the difference betwixt the hope of Christians and worldlings Quest. Is not then that true hope which wants assurance Answ. Not the truth but the perfection of hope consisteth in this assurance That which the Apostle saith of knowledge 1 Cor. 13. 9. may also be applyed unto hope and to other Christian graces we hope in part So long as we remain in this flesh the flesh remaineth in us as well as the Spirit From the flesh commeth doubting wavering and all manner of weakness Mat. 26. 41. But as the Spirit getteth strength and prevaileth over the flesh so will this doubting and wavering be more and more dispelled and assurance more and more increased Hereof see more in The whole Armour of God Treat 2. part 6. of Faith on Eph. 6. 16. § 39 Some take hope in this place to be put for Faith Indeed these two graces do in many things so fitly agree as not unfitly one may be put for the other The matter is not great whether the one or the other be here meant In the exemplification of this point both faith and hope are expressed Faith v. 12. Hope v. 18. But because hope is here named by the Apostle and that which is here spoken of it may agree to hope as well as to faith I take the litterall expression to be the best and safest Of hope what it is Of assurance of hope Of the agreement and disagreement betwixt it and faith Of the use and need of Hope See the whole Armour of God Treat 2. Part. 7. of Hope on Eph. 6. 17. § 3 4. c. The Apostle here gives us to understand that Christians may by diligence attain unto assurance of hope God will blesse his in a diligent and carefull use of such meanes as he hath appointed for attaining such and such graces yea and the measure of them This discovers the reason why many long continue wavering and never get assurance They take no pains they use no diligence they think God should work in them this assurance without any paines of their own Such may wish as Balaam did Numb 23. 10. for that which they shall never attain Let not us be wanting to our selves If we thinke assurance of hope worth the 〈◊〉 let us do to the utmost what God enableth us to do for attaining thereunto 〈◊〉 〈◊〉 acquaint our selves with the grounds of hope Gods promises and propertâ—… and frequently and seriously meditate thereon Let us conscionably attend Gods Ordinances and earnestly pray that God would adde his blessing to our en 〈◊〉 We are of our selves backward dull and slow to believe and hope we 〈◊〉 much prone to doubting In these respects we ought to use the more diligence 〈◊〉 to quicken up our spirits unto this full assurance and not cease till we have atâ—…ined some evidence thereof This last phrase unto the end is in sense and almost in words the same that was used Chap. 3. 6. The difference is onely in the prepositions which are two diâ—… 〈◊〉 in letters but both signifie one and the same thing It is hereby intended that perseverance must be added to diligence Perseverance I say as long as we live For the word End hath reference to the time of 〈◊〉 life See more hereof Chap. 3. v. 6. § 68. §. 81. Of slothfulness about sanctifying graces Verse 12. THe Apostle to enforce his exhortation unto diligence addeth an inference against the contrary vice thus that ye be not slothfull c. By this inference it is implyed that if they be not diligent slothfulness will seize upon them Which if it do they cannot attain to the forementioned assurance The Greek word translated slothfull is the same that was interpreted dul Chap. 5. 11. § 58. There is shewed the notation and emphasis of the word In reference to the mind it importeth dulness in reference to practise it intendeth slothfulness slothfulness I say in use of meanes whereby grace may grow and gather strength The word is properly used of such as are slow of pace as an old man or an Asse It is contrary to quickness Here it seâ—…teth out not so much a naturall imperfection as an acquired vice which seized upon them by their carelesness They had not exercised themselves in Gods word thereby to sharpen their wits and make themselves more capable of the mysteries of godliness they had not acquainted themselves with the promises treasured up in the word nor with the properties of him who made those promises and thereupon became dull of hearing and slow of believing Object The Apostle commended their diligence in the former verse and desireth 〈◊〉 still to shew the same diligence why then doth he here forewarn them of slothâ—…lness Answ. 1. He that admonisheth one to do what he doth commends him for so doing 2. 〈◊〉 commended their diligence in charity but admonisheth them to take 〈◊〉 of slothfulness in matters of faith hope and other like graces It appeareth that herein they were not so diligent therefore he desireth that they be not slothfull therein For 1. They who are forward in duties of love to man may be dull and slothfull in knowledge faith hope c. Saul is thus commended He cloathed the daughters of 〈◊〉 Scarlet and put on ornaments of Gold upon their apparell 2 Sam. 1. 24. Yet was he slothfull about sanctifying graces 2. Duties of love to others are more outward and in that respect more easie Object Love is a fruit of faith Gal. 5. 6. Answ. Indeed true Christian love is so yet there may be many specious shewes of such a love as sprouts not from faith As Saul in his time was diligent in seeking and procuring the good of his people yet slow in believing Gods promises and backward in relying aâ—…d trusting on Gods providence So others in other ages and in this our age also Many that have been abundant in workes of charity have been of mean knowledge and weak faith if they have had any faith at all See 〈◊〉 hereof § 79. §. 82. Of avoyding vices contrary to duties required THe slothfulness here disswaded is directly contrary to the forementioned diligence and mention is thereof made to shew that for the more prosperoâ—… flourishing of a vertue the contrary vice is to be avoided This is oft 〈◊〉 by the Holy Ghost in generall termes thus Cease to doe evill learn to dâ—… well Isâ—… â—… 16 17. Put off the old man put on the new man Eph. 4. 22 24. Let us lay aside â—…ry weight and let us run with patience the race which is set before us Heb. 12. 1. 8 in this particular Prov. 12. 24 27. As vertue and grace is a fruit of the Spirit so vice and sin of the flesh 〈◊〉 these are contrary the one to the other Gal. 5. 17. If the lusts of the flesh be nouriâ—… and not
the promises That reward which is comprised under these promises is worth the having but without these graces it cannot be had yet through them it shall assuredly be obtained In this respect these and other like graces are said to accompany salvation Hereof see § 57. §. 89. Of the resolution of Heb. 6. 11 12. Vers. 11. And we desire that every one of you do shew the same diligence to the full assurance of hope unto the end Vers. 12. That ye be not slothfull but followers of them who through faith and patience inherit the promises THe sum of these two verses is an Exhortation to perseverance In setting down hereof observe 1. The coherence in this copulative particle and or rather disjunctive but see § 75. 2. The substance and therein 1. The manner 2. The matter The manner is by a word of entreaty We desire The matter sets out 1. The thing desired 2. Motives The thing desired is to be as carefull for our own spirituall good as for others temporall good In setting out this point four things are expressed 1. The persons whom it concernes every one 2. The duty which is set down 1. Affirmatively and positively diligence This is amplified by the extent of it in this relative the same which also imports a motive See § 79. 3. The grace whereabout their diligence is to be exercised This is 1. Expresly named Hope 2. Amplified by an especiall property full assurance 4. Their continuance therein unto the end Vers. 12. The foresaid duty is enforced negatively under the contrary vice forbidden thus Be not slothfull Another motive is taken from former paterns In setting down this motive three things are observable 1. The opposition betwixt the fore-named vice and this patern implied in this particle but. 2. The expression of the duty thereupon required in this word followers 3. A description of the paterns They are described 1. By two speciall graces faith and patience 2. By the issue thereof which is set out 1. By the kind of possession inherit 2. By the ground thereof the promises This issue being set down as the recompence of their continuing in faith and patience is a third motive unto perseverance §. 90. Of Observations raised out of Heb. 6. 11 12. I. ASsurance of salvation takes not away the use of means This is gathered out of the inference See § 75. II. People are with mildness to be instructed To desire that which is a duty is a mild kind of instruction See § 76. III. Ministers must earnestly desire their peoples progress So did the Apostle here See § 77. IIII. Ministers must impartially seek the good of all their people This is the extent of this phrase Every one See § 78. V. Christians must be as diligent for their own soules as they are for the bodies of 〈◊〉 Thus much is implyed under this relative the same See § 79. VI. Diligence must be used for perseverance This is it for which diligence is here desired See § 79. VII Good proof must be given of our diligence The verb shew intends as much See § 79. VIII Hope is an especiall grace to be sought for For this end it is here expresly mentioned See § 80. IX Assurance is a property of hope See § 80. X. Perseverance must be added to diligence For we must be diligent unto the end See § 80. Vers. 12. XI Slothfulness is unbeseeming Christians It is therefore here expresly forbidden See § 81. XII Men diligent in love may be slothfull in faith The inference of this verse upon the former intends as much See § 81. XIII Vices contrary to duties are to be avoided This is here exemplified in slothfulness which is contrary to diligence See § 82. XIV Good paterns are for imitation We must be followers of such See § 83. XV. Good paterns are good incitations and directions For both these ends are they here propounded See § 84. XVI Faith is an especiall means of obtaining things promised For this end is faith here set down See § 85. XVII Patience must he added to Faith It is therefore here coupled with faith and 〈◊〉 See § 86. XVIII Heaven is Saints inheritance That is it which they are here said to 〈◊〉 See § 87. XIX Gods promise is the ground of Saints inheritance That is therefore here called a promise See § 88. XX. Faith and Patience shall be recompenced The inheritance promised is here set down as a recompence See § 88. §. 91. Of the coherence Heb. 6. 13 14 15. Vers. 13. For when God made promise to Abraham because he could swear by no greater he sware by himself Vers. 14. Saying Surely blessing I will bless thee and multiplying I will multiply thee Vers. 15. And so after he had patiently endured he obtained the promise THat which the Apostle generally hinted about those patterns which he set before the Hebrewes namely that through faith and patience they inherited the promiseâ—… He here exemplifieth and confirmeth in Abrahams example who also through faith and patience did inherit the promise His faith was famous and well known For thus it is written of him He believed in the Lord and he counted it to him for righteousness Gen. 15. 6. His patience and the recompence thereof are thus expressed After he had patiently endured he obtained the promise v. 15. To shew that the ground of his faith and patience rested on Gods promise the Apostle seâ—…eth down both the ground it self Gods promise and also the confirmation thereof Gods 〈◊〉 v 13. Therefore this particular instance of Abraham is a pertinent proof of the generall point and fitly inferred thereupon and that by this causall conjunction FOR The Argument may be thus framed That benefit which Abraham the Father of the faithfull reaped through his faith and patience other Saints who are children of Abraham may expect But Abraham through faith and patience inherited the promise Therefore other Saints may expect through faith and patience to inherit the promise §. 92. Of the dignity of Abrahams person THis example of Abraham is in particular mentioned not because he alone obtained this reward of his faith and patience for in the eleventh Chapter there is a large Catalogue of other like instances and many millions more have on like grounds obtained the promise But for two speciall reasons is his example produced One is the dignity of his person The other is the excellency of his faith See § 94. Conceming his person 1. He was among the Jewes in highest account They much gloryed in him They thought that his posterity even according to the flesh should never be cast off Matth. 3. 9. They thought that being Abrahams seed they were the most free of all people and did hold out this buckler Abraham is our Father against all threatnings Iob. 8. 33 39. 2. He is set forth to have the highest place in the Kingdom of heaven Matth. 8. 11. Yea the place of deceased Saints rest
any just occasion to neglect the other On this ground we ought with greater conscience to attend the duties of our parâ—… places for they use to be pressed with speciall Items and great earnestnesse 〈◊〉 Let the wise see that she reverence her husband Eph. 5. 33. With much earnestâ—… doth the Apostle presse upon Timothy the duties of his particular calling â—… 〈◊〉 4. 15 16. 2 Tim. 4. 2 5. § 16. Of doing all things which God giveth in charge THe substance of the charge which God gave to Moses is that he do what God 〈◊〉 to be done which was to make the things shewed unto him This word make must here be taken metonymically for procuring or causing to be made For Moses called Bezâ—…leel and Aâ—…oliab and every wise hearted man c. 〈◊〉 unto the work to do it Exod. 36. 2. Thâ—…s God said that Solomon should bâ—…ild 〈◊〉 for his naâ—…e which yet Solomon did not with his own hands but caused it to be done 2 Sam. 7. 13. In like manner it is said The â—…ands of Zernbbabel have 〈◊〉 〈◊〉 foundation of this house his hands shall also finish it Zec. 4. 9. Yet he proâ—… others to do it Of Christ it is said that he made and baptized more Disciples 〈◊〉 〈◊〉 â—…hough Iesus himâ—…elf baptized not but his Disciples Ioh. 4. 1 2. This Meâ—…onymie hath an emphasis and implyeth that they who have the charge of a work must be as carefull to see it well done by others as if they did it themâ—… with their own hands For God will exact an account of them to whom he giveth the charge the defaults and defects of the workmen shall be laid to the charge of them that seâ—… them on work Instance Saul 1 Sam. 15. 13 c. The gâ—…nerall point here to be observed is this Gods charge is to be fulfilled In this case Christ laid a must upon himself saying I must work the workes of him that 〈◊〉 me Joh. 9. 4. and his Apostle a necessity Necessity saith he is laid upon me yea 〈◊〉 is unto me if I preach not the Gospell 1 Cor. 9. 16. 1. God is an high supreme Lord to whom we all owe obedience 2. God hath power to call us to account and so he will do Matth. 25. 19. 〈◊〉 16. 2. It well becomes them who take God for their Lord and would be accounted his servants to take notice of that charge that the Lord layeth on them and to make 〈◊〉 of observing what he requireth There is a word of extent all things added by the Apostle which is not in 〈◊〉 Hebrew yet necessarily intended Tâ—…us sounds the charge in Hebrew Look 〈◊〉 make them Exod. 25. 40. This indefinit relative them hath reference to 〈◊〉 thing that God had shewed Moses in the Mount Such an indefinite proposiâ—… 〈◊〉 â—…quivalent to a generall As to make clear the full sense of an inhibition 〈◊〉 inscrâ—…ed this exclusive particle only Compare Deâ—…t 6. 13. with Matth. 4 10. So the Apostle here to make clear the full meaning of this admonition addeth this generall adjective all things Hereby he expresly teacheth that every particular which God appointeth to be done must answerably be done The three reasons which an Apostle rendereth for keeping the whole Law Iam. 2 10 11. may be applyed to this point 1. The Authour of the Law who is one for he that said do not commit adulâ—…ery 〈◊〉 do not stâ—…al So the same Lord that giveth one part of a charge giveth also the other Now if a man observe one part and observe not every part he is a transgressor of his will who gave the whole charge 2. The nature of the Law which consisteth of many lincks insomuch as he that breaketh one linck breaketh the whole chain which is made up of those lincks So is a charge that consisteth of many particulars 3. The guilt of the Law which extendeth to every single transgression For he that offendeth in one point is guilty of all So is it in every charge that God giveth consisting of severall branches They who make conscience of doing any thing which God enjoyneth must learn hereby to make conscience of every thing and to adde unto somethings all things The Apostles good conscience was extended to all things Heb. 13. 18. Herein lyeth a main difference between a renewed spirit and a spirit only restrained between an upright and an hypocriticall heart The hypocrite whose spirit is only restrained may in some things seem to begin well but fails before he hath finished all or he may do such things as seem to come near to his own humour and clean neglect other things but the regenerate spirit and upright heart hath his eye and heart on God and observeth what is his will and pleasure in all things to do the same Thus was the charge given to Moses observed according to all that the Lord commanded Moses so the children of Israel made all the work Exod. 39. 42. Herein men testifie that what they do they do in a conscionable respect to God and his charge whereupon they may with greater confidence expect to be accepted approved and rewarded by God But they whose obedience is partiall who may do something but fail in other things loose the comfort glory and recompence of the things which they may think to be well done This is a point of egregious folly Partiall obedience as it is unsound so it is dangerous For he who on one by respect neglecteth one part of his charge may on another by respect neglect another part yea and on other occasions omit every part and do nothing that is enjoyned him §. 17. Of the right manner of doing duty THis phrase according the pattern hath reference to the manner of doing what was enjoyned even so as was prescribed For duty must be performed in due manner The Law requireth thus much Thou shalt love the Lord thy God This sets down the matter and substance of the first table With all thy heart and with all thy soul and with all thy mind This sets down the manner of observing it The like is noted of the second table Thou shalt love thy neighbour as thy self Matth. 22. 37 39. Thus in the Gospell this phrase As it is in heaven added to the third petition declares the manner of Evangelicall obedience Thus the Apostle prescribeth the manner of Church-officers performing their duty Rom. 12. 8. These epithites added to graces work of faith labour of love patience of hope intend the manner of exercising those graces 1 Thess. 1. 3. So do these phrases serve God acceptably with reverence and godly fear Heb. 12. 28. See Chap. 13. § 157. 1. The same Lord who enjoynes the manner prescribes the manner 2. As great respect is manifested to God in the manner of doing what he requires as in the matter In this was David commended 1 King 3. 6. This was it that Hezekiah pleaded
leaving any good undone or evilly performing the good which we take in hand For they are all expresly against the Covenant of Works 4. For all the effects of Gods wrath which fall on us ours or others in body or soul here or hereafter They are all caused by transgressing the Covenant of works 3. The Covenant of works giveth direction about two things especially 1. To acquaint our selves with that Covenant because it contains a perfect and everlasting rule of righteousnesse and sheweth what is good what evil what lawful what unlawful so as thereby we may learn what is the will of God Rom. 7. 12. It also setteth out sin to the life so as thereby we may know the horror thereof Rom. 7. 7. and 3. 20. 2. To examine our selves thereby Isaiah 8. 20. This is that glasse which will shew unto us every spot upon our soul. 4 That Covenant affords matter of gratulation in two especial respects 1. For Gods great and good respect to man in giving his Son to be our Surety who in our nature and in our stead even for us perfectly fulfilled that Covenant of works Rom. 8. 3. and endured to the full the curse which we had deserved that we might be freed from the same Gal. 3. 13. 2. For Gods special care over his Elect called by the Gospel and believing in Christ whom he hath freed from the Covenant of Works so as they are neither to be justified thereby for then would they not be justified at all nor yet to stand to the condemning doome thereof for then should we be all condemned 5. That Covenant gives us just ground of denying our selves For the Covenant of works plainly demonstrateth that there is nothing in us and that nothing can be done by us which may abide the tryall of that Covenant for nothing is done according to the rule thereof By it we may see that all our righteousnesses are as filthy raggs Isaiah 64. 6. And that all the World is guilty before God Rom. 3. 19. §. 45. Of the Covenant of Grace THe Covenant of Grace is Gods compact with Christ to save such as beleeve and repent That this Covenant may be the more distinctly and fully conceived I will endeavour to set forth 1. The Titles in Scripture attributed to it 2. The Authour of it 3. The procuring cause thereof 4. The Mediator in whom it was made 5. The time when it was made 6. The occasion of making it 7. The parties with whom it was made 8. The good that was promised therein â—… The duties required thereby 1â—… The ratification of it 1. The Titles given to it are in special foure 1. A Covenant of Peace So it is stiled Ezek. 34. 25. and 37. 26. By Peace is meant Reconciliation with God for Adams transgression caused enmity betwixt God and man But by this covenant that enmity is put away and peace made Hereupon the Mediator that caused that peace is stiled the Prince of Peace Isaiah 9. 6. and Christ is said to be our peace Eph. 2. 14. 2. A Covenant of Life Mal. 2. 5. for life even eternal life is the main thing promised in this Covenant 3. A Covenant of Salt Numb 18. 19. Salt maketh things long continue It here implies a perpetuity The perpetuity of this Covenant is in opposition to the Covenant of Works which was soon disanulled 4. An everlasting Covenant Isai. 55. 3. This sheweth the extent of the aforesaid perpetuity that it shall never have end Ier. 33. 20 21. 2. The Authour of this Covenant is God considered as a Father propitious 〈◊〉 ready to receive man though a transgressor into grace and savour Deut. 32. â—… Though there be the same Authour of the Covenant of Works and Grace yet in â—…aking the one and the other Covenant he may admit a double consideration The consideration of a Creator and Lord in the former but the consideration of a Father and Saviour in the latter 3. The procuring Cause was Gods free Grace Mercy and Compassion Gods 〈◊〉 pleasure and meer will was the cause of the former not any worth or deâ—… in man But now man was in misery in such misery as all the Creatures in the World were not able to deliver him The Lord thereupon pittyed man and in 〈◊〉 compassion entered into this other Covenant with him Ezek. 16. 4 5 6. c. 〈◊〉 doth much amplyfie this other Covenant of Grace 4. The Mediator with whom the Covenant of Grace was made is Christ Jesus God-Man for there was not only an infinite distance betwixt the Creator and creaâ—… as in mans first estate but also plain contrariety betwixt the pure holy righteous God and impure unholy unrighteous sinners so as God could not with clear evident and full satisfaction of justice enter into a Covenant immediatly with man faln without a Mediator neither could there be any other Mediator then Christ God-Man 1 Tim. 2. 5. 5. The time when this Covenant was first made was anon after the former Covenant was broken And it is observable that before the Judgement against the Man or the Woman was denounced this Covenant of Grace was entered into Gen. 3. 15. This God so ordered that man might be kept from despair upon hearing of the doom but that notwithstanding the Judgement he might have hope of pardon 6. The occasion which God took to enter into this Covenant of Grace was Mans transgression whereby both the infinite riches of Gods mercy was more magnifyed and also the unsearchable depth of his wisdom more manifested Had God made such an inviolable Covenant of Grace before man fell into misery nor his pitty not his justice nor his power nor his wisdom had been so manifested as now they are 7. The parties with whom God made the Covenant of Grace were sinners such as not only had deserved no favour from God as neither man in his innocency had but also had deserved the extremity of Gods wrath and indignation to be executed upon them This also doth much amplifie the Covenant of Grace 8. The good promised by this Covenant was 1. Freedom from all that misery whereinto man by sin had implunged himself 2. A greater degree of happinesse and a farre more glorious estate then that which was promised in the first Covenant This was by reason of Gods giving Christ to man and man to Christ By vertue whereof they are so united as Christ liveth in man here Gal. 2. 20. and man liveth with Christ for ever hereafter 1 Thes. 4. 17. 9. The duties required in this Covenant are faith and repentance Mark 1. 15. Faith is required to give evidence to the free grace of God for faith is but as an instrument or hand to receive that which God freely and graciously offereth unto us Iohn 1. 12. Repentance is required to give evidence to the purity of God who though he do freely
by the perfection of it full assurance 3. By the cause thereof in this metaphor sprinkled which hath reference to the blood of Christ. This is amplified by the subject of it our hearts and by the filth purged away an evill conscience The latter namely sanctification is set out by a metaphor of washing amplified 1. By the subject washed our body 2. By the means of washing pure water Doctrines I. Priviledges procured must be used Liberty to enter into the Holiest and a way to enter there into and a guide to conduct us are all procured Therefore we must draw neer See § 62. II. What we incite others to we must endeavour our selves to do III. What we judge to be a duty for our selves we must incite others unto These two latter doctrines I gather from the manner of the Apostles direction Let us See § 62. IV. God is to be approached unto He is meant under this phrase draw near namely to God See § 62. V. Holinesse becomes those who draw near to God Holinesse in generall is compâ—…ised under this description of those that draw near to God See § 69. VI. Men must draw near to God with the heart especially This is plainly expressed See § 63. VII The heart presented before God must be a true heart This also is plainly expressed See § 64. VIII Faith makes men fit to appear before God Therefore faith also is here added See § 65 IX The excellency of faith consists in a full assurance Therefore this Epithite full assurance is here attributed to faith See § 65. X. A right application of Christs blood cleanseth the heart Thus much is intended under this phrase having our hearts sprinkled See § 66. XI Conscience is placed within a man Even in his heart For the heart must be sprinkled from it See § 66. XII Conscience may be evill This is here taken for granted under this phrase evill conscience See § 66. XIII An evill conscience must be removed This phrase sprinkled from intendeth as much See § 66. XIV Externall sanctity must be added to internall purity The body must be washed as well as the heart sprinkled See § 67. XV. The Spirit hath a cleansing vertue For it is here set forth by water See § 68. XVI The Spirits cleansing extends to the body For the body is here said to be washed with that water See § 68. XVII The Spirit himself is pure For he is here set forth by pure water See § 68. XVIII By the Spirits cleansing men are made pure The water here meant iâ—… called pure in regard of the effect thereof that it cleanseth and so maketh pure See § 68. §. 71. Of holding fast the profession of our Hope without waverring Heb. 10. 23. Let us hold fast the profession of our faith without wavering for he is faithfull that promised IN this verse is set down an other generall duty required of Christians in regard of the priviledges which Christ hath purchased for them See § 70. I Doctrine This duty also concerneth Christians themselves The former was to gain what they wanted See § 62. This is to maintain what they have This doth point at Hope the second theologicall grace thus linked together Faith Hope Charity 1 Cor. 13. 3. Our last English translators have turned it Faith But the Greek word properly signifieth Hope It is in foure other places of this Epistle used namely Chap. 3. v. 6. Chap. 6. v. 11 18. Chap. 7. v. 19. And in all these places translated Hope So might it have been here also translated For after he had exhorted us to faith here he exhorteth us to hope As faith produceth hope So hope nourisheth faith Of Hope See Chap. 3. v. 6. § 62. This grace of hope giveth evidence of the provident care of God over his Church and people For the reason why God worketh this grace in them is the condition wherein they are and the danger whereunto they are subject in this world In regard of their condition they are as a ship in the sea and as souldiers in the field The sea lyeth open to many stormes and ships therein are subject to great danger So are souldiers when bullets as haile-stones fly about their ears Such being their condition and such the danger wherein they are God affords them in reference to the former metaphor of a ship in the sea hope as an Anchor See Chap. 6. v. 19. § 153. And in reference to the other metaphor of souldiers and the danger wherein they are he hath provided hope as an helmet Hereof see the whole Armour of God on Eph. 6. 17. Treat 2. Part. 7. § 7. Hereby we evidently see that God bringeth his people to tryals and as David caused Uriah to be set in the fore-front of the hottest battell purposely to be slain 2 Sam. 11. 15. so he suffereth them to be in manifold dangers not for their destruction but for proofe of the graces which he bestoweth on them and for manifestation of his own Power Wisdome Mercy and other divine properties in preserving them This grace of hope we are here exhorted to hold fast Of the Greek word 〈◊〉 fast See Chap. 3. v. 6. § 68. It implyeth persevering in that which is well begun The Apostle so expresseth his exhortation as he incites others as well as himself and himself as well as others to observe it For it is set down in the first person and plurall number See Chap. 2. v. 1. § 4. That wherein he would have them to persevere is the profession of their hope Of the Greek word translated profession See Cap. 3. v. 1. § 27. To hold fast implyeth an holy courage and an invincible resolution to go on in our well-begun course and a conscionable care in using means to continue in our holy profession For this end he useth this phrase without wavering This is the interpretation of one Greek word which is a compound The simple verbe in the active signifieth 〈◊〉 bow and in the passive to be bowed Luke 9. 12. and 24. 5 29. Thence this compound which is applyed to such as will not be bowed or removed from a thing This compound is no where else used in the new Testament It is here applyed to a Christians profession which must be steady and constant that iâ—… without wavering This confirmes that which hath been before noted concerning Saints perseverance Chap. 3. v. 6. § 68. §. 72. Of Christians professing their hope THe foresaid profession being here applyed to hope sheweth that profession is to be made of that hope which is in one That profession which useth to be made in baptisme implyeth as much This is implyed under this phrase the answer of a gâ—…d conscience towards God 1 Pet. 3. 21. Such a profession was that which David made Psal. 119. 46. and Paul Act. 24. 14. So much is testified of Christ himself 1 Tiâ—… 6. 13. We are expresly enjoyned to be ready
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 〈◊〉 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 〈◊〉 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 â—…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 〈◊〉 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 â—…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 〈◊〉 found because God had translated him For before his translation he 〈◊〉 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 〈◊〉 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 〈◊〉 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 â—…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
hundred-fold of that which he sowed and he waxed great and he had such possessions as the Philistims envied him Gen. 26. 12 13 14. 4. He lived more quietly and had more rest than the other two Patriarchs He was not forced from place to place as the other were We read only of his being forced by famin to go to Gerar. Gen. 26. 1. 5. Fewer failings are noted of Isaac than of either of the other two We read only of the weakness of his faith in dissembling his wife Gen. 26. 7. And of his overmuch indulgency to his prophane Son Esau Gen. 27. 3. Indeed his name after his death was least spoken of I take the reason to be this That he neither was the first root as Abraham was nor had immediatly issuing from him the heads of the twelve Tribes as Iacob had §. 105. Of Isaac's faith in blessing his Children THe act whereby Isaac manifested his faith is expressed in this verb Blessed Of the composition and various acception of this verb Blessed see Chap. 7. vers 1. § 12. It is here taken for a Prophetical prediction and paternal confirmation of the future estate of his Children This act of Isaac was partly extraordinary as he was a Prophet like to his Father Gen. 20. endued with an extraordinary spirit whereby he could certainly foretell what should befall his children in future ages it was also partly ordinary which he did as a father and that by desiring and praying for the good of his Children The extraordinary giveth proof that true faith puts on beleevers to make known the minde of God howsoever it may seem pleasing or distastfull to men Isaac in his Fatherly affection had a great mind to confer the main blessing upon his eldest Son Gen. 27. But God by a special instinct revealed unto him that Iacob should have that blessing accordingly he blessed the yonger His faith moved him to deny himself in yielding to the Lord. This act of Isaac as he was a Father and blessed his Children giveth instance that it is the duty of parents to bless their Children See more hereof in Domestical duties Treat 6. Of Parents § 59. By just and necessary consequence it will hence follow that Children ought ought to seek their Parents blessing Hereof also see Domestical duties Treat 5. Of children § 9. §. 106. Of Jacob and Esau's name relation and different blessing THe parties blessed are set down by name Iacob and Esau. The name Iacob is derived from a noun that signifieth an Heel He was so called because in coming out of the womb he held his Brother by the heel Gen. 25. 26. The verb whence that noun is derived signifieth to Supplant or to trip down which is oft done with the heel hereupon this notation of Iacobs name is confirmed by these words of his brother Is he not rightly called Iacob for he hath supplanted me these two times c. Gen. 27. 36. So as this name Iacob signifieth a Supplanter Two notations are given of Esaus name one is taken from an Hebrew word that signifieth Haire or Hairy In this notation there is a transmutation of the two first letters and a taking away of the last letter It is said that Esau was an Hairy man Gen. 27. 11. and thereupon this notation of his name is given The other notation is taken from an Hebrew verb which signifieth to Make and they say that he was called Esau because he came out of the womb as a full made man or as a grown man full of hairs on his body Hee was also called Edom which signifieth red Gen 25. 25. And this both in allusion to the colour with which he came out of his mothers womb and also in reference to his disposition which was bloody and cruell Yea also the name Edom was given by way of derision in reference to the colour of the broth for which he sold his birth-right Gen. 25. 30. Thus we see how both their names were fitted to occasions See more hereof in Domest duties Treat 6. Of parents § 20. These two children were brothers coming out of the same womb They were of the same father and mother twins and that of one birth onely one came out before the other namely Esau and in that respect was counted and called the Elder Gen. 27. 1. Thereupon the birthright belonged to him till he sold it for a song as we say even for a mess of broth or as the Apostle expresseth it for one morsell of meat in which respect he is stiled Prophane Heb. 12. 16. Though Esau were the elder yet is Iacob set before him for he was a gracious son and in Gods account more honorable than his elder brother for grace adds more honour than all outward privileges and dignities can do Hereof see more ver 4. § 11. Both these sons though they were of different dispositions are here said to be blessed by their Father but with different blessings The father neither did nor would bless the prophane son with that blessing wherewith he blessed his pious son whereupon he saith I have blessed him meaning the yonger yea and he shall be blessed Gen. 27. 33. But Esau was blessed with temporal blessings Iacob with temporal and spiritual also Thus there are blessings for all of all sorts Hereupon it is said that God satisfieth the desire of every living thing Psal. 145. 16. And our Heavenly Father is said to cause his Sun to rise on the evill and on the good Matth. 5. 45. In this respect the Living God is said to be the Saviour of all men 1 Tim. 4. 10. This the Lord doth to manifest his bounty and to try if wicked ones may be wrought upon by mercy and by consequence to aggravate their just condemnation 1. Christ teacheth us herein to set our heavenly Father before us and to bless them that curse us Matth. 5. 44. 2. This teacheth us to put difference between blessings and not to rest upon Gods Fatherly love in that he doth bestow temporal blessings upon us These may be given in wrath and taken away in wrath as a King was given to Israel and taken away from them Hos. 13. 11. They are spiritual blessings that are the sure evidences of Gods Fatherly favour §. 107. Of Isaac's faith about things to come THe subject matter whereabout Isaac blessed his two sons is expressed in these general tearms concerning things to come These things to come had respect to the posterity of both these The posterity of both of them were blessed with temporal blessings in these phrases The dew of heaven and the fatness of the earth and plenty of corn and wine Gen. 27. v. 28 39. There was this difference that Iacob's posterity should be Lords over Esau's which continued from David's time 2 Sam. 8. 14. till the reign of Ieroboam 2 King 8. 20. when the posterity of Esau brake the yoak from
of his inward inbred corruption as well as for laying aside externall weights We must as much as in us lyeth lay aside this besetting sin This title Sin in the singular number is frequently put for our naturall corruption Five times in Rom. 6. six times in Rom. 7. three times in Rom. 8. It is also called a body of sin a body of death flesh old man Exhortations about this sin are that we suffer it not to reign Rom. 6. 12. that we destroy it Rom. 6. 6. That we 〈◊〉 it Gal. 5. 24. that we cast it off Eph. 4. 24. 1. The condition of this enemy should the rather incite us to subdue and destroy it It is an enemie within us More danger ariseth from Traytors that are within a Nation or City then from forrein enemies without David was never in such danger by reason of any or of all the Nations without as of those that rose against him in his own Kingdome As for this inbred enemy no enemie without nor world nor Devill nor all the power of Hell can hurt our soules unlesse they get this Traytor within to take part with them 2. This enemy is tumultuois and troublesome never at rest as it can easily so it will willfully on every side set upon us We cannot do speak or think any thing but it will infest us and that at all tinâ—…es in all places in Company when we are alone at Church and at home in duties of piety Charity and Justice in duties of our Calling Waking and Sleeping Great is their folly who let this enemie do what he please who care not to hold him in much lesse to cast him off This is the cause of the many outward abhominable enormities that men fall into that they suffer this enemy within them to plot and practise what he lists For suppressing of this besetting sin observe these few rules 1. Keep thine heart with all diligence Prov. 4. 23. The heart is as a spring Matth. 12. 34 35. 2. Keep the doores of thy soul by which good or evill is let into it These are thy senses Iob 31. 1. 3. Use such meanes as in Gods word are sanctified for subduing Corruption they will be as water cast upon fire Such are Temperance Sobriety Diligence in Calling Duties of piety Fasting and other waies beating down thy body 1 Cor. 9. 27. 4. Set the bias of thy thoughts aright Acquaint thy self with the divine art of meditation especially when thou arâ—… alone or awake in thy bed Mens thoughts will be working and that on evill if they be not set on good matter If good seed be not sown in the ground it will send forth noysome weeds 5. Get the stronger man into thy house Matth. 12. 29. This is the Spirit Gal. 5. 17. For this pray Luke 11. 13. Thus thou shalt be safe §. 8. Of a Christians course resembled to a race THe main duty which the Apostle intendeth by setting before us the example of such as well finished their course is in these words Let us run with patience the race that is set before us He doth here set out a Christians course of life by a race and answerably the manner of carrying themselves to their behaviour who in running a race look to get the prize For they will make all the speed they can with as much patience as they may till they come to the end of that race which they are appointed to run and where the prize is to be had In setting out the poynt he appropriateth not the duty to himself saying I will run Nor putteth it off to others thus do ye run but by a word of the first person and plurall number includes others with himself and incites both others and himself by this phrase Let us run Hereof See Chap. 2. v. 1. § 4. In the foresaid exhortation every word hath an emphasis and are all pertinent to the Metaphor of a race whereunto he doth resemble a Christians course which is some what more fully set out 1 Cor. 9. 24. Particulars wherein they may be resembled are these 1. There is a distance betwixt the goale where they begin and the goale where t ey end On earth we begin our race at death it is 〈◊〉 〈◊〉 in Heaven is the prize We may not think to be in heaven so soon as we 〈◊〉 into this race 2. There is a prize at the end of the race 2 Tim. 4. 7 8. 3. An endeavour must be used to attain the prize Luk. 13. 24. 4. There are many runners Luk. 13. 24. 5. All that run do not obtaine the prize 6. Runners fit themselves to the race so do true Christians 1 Cor. 9. 24. 7. There are like duties to be observed by Christians which runners in a race observe 2 Tim. 2. 5. God hath thus ordered our Christian course 1. To give proof of those graces which he conferreth upon children of men As of Faith Hope Obedience Patience Courage and other like Our Faith in God our Hope of Heaven our Obedience to Gods word our Subjection to his will our Patience in holding out our Courage against opposition are hereby manifested proved and exercised 2. To wean us from this world Had we not a race to run and a prize set before us we should be like Peter and think it is good to be here still Matth. 17. 4. 3. To make us long for Heaven and to make death the more wellcome In these and other like respects our Christian course is also resembled to a jourâ—… to a pilgrimage to a battaile to a labour and to other like things Answeâ—… Christians are stiled travailers pilgrims souldiers labourers §. 9. Of running our Christian race with patience OF the Greek word translated Run see Chap. 6. v. 20. § 158. It is an act that importeth the best speed that a man can make Man hath not wings like â—…owles to flee It is by running that he doth most put forth himself to the speedy attaining of a thing and in a race especially doth he most manifest his speed by runâ—… a little lazinesse may lose the prize The Apostle then doth here by this metaphor imply that we may not be slothful in our Christian course but diligent earnest and zealous therein striving to outstrip others as runners in a race do See more hereof Chap. 4. v. 11. § 64. and Chap. 6. v. 11. § 79. Every one in his Christian course is like to meet with many Crosses which may prove as sharp stones or stumps in the way or as briars and thornes or as stumbling blocks which may hinder him slacken his speed the Apostle therefore prescribeth the best remedy that can be to passe them over the more lightly which is Patience Hereof see Chap. 6. v. 12. § 86. and Chap. 10. v. 36. § 135. This phrase Let us run the race implieth an holding out in our Christian course till it be finished A
help us on in our Christian course Run Looking unto Iesus The Greek word translated looking is a compound Of the simple 〈◊〉 See Chap. 2. v. 8. § 68. That properly signifieth to see This compound carrieth emphasis and properly signifieth to look back or see again and joyned with the preposition which signifieth unto as here it is joyned intimateth withdrawing of the eyes from all other objects and fastning them on that which 〈◊〉 behold That the word seeing or looking is taken sometimes literally sometimes metaphonically hath been shewed Chap. 2. v. 9. § 72. Here it is taken metaphorically and applied to the eyes of the mind and setling them on Jesus The eye of the soul is faith wherewith things invisible to the bodily eye may be seen Heb. 11. 27. Thus Abraham saw Christ before he was actually incarnate 〈◊〉 8. 56. So may we that live since his ascension look on him Thus have thus 〈◊〉 all true believers look on Christ from the beginning of the world to the end thereof Of this title Iesus see Chap. 2. v. 9. § 73. It setteth forth the main end of Christs assuming our nature which is to be our Saviour and that to save from our sins Matth. 1. 21. It is here fitly used in that thereby we are put in mind of that help we may expect from Jesus for this title sheweth that Christ hath undertaken to be our Saviour and to free us from all dangers and from all things that may hinder us in our race to heaven This direction of looking unto Jesus giveth us to understand that the ability which we have to run our Christian race is from Jesus This is demonstrated 1. Affirmatively thus I can do all things through Christ which strengthneth me Phil. â—… 13. In this respect is Christ resembled to a vine Joh. 15. 1. And to an head Eph. 4. 14. 2. Negatively without me saith Christ ye can do nothing Joh. 15. 5. By Christ that disability which man at first by his sin brought upon himself to good is taken away His nature is altered he is made a new creature 2 Cor. 5. 17. 1. Much doth this commend the goodnesse of God who though he hath set an hard race before us yet he hath provided sufficient help He deals not with his people as Pharaoh with the Israelites who imposed an heavy task upon them and yet denied ordinary means for the accomplishing the same Exod. 5. 7. 2. This goodnesse of the Lord should encourage us against our own weaknesse and incumbrances inward or outward Iesus can do more for our help then the Devill and all his instruments for our hindrances He is ready at hand to put out his hand to save us as he did Peter when we are ready to sink Mark 14. 31. This metaphor looking setting forth the act of faith gives evidence that faith is the means of obtaining help from Iesus This was lively represented by the Israelites looking upon the brazen serpent Numb 21. 8. Ioh. 3. 14 15. Christ is the fountain faith the pipe whereby grace is conveyed to us See the Churches Conquest on Exod. 17. 11. § 43. §. 13. Of Christ the Author of Faith TO enforce the foresaid duty of looking unto Iesus he is here set forth to be he Author and Finisher of faith Of this word translated Author See Chap. 2. v. 10. § 95. There it is translated A Captain but such an one as is also the beginner and first author of a thing It being here premised before the other title Finisher it implieth such an Author as is the primary beginner as hath the absolute ordering of that which he beginneth so as he can and will finish it according to his mind Thus is Christ the Author of our faith This is evident by these and such like generall proofs Faith is the gift of God Eph. 2. 8. It is given to you to believe Phil. 1. 29. But more particularly in that the Apostle prayeth for faith from the Lord Iesus Christ Eph. 6. 23. On this ground this gift is stiled the faith of Iesus Christ Rom. 3. 22. Gal. 2. 16 20. For as Christ is the revealer of faith and the object of faith and the matter of faith so also the Author of it The means whereby this grace is wrought are of Christ as the principall outward means which is the preaching of the Gospel stiled the word of faith Rom. 10. 8. And the Sacraments which are seals of the righteousnesse of faith Rom. 4. 11. Yea also the Spirit which is stiled the spirit of faith 2 Cor. 4. 13. And faith is said to be given by the Spirit 1 Cor. 12. 9. All these means outward and inward are of Christ therefore the grace wrought by them must also be of him It is not of man by nature neither doth the law reveale or work it but it is by Iesus 1. This clearly demonstrateth that without Christ no faith at least no such faith as should bring men to salvation For this author of faith is also stiled The Captain or Author of salvation Chap. 2. v. 10. And Chap. 5. v. 9. § 50. 2. It informeth us in the kind of this gift that it is supernaturall The Son of God came from the bosome of his Father to reveale it and to work it in us 3. It is our duty to use such means as Christ hath sanctified for attaining this gift He that is the Author of it will work it in his own way and course §. 14. Of Christ the Finisher of Faith TO shew that Christ goeth on in that good work of faith which he hath begun The apostle addeth this other work of Christ Finisher Of the Greek verb whence the noun here translated Finisher is derived See Chap. 2. v. 10. § 97. According to the notation of the word it signifieth one that perfecteth what he taketh in hand and so as nothing needs be added thereto So as faith is perfected by Christ. With much confidence doth the Apostle thus confirme this point I am confident of this very thing that he who hath begun a good work in you will perform it untill the day of Iesus Phil. 1. 6. But more expresly speaking of Christ he thus sayeth Who shall confirm you unto the end that ye may be blameless In this respect saith Christ himself Him that commeth to me I will in no wise cast out Joh. 6. 37. Thus he giveth his sheep eternall life Ioh. 5. 28. Christ doth finish what he undertakes because 1. It is his Fathers will that he should so do Ioh. 6. 39 40. 2. To manifest his Power Wisedome Faithfulnesse and other like excellencies He is far from a foolish builder Luk. 14. 28. c. 3. To move men to depend on him in that he will in no wise faile such as believe on him 1 Pet. 2. 6. 1. Here we have the true ground of a believers confidence and of persevering unto the
contrary matters Corruption is also set out to be of an infecting nature by the comparison of a 〈◊〉 2 Tim. 2. 17. which fretteth infecteth and eateth up one part after another Yea it is also resembled to a fire This is also a strong motive to make men watchfull against corruption that they â—…e not infected and defiled therewith How watchfull are men against the Leprosie and against the Plague in that these diseases do infect and defile a man The last word many doth adde much emphasis to the point and sheweth that the infection of corruption is very great not only parties themselves but others also and those many are defiled therewith By Ieroboams sin were many defiled 1 King 12. 30. This was his stile Ieroboam which made the people to sin 2 King 10. 29. So many were defiled with the God of Ahab as Elijah thought none free but himself 1 King 19. 14. The false prophesies of false Prophets defiled more then the true and faithfull Prophets could instruct and heale witnesse Ieremiahs time Not only Scribes and Pharisees and the rest of the Jewes but also Christian disciples were infected with the Pharisaicall conceipt of an externall and worldy Monarchy of the Messiah Multitudes of beleevers in the Apostles time were infected with the leven of the Ceremoniall Law After the Apostles time as other Heresies so that pestilent heresie of Arrianisme spread exceeding far in so much as the Arrians assembled sundry Councils which ratified their heresies and Bishops gave their suffrages thereto An Ancient Father hath this elegant expression of the fierce spreading of this heresie The whole world doth groane and wonders that she is made an Arrian Yet Popery hath spread it self far further How many in Germany Denmark Swethland and other places who have renounced the Popish Religion are notwithstanding infected with consubstantiation ubiquity of Christs body free will and many like errors Arminianisme also and Anabaptisme hath much prevailed I would to God that the infection of many of those leprosies and plagues had not spread so far as they have done into this Island whereby many have here been defiled As this circumstance of multitude is a great aggravation of corruption so the suppressing of it is a great amplification of their good paines who do their best endeavour to suppresse it §. 88. Of the resolution of and observations from Heb. 12. 15. Looking diligently lest any man faile of the grace of God lest any root of bitternesse springing up trouble you and thereby many be defiled THe sum of this verse is a Christians Caveat Hereof are two branches 1. The inference in this particle Looking 2. The substance wherein 1. The act required 2. The Object thereof In setting down the act Observe 1. The kind of duty required look 2. The extent thereof diligently The object is two-fold 1. Concerning grace 2. Concerning corruption The former is amplified 1. By our care of failing of it 2. By the extent of that care that no man 3. By the excellency of the grace grace of God The second kind of object is double 1. Set down metaphorically in this word root 2. Amplified 1. By the bitternesse of it 2. By the encreasing nature of it springing up 3. By the trouble it bringeth 4. By the infection of it defiled This latter is amplified by the multitude defiled many Doctrines I. By Gods grace it is that men live peaceably with others and bolily before God This ariseth from the inference of this verse upon the former See § 81. II. Christians must be watchfull over themselves The word translated looking intendeth as much See § 81. III. Christians watchfullnesse must be a serious watchfullnesse The emphasis of the Greek word intends as much See § 81. IV. A Christians watchfullnesse must extend to others Thus much is inferred from this phrase lest any man See § 81. V. Grace is the speciall object of a Christians circumspection So much is here expressed under the mention of grace See § 81. VI. A Christians grace is Gods grace See § 82. VII Professors may fail of grace So much the Apostle implieâ—…h here See § 8â—… VIII Circumspection must be against corruption The joyning corruption with grace under the word of watchfullnesse proves as much See § 83. IX Corruption is of a breeding nature As the word root so this epithite springing up demonstrateth as much See § 85. X. Corruption is speedily to be suppressed The word diligently looking intends as much See § 85. XI Growth of corruption causeth trouble See § 86. XII Corruption is infectious In this respect it is said to defile See § 87. XIII The infection of corruption spreadeth far See § 87. §. 89. Of Fornication Heb. 12. 16 17. Vers. 16. Lest there be any fornicatour or profane person as Esau who for one morsell of meat sold his birth-right Vers. 17. For ye know how that afterward when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears THese verses depend on the former as is evident by this phrase lest any Now it depends on that which goeth before as a particular exemplification of a generall caveat Fornication and profanesse are roots of bitternesse therefore Fornicators and profane persons we our selves may not be nor may we suffer such to be among us for so much doth this phrase in the extent thereof import lest there be any that is lest you your selves or any among you be such It seemeth that these two vices were too rise among the Hebrews therefore he exemplifieth the general into these two particulars viz. Fornication and profanesse As in the fourteenth verse he enjoyned peace which hath especiall respect to man and holinesse which respecteth God so here he forbiddeth a speciall sin against man which is fornication and also a sin against God which is profanesse Oâ—… the notation of the word translated fornication of the difference betwixt it and adultery of the heynousnesse of each sin and of the remedies to redresse them see Chap. 13. v. 4. § 37 c. §. 90. Of profanesse and the hainousnesse thereof THe second particular whereby the Apostles general caveat is exemplified is profanesse which is amplified in a particular instance of a profane person namely Esau. The word in the original is derived from a word which signifies a threshold most usually applyed to thresholds of sacred places from whence is derived the word in the original translated profane person that is one who is unworthy to step over a sacred threshold The notation of the Latine word imports as much namely far from the Church which is a sacred place Our English word profane comes from the Latine The notation of the word gives good light to the signification of the thing Profanesse is a slighting of sacred things The Apostles exemplification thereof shewes as much as will evidently appear by the story Gen.
to strengthen thy faith remember Luke 12. 32. See more hereof My Guide to go to God § 46. 3. How should we blesse God for this Kingdome amongst us we have received it we ought therefore to be gratefull and thankfull for it Rom. 11. 36. The more free a gift is the more worthy of thanks especially so great so usefull so beneficiall a gift as it is not vouchsafed to all Of the property belonging to this Kingdome in these words which cannot be 〈◊〉 we have formerly spoken §. 134. Of serving God THe Apostle here in setting down the kind of duty first notes the spring thereof in these words let us have grace Some difference there is in copies for some read it with o as if it were of the indicative present tense we have which importeth an effect of receiving the kingdome which is grace to serve God But most copies read it in the subjunctive mood and so it implies a duty The reason taken from Gods terror in v. 29. shews that this is laid down as a duty By grace then must here needs be meant a free gift of God whereby we are enabled to do what is acceptable to him Quest. How can this be pressed as a duty on our part if it be a gift of God Answ. Because God in his unsearchable wisedome hath sanctified means on our part to be used for enabling us to accomplish that which by his grace he enableth us to do He gives the gift but so as we put out that ability which he giveth us The stream that is here noted to flow from grace followes The matter whereof is to serve God which is thus expressed by the Evangelist whereby we may serve God The word to serve sets forth the duty of him that is in subjection and to another In Hebrew and Latin it hath relation as to God so also to man But this Greek word in the New Testament is appropriated to God or to such as are though fausly accounted God as Acts 7. 42. He gave them up to serve the host of Heaven and Rom. 1. 25. Here it s expresly applied unto God In this sense 1. It s restrained to externall service as when it s joyned with another word that sets out the inward service as Deut. 6. 13. 2. Iâ—…s restrained to the inward man when a word of restriction is added thereto as Phil. 3. 3. For we are the Circumcision which worship God in the Spirit And sometimes it s extended to all that service we owe to God whether inward or outward as where it s set alone and not limited to any particular as Luk. 1. 74. Acts 27. 23. So here Thus it containes the summe of the first table which is here fitly premised for in the next Chapter sundry duties of the second table are set down So that in the generall the Apostle hereby giveth us to understand That God is to be served If expresse precepts pithy exhortations precious promises approved patterns high commendations gracious acceptation bountifull remunerations be of force to enforce a duty there want not enforcements to enforce this of serving God The Law giver gives this in expresse charge Ex. 23. 25. Psal. 2. 11. The sweet singer of Israel sweetly exhorts hereunto Psal. 100. 2. For promises to omit many in the Law which may seem to be of temporall good things note what a precious one the Evangelicall Prophet makes Isa. 56. 6. Yea and Christ himself Ioh. 12. 26. Take for an approved pattern Iosh. 24. 15. and Paul Acts 27. 23. Mark the commendation given to Daniel in this respect Dan. 6. 20. See an evidnece of Gods gracious accepting such as served him Iudg. 10. 16. Behold what a bountifull remuneration is given to faithfull service Matth. 25. 21. To these may be added Judgements on such as did not serve God Neh. 9. 35. Deut. 28. 47 48. 2 Chron. 12. 8. 1. It makes much to Gods honour to serve him and that in these two respects 1. It s an acknowledgement of his high supream soveraignty For all use to serve him whom they acknowledge their Soveraign Hereby the Soveraignty of Solomon over the nations round about him was testified 1 King 4. 21. 2. It is an evidence both of fear and love both which make much to Gods honour For proof of that that its an evidence of them two we may oft find it joyned to them both as Deut. 10. 20. and 11. 13. 2. It s a good evidence of that right we have to the foresaid kingdome True subjects of a kingdome will do due service to the King thereof Though subjects of earthly kingdomes may be rebellious yet there is such a spirit inâ—…used into such as are of this kingdome and such grace they receive from the King thereof as they will serve him Psal. 22. 28 30. and 110. 3. 1. This may serve for demonstration of that undue and undutifull respect which many who lay claim to the forementioned kingdome bear and shew to the King thereof They have no grace to serve him We heard that they cannot be accounted true subjects of this kingdome who serve not the King thereof Service is the best and surest evidence of subjects that can be But he that yeeldeth not due subjection may not be accounted a true subject of this kingdome though he may have a name that he is like Sardis that had a name that she lived but was dead Rev. 3. 1. Of this sort are such as follow 1. Atheists who according to the notation of the word are without God and so are in our English translated Eph. 2. 12. These serve no God at all 2. Idâ—…laters who though they do service yet they observe not the Apostles rule for they do not serve God namely the true God for an Idol is nothing 1 Cor. 8. 4. It hath no deity at all in it Such were Baalim and Ashtoreth whom the Israelites served Iudg. 2. 13. 3. Epicures who make their belly their God Phil. 3. 19. They do so give themselves over to satisfie their delights and so glut themselves in their pleasures as they have neither time nor mind to servâ—… God 4. All sorts of worldlings who so subject themselves to the world as they make it their Master and in serving it cannot serve God 5. Politicians who serve the time called in that respect time-servers 6. Flatterers who addict themselves wholy to serve men called men-pleasers Eph. 6. 6. Of these note Gal. 1. 10. The like may be said of time-servers 7. Profane Persons Profanesse is the great sin of the first table which compriseth all the rest But to serve God is the summe of all the duties of the first table therefore profane persons must needs be far from serving God 8. Hypocrites These make a great shew of serving God but in truth are as far from it as the former Such shew of service is abominable in the sight of God Isa. 1.
few they ought the more patiently to suffer them 3. If the whole Epistle be comprized under this phrase Word of Exhortation it is no very long one but may very well be styled A few words 4. This Direction may be given unto them in reference to the Apostles Sermons and the preaching of other Ministers as if he had intended that they should not content themselves with this bare Epistle which was but in few words but also suffer the Exhortations of their Ministers whether himself or others because thereby they might more largely and more pertinently according to several occasions be instructed and exhorted by their Ministers from time to time The Apostles Epistles lay down a foundation which was further to be built upon by the Ministry of such as God from time to time should set over them §. 183. Of the Resolution and Observations of Heb. 13. 22. THe Summe of this verse is A Direction for profiting by the Ministry of the Word We may observe 1. The Inference of it upon that which went before in this particle AND or BUT 2. The Substance of it In the Substance is set down 1. The Matter 2. A Motive to enforce it In the Matter there is considerable 1. A thing desired 2. The manner of desiring it The Manner is first propounded and that in two branches 1. A milde request We beseech you 2. The thing desired Herein we may distinguish 1. An Act desired Suffer 2. The Subject of that desire The word of Exhortation The Motive is taken from the brevity of that Word which he would have them to suffer For I have written to you in few words Observations I. To Gods work mans endeavour must be added He had before prayed that God would work in them Here he requireth an endeavour on their part See § 180. II. What Ministers desire for themselves they must endeavour for their people He did before beseech them to pray for him v. 19. Here he beseecheth them to look to their own good See § 180. III. Directions are to be enforced with all mildenesse Here the Apostle beseecheth that which he had power to command See § 108. IV. Ministers and people are as brethren So the Apostle styleth here the people under his charge See § 180. V. To instructions exhortations are to be added The word Exhortation implieth as much See § 180. VI. The Word delivered by Gods Minister is with much patience to be received This word suffer intends as much See § 180. VII A Minister pressing only such things as are most necessary should make people the more to regard them See § 182. VIII Larger exhortations out of brief fundamentall Points are patiently to be endured These two last points arise out of the last words of the verse See § 182. §. 184. Of sending true news Verse 23. Know ye that our brother Timothy is set at liberty with whom if he come shortly I will see you THe Apostle doth here in the close of his Epistle insert a matter of good news which he thus bringeth in Know ye Hereby he giveth to understand that the news was true and upon his word they might knew it and rest upon it In this sense saith Christ Know that it is near Matth. 24. 33. To like purpose saith the Apostle I would have you know 1 Cor. 11. 3. And again I have sent unto you that ye might know our affairs Ephes. 6. 22. To this purpose words of credence are added unto knowledge as Indeed John 7. 26. Assuredly Acts 2. 37. Perfectly 1 Thess. 5. 2. yea also certainty Luke 1. 4. And these two words believe and know are joyned together 1 Tim. 4. 3. The news therefore which Christians send to others must be such as those others may know to be such They must be sure and certain According to the news that are sent people use to be affected when tidings came to the ears of the Church concerning the conversion of the Gentiles and that they were assured thereof by Barnabas they were glad Act. 11. 22 23. On the other side when news was brought to Nehemiah of the affliction of the Jews in Ierusalem he was much dejected and much humbled his soul in prayer for them Neh. 1. 3 4. This being the disposition of Gods people to be so affected with the news that they hear according to the kinde thereof if it should not be true they might be brought to mock God and that by rejoycing and praising God in cases wherein there is just cause of deep Humiliation and also to be made sorrowfull and humbled when there is cause of rejoycing and praising God This affordeth a good Direction to those that are forward in sending news especially about Church-affairs that they send such news as they to whom they send may know it to be so and so §. 185. Of this Name Timotheus THe news that was sent was concerning the delivery of Timothy Timotheus is a name that savoureth of much piety The former part of the name signifieth precious or glorious The latter part of the name signifieth God So as the joyning of them together may signifie one precious or glorious to God or otherwise it may signifie one to whom God was precious or glorious It was a name that was given to many of the Heathens It was the name of a great Conquerour at Athens and of an Athenian Comedian and of a Musician and of an excellent Engraver and of a skilfull Grammarian We reade also of Timotheus a Captain of the host of the Heathen against the Jews 1 Maccab. 5. 11. I will not enquire after the first occasion of this name It is a name well befitting Christians and it may be that the mother of this Timothy who is mentioned in my Text being a Jewesse and professing the Christian faith Acts 16. 1. 2 Tim. 1. 5. might give this name unto him in pious devotion Of giving fit names See Domesticall Duties Treat 6. Of the Duties of Parents § 20. §. 186. Of Timothies being set at liberty ABout this news the delivery of Timothy five questions are moved 1. Who this Timothy was 2. Where he was bound or otherwayes restrained 3. How he was set at liberty 4. At what time this might be 5. Why this Apostle called him brotherâ—… To the first Questionlesse he was that man to whom Saint Paul directed two Epistles even he whose mother was a Iewesse and his father a Greek whom Paul suffered to be circumcised to prevent offence that the Jews might otherwise have taken Him while he was a young man Paul took to go forth with him Act. 16. 1 3. It is said of this Timothy that he ministred to Paul Act. 19. 24. that is he accompanied Paul Act. 20. 4. and went and returned and abode where Paul would have him He is styled Pauls work-fellow Rom. 16. 21. Frequent mention is made in Pauls Epistles of sending Timotheus hither and thither upon messages to the Churches
Christ. Therefore Angels are inferior to Christ. In setting down these Arguments such a connexion is used as was before v. 5. in producing two testimonies thus and again The main Argument is set down in a charge about which two points are noted 1. The time when the charge was given 2. The duty charged The time is set out by an act of God when he bringeth This is amplified 1. By the Object The first begotten 2. By the Place Into the world In the duty is expressed 1. The Kind worship 2. The Persons These are of two sorts 1. They who are to perform the duty Angels Angels are here described 1. By their generallity All. 2. By their excellency of God 2. The person to whom the duty is to be performed is expressed in this relative Him namely the first-begotten §. 77. Of the Doctrines arising out of the sixt Verse I. ARgument must be added to Argument to prove the same Point For here is an other Argument then that which was produced v. 5. to prove the excellency of Christ. This is evident by this transition and again In the former verse testimony was added to testimony to confirm the same Argument here Argument is added to Argument to prove the same Point That which God saith to Moses concerning two signes Exod. 4. 8. It shall come to pass if they will not beleeve thee neither hearken to the voice of the first signe that they will beleeve the voice of the latter signe may be applied to two Arguments See § 63. II. The Sonne of God is begotten of the Father See the 7th Doctrine on v. 5. § 65. III. Christ is the first-begotten of the Father In what respects this is to be taken is distinctly shewed § 67. IV. God visibly manifested his Sonne to men on earth The word of bringing in implieth a manifestation Under world men on earth are comprised Read Ioh. 1. 14. 1 Tim. 3. 16. 1 Ioh. 1. 1. V. God speaketh in the word Ver. 1. Chap. 3. 7. Acts 4. 25. VI. Divine worship is due to Christ Psal. 2. 11. Matth. 2. 11. v. 2. Luk. 24. 52. For Christ is the Sonne of God true God And the Father wills that all men should honour the Sonne even as they should honour the Father Ioh. 5. 23. VII Creatures are bound to worship Christ. The charge here set down importeth as much VIII The most excellent creatures must worship Christ. For Angels are of all creatures the most excellent and they are here enjoyned to do it IX No degree among Angels exempteth any of them from subjection to Christ. For this duty is enjoyned to them all none exempted X. Angels are Gods special attendants In this respect they are here stiled Angels of God §. 76. Of the Coherence of the seventh Verse Verse 7. And of the Angels he saith Who maketh his Angels spirits and his Ministers a flame of fire TO amplifie the former Argument whereby the Apostle proved the excellency of Christ above Angels taken from the inferiority of Angels manifested by their worshipping him he addeth another evidence of their inferiority manifested by their manner of serving him And to shew that there is as good ground and reason for this as for the former and that Angels are as much bound to this as to that he premiseth in this verse the like preface as in the former thus And of the Angels he saith even HE that said Let all the Angels worship him saith also He maketh them spirits Thus may this verse have relation to that which goeth before as a fit dependence thereon and so this copulative AND joyn two evidences of the inferiority of Angels together It may also have a fit reference to that which followeth in the 8th verse and that as an evidence of the infinite disparity betwixt Angels and Christ which the Apostle proveth by a third Argument taken from the high soveraignty of Christ in the verses following In this verse there is one part of the dissimilitude or disparity betwixt Christ and Angels The other parts are in the 8th and 9th verses The disparity is this Angels are minister but Christ a Lord and King The adversative particle BUT in the beginning of the 8th verse which is a note of an assumption or of opposition importeth this latter reference In this preface of the Angels he saith there is some ambiguity in the particle translated OF For properly and usually it signifieth TO But it apparent in the Text quoted that he speaketh not to Angels For he useth not the second but the third person The Apostle therefore imitateth the Hebrew who put the particle which signifieth TO for that which signifieth OF or Concerning He expresseth the Title Angels to shew distinctly what kinde of Spirits and Ministers the Psalmist meaneth and also how pertinent the Text which he quoteth is to the point in hand There is in the Greek an ordinary d note of asseveration as is oft translated verily See Cha. 3. v. 5. § 50. §. 79. Of the various acception of Angels Spirits Ministers flame of fire THis Text is taken out of Psa. 104. 4. and word for word translated by the Apostle as it was long before by the Greek LXX But because many of the words are of divers significations sundry Expositors do otherwise take them For 1. The word translated Angels is oft put indefinitely for messengers even such as are sent of man Gen. 32. 3. or of God and these both corporall substances Isa. 42. 19. Mal. 3. 1. and also spirituall Gen. 32. 1. 2. The word translated Spirits is put for windes Ezek. 37. 9. For souls of men Num. 27. 16. For Angels ver 14. and for the holy Ghost Gen. 1. 2. Mat. 4. 1. 3. The Hebrew word translated Ministers is applied to such as do service to God whether in the invisible heaven as Angels or in the visible heavens as stars windes clouds and other meteors Psa. 103. 21. or on earth as children of men Isa. 61. 6. The Greek word according to the notation of it setteth out such as are deputed to publike services in which respect their Ministery is the more honourable I finde it five times used in the New Testament in every of which places it importeth a publique employment Epaphroditus who was publiquely employed by the Church is so stiled Phil. 2. 25. and Governours of Common-wealths Rom. 13. 6. and an Apostle of Iesus Christ Rom. 15. 16. and Christ himself Heb. 8. 2. and the Angels here in this place The more honourable their function was the more is Christs dignity amplified thereby in that such honourable Ministers were inferiour to him See Cha. 8. v. 2. § 3. 4. This phrase a flame of fire or flaming fire as it is literally taken for flaming fire on earth Psa. 83. 14. and for the lightning falling down from heaven Psal 29. 7. So it is mystically used to set
care and diligence and utmost indeavour that can be used Thus it is said of the Scriptures we havef a more sure word that is a most sure word 2 Pet. 2. 19. thus this very word in my text is oft put for the superlative degree As where Paul saith of himself In labours more abundant in prisons more frequent that is most abundant most frequent 2 Cor. 11. 23. Hereby as he doth incite them for the future to make the best use that possibly they can of the Gospel that had been preached unto them so he gives a secret and milde check to their former negligence implying that they had not given formerly such heed as they should have done to so precious a word as had been preached unto them but had been too carelesse thereabouts which he would have them redresse for the future §. 6. Of the damage of neglecting the Gospel TO enforce that diligence in giving heed to the Gospel the Apostle addeth the damage which may follow upon neglect thereof in these words lest at any time we should let them slip The Greek word translated let slip is not elsewhere to be found in the new Testament It signifieth to flow besides as waters that flow besides a place The word preached if it be not well heeded will passe clean besides us and do us no good at all The word also may signifie to flow through a thing as water put into a colinder or riven dish It slips through or runs out thus it is quickly lost and doth no good The Greek word here used is used by the Greek LXX Prov. 3. 21. and opposed to keeping sound or safe A forgetfull memory may fitly be resembled to a colinder A colinder le ts out water as fast as it receiveth it An Apostles resembles a forgetfull hearer to one that beholdeth his naturall face in a glasse and goeth away and straitway forgetteth what manner of man he was Jam. 1. 23 24. Both resemblances tend to the same purp oses which is to demonstrate the unprofitablenesse of negligent and carelesse hearers The fault here intimated is contrary to that duty which is enjoyned in these words settle it in your hearts Luk. 21. 14. Because this act of slipping out or sliding by is here spoken of persons not of things as if it had been thus translated lest we slip out some thus expound it lest we perish as waters that slip out of the channel are soon dried up This interpretation is confirmed by these kind of speeches We must needs die and are as water spilt on the ground and cannot be gathered up again 2 Sam. 14. 14. I am poured out like water Psal. 22. 14. The waters fail from the sea and the flood decayeth and drieth up Job 14. 11. They are dried up they are gone away from men Job 28. 4. In the generall both senses tend to the same purpose namely to demonstrate the damage that followeth upon neglect of the Gospel The preaching of the Gospel is by Gods institution the power of God unto salvation Rom. 1. 16. The damage is that it proves altogether fruitlesse In the former sense the Gospel is to them that hear it as lost In the latter sense they themselves that hear it are lost and misse of the salvation which the Gospel bringeth unto them Such hearers were they of whom these and other like complaints have been made O that my people had hearkned unto me Psal. 81. 13. Forty years long was I grieved with this generation Psal. 95. 10. I have laboured in vain I have spent my strength for nought Isa. 49. 4. O Ierusalem Ierusalem how oft would I have gathered thee together even as a hen gathereth her chickens under her wings and ye would not Mat. 23. 37. This phrase lest at any time is the interpretation of one Greek word which though sometimes it imports a doubtfulnesse or a peradventure as we speak and is translated lest haply Luk. 14. 29. if peradventure 2 Tim. 2. 25. yet it doth not so alwayes Where it is said lest at any time thou dash thy foot against a stone Matth. 4. 6. It is most certain that if the Angels kept us not we should dash our feet against stones And where it is said lest at any time they should see with their eyes Matth. 13. 15. it is certain that they whose eyes are closed shall not see with their eyes And also where it is said Take heed lest there be an evil heart ver 12. assuredly there will be an evill heart in them that do not take heed So assuredly they who are negligent hearers of the Gospel will lose the profit thereof And though for a while they may retain it in their mindes and memories yet it will sometime or other be lost unlesse they give the more diligent heed thereto Fitly therefore is this circumstance of time expressed lest at any time Of this phrase See more Chap. 3. ver 12. § 125. §. 7. Of the resolutions and instructions of Heb. 2. 1. Therefore we ought to give the more earnest heed to the things which we have heard lest at any time we should let them slip THis text doth in part set out the use to be made of the Gospel There are two observable things therein to be considered 1. The Inference of it upon that which goes before Therefore 2. The Substance thereof in the rest of the verse Concerning the Substance there is observable 1. A duty prescribed 2. A motive used to inforce the same About the duty we may distinctly note 1. The Matter whereof it consisteth 2. The Manner of expressing it In the Matter is distinctly noted 1. An act enjoyned To give heed 2. The object thereof The things which we have heard Both these are amplified by the persons who exhort and are exhorted We. The Manner declares 1. The necessity of the point ought 2. The diligence to be used more earnest The Motive is taken from the damage that is like to follow upon neglect of the duty prescribed lest That damage as it is propounded admits a double consideration 1. The losse of the word that is heard 2. The losse of the parties that negligently hear it lest we should let them slip This is amplified by the time at any time Doctrines arising out of Ver. 1. I. USe is to be added to Doctrine The five first verses of this Chapter do expresly lay down a main use of the doctrine of Christs excellency set out in the former Chapter II. The more excellent the teacher is the more is his word to be regarded This ariseth out of this inference Therefore Because God spake to us Christians by his Son Therefore we must the more heed him See § 2. III. Due attention is to be given to Gods word The act whereby the duty here required is expressed in this phrase give heed proves as much See § 5. IV. Greater attention is to be
Rom. 13. 3. They cannot avoid it will they nill they they shall have it He that is just in giving to every one their due inflicts it Thus every word in this clause setteth out the equity of the judgement here denounced 1. It is a reward 2. It is a rendring of that which is due 3. It is just 4. It is received as that which is due and just §. 18. Of the certainty of Iudgement FRom the just punishment which was inflicted on such as transgressed the word of Angels under the pedagogy of the Law the Apostle makes this inference How shall we escape if we neglect c. The manner of expressing this inference by an interrogation How addeth much emphasis and sheweth that the consequence inferred is a just consequence and without all question most true even so as they themselves cannot deny it It is somewhat like to this expression Thinkest thou this O man that judgest them which do such things and doest the same that thou shalt escape the judgement of God Rom. 2. 3. See on Chap. 1. § 46 145. The word translated escape useth to have reference to some evil of punishment or to some danger or damage and implieth a flying from it or an avoiding of it I finde the Greek word seven times used in the New Testament twice for escaping out of the danger wherein men were And it is translated according to the notation of the word fled as where the Jaylor thought that his prisoners had been fled Acts 16. 27. And where the Exorcists fled out of the house where a demoniack set upon them Acts 19. 16. Once it sets out a preventing of danger intended by man as where the Apostle saith I escaped his hands 2 Cor. 11. 33. Once also it sets out a preventing of Divine judgement Luke 21. 36. Three times it is negatively used to shew that in such and such cases judgement cannot be avoided but shall assuredly be inflicted as Rom. 2. 3. 1 Thess. 5. 3. and in this place This manner of expressing the sure and sore vengeance here intended is like to that commination which is denounced against the transgression of the third Commandment in these words The Lord will not hold him guiltless Exod. 20. 7. He shall assuredly be found guilty and answerably judged It is also like to Heb. 10. 29. 12. 25. To shew that he himself as well as others and others as well as himself are all without exception of any liable to the judgement He expresseth the first person and plural number WE This shews that there are degrees both of sin and judgement for according to the hainousnesse of sinne will be the heavinesse of judgment Ierusalem was in all her wayes corrupted more then Samaria or Sodom Therefore she did bear her own shame for the sinnes which she committed more abominable then they Ezek. 16. 47 52. It shall be more tollerable for Tyre and Sydon then for Chorazin and Bethsaida and for Sodom then for Capernaum at the day of judgment Matth. 11. 22 24. Hereby is the Wisedom of God manifested in putting difference betwixt the kindes of sinne and his Justice in proportioning punishment according to the kindes of sinne It will be therefore our wisdeom as to take heed of every transgression so to take due notice of the aggravation of a transgression to make us the more watchfull and circumspect thereabout §. 19. Of neglecting salvation NEglecting is the act under which the thing here taxed is expressed Neglect may seem to intend a small degree of sinne especially as it is opposed to contempt and when it is distinguished from diligent care For we say of him that is not so diligent in his duty as he ought to be that he is negligent In this extenuating sense faith an Apostle I will not be negligent to put you in remembrance 2 Pet 1. 12. I will let slip no opportunity St Paul in this sense adviseth Timothy not to neglect the guift that was in him 1 Tim. 4. 14. Thus may the word be here pertinently used and that in regard of the worth of salvation here mentioned For in the least degree or meanest manner to disrespect so precious so needfull so usefull a thing as salvation is a great point of folly of ingratitude yea and of rebellion And it sheweth that they to whom this salvation is brought ought not any way to disesteem it they ought not to neglect it The word Neglect may further according to the notation of the Greek imply a despising or despiting of a thing For the simple verb of which this is compounded signifieth to have an especiall care of a thing It sets out that care which God hath of his children for He careth for you 1 Pet. 5. 7. What greater care can there be then that which God taketh of his The compound with a privative particle as the word in my text is setteth out a disposition so farre from tender care and great respect as it implieth the clean contrary namely an utter rejecting as where God saith of the Jews whom he east off I regarded them not or I cared not for them Heb. 8. 9. yea and a plain despising of a thing and a scorning of it as where it is said of them that were invited to the wedding of the Kings sonne they made light of it or they cared not for it That this intended a despising of it is evident by the effects that are noted to follow thereupon which were preferring their farm and merchandize before the Kings sonnes marriage the intreating of the Kings servants that were sent to them despitefully and slaying them Matth. 22. 5 6. Doth not the hogg that prefers garbage offall or any filthy refuse before silver gold and pearl contemn these precious things Do not dogs that fly in the faces of such as bring things of great worth unto them despise them this word then of neglecting here used and applied by the Apostle to so precious a thing as salvation can intend no lesse then a despising thereof This therefore is a great aggravation of their sinne who live under the Gospel and any way slight the same And it neerly concerns us to whom this salvation is tendred to take heed of neglecting the same §. Of the Word of Salvation THat precious thing which is here said to be neglected is salvation Hereof see Chap. 1. § 159. The eternal salvation of the soul is the salvation here aimed at But by a metonomy the Gospel that revealeth that salvation is here meant As here by an excellency it is called salvation so more especially it is stiled the Gospel of salvation Eph. 1. 13. The word of salvation Acts 13. 26. The power of God to salvation Rom. 1. 16. The grace of God which bringeth salvation Tit. 2. 11. The time of the Gospel is also called The day of salvation 2 Cor. 6. 2. Ministers of the Gospel
depart Here is expressed 1. The person God 2. His property Living §. 141. Of Observations arising out of Heb. 3. 12. I. ADmonitions are needfull for Christians This phrase Take heed is an Admonition See § 122. II. Admonitions must be seasoned with mild insinuations Such an one is this 〈◊〉 Brethren See § 121. III. Every one must be circumspect over himself This relative You hath refereâ—… to ones self See § 123. IV. Our circumspection must extend to others This word Any hath reference 〈◊〉 others See § 124. V. Our circumspection must be perpetuall This phrase At any time inteâ—… perpetuity See § 125. VI. Means must be used to prevent sinne This particle lest is a note of preâ—…tion See § 125. VII The heart must especially be looked unto This is the end why mention is 〈◊〉 made of the heart See § 126. VIII There is an evil heart The Epithete evil here annexed to the heart demonstrates thus much See § 127. IX Unbelief is the cause of an evil heart This phrase an evil heart of unbelief intends as much See § 128. X. Unbelief is the cause of Apostasie So it is here made to be See § 129. XI Professors of the Gospel may fall away This admonition to such implies so much See § 131. XII Christ is true God He is here so called See § 138. XIII The true God is the living God He is here so styled See § 128. §. 142. Of adding Directions to Admonitions and Exhortations Verse 13. But exhort one another daily while it is called To day lest any of you be hardened through the deceitfulnesse of sinne HEre begins the Apostles direction for preventing Apostasie See § 121. In it is prescribed a Soveraign remedy to make it the more usefull v. 13. with a strong reason added thereto v. 14. The remedy prescribed is a continuall mutuall exhortation of one another The first particle BUT being a conjunction of opposition to an odious vice implieth that by the means here prescribed the vice whereof they were before forewarned may be avoided To this purpose is this particle of opposition frequently used in Solomons Proverbs So Rom. 13. 14. 1 Pet. 1. 14 15. But most pertinent to the point in hand is a like direction of this Apostle thus set down Not forsaking the assembling of our selves together but exhorting one another Heb. 10 25. By this it is manifest that it is behovefull to adde directions for avoiding such sins as we disswade men from Christ the best of teachers taught much after this manner As Lay not up for your selves treasures upon earth but lay up for your selves treasures in heaven Matth. 6. 19 20. So Iohn 6. 27. Matth. 10. 28. See Cha. 6. v. 3. § 26. By this means prohibitions admonitions reprehensions and other like endeavours to keep from sinne are more usefull and effectuall So also are exhortations and incitations to duty Many that see an equity of forbearing that which is forbidden and doing that which is required fall of putting the one and the other in execution for want of directions to do the same Commendable therefore is that course which many prudent Preachers do use to adde to other uses of their Doctrines Rules and Means for the avoiding that which their Doctrine disproves and performing that which their Doctrines require §. 143. Of the benefit of Exhortation THe Greek word translated Exhort is a compound The simple Verb signifieth to call It is used in this verse and phrase called to day Thereupon this compound signifieth to call for Act. 28. 20. We use to call for those to whom we intend some good either by direction admonition exhortation or consolation In this respect it signifieth also to beseech Rom. 15. 30. and to comfort 2 Cor. 7. 6. Most frequently it is translated as here to exhort To exhort one to a duty is to call upon him and to stirre him up to do it In reference to spirituall duties we are very dull and heavy and need exhortation and incitation Witness the Disciples both at Christs Transfiguration and also at his Passion One would have thought that the glory of the one and their compassion at the other might have so roused up their spirits as to have kept them waking But neither the one nor the other did it At both times Christ withdrew himself with them to pray This is a spirituall and heavenly duty yet at both times they were heavy with sleep Luke 9. 28 â—… 22. 45. These were men regenerate endued with true sanctifying grace and that so farre as the spirit of them was willing but Christ renders the reason of their heavinesse and drousiness The flesh is weak Matth. 26. 41. Now the flesh is in the best The best therefore have need to be exhorted Yea further exhortations are needfull for those that are ready and forward to put them on the more As in striving for the mastery they who are forward to put out their best ability for the prize by acclamations and shoutings are the more put on So Christians in their Christian course by exhortations Exhortation therefore is needfull for all and usefull to all §. 144. Of private inciting one another THis phrase one another is the interpretation of one Greek word which â—…perly signifieth your selves and so for the most part it is translated as 〈◊〉 it is said ye justifie your selves Luk. 16. 15. And yield your selves Rom. 6. 13. and examine your selves 2 Cor. 13. 5. Here indeed it is fitly translated one another For it is improper to say 〈◊〉 your selves But here he speaks to a multitude who are one body 1 Cor. 12. 1â—… one house v. 6. yet many members of that body and house In reference to 〈◊〉 multitude of members he saith Exhort one another yet because they are all 〈◊〉 one body and one house he expresseth his minde under a word that signifieth â—…selves By reason of this union the word that properly signifieth one anothâ—…r 〈◊〉 translated your selves 1 Thess. 5. 11. What is said to be done to them as 〈◊〉 is done one to another and what is done to them as united in a body is said to be done to themselves Two points may here be observed 1. That in exhortations and incitations to others we do the like to our selves 2. That we endeavour to bring others to such common duties as we judge to be usefull for our selves Of both these see The Saints Sacrifice on Psal. 16. 19. § 120 121. This mutuall exhorting one another is especially meant of private 〈◊〉 and their seeking to edifie one another This is exemplified in sundry particulaâ—… as to care one for another 1 Cor. 12. 25. To pray one for another Jam. 5. 16. To 〈◊〉 one another Joh. 13. 34. To admonish one another Rom. 15. 14. To comfort â—…ther 1 Thess. 4. 18. To edifie one another 1 Thess. 5. 11. To be kinde one to 〈◊〉 Eph. 4. 32. To have compassion one
of another 1 Pet. 3. 8. To have peace one 〈◊〉 â—…ther Mar. 9. 50. By private mutuall exhortations and performing other like duties one to â—…ther private Christians come to be as Ministers of God yea as Gods one to â—…ther For God is good and doth good Psal. 119. 68. Thus shall Christians 〈◊〉 that goodnesse is in them by these fruits of goodnesse that proceed from them By mutuall exhortations and other like duties private Christians shall much 〈◊〉 on the publick Ministry of the word In that by this means Christians are 〈◊〉 fitted to profit by the publick Ministry This is the rather to be done by private Christians because they have 〈◊〉 opportunities of doing it §. 145. Of â—…difying others daily THe sore said duty of mutuall exhortation is to be performed daily or 〈◊〉 as the Greek phrase soundeth The very same words of that Greek 〈◊〉 are not elswhere in the New Testament used but like phrases as Act. 2. 46 â—… Luk. 11. 3. and some as emphaticall as the phrase in this verse namely 〈◊〉 5. 42. 17. 17. These are all translated daily which here implieth a 〈◊〉 performing of a duty that we think it not enough that we have sometimes 〈◊〉 formed it but we must still be doing it day after day We may not be 〈◊〉 well doing 2 Thess. 3. 13. But as we have any opportunity still be doing more 〈◊〉 more good in this kinde Gal. 6 9 10. Exhortations admonitions and other like means of edification are 〈◊〉 food whereby the soul is nourished unto spirituall and eternall life 〈◊〉 as bodily food is daily ministred in which respect it is called daily bread Luk 〈◊〉 so ought the spirituall food to be daily given thus more fruit and comfort may be thence expected Of continuall doing good See § 125. §. 146. Of taking the opportunity of edifying others THis phrase While it is called to day seems to imply a restraint For the Greek words translated while do signifie a limitation and are ordinarily translated till as Act. 7. 18. 1 Cor. 11. 2â—… 15. 25. Rev. 2. 25. or untill as Gal. 4. 19. but here it is such a restraint as intendeth a very large extent The day is properly that time wherein light appeareth Thus it is opposed to the night which is a time of darknesse See § 91. In the day time while it is light men uâ—…e to work and travell Psal. 104. 23. which they cannot so well do in the night Hereunto Christ alludes saying I must work while it is day the night cometh when no man can work Joh. 9. 4. To day is indefinitely put for the time wherein a thing may be done The Apostles meaning is that they should exhort one another while there is time and opportunity to do that duty Thus this phrase may be taken three waies 1. In reference to the means which God affordeth for working grace in men In this respect to day is put for that time which is called the day of salvation the accepted time 2 Cor. 6. 2. 2. In reference to particular mens lives and that 1. To the life of him that exhorteth in which sense an Apostle saith I think it meet as long as I am in this tabernacle to stir you up 2 Pet. 1. 13. 2. To the life of him to whom the exhortation is given For while a man lives there may be hope of doing him good in the judgement of charity 3. In reference to the Church which shall continue so long as this world lasteth Thus to day may extend to the end of the world For so long as there are professors of the faith on earth they ought to exhort one another An Apostle hath care of those that should survive after his decease 2 Pet. 1. 15. In the first reference which is to the means of grace this limitation while it is called to day is used as a motive to stirre them up to perform this duty of mutuall exhortation in that there is a speciall time called to day wherein we may do good thereby which time will not alwaies last for it hath a date and period Therefore he addeth this Verb called which implieth a manifestation of a thing as Luk. 1. 35. So as we ought to take that season which God is pleased to offer unto us of doing what good we can for the mutuall establishing of one another It was before shewed that opportunity must be taken for our own spirituall good § 76 Here the Apostle adviseth to take the season of doing good to others This phrase The fields are white already to harvest Joh. 4. 35. implieth a season and opportunity of reaping And it is used by Christ to shew the reason why he then would not suffer himself to be hindered from preaching the Gospel no not by taking his ordinary food He laieth a necessity upon taking the season of doing good I must work saith he while it is day Joh. 9. 4. A forcible reason hereof is rendred in these words The night cometh when no man can work When the season is gone all hope of doing good is taken away Christ hereupon wisheth that Ierusalem had in her day known the things which belonged to her peace but saith he unto her Now they are hid from thine eyes Luke 19. 42. Experience verifies that which the wiseman hath thus testified There is no work nor device nor knowledge nor wisdom in the grave Eccles 9. 10. So there may be while we live a time wherein no means will do any good namely when the Candlâ—…stick shall be removed out of his place Rev. 2. 5. and the Kingdom of God shall be taken away Matth. 21. 43. Then though men cry they shall not be heard Pro. 1. 28. This nearly concerns us for yet it may be said Behold now is the accepted time behold now is the day of salvation 2 Cor. 6. 2. Now therefore Ministers Magistrates Parents other Governours yea and private friends must be all carefull to put the Apostles advice in practice While it is called to day §. 147. Of the damage of neglecting means for softning the heart TO enforce the foresaid duty of mutual exhorting one another and that froâ—… time to time so long as the season continueth the Apostle declareth the 〈◊〉 ger of neglecting the same in these words Lest any of you be hardened He had before shewed vers 8. the great damage of hardness of heart he 〈◊〉 therefore here inculcate that damage to make them the more watchfull against it The manner of bringing in this damage is by way of Caution and prevention 〈◊〉 this particle lest In the Greek it is thus that not as if he had said that not aâ—… of you or that none of you be hardned Hereby it appeareth that where 〈◊〉 of softning are omitted or neglected the heart will be hardned As the heart 〈◊〉 man is of its own nature hard So after it is by publick
understand that God affords help in the best time even the fittest season that can be All things that God doth he ordereth in due time and season especially the succour that he affordeth unto his children He giveth rain in his due season Deut. 11. 14. He giveth to all their meat in due season Psal. 145. 15. His Saints reap 〈◊〉 crop which he giveth in due season Gal. 6. 9. To every thing there is a season Eccl. 3. 1. 1. God herein doth much manifest his wisdome For as in wisdome 〈◊〉 made all things Psalm 104. 24. so most wisely doth he dispose 〈◊〉 same 2. Hereby good things are clearly manifested to be of God For in the 〈◊〉 the Lord shall be seen Gen. 22. 14. that is in the time of greatest need and fittest season To this purpose saith the Lord In an acceptable time 〈◊〉 I heard thee and in a day of salvation have I helped thee Isa. 49. 8. 3. Then will help do most good when it is afforded in season This is a great inducement to wait for a season God who is the Lord 〈◊〉 times and seasons Acts 1. 7. better knoweth which is the fittest season 〈◊〉 succour then we can Indeed God oft seemeth long to put off help but 〈◊〉 is to afford help in the fittest season Ignorance hereof makes many impatient Had the Israelites known the season of their deliverance through the red sea they would not have murmured as they did Exod. 14. 11 c. Nor would the King of Israel have blasphemed as he did 2 King 6. 33. if he had understood the season of his deliverance Men not knowing this imagine that God hears them not or regards them not and hereby they deprive themselves of that good which otherwise they might have So did Saul 1 Sam. 13. 8 9 God himself is so punctuall in observing his season as he will not suffer 〈◊〉 to be prevented or over-slipt He therefore that believeth will not make 〈◊〉 Isa. 28. 16. §. 100. Of the Resolution of Heb. 4. v. 14 15 16. 14. Seeing then that we have a great Highpriest that is passed into the 〈◊〉 Iesus the Son of God let us hold fast our profession 15. For we have not an Highpriest which cannot be touched with the 〈◊〉 of our infirmities but was in all points tempted like as we are yet 〈◊〉 out sinne 16. Let us therefore come boldly unto the Threne of grace that we may obtain â—…cy and finde grace to help in time of need THe summe of these three verses is a transition from Christs Propheticall to 〈◊〉 Priestly Function Hereabout we may observe 1. The inference of Christs Priesthood on his Propheticall Office 2. The substance of his Priesthood Of the substance there are two parts 1. A description of the person 2. A declaration of the duties arising thereupon In the description are set down 1. The Function 2. The person that executeth it In setting down the Function three points are expressed 1. The kinde of Function Priest 2. The excellency of it High 3. The right which we have to it in this phrase Seeing we have The person is illustrated 1. By his Dignity v. 14. 2. By his infirmities v. 15. His Dignity is manifested 1. By the place where he is He is passed into the heavens 2. By his title Iesus 3. By his relation to God The Son of God Upon this Dignity of Christ the first duty is inferred The duty is set out 1. By an Act Let us hold fast 2. By the Subject matter thereof Our profession Christs infirmities are hinted two waies 1. Negatively 2. Affirmatively The negative is doubled to make the stronger affirmative The first branch of the negative again expresseth 1. The kinde of Function Priest 2. The excellency thereof High The second branch sets down 1. Christs compassion Touched with a feeling of 2. The Object thereof Our infirmities The affirmative declareth 1. The evidence of Christs infirmities 2. The limitation thereof The evidence is 1. Propounded in this word Tempted 2. Amplified 1. By the extent In all points 2. By the manner Like as 〈◊〉 are The limitation is in this phrase Yet without sinne The other duty arising from Christs Priesthood is set out 1. By the kinde thereof 2. By the end thereof The kinde of duty is set out 1. By an act Let us come 2. By the place Throne of grace 3. By the manner Boldly The end is 1. Generally propounded 2. Particularly exemplified In the generall is implied 1. The ground of all goodnesse in two words Mercy Grace 2. The participation thereof in two other words Obtain Finde The exemplification points at the benefit of mercy and grace This is set out 1. By the kinde of benefit Help 2. By the seasonablenesse of it In time of need §. 101. Of Observations raised out of Heb. 4. 14 15 16. I. MEans of grace are to be improved This ariseth from the inference Then 〈◊〉 § 〈◊〉 These three Doctrines are expressed in the Text. See § 83. II. Christ is a Priest III. Christ is an Highpriest IV. Christ is a great Highpriest V. We have a right to the great Highpriest This phrase Seeing that we have 〈◊〉 our right See § 83. VI. Heaven is the place where Christ exerciseth his Priesthood The mention of 〈◊〉 about this point declares as much See § 84. VII Nothing could hinder Christ from entring into heaven The emphasis of the word translated passed into proves this point See § 85. VIII Saints on earth have communion with Christ in heaven This is gathered from the conjunction of this act of ours wo have with Christs being in heaven See § 85. IX Our Priest is a Saviour The title Iesus signifieth a Saviour See § 86. X. Our Priest is true God He is in a proper sense the Son of God See § 86. XI Professors of the true faith must persevere therein This is to hold fast our â—…fession See § 86. XII Christs Priesthood is the ground of our perseverance The inference of the duty upon Christs Priesthood proves this point See § 86. XIII Christ was subject to infirmities This is here taken for grant See § 89. XIV Christ had a fellow-feeling of our infirmities This is here set down with much emphasis by doubling the negative See § 88. XV. Christ fellow-feeling of our infirmities should make us the rather hold fast 〈◊〉 profession This is here brought in as a reason thereof See § 87. XVI Christ was tempted This is here plainly expressed See § 90. XVII Christ was subject to all sorts of temptations This phrase in all points cleareth this point See § 90. XVIII Christ was subject to such temptations as we are This phrase like as 〈◊〉 declares as much See § 90. XIX Christ was perfectly pure He was without sin See § 91. XX. Without such a Priest as Christ there is no accesse to God The inference of this duty of going to God on the description of Christs
satisfaction for our sins by offering himself up a Sacrifice and being risen from the dead to make intercession for us by entring into the most holy place and there presenting himself to his Father for us A Prophet to make known his Fathers will to us and to enlighten our understandings so as we may conceive it Concerning the Holy-Ghost they were instructed that he was true God a distinct person and the Spririt of Sanctification §. 10. Of principles concerning Faith THe reason why Christians were at first instructed in principles concerning God was that they might believe on him Therefore this principle is thus set down Faith towards God The Greek preposition translated towards properly signifieth TO and it is oft used in the same sence that the preposition is which we translate ON Ioh. 1. 12. So is the preposition here used in this Text oft translated by our English as Act. 9. 42. and 22. 19. Rom. 4. 5. 24. Thus do most interpreters here translate it Faith on God The faith then here meant is a justifying faith about which they who are Catechised might be instructed in these and such like principles God is to be believed on Faith in God is the meanes to free us out of our naturall miserable condition They might also be further instructed in the nature of Faith and in the distinct kindes thereof and how a justifying Faith differeth from other kinds of Faith and what are the grounds of Faith and what the fruits thereof how it is wrought and how it worketh what are the signes and evidences thereof and concerning the benefits thereof how thereby we have a right to the things of this world yea and a right to all that Christ did and endured to purchase mans salvation and thereupon a right to salvation it self Of Faith see more in the whole Armour of God Treat 2. Part. 6. on Eph. 6. 16. § 1. c. §. 11. Of principles about Gods word Heb. 6. 2. Of the Doctrine of Baptismes and of laying on of hands and of Resurrection oâ—… 〈◊〉 dead and of eternall Iudgement THis is the third principle the Doctrine of Baptismes Some make these two distinct principles comprising one under this word Doctrine The other under this word Baptismes Whether they be made two distinct principles or onely 〈◊〉 it is without question that both the foresaid points of Doctrine and 〈◊〉 〈◊〉 included and were both taught as repentance and dead workes in the first principle and God and Faith in the second The Greek noun translated Doctrine is derived from a verb that 〈◊〉 to teach It pointeth at Gods word in the holy Scriptures whereby God iâ—…structeth us in his will But more particularly the Gospell may be here intended For the Gospell is the most proper meanes of working Faith Rom. 1. 16 17. 〈◊〉 the Gospell is in speciall manner the Doctrine of Baptisme that Doctrine whicâ—… first taught Baptisme and whereof Baptisme is a seale About this Doctrine or word they might be instructed in these particulars 〈◊〉 it is a Doctrine of divine authority even the word of God himself That it is the ground and rule of all things to be believed and practised about Salvation 〈◊〉 it instructeth us in all the ordinances of God and declareth both what are 〈◊〉 ordinances and also how they ought to be observed That it instructeth us in 〈◊〉 manner of duties to be performed to God or our neighbour That it is the 〈◊〉 true light that can direct us in the way to Salvation That it is the ordinary 〈◊〉 to breed and encrease grace That by preaching it is made most powerfull 〈◊〉 it containeth the covenant whereof the Sacraments are seales Of Gods word see more in the whole Armour of God Treat 2. Part â—… 〈◊〉 Eph. 6. 17. § 1. c. §. 12. Of the reasons of Baptismes in the plurall number BAptisme is added to the foresaid Doctrine because the first Preacher of the Gospell did preach Baptism and upon his preaching it people 〈◊〉 themselves to that Ordinance Mar. 1. 4 5. and because Baptism is a seal of 〈◊〉 Gospell and from time to time all that have embraced the Gospell have 〈◊〉 baptized The plurall number is here used thus of Baptismes whereabout sundry 〈◊〉 are given such as these 1. To put a difference betwixt the Baptisme of Iohn and the Baptisme of Christ for some affirm that they were two distinct Baptismes and that many that were baptised with Iohns Baptisme were rebaptised with the Baptisme of Christ Act. 19. 5. Answ. This is a great error Iohns Baptisme and Christs were the same For Iohn Preached the same Doctrine that Christ and his Apostles did and with 〈◊〉 same Baptisme confirmed it Christ himself was Baptiâ—…ed with Iohns 〈◊〉 He did thereupon confirm and sanctifie that Baptisme which ratification 〈◊〉 sanctification that Baptisme which the Christian Church now useth would 〈◊〉 if Iohns Baptisme were not the same with Christ's Besides the Apostle acknowledgeth but one Baptisme Eph. 4. 5. We cannot therefore imagine that there 〈◊〉 two distinct and different Baptismes taught in the Apostles time As for 〈◊〉 which is alledged about rebaptising those which were before baptized by 〈◊〉 it is a manifest mistake of Scripture For that Baptisme which is mentioned 〈◊〉 â—…9 5. was not a rebaptising of those who were baptized before but a declaration of the ground why they were at first baptized by Iohn in the name of the Lord 〈◊〉 namely because Iohn taught them that they should beleeve on Christ Jesus so as this phrasâ—… When they heard this Act. 19. 5. hath reference to those who 〈◊〉 〈◊〉 Preach and not to those Disciples with whom Paul then conferred It is again objected that Iohn professeth that he Baptized with water but Christ with the Holy Ghost Matth. 3. 11. Answ. Iohn speakes of himself as a Minister who only could use the outward element and of Christ as of God the Author of Baptisme who could also give the Holy Ghost Peter Paul and other Ministers of the Gospell may say as Iohn did We Baptize with water for it is all that a meer man can do 2. Others say that the Apostle hath respect in using this plurall number Baptisâ—…es to the legal washings which were among the Jewes and are called Baptismes For this word in the plurall number is but three times more used throughout the new Testament and in every one of them applied to legall washings as Heb. 9. 10. 〈◊〉 7. 4. Answ. All those legall washings were either abolished by the comming of the Messiah or else they were but superstitious rites invented and used by men so as it was not probable that the Church then would instruct such as were to be her members therein 3. Others suppose that the two parts of Baptisme inward and outward Ioh. 3. 5. are called Baptisme Answ. This reason must warily be taken for howsoever the inward and outward washing may be distinguished and so respectively called
humor in which he here useth this plurall number as they who in their edicts thus begin We Gregory We Pius By expressing his minde in the future tense he declareth his purpose before hand which is a lawfull and usefull course Other faithfull Ministers in all ages have so done yea and Christ himself especially about the time of his departure as Ioh. 14. 3 13 16 18 21 23. all Gods promises are such professions Such professions before hand do much support the spirits of them to whom they are made and make them expect the accomplishment of what is professed yea this is an holy tie and bond to him that maketh the profession to be faithfull in performing the same This may be a good patern for such as intend good to others freely to profess their intent before hand and that with a faithfull resolution to perform what they profess §. 25. Of the Ministry of the Word a means of going on to Perfection THe foresaid Apostolicall promise is both a meanes to lead on people forward to Perfection and also a motive to stir up people to indevour after it That it is a meanes is evident by this effect of making people to grow attributed to the Ministry of the Word In this respect saith an Apostle desire the Word that you may grow thereby 1 Pet. 2. â—… and I commend you to the Word which is able to build you up Act. â—…0 32. God hath sanctified the Ministry of the Word both for our spirituall birth and also for our spirituall growth to begin and to perfect grace in us in which respect Ministers are stiled Planters and Waterers 1 Cor. 3. 6. Fathers and instructors 1 Cor. 4. 15. Such Ministers as having well instructed their people in the first principles of Religion do there set down their staff and go no further though they may seem to have gone far yet come far short of that which becomes a faithfull Minister Should a parent that had well trained up his childe in the childhood and youth thereof then leave it and take no care of fitting it unto some good calling he would be counted both improvident and unnaturall much more Ministers that do not what they can to perfect their people This was the end why Christ gave Pastours and Teachers Eph. 4. 11 12 13. §. 26. Of Ministers helping their people to attain Perfection AS the Apostles promise was a meanes of drawing on his people to Perfection so it was a motive to incite them so to do For a Ministers patern in doing his duty is a forcible inducement unto people for them to do their duty Hereupon saith the Apostle Brethren be followers together of mee c. Phil. 3. 17. Men are much moved by the example of their guides A generous mind will count it a great disgrace to be a slothfull hearer of a diligent Preacher and to remaine ignorant under a well instructing Minister This should stir up us Ministers still to be going on in laying forth all the mysteries of Godliness that thereby we may draw on our people nearer and nearer to Perfection This is the rather to be done because it is a singular help to peoples progress which Ministers must indeavour every way they can As they incite their people to perform duty so they must direct them how to do it Where the Apostle exhorteth to covet earnestly the best gifts he further addeth And yet shâ—…w I unto you a more excellent way 1 Cor. 12. 31. See Chap. 3. v. 13. § 142. Thus there may be hope that a Ministers labour shall not be in vain Exhortation is of good use to work upon affection But directory Doctrine so worketh upon the understanding as a mans affection is thereby well ordered and directed They much fail in their Ministeriall function who are earnest in exhortation and reproof but scanty in directing the people They are like a foolish rider who letteth go the reines of his bridle and whips and spurs on his horse so as the horse may carry him much further out of the way then he was before Many cry out against ignorance and non-proficiency and earnestly exhort to knowledge and good progress in grace they complain that their people care not how they present themselves to the Lords Table yet do not such Ministers perform their duty in instructing their people and building them up from one degree of grace to another For our parts as we desire to be accounted faithfull as Moses was Num. 12. 7. and would be pure from the blood of all men let us not shun to declare unto our people 〈◊〉 the counsell of God Act. 20. 26 27. but upon the good foundation which we have laid build gold silver and precious stones 1 Cor. 3. 11 1â—… This is the way to bring people to Perfection §. 27. Of subjecting our purposes to Gods Will. THe Apostles foresaid promise is thus limited If God permit The conditionall Particle IF implyeth such a limitation as makes him subject his purpose to the guiding providence of God as if he had said I fully purpose what I promise but yet with this caution if God suffer me to do what I intend by which paâ—… we see that our purposes must be submitted to Gods permittance This is thus expresly commanded Ye ought to say If the Lord will Iam. 4. 15. and this had been the practise of Gods Saints When David had a purpose to bring the Arke of God into a setled place he thus expresseth his purpose If it be of the Lord our Gâ—… 1 Chro 13. 2. and Saint Paul thus I will return again unto you if God will Act. 18. â—…1 and again I will come to you shortly if the Lord will 1 Cor. 4. 19. and I 〈◊〉 tarry a while with you if the Lord will This submission giveth evidence of that knowledge which we have of the over-ruling providence of God of our faith therein and respect thereto For though there may be a preparation in the heart of man yet the answer of the tongue is frâ—… the Lord. And though a mans heart deviseth his way yet the Lord directeth his 〈◊〉 Prov. 16. 1 9. So as a mans purposes and promises will be all in vaine withâ—… this permission They are impious and blasphemous thoughts and speeches of men who think or say they will do this or that whether God will or no. An Heathen Poet who noteth out this speech of Ajax He that is no body may with the help of the Gâ—… much prevaile But I am confident to get this done without them withall observeth that divine vengeance followed him How much more is that Pope of Rome to be condemned who being forbidden by his Physitian to eat of a 〈◊〉 which he liked exceeding well but was hurtfull to his health blasphemously said Bring me my dish in despite of God Such speeches argue atheisticall minds They go too far in this point of Atheisme who peremptorily promise vow and binde themselves
downwards Therefore we should evening and morning when we go to the house of God or to the Lords Table on Sabbath dayes or Fast dayes solemnly â—…ind our selves to God Promises covenants vowes oathes and such like bonds to tye us unto God are as Tutors to incite us unto duty and to check us for neglect thereof As therefore they are solemnly to be made so oft to be renewed This will make us more conscionable of duty especially if it be done with a true purpose of performing what we tye our selves unto and in singleness of heart See more hereof in the Saints Sacrifice on Psal. 116. 9. § 64. and on Psal. 116. 14. § 90 in â—…e end of it and 91. §. 101. Of this word Surely Heb. 6. 14. Sâ—…ying Surely blessing I will blesse thee and multiplying I will multiply thee IN this verse the matter and form of Gods promise is set down whereby it is maâ—…nifested to be an oath The first word saying hath reference to God and it implyeth that the words of God himself are here produced The next word surely is in Greek used for the form of an oath The first particle as here used with a circumflex is a note of a strong asseveration which it self alone signifieth surely or truly The other particle joyned thereto addeth emphasis as if we should say Surely in truth The LXX on Gen. 22. 17. have used this word to shew that that which followeth was the oath which God did swear Other Greek Authors do also use it as a note of an oath Some instead of the word used by the Apostle read Amen which is a strong asseveration Hereof see more in the Guide to go to God or Explanation of the Lords Prayer § 241. But I suppose the word used by the Apostle to be the fittest for this place It is expresly said by God himself I have sworn This clause therefore In blessing I will blesse plainly demonstrateth that this was Gods oath Gen. 22. 16 17. Of Gods confirming his promise by oath see § 97. §. 102. Of the blessing promised to Abraham TWo things doth God by oath promise to Abraham One generall which is blessing The other particular which was multiplication of seed Of the word translated blessing see v. 6. § 47. Here blessing compriseth under it every good and needfull thing concerning body and soul this life present and the life to come as health wealth honour long life with other temporall good things and justification sanctification with other spirituall blessings and the end of all eternall salvation All these make to mans happiness and therefore are comprised under the word blessing Object Wicked men who are accursed enjoy the temporall blessings and Christ himself saith Wo unto you that are rich Luk. 6. 24. How then do these tend to mans blessedness Answ. Wicked men pervert the use of temporall good things and so make them to be a curse But God bestoweth such grace on the children of Abraham as they rightly use those temporall good things and so they prove a blessing See more hereof in Domest Duties Treat 1. on Eph. 6. 3. § 101 102. c. God said to Abraham I am thy exceeding great reward Gen. 15. 1. Here he maketh it good in this phrase I will blesse thee For Gods reward is blessing it makes a man blessed So soon as God had made man he blessed him Gen. 1. 28. and 5. 2. After mans fall all the good that God did and intended to man is comprised under this word blessed and that before in and after the time of the law yea in and after this world Gen. 9 1. Deu. 28. 3 c. Mat. 5. 3. c. and 25. 34. Blessedness is that summum bonum that chief good whereof the Heathen had a glimpâ—… but could not find out wherein it consisted It is that whereof Christ saith One thing is needfull Luke 10. 42. He that is blessed in what he hath needeth no more He that hath abundance of such things as make not blessed may be truly said to have nothing Indeed there are many particulars to which blessedness is annexed Christ giveth instance of eight together which are commonly called the eight Beatitudes Mat. 5. 3 c. And the Scripture in other places gives instance of many hundreds more but be they never so many they all meet and determine in one Chief good As all the lines which proceed from a circumference meet and end in the center all rivers in the Sea all beames whereby the world is enlightned are from the sun and in the sun There are many members of one body 1 Cor. 12. 12. The Apostle reckoneth up many unities Eph. 4. 4 5 6 which have reference to many hundreds and thousands yea and millions of particulars There is one Lord millions are servants to that Lord. There is one faith but multitudes of believers that are of that faith One Baptisme but innumerable persons in all ages baptized So there is one blessedness yet many vertues graces duties and meanes which concur to make up that blessedness But to make this point the more clear blessednesse is to be considered in the inchoation and progresse thereof or in the perfection and consummation of it In the inchoation and progresse many meanes are used many graces obtained many duties performed They that attain to blessednesse must hear Gods word 〈◊〉 keep it must â—…ear God must be poor in spirit must mourn c. Blessednesse is ascribed to all and every particular saving grace in two respects especially 1. Because no blessednesse can be attained without all and every of them 2. Because they who attain all and every of them shall assuredly be blessed Quest. What if a Christian attaines some of them though he have them not all Answ. Whosoever hath one sanctifying grace hath every sanctifying grace All sanctifying graces are as so many links of one Chain whereby we are brought to salvation He that hath one hath all he that hath not all hath none at all He that hath any sanctifying grace is truly regenerate Now regeneration consists of all the essentiall parts of a spirituall man which are all sanctifying graces as naturall generation consisteth of all the essentiall parts of a naturall man Yes though in naturall generation there may be a defect and want of some parts yet it never so falleth out in spirituall regeneration Fitly therefore is blessednesse ascribed to every particular grace because he that hath one hath also every one He that is truly poor in spirit doth mourn is 〈◊〉 and so in the rest I will not deny but some graces may more conspicuously appear and be in their kinde greater and more eminent then others as the stars in the heaven yet in one degree or other is every grace in every true Saint and that while here he lives on earth The perfection and consummation of blessedness consisteth in that incomprehensible
blessing is of singular use to strengthen the faith of Gods people and to settle their conscience The calling and function of a Minister 〈◊〉 much hereunto As Ministers are to be conscionable in performing their duty herein so people must have this in high account and not lightly esteem of it as too many do Hoâ—… usuall is it for many to depart from the congregation before the Ministers bleâ—…ng be pronounced and so goe away without the grace of the Lord Jesus Christ. §. 15. Of Christs blessing the faithfull AS in other things so in this act of blessing Melchisedec was an especiall type of Christ and Abraham was there blessed as the father of the faithfull so as therein was prefigured an act of Christ towards the promised seed which was that Christ blesseth the faithfull such as are of the spirituall seed and faith of Abraham A particular instance hereof is thus given Christ lift up his hands and blessed them Luk. 14. 50. And as a further evidence hereof when Christ ascended he gave gifts unto men Eph. 4. 8. Christ doth thus blesse partly as God Thus he blessed Iacob Gen. 32. 29. and partly as Mediator betwixt God and man Thus God hath blessed us with all spirituall blessings in Christ Eph. 1. 3. 1. No doubt but that this blessing wherewith Melchisedec blessed Abraham was a singular comfort unto him Much more comfortable may the true blessing which Christ conferreth on his Church be to the members thereof They whom Câ—…st blesseth are and ever shall be truly blessed 2. This may be a great encouragement against the curses of Idolaters and proâ—…ane persons They use to curse us and to imprecate all evill against us for Christs sake and for our professions sake We may in this case say surely there is 〈◊〉 inchantment against Jacob neither is there any divination against Israel Numb 23. â—…3 As God turned Balacks endeavour to curse into a blessing so he will requâ—…e good for wicked mens cursing 2 Sam. 16. 12. It is further added in the History 〈◊〉 upon Abrahams victory Melchisedec did not only blesse Abraham himself but also blessed the most high God which delivered his enemies into his hands Gen. 1â—… â—… Hereby he evidently sheweth that the praise of victory is to be given to God See more hereof in the Churches Conquest on Exod. 17. 16. § 77. §. 16. Of Abrahams giving a tenth to Melchisedec Vers. 2. ITt was an especiall prerogative appertaining to Melchisedec that â—…ham gave a tenth part of all unto him This relative To 〈◊〉 〈◊〉 reference to Melchisedec The verb translated gave is derived from a noun that signifieth a part or portion Act. 8. 21. This verb implieth a dividing or distributing that which is meet to be given to one It is used where it is said God hath dealt to every man the measure of faith Rom. 12. 3. See more in the emphasis of this word Chap. 2. v. 4. § 35 Abraham saw it meet that Melchisedec should have a tenth of what he had Though the word part be not expressed in the Greek yet it is here well supplied The Greek word translated tenth when it is set alone and hath not apparent reference to any particular thing signifieth a tenth part It is derived from that numerall noun which signifieth * ten This generall phrase of all hath especiall reference to the spoiles that Abraham took in war for so much is expressed v. 4. For Gods people did use to give of that which they took in war unto the Lord 1 Chro. 26. 27. and this was according to the Commandement of the Lord Numb 31. 28. c. This giving of a tenth the Apostle here setteth down as an evidence of Abrahams respect to Gods Priest and of his thankfulnesse to the King for that royall kindnesse and grace which he shewed him Principally and especially did Abraham give the tenth to Melchisedec as he was a Priest of God Two reasons moved Abraham to do this 1. To shew that of Christ he held whatsoever he had in testimony whereof he gives a part to him that was a type of Christ and stood in his roome 2. To shew how just and equall it is that they who communicate unto us spirituall blessings should partake of our temporals These two reasons resting upon a morall and perpetuall equity shew that in those generall cases Abraham is a pattern to all sorts of Saints in all ages to do as he did Namely 1. To testifie their acknowledgement of all they have to come from Christ and to testifie that they hold all they have of Christ by giving thereof to him This is to 〈◊〉 the Lord with our substance and with the first fruits of our increase Prov. 3. 9. Of offering gifts to God see Chap. 5. v. 1. § 6. 2. To communicate of our temporals to such as make us partakers of their spirituals See § 18. §. 17. Of tenths how far due to Ministers of the Word ABout Abrahams giving a tenth to Melchisedec sundry questions are moved Quest. Have all Ministers of the word the same right to tenths that Melchisedec had Answ. Not in every particular circumstance for 1. Melchisedec was an extraordinary type of Christ and that both of his Kingly and Priestly function by vertue of both those he received tythes No other Priest or Ministers are such 2. Melchisedec received tythes of Abraham in a Mystery to shew the preheminency of his Priest-hood and withall the preheminency of Christs Priest-hood above Levâ—…'s This the Apostle himself maketh manifest v. 4 5 6. Yet there is a common and generall equity in Melchisedecs receiving tythes which may appertain to all sorts of Gods Ministers 2. Quest. Is the tenth part such an inalterable portion as to be due to all Ministers at all times Answ. If that precise portion be not unalterable yet that which is equivalent thereunto is namely that Ministers be sufficiently and plentifully maintained There be some reasons rendred about the Levites receiving tenth which are proper to the Jewes One is this that the Jewes paying first fruits and tenths did thereby testifie their acknowledgement of Gods bringing them out of the Egyptian bondage and giving them Canâ—…an as a setled inheritance Deut. 26. 5 c. The other is this a recompence for their having no inheritance proper to the tribe of Levi. Unto the tribe of Levi no inheritance was given Iosh. 13. 14. 〈◊〉 thus saith the Lord I have given the children of Levi all the tenth in Israel 〈◊〉 â—…heritance Num. 18. 21. Object Abraham payed tythes to Melchisedec before there was any 〈◊〉 of tribes Gen. 14. 20. And Iacob also before that distinction of 〈◊〉 vowed to give the tenth unto God Gen. 28. 22. Answ. Neither of these carry the force of a perpetuall law The one was not constantly done the other was not necessarily donâ—… â—…ham did not every year pay tithes but only this once Iacobs vow 〈◊〉
And the parties that partake of the foresaid benefit are thus 〈◊〉 They that come unto God This in generall giveth proof that mans endevour must be used for attaining â—…vation See Chap. 4. v. 11. § 63. The limitation of the salvation which Christ bringeth to such persons is 〈◊〉 to be taken in reference to the power of Christ as if that were restrained 〈◊〉 but to the fruit and bâ—…nefit of that which Christ hath done whereof none can â—…take but such as come to God Of this word comming as here used See Chap. 4. v. 16. § 92. The 〈◊〉 〈◊〉 metaphoricall transferrâ—…d from the body to the soule The foot of the soul 〈◊〉 by we go to God is faith that hath a power to cary up our soul to heaven 〈◊〉 God sitteth on a throne of graâ—… so as to go or come to God and to come to 〈◊〉 throne of grace do both intend one and the same thing The point here intended is this That they only partake of salvation that by 〈◊〉 in Christ seek it of God and rest on God for it This is frequently set foâ—…â—…der the metaphor of comming or going as Isa. 55. 1 Matth. 11. 28. Heb. 4. 1â—… 〈◊〉 10. 22. Rev. 22. 17. This act of comming doth not imply any matter of merit For what 〈◊〉 〈◊〉 there in a beggars comming to one for almes and craving it This duty is enjoyned to raise up in â—…s a desire of salvation and an expectatiâ—… thereof together with a good esteem thereof 1. Hereby we see that the benefit of redemption is not universall All shall not be saved 2. This cannot be but a matter of great terrour to all such as on any ground â—…fuse to come to God Note the issue of all those that refused to come to the Kinâ—… supper Luk. 14. 2â—… It skillâ—…h not whether their refusall be upon despising the offer or upon despair If they come not to God they cannot be saved 3. This should stir us up to go to God by prayer by frequenting all his â—…ces and by oft raising our hearts unto him Salvation is worth the seeking 4. This is a matter of great comfort to such as have their hearts bâ—…nt to go to God Him that commeth to me I will in nâ—… wise cast out saith Christ Ioâ—… 6. 37. In that salvation is thus appâ—…opriated to them that come to God by just conâ—…quence it followeth that they who come to God shall be saved §. 105. Of Christ the meanes to bring us to God THe meanes or way here prescribed to come unto God is by Christ Fâ—… bâ—… Christ only is accesse made to God Eph. 3. 12. Hereupon this inference iâ—… 〈◊〉 upon Christs being our Priâ—…st let us therefore come boldly Heb. 4. 16. And 〈◊〉 draw neer Heb. 10. 22 In this respect he is stiled â—…he mediator betwixt Gâ—…d 〈◊〉 〈◊〉 1 Tim. 2 5. And the way Iohn 14. 6. wherein we may go to God even 〈◊〉 and living way Heb. 10. 20. and the door Iohn 10. 9 whereby we may 〈◊〉 â—…trance unto God Of the grounds and reasons hereof see The whole Armour of God Treat 3. Pâ—… â—… Of Prayer § 62. 1. Hereby is discovered the folly of those who either presume to come to God by themselves alone without Jesus Christ their mediator as Jews Turks all manâ—… of Pagans or use other mediators as Papists do none of these can have any acâ—…esse â—…nto God For there is one mediator between God and men the man Christ 〈◊〉 1 Tim. 2. 5. The word one is there meant exclusively as if he had said only 〈◊〉 〈◊〉 one alone 2. Hereby let us learn in all our addresses to God to have our eye upon Christ 〈◊〉 â—…aith fast fixed on him so may we be sure of a gracious admittance to God â—…o all therefore in his name In his name pray Iohn 16. 23. and give thankes Eâ—… 5. 20. and all other things Col. 3. 17. §. 106. Of Christs intercession THe ground of that power or opportunity which Christ hath to save such as come to God is thus expressed Seeing he ever liveth c. This phrase He ever liveth intends as much as this He endureth ever Both this and that hath reference to Christs Priest-hood See v. 24. § 98. This latter phrase He ever liveth addeth some light to the former in that it sheweth that he doth not only endure as a livelesse and senselesse thing may do Witnesse Sâ—… and Moon Psal. 72. 5. and the earth Psal. 78. 69. But as one living to take notice of his Church generation after generation and to do for it what he seeth needfull and meet to be done The adverb here translated ever is not the same that was used before v. 24. § 98. but it intendeth as much and it implyeth not only an enduring without end but also without intermission 1 Thess. 4. 17. Upon Christ thus living for ever this particular end to make intercession is inferred The verb translated intercession is a compound The simple verb signifieth to have or to enjoy Acts 24. 2. or to obtain Heb. 11. 35. This compound signifieth to call upon one It is a juridicall word and importeth a calling upon a Judge to be heard in this or that against another Acts 25. 24. Râ—… 11. 2 or for another Ro. 8. 34. So here Christ maketh intercession for them The metaphor is taken from Atturneys or advocates who appear for men in Courts of Justice or from Councellors who plead their Clients cause answer the adversary supplicate the Judge and procure sentence to passe on their Clients side Thus is Christ stiled our Advocate 1 Joh. 2. 1. This Act of making intercession may also be taken for Kings favourites who are much in the Kings presence and ever ready to make request to the King for their friend Though this be thus attributed to Christ yet we may not think that in heaven Christ prostrateth himself before his Father or maketh actuall prayers That was a part of his humiliation which he did in the dayes of his flesh Heb. 5. 7. But it implyeth a presenting of himself a sacrifice a surety and one that hath made satisfaction for all our sins together with manifesting of his will and desire that such and such should partake of the virtue and benefit of his sacrifice So as Christs intercession consisteth rather in the perpetuall vigor of his sacrifice and continuall application thereof then in any actuall supplication This is to be noted to meet with an objection against the alsufficiency of Christs sacâ—…ifice which is this Object If it be requisite to adde intercession unto Christs oblation then was not that obligation perfect and alsufficient Answ. This intercession is not any addition of new merit but only an application of the same This application is not by reason of any defect in the sacrifice but by reason of the need of the Church whose members do arise one after
before God 2 King 20. 3. 3. Herein lyeth a main difference between the upright and hypocrite instance the difference betwixt Abels and Cains offering Gen. 4. 4 5. 4. That which is good is altered and perverted by failing in the manner good is thereby turned into evill and duty into sin 5. Failing in the manner makes God reject that which in the matter he requireth Isa. 1. 11. 6. God detests things commanded by himself when they are done in an ill manner Isa. 66. 3. 7. In this case he that doth the work of the Lord is accursed Ier. 48. 10. 1. This giveth just cause of examining our selves even about the good things that we do This is to be done in ordinary and extraordinary duties in publick and 〈◊〉 duties on Sabbath and other dayes in duties of piety charity justice in 〈◊〉 particular callings and other occasions If this be not thorowly done we may 〈◊〉 we have done God good service when that which is done is odious in his 〈◊〉 Isa. 58. 3. This use is the rathâ—…r to be observed because every one best knowâ—… his own failings in the manner of what he doth 1 Cor. 2. 11. 2. Upon due examination we cannot but be deeply humbled ever for our failings 〈◊〉 the manner of doing good things I know nothing which ministreth more matâ—… of humiliation to professors then this In this respect it may be said of their 〈◊〉 performances Iâ—…habod where is the glory 1 Sam. 4. 21. The glory of our 〈◊〉 hearing praying singing partaking of the Sacrament almes-deeds and 〈◊〉 duties is hereby taken away which if prophane men knew they would inâ—… over professors 3. This giveth just occasion of Abnegation and of renouncing all confidence 〈◊〉 in our best workes for we much fail therein 1 Sam. 3. 2. He well knew this 〈◊〉 said unto God Enter not into judgement with thy servant c. Psal. 143. 2. 〈◊〉 he who said We are all as an unclean thing and all our righteousnesses are as 〈◊〉 raggs Isa. 64 6. Did justiciaries well understand this it would make them 〈◊〉 down their gay Peacocks-Feathers They would not be so conceited of themâ—… as the proud Pharisee but rather as the humble Publican Luk. 18. 11 12 13. There is nothing of such force to work in us this lesson of denying our selves as a consideration of the manner of doing the good things we do This consideraâ—… would soon put an end to all conceipts of fulfilling the Law of meriting of doing workes of supererogation and sundry other proud apprehensions 4. Upon the foresaid ground be exhorted to learn as well how to do what we enâ—… as what we do God loves adverbs We were as good be ignorant of the day itself as of the manner of performing it To know what ought to be done and not to know how it ought to be done will be a great aggravation of sin 5. For well doing that which is good observe these few rules 1. Exercise thy self in Gods word diligently read it hear it and meditate on it This is an excellent help and the best that I can prescribe for Gods word doth expresly and distinctly declare both what is to be done and how it is to be done Gods word is a lamp unto our feet and a light unto our path Psal. 119. 105. 2. Think on duty before hand and endevour to prepare thy self thereto Sudden hasty rash unprepared enterprizing a sacred duty is one occasion of failing in the manner of doing it Eccles. 5. 2. 3. Consider with whom thou hast to do in all things even with him who is the searcher of the heart This will make thee circumspect in every circumstance Conceipts that we have to do with man alone makes us look only to the outward duty read 2 Cor. 2. 17 4. In penitent confessions acknowledge thy failing in the manner of doing duty Thus maist thou gain assurance of forgivenesse for former failings and be made more watchfull for the future Humble free serious confession is an especiall meanes of obtaining pardon for what is past and power against the like for the future For the former note Psal. 32. 5. For the latter Act. 19. 18 19. For both 1 Ioh. 1. 9. 5. Pray for ability even about the manner of doing duty Of our selves we are not sufficient to think any thing as of our selves 2 Cor. 3. 5. The work of the Spirit is herein especially manifested we know not what we should pray for as we ought Herein the Spirit helpeth our infirmities Rom. 8. 26. In praying for the Spirit plead Christs promise Luk. 11. 13. Unregenerate persons may pray read hear fast receive the Sacrament give almes do just acts and perform other good duties in the substance Rom. 2. 14. But none can do good in a right manner except the regenerating Spirit be in him and help him 6. For comfort in this case we must have our eye upon our Surety in whom was no failing at all Heb. 6. 26. As Iohn was comforted upon hearing that Christ could do that which none else could do Rom. 5. 4 5. so may we be comforted in the perfection of our Surety in that what he did he did in our stead and for us In regard of our impotency we have as great cause to weep as Ioâ—…n had and in regard of our Sureties perfection as good ground of comfort as he had Wherefore in all thy performances when thou appeareth before God let thine eye be fast fixed upon thy Surety §. 18. Of Gods care in giving directions for his worship THat Moses might know both what to do and how to do it a pattern was shewed him Of the Greek noun translated pattern See § 13. Of the Greek verb translated shewed and of the noun translated example thence derived See Chap. 4. v. 11. § 66. This act of shewing a pattern hath reference to God who thus said to Moses according to all that I shall shew thee c. Exod. 25. 9. Hereby God manifested his care over his Church in giving direction for the right manner of worshipping him We heard before Chap. 7. v. 14. § 76. that warrant must be had from God for divine worship God therefore is carefull to give instructions and directions thereabouts for this end God appeared of old to the Fathers by dreames visions revelations and ministry of Angels and thereby declared his will unto them After that he caused Moses to give sundry Lawes to his people and to write them down for postâ—…rity He gave also Prophets to make known his mind After all these he sent his Son who was in the bosome of his Father and declared him He also sent forth Apostles to whom he gave his Spirit and caused them not only by preaching to reveal his will but also by writing to leave it to succeeding ages The Lord well understands what ignorance folly and superstition possâ—…sseth mens soules and how all the
legall Priest This indefinite particle somewhat intimateth another See § 9. Vers. 4. X. Earth is not the place of Christs Priest-hood The supposition in this Text if he were on earth implyeth that he is not on earth See § 10. XI The legall 〈◊〉 hood and Christs cannot stand together This inference seeing that â—…ere are 〈◊〉 c. proveth as much See § 11. XII The Priesâ—… 〈◊〉 a Law for what they did For they did what they did according to the Law See § 11. Vers. 5. XIII Priests were for service This act served is here set down as their duty See â—… 12. XIV Priests had pattern to direct them in their service For they served unto the example See § 12. XV. The things whereunto legall Priests served were but shadows To prove this the Apostle addeth this word shadow to example See § 12. XVI Legall ceremonies were shadows of heavenly truths Thus much is here expressed See § 13. XVII Christ was the substance of legall shadows Christ and the things that belonged to him are comprised under the heavenly things here mentioned See § 13. XVIII God declared his mind to people by Ministers Mose who was admonished and instructed by God to that end was a Minister See § 14. XIX People must obey Gods word delivered by his Ministers The Priests here did as Moseâ—… was admonished See § 14. XX. Divine worship must have divine warrant The things of the Tabernacle â—…ncerned Gods worship and they here had their warrant from God See § 14. XXI A speciall charge must be conscionably regarded This item see intendeth as 〈◊〉 See § 15. XXII A divine testimony is a sound proof This word he saith is a divine testiâ—…ny and it is here produced to prove the point in hand See § 15. XXIII What is done by others under ones charge is as his own act Thus Moses 〈◊〉 that which others by his direction did his work See § 16. XXIV Our obedience to God must be universall We must do all things that he â—…yneth See § 16 XXV Duty must be done after a right manner This phrase according to the patâ—… hath respect to the manner of doing what was enjoyned See § 17. XXVI God gave direction for his worship He shewed what should be done thereâ—… See § 18. XXVII Solitarinesse is fittest for communion with God For this end was Moseâ—… 〈◊〉 into the Mount See § 19. §. 22. Of the meaning of the first part of the sixt verse Heb. 8. 6. but now hath he obtained a more excellent ministery by how much also he is the Mediator of a better covenant which was established upon better promises THe third point wherein and whereby the excellency of Christs Priest-hood above the Leviticall is in this Chapter set forth is the preheminency of the coveâ—… which was sealed thereby This is largely handled even to the end of this Chapter See § 1. The Apostle bringeth in this point with a conjunction and with an adverb 1 〈◊〉 now which imply an opposition to something formerly delivered He had 〈◊〉 before that in former times under the Law the Priests served to a shadow 〈◊〉 oppositâ—…on thereunto he useth these two particles But Now as if he had said But now under the Gospell our Priest hath a more excellent service Of the conjunction But see Chap. 2. v. 6. § 50. Of the adverb Now see Chap. 2. v. 8. § 68. This may have a speciall reference to the fourth verse where it is said If he were 〈◊〉 earth he should not be a Priest but here it is inferred that he is not only a Priest but a more excellent Priest then any other This relative HE is not expressed in the Greek but comprised under the verb of the third person It hath reference to the person whose excellency is before set forth even to the high-Priest whom he described v. 1 2. and whom he meant under this word This man v. 3. Our former English and sundry other translators expresse this person under these words Our â—…igh-Priest Or these or the like are understood For here Christ is apparently meant Of this comparative more excellent See Chap. 1. v. 4. § 42. The verb which we translate obtained is the same that is used Heb. 11. 35. It is translated to enjoy Act. 24. 2. Christ continueth to enjoy what he hath obtained By this word obtained is implyed that Christ assumed not that ministery to himself He was appointed and deputed to it Chap. 3. v. 2. So he obtained it The noun translated ministery is derived from the same stemme that Miniâ—…er was See v. 2. § 3. There is shewed how Christ disdained not to become a Minister and to undertake a ministery for our sake The comparative translated by how much is the same that was used to set â—…t the excellency of Christs name above Angels Chap. 1. v. 4. § 42. Here this â—…parison hath reference to the service or ministery of legall Priests which Christs â—…stery or office farre excelleth The excellency of Christs office hath before been set down by many arguments as 1. By the order whence it was the order of Melchisedeck Chap. 7. v. 6. § 42. 2. By the manner of instituting it by a solemne oath Chap 7. v. 20 § 91. 3. By the perfection of it Chap. 7. v. 19. § 87. 4. By the powerfull operation of it Chap. 7. v. 16. § 83. 5. By the place where it was exercised v. 1. § 2. 6. By the everlasting continuance of it Chap. 7. v. 3. § 26. 7. By the kind of sacrifice Himself Chap. 7. v. 27. § 115. 8. By the dignity of his person The Son of God Chap. 7. v. 28. § 117. Now here by the covenant sealed up thereby Of this covenant and of the respect wherein it is stiled better see Chap. 7. v. 22. § 94. The manner of setting down the comparison betwixt the latter and former covenant in these words by how much also is emphaticall Of the emphasis thereof see Chap. 1. v. 4. § 30. This conjunction of addition also which is in Greek the ordinary copulaâ—…ive and sheweth that the excellency here mentioned is very remarkable and may well be added to the former He was Priest and also mediator Many offices were â—…isite to free us out of all misery to reconcile us to God to justifie us and to save 〈◊〉 Therefore he added one to another he under went all for our sakes §. 23. Of Christ a Mediator CHrist by his Priest-hood became a Mediatour of the better covenant here set forth Hereof he was stiled the surety Chap. 7. v. 22. § 93. There is sâ—…ewed the difference betwixt a Surety and a Mediatour Of the derivation of the Greek word translated Mediatour see Chap. 6. v. 17. § 138. About this office of Christ whereby he is stiled Mediatour I purpose distinctly to declare 1. The nature of that office 2. The end thereof 3. The persons that
Sin is thus expressed to make it the more loathsome unto us For dead things are loathed Among other dead things nothing so loathsome as these dead works It is utterly destitute of the spirit of life and is acted by him that hath the power of death It makes us odious in the sight of God Angels and Saints and brings us to eternal death and damnation Well may sin be said to be deceitfull that causeth any to delight therein The issue thereof if it be considered in the extent of it will be found to be more woefull then can be expressed then can be conceived On the other side this doth much amplifie the benefit of Christs sacrifice in that it hath a vertue to purge from dead works This is the main end of setting out this effect of Christs blood after this manner There can be no such incouragement against death no such comfort in death as that dead works are purged away The sting of death is sin 1 Cor. 15. 56. Take away these dead works and death will be no death Christ manifesteth his power in quickning such as are dead in sin as much as â—…e did in raising Lazarus out of the grave §. 85. Of serving the living God AN especiall end of purging away sin is to serve the living God The Greek word translated to serve is the same that was used v. 9. § 49. It compriseâ—… under it all duties which on our parts we owe to God The former act of Christ in purging our conscience from dead works gives evidence of Gods mercy to us This of our duty to God The former sets out our justification this our sanctification This is inferred upon the former to shew that it is a proper effect thereof and an inseparable companion of it It declareth both a duty on our part and also an ability which Christ on his part giveth to perform the same as if it had been said he 〈◊〉 purged us from sin that we might be able to serve God This 〈◊〉 prefigured in the preface to the decalogue wherein mention is made of freeing Gods people and thereupon all the commandements which comprise all that service we owe to God are inferred much is this pressed by Prophets and Apostles Psal. 56. 13. Luk. 1. 74. This serving of God is inferred upon Christs purging us from dead works to shew that all manner of righteousnesse is from Christ both the righteousnesse of justification and also the righteousnesse of sanctification 1 Cor. 1. 31. Eph. 5. 26. Of sanctification accompanying justification See The Guide to go to God or an explanation of the Lords prayer 6. Petit. § 89. This was râ—…presented by that blood and water which issued out of Christs side Ioh. 19. 34. Of Christ the Author of sanctification See Chap. 2. v. 11. § 102. 1. This discovers the perverse disposition of such as clean pervert Gods wise order in bringing man to salvation God freeth man from the bondage of satan whose wages is death to be his free servants whose wages is life But many that desire to be freed from the foresaid bondage think much to subject themselves to Gods yoaâ—… They take liberty to live as they list They desire to be justified but care not to be sanctified Like Balaam they desire to dye the death of the righteous Numb 23. 10. but are loath to live the life of the righteous They know that sin is the sting of death and that the issue thereof is very bitter yet they feel so sweet a relish therein as to please their corrupt humour they will not forsake it to serve God This is an high pitch of impiety and a point of egregious folly for they prefer death before life and a master whose wages is death before a master whose wages is life Such are all impious persons that make profession of the Gospell It will be our wisdome to endeavour after that which Christ aimed at in purging us from dead workes Thus will not Christ repent the offering of his blood to purge us Let us therefore enquire wherein we may serve God acceptably Rom. 12. 2. This is distinctly and fully set down in Gods word wherewith we ought diligently to acquaint our selves The God whom we ought to serve is here stiled the living God in opposition to those dead works from which our conscience is purged and it implyeth that the serving of God is a ready way to life in that he is the living God Of this title the living God See Chap. 3. v. 12. § 138. §. 86 Of the resolution of Heb. 9. 13 14. Vers. 13. For if the blood of bulls and goats and the ashes of an Heâ—…ser sprinkling the unclean sanctifyeth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the eternall Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Vers. 13. THese two verses set down a proof of the efficacy of Christs sacrifice The proof is drawn from a comparison which is of the lesse to the greater Herein we may observe 1. The manner of propounding the argument 2. The matter whereof it consisteth The manner is by way of supposition in a connex proposition manifested by this conditional particle If. The matter consisteth of two parts 1 A thing taken for granted v. 13. 2. A consequence inferred thereupon v. 14. The thing taken for grant is that the legal rites had their efficacy In setting down this he expresseth 1. Some distinct rites 2. The kind of their efficacy The rites are of two â—…rts 1. Blood 2. Ashes metonimichally put for the water also with which the aâ—…s was mixed The former is amplified by the kinds of beasts whose blood it was bulls and 〈◊〉 The latter also is amplified two wayes 1. By the beasts whose ashes it was an heifer 2. By the manner of using it This is set down 1. By an act sprinkling 2. By the object of that act The unclean The efficacy of those rites is set out by an extent and by a restraint The extent is in this word sanctifieth The restraint in this phrase to the purifying of the flesh Vers. 14. In the consequence inferred upon the forenamed granted observe 1. The manner of inferring it in this phrase How much more 2. The matter inferred 1. The matter sets out the efficacy of the truth typified by the forementioned â—…ites Hereabout is set down 1. The kind of truth The blood of Christ. 2. The vertue thereof This is manifested 1. By the causes 2. By the effect The causes are two 1. Efficient in this word the Spirit amplified by his property eternal 2. The material in this word Himself This is illustrated 1. By the act of using it offered 2. By the quality of it without spot 3. By the object to whom it was offered to God The effect of the foresaid sacrifice is 1. Propounded in this word purge 2. Amplified three wayes
act to provoke 2. By the object whereunto they should provoke This is double 1. Love unto love 2. To good works and to good works Vers. 25. The means of performing the foresaid duty of considering one another is in one word christian communion This is set down two wayes 1. Negatively 2. Affirmatively The negative declares 1. The thing forbidden 2. An exemplification The thing forbidden is forsaking Amplified by the thing forsaken The assembling of themselves together The exemplification is set out 1. By the extent of it in this word manner or custome 2. By a restraint of it Of some 3. By the inference in this particle of comparison as The affirmative declares 1. The duty required 2. A motive to inforce it In declaring the duty we are to observe 1. The inference in this particle of opposition But. 2. The substance herein is noted 1. An act exhorting 2. The object one another The motive is taken from the neer approach of the last day This is 1. Propounded 2. Enforced In propounding it there is mention made 1. Of the time it self the day 2. Of the drawing neer thereof approaching 3. Of the cleer evidence ye see 4. Of the inference of it so much the more as Doctrines Vers. 24. I. Christians must be carefull of others edification as well as their own This is gathered from this copulative and. See § 75. II. Circumspection is a christian duty This verb consider imports as much See § 75. III. Circumspection must be extended to our selves and others For we must consider 〈◊〉 another See § 76. IV. Christians must be provoked to duty This is the end of considering one another See § 76. V. Christians must especially be provoked to love That is here in particular named See § 77. VI. Love must be manifested by works These therefore are added to love See § 77. VII Works proceeding from love are good works So they are here stiled See § 77. Vers. 25. VIII They who have once joyned themselves to the Church must never fall from it This is to forsake the assembling of themselves together See § 78. IX Professors are prone to fall away This exemplification as the manner is implyeth as much See § 80. X. Custome is no sure rule The Apostle here would not have us follow the custome See § 80. XI All are not to be involved in the guilt of some The Apostle here speaking of a revolt taxeth some only not all See § 80. XII The Apostacy of some must make others the more stedfast For this end the Apostle doth here make mention of others Apostacy See § 80. XIII It is a christian duty to incite one another to duty This phrase exhorting one another intendeth thus much See § 81. XIV Christians must do what they can to keep one another from Apostacy This particle of opposition But intends thus much § 81. XV. There is such a day to come as never was nor shall be till that day This is the last day the day of judgement which by an excellency is here stiled the day See § 82. XVI The last day is neer approaching So much is here expressed See § 83. XVII The evidences of Christs neer approaching are very clear We may see as much See § 84. XVIII The near appoach of the last day should make christians the more carefull of duty This phrase of comparison So much the more as intendeth thus much See § 85. §. 87 Of setting before professors the utmost danger of Apostacy Vers. 26. For if we sin wilfuly after that we have received the knowledge of the truth there remaineth no more sacrifice for sin THe Apostle in this and some other verses following layeth down a generall reason to enforce all the forenamed duties especially to enforce his caution against Apostacy in the beginning of the former verse The reason is taken from the fearfull issue that may follow upon neglect of the foresaid duty and upon forsaking their holy profession Before he declareth the doome he setteth down the greatnesse of the sin whereunto they are like to fall that so the justice of the punishment might more clearly appeare The causall particle that is premised For plainly demonstrateth that the description of the fin and declaration of the punishment are brought in as a reason to make Christians the more watchfull against the beginning of Apostacy Of the notation of the Greek word Sin how it is taken from an Hebrew word which signifieth to imbitter hath been shewed Chap. 3. v. 13. § 148. In which sense it is said whosoever abideth in Christ * sinneth not 1 John 3. 6. The word also implyeth persisting in sin and making a trade thereof This being the nature of sin to imbitter God and to grieve his good Spirit no marvell that the aggravation thereof so far as is here set down doth cause so great vengeance as is here expressed The Apostle doth not simply charge the Hebrewes with committing the sin here described but to keepe them far from it he sets it down by way of supposition thus If we sin or as it is in the Greek sinning This participle is equivalent to a conditionall conjunction for it layes down a case sinning or in case we sin which is all one with our English If we sin So as this manner of setting down this sin is a mittigation of the point to move them to give the better heed thereto There is also another degree of mitigation in this pronoune weâ—… whereby he includes himself as well as them and sheweth that even he himself could not looke to escape the Vengeance here denounced if he should fall into the sin here described The inference of this reason upon that which went before sheweth the uttermost danger whereunto professors may fall is to be made known unto them See Chap. 6. v. 4. § 30. §. 88. Of wilfulnesse aggravating Sin ONe especiall degree whereby the heighnousnesse of Apostacy is here aggravated is in this word wilfully It commeth from a root that signifieth willing or voluntary and that seemes to be derived from a verbe that signifieth to yeeld The Philosopher opposeth this word to such things as are done on ignorance or Violence whereunto one is forced as when a man doth a thing of his own accord or mind nor thorow ignorance nor thorow any compulsion or instigation or allurement without but by the sway and bent of his own rebellious will and perverse disposition Willingly and by constraint are made opposite termes This is an high pitch of impiety and exemplified by these phrases Hath trodden under foâ—… the Son of God and hath counted the blood of the Covenant an unholy thing and â—…ath done despight unto the Spirit of Grace v. 29. This wilfulnesse presupposeth a resolution to continue therein as the Israeliâ—… who said As for the word that thou hast spoken unto us in the name of the Lord we will not harken unto thee
could be made of nothing he denyed the Creation of the World But by faith we believe it because Gods word hath revealed as much The very first phrase in Scripture In the beginning intendeth as much For before the beginning of things there could be nothing but the Creator who gave them a being If there were any thing before that had not been the beginning This instance of believing the world to be made of nothing giveth proof of the latter clause of the description of faith v. 1. namely that it is the evidence of things not seen §. 9. Of the Resolution of and Observations from Hebr. 11. 3. THis verse gives an evidence of the Worlds Creation Hereof are two parts 1. The evidence it self 2. An inference made thereupon In setting down the evidence four points are observable 1. The thing evidenced The Worlds were framed 2. The means thereof By the word of God 3. The kind of evidence Faith 4. The manifestation thereof We understand In setting down the Inference one thing is granted another is denyed That which is granted is That things seen were made That which is denyed is That they were made of things which appear for they were not made of such Doctrines I. The world had a beginning This is here taken for granted II. The worlds were made in their full perfection The word translated framed implyeth as much III. Gods word was the onely means of making the world This means is here expressed IV. All things were made of nothing This is intended under this phrase were not made of things which do appear V. Faith gives evidence to Creation This is the main intendment of this verse VI. Faith is in the understanding Not that it is only there It is also in the will It worketh affiance as well as assent But by faith we understand §. 10. Of Cain's and Abel's names Heb. 11. 4. By saith Abel offered unto God a more excellent Sacrifice than Cain by which he obtained witness that he was righteous God testifying of his gifts for by it he being dead yet speaketh HEre beginneth a particular exemplification of the effects of faith This is set forth by a distinct enumeration of such Worthyes as gave proof of their saith Though every Worthy be not here set down yet I may well say that the chief and most principal are named Others are comprized under general words 〈◊〉 Elders v. 2. All these v. 13. Prophets v. 32. They passed through the Red Sâ—…a v. 29. And sundry effects common to many v. 33 c. The first of all is Abel who was the first son of man born of man that was born again and was endued with a true justifying saving faith as his faith here mentioned was which is evidenced by Gods accepting him and his sacrifice for without such a faith it is impossible to please God v. 6. Abel according to the Hebrew notation signifieth vanity for it is derived from a verb which signifieth to become vain Ier. 2. 5. A noun hence deâ—…ed is used by the Wise man to set out the vanity of this world Eccl. 1. 2. Some say that this name was given by a prophetical spirit in reference to Abel's â—…timely death But I suppose rather that this name was given in acknowledgement of that vain mortal and miserable condition whereunto mankind was brought by the first fin There may be the same reason of the name of Adam's Grandchild Enos which also signifieth mortal or miserable Gen. 4. 26. Adam and Eve had a Son before Abel His name was Cain which is a noun derived from an Hebrew verb which signifieth to get or obtain or to possess what is gotten By this name an acknowledgment was made of Gods mercy and truth In giving seed that so the accomplishment of the promise concerning seed Gen. 3. 15 might be in confidence expected The interpretation of this name Cain is thus expressed I have gotten a man of the Lord Gen. 4. 1. These two names do give us to understand that Gods goodness and mans â—…tchedness are both worthy of frequent and serious meditation The former niseth up mans heart to admire Gods goodness and to be thankfull unto him The latter strippeth man of all self-conceit and humbleth him before God §. 11. Of the difference betwixt Abel and Cain THE aforesaid two brothers Cain and Abel came from the loyns of the same Father and a out of the womb of the same Mother Many are of opinion that they were twins of a birth because it is said Adam knew his wife and she â—…ceived and bare Cain but it is onely said that she again bare his brother Abel Gen. 4. 1 2. It is not again said that Adam knew her again and that she conceived again Answ. This argument doth not necessarily infer the foresaid point It is no matter of great consequence to know whether they were twins or no. I will not therefore stand to discuss it This is evident by the text that both of them were the Sons of Adam and Eve and that Cain was the elder and probable it is that these two were the first that ever came out of a Mothers 〈◊〉 Of the two the younger was the better yet being younger in birth he was inferiour in dignity For God himself said to Cain in reference to Abel 〈◊〉 shalt rule over him Gen. 4. 1. By this first instance of difference betwixt persons it plainly appears 〈◊〉 spiritual grace doth not alwaies accompany external prerogatives As here 〈◊〉 accepted Abel before Cain so Sem before Iapheth Gen. 5. 32. 10. 21. 〈◊〉 Iacob before Esau Gen. 27. 37. and Iudah before his brethren Gen. 49. 8. and Ioseph also Gen. 37. 7. and Ephram before Manasseh Gen. 48. 19. 〈◊〉 David before his brethren and Salomon before his 1 Chron. 28. 4 5. 〈◊〉 v. 32. § 193. God is free in bestowing his grace on whom it pleaseth him From Gods preferring the younger before the elder the Apostle proveth the free grace of God Rom. 9. 11 12. This in particular warranteth Parents to observe how grace aboundeth in 〈◊〉 Children above others and answerably esteem them See Domest Duties of Parents Treat 6. § 67. In general it directeth all how to set their hearts upon any even as they see them seasoned with grace Prov. 12. 26. Take heed of respecting men upon outward respects Iam. 2. 1. §. 12. Of God's Church in Adam's Family and different Offerings OF Abel it is said that he offered unto God Of this phrase offering and that to God see Chap. 5. v. 1. § 6. This is here set down as an act of piety and service performed to God The like is implyed of Cain For if Abel offered a more excellent sacrifice than Cain then Cain also offered such as it was But the Historie expresly seâ—…s dowâ—… that Caâ—…n brought an offering to the Lord Gen. 4. 3. It is probable that these Bâ—…others were yet
what may be fit to give in charge to our posterity oâ—… to Counsell and Advise them concerning future times even after our departure especially in regard of those that are under our charge and those to whom we have any speciall relation 〈◊〉 This is a motive to such as are present at the time of the departure of such persons to give more than ordinary heed to their directions exhortations admonitions and other kinde of speeches Hereof see more in Domest Duties Treat 6. of Parents § 58. §. 120. Of Believers perswading others that which themselves believe THe first evidence of Ioseph's faith here specified is this He made mention of 〈◊〉 departure of the Children of Israel In the history this is thus expressed 〈◊〉 surely visit you and bring you out of this land c. Gen. 50. 24. Hereof 〈◊〉 was confident by reason of the express promises which God had made to 〈◊〉 〈◊〉 Gen. 15. 13 14. and 26. 3. and 46. 4. Hereby we have an instance that they who do themselves believe Gods proâ—… are carefull to perswade others of the truth of them This was the end of 〈◊〉 mention that he made of the point in hand The Greek word here used is the same that was before used ver 15. and 〈◊〉 mindful and it is also used Chap. 13. 7. and translated remember The making mention here intended is a calling to mind such a thing as should 〈◊〉 come to passe which he would have them now to take notice of and 〈◊〉 to remember The like to this is noted of Moses Deut. 31. 3. Iosh. 〈◊〉 5. 6. 1 Chron. 22. 11. 2 Chron. 20. 20. 2 Cor. 5. 11. The like is noted of other Prophets and Apostles and it is the duty and 〈◊〉 to be the practice of all Ministers yea and of other Saints 〈◊〉 apprehending the truth of God in his promises worketh in the heart a 〈◊〉 of Gods glory and love to others These graces are operative and put on 〈◊〉 to communicate to others what they know and believe themselves as Anâ—… and Philip. Iohn 1. 41 45. §. 121. Of Gods delivering his out of trouble THat whereof Ioseph here made mention was the departing of the Children of Israel By the Children of Israel are meant that numerous and holy seed which was 〈◊〉 to Abraham Gen. 15. 5. and to Isaac Gen. 26. 4. and to Iacob Geâ—… 28. 24. 〈◊〉 was also stiled Israel Gen. 32. 28. and because he was the immediate 〈◊〉 of those twelve sons which were the heads of the twelve Tribes his 〈◊〉 is mentioned and of his two names that which was the more honourable 〈◊〉 Israel The departing here intended was their freedom from a miserable bondage 〈◊〉 which those Children of Israel were pressed yea even oppressed Exod. 〈◊〉 13. So as their departing out of Egypt was a great deliverance from a miserable 〈◊〉 and it giveth instance that God will deliver his out of their troubles This is oft exemplified in time of the Iudges yea and of the Kings also and especially in the return of the Iews from the Babylonish captivity See more hereof in the Guide to go to God or Explanation of the Lords Prayer on the eighth 〈◊〉 § 188. And in the Churches Conquest on Exod. 17. 15. § 77. §. 122. Of Reserving Joseph's bones ANother evidence of Ioseph's faith is a charge that he gave concerning his bones The word which we translate gave commandement is the same that is used Chap. 9. ver 20. § 106. and translated enjoyned It implyeth a strict charge which by no means he would have omitted or neglected This hath reference to that oath which Ioseph imposed upon the Children of Israel Gen. 50. 25. It must needs therefore be a strict charge whereunto they were bound by oath A like charge with a like bond did Iacob lay upon his son Ioseph Gen. 47. 31. So as herein this pious Son imitated his pious Father as the said Father imitated his Father Isaac in blessing his Son The manner of commanding by an oath doth give warrant for requiring an oath and for taking an oath Hereof see more Chap. 6. ver 16. § 116 119. The matter which so strictly Ioseph commanded concerned his Bones namely that they should carry his bones out of Egypt Ioseph believed that God would bring the Children of Israel out of Egypt into the land of Canaan promised to their Fathers To give them assurance of his faith therein and also to strengthen their faith he giveth this charge He foresaw that they should abide in Egypt a long while yea and that they should there be much oppressed but yet he believed that they should be delivered and that in Canaan should be the continual residency of the Church There therefore he would have his bones perpetually to lye as his Predecessors desired to be buried in a cave that was in that Countrey Gen. 49. 31. He maketh mention of bones rather than of body because they were long to continue in Egypt For after Ioseph's death they there abode an hundred and forty years and after that they were forty years in the wilderness and they were also sundry years in conquering Canaan So as from the death of Ioseph to the buriall of his bones Iosh. 24. 32. might be about two hundred yeares In this time his flesh though it were enbalmed could not but be clean wasted away yet his bones might remain being kept dry In general we here see that care of ones dead corps is a fruit of faith This made Abraham so carefull of a place for the burial of his wâ—…ves and his own corps and Isaac and Iacob carefull to have their own and their wives corples buried where Abraham and Sarah's bodies were Gen. 47. 30. Hereby hope of the Resurrection of the body is nourished This warranteth a decent funeral This is promised as a blessing 1 King 14. 13. But the contrary is threatned as a curse Ier. 22. 19. 1. By this means is manifested a difference betwixt the bodies of men and beasts 2. This ministreth comfort against death both in regard of our own departure and also in regard of our friends that depart before us 3. This is the rather to be done among Gods people because their bodies while they were living were Temples of the Holy Ghost 1 Cor. 6. 19. 4. The dead bodies of believers still remain members of Christ. This therefore as a duty lieth upon surviving friends who hereby may give testimony of a good respect to their deceased friends Neerest and deerest friends have taken special care hereof as Children who have survived their Parents 1 Gen. 25. 9. And Parents that have survived their Children Luke 7. 12. And husbands Gen. 23. 4. And friends Iohn 11. 17. and 19. 39 40. Act. 8. 2. See more hereof in Domest duties Tract 5. Of Children § 45. Papists here raise a use about reserving the Reliques of Saints and ground it upon this instance about reserving Ioseph's bones
because it is the grace of God The things of God are sacred and sacred things are not to be perverted To pervert and abuse grace is a kind of despighting the Spirit of grace How heinous a thing this is is shewed Chap. 10. v. 29. 5. Two speciall duties hence arise that grace is said to be of God One to return all the praise to God for any grace we have the other to use every grace to the glory of God See of this title His holinesse v. 10. § 56. §. 83. Of breeding corruptions TO the former kind of object whereabout Christians subjection must be exercised is that corruption whereunto we are subject thus expressed lest any root of bitternesse springing up c. This latter dependeth on the first word of the verse looking as is evident two wayes 1. In that the former particles are here repeated namely lest any 2. In that a participle springing up is used in this latter sentence Of this particle of caution lest and of the extent thereof in this word any see § 81. This word root is metaphorically used and setteth forth our corruption We know that that part of a plant which lieth within the earth draweth the moysture of the earth to it quickeneth and putteth a life into that moysture and so sendeth it up into the body and branches of the plant and thereby maketh it fruitfull Thus it sheweth that that inward corruption which lurketh in a man sprouteth forth into manifold sins This in Scripture is stiled the flesh Gal. 5. 17 19. The old man and the body of sin Rom. 6. 6. This phrase any root implieth that there are many sprigs strings of the great root For there is but one generall capitall root That and other inward corruptions are all of them breeding Iam. 1. 15. They are like leven 1 Cor. 5. 6. This will further be manifested by an induction of particulars such as these 1. The flesh Gal. 5. 19 20 21. Hence sprout all actuall sins 2. Error This is stiled leven Matth. 16. 6 12. Grant one absurdity and many more will follow from thence 3. Hypocrisie This also is a leven Luk. 12. 1. It sets men on work to invent a thousand tricks 4. Lust Jam. 1. 14 15. Hence arise many grievous sins 5. Covetousnesse This is the root of all evill 1 Tim. 6. 10. 6. Maliciousnesse This also is a leven 1 Cor. 5. 8. To this may Envy be added 7. Pride This is the cause of all contention Prov. 13. 10. and of sundry other sins Ezek. 7. 10. 8. Anger Gen. 49. 7. Prov. 29. 22. 9. Idlenesse Ezek. 36. 49. 2 Sam. 11. 7. 10. Infidelity This draweth from God Heb. 3. 12. To these I might adde and such like as the Apostle doth Gal. 5. 21. This teacheth us to be watchfull as against every sin so especially against breeding corruptions A skilfull gardner thinkes it not enough to cut off the heads of weeds but will pull up the roots Be watchfull over thine heart and soul Matth. 12. 25. and 15. 19. Above all suppresse naturall corruption and inward passions and lusts For this end observe these rules 1. Get assurance of regeneration whereby corrupt nature is altered Till a man be born again all will be in vain 2. Be well instructed in the mysteries of Godlinesse that so thou maist be kept from being seduced with errors 3. Bring thy will into subjection to Gods 4. Keep thine heart with all diligence Prov. 4. 23. 5. Be of a tender conscience 1 Sam. 24. 6. 2 Sam. 24. 10. 6. Set thine affections aright §. 84. Of the bitternesse of corruption TO make Christians the more watchfull against the forenamed root of corruption he addeth this Epithite unto it bitternesse The manner of expressing it in the abstract thus root of bitternesse implieth much emphasis that it is a most bitter root The like is used Act. 8. 23. It is an Hebraism wherein and whereby the excesse of a thing is set down as in these phrases Man of sin 2 Thes. 2. 3. Child of perdition Joh. 17. 12. Children of disobedience Eph. 2. 2. Herein the Apostle alludeth to this phrase root that beareth gall and wormwood Deut. 29. 18. Gall and wormwood are both exceeding bitter Experience testifieth as much So also doth sacred Scripture Of Gall it is thus said Their grapes are grapes of gall their clusters are bitter Deut. 32. 3â—… Thou art in the gall of bitternesse Act. 8. 23. Of wormwood also it is said Her end is bitter as wormwood Prov. 5. 4. And he hath filled me with bitternesse he hath made me drunken with wormwood Lam. 3. 15. Yea to expresse the greater bitternesse they are oft times both joyned together Gall and wormwood Deut. 29. 18. Jer. 9. 15. and 23. 15. Lam. 3. 19. The corruption here intended appeareth to be very bitter Thus evill and bitter are joyned together to shew the bitternesse of evill Ier. 2. 19. In this respect corruption is like to the waters of Marah Exod. 15. 23. and like the water of jeaâ—…sie Numb 5. 18. So as I may say of it as Abner did of the sword It will be bitternesse in the latter end 2 Sam. 2. 26. 1. This bitternesse is manifested by the opposition yea and plain contrariety of corruption to Gods word which is sweeter then honey and the honey combe Psal. 19. 10. Yea it is contrary to all Gods excellencies 2. The very tast thereof appears to be bitter to a man regenerate who is enabled to disceâ—… betwixt that which is spiritually sweet and bitter The sweetest thing to his spirituall tast is grace therefore corruptions must needs be bitter Hereupon it is noted that Peter wept bitterly Matth. 26. 75. 3. It is bitter in the effects and those temporall Lam. 3. 15 19. and also spirituall which are the wrath of God the curse of the law bondage under sin and Sathan which are worse then the bondage of the Israelites in Egypt whereby their lives were made bitter Exod. 1. 14. For this is it which canseth weeping and gnashing of teeth Matth. 25. 30. 1. This manifesteth the distempered estate of such as take delight in sin To drink galâ—… wormâ—…wood and other bitter things with delight cannot be the effect of a good temper and tast A woe is denounced against such Isa. 5. 20. yet such are all by nature especially they who take pleasure in unrighteousnesse 2 Thes. 2. 12. And unclean persons Prov. 5. 3 4. 2. This is a strong disswasion from all corruption which cannot but work upon those who duely poyse the seeming pleasingnesse of sin with the certain bitternesse thereof They who have their understanding well enlightened and have a good temper in their souls shall find gall and wormwood too little to set out the bitternesse of corruption By externall bitternesse a child is weaned from the brest Yet that is but an outward tast Should not we by this reall bitterness be
set down Negatively See that ye refuse not him that speaketh Where we may observe 1. The Act forbidden refuse not 2. The object him that speaketh In the Reason whereby it s enforced there is a four-fold difference noted betwixt the Law and Gospel 1. One in a different dignity 2. The second in a different penalty 3. The third in a different power 4. The fourth in a different continuance 1. The difference in dignity is manifested by the different persons that declared the one and the other 1. He that declared the Law spake on earth 2. He that delivered the Gospel spake from heaven 2. In setting down the penalty there is 1. An agreement in the general that neither the transgressors of the one nor of the other escaped 2. The difference is in the certainty and severity of the latter expressed in these words Much more 〈◊〉 not we escape if we turn away c. Vers. 26. 3. The different power of the Law and Gospel was manifested by the different effects The effect at the delivery of the Law was shaking of the earth amplified by the cause thereof viz. The voyce of Christ. The effect at the delivery of the Gospel was the shaking both of earth and heaven The power of the Gospel is 1. Propounded v. 26. 2. Expounded v. 27. In the proposition we may observe 1. The proof in these words He that promised 2. The point or thing promised wherein 1. The extent of power in that upon comming in of the Gospel heaven and earth were moved 2. The time when manifested in these words yet once more Vers. 27. 4. The fourth difference betwixt the Law and the Gospel is in respect of continuance 1. The Law was alterable 2. The Gospel was firm and stable and so unchangeable The alterablenesse of the Law is implied in this word removing which is ratified by the cause thereof they were things made viz. by the hands of men The unchangeablenesse of the Gospel is expressed in these words that the things which cannot be shaken may remain In which we may observe 1. The main substance of the point in this phrase things which cannot be shaken 2. The inference in the words following Vers. 28. The inference which the Apostle maketh upon the difference between the Law and the Gospel is expressed v. 28 29. Whereof we may observe 1. The matter thereof v. 28. 2. The motive v. 29. In the matter note 1. The ground of duty 2. The kind of duty In the ground observe 1. The subject what we have 2. The means how we have it The subject is 1. Expressed in the excellency of it Kingdome 2. Amplified by the stability of it A Kingdome which cannot be moved In the kind of duty note 1. The spring whence it ariseth viz. Grace 2. The stream that flowes from thence where note 1. The matter 2. The manner The matter is to serve God The manner 1. Acceptably 2. With reverence 3. With godly fear Vers. 29. In the motive we may observe 1. The substance in these words Our God is a confuming fire 2. An inference in this particle FOR. In the substance the motive is double 1. Implied 2. Expressed The implied motive is taken from the relation between God and the Church in these words Our God The expressed motive is taken from the terror of God which is 1. Propounded in a metaphor Fire 2. Aggravated by an effect Consuming The inference is in this particle FOR For our God is a consuming fire §. 139. Observations raised out of Heb. 12. 25 26 27 28 29. Vers. 25. 1. CIrcumspection about Christs word is requisite This ariseth from he manner of expressing the duty in this word SEE which is a word of circumspection and hath an especiall emphasis See § 123. II. Christ speaketh to us in the Gospel This is here implied in these words See that ye refuse not him that speaketh Where the Apostle takes it for granted that in the Ministry of the Gospel Christ speaketh to his Church for if Christ speak not he cannot be râ—…fused See § 124. III. Christs word is in no case to be rejected This the Apostle plainly expresseth See § 125. IV. As the Law was given on earth so the Gospel from heaven This ariseth from the different manner of giving the Law and the Gospel expressed by the Apostle in v. 25. See § 126. V. Transgressors of the Law were surely punished Which the Apostle implieth where he saith that they escaped not who refused him who spake on earth See § 127. VI. Despisers of the Gospel shall be most surely and soarely punished Which the Apostle expresseth in these words much more See § 127. Vers. 26. VII Christ delivered the Law Which the Apostle expresseth in these words whose voice then shoâ—…k the earth meaning the voice of Christ in the delivery of the Law See § 129. VIII The delivery of the Law was terrible Which is implied by the shaking of the earth at the delivery thereof which the Apostle here expresseth See § 129. IX Upon bringing in the Gospel heaven and earth were moved So much the Apostle plainly expresseth in opposition to the Law and the delivery thereof when only earth was shaken See § 130. Vers. 27. X. The Law was alterable Which the Apostle expresseth in the word removing See § 131. XI The Gospel is unchangeable Which the Apostle implieth in this phrase things that cannot be shaken See § 132. XII That which is made by man is subject to decay This ariseth from the Apostles bringing it in as a reason why the things of the Law were alterable namely because they were made viz. by men See § 131. XIII Gods change is to the better This ariseth from the Apostles inference whereby is shewed the end of Gods substituting the Gospel in the room of the Law See § 132. Vers. 28. XIV Christs Church is a Kingdome So it is here expresly called See § 133. XV. God is to be served Which ariseth from the Apostles exhortation thereunto See § 135. XVI Our serving of God must be so ordered as it may be pleasing to him So much the Apostle expresseth in his generall direction for the manner of our serving God in this word acceptably See § 135. XVII God is to be served with due reverence So much the Apostle doth in plain termes expresse for in setting down the manner of our serving God he adds with reverence See § 135. XVIII An holy fear is a speciall meanes of well ordering the service we do to God So much the Apostle expresseth See § 136. Vers. 29. XIX Christ is true God This plainly ariseth from the title God here given unto Christ. See § 137. XX. Christ is in speciall the God of his Church This ariseth from the relative particle OUR added unto God Our God See § 137. XXI God incensed is terrible Which the Apostle expresseth by terming him a consuming fire Our God is a consuming fire See § 137. CHAP. XIII §.
1. Of the Resolution of the whole 13th Chapter IN this Chapter the Apostle prosecuteth his Exhortation unto such Christian duties as tend to a worthy walking of their holy profession This he doth till he come to the very close of this Epistle even to the 20th v. There are two general parts of the Chapter 1. A Direction to behave themselves as becomes Christians to verse 20. 2. The Conclusion of the Epistle in the six last verses In his Direction Duties of three sorts are prescribed Concerning 1. Others 2. Themselves 3. God v. 15. Duties concerning others may be reduced to five considerations 1. As they are Professors of the true faith Let brotherly-love continue v. 1. 2. As they are Strangers Be not forgetfull to entertain strangers c. v. 2. 3. As they are afflicted Remember them that are in bonds c. v. 3. 4. As they are Ministers v. 7 17. 5. As they are in want v. 16. The first of these contains the Summe of the second Table so far as it concerns Professours of the faith The second third and fifth are branches of the sixth Commandment The fourth is a branch of the fifth Commandment Duties concerning themselves have a three-fold respect 1. To their bodies Of these there are two sorts One to use the means of chastity which is Marriage vers 4. The other to avoid uncleannesse contrary thereunto vers 4. These two appertain to the seventh Commandment 2. To their Estates About which 1. Covetousnesse is forbidden 2. Contentednesse is commanded These two are comprized under the eighth Commandment To enforce the one and the other Gods promise of sufficient provision is alledgged v. 5. and an Inference of Confidence on God is thereupon made v. 6. Duties to Ministers have a double hint 1. In reference to such as were departed About these 1. The Duty it self is expressed both generally Remember and also particularly Whose faith follow 2. It is enforced by an Argument taken from Christs immutability v. 8. 3. Duties concerning their Souls are of two kindes 1. That they take heed of strange Doctrines 2. That they forbear to joyn legal Ceremonies with the Word of Grace v. 9. This later is pressed by the Damage which may thence follow This is losse of right to Christ. This Damage is 1. Propounded under a metaphor taken from the legal Rites We have an Altar c. v. 10. 2. It is further confirmed by other like Rites In this Confirmation are set down 1. The Types For the bodies of those beasts c. v. 11. 2. The Application of the truth thereunto Wherefore Iesus c. v. 12. 3. Two Inferences made thereupon One to abandon the world Let us go forth c. v. 13. This is enforced by a Christians condition in this world For here c. v. 14. The other Inference is to make a right use of Christ the true Altar This is to offer up Sacrifices on him These Sacrifices are of two sorts 1. Praise to God v. 15. 2. Beneficence to the poor v. 16. Duties to Ministers which were yet present among them are of two sorts One that in general concerns all This is 1. Propounded Obey them 2. Pressed by their Ministers charge over them They watch c. v. 17. Another that in particular concerns the Apostle himself This also is 1. Propounded Pray for us 2. Pressed by a double motive One his Integrity v. 18. The other his desire to be restored to them v. 19. The Conclusion of this Epistle is in the last six verses thereof It consisteth of five distinct parts 1. Intercession for them Herein is 1. A Description of him to whom he makes his Intercession v. 20. 2. A Declaration of the matter for which he intercedeth v. 21. 2. Petition to them well to accept his Epistles v. 22. 3. Information of two points 1. Of Timothies deliverance 2 Of his purpose to come with Timothy to them v. 23. 4. Salutations These are of two sorts 1. Of them whom they should salute 2. Of those that saluted them v. 24. 5. His Apostolical Benediction v. 25. §. 2. Of Love what it is Verse 1. Let brotherly-love continue THe Apostle having prescribed sundry duties to be performed to God in the latter end of the former Chapter in the beginning of this Chapter he setteth down several duties to be performed to men He beginneth with that which is the summe and substance of all the rest and which will set all other duties to man on work This is brotherly-love Those two words are the interpretation of one Greek word but a compound one which comprizeth under it love and brother Our English word also may be so joyned together as to make one and so it every way answereth the Greek About it I will endeavour to clear these five points following 1. The Nature of brotherly-love 2. The Difference betwixt it and love 3. The special Grounds thereof 4. Rules for abounding therein 5. Motives to inducâ—… us to labour after it That we may the better finde out the full nature of brotherly-love I will briefly shew 1. What Love is 2. What kinde of brother is here meant Love is a liking uniting affection 1. It is reckoned among the affections in that it is neither simply a vertue nor simply a vice But as it is placed upon a right object which is good and well ordered in preferring good things according their excellency it hath the general nature of vertue Contrarily being placed upon a wrong object which is evil or disordered by preferring the meaner good before the greater as man before God it hath the general nature of a vice 2. It it a liking affection in that the proper object thereof is good Philosophers distinguish affections into concupiscible and irascible These for plainnesse sake we call liking and disliking The proper object of the former is good and of the later evil 3. It is uniting For herein lieth the very form of love whereby it is differenced from other liking affections as from desire and delight Love knitteth the heart that loveth to the object loved Thus Ionathans love to David is expressed The soul of Ionathan was knit with the soul of David 1 Sam. 18. 1. And Christians are said to be knit together in love Col. 2. 2. In this respect love is styled a bond yea a bond of perfectnesse Col. 3. 14. whereby things are close knit and fast bound § 3. Of the divers acceptations of Brother and of brotherly-love BRother in Scripture is divers wayes used 1. In a Civil respect 2. In a sacred respect The Civil respect is Natural or Political Natural is proper or common Brothers in a natural proper respect are first Neer as uterini children of the sâ—…me mother as Cain and Abel Gen. 4. 2. Secondly Remote as consanguinei of the same bloud as Cain and Abel Gen. 13. 8. or Affines by marriage as Ruth and Orpha Ruth 1. 4 15. Brothers in a common natural respect
he might be a mercifull High-priest Heb. 2. 17. 4. 15. 1. The common condition of mankinde makes a man more sensible of others miseries and that by experience of his own 2. It convinceth him of that need wherein he himself may stand of others help For thereby he knows that his own state is alterable and that he may be afflicted and distressed as now he seeth another is who is of the same mould and temper of the same profession who hath the same enemies and is subject to the same temptations Hard-hearted men who are no whit moved at the cases of such as are in distress do little think that they themselves also are in the body that they are subject to such distresses They provoke God to bring them to the like or to a worse distress and to harden the hearts of others against them that by experience they may learn how ill it becometh him that is in the body to be unmercifull to them that are in distresse Severe and just judgement against such is thus denounced He shall have judgement without mercy that hath shewed no mercy Iames 2. 13. But what may be thought of them who having been in the same distresse wherein they see others to â—…e have no bowels of compassion nor any wayes afford any succour or comfort unto them This was it for which Nâ—…hemiah was very angry at the Nobles and Rulers of Iudah that being themselves redeemed from slavery did sell their brethren Neh. 5. 6 7 8. Because the children of Israel had been freed out of the Land of Egypt where they were in bondage in memorial thereof God ordained a Law that such Israelites as had been sold unto any of their brethren should in the seventh year go out free Deut. 15. 12 c. Now because in Zedekiahs time they did not shew this mercy to their servants God threatned to give them into the hand of their enemies Ier. 34. 20. The servant that had a debt of ten thousand talents forgiven him because he forgave not his fellow servant a debt of an hundred pence was delivered to the tormentors Matth. 18. 24 c. Learn we therefore to be otherwise minded §. 31. Of the sympathy of the Members of Christs mystical Body THe mystical sense of this phrase As being in the body sheweth that the mystical union that is betwixt Christians should work a mutual compassion in Christians upon one anothers distresses For if one member suffer all the members suffer with it 1 Cor. 12. 26. Thus was Nehemiah affected and afflicted with the affliction of those that were at Ierusalem Nehem. 1. 3 4. The Apostle in relation to the Members of the mystical body saith Who is weak and I am not weak Who is offended and I burn not By this sympathy upon the distresses of the members of Christ we gain assurance to our own souls and give evidence to others both of the reality of our union with others of that mystical body and also of our perswasion of others with whom we sympathize that they also are members of the same body For it is a work of the same Spirit as a sympathy of natural members is an evidence that they are all animated by the same soul. By this sympathy we shall be also induced to be helpfull one to another and so by consequence to the very body of Christ. What now may be thought of such as are no whit at all moved with the afflictions of the Church of Christ or of the particular members thereof Are they knit together by the same Spirit then the Spirit of Christ may be thought to have lesse efficacy to work on the spiritual members of Christs body then the soul of man to work on the members oâ—… a natural body For these do alwayes sympathize 2 Cor. 12. 26. The best that can be judged of such hard-hearted Christians is 1. That they erre in their judgements about others not thinking them to be true members 2. Or that the flesh that remains in them and the corruption thereof stupifieth their spiritual sense 3. Or that the Spirit of Christ some way or other provoked with-draweth his effectual operation from them 4. Or that they themselves are no true members but by an outward profession make a meer shew thereof Something or other is much amiss in them To prevent or redresse such hard-heartednesse these Rules are carefully to be observed 1. Let such as profess themselves to be members of the mystical body be indeed and in truth such as they profess themselves to be or else cease to profess what they are not that so there may not be expected of them that which in vain will be expected 2. Let them judge of other Professors according to the Rule of love which is to think the best and hope the best to interpret all things in the better part See § 7 9. 3. Let them take heed of grieving the Spirit of Christ Ephes. 4. 30. lest â—…e with-hold his operation and with-draw that efficacy which he manifesteth in others 4. Let them do what they can to suppress the remainder of corruption in them that it carry not too great a sway and make them neglect such duties as otherwise they should and would do 5. Let them quicken up their own spirits hereunto and in case of spiritual senslesness thus reason with their own spirit and say How is it O my Soul that thou art thus sensless Shall every member of a natural body be more sensible of the case of another member then thou art of a member of Christs body By arguments labour to convince thy soul that such a disposition is very much unbeseeming thy holy profession §. 32. Of the Resolution of Heb. 13. 3. THe Summe of this verse is A Christians Compassion at others misery Here are offered two parts The first concerneth such as are restrained The other such as are any way afflicted In the former is set down 1. The Duty to be performed 2. The Manner of performance As bound with them In setting down the Duty two things are expressed 1. The Act wherein the Duty is performed Remember 2. The Persons to whom it is to be performed Them that are in bonds In the later the Act is understood and two other points are expressed 1. The Object or Persons that are to be succoured 2. The Motive in this phrase As being your selves also in the body This may admit a literal interpretation and imply a like common condition with others Or it may admit a mysticall Interpretation and imply the near Union of the Members of Christs mysticall body together §. 33. Of the Instructions arising one of Ver. 3. I. COmpassion at others miseries is a fruit of brotherly-love This I gather from the Inference of this verse upon the first verse wherein brotherly-love is required II. Others in distresse must be remembred as well as strangers This I collect from the Apostles adding this exemplification of brotherly-love to the
other about strangers III. Mindefulnesse of others misery causeth mercy to be shewed to them The word Remember intends thus much See § 24. IV. Saints are oft used as malefactors They were Saints whom the Apostle saith here were in bonds And malefactors use to be in bonds See § 25. V. Succour must be afforded to such as cannot seek it They that are in bonds cannot go to seek succour yet they must be remembred See § 26. VI. The cases of the distressed are to be made our own We must remember them that are bound as if we our selves were also bound with them and so in their case See § 27. VII Mercy is to be extended to all kinde of misery They which suffer any adversity are to be remembred as well as they who are in bonds See § 28. VIII Mans common condition is a ground of mutuall compassion This phrase As being your selves also in the body in the literal acception of the words intendeth so much See § 30. IX Spiritual unity should work sympathy This is inferred from the mystical sense of these words As being your selves also in the body See § 29 31. §. 34. Of this phrase Marriage is honourable Verse 4. Marriage is honourable in all and the bed undefiled but whoremongers and adulterers God will judge FRom the duties which are to be performed to others the Apostle proceedeth to such as concern themselves and declareth such duties as grace their profession together with the contrary vices which disgrace the same The first grace that he commends is Chastity comprized under the means of preserving it which is Marriage This the Apostle here highly commendeth Of Marriage I have largely treated in Domesticall Duties Treat 2. Part. 1. § 1 c. Marriage is here commended by the honour thereof Marriage is honourable The Greek word signifieth that which is of high account or esteem It is attributed sometimes to Persons For where it is said that Gamalâ—…el was had in reputation Act. 5. 34. The Greek useth the same word that is here translated honourable Sometimes also it is attributed to things as to the fruit of the earth Iam. 5. 7. and to such stones as of all earthly things are most valuable called precious stones and joyned with silver gold pearls and other things of great worth Revel 18. 12. yea it is attributed to Divine Promises 2 Pet. 2. 4. And to Christs bloâ—…d 1 Pet. 1. 19. In all these places it is translated pretious This word being thus applied to marriage sheweth that it is an estate highly to be accounted of and in that respect styled honourable In what respect Marriage is honourable hath been distinctly shewed in the foresaid book of Domest Dut. Treat 2. Part. 1. § 23 c. The Verb 18 in the original is not expressed word for word it is thus Marriage honourable Hereupon some understand a Verb of the Imperative mood which implieth a charge but that is not so fitly understood 1. It is most usual in Greek when the Verb is not expressed to understand the Indicative Mood rather then the Imperative So the Greek Fathers that have written upon this place yea and the Latine Fathers too and Protestant Divines Yea and many Popish Expositors do here understand the Indicative as we in our English have expressed it The Syriack doth expresse the Indicative Mood 2. The opposition betwixt this clause and the last clause of the verse shew that this is rather a commendation of marriage that it is honourable then an Injunction to make it honourable For what consequence or dependance is this Let marriage be honourable and a bed undefiled but adulterers God will judge The later clause should rather be a reason of the injunction thus Let marriage be honourable for God will judge adulterers 3. Marriage is here prescribed as a remedy against uncleannesse and in that respect thus commended is honourable as the best remedy that can be prescribed 4. Marriage is positivevely declared to be honourable as well as to be a bed undefiled 5. That which an injunction expresseth will by necessary consequence follow upon the commendation of marriage For it being granted that marriage is honourable it followeth that it must be used as an honourable thing chastly hollly modestly temperately seasonably so as it may prove to be a bed undefiled §. 55. Of the Extent of Marriage in all THis phrase in all is so indefinite as it may be referred to any of the Genders and to persons or to things They who apply it to persons thus translate it Among all or among all men meaning all sorts degrees conditions or sexes as Males and Females Kings and Subjects Nobles and meaner Rich and poor Minister and Lay-people or of what calling and estate so ever they be They who apply it to things thus take it every way or in every thing that appertain to marriage or in all estates whether of peace or trouble But it appears that the Apostle here intends it of persons because he opposeth it to these persons whoremongers and adulterers For in that Marriage is honourable in among all men God will judge whoremongers and adulterers who might have used this remedy of marriage This general is to be limited to such as are fit for marriage and to whom marriage is lawfull Such are persons of different Sexes male and female and of ripe years not children and free not married nor contracted to another then living and beyond the degrees of consanguinity and affinity forbidden in Gods Word and are able to yield due bene volence to their yoke-fellow not being born Eunuchs nor by any occasion impotent in reference to the main marriage duty All such marriages are no true marriages but plain nullities Papists rank amongst these such as enter into religious Orders as they call them but for this they have no warrant from Gods Word See Dom. Dut. Tr. 2. Par. 1. § 6. §. 36. Of the bed undefiled THis clause And the bed undefiled may be here taken as a further Commendation of marriage In this sense the copulative particle AND joyneth two attributes appertaining to marriage together 1. Honourable 2. Undefiled As if it were thus translated And it is a bed undefiled Or it may be taken as an explanation shewing wherein marriage is honourable namely in that it is the bed undefiled In this sense the copulative joyneth two subjects together namely Marriage AND the bed undefiled and makes them both honourable As if he had said Marriage is honourable and the bed undefiled is honourable Both these in the general tend to the same scope This later clause is added by way of prevention For it might be objected that married persons lie in bed together and thence also inferred that it is polluted and cannot be honourable This is here prevented in that the Apostle addeth that that is the bed undefined Some take this to be added by way of caution that on this
holy women as had exemplarily carried themselves towards their husbands 1 Pet. 3. 5 6. 2. Duties performed in particular cases When a like case falleth out the approved pattern of former Saints is a good warrant to us in such a case Thus Christ justifieth his Disciples fact by a like fact of David in a like case Matth. 12. 2 3 c. This affords direction about imitating Saints practises which is to bring their practice to the right role which is Gods Law and Will to compare them together and thereupon finding them to agree to be the rather incited to do the like because such a Worthy so approved of God did it before us An especiall use of Saints practice is to incite and quicken us to be like unto them §. 108. Of these words The end of their conversation THe more to stir them up to follow the foresaid faith of their Guides the Apostle adviseth them to consider the issue of their conversation The Greek word translated conversation is another then that which was used vers 5. § 48. That word is there only used in that sense but this word is frequently used in the New Testament even thirteen times and ever for conversation It is a compound word The simple Verb signifieth to turn Revel 11. 6. The compound to turn again or return Acts 15. 16. In the course of mans life there be many turnings up and down this way and that way As the Originall word so this translation of it conversation is fitly used For it sheweth what we must expect in this world even various turnings and what need we have of manifold wisdom that we may prudently carry our selves as David is said to behave himself wisely 1 Sam. 18. 5 14 15 30. He that doth so shall finde good and shall be delivered from evil Prov. 16. 20. and 28. 26. Their holy coversation being inferred upon that faith which they preached sheweth that their practice was answerable to their doctrine Herein they are made a pattern to their people whose course of life must be agreeable to their profession of faith See The Saints Sacrifice on Psal. 116. 9. § 59. Under this word End the issue or last act of a thing is comprised The Greek word is a compound The simple Verb signifieth to go The compound to go out or escape The word here used signifieth a passing thorow or going out It is translated a way to escape 1 Cor. 10. 13. By our former English it is translated the Issue This word then intendeth that the Guides here mentioned had passed through many troubles and had escaped out of all so as by none of them they had been kept from preaching the faith or from living answerably thereto But as the Apostle professeth of himself 2 Tim. 4. 7. They had fought a good fight they had finished their course they had kept the faith yea as some hence inferre they had sealed the faith with their blood and were glorious Martyrs Thus their constancy in the faith is set out Of this Perseverance See Chap. 3. v. 6. See also The Saints Sacrifice on Psal. 116. 9. § 60. §. 109. Of a serious considering of weighty matters THe foresaid end of their conversation the Apostle would have them duly to consider The word whereby he expresseth his minde is emphaticall It is a compound The simple Verb signifieth to behold and that seriously as Christ beheld how the people cast money into the treasury it signifieth also to perceive with the eye of the minde as where the woman of Samaria said to Jesus I perceive that thou art a Prophet Joh. 4. 19. Yea it signifieth also to consider Consider how great this man was Heb. 7. 4. But this compound carrieth a greater emphasis It implieth a reviewing of a thing a diligent pondering upon it It is used to set out the Apostles pondering upon the Idolatrous devotions of the Athenians Act. 17. 23. God having given these Hebrews such Guides as had built them up in the true faith and made themselves a pattern unto them by a godly conversation wherein they continued all their life and at length sealed it up by their blood and now enjoyed the end of their faith the salvation of their souls the Apostle would not have them of all others forgotten but be seriously remembred conscionably followed and throughly thought upon and that especially in regard of their perseverance unto death and the glorious issue of all This this is again and again to be thought upon Two things are here intended 1. The issue of holy mens conversatiou is very remarkable For this end this Apostle hath set forth a Catalogue of them in the eleventh Chapter of this Epistle Of imitating these therein See § 101. 2. Remarkable matters are very seriously to be considered To this purpose doth this Apostle use another like emphaticall word which we translate consider Heb. 12. 3. And another on Heb. 3. 1. which also is translated consider See more hereof Chap. 3. v. 1. § 21 22. §. 110. Of the Resolution of Heb. 13. v. 7. 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 THe summe of this verse is A duty of people to their deceased Pastors The parts are two 1. A description of a faithfull Pastor 2. A declaration of his peoples duty The Pastor is described 1. By his Function 2. By his conversation His Function is set out 1. By the Dignity of it 2. By the principall Duty belonging to it The Dignity of his Function is expressed in this word Guides or Governours And amplified by a speciall relation in this word your His duty is set down 1. By the act have spoken 2. By the subject matter The Word of God The peoples duty is 1. Generally propounded in this word Remember 2. Particularly exemplified In the exemplification there are two particulars 1. An imitation 2. A consideration In both these there is noted 1. A distinct act 2. A proper object In the former the act is thus expressed Follow The object thus Whose faith In the later the act is thus set down Consider The object thus The end of their conversation §. 111. Of the Observations arising out of Heb. 13. 7. I. FAithfull Pastors deceased must be remembred This word remember hath reference to such See § 95. II. People must especially remember their own Pastors This relative your intendeth them See § 96. III. Ministers of the Word are as Guides or Rulers They are here so called See § 96. IV. Preaching is a Ministers speciall work This is meant by the word have spoken See § 97. V. Gods Word is the proper matter of a Ministers preaching They are here expresly said to speak the Word of God See § 97. VI. Faith must be practised Ministers must manifest it and people must imitate it See § 99. VII
the behalf of others thus Praise ye the Lord for it is good c. Psal. 147. 1. The Motive will appear to be the greater if we apply it to the several acceptions of good before set down To shew wherein the power and life of the duty whereunto he exhorteth especially lieth he expresseth this subject thereof the heart It is a good thing that the heart be established Of the divers acceptions of this word heart See Chap. 3. v. 8. § 79. It is here put for the whole soul of man and the mention thereof in this place sheweth that the heart is especially to be looked into that is it which ought most of all to be well setled and established See Ch. 3. v. 12. § 126. §. 117. Of Grace put for the Gospel THat whereabout the heart ought in special to be setled is here styled Grace It is a good thing that the heart be established with Grace Grace is here metonymically put for the Gospel So Tit. 2. 11. This is called The Gospel of the Grace of God and the Word of his Grace Act. 20. 24 32. Fitly is the Gospel thus styled in three especial respects 1. In regard of the procuring cause which is Gods free Grace Ephesians 3. 2 8. 2. In regard of the matter thereof For the Gospel setteth out Gods grace to man in Christ. The Summe of the Gospel is thus expressed by Christ himself God so loved the world that he gave his only begotten Son c. Ioh. 3. 16. 3. In regard of the Effect thereof which is to work encrease and perfect grace in men Where the Apostle giveth to the Gospel of Christ this title The Word of his Grace he addeth which is able to build you up Act. 20. 32. 1. This is an high commendation of the Gospel to be entituled Grace The Grace of God This makes the Word Gospel fitly to answer the notation thereof Gospel that is a good spell a good speech and an Evangile as the Scots according to the Greek notation term it that is good or glad tidings See Ch. 4. v. 2. § 16. In this respect the Gospel is styled The Word of God Chap. 6. v. 5. § 35. It is also in a like respect styled The Gospel of Peace Ephes. 6. 15. The Word of Reconciliation 2 Cor. 5. 19. The Word of life Phil. 2. 16. The Gospel of Salvation Ephes. 1. 13. For Peace Reconciliation Life and Salvation is manifested by the Gospel and the Gospel is the means of making â—…s partakers thereof 2. By this title Grace given to the Gospel the Gospel is distinguished from the Law For the Law was given by Moses but grace and truth came by Iâ—…sus Christ. See more of this difference Ch. 6. v. 5. § 35. 3. This title Grace put for the Gospel sheweth that the ground of faith is Gods grace For the Gospel is the word of faith Rom. 10. 8. and that in this respect because it clearly revealeth the free grace of God 4. This ought to incite us to have the Gospel in high account in that it is grace the grace of God the Word of his grace They who well know the wofull plight whereunto sinners are implunged and that there is no means to free them out of it but the grace of God cannot but be much affected with his Word of grace 5. This in particular is motive enough to enforce the duty here pressed by the Apostle That the heart be established with grace §. 118. Of Establishing THe Greek word here translated Established is the same that is used Ch. 2. v. 3. § 25. and translated confirmed It is derived from an Adjectiee that signifieth firm or stable Ch. 2. v. 2. § 11. Hence also a Substantive which signifieth and is translated a confirmation Ch. 6. v. 16. § 27. Here the word implieth such a setling of a thing as remains unmovable never to be taken away To have the heart established with grace is to have such understanding of the Gospel and so to affect it in the whole soul as to be resolved never to depart from it never to be carried about with any other doctrine which is not agreeable with this grace here spoken of This phrase established in the faith Col. 2. 7. doth in effect intend as much as to be established with grace For faith is an especial effect of grace There the Apostle addeth two Metaphors which do much illustrate this point in these words rooted and built up The former Metaphor is taken for a tree such an one as our Oak whose root doth spread as far in the earth as the boughes in the air so as no storms throw it Sooner may the arms of it be rent one from another then the tree be overthrown or rooted up Thus he whose heart is established with grace will sooner suffer his limbs to be pulled one from another or his soul be parted from his body then his heart from grace or grace from his heart The other Metaphor thus translated built up is taken from an Edifice well setled upon a sure foundation like to that house whose foundation is laid on a Rock which could not be shaken by rain flouds or winde Matth. 7. 25. Luke 6. 48. Thus no persecution nothing that the Devil or Devils Instruments can do will unsettle or overthrow that mans heart which is established with grace This phrase of having the heart established with grace doth in effect intend the same thing that was intended under this phrase Hold fast the confidence and the rejoycing of the hope firm unto the end Chap. 6. v. 6. Both phrases require Perseverance Of motives thereto and means thereof See Ch. 3. v. 6. § 68 69 70. §. 119. Of Distinction of Meats BEcause meats were as many then used them contrary to grace the Apostle here sheweth the unprofitablenesse of them and opposeth them to grace as is evident by this negative NOT So as he denieth that to meats which he ascribed to grace as if he had more fully said It is not good that the heart be established with meats Hereby he implieth That he would not have them think that meats can establish the heart or quiet the conscience as grace can The Noun translated meats is derived from a Verb that signifieth to eat Joh. 6. 13. It is indefinitely put for all manner of food even for whatsoever one eats for nourishment Rom. 14. 15. Here it is put for such meats as were by the Law accounted clean in opposition to such as were unclean For many in the Apostles time though by the Gospel the distinction of meats were taken away made conscience of eating such meats as by the Law were prohibited and thought that they did please God therein But that the observation of that distinction of meats could not establish a mans heart the Apostle here affirmeth they could not do it under the Law nor under the Gospel Not under the Law because they were
acts of his humane nature Yet there are two exceptions in this case 1. Extraordinary matters 2. Temporary Extraordinary things done by Christ and not imitable are such as these 1. His fasting fourty daies Mat. 4. 2. Indeed Moses Exod. 24. 18. and 〈◊〉 1 King 19. 8. did as much but it was by an extraordinary assistance which cannot be imitated in ordinary cases 2. Christs walking on the water Matth. 14. 25. which when Peter attempted to do he began to sink only by Christs extraordinary assistance he did the like Matth. 14. 30 31. 3. Praying all night Luk. 6. 12. though Christ called upon his Disciples in that case to pray with him yet they could not but slept Mat. 26. 40 c. 2. Temporary matters were such as belonged to the time wherein he lived as his being Circumcised celebrating the Passeover observing sundry Feasts and other Rites of the Law To these may be added occasionall matters as celebrating the Lords Supper at night in a private chamber among men only with unleavened bread and sitting as at the Passeover So his sitting while he preached Luk. 4. 20. his preaching out of a ship Luk. 5. 3. and on a mount Matth. 5. 1. These being occasioned by present circumstances do not binde us to imitate him therein but upon like occasions Quest. Wherein then is Christ to be imitated Answ. In these three cases 1. In such generall morall duties as belong to all persons at all times Such as belong to all persons are not extraordinary Such as belong to all times are not temporary 2. In such particular duties as belong to the like calling 3. In such as have the like reason and occasion for doing them 1. Generall morall duties expressed in Scripture to be done by Christ for our imitation are these 1. Meekness Matth. 11. 29. 2. Humility Matth. 11. 29. 3. Love Eph. 5. 2. 4. Forgiving wrongs Col. 3. 13. 5. Compassion Luke 10. 37. 6. Patience Heb. 12. 2. 7. Contempt of the world Hâ—…b 12. 2. 2. Particular duties which Christ did by vertue of his place and calling were such as these 1. As a Son he was subject to his parents Luke 2. 51. 2. As a Minister he was diligent Luke 8. 1. He was also faithfull Heb. 3. 2. Ioh. 7. 16. 3. As an husband of his Church he was loving to her Eph. 5. 25. 3. Things which Christ did upon common equity and may be done upon like reason and occasions were these 1. Preferring mercy before sacrifice Matth. 12. 12. 2. Avoiding danger Luk. 8. 59. 3. Refreshing himself when he was weary thirsty hungry sleepy c. Ioh. 4. â—… c. Mat. 8. 24. This sheweth how requisite it is that we acquaint our selves with the life of Christ and that for this end to be like him Herein lieth the difference betwixt sound and formall Christians All may be acquainted with the story of Christ and be able to discourse thereof but they are the sound Christians who lay it as a pattern before them Such vertues as became the Head must needs become the members They are unworthy such an Head who preferre honour riches pleasures gay apparell or any thing else before the vertues of their Heads Among other motives meditate on these to imitate Christ. 1. The excellency of the Guide 2. The perfection of the Pattern 3. The blessed issue that will follow thereupon If we be here like to our head in grace we shall be hereafter like to him in glory §. 133. Of going out of the Camp OUr Apostle giveth this particular instance wherein he would have us to imitate Christ Let us go forth unto him without the Camp This phrase Let us go forth is the interpretation of one Greek word but a compound even the same that is translated came out Chap. 3. v. 16. § 163. A double Preposition is here used as was there and implieth a like emphasis namely that we readily and throughly do what is here required The word translated Camp is the same that was used v. 11. § 127. But here it is used in another sense For Camp is here metaphorically put for the world and that in two especiall respects 1. The world is as a place of tents which were of no stability nor of long continuance 1 Cor. 7. 31. 1 Ioh. 2. 17. 2. The world is as a Camp of enemies to Saints especially Iames 4. 4. 1 Ioh. 3. 13. The world in generall compriseth under it all creatures whether places persons or other things In this sense the world is said to be made by Christ Joh. 1. 10. For all things were created by him that are in heaven and that are on earth visible and invisible Col. 1. 16. And to shew that the heavens are comprised under the world as well as the earth the plurall number is used thus He made the worlds Heb. 1. 3. and the worlds were framed c. Heb. 11. 3. In this respect the world is divided into two parts One is called this world John 12. 31. and this present world 2 Tim. 4. 10. The other is called that world Luke 20. 35. and the world to come Heb. 6. 5. This world is here below That world is above Both these by way of distinction are mentioned together thus Neither in this world nor in the world to come Mat. 12. 32. and thus Not only in this world but also in that which is to come Eph. 1. 21. It is this present world that is here meant by this metaphor of a Camp and by a Metonymy the honours promotions profits pleasures and other like allurements which are in this world These are styled the things of this world and comprised under these three titles The lust of the flesh the lust of the eyes and the pride of life 1 John 2. 15 16. that is concupiscense covetousnesse and ambition To go then out of the Camp as here intended hath respect to the minde more then to the body and to the inward affections rather then to the outward actions though these be not altogether excluded To go out of the Camp is to withdraw our minde heart and affections from the world so as not to love it 1 Joh. 2. 15. not to be conformed to it but rather transformed Rom. 12. 2. Thus the duty required doth not so much respect the place where we live as the grace of the heart As they are said to have their conversation in heaven Phil. 3. 20. whose heart and affection is on heavenly things so they are said to go out of the world whose hearts and affection are alienated from the world The grace here intended is commonly called contempt of the world whereby a mans heart is so taken off from the world as no alluâ—…ements thereof under the pretence of honour profit or delight nor any terrours thereof under the pretence of the loss of goods good name liberty or life it self can put one on to do that
carried themselves We must use this world only for necessities sake making use of such things as in it are needfull for us not placing our happinesse therein The number and person in which this Verb we have is observable These seem to restrain this condition to such as the Apostle was and they to whom he wrote as if Saints and Beleevers were the only persons that have here no continuing City The truth is that no men at all whether in the Church or out of the Church whether Beleevers or Infidels have a continuing City here yet is this in speciall appropriated to Beleevers in two especiall respects One in regard of the worlds dealing with them The other in regard of their esteem of the world 1. The world doth what he can to drive Beleevers from place to place to unsettle their abode and to make them weary of the world 2. Beleevers use the world as an uncertain unstable estate They knowing that there remaineth a rest for the people of God namely in another world study to enter into that rest Heb. 4. 9 11. Hereby a worldling and a Believer may be differenced The worldling in his imagination hath here a City a place whereon he setteth his heart and setleth his abode The Beleever hath here no continuing City §. 139. Of seeking a City to come OF the forementioned instability of this world Beleevers make this use to seek that which is stable This particle of opposition BUT intendeth such an inference or use The Verb translated seek is a compound The simple signifieth to seek and that with earnestnesse It is used to expresse our earnest prayer to God Matth. 7. 7. This compound carrieth an emphasis and implieth a seeking with a desire to obtain and is thereupon translated to desire Phil. 4. 17. It is used to set forth the Gentiles seeking after the things of this world Matth. 6. 32. which is with great desire to obtain them It is also used of Herods seeking for Peter when he was delivered out of prison Acts 12. 19. which was with such a desire to 〈◊〉 him as he commanded the Keepers of the prison to be put to death because he found him not Finally It is used in such a sense as here namely of the Patriarchs seeking a Country to come Heb. 11. 14. So as the things above are with such diligence to be sought as we may at length enjoy them We must labour to enter into the rest to come See Chap. 4. v. 11. § 63 64. The opposition betwixt the former part of the verse and this plainly proveth that there is a stable estate Our English expresseth it under this particle ONE and it is implied under a relative particle in the Greek as if he had said Though there be no stable estate here yet there is one in the world to come This stable estate is thus described A City which hath foundations Heb. 11. 10. It is so stable as it cannot be moved Heb. 12. 28. It fadeth not away 1 Pet. 1 4. Nor moth nor rust can corrupt nor thief stâ—…al the treasures that are there Matth. 6. 20. 1. That City is the place of Gods own aboad Matth. 6. 9. Psal. 123. 1. 2. It is the place and state prepared for the unalterable condition of Saints and in these respects stable 1. Though the children of this world may seem about the things of this world to be wiser in their generation then the children of light Luke 16. 8. yet herein their egregious folly appeareth that they so dote upon this world where there is no stable estate as they clean lose that stable estate which is to come like those Israelites who upon some hardnesse in the wildernesse would return into Egypt and so neglect Canaan Num. 14. 4. Men here in this world can preferre perpetuall inheritances before uncertain tenures Yet the most sure inheritances that men can 〈◊〉 are uncertain 2. This demonstrateth the wisdom of such as being inlightned by Gods Word and guided by his Spirit have learned to discern betwixt the Camps in this world and Cities in the world to come and answerably preferre these before them The world many times wondreth at their choice but it is because they are blinde and cannot rightly judge betwixt things that differ they who have their eyes rightly enlightned will say Surely this is a wise and understanding people Deut. 4. 6. 3. This may stay us against the uncertainty of all things here below against losses casualties yea and death it self because we have in heaven a better and an enduring substance Heb. 10. 34. This stable estate is here said to come for it is not here enjoyed but prepared and reserved for us In this respect this Apostle said there remaineth a rest See Chap. 4. v. 9 § 56. They have the right to this City to come who have no City in this world for the same person is used in both parts of the Text namely the first person plurall WE We have no City but we seek one to come They who account this world to be a City will not seek a City to come which sheweth that they have no right thereunto but the seeking of believers giveth evidence of that right which God hath given them unto that which they seek For it is the Spirit of God which worketh in them a minde to seek Hereby men may know their right to that City that is to come §. 140. Of the Resolution of Heb. 13. v. 13 14. 13. Let us go forth therefore unto him without the Camp bearing his reproach 14. For here have we no continuing City but we seek one to come THese two verses set out the contempt of the world This point is 1. Propounded v. 13. 2. Confirmed v. 14. In propounding the point is set down 1. An inference upon that which went before in this word therefore 2. The substance Herein is to be considered 1. The manner of propounding the point and that by way of exhortation Let us go forth 2. The matter whereof it consisteth Hereof are two parts 1. A duty to be done 2. A burthen to be born In the duty is expressed 1. An act go forth 2. The object of that act which is of two kindes 1. From what we must go without the Camp 2. To what we must go unto him In setting out the burden is set down 1. The kinde thereof reproach amplified in the subject thereof in this relative His that is Christ. 2. An act on our parts bearing The proof is taken from the difference betwixt this world and the world to come The main difference is about stability which is denied to this world but asserted to the world to come The deniall is brought in as a reason of the foresaid duty as appears by this word for It is set forth 1. By a metaphor no City 2. By the place Here. 3. By the persons to whom in speciall it is
merit thereby a reward of God is so far from well-pleasing God as it makes it most abominable in his sight The ground of their gross errour resteth upon a phrase of the Vulgar Latine which is incongruous and barbarous The Rhemists thus translate it word for word God is premerited Hence they inferre that good works are meritorious As the phrase both in Latine and also in English is such as no true and skilfull Grammarian would use so their observation thereupon is such as no sound and Orthodox Divine would raise Against this arrogant position of merit See The whole Armour of God Treat 2. Part. 4. on Eph. 6. 14. § 7. §. 147. Of the Resolution and Observations out of Heb. 13. v. 15 16. 15. By him therefore let us offer the sacrifice of praise to God continually that is the fruit of our lips giving thanks to his Name 16. But to do good and to communicate forget not for with such sacrifices God is well-pleased THese two verses declare Evangelicall sacrifices Thereabout observe 1. The inference in this word of reference Therefore 2. The substance which setteth out 1. Duties to be performed 2. A motive to enforce the same The duties are of two sorts One respecteth God v. 15. The other respecteth man v. 16. That which respecteth God is 1 Propounded 2. Expounded In propounding the duty six points are expresly set down 1. The kinde of duty Sacrifice of praise 2. The act or performance of it Offer 3. The persons who are to perform it all sorts of Christians Let us 4. The object or person to whom it is to be performed To God 5. The Mediator by whom it is to be tendred Christ By Him 6. The time how long Continually The exposition is 1. Generally hinted in this phrase that is 2. Particularly expressed And that 1. Metaphorically in this phrase Calves of our lips 2. Plainly Wherein we have 1. The act enjoyned Giving thanks 2. The object To his Name In setting down the duty which respecteth men we may observe 1. The connection of this duty with the former by this particle But. 2. The description of the duty it self Wherein we have 1. A caution forget not 2. A distinction of the duty in two phrases 1. Do good 2. Communicate The motive is implied in this causall particle FOR and expressed in the words following Wherein is set down 1. The kinde of motive God is well-pleased 2. The object thereof with such Sacrifices Doctrines I. Use must be made of Christ. That is Christ must be so used as he undertaketh for us He undertaketh to be an Altar Therefore we must offer on him II. Saints are Priests These are they to whom this duty of a Priest is enjoyned Let us offer III. There are spirituall sacrifices These words sacrifice v. 15. and sacrifices v. 16. are spiritually to be taken IV. Praise is a speciall Evangelicall sacrifice It is here so set down in the first place Sacrifice of praise V. God is the proper object of praise It must be offered to God VI. Praise is to be given to God through the mediation of Christ. This phrase by Him hath reference to Christ. VII Praise is a duty to be performed continually So much is here plainly expressed Of all these seven Observations See § 142. VIII An instructers minde is fully to be expressed This phrase that is intendeth as much IX Praising of God must be published They must be the fruit of our lips See § 143. X. Confessing God is a giving thanks The expression of the Greek word which signifieth to confess by giving thanks intends as much See § 144. XI Thanks must be given to God as known by name This expression of the object of thanksgiving to his Name implies thus much See § 144. XII One duty must not cause another to be neglected This is gathered from this particle But. See § 145. XIII Men are backward to works of charity This made the Apostle say forget not See § 145. XIV Charity is a good work It is here styled to do good See § 145. XV. What we have we must communicate to others This other phrase to communicate intends as much See § 145. XVI God is will-pleased with what he requireth This is a generall intended under this phrase God is well-pleased See § 146. XVII Praise and charity in speciall please God These are the particulars which are here said to please God See § 146. XVIII All manner of Christian duties please God This particle of reference such implieth other-like duties besides those which are named See § 146. XIX We must aim at pleasing God This is the main scope of inducing this reason implied under this causall particle for See § 146. §. 148. Of Obedience and Subjection to spiritual Guides Verse 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give account that they may do it with joy and not with grief for that is unprofitable for you THE Apostle here returneth to the duty of people towards their spirituall Guides Somewhat he spake thereof beâ—…ore v. 7th but that was in reference to such Guides as were departed The Guides which here he speaketh of were such as were then living among them Fitly he puts the duties to these Guides in the last place because they might further instruct them in other points which were not set down in this Epistle This Epistle is a very large one and the duties which we owe to God and man are very many Therefore the Apostle having set down such as he thought most meet to be set down in an Epistle for others refers them to their living Guides to be further instructed by them as occasion should serve and thereupon adviseth them to obey such The word translated Them that have the rule over you is the very same that was used vers 7. § 96. The points there noted thereabouts may here be applied The Verb translated Obey properly signifieth to be perswaded of a thing Rom. 8. 38. This may have reference either to the Minde or to the Will of man He that is perswaded in his minde believes the truth of it Act. 17. 4. He that is perswaded in his Will obeys it Act. 5. 36. It implieth such obedience as ariseth from a mans being perswaded of the truth equity and goodnesse of the thing for a man in his will yieldeth to that which to him seemeth good The other word translated Submit your selves is a Compound The simple Verb signifieth to yield or give place as Gal. 2. 5. The Preposition with which it is compounded signifieth under This Compound implieth such a subjection as an inferiour who counts himself under another yields to him who is over him This word is here only used in the New Testament It being added to the other may imply the manner of obedience which is a reverend and due
with God Heb. 10. 22. 2. Which beareth witnesse to his conformity in the whole man to the holy will of God In all manner of duties to God and man Acts 24. 16. particularly and especially in those duties which belong to his particular calling whereof he is to give an especial account Matth. 25. 21. This is it that will especially move people every way to respect their Minister both to obey them and also to pray for them 3. That which worketh peace and quiet in the soul Rom. 5. 1. 2 Cor. 1. 12. This is that good conscience which is here meant and which Ministers and others must give all diligence to get This good Conscience is here amplified by the extent thereof in this phrase In all things This is so set as it may have reference either to the former or latter clause Our English referreth it to the former by placing a comma after it thus A good conscience in all things Many Greek Copies if not most of them refer the phrase to the later clause placing the comma before that phrase thus In all things willing to live honestly The sense will remain the same whether way so ever we read it For according to the former reading it plainly sheweth That a good Conscience extends it self to all manner of duty According to the latter reading it sheweth That he that is carefull of every duty hath a good Conscience The Greek word is so indefinite as it may be also referred to times and places as if he had said At all times in all places Of the extent of a mans obedience to all things See Ch. 8. v. 5. § 16. See also The whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. Of Faith § 57. §. 156. Of Willingnesse to do good THat that which is intended under a good Conscience might not seem to be an impossible task to our weak flesh the Apostle thus explaineth the point Willing to live honestly This word willing is in general the proper meaning of the Greek word Mat. 1. 19. yet it doth also imply under it a desire of a thing and our Translators do turn the Participle thus desirous Luke 23. 8. 2 Cor. 11. 32. Yea further it implieth such an extent of will and desire as putteth one on to endeavour the best he can to accomplish the same That therefore which the Apostle doth here intend under this word willing he thus expresseth in his Apology before Felix Herein do I exercise my self to have alwayes a conscience void of offence Acts 24. 16. Willingnesse in this extent is the highest perfection that in this world we can attain unto For no man can exactly and fully conform himself in all things to Gods will while here he lives We all fail in the best things we undertake God therefore accepts the will for the deed If there be first a willing minde it is accepted according to that a man hath and not according to that he hath not The holy Ghost doth therefore expresse the deed under the desire of doing it as in this phrase Who desire to fear thy Name Nehem. 1. 11. and in this The desire of our soul is to thy Name Isa. 26. 8. God is a very indulgent Father and well knoweth the weaknesse of his children and their disability to accomplish their duty to the full If therefore he observe them willing to do what is required and earnestly desirous thereof and withall faithfully and diligently to endeavour to do what they can he accepteth the same as if it were perfectly done How should this put us on to put out our best endeavour Hereof see Ch. 4. v. 11. § 63 64. §. 157. Of living honestly THat which the Apostle professeth himself and others to be willing unto is thus expressed to live honestly The word translated to live is a Compound whereof see vers 7. § 108. It is usually put for ordering a mans conversation and thus translated We have had our conversation 2 Cor. 1. 12. Ephes. 2. 3. and thus Passe the time 1 Pet. 1. 17. This English word to live is oft used in the same sense namely for ordering a mans conversation In this sense it is said They live in â—…rrour 2 Pet. 2. 18. It implieth a due respect to the whole course of a mans life and that in all manner of duties towards God or man Act. 24. 16. This Adverb translated honestly is a very comprehensive word It properly signifieth well and is so for the most part translated Where it is said of Christ That he did all things well this word is used Mark 7. 37. This hath respect to the manner of doing good things So as he intendeth that their whole course of life was rightly and duly ordered Of the right manner of doing duty See Chap. 8. v. 5. § 17. By this due manner of ordering their conversation he giveth proof that they had a good conscience So as a mans outward conversation is an evidence of his inward good conscience It doth give a visible evidence to others and also doth the more assure persons themselves of the integrity of their conscience See more hereof in The Saints Sacrifice on Psal. 116. 9. § 59. .158 Of praying more and more fervently Verse 19. But I beseech you rather to do this that I may be restored to you the sooner THe foresaid general motion of praying for their Ministers the Apostle doth here in particular make for himself that they would pray for him in special This is evident by the reason following which concerned himself alone thus expressed That I may be restored In ordering this motion he doth as it were cast himself at their feet and useth a word of great humility and great fervency I beseech Of the composition and divers acception of this word See Heb. 3. v. 13 § 143. This Conjunction BUT carrieth here such an emphasis as it did vers 16. § 145. It appears hereby that he believed the prayers of the Church to be very prevalent with God which moved him thus earnestly to crave them This earnest desire in this case is thus more fully expressed Now I beseech you Brethren for the Lord Iesus Christs sake and for the love of the Spirit that ye strive together with me in your prayers to God for me Rom. 15. 30. What could have been more said then is here said to move the bowels of any to grant a request This should move every Congregation to be earnest with God in prayer for their Minister He further thus presseth it The rather to do this The Greek word translated the rather is very emphatical Of the Emphasis hereof See Chap. 2. v. 1. § 5. It sheweth that there may be occasions of enlarging the heart in prayer and of performing the duty more carefully and more fervently at sometimes then at others It is noted of Christ himself that in his Agony he prayed once
and twice and thrice Matth. 26. 39 42 44. Yea that he prayed more earnestly Luke 22. 44. And it is noted concerning Peter That prayer was made without ceasing of the Church unto God for him Act. 12. 5. This is further evident by long continuance in prayer as Christ continued all night therein Luk. 6. 12. And by joyning fasting with prayer Act. 13. 3. They who content themselves with set forms of prayers never varying their course do not take that notice of the different occasions of prayer which they should nor yet of the power and efficacy of prayer and how it may like pouder by adding more store be much more prevalent §. 159. Of restraining and restoring Ministers THe particular reason which the Apostle renders of his earnest desire of their more then ordinary prayers for him was his restraint at that time implied under this phrase That I may be restored The word translated restored is a double Compound The simple Verb signifieth to set The single Compound to constitute or settle Hereof see Chap. 5. vers 1. § 3. This double Compound signifieth a restoring of a thing or person from a restraint It is used of Christs restoring a withered hand Mark 3. 5. And of restâ—…ring his Kingdom Act. 1. 6. Hereby it appeareth that the Apostle was not at this time restrained from them either by imprisonment or some other way He was in prisons frequent 2 Cor. 11. 23. Here is implied that the best of Ministers may be restrained and kept from their people If extraordinary Prophets such as Micaiah was 1 Kin. 22. 27. and Ieremiah Jer. 38. 6. And the Apostles Act. 5. 18. be proofs hereof proofs are not wanting This is so both by Gods wise permission and also by the malice of Satan and his instruments who cannot endure the light of their Ministry but seek to hinder the shining of it forth by restraining their persons The foresaid restoring is amplified by their desire of the speedinesse thereof in this word the sooner The Greek word is used sometimes positively and translated shortly v. 23. and quickly John 13. 27. And sometimes comparatively as here Ioh. 20. 4. There is a proper positive of the word and that in sundry terminations as Luk. 18. 8. Mat. 5. 25. Luk. 14. 21. This circumstance of the time is used to shew that people ought to be desirous of enjoying the presence of their Ministers as much as may be and thereupon if by any occasion they be kept from them to desire a restoring of them as soon as may be This reason is thus pressed by the Apostle That I may come unto you with joy and may with you be refreshed Rom. 15. 32. A speedy restoring of Ministers when they are restrained is to be desired by people both in regard of their Ministers and also in regard of themselves 1. Restraint of liberty is one kinde of those crosses which for the present seem not to be joyous but grievous Heb. 12. 11. And in this respect a speedy release is to be desired in behalf of Ministers restrained 2. The presence of Ministers with people procureth abundance of blessing and that by their wholsom Instructions by their savoury Exhortations by their usefull Admonitions by their pithy Perswasions and by their sweet Consolations Hereupon people have just cause when their Ministers are absent to desire their speedy return Can it now be imagined that they who care not how long their Ministers be restrained from them or be otherwise absent from them do either tender their Ministers as they should or respect their own spiritual good as becometh them Surely such â—…avour not the things of the Spirit of God §. 160. Of the Resolution of Heb. 13. 17 18 19. 17. Obey them that have the rule over you and submit your selves for they watch for your souls as they that must give an account that they may do it with joy and not with grief for that is unprofitable for you 18. Pray for us for we trust we have a good conscience in all things willing to live honestly 19. But I beseech you the rather to do this that I may be restored to you the sooner IN these three verses special Duties of Ministers are declared The Duties are two One Obedience v. 17. The other Prayer v. 18 19. In setting down the former 1. He layeth down the Duty it self 2. He enforceth it with a Reason In laying down the Duty 1. He manifesteth the Persons to whom it is to be performed Them that have the rule over you 2. He expresseth the Duty in two phrases The first pointeth at the matter thereof Obey The other at the manner Submit you selves The Reason is taken from their Ministers faithfulnesse which is set out 1. By the matter thereof 2. By the manner of performing it The Matter is manifested 1. By their Act They watch 2. By the Subject of that Act For your souls The Manner is 1. Generally hinted in this particle of resemblance AS 2. Particularly expressed by having an eye upon their account This is 1. Propounded in this phrase They must give an account 2. Amplified by the manner of giving their account Which is set down two wayes 1. Affirmatively That they may do it with joy 2. Negatively And not with grief The Negative is aggravated by the Damage following thereupon For that is unprofitable for you The other Duty is Prayer This is 1. Desired vers 18. 2. Enforced vers 19. In the Desire there is 1. The thing desired 2. The reason why it is desired The thing desired is set out by the Act Pray and by the Object for us The reason is taken from their Ministers conscionable performing of their duties This is 1. Propounded 2. Proved In the Proposition there is 1. The Assertion of their conscionablenesse We have a good conscience 2. The Evidence of it we trust 3. The Extent of it In all things The proof is taken from their course of life in this word to live It is amplified 1. By the ground thereof in this word willing 2. By the manner of it in this word honestly The Enforcement of the foresaid duty of prayer is implied in this particle but and expressed in the words following Wherein are manifested 1. His Desire 2. The End thereof His desire is set out 1. Simply I beseech you 2. Relatively The rather to do this In setting down the end one thing is implied which is That he was restrained The other is expressed That he might be restored This is amplified 1. By the persons to whom To you 2. By the time the sooner §. 161. Of the Observations raised out of Heb. 13. 17 18 19. I. MInisters are rulers in Gods Church They are comprized under this phrase Them that have the rule over you See v. 7. § 96. II. Obedience is to be yielded unto Ministers People are here commanded to obey them See
had to the manner of doing duty 1. Examination 2. Humiliation 3. Abnegation 4. Exhortation 5. Direction 6. Consolation a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God directs how to worship him Of Gods manifold making known his mind See Chap. 1. v. 1. Sect. 11. Why God took Moses into the Mount Solitarinesse fit for communion with God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Noster ille Pontifex Beza Pareâ—…s Iunius * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod derivatur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unde vaâ—…ia tempora mutuatur f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. What a Mediator is â—… Whâ—… is there â—… Mediator â—… Who were at variance â—… Who is the Mediator 〈…〉 7. Who partake of that benefit 8. How long lasteth this office Their miserable plight who are without a Mediator Against other Mediators Vuigo dicitur qui divitem affectat thelo-dives qui sapientem thelo-sapiens c. Ergo hic thelo hnmilis dicitur i. volens-humilis affectans humilitatem Aug. Epist ad Paulin. Hypocrisis humilitatis Oecum-in loc The distinction of Mediator oâ—… redemption and intercession discussed Christs Mediation a ground of confidence Do all in the name of this Mediator 〈◊〉 to please him whâ—…m 〈◊〉 Mediator hath pacified How Christ is the Mediator of the Covenant Why Christ undertook to be a Mediator of the Covenant Chrisâ—…s love evidenced in his Mediation â—…aith supportâ—…d by Christs Mediation Why covenant to be kept with God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promises to Jewes and Christians differ not in substance Wherein lyeth the difference of promises a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by first covenant f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What faultless is h ' A. Wherein the first covenant was faulty a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impotency exempts not from blame a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why things to come are set down in the time present See Chap. 4. v. 3 Sect. 24. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See Chap. â—… v. 6. Sect. 72. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 House variously taken The name Israel The notation of the name Iacob b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 supplantavit Iâ—…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iacob c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calx d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deus g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principem se gerere 〈◊〉 â—…patum 〈◊〉 Prov. 8. 16. Est. 1. â—…2 Notation of Iudah g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…cit In Hiphil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 celebra vit Psal. 136. 1. Iâ—…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudah h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudeus i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Iudaeus l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudaâ—…e m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iudaizantes Se Iudâ—…os profitebantur Pray for the calling of the Jews a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a covenant is Two parts of a covenant Covenant humane Covenant divine The four causes of a covenant 1. The Efficient The procuring cause 2. The matteâ—… of a covenant 3 The form 4. The Ends of a covenant Gods glory the supreme end Mans happinesse a subordinate end Gods condescention to man in covenanting with him Gods covenant a prop to faith Gods Covenant shewes 1. What God expects of us 2. What we may expect from God 3. What priviledges belong to us 4 What is to be 〈◊〉 by us Two Covenants One of works The other of Grace What the Covenant of works is 1. The Author of it 2. The Ground thereof 3. With whom it was made 4. What was promised therein 5. What was required thereby 6. Mans ability to do what was requited â—… The Seals of it 8. The Ends thereof 9. The Extent of it Why it was proclaimed after mans fall How reward may stand with grace How reward is of debt The covenant of works instructeth 1. In the perfection of Gods will 2. In mans duty 3. In the misery of sinners 4. In the need of a Redeemer The Covenant of works gives matter of humiliation 1. For Adams sinne 2. For natural corruption 3. For actual sins 4. For effects of sinne The Covenant of works directs us 1. To acquaint our selves with it 2. To examine our selves by it The Covenant of works gives cause to prayse God 1. For our Surety 2. For freeing us from it Christian abnegation What the Covenant of Grace is Titles of the Covenant of Grace 2. The Authour 3. The procuring cause 4. The Mediator See chap. 1. verse 9. Sect. 118. 5. The time when 6. The occasion 7. The parties with whom 8. The good promised 9. The duties required 10. The ratification a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods special love to man Woe to them that reject the covenant of Grace b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Consolation from the covenant of grace Go boldly to God Oft eye the covenant Gratulation for the covenant of grace The covenant of grace ever since Adams fall New and old covenant 1. Wherein the new and old covenant agree 1. Error Temporall blessings only under the law 2. Error Two wayes to heaven 3. Error Limbus Patrum Bellarm. Tom. 1. de Christo. lib. 4. cap. 1. Et Tom. 2. de Purgat Lib. 2. cap. 6. 4. Error An unknown place of blâ—…sse Efficacy of Christs Sacrifice everlasting Infants baptisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Catholick Church in all ages Gods manisold wisdom Encrease of Gods goodnesse Saints under the new covenant advanced to greater glory a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duco b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 3. v. 16. Sect. 163. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terrâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gigno inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No kindnesse wins ungratious persons See Chap. 3. v. 8. Sect. 92. A time of deliverance a fit time for covenant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiâ—… Pagnin Vatabl