heard them Luke 10. 23 24. 3. The joy of Simeon when he saw his Saviour though then but an Infant and imbraced that blessed Babe in his arms doth manifest the same 4. We might add that the times of the Gospel were more excellent because the Angels came to School on Earth amongst Men to learn something that they had not known before This is implyed by these words of Paul And to let all men see what is the fellowship of the mystery which from the beginning of the World hath been hid in God who created all things by Jesus Christ. To the intent that Now unto Principalities and Powers in heavenly places might be known by the Church the manifold wisdom of God According to the eternal purpose which he purposed in Christ Jesus our Lord Eph. 3. 9 10 11. And by those of Peter 1 Pet. 1. 17. Which things the Angels desire to look into 5. Upon the exhibition of Christ and the revelation of the Gospel the rule of Faith was more fully clearly and distinctly declared as the former places do signify and the Holy Ghost was more plentifully powred down from Heaven So that the times of the Gospel were times of far greater perfection then the former had been 2. This better thing was provided by God who disposeth of all times and of all things to be done as knowing both what and when is most fit to be effected And as by his Wisdom he contrived this better thing so by his Will he determined it and when the time came by his Almighty Power he accomplished what he had provided This implieâ— that it was his Work and from his own free Will he made this provision without any thoughts of Man 3. He provided this better thing for us that is for Paul and the Hebrews and all such as lived under that excellent dispensation and enjoyed the light of the Gospel For they are the parties who had the benefit and the priviledg which the Elders and Ancient worthies expected but never received in their times § 40. They were not perfected without us this is the second Proposition which 1. Implies That they were perfected 2. Expresly affirms That they were not perfected without us 1. The former times were times of imperfection both in respect of the object of Faith which was Christ to come and also in respect of the revelation and proposal of the rule which was then more dark and implicite and therefore before Christ's exhibition and the clear light of the Gospel the Saints and Elders of Old could not be perfected What the imperfection of their Souls and Spirits separated was before the time of Christ's Ascention we know not so clearly and we are ignorant in part of that perfection which they then acquired But certainly besides that some of them were raised with Christ their condition was much bettered The knowledg of their Saviour was much increased and their joyes much advanced But that this perfection should be their deliverance out of the dark Limbus and upper part of Hell I cannot be perswaded I find no Scripture for it 2. Yet they were not perfected without us who live under the Gospel God so ordered it that as their Faith was not so perfect as ours so their estate should not be bettered till the glorious light of Heaven shined out upon us and them joyntly and upon us both together If they were not made perfect without us and they received not the promise and we did and they continued constant in Faith how much more are we who have received it bound to be constant and persevere § 41. Though we find many examples in Scripture proposed for imitation and several Duties pressed thereupon yet we find no place in this kind so full so large so particular as this of the Apostle wherein he singles out the prime and choisest Worthies of God which have lived in all Ages before Christ from the beginning of the World And it 's a kind of Induction which though not expresly yet implicitely reacheth almost a general For examples logically considered are but particular individuals which united together make up a Totum genericum which many say is nothing but species â—â—sima but we must not quarrel about words Morally and Theologically taken they do illustrate and make plain the matter whereof they are examples but as examples do not bind except the matter be found in some precept in force or of universal and perpetual obligation as this of Faith and perseverance in Faith is Yet this is observable in Scripture that God doth not only give us examples for imitation but commands us to follow them and they are added to the precepts to make the duty more evident more easy and more fit for encouragement Surely there was some special reason why the Authour should so inlarge in this topick of examples The reason seems to be the necessity of Faith in respect of Salvation which was such as that never any of the best of Saints could attain it or did attain it without this Virtue Besides as there was danger so there was great fear of Apostacy because of many temptations And it 's remarkable that he doth not instance in any Ceremonial Duty as of Sacrifice and such like nor in the works of the Law but in Faith yet a most lively and working Faith and he doth manifest that this was a fundamental virtue from the beginning As for his method it 's as clear as such a matter is capable of and the subject is handled with a great deal of artifice He 1. Describes Faith and makes that the basis and foundation of his following Discourse not only to let them know what the duty was he formerly exhorted unto but to give light to the Examples following 2. He signifies that it was an ancient and general vertue whereby the Elders became so famous 3. Because it was fit in producing so many Examples to observe some Order and so begin with one more ancient than the rest as with Abel who was the second Son of the first Man and lest it might be said that there were many Ages of the World before his time he informs us that the World had a beginning and that by Faith we believe it and therefore his first Example is one living in the beginning of the World and from him draws the Series or Catalogue down to latter times CHAP. XII Wherein the Exhortation to Perseverance is continued § 1. THE Analysis of this Chapter is easy for in the Exhortation continued we must observe 1. The Duty exhorted upto which is Perseverance 2. The Reasons and Motives whereupon it 's urged Which are 1. The former Examples 2. The Example of Christ. 3. The Nature of their Sufferings as they come from God 4. Divers ill Consequents if Apostacy and the Causes and Occasions thereof be not avoided 5. The Excellency of the Church under the Gospel above the Church under the Law 6. The Manner of revealing the Gospel 7.
spiritual Sacrifice unto God but by Christ as his High-Priest who offers them unto God John in a Vision sawin Heaven an Angel standing at the Altar having a golden Censer and there was given him much Incense that he should offer it with the Prayers of all Saints upon the golden Altar which was before the Throne Rev. 8. 3. This Angel is Christ our High-Priest who offers the Prayers of all his Saints perfumed with the Incense of his merits mhich makes them as offered by him so acceptable and so effectual This is the reason why we conclude our prayers in Christ's Name and desire that they may be heard for his sake 5. We must offer this Sacrifice continually not that we must be like the Euchitae which would do nothing but pray but that we must keep a constant Course and observe a certain order in worshipping God both in private and publick For God is continually beneficial unto us blessing and delivering his People every day and by new mercies giving new matter of praise and thanksgiving and there are some mercies so general and so beneficial that they should never be forgotten but remembred before God every day This is the same with that Exhortation of the Apostle To give thanks alwayes for all things unto God and the Father in the Name of Jesus Christ Eph. 5. 20. We read that the four Beasts which were the universal Church did not rest Day and Night saying Holy Holy Holy Lord God Almighty which was and is and is come Rev. 4. 8. For this is one continual Imployment of the universal Church militant to give Praise and Glory to God for ever The more lively apprehension we have of God's perfection and the more sensible of his love and mercy we shall be the more excellent and acceptable this Service will prove § 15. There is another Sacrifice to be offered which is the matter of another Exhortation Ver. 16. But to do good and to communicate forget not for with such Sacrifices God is well pleased VVHere we have 1. The Duty exhorted unto 2. The Motive 1. The Duty is Not to forget to do good and to communicate This hath some affinity with the former and is fitly subjoyned For 1. If God be beneficial to us and communicate his goodness then we must be benesicial unto our Neighbour especially his poor Saints and communicate of those Goods he hath given us for he hath not given us a greater measure of his Blessings either to hoard them up or spend them vainly and sinfully upon our selves to maintain our pride and pleasure We are but Stewards and only trusted with them and must give an account 2. There were Eucharistical Sacrifices under the Law wherein they must remember the Levit the Poor the Fatherless the Widow such as these are and God requires them in the Gospel 3. By doing good to others we manifest our praise and thankgiving offered to God to be real and sincere for I cannot think that any man can be truly thankful to God who is not merciful to his Brother The matter of this Duty is something of these worldly Goods which God hath given us are justly our own and which we may spare though never so little if but the poor Widow's mite for God requires our Charity according to our portion we must give willingly and plentifully The Objects of this our Charity are such as want and we are able to relieve and amongst others the poor Saints of Christ. This Duty must not be forgotten that is neglected but we must have a special care to exercise our Charity as God shall call for it Though we are not bound to relieve others by the Laws of Men yet we are deeply obliged unto it by the Laws of God and therefore we are not left at liberty to give or not give it 's an universal Duty and lies upon us and all Christians and upon them more then upon any other 2. The reason and motive is With such Sacrifices God is well pleased Where it 's implyed every work of Charity should be a Sacrifice and so given to Man as to be offered to God So it is when it 's done out of Faith in Christ love to God and in obedience to his Command In this respect Alms are part of God's Worship given and offered to God at the perception of the Sacrament of the Eucharist added unto their thanksgiving Therefore they were called Oblations and also were reckoned as works of Sanctification of the Christian Sabbath 1 Cor. 16. 1 2 c. This Sacrifice if offered aright is pleasing to God there are Sacrifices which God is not well pleased with for some he abhominates some he regards not but this he accepts and it 's very pleasing unto him For the benevolence and charity of the Philippians sent to Paul was an Odour of sweet smell a Sacrifice acceptable and well-pleasing to God Phil. 4. 18. Where we may observe 1. That it was a Sacrifice 2. It was acceptable and well-pleasing that is very much and highly accepted of God It 's called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministration of divine Service a part of the Liturgy and Service of God 2 Cor. 9. 12. Thatit is thus pleasing to God is evident because hecommands it commends it and that often and much promiseth to reward it with temporal and spiritual Blessings takes that which is given to the poor as lent unto himself and becomes Debtor to repay it Christ takes that done to himself which was done to his poor Saints and assures us that a Cup of cold water should not be forgotten and magnisies the Widow's mite cast into the Treasury And how willing and ready should we be to perform that Duty which God so much accepts § 16. The last Exhortation followeth Ver. 17. Obey them that have the Rule over you and submit uour 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 CHrist in the administration of his heavenly Kingdom and the ordering of men unto everlasting Life hath his Officers under him For though by his Spirit alone without the Ministry of Men or Angels he could save us yet he is pleased to make use of Min and by Man convert Man and bring him to everlasting Glory Therefore when he ascended up on high to take possession of his Kingdom he gave Gifts to Men and gave some Apostles some Prophets some Evangelists some Pastors and Teachers and all this for the building up of his Church In laying the foundation he used extraordinary in building upon the foundation ordinary Officers and this Text is concerning both the work of these Officers and the duty of the People subject unto them In that as being an Exhortation we have as in most of the rest 1. The Duty exhorted unto 2. The Reasons and Motives 1. The Duty is To obey them who have the Rule over us and
upon this mercy and power as having raised and advanced Christ first that by him thus raised and exalted he may first sanctify us fully and then give us everlasting Glory Therefore the Apostle saith That God out of his great mercy and love had quickned the believing Ephesians being formerly dead in Sins Trespasses together with Christ and raised them up together and set them in heavenly places in Christ Jesus Eph. 2. 4 5 6. Where we may observe 1. That he quickened Christ being dead raised him up and set him in heavenly places 2. That he quickened them being dead in Sins and Trespasses raised them up and set them in heavenly places together with Christ and by Christ. 3. That both these were done by the same mercy and power first exercised upon Christ and then upon them After the Adoration and Compellation follows the Petition wherein the principal thing desired is Sanctification and the power of Regeneration continued in them that so they might perform a constant and universal Obedienceâ— which was a means to attain the possession of eternal Glory Where we must observe 1. That the Apostle having requested their prayers formerly doth in these words being not requested but of his own accord pray for them 2. That having exhorted them to the performance of several Duties and the exercise of several Virtues knowing that without the sanctifying Grace of God they could not perform these Duties constantly to the end in these words he prayes for the continuance of God's sanctifying power to enable them to do that which they without it cannot do 3. That seeing the Duties exhorted unto were but few and there were many more he desires God to perfect them not only in these but in every good Work that so they might perform an universal Obedience These things first observed in the words we must consider 1. Their Duty which is to be perfect in every good Work to do God's Will and that which is well pleasing in his sight through Jesus Christ. 2. God's Power whereby they are enabled to do their Duty and the same sought for by prayer 1. The Duty 1. Hath for the Rule the Will of God 2. This Will is observed when we do every good Work 3. Every good work thus done according to the Will of God is well-pleasing unto God 1. By the Will of God is meant his legislative and commanding Will whereby he signifies unto man what is just and good and binds him to observe these his Laws 2. The Will of God being our binding Rule our Duty is to observe it and we observe it when we do every good Work The works of man are the actions and operations of Man as a rational Creature and subject to the Laws and Will of God These works may be good or bad and then they are good when they are conformable to the Will and Law of God and this goodness presupposeth knowledg of this Will and the right disposition and qualification of the heart For if the heart be not good the work which is qualified by the heart cannot be good But it 's not sufficient to do some but every good work For the Laws of God command all good works and require that every work of man be good This is universal Obedience for the Law binds in all things and at all times so that it gives no liberty to do evil or transgress at any time 3. Every good work as good is well pleasing to God through Jesus Christ because it 's agreeable to his Will for to please God so as to be accepted of God is a Consequent of the goodness of the work as it is the end whereat man must aim Yet it cannot please God but by Faith in Jesus Christ For without Faith it 's impossible to please God Though these word Jesus Christ may be referred also to the Prayer wherein they desire sanctifying power through him and for his sake 2. The sanctifying power desired of God is expressed in two words 1. Perfecting 2. Working 1. The work of God must perfect us before we can do any good the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Septuagint signifies to uphold stablish direct compose and make up a thing so as to set it in order and finish it that it may be fit for the end it was made Thus to compose and make up a man in this place is to sanctify him and give him a power to do every good work and this is a work of the regenerating Spirit of God abiding in us and renewing us more and more In this respect we are said to be God's workmanship created in Christ Jesus unto good Works Eph. 2. 10. Yet this is not here meant of the first Regeneration but of the continuance and increase of this sanctifying Grace to strengthen us more and more As preservation and providence is to Creation so this work of perfecting is to the first Regeneration and as we are at first created unto good Works so we are perfected in Christ. Another thing desired of God is working in us that which is well pleasing unto him this signifies that God doth not only give us Power but continually co-operate and work in us and with us without whose co-operation we can do nothing that will please him For it is he that works in us both the Will and the Deed of his good pleasure Phil. 2. 13. This prayer in effect is the same with that we read was made for the Colossians For the Apostle and Timothy did not cease to pray for them and desire that he might be filled with the knowledg of God's Will in all spiritual Wisdom and Understanding That ye might walk worthy of the Lord unto all pleasing being fritful in every good Work increasing in the knowledg of God Col. 1. 9 10. Where we have 1. The Will of God as here which is the rule of our Obedience 2. Being fruitful in every good Work which is the same with doing every good Work which is the observation of God's Will 3. They must walk worthy to all pleasing so here they must do that which is well pleasing in his sight not in the sight of Man And as here when we do every good work we please him so there we please him by being fruitful in every good work 4. As here they could not please God except God perfect them and work in them so there neither could the Colossians please God without spiritual Knowledg Wisdom and Understanding of God's Will for Knowledg spiritual Wisdom and Understanding are the same as appears Prov. 2. 6. Where we find the words of the Septuagâ—nt taken up by the Apostle 5. As there this Grace of wisdom and fulness of it was sught by prayer so this continuance of God's sanctifying Grace is prayed for here This prayer informs us 1. That in doing all our good works we depend upon God both for the power given at the first and continued unto us and also for the working
Spirits To be Ministers is 1. To be Servants in general 2. To be Officers and imployed either in sacred or civil Service therefore the word doth signify Priests or Magistrates Yet these are Ministers or Servants in the Court of Heaven under God the Supream Lord of all 3. They are sent forth for as they have their Office so they have their Imployment they are sent forth to Minister They do not go of their own head but have their work designed by God and receive both Direction and Command from him 4. The parties for whose good the Minister are the converted Believers who are designed Heirs of Salvation and eternal Glory For though they be God's Servants yet they serve for the good of his Children and this is their principal work and their happiness is the end of their Service 5. They are all and every one both Servants and also sent forth for this Service the greatest is not exempted This is the absolute consideration of the words The relative as they referr unto the scope of the Apostle is to prove that Christ is more excellent and they inferior to Christ. The force of the argument lyes chiefly in this 1. That they are Ministers and Servants 2. That all of them none excepted are such For all and every of them be Ministers not Lords and Kings then they are inferior to Christ. Nay they all and every one of them are subject to Christ as the Word from the Creation and after Christ as the word incarnate was set at the right hand of God they all were his Servants commanded and sent by him for the promoting of the Salvation of his redeemed ones believing on him So that they are not only Servants but his Servants this Doctrine informs us 1. Of the excellency of Christ advanced in our Nature above the Angels 2. Of the benefit of Believers they are Heirs of Salvation and the Angels the heavenly Spirits must take a special care of them 3. Of our Duty 1. To believe that we may be Heirs of Salvation and enjoy the guardance guidance and protection 2. To be humble Servants unto God to do good to others especially the Houshold of Faith seeing Angels though excellent are humble Servants to Christ for our good This principal matters in this Chapter are several The first is concerning the excellency of the Scriptures wherein God speaks by Prophets and by his own Son 2. The excellency of Christ in respect of the Prophets and the Angels 3. The Nature and Ministry of Angels The Use of this Doctrine follows in the beginning of the next Chapter CHAP. II. Ver. 1. § 1. THis Chapter is an Exhortation to the constant Profession of the Doctrine of the Gospel These words may be considered 1. In that Connexion with and dependence upon the former 2. In themselves The Connexion and Dependence is signified by the illative therefore which implys that the proposition in the first verse is a conclusion inferred from some premisses in the former Chapter wherein the Apostle had not only affirmed and proved that Christ was a Prophet more excellent then the former Prophets but the Angels And if he was so then it follows he must needs be heard and his Doctrine observed which is the substance of the first verse For seeing God speaks by the Prophets and more excellently by Christ therefore Prophets much more Christ are to be heard § 2. This is a Connexion The words themselves we must consider First As an Exhortation And secondly in the same 1. The duty exhorted unto 2. The reasons whereby the performance is urged An exhortation is reducible to a Rhetorick and proper to a deliberative Theme according to Aristotle and Tully ' whose Rules are not meerly Rhetorical but Political and are miscellaneous It presupposeth the party exhorted to know and remember the thing exhorted unto and a perswasion that it 's good especially honest and just The end of it is to move inslame and stir up the Will and Heart of the Auditor to performance This upon the by To proceed we have 1. The matter of the Exhortation or the Duty exhorted unto For the subject of divine Exhortations is some duty possible by the power of Grace to be performed Duty presupposeth a Command of God upon which follows an obligation to performance and a duty is nothing else and is a duty whether performed or not The duty is affirmative or negative So that in the words we have not only an exhortation but a dehortation too yet to speak properly they are but implyed For the Apostle signifies rather that the matter is a duty then exhorts unto it The affirmative is to give the more earnest heed to the things heard the negative not to let them slip yet the former must be done lest the latter which is a Sin should follow The matter of the duty is the things heard that is the Doctrine of Christ the great Prophet and his Apostles as made known and heard by them The act is attention earnest attention the more earnest attention because spoken by Christ more excellent then the Prophets then the Angels This attention is not only a diligent consideration of the things heard but a belief and constant profession joyned with practise and presupposeth the knowledg of them The negative which upon the neglect of the affirmative will follow is not to let them slip Thus it 's translated in our English but with divers Latine Interpreters it's to leak or flow out or aside And here Expositors compare the Soul unto a broken Cistern or torn-Vessel which will not keep any liquid substance powred into it In this sense to let slip seems to be nothing else then to forget But the Sytiack turns it so lest we fall off or from our profession The Septuagint use the Apostles word Prov. 3. 21. where the Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luz which signifies not only in that Language but in the Chaldee to depart go back decline from a thing Therefore here the sin we must take heed of is not only to forget the Doctrine of Christ but to fall from the Faith and Profession of it And the reason why they must be so careful is because there was great danger and many temptations which would prove the more effectuall against the careless and the negligent In a word the duty is upon most dillgent attention constantly to believe and profess the Doctrine of Christ and never to recede or fall from it Thus to do is our duty there is a necessity of precept God's Command binds us we ought and the reason is because the Doctrine we have heard is the Doctrine of Christ the Doctrine of God made Man And it was God's Command to hear him the great Prophet upon peril of total Destruction This duty is reducible to the first Commandment evangelically understood and not to hear believe profess the Doctrine of God Redeemer by Christ is a grievous sin there forbidden As the duty
in it self but as it is an object of that hope which is a divine vertue and this eternal Life which though it be not the only yet is the principal object of our Christian hope Sometimes it 's taken properly for the expectation of this glorious and great Reward of eternal felicity It presupposeth Faith whereby we certainly believe it possible to be had and enjoyed with a vehement desire and longing after it And though the distance between us and it be great yet we are patient and willing to stay God's leisure There is a vain and groundless hope which is irrational there is a rational and probable hope yet not so firm and certain there is a firm and certain hope and that is when we have assurance of the thing hoped for This assurance also may admit of degrees for it may be full or not full This full assurance is the second thing and it 's that which removes all doubts and fears and this it may do at sometimes and not at others it may be interrupted or continued to the end This place speaks of full assurance of hope to the end This assurance will not be had much less continued to the end by sloth by diligence it may And so we are in the third place come unto the Duty which is to use all means and that with diligence whereby we may attain this assurance and continue it full unto the end And here he implies that they had been formerly diligent and so diligent as to have attained this assurance yet here he tells them 1. That they must continue the same diligence to the end 2. That the same diligence zeal affection they had shewed formerly being continued would serve the turn Assurance or certainty is either of the thing or the person The latter presupposeth the former for there can be no certainty to the person of a thing which is not certain in it self This certainty is in respect of the person who is either God or Man Eternal life is certain in respect of God who is able to give it and hath decreed so to do And that it might be certain unto us and that before the time of possession he hath signified his purpose bound himself by promise and confirmed his promise by Oath so that on his part it 's fully and every way certain Yet because the promise requireth a qualification and a performance of duty in the person to whom the promise is made therefore before we can be certain we must not only perform the duty and have the qualification but we must certainly know that we have done that which the Promise requireth and are duly qualified And the more clear and full the knowledg is the more full the assurance of hope and if this full knowledg continue this full assurance continueth to the end which is no groundless presumption but a firm and well-grounded hope Yet this is so to be understood that so far as Man may neglect his Duty and abate in the Qualification so far this assurance may abate If man's diligence in performing the Duty continue to the end this full assurance will do so too For to them who by patient continuance in well-doing shall seek Glory Honour and Immortality God will render eternal life Rom. 2. 7. Yet this patient continuance in well-doing depends upon God's special assistance and support For it 's God that worketh in us the Will and the Deed of his good pleasure Phil. 2. 13. And this is the reason why we must work out our Salvation with fear and trembling The full assurance not only depends upon the merit and intercession of Christ the Decree Promise and Oath of God but also requireth the diligence of Man and the continual support of God God's support assistance and concurrence are alwayes ready yet so is not Man's diligence For the best and most confirmed Saints on Earth may sometimes be remisse and so have their failings whereupon follow desertions to their great discomfort Yet neither do their failings wholly annihilate Grace nor frustrate the final event but God sometimes in his wonderful wisdom by with-drawing his comforts awakens and quickens them to Duty and useth outward Afflictions as Chastisements to improve their inherent virtues and corrects them And in that he promiseth to be their Father he binds himself to Chastise them if need require Otherwise he should not take them as Sons but account them as Bastards and so utterly neglect them So that we may apply that of the Psalmist in this case If his Children for sake my Law and walk not in my Judgments If they break my Statutes and keep not my Commandments Then will I visit their Transgression with the Rod and their Iniquities with Stripes Nevertheless my loving kindness will I not utterly take from him nor suffer my faithfulness to fail Psal. 89. 30 31 32 33. So God's adopred Children may have their failings yet God will Chastise them that their Covenant may stand firm unto the end Yet let every one be diligent to the end and look for no comfort but upon performance of Duty For that God who is most merciful will be holy and just and he requires his Children should be so too Therefore let all those who have made so great a progress in Grace as to attain a full assurance of hope and a sight of their heavenly Canaan go on with all care and diligence for it 's a sad thing after that we are upon the borders of our heavenly Country to be turned back and wander in this Wilderness For Ver. 12. We must not be slothfull but followers of them who through Faith and Patience inherit the Promises § 14. THE Duty exhorted unto may be sufficiently understood by what hath been said already but that 's not sufficient it must be performed Yet who will go about it except it be reasonable And to manifest this is the next Work of the Apostle declaring the Reasons and Motives the first whereof is from Examples 1. Of many not named 2. Of Abraham in particular Examples do prove the Duty to be not onely possible but to have been actually performed and as such they do not bind though they may encourage but because the matter of them is something commanded they may and do oblige and not onely so but God commands us to imitate them and for that end makes them known and proposeth them yet in these patterns there is a special reason and motive superadded for as they by Faith and Patience obtained the Promises so shall we if we follow them The Persons intended are patterns for imitation in two things 1. The end whereat they aimed which was the attainment of the Promises 2. The means whereby they attained this end Faith Patience 1. They attained the Promises By Promises understand the things promised which were spiritual deliverances blessings and rewards and in one word Salvation yet temporal Mercies in reference to spiritual are not to be excluded For God
Name of that City was Zedec afterwards it was called Salem and then Jerusalem 2. That Melchizedec and Adonizedec was the common Name of the Kings of that place as Pharaoh was of the Kings of Egypt and Caesar of the Romane Emperours Whether this King was by descent a Canaanite or some other is not material to know yet Moses informs us that he was not onely a King but a Priest and such he might be and yet an Idolater But to take away that doubt it 's added that he was the Priest of the most High God This word Priest doth signify his Superiority and Authority in matters of Religion and he was a prime Minister and did officiate in things pertaining to God As a King he governed men as a Priest he worshipped God The word Cohen which signifies a Prince or a Priest is here determined to the signification of a Priest or publick Officer in sacred things Whereas it 's said that he was the Priest of the most High God it may be understood 1. That he was constituted and consecrated a Priest by God and so received his Power immediately from Heaven as he must needs do because he derived not his Power from any Predecessor and his Order vvas very high and so high that he was said for to be a lively Type of Jesus Christ the Son of God and the supream and eternal Priest of Heaven 2. That he did worship no Idols or petty Gods but the Supream Lord and Living God that made Heaven and Earth and taught his People so to do From these words Ver. 1. For this Melchizedec King of Salem and Priest of the Most High God VVEE may observe 1. That Religion was not so generally corrupted in those times but that there were some as well as Abraham and even in cursed Canaan as well as in other places who did worship the true God 2. That the Offices of King and Priest are not so inconsistent but that they may lawfully be assumed and exercised by one Person For Melchizedec though one single Person was invested both with Civil and Ecclesiastical Power And if one person be so qualified that he is able to discharge both places so far as he is bound there is no doubt to be made of the Union of both in one man and the Duties of both might be the more easily performed by one when the Power extended but to a Family or a little Territory as this of Salem was especially when onely the greater Services were to be done by him that was King and Priest who had the Superintendency and Command over the rest who both in matters of State and Religion were subservient unto him Yet when Israel was multiplied to a great Nation it pleased God to separate these two Powers and gave the one to one Tribe and the other to another And if this separation had not been made by God himself the opposition made by Corah Dathan and Abiram could not have bin so hainous a Sin And Christ himself though a King and Priest would not take upon him any Civil Jurisdiction neither did he give his Apostles any Power Civil for their Commission was to teach and baptize to build the Church and not the State neither would he have his Souldiers entangled with the Affairs of this life The Work of the Ministry was so great that there rather wanted more Labourers to be sent into that Harvest And for any man to take upon him more Power than he can well manage or a greater charge than he is able to discharge must needs be unlawful § 6. These were the Offices The Acts of his Priest-hood come next to be considered the first whereof was that he blessed Abraham For Ver. 1. Melchizedec met Abraham returning from the Slaughter of the Kings and blessed him In these words with those that follow we have the exercise of his Sacerdotal Power And in this Exercise three things 1. The Person upon whom he did exercise it 2. The Time when 3. The distinct Acts thereof 1. The Person was Abraham one of the most eminent and excellent men of the World the friend of God the Father of Israel of all Believers of Christ according to the Flesh who had received the great Promise and was a Priest and Prince himself and all this did argue the greatness and excellency of Melchizedec 2. The time was when he met him returning from the Slaughter of the Kings For 1. Abraham as we read in Gen. 14. had conquered and slain the Kings recovered the Captives and their Goods and taken a great Spoil 2. After this great and glorious Victory he was returning towards Mamre 3. In his return near to Salem Melchizedec met him with Provision of Bread and Wine to refresh him and his Army Then it was that he exercised his Sacerdotal Power 3. The first Act was he blessed him The words and form of this Benediction are these Blessed be Abraham of the most High God Possessour of Heaven and Earth This Blessing was not a meer expression of his desire for so any Inferiour may bless a Superiour but it was a sacerdotal powerful and authoritative Benediction yet in the Name of God as it was by Commission from God and therefore real and effectual upon the Subject Whether it was particular or general is not expressed Some as Mercerus think the words to be Indicative and so to be understood as though he had said Blessed is Abraham c. Others Let Abraham be blessed or The Lord bless Abraham as the Blessing of the Levitical Priests is delivered The Lord bless thee and keep thee c. Numb 6. 24. This Blessing is neither a Wish and desire nor properly a Prayer nor yet a meer Prediction A Prayer is directed unto God a Blessing unto Man the one seeks it from God by Petition the other pronounceth and declareth it by Warrant and Commission from God In the one the Priest doth represent Man in this other he represents God Here by the way we may observe That a Priest hath Power by vertue of his Office and God's Institution to bless So this Priest and the Levitical also and the Minister of the Gospel may and ought to do § 7. The second Act was the Tything of Abraham for so the next words twll us Ver. 2. To whom Abraham gave the tenth of all This is the first place of the Scriptures which speaks of Tythes or the Tenth of mens Goods paid unto God and received by his Priests and such as represent him in matters of Religion And here we may observe 1. Who paid them 2. To whom they were paid 3. Of what they were paid 1. Abraham the party blessed payes them and so they who receive spiritual Blessings and are made fit Subjects of God's Mercy in Christ must give and pay them 2. The party receiving them was Melchizedec who as a Priest blessing Abraham and not as King receivs them and to him they are paid So Christ appointed the
and of our Title to eternal Life and of our perseverance it might be though an high degree of Faith and separable from true and sincere Faith in many but the object of this full Assurance is the Word and Promise of God considered antecedently to the application of them to this or that particular Subject or our selves and to the conclusion we deduce from thence concerning our own particular estate And it 's necessarily required in every one who will draw near to God The confidence and reliance which is grounded upon God's Promise is not an assurance that God hath justified us already or that he will justify and save us absolutely but that he will justify save and reward those who by Repentance and Faith in Christ diligently seek him and by consequence that he will save us seeking him in that manner For the Promises of God include the Duty of Man and bind God only unto such as perform the Duty And he that comes to the Throne of Grace without a full assurance of Christ's Merit and God's Promise and the performance of it to them that do their Duty they come not aright their Worship is not acceptable their Prayers not effectual Therefore said the Apostle If any man lack Wisdom let him ask it of God c. But let him ask it in Faith nothing wavering c. For let not that man think that he shall receive any thing of God Jam. 1. 5 6 7. Where by a wavering man some understand not only a man not assured of the truth of God's Promises or doubting of them but one not resolved to perform the Conditions of the Covenant For any such unresolved man to think that he shall receive the mercies promised and prayed for is plain Presumption Therefore this full assurance is necessarily required in every person drawing nigh to God even then when he draws nigh and converseth with his God We must therefore draw near to God and pray every where lifting up holy hands without Wrath or Doubting 1 Tim. 2. 8. Doubting is as prejudicial to Prayer as Wrath or impure hands This is the qualisication of actual Worship 3. The qualification of the Party followeth which is the purification of the heart and body For 1. Our hearts must be sprinkled from an evil Conscience 2. Our Bodies washed with pure water and the Apostle seems to presuppose them thus qualified because Believers The expressions are taken out of the Books of Moses in which God prescribed a two-fold purification one by bood which we have spoken of another by water And no person legally impure might draw nigh to God to worship him in the Tabernacle or Temple before he was purified And by this was signified that no man guilty and conscious of sin is fit to draw nigh unto or to worship God before he be purged from Sin The Ethiopick Translation is not here so wording as many other Translations be but is a Paraphrase and gives the true sense thus Our hearts being purged and our selves purified from Sin The reason hereof is this God heareth not Sinners Joh. 9. 31 But for the more distinct explication of the words we must observe 1. Our Hearts 2. The sprinkling of our Hearts 3. The sprinkling of them from an evil Conscience 4. The purifying of our Bodies with pure water 1. By Hearts are meant the rational appetite and will as subject unto the power of God and bound by his Laws This Heart and Will is the principal efficient of our actual Sins and proper and primary subject of Unrighteousness If this be pure all is pure if this be polluted all that issues out of it is polluted For out of the heart proceed evil Thoughts Murders Adulteries c. Matth. 15. 19. 2. If this be unclean it must be sprinkled that is purged and cleansed for that 's the true meaning of the word For under the Law the blood of Bulls and Goats and the ashes of an Heifer were sprinkled upon the unclean and their Bodies being sprinkled with this Blood with these ashes were sanctified to the purifying of the Flesh so that the sanctified might be admitted into God's holy Tabernacle or Temple to Worship God with the rest of the People which were clean So under the Gospel such as are morally and spiritually unclean must be spiritually sprinkled and purged by the Blood of Christ which doth not only justify but sanctify the penitent Believer So that to have our hearts sprinkled is to have them justified and sanctified by the Blood of Christ. 3. The thing from which they must be cleansed is an evil Conscience which the Aethiopick Translatour interprets to be an evil Work or Sin For Evil here is Sin and an evil Conscience is the Sin whereof we are guilty and conscious For nothing doth spiritually and morally pollute us but Sin which makes us not only guilty and liable to punishment but also filthy and unfit for Communion with God 4. The Body must be washed with pure water Some understand the Body in proper sense as contra-distinct to the Heart and Soul and this water to be the water of Baptism which is sprinkled upon the Body and though not physicially yet sacramentally and mystically doth purge it and the Soul too from Sin This it 's said to do by virtue of the Institution by the merit of Christ's Blood and the power of the Spirit For Baptism is the washing of Renegeration by the renewing of the Holy Ghost Tiâ— 3. 5. Yet this purifying cannot be by washing away the filth of the Flesh but the answer of a good conscience towards God by the Resurrection of Christ 1 Pet. 3. 21. It 's true that not only the Soul but the Body are polluted with Sin and both by reason of Sin are liable to punishment and both must be cleansed by the sprinkling of Christ's Blood and the Sanctification of the Spirit and this is the principal sense of the words The thing to be observed is That 1. No man unconverted unregenerate not sanctified by the Holy Ghost is fit to draw nigh to God 2. The regenerate who are in the State of justification and sanctification if they contract new guilt must by Repentance Faith in Christ's Blood and Prayer for the Spirit to sanctify them first cleanse themselves before they come to God The Body is but once washed with water and that is in Baptism but as it 's taken here it must be often washed and cleansed by the renewing of out Repentance and Faith So that by Heart and Body is meant the whole man and by sprinkling and washing is understood justification and sanctification not only begun upon our first conversion but continued by our Repentance and Faith continued habitually and re-iterated and actually exercised especially upon our relapfes and contracting of new guilt and pollution David knew this qualification to be necessary and therefore said I will wash my hands in innocency so will I compass thine Altar Psal. 26 6. To
liveless and sonsless This is the deficiency of the Body from which the Metaphor is taken For the deficiency of the Soul in the profession of the Christian Faith is intended and signified by these words therefore is added the word mind that is lest you â—e â—â—ary and faint in your mind This implies that there is a divine spiritual or moral strength and fortitude of the mind whereby it 's enabled to endure Persecutions and Contradictions though many and long continued Yet as the Body so the Mind may be wearied faint yield ly under the burden and entertain thoughts of forsaking the Faith and at length forsake it indeed And this was the Devils design to tire and weary them out that so they might be willing to renounce Christianity the Profession whereof was so toublesom 2. The Remedy here mentioned whereby this sad Event might be prevented was to consider what Contradiction Christ suffered from Sinners and yet endured with Patience to the End This through the Sanctification of God's Spirit would refresh strengthen and revive them And here we must observe that some are of so poor a spirit as that they will yield before their Strength fail them some are lazy and love their Ease some are negligent and make no use of such Helps as God hath put in their power and this is a great Sin in any of us who profess the Faith of Christ and it tends to Apostacy For God requires whilst we have any strength to use it 3. Therefore they are exhorted to use the means and consider Christ's Patience and Constancy and following his Example not sink under a far leighter burden seeing he did not shrink under a far more heavy Temptation § 4. Besides the Example of Christ which they must consider there is another Reason Ver. 4. Ye have not yet resisted unto Blood striving against Sin THough this may seem to be another distinct Reason from the former yet it may be a Branch of the same For Christ had resisted to Blood which they had not done Yet there may be something more in the Text for not only Christ but also other Saints far inferiour to Christ had been faithful unto Death and had sealed their Profession with their Blood This was no more than Duty and God required it at their hands and to faint and fall off before that Period was agrievous Sin This therefore presupposeth that it was their Duty to resist unto Blood and to suffer far more than yet they had endured therefore they must go on In the words we have two Propositions 1. They did strive against Sin or they did suffer striving against Sin 2. In striving against Sin they had not yet resisted unto Blood 1. By Sin is not meant any kind of Sin but some one principal and far above the rest and its Apostacy called so Antonomastik 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s by way of Eminency It 's true that it 's a general Duty of all Christians to strive against all Sin for we are no sooner regenerate and have renounced the Devil and the World and bid desiance and proclaimed eternal Feud and Hostility but we are fearfully assaulted and after that time our Life is a continued Warfare hence the many fearful Conflicts between Flesh and Spirit within us The Events of this War are many and various but the final Issue is a total final eternal Victory The great Design of Satan in this Battle is to shake our Faith in pieces for then if that be done the Conquest is compleat Therefore said our Saviour to Peter Simon Simon Behold Satan hath desired to have you that he might sift you as Wheat But I have prayed for thee that thy Faith fail not Luk. 22. 31 32. And if Christ should not strengthen and support no Man could stand Therefore we should remember and consider what our condition is it 's a state of War and not of Peace and we are environed continually with potent vigilant and cruel Enemies which seek our temporal and eternal Ruine in this respect we must alwayes sight and strive with all our Power and stand continually upon our Watch pray for help and humbly depend upon our God and of all other things let us keep our Faith If that be safe all is safe and all other Sins pardonable but if that be lost all is lost and our case is desperate 2. Yet in this War they had not resisted to Blood By Blood is meant Death and a violent taking away of Life and though they had resisted stoutly and suffered much yet their lives were safe Reproaches and loss of Goods were grievous yet Life is very precious and the best thing we have in this World it 's far more than Goods and these temporal Estates and Man will do much and give much to save it In this respect Death is said to be so terrible as the greatest of all temporal Evils Upon this he urgeth this Duty of Perseverance in Resistance because their Life was due to Christ and whosoever will not lay it down for Christ's sake cannot be his Disciple For if any man saith Christ come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life also he cannot be my Disciple Seeing therefore their Duty was to do and suffer far more than yet they were put unto they should not faint under the loss when they were bound to beaâ— the greater burden And as this was their Duty so it 's ours and if we think it unreasonable to be put unto so hard Service to resist even unto Blood if God require it let us consider that Christ suffered cruel pains and laid down his Life for us that many of God's Saints did cheerfully suffer loss of all earthly Comforts and of life it self that if we lose our life which is but mortal and momentany we find a Life immortal glorious and for ever blessed that we resist and strive not for our temporal Estates Wives Children earthly Country but for our eternal Safety Peace and Happiness that our Sufferings though far greater than they are yet are but leight and for a moment but the Glory which will follow is exceeding and eternal and will make amends for all Lord encrease our Faith and strengthen our hearts in the hour of Temptation § 5. The next Argument is taken from the Nature of their Sufferings as they are Chastisements upon them from God as a Father chastning every Child according to his Wisdom for their Good and Happiness wherein they end for the end of them is Peace This Argument we find proposed first and then excellently polished It begins Ver. 5. And ye have forgotten the Exhortation which speaketh to you as to Children My Son despise not thou the chastening of the Lord nor faint when thou art rebuked ef him IN these words with those that follow unto Ver. 14 we may observe 1. Something presupposed 2. Something expressed 1. The thing presupposed is
a Text found in the Old Testament and here alledged and applyed to these Hebrews 2. In that which is expressed or expresly delivered we find three things 1. The manner how this Text is brought in and applied 2. The Text it self 3. The Apostle's Discourse upon the same 1. It 's brought in by way of Reprehension for they are charged with forgetfulness of an Exhortation of a Father to them as Children This informs us 1. That the words are an Exhortation 2. This Exhortation is directed unto them 3. It 's directed to them as Children 4. They had forgotten it 1. The words are an Exhortation To understand this we must consider both what an Exhortation is and also how these are an Exhortation An Exhortation in Scripture hath alwayes for Object some Duty commanded by God and is a stirring up of Man to the Performance of the Duty and that the Will may be more effectually moved the Performance is urged upon powerful Motives That they are an Exhortation may easily appear if we understand the general nature of all Exhortations and consider the Portion of Scripture whence these words are taken wherein we find the wise man pressing many and weighty Duties The word it self here used in the Greek doth sometimes signify a Consolation and such the Text is sometimes an Exhortation and such it may also be Yet in strict sense it is a Dehortation for it 's Negative despise not faint not and to despise the chastening of the Lord and faint under his Rebuke is an Evil a Sin which is forbidden in God's Law and here dehorted f om But yet as every Negative implies an Affirmative so doth every Dehortation an Exhortation to some Duty and the Duty here exhorted to is to take our Sufferings as Chastisements from God and to bear his Rebukes patiently 2. This Exhortation is directed to them for so it 's said The Exhortatien which speaketh unto you It 's true that the words are the words of God written by Solomm and seem to be directed more immediately to the People of God in his time yet this is a certain Rule that when a Duty is ordinary and general and of general Concernment and commanded in the Scriptures by God the universal Law-giver then it concerns all men so that no man can be exempted nay further if it be not only universal but also perpetual it binds all men of all timos And in this respect it may be said that what God speaks to one he speaks to all like that of our Saviour What I say to you I say to all Watch. Therefore we must understand this as spoken even to us as well as to others of former times This therefore would be our wisdom that when we read or hear of exhortations to duties of universal and perpetual Obligation to apply them to our selves and to make full account that God in them doth speak to us 3. It 's directed to them as Children This he infers from the word my Son where word Son though singular must be taken collectively so as to include the whole body and community of Sons both all joyntly and every one severally without exception This implies a special Relation such as is between Father and Children and also the love and authority of a Father and the Duty and Obligation of a Child Yet there are many kinds of Sons as natural adopted amongst men and also spiritual who are related unto God and such are here meant Such all should be but many are nor some are These are made by spiritual Regeneration and gracious Adoption and so soon as any shall sincerely believe in Christ they are justly Sons and so in this special manner related to God The matter of the Exhortation is such that it must be directed unto them and them alone 4. This they had forgotten It was their duty to have remembred it yet they did not For 1. It was forgotten this was a sin 2. They had forgotten it this was their sin and therefore so charged upon them by the Apostle actually to remember this expresly at all times was impossible neither was it required yet in time of Affliction when God's chastising and rebuking hand was upon them they should have thought upon it But it was not necessary to remember these very words but the thing contained in the words neither is the remembrance here required meerly speculative and an act only of the Understanding but it 's also practical For they must so remember the Duty as to do it memory without this is to no purpose This seems to imply that we are bound to understand the word of God in Scriptures necessary to Salvation and often to call to mind that which we do understand § 6. Thus the Text which we find Prov. 3. 11. is brought in and now the matter is to be considered wherein we have 1. The compellation 2. The exhortation it self 1. The compellation is sweet and comfortable for the person speaking and calling unto us is God as a Father the parties called unto are sinful men as children This implies a great condescension and a special love on God's part and a near relation and happy condition on mans part How low did the glorious and eternal Lord of Heaven and Earth descend to look upon respect and love poor mortal man dust and ashes who had defaced his Image imprinted upon him and was become his Enemy To redeem him with the precious Blood of his only begotten Son to call him regenerate him adopt him and make him Heir of an eternal Crown was matter of astonishment to Angels And how much is this silly and unworthy Creature honoured and how much is his estate advanced by this Relation How deeply is he engaged and obliged to eternal gratitude and obedience David might well admite and say Lord What is man that thou takest knowledg of him or the Son of man that thou makest account of him Psal. 144. 3. This compellation my Son is full of comfort and should be a mighty motive and incentive unto perseverance in the midst of greatest Sufferings 2. In the exhortation it self we may consider 1. The Duty exhorted unto 2. The Motive unto performance 1. The Duty is 1. Not to despise the Lord's chastening 2. Not to faint under his Rebuke In the first we may take notice 1. Of Chastisement and Rebuke 2. Of not despising not fainting 1. Chastisement and Rebuke are here taken for the same and signify their Sufferings from their unbelieving Brethren yet so that in the Book of the Proverbs they signify any Afflictions suffered by God People The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to restrain or correct by instruction admonition chiding threatning punishing So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to blame or reprove Both these are either verbal or real by words of the Mouth or violence of the Hand and here both may be meant and especially the latter The former word used in the Greek seems
he doth this not like our earthly Fathers in an arbitrary way but after a certain Rule of perfect Wisdom and that for our good that we may be more holy and reap the peaceable fruit of Righteousness let us endure it with Patience and patiently continue to the End § 12. After this Discourse the Exhortation to the main Duty is expressed and repeated in these words Ver. 12. Wherefore lift up the Hands which hang down and the feeble Knees Ver. 13. And make strait Paths for your feet lest that which is lame be turned out of the way but let it rather be heaeled THis Text might be considered as a Conclusion drawn from the former Discourse or inferred from the last words of Ver. 13. If from the former then take it in this manner If Suffering be God's Chastening issuing from Love ordered in Wisdom ending in our greater good then we must lift up the hands which hang down c. If from the latter then the Argument is drawn from the ill Consequence of our fainting Remissness we shall like that which is lame be turned out â—f the way In the words themselvs we have 1. A Duty 2. The Reason why it should be performed 1. The Duty is set forth in Metaphorical terms and the Similitudes seem to be taken 1. From Wrastlers 2. From such as run in a Race The former when once they begin to faint hang down their hands and cannot lift them up the latter when they are wearied become feeble in their knees cannot run strait on but turn or are turned out of the way These things are translated unto the Soul It implies that these Hebrews through neglect of their heavenly vertues and other means of Perseverance and Prayer unto God began to faint and lag in their heavenly Course They were wearied much and vexed with the Opposition of their unbelieving Brethren reproaching persecuting threatning them and spoiling them of their Goods and began to waver in their Profession They perhaps entertained thoughts of falling away and debated within themselvs whether they should continue or no and to doubt and be unresolved was a degree of Apostacy This was in them a Sin and though the words are an Exhortation yet they imply a Reproof The Duty exhorted unto was a Reformation of this deficiency by a more serious consideration of so many and rare Examples the nature of Sufferings they were Chastisements the glorious Reward of Perseverance the fearful Punishment of Apostacy And by this consideration with Prayer for strength they ought to encourage themselvs rouze up their drowzy Spirits gird up the Loyns of their minds and resolve to go on and finish their Race They must not through sloth love of Ease of their Estates of Liberty of their Lives now begin to turn back and so lose the benefit of their former Labours and Sufferings By this we understand our frailty and how ready we are to give back in the way to eternal Glory if God do desert us yet this is our Comfort that he will not deny to support us except we give him Cause by our negligence and grievous Sins 2. The Reason why we should often renew and raise up those Graces which are left in us is lest we prove lame and so be turned out of the way To be lame is to lose our spiritual strength and vigour of heavenly motion and this is our Sin because we diminish it by not using that Power which God hath given us And the Punishment of this Sin is to turn us out of the way and reject us for God may in this Case justly withdraw his sanctifying Power and condemn us as unworthy of that eternal glorious Reward to which he called us Yet this turning out may be considered either as a Punishment and Judgment from God or as a Sin of Man who willingly turns out of the way and makes himself guilty of Apostacy This Lameness may be cured for some times it is not a mortal and desperate Disease but such as by Discipline of the Church and Penitency of the Party may be healed Therefore it 's added But let it rather be healed This seems to point at Ecclesiastical Censures whereby Persons that begin to fall away are excommunicated and delivered up to Satan and so left in a desperate Case yet the Apostle doth advise that where there is any hope of Recovery the Church should endeavour to make them penitent and so to absolve and restore them upon Repentance and not leave them to perish Thus the ancient Church dealt with those who were called Lapsi And according to this sense to turn out of the way is to censure and excommunicate and to heal is to restore them made penitent § 13. Though Perseverance both in Faith and the Profession thereof be the principal Dâ—ty yet Faith cannot be without other vertues as Peace and Holiness therefore he adds Ver. 14. Follow peace with all men and holiness without which no man shall see God THe reason of this Exhortation to these two Duties of Peace and Holiness may be this 1. Because without these our Profession is but Hypocrisy 2. These beautify and grace Christian Religion much and demonstrate our sincerity 3. By these we so demean our selves that our very Adversaries can have no just occasion to persecute us 4. If we follow peace with all men we shall avoid many Troubles which unadvised Zelots busy-Bodies turbulent and quarrelsom Persons bring upon themselves other good Christians If we follow holiness we shall give no scandal unto others please God and prepare our selves for Heaven the vision and fruition beautifical which will be our full hapiness So that there was special reason for to add these Exhortations But to consider the words in themselves we find in them a two-fold Duty 1. Of peace with Men. 2. Of holiness towards God 1. We must follow peace with all men where we must consider 1. What peace is 2. The parties with whom we must have peace 3. The following of this peace 1. Peace in this place is not agreement with every one in opinion affection practise for many have false opinions corruptions in affections and their practise is ungodly But peace is a virtue whereby we live quietly It issues from the loving of our Neighbour as our selves It 's opposed to a turbulent disposition of the Soul and all those qualities motions passions which cause dissension It cannot be without humility meekness patience forbearance kindness It so orders all words and actions that they tend to preserve concord and it gives no just cause of offence to any It labours to make up Breaches and reconcile Differences It 's an excellent virtue and is hardly separable from any Duty of the second Table therefore some have thought that by Peace in this place is signified the observation of all the Duties of that part of the moral Law which prescribes the duty of man to man 2. The parties with whom we must have peace are all
Mother are born of the same incorruptible seed animated with the same Spirit of Christ and partakers of a divine Nature This spiritual consangunity is a principle of spiritual Love and this Divine Nature an object of a more ardent affection Though therefore we must love others truly and as our selves yet these if we be Christians we must love more then others And though we know no man's heart and reins yet such as appear and manifest themselves by their profession and practise to be Saints we must love as Brethren and though they be not such and we mistake yet our Love is acceptable to God This Love is not only a complacency in them and an esteem of their persons as having more of God in them then other men but we must effectually desire their good and happiness and when occasion serves really promote it It must be a real and a giving and a suffering love For as Christ laid down his Life for us so we must lay down our Lives for the Brethren And we must not love only in word and tongue but in deed and in truth 1 Joh. 3. 16 18. By vertue of this Love there is in us a secret Sympathy which will manifest it self by rejoycing with them that rejoyce and mourning with them that mourn Yet this spiritual Love and divine Affection is found in few and it 's not so fervent and effectual in us as it should be Self-love and love of the World do much abate it And as the Brethren love the Brethren so the World hates them and counts them their greatest Enemies This is the love we must love them but this love must remain and continue in them This doth presuppose that they formerly had loved them and that was evident enough for they had ministred unto the Saints and did minister Chap. 6. 10. and became Companions of such as were teproached Chap. 10. 34. And their Duty was that as they had begun so they should go on and love to the End Life and Love must end together whilest we live we must love the Brethren And the words are not onely Paul's Exhortation but God's Command and the same universal and binds us as well as them § 2. The second Duty is Hospitality Ver. 2. Be not forgetful to entertain Strangers for thereby some have entertained Angels unawares VVHere 1. The Duty is to entertain Strangers 2. The Motive is Because some have thereby been so happy as to entertain Angels unawares The Object of this Duty is Strangers the Duty it self is to entertain them the Cayeat is Not to forget so to do Strangers in this place may be either Christians or others both are an Object of Charity but especially the former We are Strangers when we are from home in another Place or Country where we have few Friends are not well known And being amongst Strangers where we have neither harbour nor other necessaries we must needs be in a miserable Condition and a proper Object of Hospitality Though this extends to others yet it 's principally understood of such as in these times were persecuted and scattered in strange Countries and being spoiled of their Goods were in great necessity not knowing sometimes where to have the next Lodging or Morsel of Bread These are principally meant and must be entertained To entertain them is freely to take them into our Houses and according to our ability supply their Wants for where should these receive Comfort or Relief but with Christian Brethren Some might pretend themselves to be such and that falsly and so abuse the Charity of well-meaning Christians yet there were several wayes whereby poor Christians and their sad Condition might be known And if they were once known we must not forget this Duty to forget is to neglect it not to forget is to perform it The Motive or Reason is this That by the performing of this Duty some have entertained Angels unawares The Persons who are here understood were Abraham and Lot both pious and righteous men of great Civility and Humanity and such as considered the Condition of Strangers as being Strangers themselves and dealt with them accordingly These received and entertained Angels who being sent by God did appear first to Abraham then to Lot Their business was to destroy Sodom Gomorrah and the Cities of the Plaines Yet in the Execution of this Judgment God remembred Abraham and Lot and according to his tender care of them gave these Angels a Charge and Instructions to preserve them They first came to Abraham in the appearance of men and of Strangers and as such he invites them and entertains them in the same manner they came to Sodom where they were invited and entertained under the same Notion yet they were truly and really Angels though conceived to be Men Therefore is it said they entertained them unawares that is though wittingly and willingly they received them as Men yet they knew them not at first to be Angels The force of this Reason to perswade Hospitality is 1. In respect of the Guests 2. Of the benefit they received by them 1. It was an Honour and a special Grace that the glorious blessed immortal Inhabitants of Heaven should enter their Houses and Tents accept of their Invitation and be so familiar with them 2. In respect of the benefit they received by them for first they came from Heaven to Abraham to let him know his Wife Sarah should bear him a Son and within a short time God would perform his Promise unto him This was a great Blessing much expected and desired of a long time and now determined assuredly to a certain Period within the present Year besides God acquainted him by these Angels with his Intention to destroy Sodom and yet upon his Intercession to save the Righteous in it and this Prayer may be conceived to be effectual for saving though not the City yet his Kinsman in it Lot also had the Honour and the Benefit too for by his blessed Guests he was saved not only from the cursed Sodomites but from the Flames that destroyed that City Yet it may be said What was this to these Hebrews or What is it to us It was a rare thing and not expected of these Saints and beloved Servants of God Yet it is much to us for by the receiving Strangers out of Faith in Christ and Love to God we may receive precious Saints and with them some blessed Angels which have a special Charge to keep and guard them in that condition and if a Cup of cold Water shall be rewarded how much more will so great a Work of Mercy be remembred Nay which is more by receiving them we receive Christ who will acknowledg this kindness as done to Him For in the day of final Judgment He will acknowledge before all Men all Angels and his heavenly Father that this Work of Mercy done to His was done to Him § 3. Yet there is another Work of Mercy which he exhorts them unto
in this manner Ver. 3. Remember them that are in Bonds ' as bound with them and them which suffer Adversity as being your selvs also in the Body IN this Exhortation we have as in the former 1. The Duty exhorted unto 2. The Reason why we should perform it In the Duty there be 1. Some Persons to be remembred 2. The Remembrance of them 1. The Persons are of two sorts and the Reasons applyed severally 1. There are Persons bound and here we must consider 1. Their Condition 2. The Cause 1. Their Condition in general is miserable in particular they are restrained of their Liberty which is a precious thing The misery of them that are bound may be greater or less according to the place of Imprisonment or their Usage or Absence from such as would relieve them or some other Accidents The Place may be a Dungeon or filthy and nasty or very grievous in respect of the wicked fellow-Prisoners Their Usage may be very bad because they may be denyed Food and other necessaries their friends not suffered to come to them or relieve them or they may be scourged and abused They may be so consined as that their Friends may be ignorant both of the Place where they are and also of their Condition 2. The Cause in this place may imply that they are Christians and God's Servants thus Paul and Silas and Peter and many other Disoiples were cast in Prison and that for the Profession or Preaching of the Gospel this was to suffer for Righteousness sake and for Christ's sake and in a good Cause This Imprisonment if just was a disgrace a securing of Malefactors not only to restrain them from mischief but to reserve them for Trial and Punishment and sometimes it was a Punishment in it self and was never intended for innocent but for criminous and guilty Persons These must be remembred and their Case and Cause considered that so they might be visited comforted encouraged relieved or released eased and delivered Thus to remember is an Act not only of the Understanding but the Will and also the Executive Power so that the word is taken both Metonymically and Synechdochically 2. They and so we must remember them as being bound or in Bonds This implies the Manner how they must and also a Reason why they must remember them We must love our Neighbour as our selves and this we cannot so well do except we make our selvs ohe with them and make their condition ours so as that we may do as we would be done unto In particular when we seriously suppose our selvs bound even then when we are free and at Liberty we are made far more sensible of their misery and are the more effectually moved to Compassion therefore some observe that Misericordia est miseria aliena in corde nostro For when the Misery of others is not only in our Memory but in our hearts we are affected with it sensible of it and moved to relieve and comfort them This is the manner of Remembrance The Reason implied is That seeing they are one Person with us and our Brethren if they be bound we are bound with them because one part of us is in Bonds and as we would be sensible of our misery and would use all means to release and relieve our selves so we should endeavour to help and deliver them They are part of our selves therefore we must remember them Again we are one with them so that we are in the same Condition with them so far that we are obnoxious to Bonds as well as they and we know not how soon it may be our Case and this should perswade us much to do our Duty For we being in Bonds will stand in need of the help of others and of them if they be set at Liberty when we are bound The second Duty is to remember those that are in Adversity This implies that there are many kinds of Afflictions besides Bonds for that is one kind of misery and that of Bonds is not alwayes single but joyned often with other Vexation and Adversities Therefore not only they that are in Bonds but others in other Adversities must be remembred and so relieved and comforted and we must use all our Power and Ability which God hath given us to remove their Afflictions and make their Condition more comfortable For the Providence of our heavenly Father doth so order it that the whole Body and all the Members of the Church should not be afflicted at one time but whilest some are afflicted others are free that they may relieve and comfort their Brethren and so exercise their Grace and manifest their Vertues And the Afflictions of our Brethren will discover either our sincerity or hypocrisy The Reason why we should remember these is because we are in the Body To be in the Body and to be in the Flesh are Scripture-Phrases and signify the same thing They imply that there are some in the Body and some out of the Body the one living the other dead For while we are living on Earth the Soul which is the principal part is in the Body which is said to be the Tabernacle and Mansion of the Soul But Death separates them and divests and dispossesseth the Soul This Soul in it solf is above the Power of Man and no mortal hand can reach it not touch it immediately yet because of the Body which is so nearly united unto it men may vex and torment it and that very much and whilest it 's in the Body it 's liable to these Vexations and the Body whilest it 's enlivened by the Soul is sensible of many miseries But when these are parted by Death both are free from all sense of these Afflictions Therefore said our Saviour That when men have killed the Body after that they have no more that they can do Luke 12. 4. All this being presupposed the Apostle to perswade them to Compassion towards their afflicted Brethren puts them in mind of their present condition They were yet in the Body that is they were obnoxious to the same Adversities and cannot promise to themselvs security from them for a day or an hour therefore they must pity them as themselves and use all means to comfort help and deliver them Thus to remember our Brethren in Bonds and Adversity is the Duty of all such as profess their Faith in Christ and own the Name of Christian yet few perform what by their Profession they are bound to do Where are our Bowels of Compassion Where is our Christian Charity We should remember that as Christ pitied us so we should pity our distressed Brethren and shew Mercy unto them as we desire God in the time of our distress to have Mercy upon us But many who are Christians in Name are devoid not only of Christian Compassion and Charity but of Humanity and Civility which have bin found in very Heathens and Mahometans § 4. These were Duties which we owe unto others especially
is a Sacrifice of Praise and Thanks-giving 2. This Praise is the fruit of our Lips and so is Thanks-giving 3. This Sacrifice of Praise must be offered unto God with Thanks-giving to his Name 4. This Sacrifice must be offered by Christ. 5. It must be offered continually 1. There is a Sacrifice of Praise for there is Praise and this Praise is a Sacrifice Praise as it 's a Duty to be performed to God 1. Hath for Object some divine Vertues and Perfections and the same manifested unto us by his Word or Works or both and also apprehended by us 2. It is an Acknowledgment of these Perfections as proper unto God as most glorious and excellent in respect of them 3. Some outward Expression of this Acknowledgment as by word of Mouth or some other way 2. This Praise is a Sacrifice because to be offered to God of which hereafter 2. This Praise is the fruit of our Lips because by our words which issue from the heart we express our inward thoughts and high Apprehensions of the same Therefore our Tongue in Hebrew is said to be our Glory and the Reason given by some is not only this that by our Speech and Language we excel irrational Creatures but because it was given us to praise and glorify God And as our Understanding is given us to think of God and to know him so our Speech was given us to speak of God and declare his wondrous Works and his excellent Perfections manifested therein In this respect Praise is said to be a speaking well of the person or thing to be praised This Expression is made either in private or publick and the publick is the principal It is made either in our Prayers in our singing of Psalms Hymns and spiritual Songs wherein the Voice is louder sweeter and melodious which is called Vocal Musick sometimes joyned with that which is called Instrumental The Reason why in Assemblies we use this Vocal Praise is to inform others and stirr them up to praise God joyntly with us Thanks-giving also is the Fruit of our Lips wherein we use our Voice as in Praise and sometimes Praise and Thanks-giving are the same therefore the word here used signifies Confession which presupposing our inward Acknowledgment is an outward Declaration of the same Yet Thanks-giving strictly taken is different from Praise for the object of it is the works of God as beneficial to us and manifesting his mercy love and kindness and the act of it is an acknowledgment of his love mercy and kindness and an expression of the same And this is also a Fruit of our Lips as well as Praise and is signified outwardly for the same Reasons for which the inward Acknowledgment of Praise is expressed This Phrase Fruit of our Lips is taken out of the Prophets as Isa. 57. 19. but especially Hosea 14. 2. where the word Calves is turned by the Septuagint Fruit. 3. This Sacrifice of Praise and Thanks-giving must be offered to God and to his Name A Sacrifice is sometimes taken largely for an Oblation or Offering and in this sense a Sacrifice is an Offering of something to God as Supream Lord. Praise therefore and so Thanksgiving being something offered to God as Supream may be said to be a Sacrifice which is proper to a Deity Praise is due to Him as Supream in some Perfections Thanks as to the Supream Benefactor and Fountain of all Goodness Blessings Mercies These are due to him as he is Supream and we are bound to offer these by vertue of the first Commandment which requireth Love Fear Praise Thanks-giving Honour and other Duties to be performed to Him alone as Supream in the highest degree The Reason why the Authour mentions Sacrifice may be this Because all Religions require Sacrifices to be offered to a God whether true or imaginary and God required in the Law several kinds of Sacrifices both Ilastical and Eucharistical to be offered unto him and these Hebrews might say What is the Law of Moses so abrogated that all Sacrifices and Offerings to God are taken away Hath Christian Religion no such thing Is it singular in this particular To this the Apostle answers that indeed all Sacrifices of Bullocks Goats Lambs Rams which were carnal are taken away yet there are more excellent Sacrifices which are moral and spiritual of which praise and thanksgiving are not the least to be offered unto God as Supreme Lord. For you are an holy Priest-hood to offer up spiritual Sacrifices c. 1 Pet. 2. 5. Where it 's expresly signified 1. That there must be Sacrifices in the Christian Religion and Worship Yet 2. These Sacrifices must not be carnal but spiritual And under the Law God required the Sacrifice of Thanksgiving more then the Blood of Bulls and Goats Psal. 50. 14. and the Knowledg of God and mercy more then those Legal Sacrifices of Beasts Hos. 6. 6. and the Sacrifices of a broken Spirit of a broken and contrite heart Psal. 51. 17. This Sacrifice of praise was and is most solemnly to be offered in the Sacrament of the Body and Blood of Christ for that inestimable blessing of Redemption by that great Sacrifice offered upon the Cross. Therefore that Sacrament was called the Eucharist or Thanksgiving and a Commemoration of Christ's Death And this might be the reason why the Antients so often called it a Sacrifice to signify that neither the Heathens nor Jews had any reason to upbraid them with the want or neglect of Sacrifice It must be offered unto God and God alone as Supreme and to his Name where by Name may be signified either his Majesty and Supremacy and it is the same with offering unto God or it may signify his Glory and then the meaning is that it must be offered to him to manifest his Glory and to ascribe all Glory Honour excellency and Perfection unto him 4. This Sacrifice must be offered by Christ. By Christ that is by Faith in Christ 1. As having propitiated God by his Blood and made his Throne accessible For by him we have access by Faith into this Grace wherein we stand Rom. 5. 2. Through him we have access by one Spirit to the Father Eph. 2. 18. And in him we have boldness and access with confidence by Faith of him Col. 3. 12. For how should sinful guilty man dare to approach into his presence of an holy and just Lord if satisfaction be not made first unto Divine Justice offended by Sin 2. By Faith in him as having merited God's favour and acceptance of our Services for without this Merit we are unworthy to enter into his presence and our best Services considered in themselves without his merit are not acceptable 3. By him as our Mediatour and Intercessour for he is our Advocate with the Father 1 Joh. 2. 1. As no man under the Law could offer his Sacrifice unto God but by the Priest so under the Gospel no man can offer his Prayers Praises Alms or any other
Christ and God who sent him But then on the contrary if the People be disobedient though the Ministers conscience will acquit him and Christ will richly reward his fidelity and pains yet it will trouble him much to see his Labours lost the People's Souls whose Salvation he so much desired and laboured for to perish And as this will be a grief to him so it will be an unspeakable dammage unto them for they shall lose the fairest opportunity of Salvation and shall be condemned to eternal punishments and the same more grievous because their sin was greater then the sin of other men who never heard the Gospel For the greatest punishments in Hell shall ly upon such as continued impenitent and unbelieving under the Gospel and a powerful Ministry For it shall be more tolerable for Tyre and Zidon in the day of Judgment then for Bethsaida and Corazin and for Sodom and Gomorrha than for Capemaum These are mighty and powerful reasons and if People would lay them to heart they would tremble to think of disobedience to their Guides Where it 's to be noted that the same word which ver 7. is turned Guides is here translated Rulers for they are not meerly Guides to direct but Rulers instructed with power to command and forbid to bind and loose in the Name of Christ and in the former place the Authour seems to speak of such as were Dead and here of such as are Living And some observe that this is the last Exhortation because the Apostle for other Duties not here mentioned referred them to their present Pastors § 17. Thus far the Epistle hath been continued in the main Matter and Substance and it 's an excellent and profound Discourse concerning Christ's Prophetical and Sacerdotal Office joyned with an Exhortation unto Perseverance in their Christian Profession and Practice That little which remains may be said to be the Conclusion and of the same in a few words we have many parts or particulars as 1. A Request 2. An Intercession 3. An Exhortation 4. An Information 5. A Salutation 6. A Benediction 1. The Request we have Ver. 18. Pray for us for we trust we have a good Conscience in all things willing to live honestly Ver. 19. But I beseech you the rather do to this that I may be restored to you the sooner IN this we may observe 1. The thing requested by Paul and that was their Prayers 2. The Reason of this Request And It was two-fold 1. He was capable of their Prayers and a fit Object of the same 2. Upon their Prayers he might the sooner be restored unto them 1. From this that he desires their Prayers for him we may observe 1. That we must pray for others as well as for our selvs and most of all should pray for the Church and in the Church for the Guides thereof upon whom the Good Edification Peace and Welfare of it doth so much depend 2. That there is no Man living but needs the Prayers of others no not the best and most eminent not Ministers not Apostles not Paul nay Christ himself in the day of his Agony desired the Prayers of the Apostles 3. That though the Apostle doth not mention or express what in particular they must seek of God by Prayer for him yet this was easily understood and we may learn from other places what the matter of their Prayers for him must be they must pray for Utterance Boldness Success in Preaching the Gospel Deliverance from wicked and absurd men and in particular for his Liberty and Enlargement as is implied in the next Verse And he implies that all these may be obtained by their Prayers 2. The Reason which might perswade them to perform this Office of Love was 1. Because he was not altogether unworthy of their Prayers nor any wayes uncapable of the benefit of their Petitions For there are some whom no Prayers and Intercession can help or profit though Moses Joh Daniel pray for them God will not hear But he was none of these for he was perswaded he had a good Conscience and the Reason of this perswasion was because he was willing in all things to live honestly Here some observe his Modesty in that he doth not say I have but I trust I have a good Conscience not that in all things he lived honestly but that he was willing to do so A good Conscience in this place is 1. A Conscience rightly informed by the Word of God and of his own Life as agreeable thereunto 2. A Conscience that could restify of the sincere Intention of his Heart and the Righteousnes of his Actions without Errour 3. It may be a Conscience also which did rightly dictate the Truth and put him on to do good Such a Conscience his was and he was perswaded of it for by due Examination a Man may know his own Conscience or his own Conscience may know it self The Reason of this Testimony of himself might be because some did accuse him that he was an Apostate from Judaism and turned Christian out of hatred to Moses and the Law and out of Design not of Sincerity but he being conscious to his Intentions and the Grounds of Conversion knew this Accusation to be false The Reason of this Trust was this he was willing in all things to live honestly To live honestly is to direct our Lives according to the Will of God and that in all things for true Honesty is a divine Vertue and a Life regulated constantly and universally by the Word of God And though no man attains to this Perfection of Honesty in this Life because every one hath his failings and none lives and sins not yet we may be willing to live so as to be perfectly honest The Will is the Imperiall Power in the Soul the first Mover and Principle of Moral Actions and as it stands disposed and constantly bent so the Life is good or bad Paul's heart was rightly disposed and predominantly bent unto Righteousness and he knew it to be so and especially in his proper Work of his Apostle-ship which was the Preaching of the Gospel which he first undertook and afterward continued upon right Grounds strong Convictions and out of the Sincerity and Integrity of his heart 2. There was another Reason which might make their Prayers in his behalf more frequent and ardent and stir them up unto this Work and that was Hope of his more timely Liberty and Restitution unto them This implies he was in Bonds and that he had some Hope of Liberty which their Prayers might obtain or at least hasten Some think he was then promised his Liberty but not yet fully discharged but whether it was so or no yet the force of the Reason is from the comfort and benefit which might redound to them upon his Release When James was slain and Peter imprisoned earnest and continual Prayer was made by the Church for his Release and this Prayer was so successfull and effectual