See v. 3. § 22 24. §. 113. Of appropriating Christs Propheticall Office to his brethren THe speciall persons for whom Christ was a Prophet are stiled Brethren and that in relation to Christ himself For thus he himself cals them Of this relation see § 106 107. Expresse mention is here made of this relation to shew who they be for whom in speciall Christ took upon him to be a Prophet namely for his spirituall kindred These are the babes to whom the mysteries of the Gospel are revealed Matth. 11. 25. These are they to whom it is given to know the mysteries of the Kingdom of heaven Matth. 13. 11. These are they of whom Christ in his preaching said Behold my mother and my brethren Matth. 12. 49. For these and these alone are given to Christ. Of these thus saith Christ I have manifested thy Name unto the men which thou gavest me out of the world I have given unto them the words which thou gavest me I have declared unto them thy Name and will declare it John 17. 6 8 26. Quest. Why did Christ himself preach to all of all sorts and why commanded he his Disciples to teach all Nations and to go into all the world and preach the Gospel to every creature Matth. 28. 19 20. Mark 16. 15. Answ. For his Elect sake which were here and there in every place mixed with reprobates as good corn is mixed with tares and solid grain with chaff The Elect only receive the benefit of Christs Propheticall Office others are more hardened thereby Matth. 13. 13 14 15. Hereby such as are kindely and effectually wrought upon by the Ministry of the Gospel wherein Christs Propheticall Office is executed may know that they are Christs brethren chosen of God given to the Son of God heirs of eternall Life §. 114. Of Christs Propheticall Office setting forth Gods praise ANother branch of Christs Propheticall Office is thus set down In the midst 〈◊〉 the Church will I sing praise unto thee The addition of this clause to the former gives us to understand that Christs Propheticall Office tended to the setting forth of the praise of God as well as to the instructing of men in Gods will Hereupon saith Christ to his Father when he wâ—… going out of the world I have glorified thee on earth Joh. 17. 4. As his love to man moved him to undertake the former so his zeal of Gods glory put him on to the later Those two duties of instructing man and praising God belong to all faithfull Prophets of the Lord and they ought to aim at both Yea they are both so linked together as they can hardly if at all be severed For he that declareth Gods Name aright unto men doth therein set forth Gods praise and he whose heart iâ—… set upon setting forth Gods praise will declare his Name to men because thereby Gods praise is set forth §. 115. Of singing Praise THis phrase I will sing praise is the interpretation of one Greek word The root signifieth to celebrate ones praises Thence proceedeth a Nown which signifieth an hymn or song in ones praise The Heathen used to set out aâ—… accurate form of praises especially of the praises of their Gods under this word hymn It is twice used in the New Testament Eph. 5. 19. Col. 3. 16. And in both places it is joyned with Psalms and spirituall songs Psalms were such as are found in the Book of Psalms Hymns such as were composed in speciall for the praise of God Songs such as were metrically and artificially penned Because such songs for the most part were light and lascivious he addeth this Epithete Spiritual To teach Christians to take heed of wanton songs From that Nown hymn the Verb here used by the Apostle is raised It implieth two things 1. The Matter of a duty which is the setting forth of Gods praise 2. The Manner of praising him cheerfully melodiously with singing Of praising God namely what it is to praise him for what he is to be praised and why this duty is to be performed See my Explanation of the Lords Prayer entituled A Guide to go to God § 238 239 240. Of solemn praise and manifestation thereof and unsatisfiednesse therein Sâ—… The Saints Sacrifice on Psal. 116. § 1 85 86 108. The prime principall and proper object of praise whom Christ would praise was God It was God to whom he thus directed his speech I will praise THEE See The Saints Sacrifice on Psal. 116. 12. § 79. St Paul in another place thus bringeth in Christ performing this duty For this cause I will confesse to thee among the Gentiles and sing unto thy Name Christ in his life time accomplished that which was by the Psalmist foretold of him and that according to the literall sense of the word He sang praises to God The very word of the text is used where it is said of Christ and his Disciples They sung an hymn Matth. 28. 30. This practise of Christ doth not only justifie and warrant this manner of setting forth Gods praises by singing but also commends it much unto us For Christs practise of an imitable duty is a great commendation of that duty We are oft exhorced to be followers of him As this duty is here commended so it is also expresly commanded Eph. 5. 19. Col. 3. 16. Good warrant there is for performing this duty privately alone or in a family and publickly in a Congregation This direction Is any man merry let him sing Psalms Jam. 5. 13. warrants singing by one alone Paul and Silas their singing of Psalms Act. 16. 25. warrants singing by two or three together The forementioned practise of Christ and his Disciples singing after Supper Mark 14. 26. warrants singing in a family And this phrase When you come together every one of you hath a Psalm 1 Cor. 14. 26. implieth the Christians course in singing Psalms publickly in Churches Hereunto tendeth the mention of a Church in this text This manner of setting forth Gods praises even by singing is frequently mentioned in the last Book of the New Testament which foretelleth the then future estate of the Christian Church Rev. 5. 9. 14. 3. 15. 3. They therefore straiten this duty too narrowly who restrain it to the Pedagogy of the Jews Then indeed it was more frequently used especially with all manner of musicall Instruments For then even the externall man needed more outward and sensible means of quickning it Singing was under the Law so highly accounted of as he that was said to be a man after Gods heart 1 Sam. 13. 14 hath this title as an high commendation given unto him The sweet Psalmist of Israel 2 Sam. 23. 1. Though singing be not now altogether so needfull in regard of the externall riâ—…e and manner of quickning as it was under the Law Yet is it not under the Gospel needlesse or uselesse For though Christians be men in reference to the non-age of
all thankfulnesse to God §. 128. Of compassion towards Ministers especially IT is here taken for granted that this Apostle was in bonds Hereby he sheweth that he was as one bound restrained of liberty So as he could not come to them or to others for to seek help Of the many wayes of being in bonds and of succouring such as cannot seek it See Chap. 13. v. 3. § 25 26. Malefactors use to be so dealt withall namely to be held fast in bonds Whereby it appears that professors of the Christian faith yea and Preachers also thereof are used as Malefactors See more hereof in the whole Armour of God Treat 3. part 7. On Eph. 6. 20. § 189 193 194. The duty that is here commended in these Hebrews in reference to the Apostles being in bonds is thus expressed ye had compassion of This is the interpretation of one Greek compound word whereof see § 127. and Chap. 4. v. 15. § 88. The word implyeth a sympathy or fellow-feeling of other mens miseries yea such a sympathy and compassion as may move them to succour those that are in distresse even as if they themselves were in the same distresse Of this duty see more Chap. 13. v. 3. § 27 As such compassion is to be shewed to all the members of Christs body so in speciall to Ministers of the word For he was a Minister of the word who thus sayth ye had compassion of me These are especially to be prayed for as is shewed Chap. 13. v. 18. § 153. And in the whole Armour of God Treat 3. part 7. On Eph. 6. 19 § 151. §. 129. Of persecution by spoyling of goods A Fourth branch of the exemplification of their former good course is thus set down and took joyfully the spoyling of their goods By spoyling of goods he meaneth a violent taking of them away not by common enemies of their nation but by their own country-men who in hatred of their Christian Religion entred into the houses of such as professed themselves Christians and violently took away their goods So much is implyed under the Greek word translated spoyling It is derived from a verb which signifieth to pull or take away by violence as to pull a thing out of the fire Iude v. 23. It is applyed to wolves catching sheep Joh. 10. 12. Yea to the Devils catching the word out of mens hearts Matth. 13. 19. The word of this text is applyed to Extortioners Matth. 23. 25. And Extortioners are oft called Harpies Luke 18. 11. 1 Cor. 5. 10 11. and 6. 10. For there is a ravenous kind of foule that are called Harpies which use with violence to take mens meat from their table Hereby the violent forceable and tumultuous manner of taking away the Hebrewes goods is set out to the life The word translated goods is a compound The verb signifieth to be or to subsist The participle is used to set out such a thing as a man hath as Riches Wealth or any thing else that he possesseth There is another Greek word in this verse derived from the same root translated substance In these titles the Apostle followeth the common use in calling the things of this world goods though comparatively in reference to grace and things of eternall life they be but trash and shadowes The Apostle bringeth in the spoyling of their goods as a kind of persecution The Devill herein manifested his persecuting mind when he spoiled Iob of all his goods Iob 1. 10 c. So deale the â—…dianites with the Israelites Judg. 6. 4. Well may this be accounted a kind of persecution because the goods of this world are not only for delight but for a kind of necessity our very life is preserved by them 1. It hereby appears that it is no small wrong that they do who spoyle others of their goods especially if it be for conscience sake by reason of their holy profession who are spoyled whether it be under pretence of law or by open Violence it is in Gods account persecution 2. Be moved hereby whosoever suffer in this kind patiently to beare it and to put this kind of persecution as a Jewel into the Crown of martyrdome The verb translated took is a compound of a simple verb that signifieth to take Matth. 10. 40. and a preposition that signifieth to The compound hath emphaâ—… and is commonly translated to receive Luk. 15. 2. Phil. 2. 29. Of the manner of enduring the spoyling of their goods joyfully See Chap. 3. v. 6. § 64 67. §. 130. Of the kind of reward given to such as suffer in Christs cause HItherto of the first motive to perseverance which was the former good beginning of these Hebrewes Another here followeth taken from their future reward thus set down Knowing in your selves that ye have in Heaven a better and enduring substance This in generall sheweth that Saints sufferings have their recompence ye â—…ve saith the Apostle Matth. 5. 12. 2 Cor. 4. 17. 2 Tim. 2. 12. That which is noted of salvation accompanying gâ—…od works and of the reward of faith and patience Chap. 6. v. 9. § 57 and v. 12. § 88. may be applyed to the reward of suffering That reward may be aymed at as is shewed Chap. 6. v. 18. § 149. And that reward may stand with grace is proved Chap. 8. v. 8. § 43. The particular kind of reward is here said to be substance Of the derivation See § 129. Under it is comprised all that glory which Christ hath purchased for hâ—… in heaven He calleth this glory substance in reference to those goods of this world whereof they were spoyled Men usually call the things of this world their substance Luk. 8. 3. We there translate this word which is here in this text turned goods we translate it substance But the substance here meant being of another kind not of earth but of heaven he â—…lyleth it better And because they were spoyled of their earthly substance he addeth this epithite enduring The Apostle useth this word substance to shew that Saints Recompence shall be answerable to their damage Thus may this phrase be taken God will render to every man according to his deeds Rom. 2. 6. And this whatsoever a man soweth that shall he also reap Gal. 6. 7. Luk. 6. 21. The ground hereof is Gods righteousnesse which this our Apostle doth thus emphatically set out God is not unrighteous Hereof see Chap. 6. v. 10. § 60. God will not suffer any to be losers in his cause The Apostle therefore addeth these two properties of that reward better enduring So as a Saints recompence far surpasseth his damage Every one that hath for saken 〈◊〉 or brethren or sisters c. shall receive an hundred fold and shall inherit everlasting life Matth. 19. 29. On this ground it is truly said the sufferings of this preâ—… time are not worthy to be compared with
God and was resolved to live and dy with them Thus there was the seed of Faith in her and this was accounted a true Faith which would grow and encrease more and more Such a faith had Naaman 2 Kings 5. 15. And Nicodemus John 3. 2. And the Father of the Lunatick Mar. 9. 24. God beholds such a substance in such a kind of faith as will bring forth glorious fruits For the spirit that worketh this ever abideth and he having begun a good work will perform it unto the end Phil. 1. 6. 1. This is sweet comfort to such as find the true seed and beginning of grace in them For this inward working is an evidence of the 〈◊〉 and every true evidence thereof is a matter of much comfort When a woman that desireth children first discerneth that she conceiveth with child she is much comforted and rejoyceth in hope of bringing forth a perfect child The Israelites much rejoyced when the foundation of the house of the Lord was laid after their captivity Ezra 3. 11. in hope that the whole house in time would be perfected For the present God hath the seed of Faith in high account and for the future God wil so bless it as a grain of Mustard-seed shall become a tree Matth. 13. 31 32. 2. They who find the beginnings of grace in them who earnestly desire true grace who sensibly feel the want of it who are truly grieved for that want â—…ay hence receive comfort True grace though small will be accepted 3. Two sorts of people may receive direction from hence 1. They who have but small means Let such improve those means to the best advantage that they can So did Rahab If men well use what they have they shall have more Unto every one which hath shall be given Luk 19. 26. 2. They who have powerfull means as they find any inward working of the spirit in and by those means let them endeavour to grow thereby and answer plentifull means of grace with some competent measure of grace This is an evidence of the truth of grace Though small grace may be true yet true grace will not ever be small Things of Gods Kingdom do grow and that to admiration Ezek. 47. 3 4 5. §. 182. Of the fruits of Rahab's Faith THE person whose faith is here commended is thus set out The harlot Rahab Her example is the more rare 1. By reason of her Sex manifested in the feminine gender she was a 〈◊〉 That women may prove Worthies hath been proved v. 11. § 53. 2. By reason of her Nation She was a Gentile yea She was of the curâ—…ed Stock of the Canaanites so as God can call out into his Church the most â—…likely that may be 3. By reason of her externall condition or silthy profession she was an 〈◊〉 This doth much confirm the point last noted Her name is here said to be Rahab which in Hebrew signifieth broad 〈◊〉 large It fitly answereth both to her former and later condition To her former in regard of her impudency making herself as a broad street for â—…y to come into To the later in regard of the largeness of her heart and soul in receiving a large apprehension of Gods works and those both of his Justice and mercy 〈◊〉 2. 9. c. There is mention made of Rahab Psal. 87. 4. and 89. 10. and Isa. 51. 9. But though in English the names are of the same letters yet in Hebrew they have different letters and come from different roots one signifieth broad the other proud and is put for Egypt The fruits of her faith were such as these manifested Iosh. chap. 2. 1. She entertaineth those that were of the true Church v. 1. 2. She hides them from danger v. 4. 3. She refuseth to betray them v. 4. 4. She beguiles those that sought to apprehend them v. 5. 5. She acknowledgeth the true God v. 11. 6. She confesseth that God had affrighted the Nations v. 9. 7. She ascribeth to God and to his power the great works which he had done v. 10. 8. She is perswaded that what God had said should be v. 9. 9. She adjures them by the true God v. 12. 10. She desires mercy of Gods people when others stood out wherein she looked further than others and more profited by what she had heard v. 12. 11. Her desire of mercy is extended to all hers v. 13. 12. She keeps Covenant v. 14 21. 13. She provides a means for the escape of Gods people v. 15. 14. She incorporated herself into Gods Church for ever Iosh. 6. 25. Matth. 1. 5. This instance of Rahab giveth evidence that God had Gentiles among his people and accounted members of the true Church Jewâ—…sh writers reckon up nine famous women 1. Hagar an Egyptian in Abrahams family Gen. 16. 1. 2. Ioseph's wife Genes 41. 50. These two were the Midwives that preserved the Children of the Hâ—…brews alive against the Kings command Exod. 1. 15. 3. Shiphra 4. Puah 5. Pharaohs daughter Exod. 2. 5. There order sheweth that they mean her who took up Moses though Solomons wife may more fitly be meant 6. Zipporah Moses wife Exod. 2. 21. 7. This Rahab mentioned in my text 8. Ruth The daughter in law of Naomi Ruth 1. 16. 9. Iaell The wife of Heber the Kenite Judg. 4. 17. All these did worthy facts but whether all these were effectually converted is a question Besides these there were many others both men and women Witness the Laws that were made for strangers of both Sexes and their admittance to the Passeover and to other Sacred Rites God hereby gave evidences and pledges of the extent of his goodnes to all of all sorts and of the truth of his promise made to Abraham that in his Seed all Nations should be blessed Gen. 22. 18. Hereby the Lord sheweth himself to be no respecter of persons The like he doth now concerning the recalling of the rejected Jews Rom. 11. 25 26. There ever have been since their rejection some Jews professing the Christian faith Rom. 11. 1. c. The promise which God made for calling the Gentiles moved the Jews to entertain such Gentiles as came in to them and to pray for others The like ground have we to do the like duty on the behalf of Jews §. 183. Of Rahab being an harlot and of her prerogative THat woman who yielded forth such fruits of faith is expresly said to be an Harlot which brandeth her for an infamâ—…us woman Some question is made by the Iewish Rabbins about the Hebrew word whether it should signify an Harlot or an Hostess They suppose it a matter improbable and dishonourable for Israelites comming among Gentiles to enter into the house of an harlot not considering how Gods glory was much more magnified by her conversion for 1. By a secret providence and divine instinct was this thus ordered 2. She is called an Harlot not in reference to her present but
better progress v. 13. Hitherto of the main duty of Professors of the true faith Hereunto are added other duties which much grâ—…ce a Christian profession The 〈◊〉 duties mentioned by the Apostle are these 1. Peace with men 2. Holiness towards God This is pressed by the benefit thence arising implied under a negative without it no man shall see the Lord but with it they may v. 14. 3. Circumspection against Apostacy v. 15. 4. Avoyding such sins as disgrace a Professor Hereof 2. sorts are mentioned 1. Uncleaness Under this particular Fornicator 2. Prophaness This latter is exemplified in Esau concerning whom two points are noted 1. His sins He sold his birth-right v. 16. 2. The punishment He was rejected To inforce the foresaid and other Gospel-duties the Apostle falleth into a digression about the excellency of the Gospel above the Law Therein he declareth â—… points 1. The kind of excellency v. 18. c. 2. The use to be made thereof v. 25. c. The kind of excellency is set down comparatively The comparison is betwixt the Law and the Gospell It consisteth of two parts 1. The terrour of the Law 2. The sweetness of the Gospel The terrour of the Law is manifested by ten signes 1. A Mount that could not be touched 2. A burning fire 3. Blacknes 4. Darknes 5. Tempest v. 18. 6. The sound of a Trumpet 7. The voyce of words which the people could not endure v. 19. 8. Beast not daring to touch the Mountain 9. Striking such through as should touch it v. 20. 10. Moses fear v. 21. The sweetness of the Gospel is set forth by the Society whereunto it bringeth us Hereof are eleven particular instances 1. Mount Sion 2. The City of the living God 3. The heavenly Ierusalem 4. An innumerable company of Angells v. 22. 5. The general Assembly 6. The Church of the first-borne 7. They who are written in Heaven 8. God the Iudge of all 9. Spirits of just men v. 23. 10. Iesus the Mediator of the new Covenant 11. The blood of sprinkling c. The use of the foresaid difference is twofold One is set down negatively and it is 1. Generally propounded See that ye refuse not c. 2. Inforced by the damage which will follow upon neglect thereof The damage is set down comparatively and that by an argument from the less Hereof are two parts 1. Gods Judgement on despisers of the Law 2. His Judgement on despisers of the Gospel v. 15. Both these are Amplified by the different manner of delivering the one and the other The earth was shaken at delivering the Law Earth and Heaven at delivering the Gospel The point is propounded v. 26. and expounded v. 27. The other use is set down affirmatively Wherein we have 1. The ground of the duty A Kingdom which cannot be mooved 2. The kind of duty To serve God acceptably v. 28. 3. The motive to inforce it God is a consuming firâ—… v. 29. §. 2. Of Gods Witnesses Heb. 〈◊〉 2â—… Wherefore seeing we also are compassed about with so great a cloud of Witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us THE first word of this verse translated wherefore sheweth that this verse and others following depend upon the former Chapter as a just and necessary consequence In the Greek word there are three several particles compounded together which add emphasis That word is once more used in the 〈◊〉 Testament namely 1 Thes. 4. 8. It sheweth that that which followeth is 〈◊〉 as a duty on our part to indeavour to be like unto those excellent ones whose exemples have been set before us And hereby he giveth us to understand that inferences and uses raised from general and indefinite points are 〈◊〉 and usefull and that such general points as are in Scripture recorded 〈◊〉 others may and must be in particular applied to our selves so far as aâ—…y 〈◊〉 they concern us see more hereof Chap. 10. vers 19. § 52. This phrase we also hath a special reference to this clause without us Chap. 1â—… vers 40. and it confirmeth that which was there noted concerning Gods perfecting all of all sorts by the same means see Chap. 11. vers 40. § 280. Withall it sheweth that the good example of the Jews are required as well for 〈◊〉 Christians as for the posterity of the Jews The Apostle teacheth as Christiâ—… to apply that to our selves which is registred of Ioshua and David see Chap. 13. vers 5. 8. This phrase seeing we are compassed about with so great a cloud c. is thus in 〈◊〉 Greek we having so great a cloud compassing us This manner of expressing the point further confirmeth that right which Christian Gentiles have to those things which are registred of believing Jews we have them as witnesses for us In this respect we ought the more carefully to heed them to be followers of them Of imitating such Saints as have lived before us see Ch. 13. v. 7. § 100. Those ancient worthies are the rather to be imitated because they were witâ—… to that Faith which they professed The Greek word translated witnesse is that which we in English sometimes translate Martyr as Act. 22. 20. Rev. 2. 13. and 17. 6. The word is ordinarily put for a bare witnesse even such an one as giveth Testimony to a thing Chap. 10. 28. See Chap. 3. vers 5. § 53. When any so far standeth to the maintenace of the true Faith as he looseth his life rather then â—…enounce the truth he is by a kinde of excellency called a Martyr And such â—…itnesses were many of these that are here pointed at Though all believers be not brought to that extent of witnesse bearing as to confirm their Testimony with their bloud and so prove Martyrs yet are all Saints Gods witnesses As 1. They who faithfully professe the truth 2. They who conform their lives according to the truth which they professe 3. They who declare and preach it unto others 4. They who maintain it against Gain-sayers See more hereof Chap. 3. vers 5. § 53. This should stir us up to do what lieth in our power for bearing witnesse to Gods truth that we may be in the number of Gods witnesses to our posterity §. 3. Of the multitude of Gods Witnesses THE Apostle stiled these a cloud of witnesses The Greek word translated cloud is here onely used throughout the new Testament but there is another word derived from it which signifieth the same thing and is frequently used Math. 17. 6. A cloud is the gathering together of many vapours out of the earth and waters which vapours do sometimes wax dry and thin and are driven away by windes sometimes they wax moist and thick and melt out into rain The Apostle here useth this metaphor in reference to Gods ancient witnesses to shew 1. Their penalty They are
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
us even for our good See chap. 2. § 83. wherefore we ought to consider him This argument Moses nseth to stâ—…r up the Israeliâ—…es to attend to God and his Law The Lord shall open unto thee his good treasure Deut. 28. 12. So doth the Wise man Prov. 4. 1 2. Nature it self pâ—…tteth on every thing to seek its own good In regard of us Christians as prudence on our own behalf in helping on our own good requires as much so gratefulnesse towards Christ. Shall the Sonne of God descend so low as he did and endure so much as he did and all for our sake and we not regard it Do ye thus requite the Lord O foolish people Deu. 32. 6. This is a great aggravation of Christians neglect of the duty implied under this note of reference Wherefore The Levites herewith aggravated the sins of the Jeâ—…s and justified Gods heavy judgements against them in that God gave them right Iudgements true Laws and good Statutes yea also his good Spirit to instruct them them and yet they regarded him not Let us for our part take due notice of all that Christ hath done and suffered for us to be throughly affected therewith and to make a right use of all §. 3. Of Brethren in reference to Saints THe Apostle to work the more upon these Hebrews manifesteth both his intire affection to them by stiling them brethren and also his good opinion of them by calling them holy and partakers of the heavenly calling Of the divers acceptation of this Title Brethren See Cha. 3. v. 1. § 3. Some take the word brethren in this place to be used in relation to Saints of Christ as it is used Chap. 2. v. 11 12. But that reference cannot well here stand The word useth to be some note of restriction when this relation is used in reference to Christ as the brethren of the Lord 1 Cor. 9. 5. or his brethren Act. 1. 14. or Christ himself is brought in so calling them as Chap. 2. v. 11 12. When a meer man speaks to others and cals them brethren this relation is to be taken betwixt him that speaketh and them to whom he speaketh Thus this title here hath relation betwixt the Apostle and those to whom he wrote Because they were Hebrews to whom in speciall this Epistle was directed it may be supposed that the Apostle useth this Title in reference to that common stock whence he and the Hebrews came as where he saith Brethren Children of the 〈◊〉 of Abraham Act. 13. 26. And my brethren my kinsmen according to the flesh Rom. 9. 3. But this attribute holy will not well admit that restriction For most of the Jews were through their unbelief cut off from the holy root All the Jews are not to be wholly exempted Such as remained not in 〈◊〉 are here intended as well as Gentiles This Title Brethren in this place is to be taken in a spirituall sense and that in reference to a mutuall profession of the same faith Thus it is taken ver 12. Chap. 10. ver 19. Chap. 13. ver 22. and in other Epistles of the Apostles for the most part In this sense all Christians of what stock or degree soever they be whether Jews or Gentiles great or mean male or female free or bond Magistrate or Subject Minister or people All sorts of Christians are knit together by a common mutuall bond They all have one Father Mal. 2. 10. Eph. 4. 4. One Mother the Church for they are born again by the Word of God which is proper to the Church 1 Pet. 1. 23. One Elder Brother who is the first-born amongst many brethren Rom. 8. 29. One and the same priviledges Eph. 4. 4 5 6. They are all one in Christ Gal. 3. 28. One and the same Inheritance belongeth to them all 1 Pet. 1. 4. 3. 7. In these and other like respects they are also stiled members of the same body 1 Cor. 12. 12. And branches of the same Vine Iohn 15 5. See more hereof § 17. 1. God hath thus nearly linked them together to shew that he is no respecter of persons Therefore that a Title which the Grecians use to give to an only Son 〈◊〉 to them all in reference to God Eph. 5. 1. Hereof See § 17. 2. Hereby is shewed that Christians should live in love amongst themselves 1 Pet. 3. 8. and maintain peace Gen. 13 8. and be of the same minde and affection 1 Cor. 1.0 and ready to help and succour one another Exod. 7. 11. and carry themselves as equals one to another Rom. 12. 16. Not swelling one against another 2 Cor. 12. 20. In a word all kinde of Christian duties are much enforced by the relation of brethren §. 4. Of this Title of insinuation Brethren THe Apostle here inserteth this Title Brethren to manifest his own minde and affection to them For hereby he professeth himself to be a brother to them of the same Father and Mother of the same houshold a co-heir with them and withall affectioned as a brother toward them yea and to be as one of their equals This he doth to insinuate his own soul more kindely into theirs to sweeten his Exhortations and Admonitions to enforce them the more to shew that what he doth he doth in love for their good To other Churches he doth somewhat more enlarge his heart even in this kinde as Rom. 12. 1. 1 Cor. 1. 10. Gal. 4. 12 19. Phil. 4. 1. Herein the Apostle makes himself a patern to Ministers Masters Tutors and all others that are in place to instruct direct incite or restrain others They may by this patern learn how to work upon those with whom they have to do Affection is rather to be shewed then authority Though I might be much bold in Christ to enjoyn thee that which is convenient yet for love sake I rather beseech thee saith the Apostle to Philemon v 9 10. I deny not but that authority and severity at some times in some cases to some persons is to be used Rebuke with all authority Tit. 2. 15. I will not spare 2 Cor. 13. 2. But if mildenesse gentlenesse and kindenesse may prevail use these rather Of that modesty and humility which is couched under this Title brethren See The whole Armour of God on Eph. 6 10. § 30. Of Christ not ashamed to call men Brethren See Chap. 2. § 107 108. Of sweetning â—…ealousies and other bitter pils herewith See § 121. of this Chap. See also Chap. 6. ver 9. § 54. §. 5. Of this Epithete Holy to whom and to what it is attributed THe Epithete which the Apostle here gives to the brethren Holy is an high and honourable Title It is elsewhere in like manner given to others as 1 Thes. 5. 27. All the holy brethren The most excellent that are have this Title Holy attributed unto them as God himself Rev. 6. 10. Father Joh.
are sufficient to disprove the fore-said errour As for Christ himself it is expresly said That he rejoyced in Spirit Luk. 10. 21. which is the ground of true laughter This third errour is an uncomfortable errour which is enough to keep men from professing the Christian Religion An Errour in practice is of them who professe Faith and Hope in Christ and yet are alwayes dejected in Spirit walking heavily they will not be comforted nor made cheerfull These are in sundry respects to be blamed For 1. They give too great cause of justifying the errour last mentioned that rejoycing is unlawfull 2. They wrong themselves in making their life more miserable then otherwise it might be and putting away such comforts as God hath provided for them 3. They prejudice other weak ones in disheartning them They discourage such as have entred into the Christian list and deter such as have not entered from entering 4. They disgrace the holy Profession as if it were the most uncomfortable profession in the world 5. They dishonour God as if he were an hard Master So as no profit joy or comfort were to be found in serving him §. 67. Of Beleevers rejoycing JUst cause is here given to exhort and incite such as professe to have hope in 〈◊〉 to testifie the truth of their hope by rejoycing Rejoyce in the Lord alway 〈◊〉 again I say rejoyce Phil. 4. 4. Rejoyce evermore 1 Thess. 5. 16. None have such just and true cause of rejoycing The dignities honours pleasures profits and other like things wherein the men of this world rejoyce are vain like ice hail 〈◊〉 snow which waste in the handling They may be taken from us Iob 1. 21. 〈◊〉 we from them Luk. 12. 20. But Christians have matter of true rejoycing 〈◊〉 which is solid unutterable everlasting Among other Christian duties this is much pressed in Scripture Moses doth 〈◊〉 least ten times inculcate it in that last book which he uttered in the last month of 〈◊〉 age and that either by advice Deut. 33. 18. or by promise Deut. 12. 12. The sweet Singer of Israel hath ten times ten times in like manner pressed the same 〈◊〉 his Book of Psalms So other Prophets also call upon the people of God to rejoyce Isa. 66. 10. Zeph. 3. 14. Zech. 9. 9. So Christ Matth. 5. 12. and his Apostles Phil. 4. 4. 1 Pet. 4. 13. Iames 1. 9. yea and the Angels from Heaven Rev. 19. 7. None have greater cause of rejoycing then beleevers for their names are written in the book of life Luke 10. 20. Christ the greatest matter of rejoycing 〈◊〉 theirs they have a right to all that Christ did and endured for man yea to the things of this world and to Heaven it self As they have in these respects just cause of rejoycing so the blessed effects 〈◊〉 follow upon their rejoycing are forceable inducements to perform the 〈◊〉 For 1. By their rejoycing the Author and giver of joy is much glorified It shews that he is so kinde and good a Master every way as his servants much rejoyce 〈◊〉 him 2. It is a great inducement to draw on others who are without to like 〈◊〉 profession which causeth such rejoycing and themselves to take upon them 〈◊〉 profession 3. It sweetens our whole life It sweetens all that we do for preservation 〈◊〉 nature as eating drinking sleeping and other refreshings It sweetens the works of our calling It sweetens the duties of piety which we perform to God and the duties of justice and charity which we do to man It sweetens all â—…ner of sufferings it sweetens our very death-bed §. 68. Of Perseverance without intermission or revolt THat which maketh confidence and rejoycing a true sure and infallible evidence of being Christs house is Perseverance therein Therefore the Apostle addeth this Caution If we hold fast firm unto the end The Apostles expression is very emphatical There are three words used every of which imply the point intended 1. The Verb hold fast is in Greek a compound The simple Verb 〈◊〉 to have But this compound so to have it as never to let it go and this is to hold 〈◊〉 So is this word Heb. 10. 23. 1 Thess. 5. 21. 2. The Adjective translated a firm importeth such a stedfastnesse as can 〈◊〉 be taken away See more hereof Chap. 2. v. 2. § 11. It implieth an holding 〈◊〉 without intermission 3. This last clause unto the end shews that such a perseverance is here intended as will neither be interrupted nor clean broken off For the end here meant 〈◊〉 the last period of ones life So is the word taken vers 14. Matth. 10. 〈◊〉 Revel 2. 26. To shew that it implieth a perpetual continuing in a thing It is translated â—…nual Luk. 18. 5. and it is applied to such a perpetuity as is eternal Iohn 13. 1 Cor. 2. 8. The perseverance here set down is opposed to a double kinde of hypocrisie One of such as make shew of confidence and rejoycing by fits Sometimes they are exceeding bold and jocund other times they are full of fear and anguish They are like men sick of an ague sometimes well sometimes ill It fals out with such many times as notwithstanding their well dayes they die in a fit They deal with the graces of Gods Spirit as children do with a bird that they hold by a string sometimes they will hold it in and sometimes let it flie out So as the bird on a sudden they letting go their hold flies clean away This intermission argueth unsoundnesse and is contrary to the caution here prescribed The other is of such as repent their good beginnings and prove plain Apostates They are like such as having left their colours will be hanged rather then return to them again These are in a most wofull plight The last state of such a man is worse then the first Luk. 11. 26. 2 Pet. 2. 20. These are like Nebuchadnezzars Image whose head was of fine gold his feet part of iron and part of clay whereby it came to be broken to peeces Dan. 2. 32 33 34. Such were Saul Ioash Iudas and others whose end was memorable and miserable In this case I may use Christs Memento Remember Lots wife Luke 17. 32. §. 69. Of Motives to Perseverance IF divine exhortations to a grace and earnest disswasions from the contrary if earnest supplications for obtaining a grace and hearty gratulations for enjoying it If gracious promises made to a grace and fearfull denunciations against the want of it If a blessed recompence of those who have attained it and wofull revenge on those that have failed therein be motives of force to enforce a point forceable motives are not wanting to presse this point of Perseverance Many instances might be given out of Gods Word to exemplifie every of these Of each take one instance 1. For Exhortation 1 Cor. 15. 58. 2. For Disswasion Heb. 3. 12. 3. For
any excludeth not any of what sex age degree condition or distinction soever they be if at least they may in charity come under the title of a brother For this as other Christian duties is to be performed without partiality 1 Tim. 5. 21. Iam. 3. 17. Herein we shall shew our selves like unto God 2 Chron. 19. 7. See Chap. 6. v. 11. § 78. §. 125. Of perpetuall circumspection THe aforesaid duty of circumspection over our selves with the extent thereof over others is amplified by continuance therein in this phrase Lest a any time This is the interpretation of one Greek word whereof see Chap. 2 v. 1. § 6. The first particle lest is a note of prevention and hath reference to the first word take heed The other particle translated at any time is a note of constâ—…cy or perpetuity It here implieth an holy jealousie in the Apostle as 2 Cor. 11. 2 3. lest hereafter sometime or other they might fall away though they now stood and 〈◊〉 intendeth a perpetuall watchfulnesse This is more fully exprest in these words 〈◊〉 〈◊〉 good to be zealously affected alwaies in a good thing Gal. 4. 18. Hereupon he is pronounced happy that feareth alway Pro. 28. 14. Man by his naturall disposition is very prone to decay in grace if care be 〈◊〉 taken to nourish grace and to make it increase more and more as water thougâ—… seething hot is prone to wax cold if fire be not kept under it Besides the 〈◊〉 is restlesse 1 Pet. 5. 8. Mat. 12. 43 c. The Apostle that well knew this thus such to those over whom he had a charge I will not be negligent to put you alwaâ—… 〈◊〉 remembrance 2 Pet. 1. 12. It well becomes us therefore to persevere in all our good beginnings Hereâ—… see more § 68. §. 126. Of looking to the heart THe object whereabout men ought to take most heed is here set down to be the heart and that in generall that it be not evil and in speciall that 〈◊〉 belief seize not upon it Of the heart and of the divers acceptions thereof See § 79. The heart is here taken in the largest extent for the whole soul of man â—…sisting of two especiall faculties Understanding and Will For as Faith exercisâ—… it self in both these so unbelief depraveth both Such virtues and vices as are â—…rectly contrary one to the other have the same object The Apostle in mentioning the heart striketh at the very root and gives us 〈◊〉 understand that The heart is especially to be looked unto Keep thy heart with 〈◊〉 diligence Prov. 4. 23. or word for word above all keeping Above thy Coyâ—… Jewels For a mans life consisteth not in the abundance of the things which he possessâ—… Luke 12. 15. But out of the heart are the issues of life Pro. 4. 23. Yea keep thine 〈◊〉 above thine eyes ears tongue hands feet or any parts of thy body 1. The heart is as a Queen and hath an absolute command over all the parts of the body As Iosiah the King caused all his subjects to stand to the Covenant 〈◊〉 he had made with God 2 Chron. 34. 32. so will the heart cause the whole 〈◊〉 Barnabas therefore exhorteth such as were turned to the Lord that with pâ—… of heart they would cleave unto the Lord Act. 11. 23. God himself wished that 〈◊〉 were in his people an heart to fear him and to keep all his Commandments alwâ—… Deut. 5. 29. 2. The heart is a spring whence all manner of affections and actions do 〈◊〉 and they are so qualified as the heart is A good man out of the good treasure of 〈◊〉 heart bringeth forth that which is good and an evil man out of the evil treasure of 〈◊〉 heart bringeth forth that which is evil Luke 6. 45. Philosophers say that the 〈◊〉 of the body is the fountain of naturall life The heart first lives in him and 〈◊〉 dies in him So the heart of the soul is the fountain of spirituall life It is 〈◊〉 leaven Matth. 13. 33. It is first seasoned it self with grace then it seasoneth 〈◊〉 whole man If grace be clean out of the heart there is no hope of recoâ—…ing it 3. The heart is as Gods Throne whereon he alone will sit It is his secret 〈◊〉 whereinto he alone will come It is thereupon noted that to search the heart 〈◊〉 one of Gods incommunicable properties Ier. 17. 9. Act. â—… 24. This therefore 〈◊〉 Lord most desireth Prov. 23. 26. Deut. 5. 9. 4. The integrity of the heart is so acceptable to God as a man of an upright heart is said to be a man after his own heart 1 Sam. 13. 14. Acts 13. 22. This therefore Hezekiah is bold thus to plead before God I beseech thee O Lord remember now how I have walked before thee in truth and with a perfect heart 2 Kings 20. 3. Though there may be many failings in that which men do yet if they prepare their heart to seek the Lord the Lord will passe by those failings Gen. 20. 6. 2 Chr. 30. 19 20. But on the contrary though never so great and glorious things be done and not with an upright and pure heart they are an abomination to the Lord Isa. 66. 3. Mat. 15. 8. On these and other like grounds there is great and just cause to take heed of the heart and to keep it with all diligence A Queen useth to have a strong Guard to watch for her safety Springs also use to be charily kept What care can be sufficient to keep that wherein God doth most delight God hath placed the heart in the midst of a man and compassed it about with ribs for the greater safety If a mans heart be ready to faint the bloud in the body will quickly come about it to refresh it Thus Nature it self teacheth us to have an especiall care of the heart as it is spiritually taken §. 127. Of an evil heart THe greater heed must be taken to the heart because otherwise it may soon prove to be an evil heart which the Apostle implieth by adding this Epithete Evil to the heart here in this place The Greek word signifieth a troublesome evil or evil that troubleth a man It is derived from a Noun that signifieth labour or trouble In this sense as here the heart is called evil so the conscience Heb. 10. 22. For an evil conscience is troublesome So some men are in this respect called evil men 2 Thes. 3. 2. yea Satan who is most troublesome is stiled the evil one Matth. 13. 19. 1 Joh. 5. 18. and troublesom times are said to be evil dayes This Greek word is translated grievous Rev. 16. 2. This caveat against an evil heart the Apostle giveth to those whom he called Brethren and partakers of the heavenly calling v. 1. whereby he sheweth that he had a holy jealousle over them and this in two respects
See § 59. IV. Hearers dulnesse makes mysteries hard to be understood This made the 〈◊〉 about Mâ—…lchizedech to be hard to these Hebrews See § 58. V. Proficiency must be answerable to means afforded Because these Hebrewsâ—…ted â—…ted not according to the time in which they enjoyed the Gospel they are 〈◊〉 See § 60. VI. Learners by continuance may prove teachers This is plainly implied See § 〈◊〉 VII Instructions must be ordered according to hearers need So doth the 〈◊〉 here See § 62. VIII The same things may be taught again This is implied under this phrase 〈◊〉 one teach you again See § 62 66. IX There are fundamental principles of Religion These are here called first â—…ciples See § 63. X. Fundamental principles must be grounded on Gods word They must be 〈◊〉 of God See § 63 65. XI Catechizing is needfull This is to teach first principles See § 64. XII Dulnesse of hearing ariseth from mens selves This phrase Ye are 〈◊〉 â—…tendeth as much See § 66. XIII Dulnesse in hearing argueth want of exercise in Gods word XIV Dulnesse in hearing makes men unfit to reap benefit by Gods word These two last Doctrines arise out of the meaning of this word 〈◊〉 See § 68. XV. Gods word is a word of righteousnesse So it is here expresly called See § 〈◊〉 XVI First principles are as milk XVII Deep mysteries are as strong meat Both these resemblances are here 〈◊〉 〈◊〉 this sense See § 66 72. XVIII It is a great disgrace to be an old babe This is here set down as a 〈◊〉 See § 71. XIX Ministers must be able to instruct in deep mysteries This follows by â—…quence from that strong meat which is due to men of full age See § 73. XX. Deep mysteries are to be delivered to intelligent hearers Such mysteries 〈◊〉 â—…long unto them See § 74. XXI Good proficients are accounted men of full age So they are here called 〈◊〉 § 75. XXII Men of full age have a discerning gift They are here said to discern 〈◊〉 § 75. XXIII Things most to be discerned are good and evil These here are made the special object of discerning See § 75. XXIV Exercise in Gods word works an habit of discerning The word here â—…slated use intends as much See § 75. §. 1. Of the Analysis of HEB. Chap. VI. IN this Chapter the Apostle prosecuteth his digression which he began Chap. 5. v. 11. The first part of his digression was reprehensory in the four last verses of the fifth Chapter The other part is exhortatory throughout this whole Chapter He exhorteth unto two Christian duties 1. To Progress in the Christian course from the beginning to verse 11. 2. To Perseverance therein from verse 11. to the end His exhortation to Progress is 1. Briefly propounded v. 1. Secondly largely amplified In the amplification are set down 1. The distinct heads of those first principles from which they must proceed or wherein they must grow These are six in number v. 1 2. 2. A motive to enforce that progress Betwixt those heads and the motive there is a transition v. 3. The motive is taken from the danger of not proceeding This is first propounded secondly illustrated The danger propounded is Apostacy which he sets out two wayes 1. By the steps whereon men ascend before they fall which are five v. 4 5. 2. By the fearfull downfall of Apostates This is 1. Affirmed 2. Confirmed That which is affirmed is an impossibility of recovery v. 4 6. The Confirmation is taken from an utter rejecting of the onely meanes of recovery v. 6. The Illustration is set forth by a comparison of ground moystned with rain v. 6 7. Betwixt the fearfull downfall of Apostates and the other part of the exhortation to perseverance the Apostle inserteth a sweet insinuation whereby he testifieth 1. His good perswasion of them v. 9. 2. The ground of that perswasion v. 10. The second part of the Apostles exhortation is to Perseverance This is 1. Propounded v. 11. 2. Proved by sundry arguments 1. By their own former practise implyed under this phrase the same diligence v. 11. 2. By the pattern of such Saints as were before them v. 12. 3. By the recompence of reward This is 1. Generally hinted in this phrase Inherit the promises v. 12. 2. Distinctly confirmed in Abrahams example v. 13. The confirmation is by Gods oath About which the Apostle noteth 1. The Object of it God himself v. 13. 2. The Form of it v. 14. 3. The Issue of it v. 15. 4. The Reason why God swore This is set out two wayes 1. Comparatively by mens confirming matters v. 16. 2. Simply v. 17 18. In the simple consideration two reasons of Gods oath are rendred One in reference to God himself which was to manifest his immutable counsell v. 17. The other in reference to men wherein two points are expressed 1. The Benefit arising from Gods oath Strong consolation 2. The Persons that partake thereof v. 18. The last argument which the Apostle useth to incite them unto Perseverance is the certainty of their Hope This is 1. Set out by a fit resemblance namely an anchor 2. It is amplified by the place where that anchor is setled This place is described 1. By a type the vaile v. 19. 2. By Christs abode there For illustration of this last point the Apostle sets out Christ two wayes 1. In his entrance thither as a forerunner 2. In his abode there as a Priest Thus he falleth upon the main point from which he had digressed namely the Order of Christs Priest-hood v. 20. §. 2. Of adding exhortation to reproof Heb. 6. 1. Therefore leaving the principles of the Doctrine of Christ let us go on unto 〈◊〉 not laying again the foundation of repentance from dead workes and of faith towards God THe Apostle here beginneth the second branch of his digression which is in gâ—…nerall an exhortation to the duties which they had neglected The first particle is a note of inference Therefore it hath reference to his former reproof and sheweth that as faults be reproved so remedies are to be prescribed This was usuall with the Prophets as Isa. 1. 16. with Christ 〈◊〉 Ioh. 6. 27. and with the Apostles Gal. 5. 1. 1. The end of reproof is reformation even as the end of Potions and Pilâ—… i health a Cor. 2. 7. 2. Thus it will appear that reproofs are not in malice to disgrace but in love to amâ—…nd and that reprovers aim thereat This is a good direction for such as are in place to reprove This also is a â—…tive to such as are reproved patiently to take reproof and to endeavour to â—…dress the faults reproved Thus will reproof prove to be as good Physick §. 3. Of staying still upon the first principles THis word leaving both in Greek and other languages implieth 〈◊〉 things 1. Utterly to forsake a thing upon dislike Thus those hypocrites that assayed to tempt Christ but could not
1 Tim. 4. 14. and the Apostle setteth out the Act of ordination under this rite where he saith Lay hands suddenly on no man 1 Tim. 5. 22. Such as under the Gospell are to be set apart for ordinary Ministers are Pastours and Teachers Mens abilities to these functions are to be tried and good Testimony given of their orthodox judgement and pious conversation and in a publique assembly on a day of fasting and prayer they are after some exhortation and direction concerning the Ministeriall function and prayer made for Gods blessing on them they are to be set apart to the Ministeriall function by this rite of imposition of hands This rite was used to shew that the blessing which they desired and the ability which was given or was further to be expected was from above and for obtaining thereof prayer used to be joyned with imposition of hands Act. 6. 6. and 13. 3 and 20. 8. Of ordaining Ministers see more Chap. 3. v. 2. § 35. §. 18. Of principles about Prayer and Thanksgiving BEcause Prayer was joyned with imposition of hands and lifting up of hands is a rite proper to Prayer and put for Prayer 1 Tim. 2. 8. I suppose this to be a fit place to bring in that head of our Christian Religion which was questionless one branch of that ancient Catechisme Principles about Prayer may be such as these Prayer is a bounden duty It is to be made onely to God and in the name of Jesus Christ. It is to proceed from the heart and to be made with reverence and and in faith It is a meanes of obtaining all needfull blessings All things that tend to Gods glory our own or brothers good whether temporall or spirituall may be sought of God by Prayer To this head also may Thanksgiving be referred Christians ought to be as conscionable in giving thankes as in making Prayers Hereby they shall testifie their zeale of Gods glory as well as they testifie their desire of their own good Thankes must be given to God and that for all things and at all times and in all places publiquely and privately ever in the name and thorow the mediation of Jesus Christ. Of Prayer and Thanksgiving see more in the Whole Armour of God Treat 3. Part. 1. on Eph. 6. 18. § 1. c. §. 19. Of principles about Death THe fifth principle is thus set down And of the resurrection of the dead Of this principle there are two heads One concerning the dead the other concerning their resurrection About the dead there might be these principles No man ever yet remained alive on earth for ever It is appointed unto men once to dye Heb. 9. 27. onely one exception is recorded which was Enochs of whom it is said that God took him Gen. 5. 24. which phrase the Apostle thus expoundeth Enoch was translated that he should not see Death Heb. 11. 5. as for Elijah who went up by a whirlewind intâ—… heaven 2 King 2. 11. it is not expresly said that he died not Though in his body he were taken up from the earth yet might his soul onely be carried into heaven Yet I will not deny but that he also might be exempted from Death But if this be granted there are onely two that we read of exempted from this common condition and one or two exceptions especially they being extraordinary do not infringe a generall rule This rule must not be extended to such as shall be living at the moment of Christ's comming to judgement for in reference to them thus saith the Apostle We shall not all sleep 1 Cor. 15. 51. and again we which are alive shall be caught up together in the clouds with them that are raised from the dead 1 Thess. 4. 17. Death is only of the body which the soul leaveth and thereupon it remaineth dead the soul it self is immortall Eccles. 12. 7. mans body was not at first made mortall for Death came by sin Rom. 5. 12. yet by Christ is the sting of Death pulled out 1 Cor. 15. 55. and the nature of it is altered For at first it was denounced as an entrance to hell Gen. 2. 17. Luk. 16. 22 23. by Christ it is maâ—… a sweet sleep 1 Thes. 4. 13. and the entrance into heaven 2 Cor. 5. 1. Phil. 1. â—…3 it is to believers a putting off the rags of mortality 1. Cor. 15. 53 54. it is a full abolition of sin Rom. 6. 7. and they rest from all labours and troubles Rev. 14. 13 §. 20. Of principles about Resurrection THe bodies of men are not like the bodies of beasts which ever remain in the earth but they shall be raised Which the Apostle proveth by many argumeâ—… 1 Cor. 15. 12 c. They shall be raised by the power of Christs voyce Ioh. 5. â—… and that at the last and great day Matth. 13. 49. all at once in a moment 1 Câ—… 15. 52. even the very same bodies that they had on earth Iob. 19. 27. not the substance but the quality onely of the bodies shall be changed 1 Cor. 15. 43 44. Bâ—…ing raised each body shall be united to his own soul and that for ever not to be separated again As for mens soules they never dye but immediately upon their separation from the body they go to those places where after the day of Judgement their bodies shall be with them Luk. 16. 23. they that are living at the day of judgement shall be changed 1 Cor. 15. 51. and suddenly caught up to judgement onely the dead shall first rise and then the quick shall be taken up with thâ—… 1 Thes. 4. 15 17. of Christ's Resurrection see Chap. 13. v. 20. § 164. §. 21. Of principles concerning the last Iudgement THe sixt and last principle is thus expressed and of eternall Iudgement This principle noteth out two points 1. The matter it self Iudgement 2. The continuance thereof Eternall About the matter it self these particulars following are observable There shall be a day of Judgement All men shall be judged Jesus Christ in his humane nature shall be the visible Judge Act. 17. 31. He will judge all men according to their workes Matth. 16. 27. every work shall be brought to Judgement whether it be open or secret whether it be good or evill Eccles. 1â—… 1â—… men shall give an account for every idle word Matth. 12. 36. all shall not receiâ—… the same sentence The righteous shall receive a blessed sentence of life the wicked a fearfull doom of condemnation Matth. 25. 34 c. There is a set day for this Judgement Act. 17. 31. but it is unknown to men and Angels that men might alwayes watch Mar. 13. 32 33. but it shall not come till the number of Gods 〈◊〉 shall be fulfilled Rev. 6. 11. The continuance of the day of Judgement under this word Eternall which is to be taken of the time following that shall never have an end hath respect to 〈◊〉 reward of the
〈◊〉 for him See § 145. XVII Salvation belongeth to those that look for it They are here said to look for Christ â—…to Salvation See § 146. XVIII Christ will come to settle believers in Salvation Thus much is here intended in these words he shall appear unto Salvation to them that look for him These are believers See § 147. §. 1. A generall Analysis of the tenth Chapter to the HEBREVVS THe main scope of this Chapter is to set out the excellency of Christs Sacrifice There are two generall parts thereof The first layeth down the main point which is the excellency of Christs Sacrifice from the beginning to v. 19. The second informeth us in the use thereof from v. 19. to the end The excellency of Christs Sacrifice is set down comparatively The comparison is betwixt the Sacrifices which God instituted under the law and Christs Sacrifice They were excellent Sacrifices in their kind but this is more excellent therefore it must needs be very excellent Of this comparison there are two parts 1. A deficiency of legal Sacrifices 2. The sufficiency of Christs The deficiency of the legal Sacrifices is manifested 1. By their use They were as shadows v. 1. 2. By their reiteration or oft offering them v. 2. 3 By the frequent remembrance of sin in and by them v. 3. 4. By the kind of them They were of beasts v. 4. 5. By Gods rejecting them This last is expressed in a divine Testimony which is brought in as a transition from one part of the comparison to the other That testimony is 1. Propounded 2. Explained Of the testimony as propounded there are two parts 1. Gods rejecting legal Sacrifices v. 5 6. 2. Christs offering his Sacrifice to effect what the former could not v. 7. In the explanation of the foresaid testimony there is 1. A repetition of the testimony it self v. 8 9. 2. An application thereof to the point in hand In the application is couched the first proof of the sufficiency of Christs Sacrifice It was established in the room of the legal Sacrifices v. 9. A second proof is taken from the efficacy of Christs Sacrifice in this word sanctified v. 10. A third proof is drawn from Christs rest after he had offered himself v. 12. This is amplified 1. By inferring it upon a contrary course of the legal Priests They stood daily ministring v. 11. 2. By the continuance of his rest v. 13. A fourth proof is raised from the perfect effect v. 14. This is confirmed by a divine testimony which is 1. Propounded v. 15 16 17. 2. Applied to the point in hand v. 18. Hitherto of the first part The latter part is joyned with the former by an elegant transition wherein the main points of the former discourse are repeated to make way to the practicall part of this Epistle In this transition are set down three points 1. The great benefit of Christs Sacrifice which is entrance into the holy rest v. 19. 2. A way made for that enterance v. 20. 3. A Priest afforded to conduct us thither v. 21. The second part of this Chapter is exhortatory and that in general to manifest the truth of their holy profession For this end he layeth down 1. Duties to be performed 2. Meanes to accomplish them 3. Motives to enforce the same The duties respect 1. Our selves and that in a double respect 1. To obtain what we want v. 22. 2. To retain what we have v. 23. 2. Our brethren About them is declared 1. What we should do Consider one another c. v. 24. 2. The means of performing the foresaid duty which is Christian Communion 3. The motives to enforce the duty They are of two sorts 1. Minatory 2. Exhortatory 3. The minatory motive is taken from the fearful issue of Apostates This is 1. Propounded v. 26 27. â—… Confirmed and that two wayes 1. Comparatively by an argument from the lesse to the greater namely from the issue of those that despised Moses law to those that despise the Covenant ratified by Christs blood v. 28 29. 2. Simply a divine testimony v 30. Whence is inferred as a conclusion the fearfull issue of Apostates 31. The exhortatory motive consisteth of two parts 1. The kind of motives 2. The means to effect that whereunto they are exhorted The kinds of motives are of two sorts One is taken from their former good beginning v. 32 33 34. This is exemplified in four particulars 1. Their enduring of afflictions v. 32. 2. Their bearing reproaches amplified by the cause thereof which was associating themselves with others that were so used v. 33. 3. Their compassion of others bonds v. 34. 4. Their joyfull suffering the spoyling of their goods v. 34. The other motive is taken from their future reward v. 35. The means of performing the duty whereunto they are exhorted are of two â—…nds 1. Paâ—…nce v. 36. Amplified by the ground thereof which is Christs speedy comming v. 37. 2. 〈◊〉 which is expressed in a divine testimony 2. Enforced by the issue of back-sliders v. 38. This is illustrated by the difference betwixt back-sliders and believers 1. Back-sliders draw back unto perdition v. 39. 2. Believers take the way to save their soules §. 2. Of the law a shadow but not the very Image it self Heb. 10. 1. 〈◊〉 For the law having a shadow of good things to come and not the very Image of the things can never with those Sacrifices which they offered year by year continuâ—…lly make the commers thereunto perfect THis verse with some others following depends on the former Chapter as a proof or reason of that which was delivered therein this is evident by the causal particle c. This dependance is either particular to that which immediatly went before concerning Christs being offered to bear our sins Thus the reason is taken from the insufficiency of the Law Christ undertook what he did For or because the 〈◊〉 could not do what he did Or otherwise this dependence may be generall and more remote namely to the main point in hand which is the excellency of Christs sacrifice above legal sacrifices For matters of the Law were but shadows but Christ 〈◊〉 the substance of them Of the derivation of the word translated Law and of the distinction betwixt the Law moral ceremonial and judicial see chap. 7. v. 12. § 68. c. and v. 16. â—… 80. The ceremonial Law is here meant This is here said to have a shadow of good things 〈◊〉 Of the Greek word translated shadow see chap. 8. v. 5. § 12. A shadow signifieth a dark representation of a bodily substance but every way proportionable and fit unto it This metaphor shadow giveth proof of the meanâ—… of that Law This phrase of good things to come manifesteth the excellent use of that Law though it were but mean in it self yet it shadowed out most excellent things Of this phrase good things to come See chap. 9. v. 11. § 53. Christ and all that
4. 2 Cor. 1. 6. The b noun is translated affliction Mark 13. 19. tribulation Matth. 24. 21. persecution Acts 11. 19. trouble 1 Cor. 7. 28. and other like pressâ—…res This distinguished from the former of reproaches giveth Christians to understand that they must look for heavy stroaks as well as bitter words here in this world So it befell our head as he despised the shame so he endured the Crosse Heb. 12. 2 Christ foretold thus much concerning his Disciples Matth. 10. 17 18. The history of all ages and experience of our times demonstrate as much The malice of adversaries of the truth is unsatiable They think they have never done enough till they have done the uttermost that they can in word and deed We may from hence learne to prepare our selves for more and greater afflictions then words are and by this extent of enduring to shew that the spirit of the Lord Christ is in us Indeed our weake bodies are sensible of pressures and oppressions but to prepare against them will the better enable us to endure them §. 126. Of being Companions with such as suffer for the Gospel THis other distributive particle partly sheweth how these Hebrews came to have such courage as to be made a gazing stock for their profession sake namely that company which they kept with others that were so dealt withall The word translated companions is sometimes used in the abstract translated Fellowship 1 Cor. 10. 20. It properly signifieth as here translated companion one that hath a common share in such and such a case and is translated partaker Math. 23. 30. 2 Cor. 1. 7. and partner Luke 5. 10. As to be made a gazing stock was one part and evidence of their enduring a great fight of afflictions So their keeping company with other afflicted ones was another part and evidence This latter was a Christian duty as well as the former and this a matter of commendation as wll as the former Yea this also a matter of comfort and glory as well as the former Moses chose to suffer afflictions with the people of God Heb. 11. 25. It was Baruchs praise to accompany Ieremie in the prison Ier. 32. 12. And Onesiphorus who sought out Paul very diligently and found him when he was in his troubles and that to refresh him 2 Tim. 1. 16. 17. Yea Christ the great Judge promiseth to his Disciples who followed him all the time of his publike Ministery wherein he was much persecuted to sit with him on so many thrones Matth. 19. 28. To be a companion with such as suffer for Christ is an evidence of great zeal to Gods Glory Of love to the truth of undauntednesse and courage in suffering of love to Saints and of readinesse to succour such as suffer for the Gospel 1. This is a just taxation of their fear and shame who when they see their friends questioned or any way persecuted for their holy profession withdraw themselves and will not be seen in their company but rather if they be suspected to be of theiâ—… kindred neighbour-hood friends companions or any way associated with them dâ—…ny it as Peter did Matth. 26. 70. and Iohn mark Acts 15. 38. and as Demas so sundry other professors 2 Tim. 4. 10 16. Fearfull is the doom that is denounced against such Marke 8. 38 2. This much maketh to presse that poynt that was noted § 79. about not forsaking the assembling of our selves together especially when others are questioned but we having other friends and means are suffered to live free and quiet from trouble Then are we called to shew forth our Christian Faith and courage by associating our selves with them Then will triall be made of the truth of that grace that is in us Then as a companion we ought to speak for them as Ionathan did for David 1 Sam. 19. 4. To succor them as Obediah did the Prophets of the Lord 1 King 18. 13. And to visit them as our Lord Christ doth commend those who visited such as were sick imprisoned and otherwise restrained Matth. 25. 39. §. 127. Of acknowledging Kindnesse Heb. 10. 34. For ye had compassion of me in my bonds and took joyfully the spoyling of your goods knowing in your selves that ye have in Heaven a better and enduring substance Vers. 34. A Third branch of the exemplification of their former good beginning is their compassion of this Apostle himself in his bonds These two relatives me and my do shew that that which he here speaks of had reference to himself The copulative and or both and the causal conjunction for do shew that this depends on the former as a reason and as such a reason as the former was which may be thus more fully expressed It is evident that ye were made a gazing stock and became companions of other sufferers in that ye had compassion of me in my bonds and took joyfully the spoyling of your own goods The connexion of this verse with the former by these two conjunctions for and sheweth that many are the trials whereunto Christian professors are brought Some on their own behalfe others on the behalfe of others See more hereof § 123. That for which these Hebrews are here commended in reference to their former course of life is in one word compassion The Apostle here sets it down in the verb thus ye had compassion Of the notation of that word See Chap. 4. v. 15. § 88. And of the extent of it to all of all sorts See Chap. 5. v. 2. § 9 11. The particular person on whom these Hebrews had compassion was the Apostle himself who makes this grateful acknowledgement thereof so as kindnesses even done by men are gratefully to be acknowledged The King of Sodome acknowledged Abrahams kindesse in rescuing him and his from their enemies Gen. 14. 21. So did the Egyptians acknowledge Iosephs kindnesse in saving them alive Gen. 47. 25. The like did Ionathan in acknowledging Davids kindnesse 1 Sam. 19. 4 5. To omit other instances Christ himself as the head of a mysticall body doth acknowledge kindnesses done to the members of that body Matth. 25. 30 c. 1. This argueth a good spirit to be in men which makes them take notice of the means and instruments which are used by the divine providence for their good 2. This gratefull acknowledgement is so acceptable to them that do a kindnesse as it makes them not to repent the kindnesse done but as occasion is offered to do more and more kindnesse 3. If kindnesses done by men be gratefully to be acknowledged how much more kindnesses done by God especially if we consider how free they are how great how needfull how usefull and every way commodious unto us The kindnesses of God do infinitely exceed all that man can do Besides man is but Gods Minister what good soever he doth unto us is indeed done by God Let therefore the kindnesses done by man quicken up our spirits unto
Ely 1 Sam. 2. 11. and 3. 1. There he manifested his obedience 1. To his Parents by a abiding in that place and calling wherein they setled him 2. To his tutor or Master to whom he was by his Parents committed as is intended under this phrase He ministred before Ely 1 Sam. 3. 1. This is further confirmed by his readiness to run again and again and that in the night time when he supposed that Ely had called him and by declaring the whole message which he had received from the Lord to Ely upon his charge 1 Sam. 3. 18. A worthy pattern this is for such as are under Authority When he came to riper years he became a Prophet and a Iudge As a Prophet he was faithfull 1 Sam. 3. 20. This is an especial property of a good Prophet 1 Cor. 4. 〈◊〉 His faithfulness was manifested two wayes 1. In declaring Gods minde to the people 2. In putting up the peoples desire unto God which was by prayer wherein he was very powerfull Ier. 15. 1. Psal. 99. 6. He took a right course to make his prayer available for the people for 1. He brought the people together to joyn with him in publick prayer 2. He fitted them to that publick duty by calling them to forsake their sins 3. He caused them deeply to humble themselves and to pour out their Souls before God In which respect they are said to draw water and pour it out before the Lord. 4. He brought them further to sanctifie and enlarge their humiliation by fasting 1 Sam. 7. 3 4 c. 5. He promiseth to pray for the people himself and acknowledgeth it a sin to omit that duty 1 Sam. 12. 23. 6. His own prayer was so powerfull as thereby he did not onely obtain preservation from enemies but also such extraordinary thunder as scattered the enemies 1 Sam. 7. 10. The other function whereby Samuel's life in his elder years is set out respecteth his government as he was a Judge Hereof two things are especially recorded 1. His sedulity 2. His integrity To these two heads may all things becoming a good Governour be referred Either of these without the other makes ones government very defective and faulty Let a Governour take indefatigable pains yet if he be corrupt his pains may prove the more pernicious Let him be upright if he be negligent and idle 〈◊〉 is the glory of his uprightness But if both concur much may be expeâ—… from the government of such a one for much will be performed thereby 〈◊〉 by Samuel in whom both concurred This testified his diligence that he stayed not at his own house for all the peoâ—… come thither for judgement but he went from place to place He had 〈◊〉 yearly progresse and circuit not for his own pleasure but for his peoples 〈◊〉 and good The places whither he went in his yearly circute were Bethel 〈◊〉 Gilgal and Mizpeh 1 Sam. 7. 16. all of them in the utmost wastes of 〈◊〉 Concerning his incorruptness he challengeth all the people if any way they 〈◊〉 impeach him But they were so far from that as they bare publick witâ—… to his integrity O that Christian Magistrates would set Samuel as a pattern before them in 〈◊〉 and integrity §. 222. Of Samuel's crosses IT could not be but that Samuel living and ruling in such evil times as he 〈◊〉 should meet with many crosses Among them two are most observable 〈◊〉 in the beginning the other toward the end of his government 〈◊〉 began with one of the most lamentable Tragedies that had befallen 〈◊〉 State since they were setled in Canaan Israel was twice smitten before their 〈◊〉 Once about 4000 men were slain and at another time 3000 and 〈◊〉 the Ark of God was taken and the Priests that carried it were slain 〈◊〉 dismal was this news as old Ely who then was Judge and whom Samuel 〈◊〉 at the first news thereof fell from off his seat backward and brake his 〈◊〉 Such an enterance into the government could not be but a heavy crosse 〈◊〉 〈◊〉 who was their governour The other cross about the end of his goverment was his rejection aggreâ—… by the quarrel which was picked to collâ—…ur the same that it was his sons 〈◊〉 governing 1 Sam. 8. 5. To reject him whom God had chosen and setled for a Judge over his people 〈◊〉 not be but an heavy crosse to that good old man and that two wayes 1. In regard of himself who was much disgraced hereby 2. In regard of the people who herein manifested a tumultuous minde against God and provoked him to give him a King in anger Hos. 13. 1â—… 〈◊〉 that they should lay the cause thereof on him and his Sons must needs 〈◊〉 more pierce his Soul therefore it is said that it pleased him 1 Sam. 8. 6. True it is that his Sons were corrupt Judges but must the Father be rejected 〈◊〉 this was a remedy worse than the malady Though it be said that he made his Sons Iudges over Israel yet doth not that phrase intend that he gave over the whole government to them much lesse that 〈◊〉 justified them in their male-government The people might have made their complaint to him for redress vvhich if he had refused or neglected to do they might have had some more colour for what they did The advantage vvhich the people took at Samuels Sons ill government sheweth what pious Parents may suffer for their impious Children This was before manifested in Elies case §. 223. Of blessings conferred on Samuel THe blessings conferr'd on Samuel were many and great as 1. His extraordinary birth He vvas a Childe of prayer and after an especial manner given of God 2. Gods Son appearing unto him even vvhen he was a Childe 3. His high advancement to be a Prophet and a Judge 4. Gods continual abode vvith him and fulfilling his Prophesie 1 Sam. 3. 19. 5. Gods hearing his prayers 6. Gods blessing his government with the conversion of his people and confusion of his enemies 1 Sam. 7. 3 c. 7. Gods associating himself with him when he was rejected 1 Sam. 8. 7. 8. Gods sealing up his integrity by a visible sign vvhereby the people vvere brought to see their sin 1 Sam. 12. 18 19. 9. The esteem wherein both King and people had him even after Saul was made King 1 Sam. 11. 7. 10. The fulnesse of dayes vvhereto he attained 1 Sam. 8. 1. and 28. 14. 11. An honourable funeral 1 Sam. 25. 1. 12. Resting after his death This I do the rather note in opposition to that Popish position of Samuels being raised by a vvoman that had a familiar spirit 1 Sam. 28. 11 12 c. For quietly to rest after death is a common priviledge of all Saints True it is that the bodies of the best may be taken out of the grave and may be hurried up and down but the question here is concerning the Soul vvhich animated the body
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
people must needs be a grievous contradiction Further to aggravate this contradiction it is said to be against himself indeed sometimes they contradicted his Disciples to blame him thereby as in the case of not fasting Matth. 9. 14. and rubbing corn on the Sabbath day Matth. 12. 1. and eating with unwashed hands Matth. 15. 2. But even against his own self against that doctrine which he himself preached and the works which he himself wrought They regarded not the dignity of his person the integrity of his life the benefit of his works nor any other thing in him which might have restrained them from their violent contradiction but impudently they contradicted him himself By this it appears that the most excellent and innocent persons may have the most virulent oppositions by the vilest among men §. 25. Of being weary and fainting in our Christian course THat Christs pattern in enduring such contradictions as he did may be the more deeply weighed the Apostle declareth the dammage that may follow upon neglect of that means The dammage is in generall hinted in this particle lest which is the interpretation of two Greek words a that not that ye faint not It is a word of caution and prevention implying that such a dammage of mischief is like to follow upon neglect of the foresaid duty The dammage consisteth of two branches The first is thus translated 〈◊〉 wearied The Metaphor is taken from runners in a race or from such as labour and toyâ—… in any hard work and with the difficulty thereof or rather through their own sluggishnesse and lazinesse wax weary and give over the former course I find this word used in two other places as where it is said the prayer of faith shall save him that is weary and ready to faint we translate it sick Jam. 5. 15. and where Christ saith thou hast laboured and hast not fainted Rev. 2. 3. Here is added the subject your minds wherein such may be wearied or faint In the Greek it is so placed between two verbs as it may be referred to either of them Thereupon some thus translate it lest ye be wearied in your minds and faint Others thus lest you be wearied and faint in your minds There is no great difference in referring it to the one or the other It hath reference to both and is fitly fixed betwixt them They who be wearied in their minds faint in their minds And they who faint in their minds are wearied in their minds The latter word translated faint signifieth to be loosed it is used of things fast knit whereby they remain strong and steady as a mans joynts and limbs But if they be loosed they lose their strength and become feeble and weak It is used of the fainting of the spirit or soul of man for want of food Matth. 9. 36. and 15. 32. And to such a fainting under affliction v. 5. Here it is taken in a spiritual sense 〈◊〉 appears by joyning it with this phrase in your minds And thus it is taken Gal. 6. 9. By the inference of this danger the Apostle giveth us to understand that virulent contradictions and strong oppositions may make men weary of good courses Psal. 73. 13 14. Ier. 20. 7 8 9. As those crosses are in their kind grievous so humane frailty is much perplexed therewith And because good courses are occasions of such contradictions many wax weary of their good courses Well therefore did the Apostle premise this note of caution and prevention lest We have cause to be circumspect over our selves herein and carefully use all means to encourage our selves against those temptations Hereof see more Chap. 3. v. 12. § 122. This last clause and faint in your minds is added as the reason of their wearisomenesse in good courses Howsoever the bitternesse of contradiction may give occasion of being weary yet the proper cause thereof resteth in our selves even in our own faint spirits Hereupon saith the wise man If thou faint in the day of adâ—… thy strength is small Prov. 24. 10. David acknowledgeth thus much of himself I said this is my infirmity Psal. 77. 10. It was inward fainting that made many of them who believed in Christ to be afraid to confesse him Ioh. 12. 42. That wearinesse ariseth from fainting in mens minds is evident by the different disposition of men diversly minded For where there is the same occasion of weaâ—…inesse in all there is not the same effect In the time of the captivity many Leviâ—…es went away from the Lord but the Sons of Zadock remained faithful Ezek. 44. 10 15. And in the time of the primitive persecution many forsook Paul 2 Tim. 4. 16. yet not all The spirit of a man will sustain his infirmity Prov. 18. 14. Nothing dismaieth a man of courage instance Moses David Iob the Prophets the Apostles and Martyrs in all ages It is not simply contradiction but pusillanimity which causeth wearisomeâ—…esse It is an undue plea to pretend the grievousnesse of contradiction for excuse of mens wearisomnesse in their Christian course it becometh men rather to take notice of themselves and of their own faint-heartednesse that they may be the more humbled and brought to repentance for the same that so the Lord may be the more merciful unto them When men duly load themselves God will be ready to â—…ase them but if men by laying the blame elsewhere think to ease themselves the Lord will load them the more Now whether it be safe for a man to ease himself and the Lord load him or to load himself and the Lord ease him judge yee This further sheweth how needfull and usefull it is to get an undainted spirit and an invincible resolution to go on in our Christian course though all the world should contradict us Courage and resolution doth much in temporall and earthly matters yet they may in their bodies notwithstanding all their courage wax weary as in war in running a race in travelling in undertaking any other task but spiritual courage will so enable us as we shall not only well begin and hold out a good while but go on to the end of our Christian race §. 26. Of resisting unto blood Heb. 12. 4. Ye have not yet resisted unto blood striving against Sin THe Apostle doth in this verse declare how far the forementioned duty of imitating Christ in suffering is to be extended even unto blood The word which we translate resisted is a double compound Of the simple compound see Chap. 2. v. 7. § 62. The preposition added in this double compound signifieth against and is well translated resisted It is a Souldier-like word and importeth a manly standing against an enemy foot to foot spear to spear not yeelding a foot or haiâ—…es breadth as we say and that unto blood that is so long as blood or breath remains in our bodies or so long as we live Mans life remains in his blood
unholy ones stand guilty of both This negative generality of the persons no man is of use to quicken up every one Magistrates and Subjects Rich and Poore Learned and Unlearned Male and Female Old and Young and all others whatsoever to labour after holinesse There is nothing at all that can make any one partakers of this priviledge but holinesse §. 80. Of the resolution of and observations from Heb. 12. 14. TWo speciall graces are commended in this verse Herein two poynts are to be considered 1. A proposition 2. A proof of part thereof The proposition containes 1. The distinct graces which are two Peace and Holinesse 2. Our endeavour after them Follow The former of the graces peace is amplified by the extent thereof with all The latter hath a motive to enforce it The motive is taken from the damage that may follow upon neglect of the duty In setting down the damage observe 1. The manner of expressing it in these negatives without which no man 2. The matter whereof it consisteth which is a precious priviledge forfeited In these two poynts are considerable 1. The priviledge its self which is to see God 2. The means of forfeiting it want of holinesse Doctrines I. Peace is a commendable Christian duty It is here by the Apostle commended to Christians § 72. II. Peace must earnestly be sought It must be followed and pursued § 72. III. Christians must endeavour to be at peace with all men This extent is expresly set down § 73. IV. Holinesse must be added to peace The Apostle doth here so adde it § 76. V. Matters of moment are with emphasis to be expressed These negatives without which no man intend as much § 77. VI. God may be seen This is here taken for granted § 77. VII Holinesse is the means of seeing God This is here implied by the mention of holinesse § 79. VIII Without holinesse it is not possible to see God This is here expressed § 79. §. 81. Of the meaning of the former part of the 15. verse Heb. 12. 15. Looking diligently lest any man fail of the grace of God lest any root of bitterness springing up trouble you and thereby many be defiled THe manner of inferring this verse upon the former with a participle thus Looking implieth that it dependeth on the former as a means for the better performing of those graces that are there required Gods grace is that means they that fail of Gods grace can attaâ—…n neither to true peace nor holinesse It is by Gods grace that men are enabled to live peaceably with other men and holily with God Great reason therefore that they diligently look lest any fail of the grace of God The Greek participle translated looking diligently is the interpretation of one Greek compound word The simple verb whence it is derived signifieth to look about Thence a noune which signifieth a watch-tower and another noun which signifieth him that is set upon the watch-tower a watch-man This compound is used to over-see or to take the over-sight 1 Pet. 5. 2. and he that is appointed to over-look orover-see others is stiled over-seer It is attributed to Christ himself 1 Pet. 2. 25. The ancient Grecians gave this title to God himself because the eyes of the Lord in every place behold the evill and the good Our Ecclesiasticall writers apply the word to such as have the over-sight care and government of Church affairâ—…s Our English stileth them Bishops As there are publique persons to over-see publique affaires so there may be for private affaires private over-seers The Apostle therefore layeth this duty to the charge of every private Christian. The simple verb signifieth to look or see Phil. 2. 4. The compound here used carrieth emphasis and importeth a thorow looking and viewing To expresse that emphasis our English hath added this adverb diligently Further to shew that a Christians care must not only be about himself the Apostle addeth another clause lest any man This particle lest intendeth caution circumspection and prevention The other word any man under which are comprised mens own selves and others also as if he had said more amply lest you your selves or any other fail Of the Greek word translated fail see Chap. 4. v. 1. § 11. The preposition sheweth that failing in this place hath reference to that which was once had but in part lost They failed of that which they well began to obtain and might have retained and encreased farther That whereof the Apostle would not have them fail is stiled grace which is diversly taken in Scripture The severall significations thereof may be drawn to two heads 1. The free favour of God which is the cause of all the good we have See Chap. 2. v. 9. § 78. and Chap. 4. v. 16. § 97. 2. Those gracious gifts which God is pleased to work in us Of this distinction see Chap. 13. v. 25. § 196. In this sense it is here especially taken Of Christians watchfulnesse intended in this phrase diligently looking see Chap. 13. v. 17. § 149. Of circumspection over our selves see Chap. 3. v. 12. § 123. Of circumspection over others see Chap. 3. v. 12. § 124. Of Christians impartiality in their circumspection over others see Chap. 2. v. 12. § 124. Of preventing Apostacy or falling away from grace see Chap. 3. v. 12. § 122. Of professors being subject to fall from grace see Chap. 3. v. 12. § 131 136 137. Of Gods grace the ground of all good see Chap. 4. v. 9. § 97. §. 82. Of Grace as applied to God IN the expression of grace it is here said to be of God So it is very frequently stiled yea this phrase is used the God of all grace 1 Pet. 5. 10. 1. God is the originall fountain whence all grace floweth Iam. 1. 17. 2. The Spirit of God works in us that grace which we have This Spirit doth God powre upon his people Zac. 12. 10. 3. Grace is a part of Gods Image whereby we are made partakers of the divine nature 2 Pet. 4. 4. 1. This doth much commend grace and sets out the excellency thereof For in Scripture phrase excellent things are said to be of God 2. Herein appears a manifest difference betwixt that gift which commeth from above Iam. 1. 17. and is freely given and that which is acquired by the industry of man The former is of God the latter of man It is usuall in Scripture thus to distinguish the things of God from the things of men and to shew that they are not of men they apply them to God Ioh. 1. 13. Gal. 1. 10. 3. We may hereby learn how we may get or increase grace Ask it of God Jam. 1. 5. and use such means as he hath sanctified for that end such are the Gospel of the grace of God and the word of his grace Act 20. 24 32. 4. This should restrain us from perverting grace
blood on them that dwell on the earth as Rev. 6. 9 10. The Apostle doth hereby give us to understand That dead Saints speak Which is plainly expressed Heb. 11. 4. where the Apostle saith thus Abel being dead yet speaketh In like manner all that lived righteously or suffered for righteousnesse sake and that have their life and death registred for posterity do speak For they do as plainly and distinctly instruct us in the good will of God in our duty to him and in the way to life yea and in the extent of our obedience how it ought to extend it self not only to the doing of what God requireth but also to the enduring of what he is pleased to lay upon us as Heb. 5. 8. they do I say as plainly instruct us therein at if they were living and with an audible voyce spake unto uâ—… and exhorted us to such obedience and such patience as they in their life time shewed In this respect saith the Apostle Rom. 15. 4. whatsoever things were written asoretime were written for our learning 1. Which may serve for the refutation of that undue cavill which Papists lay upon the Scripture that it is a mute Judge If dead Saints because they are registred in the Scripture may be said to speak much more the Scripture which registreth what they speak But note the expresse phrases of Scripture against that cavill as Rom. 4. 3. what saith or speaketh the Scripture and Ioh. 19. 37. Another Scripture saith or speaketh and Ioh. 7. 42. saith not the Scripture Therefore the Scripture is stiled the word as the word of the Prophets Heb. 1. 1. if God should by an audible intelligible and distinct voyce speak to us we could not better know his mind then we may by the Scriptures May not a friend as plainly declare his mind by a letter written as by word of mouth We read 2 Chro. 21. 12. of a writing that came from Eliah after he was translated which letter question lesse he had written whil'st he was on earth and lest to be delivered to the King did not that letter as plainly declare Gods Message as if by a voyce it had been uttered So did that writing which Baruch wrote from Ieremiahs mouth Ier. 36. This phrase 2 Cor. 10. 11. such as we are by word in letter sheweth that Scripture hath its voyce therefore it s no mute Judge 2. Let us be exhorted to hearken to the voyce of dead Saints as Mic. 6. 9. Hear the rod 1. by it learn Gods mind They who imitate dead Saints hear them speak and hearken to their instructions §. 119. Of the excellency of Christs blood above others CHrists blood every way speaketh better things then Abel or his blood For 1. Abel speaks for imitation Christ not only so but for expiation justification and salvation all which he hath merited 2. Abels blood speaks for revenge Christs for pardon Luk. 23. 34. Therefore saith the Apostle Eph. 1. 7. In him we have redemption through his blood the forgivenesse of sin according to the riches of his grace Quest. Why is the comparison betwixt the blood of Abel and the blood of Christ Answ. Because Christs blood in regard of the plotting and practising of those that shed it was as unjustly as wrongfully as maliciously shed as Abels Now lest from that which is said of Abels blood Gen. 4. 10. and Matth. 23. 35. the like should be feared of Christs by this comparison he removeth that scruple The Apostle doth hereby give us to understand That Christs blood hath a more excellent vertue then others This is true of others persons and others blood 1. The best that can be said of others persons is that they are an excellent pattern and example Thereupon we are exhorted to be followers of them Heb. 6. 12. But Christ his person his blood is for our justification sanctification and Salvation 1 Cor. 1. 30. 2. The best that can be said of others blood is that its a ratification of the truth of that profession for which it was shed In this respect the Apostle stileth his sufferings a confirmation of the Gospel Phil. 1. 7. and v. 12. saith that they turned to the furthering of the Gospel But by Christs blood the covenant of peace and reconciliation betwixt God and man is made and confirmed Heb. 9. 15 16. 3. The blood of others unjustly shed cryeth for revenge Gen. 4. 10. Matth. 23. 35. Rev. 6. 10. But Christs for pardon Luc. 23. 34. Eph. 1. 7. Yea as it hath been formerly shewed and proved we are redeemed reconciled justified sanctified and saved by Christs blood Thus we see how Christs blood hath every way a more excellent vertue then others And this appeareth 1. From the dignity of his person we Christians know that Christ was true God that he assumed our nature into the unity of the Deity so as God and man became one person In this respect the word was made flesh Joh. 1. 14. And God was manifested in the flesh 1 Tim. 4. 16. By vertue of the hypostatical and personal union that blood which was shed by the humane nature is attributed to the divine nature Act. 20. 28. In this respect it hath a divine and an infinite worth dignity merit vertue and efficacy and therefore is better and more excellent then any others 2. From the ends why Christ shed his blood 1. To free man from sin and from all that misery whereunto man by sin had brought himself Gal. 3. 13. 2. To bring man to everlasting happinesse Eph. 5. 25 26 27. Can there be better things then these Can any other blood effect these 1. This demonstrateth the blasphemy of Papists who attribute the merit and virtue proper to Christs blood to the blood of Martyrs For they teach that by the blood of Martyrs sins are expiated Yea they have a new devise of mingling the milk of the Mother with the blood of the Son A Jesuiticall blasphemy 2. This serves for the aggravation of their impiety who trample on this blood of Christ of which the Apostle speaketh Heb. 10. 29. See Heb. 10. § 110. 3. This should stir us up highly to esteem the death and sacrifice of Christ. And that simply in by and for it self for its most precious 1 Pet. 1. 19 Yea also comparatively above all other blood for it speaks better things then they If the blood and death of Gods servants be precious as Psal 72. 14. and Psal. 116. 15. How much more the blood of the Son of God and that not only in the better worth but also in the better effect it speaketh better 4. Let us be exhorted with strong confidence to trust to this blood and to the efficacy thereof and that by reason of the better things which it speaketh namely Grace Mercy Pardon Reconciliation Acceptation and Salvation Hereon we ought especially to meditate when our sins make clamours in our consciâ—…nces and the cry of them may seem to
13 14. Note Isa. 66. 3. 9. Superstitious persons who think to serve God by other mens traditions which is no other then that will-worship expresly condemned Col. 2. 23. v. 18. he calls it voluntary humility Note Matth. 15. 9. 2. Let us be exhorted to two points 1. To be well instructed in this duty of serving God 2. To be quickned thereto For the former note Rom. 12. 2. Eph. 5. 17. By the word of God maist thou be fully instructed therein 2 Tim. 3. 15 16 17. In this respect its stiled a lamp a light Psal. 119. 105. to shew us the way and a Counsellor v. 24. to advise us thereabouts We ought the rather to use this help because without it all our own or others inventions will be in vaine Matth. 15. 9. None can tell what service is to be done to God but God himself For the latter which is to quicken up our spirits to serve God we have great need thereof because we are by nature exceeding dull hereunto The more excellent a duty is the more heavenly the more divine the more nearely it concerneth God the more dull and backward we are thereto Yea and Sathan will be the more busie to hinder us We ought therefore to quicken up our spirits thereunto by a due serious frequent meditation on the excellency necessity utility equity and other like commendations of the duty What work in the kind of it can be imagined to be more excellent then to serve God To what can we be more bound what more just and equal to what are there more precious and gracious promises made from what can there be expected a greater reward Gods service consisteth in keeping his commandements and therein is great reward Psal. 19. 11. Reason with your souls hereabouts and say as the Psalmist in other cases O our souls why are ye so dull and heavy to such a duty Awake awake our spirits rise up and make no longer delay enter upon the work speedily cheerfully Thus may we put life into our spirits and bring them to do what is here required of them to do §. 135. Of serving God reverendly THe next word translated acceptably notes out the manner and that in general 1. That is said to be done acceptably which is so done as God is well pleased therewith For the word God in the Greek is so placed after both the matter and the manner as it may have fit relation to both thus Whereby we may perform service acceptable to God This importeth as knowledge of Gods will so a conscionable care to conform all that we do in and about our serving of God to his will Hereby is evidently demonstrated unto us That Our service of God must be so ordered as it may be pleasing unto him Hereof see Chap. 8. v. 5. § 17. For further explanation of his mind herein The Apostle addes two particular properties which must alwayes accompany our serving of God if we will do it acceptably 1. Reverence 2. Godly fear The Greek word translated reverence signifieth such an awful respect as works an high esteem of him whom they serve and keeps them from unseemly thoughts words or deeds against him By this speciall property added to our serving of God the Apostle giveth us to understand That God is to be served with due reverence See Psal. 2. 11. and 95. 6. and 132. 7. The ancient gesture of bowing down in the worship and service of God proveth as much as Gen. 24. 26. and 47 31. Neh. 8. 6. So kneeling 2 Chro. 6. 12. Dan. 6. 10. Luk. 22. 41. Act. 9. 40. and 20. 36. Eph. 3. 14. Yea standing as Neh. 9. 2. Luk. 18. 13. Mar. 11. 25. And Prostrating Joh. 7. 6. Ezr. 10. 1. Matth. 26. 39. 1. It importeth an high esteem of God and due respect to his glorious Majesty Subjects by their reverence testifie their good and dutiful respect to their earthly Soveraign Gen. 41. 43. How much more should we testifie it every way that we can to our heavenly Soveraign the King of Kings 2. It gaineth a good esteem in God of them who so reverence him and a gracious respect towards them Psal. 112. 1. c. Mark how Iaacobs reverence wrought upon Esau Gen. 33. 3 4. and the Sons of Iaacob on their brother Ioseph Gen. 50. 18 19. Now if men that are hard-hearted can be so moved how much more the pitiful merciful and gracious Lord and that when their reverence is sincere and hearty Note Luk. 11. 13. 1. This may serve for the taxation of sundry misdemeanors about Gods service 1. Such as have no care of preparation before hand but suddainly and rashly come to serve God their minds being stuffed with many bio worldly matters if not with sinful and abominable trash How is it possible that such should serve God with reverence such an one was he that came without his wedding garment Note his doom Matth. 22. 11 12 13. 2. Such as in serving of God suffer their thoughts to rove abroad and are not attentive upon the work they are about Can that be reverently done which is not attentively thought upon while it is in doing Can he pray reverendly that minds not what he prayeth Can he hear reverendly that heeds not what is preached Can he receive reverendly that hath not his head and heart upon the mysteries set out in the holy Sacrament 3. Such as openly proclaim their want of reverence by their outward irreverend unbeseeming gestures which are stately comming into the Assembly of Gods people even when they are serving of God with their hats on their heads sitting at prayer casting their eyes this way and that way on pictures and sometimes on Church-wals on such as are in brave apparel on proper and comely personages on beautiful faces and other like objects or talking one with another or reading books These and other like bie gestures are open testifications of much want of reverence These are like the fool that layeth out his folly Prov. 13. 16. and telleth to all that he is a fool Eccl. 10. 3. 2. This may direct us how to serve God namely reverendly We have had sufficient motive to incite us to be willing and desirous to do what is here required It remaineth therefore to declare the way and means how such may indeed attain to that which they are desirous and willing to do Let such duly observe these two rules One concerning God another concerning our selves 1. Duly weigh and advisedly consider his excellency whom thou servest This if any thing will strike thine heart with reverence When Iacob by the vision which he saw of God and by hearing God speak to him was put in mind of Gods glorious presence then did he most reverendly carry himself before God Gen. 28. 16 17. So did Isaiah 6. 5. So Ezekiel 1. 29. So Daniel 10. 11. Yea the Angels Isa. 6. 2 3. See My guide to go to God §
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
means of strengthening and establishing the Kingdom of Christ. It unites the subjects and members of that Kingdom in one which is a means of great stability Many weak wands fast and close bound together cannot easily be broke asunder Kingdoms Cities all manner of civil Societies are established by the mutuall love of the members thereof The Kingdom of Satan and all evil societies are strengthened by this means Should not then the members of Christs Kingdom love one another Nothing can be of more force to work union then mutuall love and nothing of more force to strengthen a society then union 9. The nearest union that is betwixt any in this world is betwixt Professors of the faith and that in their mutuall relation one to another and in the joynt relation that they all have to Christ. Resemblances of the nearest relation that be are used to set this forth as of a foundation and edifice Eph. 2. 20 21. of a Vine and branches Ioh. 15. 5. of an husband and wife Eph. 5. 32 2 Cor 11. 2. of an head and body Eph. 1. 22 23. This near union should stirre us up to brotherly love for therein we love that body which is styled Christ 1 Cor. 12. 12. 10. The worlds hatred of Saints should the more stirre us up to love them Christ enforceth this duty upon this ground Ioh. 15. 17 18 19. The world most hateth Saints and that hoc ipso nomine in this very respect because they are Saints But brotherly love is a soveraign antidote against the poyson of the worlds hatred and a precious cordiall to revive and support the Saints spirits §. 11. Of the Continuance of Brotherly love BRotherly love being the fountain out of which all other Christian duties flow and which is so needfull and usefull a duty as hath been before shewed well doth the Apostle here require that it should continue This being here required of Christians implieth that an endeavour on our part must be used for the continuance thereof To expresse this the more fully the Syriack inserts this particle in us Others to make this yet more clearly to appear thus expresse it continue in brotherly love In that the Apostle sets no limitation of time to his exhortation but indefinitely saith Let brotherly love continue he giveth us to understand that the continuance must be perpetuall It must never clean fail but continue so long as the man himself continueth in this world nor must it upon any occasion be interrupted but it must be manifested in all things at all times according to that which the Apostle saith of charity Let all your things be done with charity 1 Cor. 16. 14. The Apostle that maketh this a link of the golden chain of Christian graces 2 Pet. 1. 7. sheweth that so long as there is any grace in a Christian there must be also brotherly love St Paul therefore where he commended the Thessalonians for that brotherly love they had shewed beâ—…eecheth them to increase more and more 1 Thess. 4. 9. 10. The phrases of walking in love Eph. 5. 2. and dwelling in love 1 Joh. 4. 16. import as much For to walk is to go on It is opposed to standing still or sitting down To dwell implieth a continuall abode opposed to so journing or lodging for a while in a place Gods love to us is an everlasting love Jer. 31. 3. Those whom Christ loved he loved unto the end Ioh. 13. 1. But we must be followers of God and walk in love as Christ also hath loved us Eph. 5. 1 2. And that as in other circumstances so in continuance Hereby the truth of our brotherly love will be manifested for that grace which is true and sound will never decay They who in their younger years or when first they began to feel a sweet relish in the communion of Saints seemed to have them in high account and to have their hearts intirely set upon them and thereupon were ready to do all good offices for them but afterwards have their hearts alienated from them and withdraw themselves from communion with them not fearing to speak evil not only of some particular persons but also of the whole brotherhood yea and of the very profession it self they surely never had this excellent grace of brotherly love well setled in them Surely they give too great cause to suspect and fear that that spirit which knit the members of Christs mysticall body together was never in them It becometh us therefore who have this holy fire of brotherly love kindled in us daily to blow it up This metaphor is indefinitely used 2 Tim. 1. 6. and may fitly be applied to the point in hand §. 12. Of the meaning of this phrase Forget not Verse 2. Be not forgetfull to entertain strangers for thereby some have entertained Angels unawares THe generall duty of brotherly love is exemplified in sundry particulars The first whereof is hospitality The substance of the duty is comprised under this negative Be not forgetfull The Greek Verb is a compound The simple signifieth to forget The compound intendeth some speciall emphasis as clean to forget or utterly to forget or 〈◊〉 way to forget To forget and to remember are opposite terms Not to remember is to forget Not to forget is to remember Negative injunctions have an emphasis in them They alwaies binde to all times There is no time wherein they may be forgotten To remember importeth two things especially 1. To keep and hold fast in minde and memory what is once known In this respect Moses addeth the negative to the affirmative thus Remember and forget not Deut. 9. 7. Which intendeth that they would fast hold it and not let it sâ—…ip away 2. To call again to minde and memory what was once known but after forgotten Thus Pharaohs butler saith I do remember my faults this day c. Gen. 41. 9. Under his faults he compriseth all things that had passed betwixt his imprisonment for his faults and his advancement again to his former office among other things Iosephs interpreting his dream was an especiall one But it is said that he forgat Ioseph Gen. 40 23. In that therefore he saith thereof I do remember he meaneth thereby a calling to minde again that which he had forgotten In both these senses may this negative be not forgetfull be taken and imply these two things 1. That knowing this to be a Christian duty they should be mindfull of it and carefull to observe it so oft as occasion should be offered In this sense saith the wise man Forget not my law Prov. 3. 1. 2. That they having formerly done the duty but afterwards intermitted it they should return to it again and not forget their good beginnings In this sense saith Moses Beware that thou forget not the Lord thy God Deut. 8. 11. In the former sense it is an incitation to hold on in a good course In the
house Acts 16. 15 33. 12. Gaius with an honourable testimony Rom. 16. 23. 3 Ioh. 1 5 6. 13. Onesiphorus with Pauls prayer 2 Tim. 1. 18. 14. The Barbarians with cure of their sick bodies and souls Acts 28. 9. 15. The greatest recompence of all is that recompence which Christ giveth at the day of judgement Matth. 25. 34 35. All these give evidence of the notice which God taketh of those which set themselves to do what he requires and of his approbation thereof He also gives proof of the goodnesse kindnesse bounty and other like gracious properties of God in not suffering good things to passe away without a recompence Psal. 62. 12. Hereupon the Apostle saith that whatsoever good thing any man doth the same he shall receive of the Lord Eph. 6. 8. It is therefore a strange conceit of men to think that all that is bestowed on strangers is lost and thereupon omit many fair opportunities of bringing manifold blessings to themselves For our parts we have just cause to judge that as in other works of mercy so in this what is given is as seed sown which will bring forth in 〈◊〉 season a plentifull crop §. 20. Of Gods giving more then expected THat which the Apostle saies of their receiving this blessing unawareâ—… gives us to understand that men in the good things which they do oft receive more from the Lord then they looked for Whereas it is said that the â—…ing asked life of God it is added that God gave it him even length of daies and that for ever and ever Psal. 21 4. And where Solomon asked wisdom of God sufficient to govern his people God gave him so wise an heart that there was â—…one like him before him nor after him Yea he gave him also that which he 〈◊〉 not both riches and honour c. 1 King 3. 12 13. So where Hanna desired a sonne of God God gave her three sonnes and two daughters Ruthâ—…ccompanieth â—…ccompanieth her poor mother in law for the true Religion sake and unawares 〈◊〉 meeteth with a great Prince of the Tribe of Iudah to be her husband as from her though an alien descended the Messiah Ruth 1. 16 17. 〈◊〉 13. Matth. 1. 5. Saul goeth to a Seer to enquire after his fathers Asses and 〈◊〉 heareth news of a Kingdom intended to him 1 Sam. 9. 6 7. 10. 1. 〈◊〉 to give a proof parallel to this of my Text yea farre exceeding it the Disciples that constrained a stranger as they thought to abide with them entertained 〈◊〉 Lord Jesus unawares Luk. 24. 29. God doth thus exceed in his remuneration to give evidence of his free grace and bountifull minde To give what is not so much as thought on argueth free grace To give above expectation argueth bounty What an encouragement is this for a Christian cheerfully to do his duty and constantly to go on therein referring the issue to God He may do more then is desired or expected yea or thought on For he is able to do exceeding abundantly above all that we ask or think Eph. 3. 20. §. 21. Of applying to our selves rewards given to others COncerning the persons that unawares were thus recompenced they are thus set down some Hereby the Apostle himself inferres that every one who performed that duty received not that particular recompence yet he sets it down as a motive unto all For all may be encouraged by that recompence which is given to some only This kinde of argument is oft and much pressed in the New Testament In the inference which this Apostle makes in the beginning of the sixt verse of this Chapter Concerning Gods imputing righteousnesse unto Abraham who beleeved the Apostle inferres that it was not written for his sake alone But for us also to whom it shall be imputed if we beleeve Romanes 4. 23. 24. From Gods delivering Lot out of Sodom when it was consumed with fire the Apostle maketh this conclusion The Lord knoweth how to deliver the godly c. 2 Pet. 2. 9. This Apostle having set down the many great rewards which God gave to the â—…aith of his servants in the 11th Chapter of this Epistle maketh this inference Wherefore let us run with patience Heb. 12. 1. On this ground Saints of old pleaded for themselves Gods former dealings with others as Psal. 22. 4 5. 2 Chron. 20. 7. Nehem. 9. 10. Gods blessings on some are evidences of his good will of what is pleasing to him and what he approves For did he not approve such and such things and were he not well-pleased with them certainly he would not bestow blessings on the performers thereof in reference to the doing of them Now God is ever of the same minde Iob 22. 13. Malach. 3. 6. what once he approveth he will ever approve and what he approveth he will assuredly recompence This assuredly is the best and most proper use that we can make of Gods former gracious dealing with Saints registred in sacred Scripture namely to apply them to our selves and to be encouraged thereby to go on in such courses as they did resting on this that God approves us therein and that he will recompence us some way or other They who reade the acts of Saints and Gods goodnesse to them as meer histories of things done in former times and apply them not to themselves fail of the best use to be made thereof Wherefore to make a right use of the Scriptures observe these few Rules 1. Exercise thy self in Gods Word by reading and hearing it frequently diligently that thou maist be well acquainted with the very letter and history of the Scripture 2. Use all means to get understanding of the true sense and meaning thereof For this end Prayer Meditation Conference and diligent attending upon the publique Ministry are good helps 3. Beleeve what thou conceivest to be the true sense and intent thereof 4. Apply it to thy self so farre as thou conceivest it any way belonging to thee For whatsoever things were written before time were written for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15. 4. This is a great point of prudence The life the power the profit of the word consisteth herein 5. Be a follower of those who are therein approved so farre as that which they did may concern thee 6. For thy farther encouragement well observe all the effects and fruits that followed upon Gods approving them §. 22. Of the Resolution of the 2d verse of Heb. 13. THe summe of this verse is A Christians respect to strangers Two points are considerable hereabouts 1. The inference of this verse upon the former For it is a particular exemplification of the former both in the duty of love and also in the person brother 2. The substance of the duty Herein two points are to be noted 1. The manner of propounding the duty in this phrase Forget not 2. The matter whereof it consisteth About the matter is
demand them when he will As for Friends God who taketh them away can and will make an abundant supply Is not God better to us then many Friends What good can Friends do without he also be our Friend And if he be our Friend what need we have any more Friends Children that are taken from us are taken to a better Father that provideth better for them then we can That Children taken away are not to be reckoned among things lost is evident by Iobs case in that God doubled all the things that Iob lost save his children Other things that he lost were doubled unto him In stead of seven thousand sheep which he lost he had fourteen thousand restored In stead of three thousand Camels he had six thousand So in other things which he lost But having lost seven sons and three daughters he had but so many restored to him yet are these accounted doubled because the ten children which were taken away were with God and not utterly lost There is therefore no reason that a man should be discontent that his children are taken away to a better place It was Iacobs ignorance of that course which God took to advance Ioseph to such an estate as he might be a means of preserving his Fathers houshold and of saving much people alive that made him so impatient and discontent at his supposed losse Gâ—…n 37. 33 c. 45. 7. 8. Crosses in mens Callings Mens Callings are the ordinary means of their livelihood If they thrive not thereby but rather lose they use to be much discontent To remove discontent in this kinde 1. I advise such to search into the cause of their not thriving whether it be not their own unskilfulnesse idlenesse negligence pride prodigality too eager pursuit of their pleasures too much trust in such as are unfaithfull or otherlike faults of their own or whether they do not ambitiously aim at a greater kinde of thriving then God seeth meet for them or whether it be not envy at the greater thriving of others then at themselves If so they have just cause to be humbled To such I may say Wheresore doth a living man complain Lam. 3. 39. a man for the punishment of his sin In these and otherlike cases a man hath more cause to repent then be discontent 2. In this case about crosses in their Callings I advise men to consider that it is the Lord who giveth or with-holdeth blessing Reade for this purpose Psal. 127. 1 2. 128. 2 3 4. This consideration is of great force to make a believer content with that estate wherein God sets him willing to abide therein patient under crosses that befall him therein diligent in the duties thereof constant in waiting on God for his blessing and ready to resign himself wholly to Gods disposing Providence 9. Reproach All reproach is against a mans name which is more precious unto him then wealth yea then life it self Prov. 22. 1. Eccles. 7. 1. Reproaches pierce deep into a mans soul and make him exceedingly discontent The advice therefore which was given about crosses in a mans calling must in this case be observed Consider the cause of the reproach that is laid upon thee If it be for thy own misdemeanour or wickednesse Thou art to bear it contentedly as a just punishment But if it be without cause given on thy part refer the case to God and say as David did Let him curse for the Lord hath bidden him It may be that the Lord will look on mine affliction and that the Lord will requite good for his cursing this day 2 Sam. 16. 11 12. On hope hereof rest content the rather because not only many righteous men but also Christ himself endured in this case more then thou dost If the reproach be for righteousnesse sake and for the Lords sake we ought not only to be content therewith but also to rejoyce therein Matth. 5. 11 12. The like may be said of all manner of persecution for the Lords sake 10. Afflictions Under this head I comprize all manner of oppressions and hard handlings by men and all kinde of wasting and torturing maladies more immediately inflicted by God yea and all things grievous to weak flesh To work contentment in these cases our eye must be on the prime and principal Author of all which is the wise God and our tender Father and withall we ought to consider the end which he aims at therein and the good that he will produce from thence He sees that the afflictions which he layeth on us either mediately by visible instrumentall and secondary means or immediately by himself are needâ—…ull for us and usefull to us For he alwayes correcteth us for our profit Heb. 12. 10. See more hereof on that place §. 66. Of examining ones self about Contentment IF serious and thorow examination be made concerning this grace of Contentment we shall finde it to be a most rare grace not only rare in the excellency of it whereof see § 64. but rare in the scarcity thereof Scarce one man among a thousand will be found to have attained it The discontented complaints that are every where heard of mens want of means of their great charge of their not thriving as others do of heavy burdens of grievous oppressions sore afflictions and other things that disquiet them are evidences of the want of this grace in them Could the inward perplexities of the Spirit at every thing that crosseth their humour and their unsatisfied minde about their present estate be discerned the want of this grace would be more evidently manifested This is a case much to be bewailed and for which we ought deeply to be humbled It robs God of that praise which is due to him for those blessings that he doth bestow For a discontented minde lightly esteems such blessings as God bestows on him because he hath not what he would and by the inward perplexity of his soul makes his life a kinde of hell The grounds of Contentedness laid down § 63. afford a good Direction for attaining this grace §. 67. Of the Inference of Gods Promise against Covetousnesse and for Contentednesse Verse 5. For â—…e hath said I will never leave thee nor forsake thee THe first particle of this Text FOR sheweth That this Promise is added as a reason of that which goeth before It hath reference both to the vice forbidden which is Covetousnesse and also to the vertue enjoyned which is Contentednesse It is here added to disswade from the former and to perswade to the latter The Argument is taken from Gods Promise of providing for his It may be thus framed They whom God hath promised never to leave nor forsake ought not to be covetous but content But God hath promised never to leave nor forsake such as trust in him Therefore such as trust in God ought not to be covetous but content This promise of Gods continual Providence and Protection much aggravateth
6. §. 96. Of Ministers being Guides THey who are in speciall to be remembred are thus described in our English Translation which have the oversight This is the Interpretation of one Greek word The word which the Apostle useth is a Participle and cometh from a Verb which signifieth to leade to go before to be a guide in the way to be over others to govern It signifieth also to think Act. 26. 2. to suppose Phil. 2. 25. to esteem 1 Thess. 5. 13. and to count or account Phil. 3. 7 8. In this it is thrice used in this Epistle as Chap. 10. 29. 11. 11 26. But in this Chapter it is thrice used in the former sense The word here used is in other places translated governour as Mat. 2. 6. Act. 7. 10. and chief Luk. 22. 26. Act. 15. 22. Some judicious Translators in Latine do interpret it by a word that signifieth Guides This word setteth out the Dignity and Duty of Ministers Their Dignity in that by reason of their Function in matters of God they are over the people and have a kinde of authority in the Lord and in his Name Their Duty in that they are every way both by preaching and practice to go before their people and to guide them in the way to life Sundry other titles which set forth both these are in Scripture attributed unto them as Rulers Joh. 7. 48. Overseers Act. 20. 28. Guides Matth. 23. 16 24. Leaders Matth. 15. 14. John 10. 3. Elders 1 Pet. 5. 1. Shepherds Matth. 9. 36. Pastors Teachers Eph. 4. 12. Stewards Tit. 1. 7. Bishops 1 Tim. 3. 1 2. Watchmen Ezek. 3. 17. Fathers 1 King 13. 14. Philem. v. 10. God hath made Ministers to be such Guides unto his people in regard of peoples need and for their good 1. Men of themselves in regard of the things of God are blind and understand not the way wherein they should walk In this respect they have need of Guides When Philip asked the Eunuch whether he understood what he read or no He answered How can I except some man should guide me That which Christ said to Paul is true of all Ministers Christ sends them to open peoples eyes and to turn them from darkness to light Act. 26. 18. There are many by-paths that lead to destruction whereinto people would soon fall if they had not guides 2. Men are not only blind but they are also by nature of a stubborn disposition hardly brought into the right way and when they are brought hardly held therein So as in this respect there is great need of Ministers to be over them to exhort incite admonish perswade reprove and use all other meet means to put them into the right way and hold them therein The good that people may reap by Ministers being made guides is very great Thereby they are instructed and directed in the way to life By Ministers being guides Superiours and inferiours Magistrates and subjects Ministers themselves and people Husbands and Wives Parents and children Masters and servants rich and poor old and young all of all sorts are instructed in their duty kept within compass of their place and stirred up to use and employ the abilities that God bestoweth on them to the good of others As men do stand in more need of guides in regard of their spirituall estate then in regard of their temporall estate so the benefit that they reap from those former guides farre exceeds and excels the benefits that they can reap from the later guides even as much as our souls excell our bodies heavenly commodities excell earthly and everlasting salvation excels temporall preservation This giveth an evidence of the good providence of God in providing spirituall guides for his Church for God hath set them there 1 Cor. 12. 28. and in enabling them to that greaâ—…â—…unction For God makes able Ministers of the New Testament 2 Cor. 3. 6. and in giving them gifts for that end Eph. 4. 7 8. and conferring authority on them so as they may perform their duty with all authority Tit. 2. 15. and finally in making them accountable to himself v. 17. Mat. 25. 19. Luk. 16. 2. that so they may be the more faithfull to him that appointed them as Moses was Heb. 3. 3. This title Guides puts Ministers in minde of their duty We ought to have this title much in minde and well weigh what duties are comprised under it and be conscionable in performing the same Ezek. 3. 17. There being by the high supream Lord Guides set over people and that in regard of their need and for their good it becomes them 1. To be thankfull to God for that evidence of his carefull providence 2. In case they want such Guides to pray for them as Christ adviseth Matth. 9. 38. 3. To be conscionable in submitting to their Ministry as this Apostle expresly exhorteth v. 17. The duties which are in generall to be performed in reference to such Guides are in speciall to be performed to such as God hath set over our selves in particular This the Apostle here intimateth under this relative YOUR For a good shepherd hath an especiall care over his own sheep He calleth his own sheep by name he putteth forth his own sheep Joh. 10. 3 4. Take heed saith the Apostle to all the flock over the which the holy Ghost hath made you Overseers Every one hath an especiall care of those that are his own and must give an account for them Most meet therefore it is that such in speciall be remembred The rule of relation requires as much as Guides must be most carefull over their own people so people must be most subject to their own Guides §. 97. Of Guides preaching THe duty of the foresaid Guides is thus expressed Who have spoken unto you the Word of God The Greek word here translated spoken is the very same that is so translated Chap. 2. v. 3. It is here used in the very same sense that there it was namely for Preaching See Chap. 2. § 23. The most principall duty of such as are here called Guides or Governours consisteth herein It belongeth to the very essence of their Calling When the Lord sent out his Apostles he said unto them Go ye into all the world and preach the Gospel Mar. 16. 15. Herein Christ requireth Peter to testifie his love to him saying three times Feed my lambs feed my sheep feed my sheep John 21. 15 16 17. And this Peter himself doth presse upon other Ministers saying Feed the flock of God 1 Pet. 5. 2. The like doth Paul upon Timothy thus Preach the Word be instant in season and out of season 2 Tim. 4. 2. There is no way wherein and whereby such as are guides of Gods people may do good unto them then by preaching By preaching it pleases God to save such as beleeve 1 Cor. 1. 21. O that this were duly weighed
acteth as possibly he can be There is also another Noun derived from the same Verb which is more usually appropriated to a stage-player There is also another Noun which is used to set out an Ape Now of all creatures an Ape is most given to imitate men I have noted these things about this word to shew how fitly it is used by the Apostle implying that people ought in matters of faith to endeavour to be as like to their prudent and godly Guides as they can be This is it which the Apostle requires of some 1 Cor. 4. 16. 11. 1. This is it for which he commends others 1 Thess. 1. 6. 2. 14. This is the best use that we can make of such as God hath made Guides unto us This is here in particular to be applied to such Guides as God in speciall hath set over us Our English therefore thus translates it which have the rule over you but in Greek your Guides Hereof see § 96. in the end thereof Of imitating Christ See vers 13. § 132. Of imitating God See Chap. 4. vers 11. § 62. §. 101. Of imitating both living and dead Saints THis point of imitation may also be further extended to other prudent and pious patterns whether of such as are living or of such as are dead They were living of whom the Apostle thus saith Ye became followers of us and again Ye became followers of the Churches of God 1 Thess. 1. 6. 2. 14. They were dead of whom the Apostle thus saith Be followers of them who through faith and patience inherit the promises Heb. 6. 12. And they of whom another Apostle thus saith Take the Prophets for an example c. Iam. 5. 10. It is one end of the spirits guiding some living men in the right way and that eminently that by their walking therein they might incite others to follow them This motive the Church intends where she thus prayeth to Christ Draw ME WE will run after thee Cant. 1. 4. By this change of the number in these two Pronouns ME WE She intendeth that by her following Christ others would be also stirred up to follow him It is also an especiall end of registring the history of Saints being dead For whatsoever things were written aforetime were written for our learning Rom. 15. 4. This is the best learning that we can reap from such records to emulate the excellencies of former worthies and to strive to outstrip them if it be possible in their excellencies This point of imitation concerns those that are in place to be Guides and those also to whom they are made Guides Not only Ministers of the Gospel but other professors also thereof are or should be Guides The Apostle saith of a Jew as he was a professor of the true Religion whether he were a Levite or of another Tribe that he was accounted a Guide Rom. 2. 19. As it is said of Ministers Ye are the light of the world Matth. 5. 14. So it is said of other professors Ye shine as lights in the world Phil. 2. 15. That which concerns these lights or guides is that they look to their feet and well order their steps that they so carry themselves as they may prove a good pattern to others Be thou an example of the beleevers saith St Paul to Timothy 1 Tim. 4. 12. Be ensamples to the flock saith St Peter to all sorts of Ministers 1 Pet. 5. 3. Professors in Thessalonica are commended for being ensamples to such as believed 1 Thess. 1. 7. Thus shall they shew themselves good guides Good to themselves and good to others I may apply to this purpose that which the Apostle said in a case not unlike this In doing this thou shalt both save thy self and them that hear thâ—…e 1 Tim. 4. 16. yea and them that see thee On the other side it is a great aggravation of the unworthy walking of Ministers and other professors yea of all who by their place or gifts are Guides By walking themselves in the broad way that leadeth to destruction they draw many others thereinto If the blinde lead the blinde both shall fall into the ditch They who have eyes and yet walk in by-paths are worse then the blinde Such are many scandalous Ministers and loose professors Reade 1 Cor. 8. 10 11 12. These pull upon their souls their own blood and the blood of others Ezek. 3. 18. §. 102. Of excess in honouring Saints departed UNto those to whom Guides for imitation are given I would commend a caution and a direction A Caution in two respects One to prevent excess Another to redress defect The excess is of such as have the patterns of those whom they take to be Guides in too high admiration accounting their works meritorious yea and supererrogatory Hereupon they conceive that they may receive benefit by the works of those others The superstitious Priests and Pharisees among the Jews taught their people such a conceit namely that by childrens giving 〈◊〉 great gift to the Temple which they called Corban their parents might be profited though they did no more for them Mark 7. 11 12. By this means men are so farre from observing this duty of following their Guides as they are kept from it For by expecting benefit from others walking in such and such courses they think it needless for themselves to walk in such waies because they have the benefit of others walking therein without such pains of their own From this high conceit of others meritorious and supererrogatory works hath risen an Idolatrous practise of Canonizing Deifying Adoring and Invocating them of setting up their Images of consecrating Churches of making prayers and vows and offering oblations unto them and of reserving their Reliques §. 103. Of failing in the right use of Saints patterns THe other Caution is to redress defect about this duty here required of following Guides Defect is manifested in those who having such Guides do think that they go farre if they approve and commend their doctrine and course of life if they well entertain them and be beneficiall to them while they live and speak well of them when they are dead but follow not their faith Though they may seem to go far yet they come very short of that full duty which they owe to their Guides and fail of the best benefit they might reap from them which is to be like unto them That which they do in testimony of their approving them is an evidence of their failing in following them and an aggravation of that their failing There are others which diligently reade the histories of Saints departed but only as bare histories to inform their understanding about matters of former times not as directions to guide them in the same way Though good instructions may be learned from those histories yet those instructions make not men the better Virtue and knowledge are joyned together by an Apostle 2 Pet. 1. 6.
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
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
§ 148. III. Obedience must be yielded with due respect to Ministers This is intended under this phrase Submit your selves See § 148. IV. Ministers are watchmen They are here said to watch See § 149. V. Ministers watch especially for mens souls So much is here expressed See § 150. VI. Ministers must give an account This is here implied See § 151. VII Faithfull Ministers have an eye at their account They watch as they that must give an account See § 151. VIII Peoples proficiency makes Ministers give their account with joy See § 152. IX Peoples not profiting makes Ministers grieve See § 152. X. Grief of Ministers for peoples not profiting is discommodious to people See § 152. XI Prayer is to be made for others So much is here intended under this word pray See § 153 XII Prayer is especially to be made for Ministers Ministers are comprised under this phrase for us See § 153. XIII Conscionable Ministers are most to be prayed for This is the reason that the Apostle here renders for performing this duty See § 153. XIV A man may know that he hath a good conscience The Apostle asserteth thus much of himself See § 154. XV. Christians may in charity judge of others what they know of themselves These phrases of the plurall number we trust we have give evidence hereof See § 154. XVI A good conscience extends it self to all duties It is here said to be in all things See § 155. XVII A man of a good conscience will well order the whole course of his life So much is intended under this phrase to live being here brought in as the proof of a good conscience See § 156. XVIII A willing minde is a note of a good conscience The Apostle expresseth as much under this word willing See § 156. XIX Respect must be had to the manner of ordering our life This is intended under this word honestly See § 157. §. 162. Of Ministers praying for their people Verse 20. Now the God of peace that brought again from the dead our Lord Iesus that great Shepherd of the sheep through the blood of the everlasting Covenant Verse 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen THat which the Apostle required of the Hebrews on his behalf he here performeth for them which is prayer For this Text containeth an effectuall prayer for them This is an especiall part of a Ministers Function It is that which the Apostles do in all their Epistles So did the Prophets use to pray for their people Samuel accounteth it a sin against the Lord to cease to pray for the people 1 Sam. 12. 23. Our Lord Christ much used this duty in the daies of his flesh for his Church He did sometimes spend a whole night therein Luk. 6. 12. An effectuall prayer of his for his Church is registred Ioh. 17. 6 c. Prayer is the means of obtaining all manner of good things not for our selves only but for others also and prayer is very powerfull for these and other like ends Of these and other motives to this duty See the whole Armour of God on Eph. 6. 18. Treat 3. Part. 1. Of Prayer § 15 c. Let such Ministers as desire the prayers of their people for themselves imitate this and other faithfull Ministers of God in praying for their people earnestly frequently in publick and private ordinarily and extraordinarily Thus will their watching and pains taking for their people be more acceptable to God and profitable to their people A greater part of the Apostles prayer is spent in describing him to whom he makes his prayer and that by two of his eminent properties namely his Goodness in this phrase The God of peace and his Greatness in this Which brought again from the dead So as a serious consideration of his excellencies on whom we call and particularly of his Goodness and Greatness is an especiall means to quicken up the spirit unto due prayer See more hereof on the Guide to go to God or Explanation of the Lords Prayer § 4 6. §. 163. Of the God of peace THe title God is here especially to be applied unto the first person in regard of that speciall relation which it hath to Iesus Christ whom God the Father brought again from the dead Yet this property of peace here applied to him is not so proper to the first person as it excludeth the other two For the second person is the Prince of peace Isa. 9. 6. and the third person is the Spirit of peace This then is the property of the Divine nature rather then of any one particular person exclusively God is here and elsewhere thus styled The God of peace in that he is the primary Fountain and Author of all peace and the Worker and Finisher thereof and there is no true peace but of God as is evident by this phrase The peace of God Phil. 4. 7. Col. 3. 15. And Gods Embassadors have the ministry of reconciliation 2 Cor. 5. 19. and their message the Gospel of peace Rom. 10. 15. Peace according to the notation of the Greek word signifieth a knitting in one It is God the Creator of all that doth properly knit things in one At first God created all things in perfect concord and peace When by mans transgression disunion and discord was made betwixt God and man man and his own conscience and betwixt one man and another God made up all these breaches 1. God gave his Sonne to make reconciliation betwixt himself and man 2 Cor. 5. 19. 2. God by faith in Christ and the renovation of the holy Ghost worketh peace of conscience in man and so maketh peace betwixt a man and himself Phil. 4. 7. 3. God communicateth to his children such a spirit of union as they thereby are at peace one with another Isa. 11. 5. 4. Peace being a comprehensive word compriseth under it all manner of blessings which come from above even from the Father of lights Iames 1. 17. The Apostle in the beginning of his prayer giveth this style The God of peace to him on whom he calleth to strengthen both his own and their faith in a stedfast expectation of obtaining the blessings which he prayeth for For what may not be expected from the God of peace from him that is the Fountain of all blessing from him who is reconciled and at peace with us from him that pacifieth our conscience from him that knitteth us together by the bond of peace To meditate hereon when we go to God and call upon him would much inlarge our spirits in praying to God and strengthen our faith in obtaining that which we pray for This title God of peace should so work on us who profess our selves to be servants and children of this God as to follow peace that as he is
thereof 2. We have proof hereby of the perfection of Christs sacrifice The grave was the prison into which Christ as our Surety was cast By coming out of that prison he giveth proof that the debt is discharged and justice satisfied 3. This ministreth much comfort to us against our naturall bondage under sin Satan death grave and hell By Christs resurrection we are freed from all that bondage For he rose as our Surety Therefore we are said to be raised up together in Christ Jesus Eph. 2. 6. And we may be assured that we also shall be raised 4. The Apostle from the resurrection of Christ inserreth this duty We should walk in nâ—…wness of life Rom. 6. 4. And taking it for grant that we are risen with Christ exhorteth to seek those things which are above Col. 3. 1. This mystery of Christs resurrection is in other places amplified by the circumstance of time that it was within the space of three daies This was answerable to the type Mat. 12. 40. This time was sufficient to give evidence of the truth of his death and withall to keep his body according to the course of mans nature from putrifaction For it is said of the body of Lazarus By this time he stinketh for he hath been dead four daies Joh. 11. 39. But God would not suffer his holy One to see corruption Psal. 16. 10. Act. 2. 27. Christs members may hereupon with much confidence rest upon Gods care in a seasonable providing for them and in keeping them from utter destruction Nor death nor any other affliction shall clean swallow them up After two daies will he revive us in the third day he will raise us up On this ground saith the Apostle We are troubled on every side yet not distressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed 2 Cor. 4. 8 9. §. 165. Of our Lord Iesus HE whom the Father brought again from the dead is set out by his Dominion and by his title Our Lord Iesus Lord is a word of supream Soveraignty as was shewed Chap. 1. v. 10. § 128. The relative Our compriseth under it such as are of the Church of God of whom Christ is in speciall the Lord as hath been declared Chap. 7. vers 14. § 74. Iesus was the proper Name of the Son of God incarnate and signifieth a Saviour as is proved Chap. 2. v. 9. § 73. This part of the description sheweth how much it concerneth us to know and beleeve the fore-mentioned resurrection For he was raised from the dead who was in speciall manner our Lord under whom we are and to whom we are subject yea he who is our Saviour For there is none other name under heaven given among men whereby we must be saved Act. 4. 12. All the good that we can any waies expect resteth in this Our Lord Iesus whom God raised from the dead §. 166. Of Christ a Shepherd OUr Lord Jesus is further set forth under the resemblance of a Shepherd The Greek word hath its notation from a Verb that signifieth to â—…eed So also the Latine for it is the speciall part of a Shepherd to feed his sheep Ioh. 21. 16. Christ was of old foretold to be a Shepherd Isa. 40. 11. Ezek. 34. 23. Zech. 13. 7. Christ himself professeth himself to be a Shepherd Ioh. 10. 14 16. Matth. 26. 31. answerably he was so styled by his Apostles as here and 1 Pet. 2. 25. 5. 4. There are sundry respects wherein this Metaphor may fitly be applied to our Lord Iesus For 1. A true Shepherd entreth in by the door Joh. 10. 2. that is he is lawfully called and appointed by God so was our Lord Jesus Heb. 5. 5. 2. The Porter openeth to the Shepherd Ioh. 10. 3. So the Ministers of the Church acknowledge Christ to be sent of God and answerably entertain him Ioh. 6. 69. 1 Pet. 2. 25. 3. A Shepherd cals his sheep by name Joh. 10. 3. So the Lord knoweth them that are his 2 Tim. 2. 19. 4. A Shepherd knoweth his own sheep Ioh. 10. 3. Thus Christ judgeth between cattell and cattell Ezek. 34. 17. 5. A Shepherd leads out his sheep Ioh. 10. 8. So Jesus is a guide to his sheep He is the way the truth and the life Joh. 14. 6. that true way wherein his sheep may attain unto life 6. A Shepherd ordereth the affairs of his sheep in season he puts them forth Ioh. 10. 4. namely when it is time for them to go out of the fold Christ doth things when it is time Ioh. 7. 6. 7. A Shepherd goeth before his sheep Ioh. 10. 4. In this respect Christ is styled our Captain Heb. 2. 10. 8. A Shepherd provides for his sheep 1 Chron. 4. 40. so doth Christ Ioh. 10. 9. Psal. 23. 2. 9. A Shepherd procures safety for his sheep This is implied under this phrase which Christ applieth to himself He shall be saved and shall go in and out 10. A Shepherd hazardeth his life for his sheep 1 Sam. 17. 35. so doth Christ Ioh. 10. 17. 11. A Shepherd so acquainteth himself with his sheep as they know his voice Iohn 10. 4. so the Church knoweth the voice of Christ Iohn 10. 14. 12. A Shepherd so governs his sheep as they follow him Ioh. 10. 4. so doth Christ govern his Church 1 Cor. 11. 1. 13. A Shepherd useth to mark his sheep so as he may know them from others Thus Christ by his Spirit sealeth his Eph. 4. 30. 14. A Shepherd watcheth over his sheep Gen. 31. 40. Luk. 2. 8. Thus doth Christ Ioh. 17. 6. 15. A Shepherd tenderly healeth his sheep Thus doth Christ Ezek. 34. 16. Matth. 8. 16. 16. A Shepherd keeps his sheep together that they stray not Gen. 30. 29. For this end Christ hath his Assemblies and Ordinances 17. A Shepherd seeks out the sheep that stray so doth Christ Matth. 18. 11 12. 18. A Shepherd will carry such sheep as are feeble and cannot go so Christ Luke 15. 5. 19. A Shepherd will be accountable for his sheep Gen. 31. 39. so also is Christ Iohn 17. 12. 20. A Shepherd will keep the infected from the clean so Christ 1 Cor. 5. 4 c. §. 167. Of Duties due to Christ as he is a Shepherd THe Duties that we are to perform to Christ as a Shepherd are these and such like 1. Take Christ for thy Shepherd Psal. 23. 1. 2. Hearken to Christs voice Ioh. 10. 27. Matth. 17. 5. 3. So acquaint thy self with Christs voice as thou maiest know it Ioh. 10. 4 14. Luke 24. 35. 4. Follow him Iohn 10. 4 27. Rev. 14. 4. 5. If by occasion thou hast gone astray return to him 1 Pet. 2. 25. 6. If thou beest brought into any danger cry to him Matth. 8. 25. 7. If wounded hurt or diseased seek cure of him Psal. 6. 2. 8. Expect from Christ whatsoever may be expected from a
20. 1. Heb. 11. 13. Men use to salute one another in presence and in absence In presence by words or gesture This phrase When ye come into an house salute it Matth. 10. 12. implieth a wishing well unto it for it is thus expounded Into whatsoever house you enter first say Peace be to this house Luk. 10. 5. By gesture one salutes another when they kiss one another 2 Cor. 13. 12. 1 Thess. 5. 26. or stretch out their hands and arms one towards another or bow the knee or put off the hat or use other like gestures according to the custom of the Country These were such greetings as the Pharisees affected Matth. 23. 7. In absence one salutes another by message or writing By message when one is sent to another for that purpose By writing in a Letter or otherwise Here the Apostle salutes in and by a Letter This doth justifie and commend the like practice amongst Christians and that not only in absence as here but also in presence as in other places As they who salute testifie their good will to others so they that are saluted may take notice thereof and thereby be moved as occasion is offered to give testimony of their good will also Mutuall amity is hereby continued and increased Christians also do hereby grace their profession Their spirits also are thus the more quickned to call upon God one for another and likewise to praise God in one anothers behalf So as Christianity doth not take away common duties of courtesie §. 192. Of saluting them that have the Rule in the Church of God THe persons saluted are first in particular thus expressed all them that have the rule over you The same word is here used that was before used v. 7. § 96. v. 17. § 148. It was in those places proved that Ministers of the word were especially comprised under this phrase It is further inferred from this generall particle ALL that not only Ministers of the word but other Rulers also or Governours whose office in the Church is to be helpers unto Ministers of the Word in well Governing the Church This interpretation may very well stand In that the Apostle by name setteth down these and that in the first place it giveth evidence of his especiall respect to them and of his desire to have them take notice thereof and withall of his desire that all to whom he wrote should take speciall notice of them to obey them as was shewed v. 17. § 148. §. 193. Of a Ministers equall respect to all Saints THe Apostle thought it not enough to testifie his good will to the Church-governours among the Hebrews by saluting all them but also giveth evidence of his like good-will to all the Saints by saluting all them also Who are to be accounted Saints hath been shewed Chap. 6. v. 10. § 71. All that professed the Christian faith and were thereupon members of the visible Church go under this title As the title Saints so this generall particle ALL giveth proof of the Apostles impartiall respect Though for honour sake he set the Governours in the first place yet the whole Church and the severall members thereof were in his heart He did bear an inward good-will towards them and he was desirous that that his inward good-will should be made known to them by saluting them even all of them of what rank or degree soever they were In a like extent doth the Apostle manifest his impartiall respect to another Church thus To all that be in Rome beloved of God called to be Saints Rom. 1. 7. Whether they were Governours or subjects great or mean rich or poor male or female husbands or wives parents or children Masters or servants if they were Saints they were all in a spirituall respect alike to him For there is neither Iew nor Greek there is neither bond nor free there is neither male nor female all are one in Christ Iesus Gal. 3. 28. Of Ministers impartiall respect to every one of their charge See Chap. 6. v. 11. § 78. Besides the Apostle useth the generall phrase All the Saints that is all professors because he could not distinguish betwixt such as were close hypocrites and upright Hereby also he taketh away occasion of making any to think that he thought better of others then of them To conclude hereby he sheweth his love to them all and his desire of the good of them all §. 194. Of Faithfulness in declaring the salutations of others THe Apostle having commended to them his own salutation presenteth also the salutations of others in these words They of Italy salute you Italy is one of the fairest Regions in Europe There are many very famous Cities in that Region as Rome Venice Neapoles Florence Genua and sundry others There were Churches in many parts of Italy It may be that there was a Church of the Jews in that part of Italy where the Apostle was when he wrote this Epistle and that he might mean them especially Or if they were converted Gentiles they were such as bore good-will to these Hebrews and rejoyced in this that the Hebrews imbraced the Christian faith and thereupon desire that their good-will to the Hebrews might be testified which is to salute them Without all question they were such Christians as well knew the Hebrews and whom the Hebrews well knew and thereupon the Apostle thus sets them down indefinitely They of Italy This testifieth the Apostles faithfulnesse in performing that which was committed to his charge Others desired him to commend their good-will to the Hebrews and this he doth in this word Salute you The like is done concerning sundry particular persons by name Rom. 16. 21 c. 1 Corinth 16. 19 c. This is the rather to be noted because many exceedingly fail in this point of faithfulness Friends desire to have their love commended to their friends in absence by such as write or go to them who clean neglect to perform that Christian duty of love If an Apostle made conscience of performing this duty surely it is a duty whereof all Christians ought to make conscience §. 195. Of the Analysis of and Observations from Heb. 13. 24. 24. Salute all them that have the rule over you and all the Saints They of Italy salute you THe summe of this Text is in one word Salutations These are of two sorts 1. Such as are sent by the Author of this Epistle himself 2. Such as are sent from others In the former branch are set down 1. The salutation it self Salute 2. The persons saluted These are of two sorts 1. Them that were Governours 2. The Saints Both these are amplified by their extent in this generall particle All. In the later branch are set down 1. The point Salute 2. The persons which are of two sorts 1. Saluting They of Italy 2. Saluted in this particle you Doctrines I. Christian salutations are commendable An Apostle saluteth II. Church-governours are especially to be
sins See v. 14. Sect. 79. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Jews only redeemed Why redemption applyed to such as lived before Christ. Christs blood effectual before shed Jesus Christ ever the same Limbus patrum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are the called here meant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e A parte post f A parte antâ—… * Or bâ—… brought a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Testators death ratifieth his Testament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Testament inviolable Why a Testament is inviolable An unjust will is as no will Testators generall intent to be observed Christs death ratifieth the New Testament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why Christ ratified new Testament Promises ofâ—… new Testament absoluâ—… as legacies Christ by death establisheth eternal life What concâ—… to a Testament are in Christs Now Christs Testament is inviolable Papists violate Christs last will * Pâ—…pa potest dispensare contra Apostolum Contra jus naturale divinum Gratian. Unbelief makes void Christs last will Christs last will a prop to saith Search the rolls of Christs last will * Or purified * Or purple Legall rites grounded on equity a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encaenia e initiari Types were of truths like to thine See v. 19 Sect. 102 103. See 2. v. 7. Sect. 43. The Covenant is explained before the seal be annexed Ministers must teach what God commands Ministers impartiality The whole will of God to be declared Gods word to he delivered to all Law and precept how differ Good to be well done Bullocks Goats Sheep Doves Little birds Water and blood sprinkled Blood Water Scarlet a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est granum quo purpuâ—…a tingitur c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secunduâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ravit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 câ—…cineus Faith resembled to scarlet The Spirit resembled to scarlet Christ typified by scarlet Wool Hysop Why the hook sprinkled Against justification by the law Pure things impure to the impure Tit. 1. 15. All are unclean Means of cleansing afforded to all a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15. 3. Rhem in Annoâ—… on Heb. 9. 2â—… Particular Sacraments afforded to the Church in several ages Why Sacraments must â—…e of divine institution a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were What of the ministry d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apply Christs sacrifice Do all in saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 7. v. 5. Sect. 38. and Chap. 8. v. 4. Sect. 11. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 18. Sect. 99. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effundâ—… * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mitto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitto inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remissie a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a Sacrifies is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How heavenly things are purified by Sacrifice b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein the true Sacrifice is better then typicall Sacrifices b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See more of this word Chap. 14. v. 14. Sect. â—…0 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vultus d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why blood of beasts ordained Why Priests offered not themselves a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What sufferings of Christ are behind a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An errour thaâ—… God seeth nor sin in the justified An errour that there is no sin in the justified Believers are so acquitted of sin as if they had no sin Christ came to put away sin How far sin is put away b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The scope of the two last verses * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ subject to death Men must die Why justified persons die All men must dye Who shall not die Enoch died not Nor Eliah How the righteous are delivered from death Mortality should humble men Who live as if they should never die Duties from mortality Mortality ministreth comfort to believers All sorts to apply uses of mortality Men die but once Some raised died again Courage against mans sury Well use this life a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnatiâ—… Judgement to come is most sure Nor body nor soul are utterly destroyed by death The day of judgement terrible to wicked The day of judgement comfortable to believers Duties arising from