« 上一頁繼續 »
be declared unto them, and which afterwards was to be more clearly set forth;
III. 6. But Christ as a Son over his own house; whose house are we, if we hold fast the confidence and the rejoicing of he hope firm unto the end.
But Christ is a faithful Governor, as the Son of God, and therefore as the true Lord and Owner of this house; which house or Church of his we are, if, as we have received the Christian faith and profession, so we do stedfastly hold on the resolute maintenance of the same faith, which only is able to give us confidence, and cause of rejoicing in the assured hope and expectation of our glory to come.
III. 8, 9, 11. Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. So I sware in my wrath, They shall not enter into my rest. See Psalm xcv. verses 8, 9, 10, 11.
III. 12. Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.
Take heed, brethren, lest, after this holy profession made by you, there be found in any of you an evil and unbelieving heart, to fall away and depart from the colours of the living God, to take part with infidelity.
III. 13. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. But exhort and stir up one another daily, while God holds forth this happy opportunity unto you; lest, as it fell out with our forefathers in the wilderness, so it should betide unto you, that any of you should have his heart hardened, and turned back towards the spiritual Egypt, through the deceitful suggestions of sin.
III. 14. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end.
For we are already made partakers of Christ, in our holy profession, in his word and sacraments; and shall be fully and perfectly possessed of him, if we go on, according to our good beginning, and stedfastly hold that faith, which is only able to give us confidence and assurance, unto the end.
III. 15. While it is said, To day if ye will hear his voice, harden not &c. See Psalm xcv. 8.
III. 16. For some, when they had heard, did provoke : howbeit not all that came out of Egypt by Moses.
For not all your forefathers, that were brought by the hand of Moses out of Egypt, did provoke God to anger, by tempting of him; but some, and those indeed not a few, when they heard his words, yet went on to tempt and offend him.
III. 19. So we see that they could not enter in because of unbelief.
So then we see they could not enter into the promised land, because of unbelief.
IV. 1. Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.
Let us, therefore, by their example take heed, lest, since we have a promise left us by Christ, of entering into his glorious rest, whereof that other was but a dim type, any of you, by turning back to Judaism or Infidelity, should come short of it.
IV. 2. For unto us was the gospel preached, as well as unto them but the word preached did not profit them, not being mixed with faith in them that heard it.
It was the very same word of the Gospel, that was preached to them of old, and of late unto us; but how sovereign soever it was of itself, yet it was not at all available to the good of many of them, for that it was not mixed with faith in them that heard it; for without faith in the receiver, the word profiteth nothing.
IV. 3. For we which have believed do enter into rest, as he said, As I have sworn in my wrath, If they shall enter into my rest: although the works were finished from the foundation of the world.
For as they had a rest, which if they had believed, they had entered into; so have we also, and that a far more excellent and sweet rest, which we shall, upon our belief, enter into; that, which God calleth his rest: now that, which God calleth his rest, was not that which was his ceasing from his work of creation, on the seventh day, which was his Sabbath; for those six days' works of his were finished in the first beginnings of the world, before this other rest was mentioned; so as it is another kind of rest, whereof God here speaketh, even that sweet complacency and contentment, which he takes in his blessed saints, and their glory with him.
IV. 4. For he spake in a certain place of the seventh day on this wise.
For, as of that other, which is the Sabbath day's rest, he speaketh on this wise.
IV. 5. And in this place again, If they shall enter into my
And, in this place again, he speaks of another kind of rest, even the fruition of his perfect peace and glory, while he saith, If they shall enter into my rest.
IV. 7. Again, he limiteth a certain day, saying in David, To day, after so long a time; as it is said, To day if ye will hear his voice.
Again, in David's mention of that rest, there is a certain day
limited and specified, even long after that other rest was out of date; while he saith, To day if ye will hear his voice.
IV. 8. For if Jesus had given them rest, then would he not afterward have spoken of another day.
For if Joshua, by bringing them into the promised land, had given them rest, he would never have spoken of another day of rest, which they should not have.
IV. 9. There remaineth therefore a rest to the people of God.
There is therefore another manner of rest, which is glorious and heavenly, that remains for God's faithful people.
IV. 10. For he that is entered into his rest, he also hath ceased from his own works, as God did from his.
For he, that is entered into this blessed and glorious rest, he hath utterly ceased from all his unquiet and troublesome labours and miserable tasks, which he underwent here on earth: even as God himself, on his seventh day, rested from the works of his creation.
IV. 11. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.
Let us therefore labour and strive to enter into that perfect and blessed rest of glory and immortality; and let us take heed, that none of us be so miscarried, as our forefathers were, by their unbelief, from entering thereinto.
IV. 12. For the word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.
For, it may not be slightly regarded, whatsoever the word of God threatens unto us: for even as the judgments, which of old seized on them, were piercing and active; so is the word of God still, which menaces these vengeances to us, quick and powerful, &c. searching into the very inmost powers and faculties of the soul, and finding out our most close and reserved thoughts and intentions.
IV. 16. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, &c.
Let us therefore, in the confident assurance of his readiness to help us, make our address boldly and cheerfully to the Throne of his Grace; upon all occasions suing to our bountiful God, for a supply of all our necessities.
V. 1. For every high priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins :
For Christ is indeed a perfect High Priest; of whom the high priest under the Law was but a figure: we know, that whosoever bears this office is taken from among men of the
same mould and composition with themselves, and that he is ordained for the behoof and benefit of men in divine and spiritual matters; and, specially, that he may offer gifts and sacrifices for the sins of the people:
V. 2. Who can have compassion on the ignorant, and on them that are out of the way; for that he himself also is compassed with infirmity.
And, therefore, in likelihood, such an one, as can pity the ignorant and erring; for that he himself hath experience of the manifold infirmities, which call for his compassion in others.
V. 6. As he saith also in another place, Thou &c. See Psalm cx. verse 4.
V. 7, 8, 9. Who in the days of his flesh, when he had offered up prayers and supplications with strong crying and tears unto him that was able to save him from death, and was heard in that he feared; Though he were a Son, yet learned he obedience by the things which he suffered; And being made perfect, he became the author of eternal salvation unto all them that obey him.
Who, in the time of this present and mortal life, when he had offered up the incense of his prayers and supplications, &c. and was heard and graciously answered in those extreme agonies, which he endured, not without a true human but inoffensive fear; Though, being the natural and eternal Son of God, he was replenished with all perfection of graces and virtues, yet, that he might be a merciful High Priest for us, he was willing, by the experience of his sufferings, to be tutored to an exact obedience; And, being thus, by his exquisite sufferings and obedience, made a perfect High Priest, he became the Author of Salvation to all those which obey him, in such humble and sincere manner as he obeyed his Father.
V. 11. Seeing ye are dull of hearing.
Seeing ye do yet make yourselves incapable of them, by forestalling your minds with sinister affections, and over much respect to the Mosaical Law.
V. 13. For every one that useth milk is unskilful in the word of righteousness. for he is a babe.
Whosoever in the school of Christ is such, as that he needs to be, as it were, fed with the spoon, and instructed in the plainest and easiest points of religion, that man surely, is uncapable of those higher and more difficult doctrines of divinity, which require more skill and more able apprehension to learn then..
V. 14. But strong meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil.
Those more difficult and profound mysteries of Ch istianity belong to them, which are of more growth and strength of
knowledge and spiritual understanding; who have had their minds inured unto and exercised in these heavenly speculations, so as they are able to discern between the good of truth, and the evil of error.
VI. 1. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection: not laying again the foundation of repentance from dead works, and of faith toward God;
Therefore, not resting ourselves contented with the knowledge of the first principles of Christian religion, let us go on towards the perfect understanding of the highest mysteries thereof; not needing now to be instructed anew, in the first grounds of our catechism, in the doctrine of repentance for sin and of faith in God;
VI. 2. Of the doctrine of baptisms, and of laying on of hands, and of resurrection of the dead, and of eternal judgment.
Those ordinary points of religion, which are called for of all that are to be baptized, and to be made capable of the imposition of hands for their confirmation in the faith received; and, particularly, that there is a happy Resurrection of the just to glory, and a Judgment unto eternal death and damnation pertaining to the wicked and ungodly.
VI. 3. And this will we do, if God permit.
And surely I doubt not but this is our holy and Christian resolution, God enabling us thereunto: not slackening in our holy profession; not revolting from it: which condition is most fearful.
VI. 4, 5, 6. For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, And have tasted the good word of God, and the powers of the world to come, If they shall fall away, to renew them again unto repentance; seeing they crucify to themselves the Son of God afresh, and put him to an open shame.
For if there be any, who have been once enlightened with the common illuminations of the Spirit of God, and have in some slight measure been sensibly endowed with those divine gifts which are wont to lead the way to saving graces, and have been made partakers of the common graces of the Holy Ghost, And have, (though not fully fed, yet) pleasingly tasted of the good word of God, and of the effectual operation of those ordinances and means which tend to the obtaining of a better life; It will be impossible for such, if they shall afterwards utterly apostate from and wilfully abandon their Christian faith, renouncing it totally and maliciously, to recover themselves again by a sound and seasonable repentance; since they do,