affirming that Peter was at the door say It is his Angel that is his messenger or one sent from him Angel being put for one sent of God is put for a created or uncreated messenger Created Messengers are visible or invisible Visible are extraordinary or ordinary Ordinary created visible Messengers of God called Angels are Priests under the Law Mal. 2. 7. and Ministers under the Gospel Rev. 1. 20. Extraordinary ones were Prophets Iudg. 2. 1 4. In particular Iohn the forerunner of Christ Mal. 3. 1. Mar. 1. 2. Invisible Messengers of God are the celestiall spirits that are here meant All those spirits were at first made good and so messengers according to Gods minde and heart But many of them sinned and kept not their first habitation 2 Pet. 2. 4. Jude v. 6. and became devils yet are they sent and used of God as Messengers and Ministers of his just vengeance and thereupon still called Angels 1 Cor. 6. 3. And where it is said that the Sadduces say There is neither Angel nor spirit Act. 23. 8. both good and evil Angel is meant so also Rom. 8. 30. But for the most part where this title Angel is attributed to an evil spirit some note of distinction is added thereto to demonstrate what kinde of Angell is meant as Angels of the devil Mat. 25. 41. Angels of the Dragon Rev. 12. 9. Angel of the bottomlesse pit Rev. 9. 11. Angels that sinned 2 Pet. 2. 4. Angels that kept not their first estate Jude 6. §. 83. Of the Title Angel given to Christ. THere is one eternall uncreated Angel oft mentioned in Scripture even the Sonne of God the second Person in sacred Trinity For it pleased the Father to communicate his secret counsell and sacred will to Sonnes of men by his own Sonne who was in that respect a kinde of messenger from his father to men and stiled an Angell yea and appeared to men before his Incarnation in that form and manner which Angels did yet are there manifest evidences to demonstrate that the Sonne of God is meant when this Title Angel is attributed to him such as these that follow 1. Arch-Angels Iude v. 9. By this Title the Prince and head of Angels which is Christ Jesus is set out For he is there called Michael which name is given to Christ Dan. 10. 13. 21. 12. 1. Rev. 12. 7. The notation of the name Michael who as God importeth as much He is also called Iehovah Zech. 3. 2. It is said that Iehovah buried Moses Deut. 34. 5 6. And surely the same Iehovah this Michael suffered not Satan to discover the place where Moses was buried We reade but of one Arch-Angel in sacred Scripture 2. Head of Principalities and Powers Col. 2. 10. This the Apostle speaketh of Christ. 3. Angel of the Covenant Mal. 3. 1. That Angel in whom Gods Covenant with man is made and confirmed 4. Angel of Gods presence Isa. 63. 9. Or word for word Angel of his face that is the express image of his Person who is ever before Gods face to make intercession for us 5. Gods proper Title which is Iehovah wheresoever he that appeared as an Angel and is stiled an Angel hath this Title Iehovah attributed to him there Christ Jesus is meant On this ground it is evident that the Angell which appeared to Moses in the burning bush was Christ because he is called Iehovah Exod. 3. 3 4. By a like evidence it is manifest that the Angell which spake to Iacob in a Dream was Christ because he said of himself I am the God of Bethel c. Gen. 31. 11. 19. 6. When the Name is declared to be secret or wonderfull as Iudg. 13. 8. Wonderfull is one of the Titles whereby the Sonne of God true Iehovah is set out Isa. 9. 6. 7. When divine effects are wrought by him that is stiled Angell as to deliver from all evil Gen. 48. 16. to put fear and terrour into the heart of stout enemies Exo. 14 19 24 25. And to bring Israel out of Egypt after such a manner as they were brought out Numb 20. 16. 8. When divine worship is rightly given to him that is called Angel I say rightly because divine worship may and hath been given to created Angels Col. 2. 18. Rev. 19. 10. 22. 8 9. But by divine worship rightly and duely given one of the Angels that appeared to Abraham is manifested to be Iehovah Gen. 18. 2. And the Angel with whom Iacob wrestled Gen. 32. 26. for Iacob made supplication unto him Hos. 12. 4. This uncreated Angel the Sonne of God true Iehovah is not meant by the Apostle in this Text For he speaks in the plurall number Angels as of many and those made or created yea and Ministers Nor doth he mean Sonnes of men For he stiles them spirits meaning Angelical and celestiall spirits who are usually and properly called Angels These are here intended §. 84. Of the Names given to Angels THat we may the better discern the excellency of these Angels and therewithall the excellency of Christ who is preferred before them I will distinctly note 1. The Titles attributed to them in Scripture 2. Their Nature For they are spirits See § 86. 3. Their Properties For they are a flame of fire See § 93. 4. Their Functions For they are Ministers See § 96. c. One and but one proper name is in sacred Scripture attributed to an Angel that is Gabriel Dan. 8. 16. 9. 21. Luke 1. 19. 26. According to the notation of this name it signifieth a strong man of God It may be a name comnon to any Angel deputed of God to any speciall function or sent on any speciall message There is another name attributed to him that is stiled Arch-Angel who is Christ as we shewed before § 83. There are other names meneioned in the Books called Apocrypha as Raphael Physick of God Tobit 3. 17. Uriel Fire of God 2 Esdras 4. 1. Ieremiel Mercy of God 2 Esdr. 4. 36. Salathiel asked of God 2 Esd. 5. 16. There are also sundry other names reckoned up by the Jewish Rabbins which because they want sufficient authority I passe by Other Titles are attributed to them in sacred Scripture to set out their nature or Offices or excellency in one kinde or another They are these which follow 1. Spirits This Title declares the common nature of them all which is spirituall 2. Ministers This pointeth at their generall office which is to minister to God himself to the Sonne of God and to Sonnes of men as we shall hereafter more distinctly shew 3. Men of God So was the Angel that appeared to Manoah stiled Iudg. 13. 6. 9. He is called a man because he appeared in the shape of a man and a man of God because he came from God and was sent by God Though this Angel were the Sonne of God yet the Title is given unto him as he appeared like an Angel and may be well
here intended the full sense of the Apostle will cleerly appear thus By the faith of Ioshua and the rest of the host of Israel the walls of Ierichoâ—…ell â—…ell down The Iewish Rabbins and Chaldee Interpreters are of opinion that those high and thick walls sunk down right into the ground and were swallowed up of the 〈◊〉 that the stones and rubbish of the walls might be no hinderance to the Israelites entring into the City But for this we have no sure ground out of the record of sacred Scripture These particulars are expresly set down 1. The walls fell down flat 2. All living Creatures in the City man and beast male and female young and old were slain with the sword except Rahab and those who were in her house 3. Whatsoever was combustible was burnt as Linen Woollen Wooden and other like things 4. Metalls that could endure the fire as Silver Gold Brass and Iron were consecrated to the Lord. For God would have the first fruits None of the people might take any part thereof to try whether they would rest on God for sufficient provision or no. 5. The City it self was burnt with fire 6. A curse was layd on him that should build it up again Thus was this 〈◊〉 block clean removed out of their way and that with no violence used by 〈◊〉 for it is said of those walls they fell down The verb is of the active â—…oyce and for ought that any man could see they tumbled down of themselves but this was not done till the Army had used such means as God had prescribed unâ—… them which were these 1. The men of Armes march along in order They make no trenches to keep themselves safe They stand not in battle aray to repel the excursions of their enemies they set no engins against the walls nor assault the Citie But march on one after another whereby they lye the more open to their enemies 2. Seven Priests go before with seven trumpets of Rams hornes sounding with them Had they sounded with the Silver Trumpets which were consecrated and to the alarum whereof in war a blessing was promised Numb 10. 9. An evident performance whereof is recorded 2 Chro. 13. 14 15. some spirit might have been put into the Israelites and a more seeming ground of faith but God would thus try them by so mean a meanes as sounding of Rams hornes which we read not before or after to be used for triumph 3. The Ark followeth the Priests The Ark was but a little Chest Exod. 25. 10. It could not hold any store of ammunition neither was there a sword or any warlike instrument therein So as to the eye of flesh and blood this Ark could stand them in little stead Yet to such as believed it was a great prop for their faith For the Ark was an especial evidence of Gods presence among them It had in it the book of Gods Covenant betwixt him and his people and thereupon it is called the Ark of the Covenant Hebr. 9. 4. Yea it was Called by the name of the Lord of Hâ—…sts 2 Sam. 6. 2. When it was lift up the Priest said Let God arise Numb 10. 35. The Lord is said to dwell betwixt the Cherubims over it 2 King 19. 50. From it the Lord used to deliver his Oracles Exod. 25. 22. And before it they used to fall and pray Iosh. 7. 6. Gods blessing accompanied it 2 Sam. 6. 12. On those and other like grounds the Lord caused the Ark to be carried in their march to establish their faith Of this Ark See Chap. 11. v. 30. § 20. 4. In their march the foresaid Trumpets only sounded The people were commanded to be silent to shew that they needed not consult one with another what to do but attend the pleasure of God 5. The reere or gathering Host went last with it all their provision was carried whereby it is evident that they did not fear any attempt of the enemy 6. In this order they went round about the Citie once a day for six days together and on the seventh day they went round about it seven times In which respect the walls are here said to be compassed about seven dayes not by a seven dayes siege against it for every day after they had gone about it they returned to the Camp and there lodged But on the seventh day after they had marched about it seven times they gave a great a shout whereupon the walls fell flat to the ground and the Army entred into the City and destroyed it This seventh dayes circuit and seven times on the seventh day was to prove their faith the more and to try their obedience and patience Flesh and blood might thus have objected while we compass the City they may sally out against part of our Army yea six dayes compassing the Citie may make us weary in that we are so long without success so as herein their faith is proved God in this course doth also tender their weakness in giving the Citie within the space of seven dayes without any great pains of their own into their hands For they were now come into Cannan they had no store of provision before hand a long siege might have brought them to great want God doth therefore herein keep them from fainting before the work was done §. 175. Of Gods removing stumbling blocks out of his Peoples way THis phrase By faith the walls of Iericho fell down giveth proof that faith may work upon senseless creatures Not that senseless creatures are capable of receiving or rejecting faith but that believers by their faith may have power even over senseless creatures The other phrase quenched the violence of fire v. 34 is attributed to faith in such a sense as the point in hand is That which is said of senseless may be applyed to unreasonable creatures for believers by their faith have stopped the mouth of Lions v. 33. Faith is set on him who hath an absolute power over reasonable unreasonable senseless and all sorts of creatures That what he can do faith in that course which he prescribeth may be said to do in that it is the means which hâ—… hath sanctified for the manifestation of his power The falling of the walls of Iericho doth further shew that God can and will remove such stumbling blocks as lye in that way thorow which he will have his people to pass This City was a block in their way to the other part of Canaan and the walls of the City were a block to keep them from entring into the City Therefore he caused the walls to fall and the City to be destroyed Thus he divided the Sea Exod. 14. 21. and Iordan 2 King 2. 8. Christ setteth down this in two extraordinary instances One is in removing a mountain Matth. 17. 20. The other is in plucking up a Sycamore-tree by the roots and planting it in the Sea Luke 17. 6. Object All these are
books of Moses and Ioshua then are here recited 2. There were without question many more in the severall ages of the world than are 〈◊〉 in the foresaid books or in any other part of the Bible It is said of Enoch that then began men to call upon the Name of the Lord. Gen. 4. 26. Yet none of thâ—… men that did so are by name registred It is said of all those pious long-liv'd atriarks that lived befored and after the Flood that they begat Sonns and Daughters Gen. 5. 4 c. and 11. 11 c. No doubt but that many of those Sonns and Daughters gave good proof of their true faith Yet are they not by name registred It is of person as of things Many commendable things were done which are not set down Heb. 5. 11. John 20. 31. and 21. 25. So many persons that did worthily are not in publick records 1. In regard of those Saints themselves It was enough that God took speciall notice of them registred their name in his book of life gave them evidences of his favour while they lived received their souls to glory when they died and gave them assurance of the resurrection of their bodies 2. In regard of others that from time to time lived after them it is sufficient that God hath afforded them so many patterns and examples registred in his book as he hath done By them direction and encouragement sufficient and given to run the race as they did They who are not moved by them would not be moved with millions more if they were registred 1. Considering that many Worthies have had their names buryed with their bodies let not us be over sollicitous about memorialls after our death but leave it to the divine providence and to the wisdom of our survivors There may be a good use of Chronicles and of Memorialls of some mens names and acts yet there 〈◊〉 be too great excess therein Some things that in their compass are very usefull may beyond their compass be unusefull if not hurtfull Should there be â—…emorialls of all good mens names I suppose the world would not contain them especially if thereto were added their Meditations Sermons Conferences Works and Labours 2. This may stay those who in their time and generation do the will of God faithfully imploying their talent and doing much good by their words and works and yet nothing thereof remembred after death It is enough that in their generation they have been enabled to do good and that the present age in which they liâ—…ed had the benefit thereof They may so much the more rest herein in that the 〈◊〉 living God knowes it remembers it and will aboundantly recompense it Their works will follow them Rev. 14. 13. The answer which the Apostle himself gives to his own question thus for the 〈◊〉 will fail me being a reason of his forbearing to go on in setting down more particular examples as he had done before giveth us to understand that there 〈◊〉 very many more whom he might have produced The multitude of Believers is very great very many are registred in sacred Scripture which the Apostle stiâ—… a cloud of witnesses Hebr. 12. 1. But questionless there were many more age after age whose names are concealed When Elijah thought that he had been leâ—…t alone God knew seven thousand more and that in Israel 1 King 19. 18. besides those that were in Iudah If there were before Christ was exhibited multitudes of beleevers what are there since considering these promises I will pour out 〈◊〉 Spirit upon all flesh Joel 2. 28. And many shall come from the East and West 〈◊〉 sit down with Abraham c. Matth. 8. 11. See Chap. 2. ver 10. 〈◊〉 91. This reason as it hath reference to the altering of the stile in contracting such points as he more inlarged himself upon in the former examples sheweth that â—…ediousnes must wisely be avoided Having many things to write unto you faith â—…n Apostle to an Elect Lady I would not write with paper and ink 2 Joh. v. 12. The like he saith to Gaius 3 John v. 13. Tediousnes dulls the mind wearies the spirit hinders devotion draws away affection yea and many times deprives people of that comfort which otherwise they might receive from Gods Ordinances Some who have some while given good attention and that with cheerfull affection by overmuch tediousnes have been so dâ—…lled in their devotion as their former comfort hath been taken away It is therefore a point of prudence somewhat carefully to observe ordinary times 〈◊〉 for sacred duties There are times wherein men may enlarge themselves both in praying and preaching namely when dayes are set apart for those duties for then people come prepared to hold out the day As for private duties performed by one alone as any finds the vigor of his spirit to be in him he may enlarge himself But we must not measure others spirits by our own Christ when he was alone spent nights in prayer Luk. 6. 12. But we do not read that he did so with his Disciples §. 192. Of the Apostles setting the more excellent before others UPon the foresaid transition the Apostle continues his Catalogue of Worthies but much contracted In this verse he setts them down two ways 1. By their particular name 2. By the function of some of them in this word Prophets There are six set down by name whereof four were Judges One a King One a Judge and a Prophet both which is Samuel The four Judges are as the Apostle hath set them down Gideon Barak Samson and Iephthah There were in all betwixt Ioshua their General and Saul their first King fifteen Judges 1 Othniel 2 Ehud 3 Shamgar 4 Barak 5 Gideon 6 Abimelech 7 Tola 8 Iair 9 Iephthah 10 Ibran 11 Elon 12 Abdon 13 Samson 14 Ely 15 Samuel Out of these only five are called The rest were either not worthy to be named as Abimelech who usurped that dignity by fraud and blood or had no memorable matter recorded of them in their histories as Tola Iair Ibzan 〈◊〉 and Abdon The others as Othniel Ehud Shamgar and Ely did no greater matters than those which were done by those who are named Therefore there was no great need to mention them especially in this place where the Apostle labors to contract his discourse In the particulars which are set down the precise order of the history is not observed For Gideon who is in the first place was after Barak and Samson the third was after Iephthah and David the fift was after Samuel Hereupon some say that the Apostle had an eye only on his matter to set down some choyse Worthies as they came to his head but had no respect to method or order But I suppose that he rather aimed at some special thing in altering the order of these and that might be to prefer the more excellent For thereis a double method One of
Loe here the Glorie of the slightâ—…d Gowne Who was to 's Tribe an ornament and Crowne Who with past Learning and well-study'd Youth Had pious Age soe knew and lou'd the Truth The Graver shews his Face but if you 'd looke Into his Minde t is picturd in this booke By which his Name will liue till Time shall lâ—…e Râ—…uld in Aeternity and Death shall Dâ—…e A LEARNED AND VERY USEFUL Commentary ON THE WHOLE EPISTLE TO THE HEBREWES Wherein Every word and particle in the Originall is explained and the Emphasis thereof fully shewed The sense and meaning of every Verse clearly unfolded Each Chapter and Verse logically and exactly Analysed Genuine Doctrines naturally raised and applied from the severall words and particles in the whole Epistle The manifold Types of Christ clearly and largely unveiled Divers Cases of Conscience satisfactorily resolved Severall Controversies pithily discussed Various Common-places throughly handled Sundry errors and Heresies substantially confuted Very many dark and obscure places of Scripture which occasionally occur perspicuously opened BEING The substance of thirty years Wednesdayes LECTURES at Black-fryers LONDON By that Holy and Learned Divine WILLIAM GOUGE Doctor of Divinity and late Pastor there Before which is prefixed A Narrative of his Life and Death Whereunto is added two Alphabeticall TABLES I. Of the particular points contained in the whole COMMENTARY II. Of the severall Greek words in this EPISTLE which are clearly and fully explained LONDON Printed by A. M. T. W. and S. G. for Ioshua Kirton and are to be sold at his Shop at the Sign of the Kings Arms in Pauls Church-yard 1655. THE EPISTLE TO THE CHRISTIAN READER Christian Reader THou hast here at length that so much desired and long looked for Commentary of Doctor GOUGE on the Epistle to the Hebrews The largeness whereof may be a sufficient plea for the long stay thereof at the Press Though it be a Posthumus a child brought into the world after the death of his Father yet I do assure thee it is his own For though he set not upon this work for the fitting it to the Press till the latter â—…nd of his dayes after he was seventy years of age being kept from â—… by other publick imployments as is well known yet it pleased â—…od so to lengthen out his life that he lived to finish this Commentaâ—…y upon the whole Epistle excepting one half Chapter the complâ—…ting whereof though it cost me some time and pains that it might be answerable to the rest yet in respect both of its form and mattâ—…r it may well be accounted his own work For as being his Amanuensis to a great part of the work I observed his Method so the matter and substance of that half Chapter I found in his own nâ—…tes to which I have added no more than I thought necessary to make it like the rest So that I may truly say thou hast here Doct. GOUGES Commentary upon the whole Epistle to the Hebrews And therein the substance of above a thousand Sermons Preached at that famous Wednesday Lecture in Black-fryers London though now cast into a new mould by way of Section Yea I am perswaded and that upon good grounds that there is scarce a point in Divinity which he handled upon any portion of Scripture in the whole course of his Ministery but he hath brought the substance of it into this Commentary Severall Sermons which upon the first view I thought fit to be published and hereunto had designed them I have since found fully handled in his Commentary wherein I conceive thou maist find as many points of Divinity Cases of conscience and Controversies fully 〈◊〉 though succinctly handled as in any Commentary whatsoever yet 〈◊〉 As he was ever acknowledged by all Scholars that heard him or read any part of his works to be most exact and accurate in the opening of the true sense of a Text in the resolving thereof and raising of genuine observations from the same So in the giving of the naturall sense and meaning of the Apostle in this Epistle and in the analysing first of every Chapter then of every Verse and in raising of the proper deductions and conclusions from each word and particle almost in this Epistle he hath shewed his skill to the utmost it being the fruit as of his yonger so of his elder years when as he grew herein more and more acute and dexterous Though the Doctrines which he raised from each word and particle are not set down under the notions of Doctrines nor the Reasons for the confirmation thereof under the terms of Reasons yet in the Section where the Greek word or particle is opened there are expressed as the doctrines thence naturally arising so the reasons for the confirmation thereof and likewise many practicall inferences ever holding it one part of his art to conceal his art especially in writing though in Preaching as none more slid and judicious so scarce any more clear and perspicuous cordescending to the capacity of the meanest ever affecting thesimplicity of plain preaching rather then obscure and lofty expressions At the end of this Commentary besides a large English Table of all the materiall points treated of by the Author I have added an Alphabeticall Index of above seven hundred Greek words which thou maist find learnedly and dexterously explicated either by their Etimologies Synouimaes or various acceptations if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if not yet thou hast the clearest and most familiar explication that each word is capable of For it was one part of the Authors excellency that constantly in the Course of his Ministery he did endeavour to instill into the heads of his Auditors the fullest sense of the Spirit in a familiar way though veiled under many significant simple compound or decomposite notions Such was his depth of Iudgement that after he had conferred place with place he could suddainly methodize the different senses and give forth the quintessence of all his Collations so as the meanest Capacity might be edified by him That I may not exceed the bounds of an Epistle I shall only adde this word concerning the Narrative of my dear Fathers Life and Death Though some things therein may 〈◊〉 credible as his indefagitable pains 〈◊〉 meekness and the like yet I do 〈◊〉 〈◊〉 there is not one particular expressod in the whole but upon mine own knowledge I can avouch for truth having observed most of them my self and heard the rest often from his own month Though he be now dead yet he still speaketh to us in this elaborate Commentary of his of which he died in travell Though it were his Benoni yet to the heedfull Reader it may justly become another Benjamin a Son of the right hand to lead him fully into the bowels of the whole Epistle The Authors sole aim in all his Ministery being the same with Austins and in this Commentary like that of Hierom to hold out clearly the
say unto you I say unto all may be applied to the Epistles of the Apostles For in them they intended the good of all Christians The particular inscription of their Epistles to particular Churches or persons was as the ordinary dedication of books to particular persons which are intended to the good of all St Luke dedicated his histories of the Gospel of Christ and Acts of the Apostles to one man and by name to Theophilus yet he intended them to the good of all St Paul in that Epistle which he directed only to Titus by name concludes with this generall benediction Grace be with you all Tit. 3. 15. The Epistle to Philemon was written upon a speciall occasion yet so carried as sundry generall instructions meet for all Christians to know are couched therein All Christians therefore are to read and hear the Epistles of the Apostles as heedfully as they were bound to do unto whom in speciall they were directed As for this Epistle to the Hebrews it may seem in sundry passages thereof to be written by a propheticall spirit to meet with sundry heresies that were in future times to be broached rather then such as at that time were discovered such as these A true reall propitiatory sacrifice to be daily offered up yea such a sacrifice to be unbloody Sonnes of men to be sacrificing Priests properly so called Many Intercessors and Meaiators to be under the Gospel and sundry other which have been published by Papists long since this Epistle was written So as this Epistle in sundry respects may be as usefull to us who live in the time of Popery and are much infested with popish heresies as to the Hebrews if not more Hitherto of the Title §. 9. Of the Occasion of this Epistle THe occasion of this Epistle was two-fold 1. The immortall and insatiable malice of the unbeleeving Jews against all that professed the Name of Christ. 2. Their inbred superstition about the Mosaicall rites So implacable was their hatred of all that maintained the Christian faith as in that cause they spared not their own countrymen 1 Thes. 2. 14. St Paul while he was of the Jewish religion was highly esteemed of Priests Rulers and other Jews but when he became a Christian none was more fiercely and violently persecuted then he So dealt they with all that were of that faith and where they had not sufficient power of themselves they stirred up the unbeleeving Gentiles against all that professed the Christian faith especially if they were Jews Acts 142 19. Hence it came to pass that these Hebrews to whom in particular this Epistle was directed suffered much for their profession sake Chap. 10. 32 c. wherefore to encourage them unto all perseverance in the faith and to keep them from apostasie and falling away from the truth received the Apostle wrote this Epistle which is filled with many forcible encouragements and with terrible denunciations of sore vengeance against Apostasie St Pauls words were of old said to be thunders which is most true in this Epistle where he writes against apostasie Chap. 6. v. 4 6 8. and Chap. 10. v. 26 27 27 28 c. and Chap. 12. 25 29. This was one occasion of this Epistle to uphold them in the Christian faith 2. The Jews that lived after the truth of the Mosaicall Types was exhibited were notwithstanding so superstitiously and pertinaciously addicted to those legall rites as they would not endure to hear of the abrogation of them but in maintenance of them rejected the Gospel Yea of those that beleeved in Christ many thousands were too zealous of the Law Acts 15. 5 and 21. 20. Wherefore to root out that conceit the Apostle writes this Epistle whereby he proves that by bringing in the new Testament of the Gospel the old Covenant of the Law was abrogated and that the Law could not make perfect Chap. 8 and 9 and 10. And this was the other occasion of this Epistle §. 10. Of the Scope and Method of this Epistle THat main Point which is aimed at thoroughout the whole sacred Scripture especially in the new Testament is the principall scope of this Epistle and the main mark whereat the Apostle aimeth therein namely this that Iesus Christ is the alsufficient and only Saviour of man This was the Summe of the first Promise made to man after his fall Gen. 3. 15. This was the truth of all sorts of Types whether they were choice persons sacrifices sacraments sacred places sacred instruments sacred actions or any other sacred things This was the substance of the Prophecies that were given by divine inspiration This was intended by the great deliverances which from time to time God gave to his Church and people This was the end of writing the History of Christ by the Evangelists This is the summe of the Sermons of the Apostles recorded in the Acts and the ground of all their sufferings This is also the summe of their severall Epistles That this may the more distinctly clearly and fully be demonstrated the Apostle doth to the life set out Christs two Natures divine and humane in one Person his three Offices Princely Propheticall and Priestly together with the excellency and sufficiency of them To this do tend all the divine Instructions Refutations Exhortations Consolations Denunciations The severall points of this Epistle may all be comprised under two heads 1. Grounds of Faith 2. Rules for Life The grounds of faith are laid down from the beginning of the Epistle to the 22th verse of the 10th Chapter Yet sometimes he falleth into pertinent digressions by way of Exhortation Consolation and Reprehension to make them thereby to give the more diligent heed to those grounds of faith The Rules for Life are set out in the latter part of the 10th Chapter beginning at the 22th verse and in the three last Chapters The Grounds of faith are all about Christ. These are 1. Summarily propounded in the three first verses 3. Largely amplified in the other parts of this Epistle In the first generall Proposition these grounds of faith are noted 1. Christs divine nature This is manifested in this Title Sonne and in this divine work making the world v. 2. 2. Christs humane nature This is intimated under this phrase purged our sinnes which presupposeth bloud for bloud only purgeth sinne chap. 9. 22. and bloud demonstrateth Christs humane nature 3. The distinction of Christs Person from the Person of the Father This also is cleared by the Title Sonne in this particle By twice used in the second verse and by those phrases Brightness of his glory Image of his person 4. The Union of Christs two Natures in one Person This phrase By himself purged our sinnes declares the sufferings of his humane nature and means it of his divine nature in one and the same person 5. His Princely or Regal Office This is set out in these three phrases Heir of all things Upholding all things by the might of his
all there being other creatures more excellent then Angels II Christs excellency above Angels is beyond all comparison This phrase so much better c. implies as much III. Christs excellencies made him known to be what he is They gave him a Name whereby he is so made known as he is distinguished from all others Thus Gods excellencies are stiled his Name Exod. 34. 5 6. IV. Christ hath a just right to his excellency His right is a right of inheritance which is the best right that can be V. According to that excellency which of right belongs to any he is to be esteemed This is the end of setting out Christs excellencies and his right to them namely to work in us an high esteem of him Thus Magistrates Ministers Masters Parents and others are to be esteemed according to that Name which they have obtained §. 46. Of the meaning of these words For unto which of the Angels said he at any time Verse 5. For unto which of the Angels said he at any time Thou art my Sonne this day have I begotten thee And again I will be to him a Father and he shall be to me a Sonne IN this Verse the particular instance of the forementioned excellent Name is given which is Sonne in reference to God This causal particle for sheweth that that which followeth is a proof of that which went before The proof is from an induction of a special Name The proof is taken from testimonies of Scripture A testimony of Scripture is a sound proof This was it whereunto a Prophet thus directed Gods people To the Law and to the Testimony Isa. 8. 20. Christ prefers it before the testimony of one risen from the dead Luk. 16. 31. Yea before the testimony of Iohn the Baptist of his own works and of his Father For after he had produced those three testimonies he advised to search the Scriptures and that because they testified of him Ioh. 5. 36 37 38 39. Obj. 1. A testimony is but an inartificiall argument which is counted the last and lightest of all arguments Answ. A testimony receiveth his force from the witness-bearer An humane testimony is not counted infallible because men are subject to ignorance error and manifold corruptions But a divine testimony is infallible in that it resteth on the highest and soundest ground of truth which is the word of God for it is impossible for God to lye Heb. 6. 18 See Chap. 3. v. 3. § 26. As for sacred Scripture it is all given by inspiration of God 2 Tim. 3. 16. and holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. The Scripture is as a long continued approved record it is as a Law written and hath continued many generations and thereby gained the greater confirmation Thus this proof is more sure and sound then any logical or mathematical demonstration can be Nothing more convinceth a beleever or more prevaileth with him then a Scripture proof Object 2. Hereticks alledge Scripture to prove their heresies Answ. This doth yet further confirm Scripture proofs in that all of all sorts fly to it as all fly to the Law and plead it But did the Scripture ever make for any heresie the devil himself alledged Scripture Matth. 4. 6. but was confounded thereby and so have all hereticks been in all ages Of hereticks perverting Scripture See the whole Armour of God Treat 2. Part 8. Of Gods word on Eph. 6. 17. § 16. What cause have we in this respect to observe this direction Search the Scriptures Joh. 5. 39. and in hearing the word preached to search the Scriptures whether the things we hear be so as the men of Berea did Acts 17. 11. We ought hereupon to have our judgements grounded on the Scriptures our opinions ordered and our doubts resolved thereby Nothing ought to be taken as an Article of Faith but that which may be proved thereby The kinde of argument here used is negative it stands thus The Scripture no where declareth Angels to be Sonnes of God Therefore that name belongeth not to them In regard of an Article of Faith a negative argument from Scripture is sound and good because all Articles of Faith requisite to be beleeved are therein set down so as if it be not to be found in the Scripture we may well conclude that it is no Article of Faith The Name which here is denied to belong to Angels is thus set down under an interrogation unto which of the Angels said he c. This interrogation importeth a strong negation somewhat more then if he had in a plain negative thus said unto none of the Angels said he c. For hereby he putteth the matter to their consideration and maketh them judges thereof As if he had said Think with your selves and call to minde what any where you have read in sacred Scripture and tell me if any such thing be spoken of an Angel therein The distributive particle which unto which implieth a number of Angels and by way of grant a difference of degrees as if he had said Grant that there are different degrees of Angels and that some of them are more excellent then others Yet to none of them no not to the most excellent said he thou art my Sonne c. The relative particle HE hath reference to God the Father as is evident by this that he saith Thou art my Sonne c. Though David uttered the words yet as the Assembly of Apostles and Disciples expound it Acts 4. 25. God by the mouth of his servant David said This manner of expression said he hath reference to the old Testament which before Christs time was the only written word of God And the extention of time in this phrase at any time hath relation to the whole history of the Bible from the beginning of Genesis to the end of Malachy Not once in any part of any of these books is this Name Sonne of God applied to Angels §. 47. Of the various acceptions of this Title Sonne of God TRue it is that where Sonnes of God are said to present themselves before the Lord Ioh 1. 6. and 2. 1. Angels are meant Angels also are meant where it is said all the Sonnes of God shouted for joy Job 38. 7. They are elsewhere stiled Sonnes of the Mighty Psal. 89. 6. or as many do translate it Sonnes of God It is manifest then that Angels are called Sonnes of God Oâ—… if Angels be not meant then men are called Sonnes of God If either Angels or men be called Sonnes of God how can it be accounted a prerogative proper to Christ alone to be Gods Sonne Answ. This Title Sonne of God is in sacred Scripture used two wayes 1. Most properly by nature and eternal generation 2. By meer grace and favour God accounting them to be his Sonnes and accepting them as Sonnes In this latter respect many meer
3. It is giuen to men of eminent place and excellent parts Exo. 22. 28. Exo. 7. 1. Psa. 82. 6. For these after an especiall manner bear the Image of God 4. It is ascribed to Angels Psa. 8. 5. Because they are of all creatures the most excellent and the fairest representation of Gods excellency See § 107. Therefore not without cause is the word by the ancient Greek Translators turned Angels and the Apostle who was guided by the same Spirit that the Psalmist was quoting it so gives evident proof that Angels are there meant So again is the very same Hebrew word by the same Greek Interpreters translated Angel Psa. 8. 5. and justified by the Apostle Heb. 2. 7. The Chaldee Paraphrase doth in sundry other places so expound it So much also will follow by just and necessary consequence for if all Gods that is all creatures that in any respect may be called Gods are to worship Christ then Angels also §. 71. Of Angels relation to God THe Angels here spoken of are called Angels of God in sundry respects 1. They are of God as created by him the work of his hands Col. 1. 16. 2. They bear Gods Image and of all creatures are most like unto God in the kinde of their substance which is spiritual and in the glory thereof In this respect they are stifed Sonnes of God Job 1. 6. 3. They are Gods speciall and pricipal servants continually attending upon him Psa. 68. 17. 103. 20 21. Dan. 7. 10. Mal 18. 10. 4. They have ever remained stedfast with God notwithstanding other Angels left their own habitation Jude ver 6. Therefore for distinction sake the good Angels are called Angels of God but evil Angels Angels of the devil Mat. 25. 41. 2 Cor. 12. 7. § 72. Of varying from the Letter of the Text. Object THis correlative of God is not in the Originall Hebrew Text Psa. 97. 7. Answ. It is not against the Text but rather implied therein For 1. They that are stiled Gods may justly be said to be of God 2. Christ would not accept worship done to him by Angels of the devil Mar. 3. 11 12. Can we then think that the Father would command such Angels to worship his Sonne And if Angels of the devils be not there meant then they must needs be Angels of God which are intended in the place quoted 3. To take away all ambiguity the LXX addes this relative particle HIS thus worship him all ye HIS Angels and the Apostle to make the point appear more clear expresseth the correlative thus Angels of God See Chap. 13. v. 6. § 78. Because I shall have oft occasion to make mention of the seventy Interpreters of the Old Testament into Greek who are oft expressed by these Letters LXX I think it meet at this first mention of them distinctly to set down their History as an ancient Father hath left it upon record thus Ptolomy the Sonne of Lagus desirous that the Library which he had made in Alexandria might be replenished with worthy Books of all sorts prayed the Jews at Ierusalem to have their Scriptures interpreted into the Greek Tongue thereupon they who were then under the Macedonians sent to Ptolomy seventy Elders such as perfectly understood the Scriptures and the Hebrew and Greek Tongue according to his desire He willing to make proof of them and fearing lest they should conceal by their Interpretation that truth which was in the Scriptures by a mutual consent severed them one from another and commanded every one of them to interpret the same Scripture and this he did in all the Books But when they met together in one before Ptolomy and compared their Interpretations God was glorified and the Scriptures beleeved to be truly divine all of them rehearsing the same Scripture both in the same words and in the same names from the beginning to the end that even the present Gentiles might know that by the inspiration of God the Scriptures were interpreted Such additions of words or alterations of phrases as make to a more perspicuous expression of the Authors minde may well be done by such as quote his sayings For such as only cite Testimonies for proof of a point are not so strictly tied to the words as Translators are It is enough for the former to retain and expresse the true meaning of the Text which they cite though it be in other words Thus change of phrase doth oft better expresse the minde and meaning of the authour then a translation word for word Therefore a faithfull Interpreter stands not over-strictly upon the letter That which the Apostles aimed at was not to hunt after letters and syllables but to prove doctrines See Chap. 3. v. 9. § 100. Cha. 9. v. 20. § 106. This may serve in generall to answer the alteration of the person in expressing worship For the Psalmist useth the second person as speaking to the Angels thus worship him all ye Angels And the Apostle useth the third Person as speaking of the Angel thus Let all the Angels worship him Both phrases set forth one and the same sence As for the difference this reason may be given The Psalmist endeavouring to set out the magnificence of Christ in the best manner that he could amongst other very elegant expressions useth this Rhetoricall Apostrophe to the Angels worship him all ye Gods But the scope of the Apostle is only to give a proof of Christs excellency above Angels For this purpose it was the fittest expression to set it down positively thus Let all the Angels of God worship him §. 73. Of ALL Angels alike subject to Christ. THis generall particle ALL is expressed because there are many Angels For Michael had an Army of Angels to fight against the Dragon and his Angels Rev. 12. 7. And Christ could have had more then twelve Legions that is 79992. to have guarded him Mat. 26. 53. Daniel makes mention of thousand thousands yea of ten thousand thousands Dan. 7. 10. And to shew that their number exceeds all number the Apostle stiles them an innumerable company of Angels Heb. 12. 22. But be they never so many they are comprised under this particle ALL so as all and every one of them must worship Christ. Yea if there be distinct and different degrees among them and severall orders all those degrees and orders whether more or lesse eminent superior or inferior are comprehended under this universall particle ALL For as the Apostle noteth in the last verse of this Chapter they are ALL ministring spirits If they be All ministring spirits for them who shall be heirs of salvation much more are they All to worship Christ. For he is the Creator of ALL even of Thrones and Dominionâ—… and Principalities and Powers Col. 1. 16. He is the Head of ALL Col. 2. 10. and he is advanced far above them ALL
For the heirs of salvation are the most speciall and principall inhabitants in this world to come Yea they are the only true members thereof so as in speaking of the world to come he speaks of the heirs of salvation Finally All that in the former part of this Chapter is spoken of the Gospel and of the duty that belongs to those that enjoy the priviledge thereof and of the manifold means whereby God confirmed it unto us all these things concern this world to come So as in all these also he speaketh of the world to come The Apostle here useth a Verb of the present tense thus whereof we speak not of the preter tense or time past whereof we have spoken to shew that all his discourse appertains to this world to come §. 48. Of the Resolution of the fift verse of the second Chapter THe summe of this verse is A restraint of Angels authority Two points are herein to be observed 1. The inference set out in this causall particle FOR. 2. The substance Wherein is noted 1. The kinde of authority here intimated 2. The restraint thereof In setting down the kinde of authority he sheweth 1. The persons whom it concerns 2. The act wherein it consisteth The persons are 1. Propounded in this phrase world to come 2. Amplified in this whereof we speak The Authority is thus expressed put in subjection In the restraint we are to observe 1. The persons both who restrains HE and also who are restrained Angels 2. The form of restraint in these words hath not put c. §. 49. Of the Instructions arising out of Heb. 2. 5. 1. THe more excellent the persons are the greater heed is to be given to their word This ariseth from the causall particle FOR. Therefore more diligent heed is to be given to Christs word then to the word of Angels because he is more excellent then they II. God gives authority and dignity This relative HE hath reference to God who putteth in subjection whom he will and to whom he will III. None have right to any authority that have it not of God Because God hath not put the world to come in subjection to Angels therefore Angels have no authority over the world to come IV. There was a Church to come after the expiration of the Iewish Synagogue In this respect the Christian Church is here called the world to come V. The full perfection of the Church is yet expected For this phrase world to come hath also reference to a time yet to come and that after the last day VI. Angels have not authority over Christs Church It is Christ Church of whom the Apostle here saith that it is not put in subjection to Angels VII The prerogative of the Christian Church is a very great one For it is much spoken of by the Apostle This is it that is mainly intended in this phrase whereof we speak He is here and there even every where speaking of it §. 50. Of the Apostles manner of producing a Divine Testimony Verse 6. But one in a certain place testified saying What is man that thou art mindfull of him Or the sonne of man that thou visitest him Verse 7. Thou madest him a little lower then the Angels thou crownedst him with glory and honour and didst set him over the works of thy hands Verse 8. Thou hast put all things in subjection under his feet c. THe Apostle here begins to set out the excellency of Christs humane nature in amplifying whereof he continueth to the end of this Chapter In the four verses following he proveth Christ to be more excellent then Angels Now Angels are of all meer creatures the most excellent Christ therefore must needs be the most excellent of all This Argument of unequals the Apostle began in the former verse where he gave proof of the inseriority of Angels Here he sheweth that that which was denied to Angels is granted to Christ. Therefore he bringeth in that which is spoken of Christ with this particle of opposition BUT which is here made the note of an Assumption thus God put not the world to come in subjection to Angels BUT to Christ he did Though that assumption be not in expresse terms set down yet to make it the more clear and evident the Apostle sets it down in a Divine testimony which in general terms he thus produceth One in a certain place testifieth If upon that which was asserted in the former verse it should be demanded Seeing God hath not put in subjection to Angels the world to come to whom hath he put it The answer is this One in a certain place testifieth c. He expresseth not the authour but indefinitely saith One or a certain man as the Greek particle here used is translated in other places Luke 9. 57. 13. 6. Nor the Book but saith in a certain place This is the interpretation of one Greek particle which being accented signifieth where Matth. 2. 2. or whither 1 Joh. 2. 11. But without an accent it signifieth a certain place as here and chap. 4. 4. 11. 8. This was usuall with the Pen-men of sacred Scripture Sometimes they only set down a text of Scripture giving no note of Author or place as Rom. 10. 18. Sometimes this indefinite phrase is used He saith Heb. 13. 5. Sometimes this The holy Ghost saith Heb. 3. 7. Sometimes this phrase It is written Matth. 21. 13. Sometimes this In the Law it is written Joh. 8. 17. Sometimes a Prophet is indefinitely set down Matth. 1. 22. Sometimes the name of the Prophet is expressed Matth. 2. 17. Sometimes the Book of Moses Mark 12. 26. And the Book of the Psalms Act. 1. 20. Once the second Psalm is mentioned Act. 13. 33. Scriptures might be thus indefinitely quoted because the Churches to whom the Evangelists and Apostles wrote were so well acquainted with the Scriptures as the very naming of a Scripture might be sufficient for them readily to finde it out because they well knew where it was written or it may be that the Apostles did it purposely to move them more dilligently to search the Scriptures that so they might the better acquaint themselves therewithall It is said of the Jews that they were so versed in the Hebrew text which was their mother language as they could readily tell how many times such or such a word was used in the Hebrew Bible and that they trained up their children to be as expert therein To them there needed no more but the very naming of a Text of Scripture Were our people as expert in the Scriptures which we have trauslated in our mother tongue a great deal of pains might be spared by our Ministers in quoting the Book Chapter and verse wherein the text that we quote is set down Let us be stirred up so diligently to exercise our selves in the holy Scriptures and to be so well acquainted therewith as it may be sufficient to hear a
Obj. 3. Christ promiseth not to blot out of the book of life the name of him 〈◊〉 overcometh Rev. 3. 5. Answ. His name was indeed written in the book of life and Christ here 〈◊〉 miseth to manifest as much Obj. Moses thus prayeth concerning himself If thou wilt not forgive 〈◊〉 blot me out of thy book Exod. 32. 32. Answ. That was a matter which in a rapture of zeal for Gods glory aâ—… love to his people he could have wished It is not to be taken for a simple 〈◊〉 absolute prayer It was like Pauls wish Rom. 9. 3. where God saith to 〈◊〉 whosoever hath sinned against me him will I blot out of my book it is to be taken of Gods manifesting him never to be written therein 2. Others object sundry suppositions as this When the righteous man turneth away from his righteousnesse c. he shall not live Ezek. 18. 24. Answ. 1. A supposition doth not inferre a necessity or certainty of a thing only it declareth a necessity of the consequence as if we should say When God fails of his promise he is not faithfull See § 60. 2. By righteous man there may be meant one that is righteous only in profession and in the judgement of charity 3. Exhortations to hold out Admonitions to take heed of falling away Heb. 12. 15. and threatnings against such as fall away Heb. 10. 38. are also objected Answ. These and such like are used as means to make men look to their standing and to make them watchfull against falling away but do not necessarily imply that they may fall especially totally and finally 4. Sundry instances of such as have fallen are alleadged as 1. The Angels that fell and Adam Answ. These are nothing to the purpose For the question is of Beleevers in Christ who are established by him Angels and Adam stood by their own strength 2. Saul Iudas and such others as clean fell away See § 131. Answ. These were hypocrites and never had any true sanctifying grace Such were they who are said to have no root in them Luke 8. 13. and the branch that is said to be taken from the Vine Iohn 15. 2. and they whose love is said to wax cold Matth. 24. 12. and they who are said to be fallen from grace Gal. 54. and to have made shipwrack of faith 1 Tim. 19. and to depart from the faith 1 Tim. 4. 1. and to erre from the faith 1 Tim. 6. 14. and to turn like a dog to his vomit and like a swine that was washed to her wallowing in the mire 2 Pet. 2. 22. and to fall away Heb. 6. 6. and to sinne wilfully after they have received the knowledge of the truth Heb. 10. 26. None of these nor any like to them had true saving grace in them Of them all it may be said If they had been of us they would no doubt have continued with us 1 Joh. 2. 19. 3. Paul Peter and such others as were elect and effectually called Answ. Though these fell into very great sinnes yet they did not sinne in such a manner as to be accounted totally to depart from God or to lose all grace The arguments alleadged in the former § do prove as much How farre such may fall shall be shewed in the next § §. 136. Of the degrees of the fals of such as are effectually called THey who are effectually called through security pride inward and outward temptations may so farre fall as to lose 1. All that joy and comfort wherewith they were before upheld 2. All assurance and sense of the Spirits abode in them so as they may in their opinion think him clean departed 3. The fruits of the Spirit and the power and efficacy of his grace so as they shall finde no growth of grace but rather a decay in faith love zeal gift of prayer and other like fruits They shall be as trees in winter They shall wax cold and remiss in the duties that formerly they performed 4. They may be given over to their own lusts and to such gross and grievous sins as naturall men would be ashamed of 5. They may have a troubled tormenting conscience and thereby be put as it were upon a rack so as that which brought them much quiet and peace before will be a terror and torture unto them yea they may be brought to the very pit of despair 6. They may be brought not only inwardly but also outwardly to feel the shame and smart of their foul fall and to have sore judgements executed on themselves children and others belonging unto them 7. They may be long under the inward and outward effects of their folly 〈◊〉 not easily recover themselves but sigh groan weep cry roar before they 〈◊〉 celve sound comfort 8. They may utterly lose the measure and degree of that grace they had before at least of their former joy and comfort and carry the grief of their fall even 〈◊〉 their grave Most of these if not all of them may be exemplified in David and that 〈◊〉 Psal. 51. For it is manifest that he lost 1. The joy and comfort that formerly he had in that he thus prayeth Râ—… unto me the joy of thy salvation v. 12. 2. The sense that he had of Gods presence with him and of the abode of 〈◊〉 Spirit in him which made him thus to pray Cast me not away from thy preseâ—… and take not thy holy Spirit from me v. 11. 3. The power and efficacy of Gods grace manifested in this clause Uphold â—… with thy free Spirit v. 12. which is as if he had said I feel my self very 〈◊〉 and unable to perform any good duty my former strength is wasted uphoâ—… strengthen inable me again by thy Spirit to perforn the duties which thou 〈◊〉 quirest 4. That he was given over to his own lusts and to other temptations is 〈◊〉 by his adultery by seeking to make Uriah drunk by contriving his death 〈◊〉 the destruction of many other of his souldiers As the title of the Psalm so 〈◊〉 part of his prayer Deliver me from blood-guiltinesse is a sufficient proof bâ—… the express history of all these 2 Sam. 11. 4 c. 5. That he had much trouble of conscience is evident by these phrases Mâ—… waxed old through my roaring all the day long for day and night thy hand was 〈◊〉 on me c. Psal. 32. 3 4. 6. The outward judgements that were executed on him are evident in the â—…ry recorded after his fall Heavy judgements were denounced against him 2 〈◊〉 12 10 c. and answerably were they executed 7. With how much ado he recovered himself is evident by his many gâ—… complaints such as these Have mercy upon me O Lord for I am in trouble 〈◊〉 eye is consumed with grief yea my soul and my belly c. Psal. 31. 9 10. 8. Whether he ever recovered his former joy and comfort again is unceâ—… Surely Sampson Solomon Asa and others did not §.
is to be made of the season so long as it lasteth This phrase Whiles it is said implies a continuance See § 146 147. III. Gods Word is mans rule This is His voice which we must hear See § 78. IV. Gods Word is the most principall object of hearing It is here set down to 〈◊〉 See § 77. V. Hearing the Gospel is a Soveraign antidote against the poison of an hard 〈◊〉 This conditionall clause If ye will hear presupposeth thus much See § 77. VI. A mans heart may be hardened This is here taken for grant See § 80. VII A man may harden his own heart He speaks to men themselves not to do 〈◊〉 See § 85. VIII Hardness of heart is an hinderance to profitable hearing Therefore we 〈◊〉 warned not to harden if we would hear See § 77. IX Sins of former ages are to be observed This is the end of this title Provocaâ—… See § 90. X. Sins of former ages are to be avoided This note of resemblance AS hath â—…ference to a former time See § 89. XI The same points may be repeated For here the Apostle repeateth what before he had delivered in the same words See § 158. §. 160. Of blaming some and not all where some only are guilty Verse 16. For some when they had heard did provoke howbeit not all that came 〈◊〉 Egypt by Moses HEre the Apostle begins to shew what kinde of persons sinned and were punâ—…ed These are indefinitely hinted in this verse and more clearly exemplifâ—… in the verses following He maketh mention of the persons to give a more full evidence of the neceâ—… of Christian watchfulness against hardness of heart even because they whose 〈◊〉 were hardned provoked God to their own ruine This causall particle FOR demonstrateth so much For it imports a 〈◊〉 of that which goeth before as if he had more plainly said Do not ye who 〈◊〉 hear Christs word harden your hearts because they who of old were hardâ—… provoked God This Pronoun some is a word of limitation For it exempteth some 〈◊〉 such as were not guilty Therefore the Apostle by way of explanation to make 〈◊〉 â—…inde the more clear addeth this phrase Howbeit not all The Apostle would not lay the blame on all where he knew that not all but â—…ly some were guilty This is in this exemplification the more observable because almost all at 〈◊〉 time or other provoked God For of all the six hundred thousand men that came 〈◊〉 of Egypt Exod. 12. 37. there were but two that provoked not God to cut 〈◊〉 off in the wildernesse Num. 14. 29 30. Indeed besides those two men Ioshua and Caleb many that were under 〈◊〉 year old when they came out of Egypt were not destroyed in the wildernesse 〈◊〉 a great Army went out of the wildernesse into Canaan Therefore the Apoâ—… might well say Some not all So as none are to be blamed but those that are 〈◊〉 All are not to be involved in the blame that lieth upon some Such a limitaâ—… doth the Apostle use where he reckoneth up particular crimes of the Israelitâ—… the wilderness thus Some of them were Idolaters some of them committed 〈◊〉 〈◊〉 some of them tempted Christ some of them murmured 1 Cor. 10. 7 8 9 10. To condemn all where some only are guilty is to condemn the just which is 〈◊〉 much before God as to justifie the wicked Prov. 17. 15. This is too common a fault among many who use to condemn all professoâ—… 〈◊〉 hypocrisie because some are hypocrites and all Ministers of pride and all â—…gistrates of injâ—…stice and all Lawyers of unconscionableness in maintaining 〈◊〉 â—…ts and all Physitians of unmercifulnesse and all Citizens of covetousness 〈◊〉 all tradesmen of deceitfulness and all women of lightness and all servants of 〈◊〉 faithfulness See more hereof in the Saints Sacrifice on Psa. 116. v. 11. § 74. Generall censures are for the most part unjust censures yet too too commoâ—… This moderation of the Apostle in charging some only affords a good lessâ—… to Ministers Magistrates Parents Masters and others not to censure or condeâ—… all of the same place state calling office condition degree country sex or other community for the fault of some §. 161. Of Gods putting difference betwixt different persons THis negative clause not all being inferred upon the affirmative with this conjunction of opposition BUT further shews that God in mixed multitudes can put difference betwixt persons that differ Though the persons comprised under the restrictive particle some before mentioned were a very great multitude and these comprised under this negative not all were very few in comparison yet God who took notice of that multitude did also take speciall notice of these few In such a case as this it is said that they that feared the Lord spake often one to another and the Lord harkned and heard it and a book of remembrance was written before him for them that feared the Lord and thought upon his name and they shall be mine saith the Lord in the day that I make up my jewels Mal. 3. 16 17. When the Lord sent a destroyer through the midst of Ierusalem he commanded to set a mark upon the foreheads of the men that sighed c. Ezek. 9. 4. An Apostle giveth three instances hereof which are as famous as ever the world afforded One is of the difference that God put betwixt the Angels that stood and them that fell The other is of the difference he put betwixt Noahs family and the old world The third is of a like difference betwixt Lot and the people of Sodom and Gomorrah Hereupon this conclusion is inferred The Lord knoweth how to deliver the godly out of Temptations and to reserve the unjust unto the day of judgement to be punished 2 Pet. 2. 4 c. The eyes of the Lord are in every place beholding the evil and the good Pro. 15. 3. As he hath an all-seeing eye so also he hath a perfect discerning Spirit whose fan is in his hand and he will throughly purge his floor c. Matth. 3. 12. This is a great comfort and incouragement to such as are forced to complain as David did Psal. 120. 5. Wo is me that I sojourn in Mesech that I dwell in the tents of Kedar And as another Prophet Wo is me for I dwell in the midst of a people of unclean lips Isa. 6. 5. Though we live among such God will not wrap us in the number of such especially if we remain upright as Noah did Gen. 6. 9. And righteous as Lot did 2 Pet. 2. 8. Such are as precious stones though they be in a heap of rubbish God can and will finde them out God will not cast away the precious with the vile God sees those whom man cannot see When Elijah thought there had been none left but himself the Lord discerned that there were seven thousand in Israel which had not bowed their knee to Baal
to Abraham to comfort him against that grief which afflicted him upon the thought of casting out Ishmael It is as if God had said to Abraham What needest thou be so perplexed for parting with Ishmael Thou hast Isaac Isaac shall abide with thee Isaac Isaac I say and none but Isaac is that particular person who shâ—…ll bring 〈◊〉 that seed even that blessed seed which I have promised thee wherein all Nations shall be blessed If casting out Ishmael grieved Abraham what did it to think of sacrificing Isaac Of the meaning this word Seed see Chap. 2. v. 16. § 161. This Seed that is here referred to Isaac intendeth 1. That posterity which God had chosen for his Church Gal. 4. 23 26 27 28. 2. Christ Jesus the Saviour of mankind Gal. 3. 16. The word which we translate called is the same here that is used Chap. 2. 11. § 107. There see the emphasis of it It here implyeth that from Isaac should proceed that which is accounted and taken for the blessed seed promised to Abraham The Apostle sets out the same thing in another word thus are counted for the seed Rom. 9. 8. In regard of the promise of a blessed Seed annexed to Isaac's person a greater triall could not have been than this Iob endured much but he had express promises to support and comfort him Abrahams fact was against the promises To have offered up all his Cattle all his servants the Son of his Concubine yea his dear wife and his own self had not been so great a triall no not to have offered up all the world as to offer up Isaac Isaac living a blessed Seed and offpring might have come from him though Abraham himself and all others had been offered up But Isaac being taken away without Seed noâ—… Abraham nor any in the world could be saved The salvation of Abraham of Isaac himself and of all mankind was put in hazard by this temptation Thus this circumstance doth of all other most amplifie the faith of Abraham and giveth demonstration of the high pitch thereof In this case what might one think Here is a promise and a commandemen that seem to thwart one another The promise that from Isaac should descend a blessed Seed The Commandement that Isaac should be offered for a burnt offering before he had any Seed What now might Abraham think To sacrifise Isaac was to disanul Gods promise To refuse to sacrifise him was to disobey Gods Commandement What mortal wight could in this case have reconciled these two But Abraham was assured that the charge was divine given by God himself He resolves therefore to perform it Yet he believes the promise He knowes not how it should be accomplished but believes that it should be accomplished Hereupon in the height of his faith he saith to his son God will provide hiâ—…self a Lamb for a burnt offering Gen. 22. 8. Oh admirable oh incredible faith Of all patterns of yeelding absolute and simple obedience to Gods command 〈◊〉 is the most remarkable Noahs obedience in building the Ark § 27. and 〈◊〉 in leaving his Countrey and dwelling in a strange Land § 37 41. 〈◊〉 good patterns but not comparable to this This therefore is the more 〈◊〉 to 〈◊〉 pondered First the Lord who commands is so absolute and supreme a Lord as no queâ—… ought to be made of his command and the reason thereof Rom. 9. 20. Secondly so just and equal in the matter are all the things which God 〈◊〉 as no just exception can be taken against them Ezek. 18. 25. Thirdly so wisely in regard of the manner doth God order his commands as it â—…ill be a mans wisdom to yeeld obedience thereunto Dâ—…ut 4. 6. Fourthly the ends of Gods commands are the best that can be namely the manifestation of his own glory and procuring good to his people How doth this readiness of Abraham to sacrifice his Son condemn the whole world who upon his command will not sacrifice their filthy lusts Let us so acquaint our selves with God and his excellencies that any notice of 〈◊〉 will may be enough to put us on to fulfill it §. 89. Of Gods revealing his will unto his Saints BEfore the appropriating of the aforesaid seed to Isaac this preface is promised Of whom it was said The preposition together with the relative to which it is joyned in Greek most properly soundeth to whom Thus it is applyed to Abraham mentioned in the former verse Most copies and most translations so apply it and our English who translate it of whom and so apply it to Isaac do note the other 〈◊〉 in the margin thus or To. The history whereunto this hath relation thus setteth it down God said to Abraham Gen. 21. 12. As for sense both the one and the other reading tend to the same scope and give an especiall instance of his revealing his counsell to his Saints The word translated It was said is the same that was used Chap. 1. v. 1. § 11. and translated spake It implieth Gods revealing and making known his mind It was a part of Gods secret Counsell that the blessed seed should in Isaac be caâ—…led and that he here makes known to Abraham This God hath donâ—… from the beginning Gen. 3. 15. And so from time to time Surely the Lord 〈◊〉 will do nothing but he revealeth his secret unto his servants the Prophets Amos 3. 7. Hereof see more Chap. 1. v. 1. § 11. 1. This instructeth us in that good respect with God beareth to his people To make known ones Counsell and secret before hand to any is accounted a great favour It useth not to be done but to friends Sampsons wife there inferred that he loved her not because he would not open his mind to her Iudg. 14. 16. But God openeâ—…h his whole mind to his Saints 2. The best use we can make of this favour is to acquaint our selves with that which God revealeth to us of his mind His Word is the storehouse wherein the Records and Revelations of his will are laid up Therefore search the Scriptures John 5. 39. §. 90. Of Gods speciall determining whom to blesse THe express naming of Isaac and that to difference him from all others and to make him the stock of the blessed seed giveth instance that hath God in special determined whom to bless and on whom to bestow this or that privilege The Apostle teacheth us from this very promise to make this inference thus Not because they are the seed of Abraham are they all children but in Isaac shall thy seed be called that is the children of the promise are counted for the seed Rom. 9. 7. The writing of mens names in the Book of life Dan. 12. 1. Phil. 4. 3. Rev. 22. 23. giveth further proof hereunto Like to which is writing mens names in heaven Luke 10. 20. And this title Elect. And this seal The Lord knoweth them that are his 1 Timoth. 2. 19.
2 4 7. Heb. 8. 8. 2. A seale of that covenant Gen. 17. 10. Rom. 4. 11. Phil. 3. 3. Col. 2. 11 12. 3. To them were committed the Oracles of God Rom. 3. 2. so to the Christian Church 1 Tim. 4. 15. Col. 1. 5 6. 4. They had their Priests so have we 5. They had their Altars so we Heb. 10. 8 9 10. 6. They had their Anoynting so we 1 Ioh. 2. 20 27. 7. They had their incense so we Mal. 1. 11. Rev. 8. 3. 8. They had their Passeover so we 1 Cor. 5. 7. If further our priviledges be compared with theirs we shall find them in the excellencies far to exceed theirs 3. This may serve as a motive to acquaint our selves with the histories of them recorded by the Holy Ghost to be stirred up to an holy emulation and imitation of them To amplifie these in some particulars Offer your sacrifices to God as Abel did his Gen. 4. 3. Call on God as Enos did in his times Gen. 4. 26. Walke before God as Enoch did Gen. 5. 22. And so in the rest Thus shall we indeed shew that we are come to the Church of the first-born §. 108. Of the meaning of this phrase which are written in heaven THe second particular whereby the true members of the generall assembly are set down is in this phrase which are written in heaven The phrase is not literally to be taken but metaphorically The metaphor is taken from the custom of men Magistrates over Countries Cities or Burrows have their books or rolles wherein the names of all their true Denisons or free Citizens are written So have Vniversities and Colledges So have Generalls of Armies and their under Captaines and all manner of societies or Governours of people As they have books wherein mens names are written so they have a Court or some other safe and secret place where they use to keep those names In relation hereunto God is said to have his rolle or booke For writing names here mentioned importeth as much and his Court of rolls which is heaven here mentioned is a secret and sure Court These phrases are for teaching sake to make us the better conceive Gods mind to us and metaphors are of excellent use to that end For registring mens names in the rolls of such and such incorporations assures them of their right to the priviledges thereof So this writing of our names in heaven assures us of our right to the priviledges of heaven Now concerning Gods books I find sundry sortâ—… mentioned as Gods open and Gods secret books 1. Gods open book is the sacred Scripture wherein his whole will so far as iâ—… meet for man to know is revealed Wherein also the way to attain life and avoid death is declared Psal. 40. 7. Isa. 34. 16. By this book well observed we may find out what persons what matters are registred in his secret books 2. Gods secret books are generall or speciall Generall of two sorts 1. His eternall decree of all things Psal. 139. 16. 2. His perfect remembrance of all things that are done Psal. 56. 8. Mal. 3. 16. When men intend to have matters kept in mind and not forgotten they will write them down So to shew God remembers and will not forget he is said to have a bookâ—… of remembrance His speciall books are also of two sorts 1. One of life 2. The other of judgement Dan. 7. 10. These two are distinguished Rev. 20. 12. These books of judgement are mens consciences Now then to note out these books and in order We have five in number 1. The book of Gods generall decree 2. The speciall book of life 3. The book of Gods remembrance 4. The open book of Gods revealed will 5. The book of judgement whereby all shall be judged The second sort which is the book of life is here especially ment which is Godâ—… eternall election of a set and certain number of men unto eternall life Mens names are said to be written because they are in God eternall decree set down They are said to be written in heaven 1. Because Gods decree is as himself on high not to be found on earth As we cannot go to heaven in this world while here we live so neither can we search this record for things in heaven are counted unsearchable Deut. 30. 12. 2. Because heaven is a safe place Matth. 6. 20. None can come thither to blot them out 3. Because by the divine decree of election they are made free denisons and Citizens of heaven Eph. 2. 19. Matth. 5. 3. And the priviledges and immunities of heaven belong to them In this sense this Book is stiled Book of life as Phil. 4. 3. §. 109. Of God the Iudge of all ANother kind of persons towhom by the Gopell we are brought is God the Iudge of all By the person here stiled God the second person in sacred Trinity even the Son of God our Lord and Saviour Jesus Christ is meant By this function Iudge his last act of Government is intended even the last judgement at the end of the world after which as Mediatour betwixt God and man he shall give over the Kingdome to God the Father 1 Cor. 15. 24. Under this particle All God the Judge of All all reasonable understanding and immortall creatures are meant as Angels and men whether good or bad This copulative particle AND knits this clause with the other precedent sentences and shâ—…ws that as every of the other clauses from the beginning of the 22. verse implieth a distinct priviledge of the New Testament so this also And as they so this depends on the first clause But ye are come c. which is set down in opposition to the terror of the Law described verse 18. Therefore these clauses are set down as so many favours and priviledges whereof this is one To have accesse to the supreme Iudge which is a prerogative of the New Testament This is here set down in the midst of other prerogatives and so coupled with them as it must needs be of the same nature and kind as they are viz. A speciall prerogative Besides it s set down as the others in opposition to the Law which is the old Covenant therefore it must needs be a prerogative of the Gospell and New Testament That the Gospell makes this a prerogative is evident Tit. 2. 11 12. 13. Luk. 21. 28. Yea the Gospell pronounceth faithfull ones blessed Matth. 24. 46. Object Some object that of our Saviour Luk. 21. 3â—… Take heed left that day come upon you unawares For as a suare it shall come on all them that dwell on the face of the whole earth Answ. The metaphor of a snare is used in a double sense 1. In regard of the danger and mischief it bringeth for by a snare the life of beasts and sowls is indangered in that the snare it self kills such as it takes or else fast holds them till the hunter or fowler take
ends of their profession Surely â—…ciples had well tried themselves in this case who said to Christ We beleeve and are sure that thou art that Christ John 6. 69. and thereupon professed that they would never depart from him Oâ—… objections against this trial of a mans self See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 36 37 c. §. 132. Of the Persons and Grace that cannot utterly be lost FOr further clearing this Point of departing from God or falling from grace it will be requisite distinctly to consider 1. What persons may fall 2. From what grace they may fall 3. How far they may fall 1. The persons about whom the Question is are Professours of the true faith Saints by calling or called to be Saints Rom. 1. 7. 1 Cor. 1. 2. These are of two sorts 1. Chosen and called Revel 17. 14. Their calling is an inward and an effectual calling 2. Called but not chosen Mat. 22. 14. Their calling is only external and formal These later may fall from that which the former cannot fall from and also fall much further See § 131. § 134. 2. The grace from which mens falling in departing from God is questioned is either remaining in God himself or inherent in man Election is an act of God residing in himself and altogether depending on his good pleasure Justification also consists in Gods accepting our persons not imputing our sinnes unto us But faith whereby we are justified and the several fruits of Sanctification are inherent in man wrought in him by the Spirit of God These graces inherent in man are of two sorts They are either in truth and in the judgement of certainty or in appearance only and in the judgement of charity 3. Concerning the degree or measure of falling from grace That may be either in truth in whole or for ever or only in sense in part or for a time To apply these distinctions 1. The Elect being effectually called cannot in truth totally and finally fall away This Proviso if it were possible Matth. 24. 24. being interposed in the case of falling away and that in reference to the Elect sheweth that it is not possible that the Elect should utterly be drawn from Christ. 2. No true sanctifying saving grace can be totally lost In this respect the beloved Disciple saith that Whosoever is born of God doth not commit sinne For his seed remaineth in him and he cannot sinne because he is born of God 1 Joh. 3. 9. They who are born of God are endued with true saving sanctifying grace To commit sinne is wholly to give himself over to sinne and so utterly to fall from grace This the regenerate cannot do This reason is there rendered because the seed of God that is the Spirit of God by vertue whereof we are aâ—… it were out of a certain seed born again and made new men abideth in us 3. They who are effectually called and endued with such grace cannot finally fall away For these are given to Christ and for this end that he should not lose them but raise them up again at the last day John 6. 39. In this respect they are resembled to a tree planted by the rivers of water that bringeth forth his fruit in his season whose leaf also shall not wither Psalm 1. 3. And to Mount Zion which cannot be removed but abideth for ever Psal. 125. 2. and to an house built upon a rock which though the rain descended and the flouds came and the winds blew and beat upon that house yet it fell not Mat. 7. 24 25. How far hypocrites and reprobates may fall See Chap. 6. v. 6. § 37. §. 134. Of the Grounds of Saints stability THe grounds whereupon the Elect effectually called and endued with â—…ving gâ—…ce are so established as they can never totally fall are these 〈◊〉 such like 1. The stability of Gods Decree Whom God did predestinate them he also 〈◊〉 led and whom he called them he also justified and whom he justified them 〈◊〉 〈◊〉 glorified Rom. 8. 30. So as God will bring his Elect to glory Therefore 〈◊〉 cannot finally fall Election is that foundation of God which standeth sure 〈◊〉 this seal the Lord knoweth them that are his 2 Tim. 2. 19 Therefore the Lord 〈◊〉 keep them safe 2. The faithfulness of Gods promises 1 Cor. 1. 8 9. 1 Thess. 5. 24. Now 〈◊〉 hath made many promises for keeping his Saints so as utterly they shall never 〈◊〉 part from him as Isa. 54. 10. Ier. 32. 40. Mat 16. 18. Ioh. 6. 39. 3. Gods constant care over them Though they fall they shall not be utterly 〈◊〉 down for the Lord upholdeth them with his hand Psal. 37. 24. 1 Cor. 10. 13. 4. Their insition into Christ and union with him being members of his 〈◊〉 dy Ephes. 1. 22 23 5. 23. 1 Cor. 12. 12. If a member of Christs body 〈◊〉 be clean cut off thaâ—… 〈◊〉 would be imperfect See Domest Dut. on Eph. 5. 30. 〈◊〉 1. § 71 78. 5. Christs continual and effectual intercession Rom. 8. 34. A particular instâ—… hereof we have in Peters case to whom Christ thus saith I have prayed for thâ—… 〈◊〉 thy faith fail not Luk. 22. 32. A more general instance we have in that effecâ—… prayer which Christ made to his Father a little before his departure out of 〈◊〉 world Ioh. 17. 11 c. 6. The abode of the Spirit in them Concerning that Spirit Christ thus saith â—… will pray the Father and he shall give you another Comforter that he may abide 〈◊〉 you for ever John 14. 16. That Spirit is called the anointing which abidâ—…li Saints 1 John 2. 27. And the Spirit that dwelleth in them Rom. 8. 11. See 〈◊〉 1. v. 14. § 161. These grounds as they are evident proofs of the stability of Saints So the shew that this Doctrine giveth no matter of boasting to man but returnedâ—… the glory to the blessed Trinity See Chap. 6. v. 11. § 75. §. 135. Of Objections against the certainty of Saints Perseverance 1. SOme object against the immutability of Election as if the very Elect migâ—… fall Their Objections are of four sorts Object 1. Christ threatneth to take away ones part out of the book â—… life Answ. In Scripture a man is said to be written in the book of life either iâ—… the judgement of certainty as Revel 21. 27. or in the judgement of 〈◊〉 and that by reason of their profession To take away the part of such 〈◊〉 of the book of life is to manifest that he never had any part therein Obj. 2. David maketh this imprecation Let them be blotted out of the boâ—…k of is living Psal. 69. 28. Answ. This imprecation was by divine inspiration made against Iudas 〈◊〉 others like him whose names are said to be written in the book of life by 〈◊〉 of their profession only in the judgement of charity
Country and another of the true Religion about their Rites of Titles in secular matters and priviledges he is to prefer his own Country As if there be war betwixt those two Nations about such secular Rites he may bear Armes under his Soveraign though an Idolater against the other though of the true Religion 3. In secret differences betwixt his Country and the other of the true Religion where the cause is not openly known by the common subjects a subject is bound to the command of those whose subject he is The Church may be preferred in such cases as follow 1. When there is speciall warrant either by inward divine instinct which Rahab had or by express command About this point of instinct men must take heed of conceited phantasies and diabolical suggestions 2. When ones Country is by God devoted to destruction In this case the Inhabitants of Babylon are commanded to come out of her Rev. 18. 4. 3. When some members of ones Country are to be punished for intolerable impiety and the Church is stirred up by God to be an instrument therein Because the Benjamites took part with the Citie of Gibeah who were of their own Tribe in this case they sinned and were destroyed Iudg. 20. 12 c. 4. When ones Country seeks the ruin of the Church meerly for Religion sake he that is of that true Religion may take part with the Church 5. When there is such deadly fewd betwixt ones Country and the Church as they cannot both stand together a true Believer may take part with the true Church In such cases a man may say to those of his Country as Levi did to his Father Mother Brethren and Sisters I have not seen them nor will I acknowledge them Deut. 33. 9. A man herein prefers true Religion before natural affection spiritual amity before Civill society yea God before man We are therefore in the foresaid cases to pull out the bowells of natural affection and in the cause of God to prefer him before all Luk. 14. 26. The Apostle S. Iames from these effects of Rahabs Faith inferreth that she was justified by works James 2. 25. meaning that that faith wherewith she was justified was not a bare naked faith without works but a faith that manifested it self by works and in that respect her works did declare her to be justified So as a mans inward faith in God and love of him must be manifested by works See more hereof In the Saints Sacrifice on Psal. 116. 9. § 59. §. 191. Of the Resolution of and Observations from Hebr. 11. 31. By faith the harlot Rahab perished not with them that believed not when she had received the Spies with peace THE sum of this verse is in two words Faiths proof Hereof are two parts 1. The point proved 2. The kind of proof In the former we have 1. The particular grace Faith 2. The person whose faith it was The person is described 1. By her name Rahab 2. By her condition an harlot The latter which is the kind of proof admits two considerations 1. An event that fell out This is 1. Propounded in this phrase she perished not 2. Amplified by the contrary event which befell others In the amplification is set down 1. The kind of Judgment implyed in this phrase with them 2. The cause thereof in this phrase that believed not 2. An effect In setting down whereof three branches are expressed 1. The particular act she received 2. The object or persons whom she received the Spies 3. The manner how with peace Doctrines I. The seed of Faith is accounted for Faith Such was the Faith here mentioned See § 181. II. God takes notice of penitents by name Witness Rahab See § 182. III. Some Gentiles under the Law were called Such a one was Rahab See § 182. IV. Women may prove Worthies Rahab was a woman and here reckoned amongst Worthies See § 182. V. Notorious sinners may obtain much mercy An harlot here so did See § 183. VI. God hath penitents in high account Rahab was a true penitent See § 183. VII Faith keeps from common destruction See § 184. VIII Others may reap benefit from the faith of some By Rahabs Faith all that were in her house were preserved See § 184. IX God can put difference betwixt different persons Rahab perished not with others in the Citie See § 184. X. Infidelity is the cause of destruction They perished who believed not See § 185. XI Spies are lawfull This is here implyed by the mention of Spies in this place See § 186. XII Men in danger are to be preserved from such as seek their lives Thus did Rahab preserve these Spies See § 187. XIII They who are taken under protection must be dismissed in peace So were these Spies See § 188. XIV Mental equivocation is sinfull See § 189. XV. There are cases wherein the Church is to be preferred before ones own Country Rahabs case was such an one See § 190. XVI Faith is justified by works So did Rahab here justifie her Faith See § 18. §. 192. Of Registring some specialls in publick records Heb. 11. 32. And what shall I more say for the time would fail me to tell of Gideon and of Barak and of Samson and of Jepthath and of David also and Samuel and of the Prophets THE Apostle having long insisted on a distinct narration of the fruits of the faith of sundry Worthies he here contracts his Catalogue that his Epistle might not swell too much The Sacred Scripture setteth out the examples of many other Worthies which the Apostle supposed to be very pertinent to his purpose Therefore he doth not abruptly break off his induction of particulars but elegantly contracts it and that 1. By a bare expression of their names v. 32. 2. By a concise declaration of the common effects of their faith in the verses following He passeth from his distinct description of particulars to a brief enumeration of others by a transition in these words What shall I more say the time would fail c. This transition consists of a Rhetoricall communication wherein a question is propounded and an answer made by himself which maketh it to be a Rhetoricall figure This question What shall I more say implieth that he had much more to say In the Greek it runs thus word for word and what do I yet say which implieth a purpose to break off his former distinct expression of the fruits of the faith of particular persons though he had much more to say For in the former Catalogue he culled out some only of those who are recorded in the five Books of Moses and in Ioshua till the Church was brought into the promised land He passed over Enoch Shem or Melchisedech Rebekah Aaron Caleb and sundry others Whereby he hinteth that God had more Worthies than are requisite to be made known 1. There were more recorded in the old Testament yea and in the