he observed that God had utterly forsaken Saul and thereupon took the boldnesse to foretell that the Lord would deliver Israel into the hand of the Philistims and that Saul and his sons should be with Samuel who was then dead that is they should be dead also 1 Sam. 28. 19. Obj. 7. St Paul saith that the coming of Antichrist is after the working of Satan with all power and signes 2 Thess. 2. 9. Answ. In the next clause it is added and lying wonders This last clause shews that the signes before mentioned were but counterfeit not true miracles Papists who are the Antichristians do exceed above all others in counterfeting miracles which are but plain deceits and illusions It remains notwithstanding all that hath been or can be Objected that God alone doth true miracles Whatsoever the Lord pleased that did he in heaven and in the earth in the seas and all deep places Psal. 135. 6. and so can he still do While we have God for our God we need not fear nor faint by reason of any danger or want for means but when we know not what we do to lift up our eyes upon him 2 Chron. 20. 12. And in faith to say God will provide Gen. 22. 8. we ought on this ground to be of the minde of those three faithfull servants of God who by a King were threatned with a burning fiery furnace and say Our God whom we serve is able to deliver us from the burning fiery furnace and he will deliver us Psal. 46. is worthy our serious and frequent meditation for this purpose It is by many stiled Luthers Psalm because Luther oft said it and sung it especially in the time of any trouble So trust to the power of God in all straits as ye subject to his Will and prescribe no means to him but referre the manner of working to his Wisdome For he hath said I will never leave thee nor forsake thee Heb. 13. 5. §. 30. Of Gods bearing witness to his Word by his Works OF those works which could not be done but by God himself it is said that God did bear witness thereby For such works do evidently demonstrate that such a word is Divine Gods words sent from God himself The greater the works are the more excellent and more sure is the word that is ratified thereby To bear witness to a thing is to confirm the truth of it The word which the Apostle here useth is a double compound The simple verb signifieth to witnesse a thing Iohn 1. 7. The compound to adde testimony to testimony or to adde a testimony to some other confirmation as 1 Pet. 1. 12. The double compound to give a joynt testimony or to give witnesse together with another So much signifies another like Greek compound used by the Apostle Rom. 8. 16. and translated bear witnesse with Thus God by his works did witnesse with his Sonne and with his Apostles to that Gospel which they preached Gods works give a most clear and sure evidence to that for which they are wrought or produced When the people saw how God had led them through the depths and how the waters had covered their enemies then they believed his words Psal. 106. 9 11 12. When others saw the fire that upon Elijahs prayer fell from heaven they fell on their faces and said The Lord he is God The Lord he is God 1 Kin. 18. 39. When the widow of Zarephath saw her son that was dead restored to life by Elijah she said Now by this I know that thou art a man of God and that the word of the Lord in thy mouth is truth 1 Kin. 17. 24. On such a ground saith Nicodemus to Christ We know that thou art a Teacher come from God for no man can do these miracles that thou doest except God be with him John 3. 2. When the Jews had seen the miracle that Jesus did they said This is of a truth that Prophet that should come into the world John 6. 14 On this ground doth Christ oft produce his works to witnesse who and what he was The works which the Father hath given me to finish the same works that I do bear witnesse of me that the Father hath sent me saith Christ Iohn 5. 36. And again The works that I do in my Fathers Name they bear witnesse of me Thereupon he addeth Though ye believe not me believe the works Iohn 10. 25 38. This witnesse that God hath given gives good evidence of his speciall care over his Church in that he laboureth so much to establish her in the Word of Salvation For he thought it not enough to have the Gospel once published though it were by his Sonne or to have it further confirmed by other witnesses and those many but he further addeth other witnesses even his own Divine Works which may well be accounted witnesses for they have a kinde of voice according o that which the Lord himself saith It shall come to passe if they will not believe thee neither hearken to the voice of the first signe that they will believe the voice of the later signe Papists upon this kinde of witnesse by miracles do exceedingly insult against Protestants and that in two especiall respects 1. In regard of a pretence of many miracles wrought for confirmation of their Church and their Doctrines 2. In regard of the want of miracles among Protestants whence they infer that we have neither true Church nor true Ministry To the first ground of their insultation I Answer that they prove themselves thereby if at least the kinde of their miracles be throughly examined to be plain Antichristians For whosoever shall judiciously reade their Legends and Authors that have written of their miracles shall finde them so ridiculous as they plainly appear to be lying wonders And the Apostle saith that the coming of Antichrist is after such a manner 2 Thess. 2. 9. As for the other part of their insultation I Answer that we have all the miracles that Christ and his Apostles did to confirm our Church our Ministry and Doctrine For our Church is built upon Christ the chief corner stone and upon that Foundation which his Apostles laid And our Ministry is according to the order which Christ and his Apostles have ascribed unto us and our Doctrine is the same which Christ and his Apostles preached What need we then any other Confirmation then that which is here set down by our Apostle Indeed if we joyned new Articles of Faith or preached another Gospel then they did or had another way of Ordaining Ministers then they have warranted unto us miracles would be necessary for confirming such new things §. 31. Of Signes Wonders and Miracles THe means whereby God did bear witnesse to the Gospel are set out in four words Signes Wonders Miracles Gifts The three former set out the same things 1. Signs according to the notation of the word imply such externall visible
Christ. Therefore Angels are inferior to Christ. In setting down these Arguments such a connexion is used as was before v. 5. in producing two testimonies thus and again The main Argument is set down in a charge about which two points are noted 1. The time when the charge was given 2. The duty charged The time is set out by an act of God when he bringeth This is amplified 1. By the Object The first begotten 2. By the Place Into the world In the duty is expressed 1. The Kind worship 2. The Persons These are of two sorts 1. They who are to perform the duty Angels Angels are here described 1. By their generallity All. 2. By their excellency of God 2. The person to whom the duty is to be performed is expressed in this relative Him namely the first-begotten §. 77. Of the Doctrines arising out of the sixt Verse I. ARgument must be added to Argument to prove the same Point For here is an other Argument then that which was produced v. 5. to prove the excellency of Christ. This is evident by this transition and again In the former verse testimony was added to testimony to confirm the same Argument here Argument is added to Argument to prove the same Point That which God saith to Moses concerning two signes Exod. 4. 8. It shall come to pass if they will not beleeve thee neither hearken to the voice of the first signe that they will beleeve the voice of the latter signe may be applied to two Arguments See § 63. II. The Sonne of God is begotten of the Father See the 7th Doctrine on v. 5. § 65. III. Christ is the first-begotten of the Father In what respects this is to be taken is distinctly shewed § 67. IV. God visibly manifested his Sonne to men on earth The word of bringing in implieth a manifestation Under world men on earth are comprised Read Ioh. 1. 14. 1 Tim. 3. 16. 1 Ioh. 1. 1. V. God speaketh in the word Ver. 1. Chap. 3. 7. Acts 4. 25. VI. Divine worship is due to Christ Psal. 2. 11. Matth. 2. 11. v. 2. Luk. 24. 52. For Christ is the Sonne of God true God And the Father wills that all men should honour the Sonne even as they should honour the Father Ioh. 5. 23. VII Creatures are bound to worship Christ. The charge here set down importeth as much VIII The most excellent creatures must worship Christ. For Angels are of all creatures the most excellent and they are here enjoyned to do it IX No degree among Angels exempteth any of them from subjection to Christ. For this duty is enjoyned to them all none exempted X. Angels are Gods special attendants In this respect they are here stiled Angels of God §. 76. Of the Coherence of the seventh Verse Verse 7. And of the Angels he saith Who maketh his Angels spirits and his Ministers a flame of fire TO amplifie the former Argument whereby the Apostle proved the excellency of Christ above Angels taken from the inferiority of Angels manifested by their worshipping him he addeth another evidence of their inferiority manifested by their manner of serving him And to shew that there is as good ground and reason for this as for the former and that Angels are as much bound to this as to that he premiseth in this verse the like preface as in the former thus And of the Angels he saith even HE that said Let all the Angels worship him saith also He maketh them spirits Thus may this verse have relation to that which goeth before as a fit dependence thereon and so this copulative AND joyn two evidences of the inferiority of Angels together It may also have a fit reference to that which followeth in the 8th verse and that as an evidence of the infinite disparity betwixt Angels and Christ which the Apostle proveth by a third Argument taken from the high soveraignty of Christ in the verses following In this verse there is one part of the dissimilitude or disparity betwixt Christ and Angels The other parts are in the 8th and 9th verses The disparity is this Angels are minister but Christ a Lord and King The adversative particle BUT in the beginning of the 8th verse which is a note of an assumption or of opposition importeth this latter reference In this preface of the Angels he saith there is some ambiguity in the particle translated OF For properly and usually it signifieth TO But it apparent in the Text quoted that he speaketh not to Angels For he useth not the second but the third person The Apostle therefore imitateth the Hebrew who put the particle which signifieth TO for that which signifieth OF or Concerning He expresseth the Title Angels to shew distinctly what kinde of Spirits and Ministers the Psalmist meaneth and also how pertinent the Text which he quoteth is to the point in hand There is in the Greek an ordinary d note of asseveration as is oft translated verily See Cha. 3. v. 5. § 50. §. 79. Of the various acception of Angels Spirits Ministers flame of fire THis Text is taken out of Psa. 104. 4. and word for word translated by the Apostle as it was long before by the Greek LXX But because many of the words are of divers significations sundry Expositors do otherwise take them For 1. The word translated Angels is oft put indefinitely for messengers even such as are sent of man Gen. 32. 3. or of God and these both corporall substances Isa. 42. 19. Mal. 3. 1. and also spirituall Gen. 32. 1. 2. The word translated Spirits is put for windes Ezek. 37. 9. For souls of men Num. 27. 16. For Angels ver 14. and for the holy Ghost Gen. 1. 2. Mat. 4. 1. 3. The Hebrew word translated Ministers is applied to such as do service to God whether in the invisible heaven as Angels or in the visible heavens as stars windes clouds and other meteors Psa. 103. 21. or on earth as children of men Isa. 61. 6. The Greek word according to the notation of it setteth out such as are deputed to publike services in which respect their Ministery is the more honourable I finde it five times used in the New Testament in every of which places it importeth a publique employment Epaphroditus who was publiquely employed by the Church is so stiled Phil. 2. 25. and Governours of Common-wealths Rom. 13. 6. and an Apostle of Iesus Christ Rom. 15. 16. and Christ himself Heb. 8. 2. and the Angels here in this place The more honourable their function was the more is Christs dignity amplified thereby in that such honourable Ministers were inferiour to him See Cha. 8. v. 2. § 3. 4. This phrase a flame of fire or flaming fire as it is literally taken for flaming fire on earth Psa. 83. 14. and for the lightning falling down from heaven Psal 29. 7. So it is mystically used to set
Moses he remained a meer man and mortal yea subject to sin whereby he so provoked God as he was not suffered to leade Israel into Canaan and there to settle them Deut. 32. 51 52. Christ notwithstanding his abasement was true God and eternal He did no sin 1 Pet. 2. 22. He leads his people into the heavenly Canaan Herein was Ioshua a Type of Iesus Had the Jews that lived in Christs time known and beleeved the great difference betwixt Christ and Moses they would not have so lightly esteemed him as they did much lesse have rejected him Christs excellencies were evidently made known to them by his doctrine and works Concerning which some of them said When Christ cometh will he do more miracles then those which this man hath 〈◊〉 And again Never man spake as this man Joh. 7. 31 46. But the God of this 〈◊〉 hath blinded their mindes lest the light of the glorious Gospel of Christ who is the image of God should shine unto them 2 Cor. 4. 4. The like may be said of their posterity the Jews that have lived since their daies and of whom there are many yet living Did Turks Saracens and others which account Moses to be a great Prophet and receive his Books as Canonicall understand the difference betwixt Christ and Moses they would certainly entertain the Gospel and beleeve in Iesus and prefer him before Moses As for us that know and beleeve the difference betwixt Christ and Moses let us know and beleeve that there is an answerable difference between the Law and the Gospel and thereupon be moved to have the Gospel in as high an account as ever any of the Jews had the Law For this end let us set the patern of David before us who could not satisfie himself in setting out his high esteem thereof and great delight therein Reade for this purpose Psa. 19. 7 c. and Psâ—… 119. throughout This moved him to lay that charge upon his Sonne to keep the Statutes of God as they are written in the Law of Moses 1 King 2. 3. Behold also the patern of Iosiah who turned to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses 1 King 23. 25. Of the Jews that returned from the captivity it is said That they entred into a curse 〈◊〉 into an Oath to walk in Gods Law which was given by Moses We ought not only so to esteem of the Gospel but also to give more earnest heed thereto See chap. 2. 1. § 2. 5. As Moses the Law-giver could not bring Israel unto Canaan so the Law can bring none to heaven But Ioshua setled then there so Iesus by the Gospel setleth beleevers in heaven §. 46. Of honour due to a Builder THE Apostle further proceeds to amplifie the disparity betwixt Christ and Moses by a particular exemplification of the Excellency of Christ aboâ—…e Moses This he doth under the metaphor of a Builder and an house built The argument may be thus framed The Builder of an house is worthy of more glory then the House But Christ is the Builder and Moses a part of the House built Therefore Christ is worthy of more glory then Moses The Proposition is in the latter part of the third verse The Assumption in the verses following The Conclusion in the former part of this third verse The Participle whereby the Builder is here set out is in Greek a compound the simple Verb signifieth to prepare or to put on or to adorn I finde it not in the New Testament but it is frequent in other authours This Compound is oft used in the New Testament and that to set out 〈◊〉 preparing a way Mat. 11. 10. And the making of the Tabernacle Heb. 9. 2. And ordaining the things thereof Heb. 9. 6. And preparing or building the Ark Heb. 11. 7. 1 Pet. 3. 20. Here it is fitly translated He who dath built or a builder in that it hath reference to an house built A Builder is the efficient cause of that which he buildeth and in that respect worthy of more honour then the effect or the work done For if there be any excellency in a thing built that excellency cometh from the builder When men behold an Edifice substantially artificially and curiously 〈◊〉 they use to commend the Builder Moses blessed Bezaleel and Aholiab and the other workmen that built the Tabernacle when he looked upon all the work and beheld that they had done it as the Lord had commanded Exo. 39. 43. An honourable mention is made of Solomon even after the captivity for the Temple which he built Ezr. 5. 11. Though Nebuchadnezzar offended through the pride of his heart in boasting of his great Pallace yet this his speech Is not this great Babylon that I have built for the house of my Kingdom Dan. 4. 30. sheweth that the honour of a fair building appertaineth to the builder On the contrary he that beginneth a building and is not able to finish it makes himself a laughing-stock Luk. 14. 29. It is a senseless thing to attribute the glory of that which is received from another to the subject matter in which it is What praise is it to the timber or stones or other materials that they make up a fair and glorious edifice Can the timber cut down hew square fit and lay it self in order to make up the edifice Can stones or clay or iron or any other materiall do the like Can silver or gold or pretious stones polish or put themselves in those places and ranks where they may beautifie a building The workman that fits prepares laies all sorts of materials in their due places who fastens them together who erects the edifice and perfects it deserves the glory of his workmanship and by due hath the praise thereof To apply this to the most famous and glorious building that ever was which is the Church of God We as lively stones are built up a spirituall house 1 Pet. 2. 5. We are built upon the foundation of the Apostles and Prophets Iesus Christ himself being the chief corner-stone Eph. 2. 20 c. should we hereupon think to have the glory hereof Not unto us not unto us but unto our builder the Lord Jesus Christ the glory be given We are by nature rough untoward unfit to make a Temple for God we are dead in sinne Unless by the Ax of Gods Word the operation of Gods Spirit accompanying the same we be hewed and squared unless the hard knobs of obstinacy be chopt off unless the bark of civility and formall profession be pulled away unless the sprouts of pride be paired off unless the hollow dotes of hypocrisie be made plain and even unless the rotten holes of lusts be cut out unless we be quickned and made living stones fit for a spirituall building unless we be gathered together and united to Christ the foundation and one to
the Spirit reap life everlasting Gal. 6. 8. The special only ground hereof is Gods high account and good approbation of those things Hereupon he promiseth salvation now faithful is he that hath promised Heb. 10. 23. salvation therefore must needs follow upon such graces as have been before mentioned and others like unto them Herein lyeth a main difference betwixt common and renewing graces They who are endewed with the former may perish Matth. 7. 22 23. The other shall assuredly be saved Rom. 10. 9 11. This is a strong motive to stir us up to use all good means whereby we may attain unto those graces and to give no rest to our soules till we have some assurance thereof and in this assurance to rest quiet in that salvation will be the end thereof If salvation be worth the having our endeavour after those graces will not be in vain To inforce this motive see the excellency of this salvation set out Chap. 1. v. 14. § 159. And the eternity of it cap. 5. v. 9. § 51. §. 58. Of ones perswasion of anothers Salvation THe copulative particle AND which joyneth these two clauses better things of you AND things that accompany Salvation giveth proof that the Apostle was perswaded of the one as wel as of the other namely that the things that brought Salvation as well as of the better things intended so as Christians may be well perswaded of others Salvation So was he who saith I am confident of this very thing that he which hath begun a good work in you will perform it unto the day of Iesus Christ Phil. 1. 6. Who also saith of others Christ shall confirm you unto the end c. 1 Cor. 1. 8. And of others thus We are bound to give thanks alway to God for you because God hath from the beginning chosen you to Salvation 2 Thes. 2. 13. Sanctifying graces are the work of the Spirit of Christ in men which giveth evidence that they belong to Christ who hath purchased Salvation for them Object What man knoweth the things of a man 1 Cor. 2. 11. The heart is deceitfull above all things who can know it Jer. 17. 9. Many Hypocrites have long carryed a fair shew and thereby deceived many instance Demas 2 Tim. 4. 10. Answ. There is a double perswasion one of certainty which a Christian may have of himself The other of charity which is all which we can have of others but evidences of others truth may be such as may give good ground of a good perswasion The evidences we ought to take due notice of that we may conceive the better hope of Professors while they live and receive the more comfort in their departure out of this world for there is nothing that can give more sound comfort then perswasion of ones Salvation §. 59. Of threats and hope standing together THis conjunction though in this clause though we thus speak is the 〈◊〉 such disagreeing matters as may agree together but in some particular respecâ—… are diverse as 2 Cor. 4. 16. and 11. 6. Of this kinde of argument see Chap. â—… v. 8. § 46. To denounce judgements and to suppose them against whom they are denounced to be lyable to those judgements may stand together but in this Apostle they 〈◊〉 diverse for he denounced a terrible judgement yet did not think these Hebâ—… to be guilty thereof This clause though we thus speak is therefore a kinde of correction and thâ—…by we may see that denunciation of judgement doth not necessarily imply a gâ—…tiness in those to whom the denunciation is manifested much less an utter 〈◊〉 of them The Apostle doth much aggravate Gods severity about rejecting the Jewâ—… 〈◊〉 writing to the Romans and withall bids them take heed lest God spare not 〈◊〉 Yet thus he manifesteth his hope of them I am perswaded of you that you are 〈◊〉 of goodness Rom. 11. 20. c. and 15. 14. Denunciations of judgement have especiall respect to the future time in 〈◊〉 their use namely to prevent such things as cause such and such judgements Fâ—… dangers before hand declared make men circumspect and watchfull If one 〈◊〉 traveller that theeves in such and such places have robbed and killed other â—…lers or tell Marriners that Pirats have in such places surprized other ships 〈◊〉 make them the more wary in avoiding the like dangers People have on this ground just cause to bear with their Ministers in like 〈◊〉 and not to think that they account them as reprobates and past all hope 〈◊〉 they take occasion to lay forth the severity of God before them They may be â—…ter perswaded of them though they speak such and such things As Miniâ—… therefore are perswaded better things of their people so must people be perswâ—… better things of their Minister Denunciations may be used with as tender 〈◊〉 hearty affection and true love as the sweetest perswasions But as Physick is â—…times as needfull for the body as food so this kind of teaching is as needfull and usefull as that which is more milde and pleasing This minde of a Minister is to be noted by two sorts of people 1. By such as are of tender consciences it cannot but much support them to beleeve that Ministers in their threatning Doctrines are perswaded better things 〈◊〉 them 2. By men of hard hearts For such to believe that the desire and endeavoâ—… their Minister is to pull them out of the fire cannot but somewhat work upon thâ—… Happy are they who rightly and wisely apply all to themselves §. 60. Of Gods perfect righteousness Vers. 10. IN the tenth verse is laid down the reason of that good perswaâ—… which the Apostle had of these Hebrewes The causall conjuncâ—… For doth import as much The reason is taken from Gods righteousness or jâ—…stice which is set down negatively thus not unrighteous Here are two nâ—…tives one a simple conjunction the other a privative composition â—…ous These make the stronger affirmation See Chap. 4. v. 13. § 76. This negative carryeth the greater emphasis in that to do otherwise then is 〈◊〉 noted of God would be a part of injustice But to conceive any matter 〈◊〉 injustice in God is apparent blasphemy We may therefore from this negative expression of Gods righteousness 〈◊〉 〈◊〉 not unrighteous infer that God is for certain most perfectly righteous There is no unrighteousness in him The Apostle with a kind of indignation and dâ—…on removeth this blasphemous conceit For where he had propounded this â—…jection Is God unrighteous And this Is there unrighteousness with God He 〈◊〉 â—…lleth it God forbid Rom. 3. 5 6. and 9. 14. His answer implieth that no such â—…eit should enter into a Christians minde Gods righteousness is his essence He were not God if he were not perfectly righteous neither could he judge the world Rom. 3. 6. Gen. 18. 25. 1. This should make us take heed of a
God to be a Rewarder The Apostle setting this down as a duty giveth evident proof that reward may be aimed at See Chap. 6. v. 15. § 149. §. 24. Of seeking God THE persons that may expect reward from God are thus set down Them that deligently seek him This is the interpretation of one Greek word but a compound one The simple verb signifieth to seek Mattâ—… 7. 7. The preposition with which it is compounded signifieth out The compound signifieth to seek out to seek till one find to seek earnestly and diligently Thus men are said to seek after the Lord Act. 15. 17. and the Prophets are said thus to seek after the salvation promised 1 Pet. 1. 10. To express the Emphasis of the word our English Translators insert this adverb diligently To these is the reward here appropriated Moses doth to the life thus express this point If thou shalt seek the Lord thy God thou shalt 〈◊〉 him if thou seek him with all thy heart and with all thy soul Deut. 4. 29. In reference to the reward here appropriated to such it is said They that seek the Lord shall not want any good thing Psal. 34. 10. 1. Let none but such expect reward from God 2. Let this stir us up to use our best endeavour so to find the Lord as we may â—…est upon him and make him our reward Of Mans endeavour after that which is for his own advantage see Chap. 4. v. 11. § 63. §. 25. Of the Resolution of and Observations from Heb. 11. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him THis declareth the benefit of Faith This is 1. Propounded 2. Confirmed In propounding of it there is set down 1. The matter wherein that benefit consisteth that is to please God 2. The necessity of the means for attaining that benefit This is set down in two negatives Without it it is impossible The Confirmation is taken from the reward of Faith For attaining hereunto two acts of Faith are set down 1. To believe that God is God This is amplified two waies 1. By the person that so believes He that cometh unto God 2. By the necessity of it in this word MUST 2. To believe that God is a Rewarder This is amplified by the object or persons whom he rewardeth them that diligently seek him Doctrines I. By Faith men please God This is here taken for granted II. There is a necessity of using warrantable means It is impossible otherwise to prevail III. Men have access to God This is here taken for granted under this phrase He that cometh to God IV. God is to be believed to be as he is This phrase That he is intends as much V. It is no arbitrary matter to believe in God aright A must is put upon it It is a bounden duty VI. God is the Rewarder This must be believed VII God rewardeth such as seek him This is here plainly expressed VIII God must be sought out The Emphasis of the Greek word implyes as much We must do our uttermost in seeking him till we find him IX Men may aim at reward in approaching to God For he that cometh to God must believe that he is a Rewarder §. 26. Of Noah and his Faith Hebr. 11. 7. By Faith Noah being warned of God of things not seen as yet moved with fear prepared an â—…rk to the saving of his house by the which he condemned the world and became heir of the righteousness which is by Faith THE third Worthy produced for exemplification of the vigour of Faith is Noah who lived in two ages of the world before the Flood and after the Flood He lived six hundred years before the Flood Gen. 7. 6. and three hundred and fifty after the Flood Thus he lived in all nine hundred and fifty years Gen. 9. 28 29. The name of Noah properly signifiest rest A reason of the name is thus given He shall comfort us Gen. 5. 29. The name is taken out of the two first letters of that word which signifieth to comfort Others read that phrase translated he shall comfort us thus he shall give us rest both tend to the same end This name was given by a Spirit of Prophecy for by building the Ark â—…e brought refreshing comfort and rest to the world and that in these respects 1. Thereby was afforded a lively type of Christ who is the comfort and rest of man 2. By Noah was the Seminary of the World and Church preserved This was a matter of great comfort and rest 3. By the sacrifice which he offered up God smelled a savour of rest Gen. 8. 21. 4. To him God renewed a Covenant of rest and peace no more to dâ—…own the World Gen. 9. 9 11. Thus if ever any name were fit and answerable to the intent thereof this was In setting out the Faith of this noble Patriarch who was the last of the old World and the first of the new World many memorable Histories are 〈◊〉 and elegantly couched in few words That Noah's Faith was a justifying and a saving Faith is evident by producing it as he did the faith of the Elders of Abel and Enoch for proof of the saith described in the first verse Obj. The main thing for which Noah's faith is commended is but a temporary deliverance Answ. 1. Justifying faith even in temporal blessings eyeth God as a Father in Christ and receiveth the things of this world by a right from Christ and as a pledge of heavenly things 2. The Ark in making whereof he testified his faith was an especial type of Christ and his preservation from the Flood a type of redemption from damnation and of eternal salvation So as his faith was fixed on Christ and on salvation by Christ. 3. The Apostle inferreth that he became heir of righteousness which is by faith and that must needs be a justifying and saving faith §. 27. Of Noah's Faith about things not seen upon Gods warning THE ground of Noah's giving that evidence of Faith which is here set down is thus expressed being warned of God This phrase is the interpretation of one Greek word whereof see Chap. 8. v. 5. § 14. It sheweth that his faith was founded on the manifestation of Gods will Of the many waies of revealing Gods will see Chap. 1. v. 1. § 11. Gods will revealed hath ever put on Saints to give evidence of their Faith for it is the proper ground of Divine Faith This was the ground of Abraham's Faith Gen. 15. 6. and of the Faith of the Israelites Exod. 4. 31. and of the Gentiles Act. 15. 7. God himself is the supreme Lord over all and his Word is the highest and surest truth that can be whereunto all ought to subject themselves and they who well know him will upon his warning in Faith
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
Herein lies a main difference betwixt the histories of Heathens and Saints It was before noted § 101. that the histories of Saints are in sacred Scripture purposely recorded for imitation §. 104. Of the benefits of imitating Guides THe direction to be observed about the right and best use concerning Guides is so to set them before us as we may endeavour to be like unto them and that whether they be living or dead whether of later or ancienter times There is mention made of a Star which certain wise men of the East so fixed their eyes upon as they followed it till at length they came to Ierusalem and from thence to Bethlehem where they found Jesus Matth. 2. 1 c. Thus must we set our eyes upon such Guides as God doth set before us and follow them till we may come to that place where Jesus now is Thus shall we honour them This is indeed the greatest honour that we can do to them Hereby we make a supply of them in Gods Church they being taken away so as the Church doth the less miss them Elijah was the less missed because Elisha was indued with his spirit This therefore brings a great benefit to the Church of God The greatest benefit of imitating our Guides redoundeth to our selves We being like to them shall receive from God such approbation and acceptation as they received we shall finde such consolation in our own souls while here we live and when we are dead partake of their glory Their virtue will live in us Abels offering his sacrifice in faith will make us so to offer up our spirituall sacrifices Enochs walking with God will make us in all things to eye God Noahs uprightness will make us upright So the graces of others will be wrought in us Finally God hereby will be much honoured in that fear service praise and other duties are perpetually performed by mortall men which have but a time to be here in this world For as they who are departed have served him in their generation others who imitate them will serve him in succeeding generations So as the eternall God will be served from generation to generation §. 105. Of setting out the Lives of Saints departed THat which hath been said of the good which followeth upon imitating Saints justifieth the laudable profitable and pious custom of setting forth the Lives of Saints after their departure The sacred Scriptures abound herein The like have the Fathers of the Christian Church done in all ages and 〈◊〉 may it be performed This is not only a means of keeping them fresh 〈◊〉 memory according to that which the Wise man saith The memory of the just is blessed Prov. 10. 7. but also many are directed and incited to follow them Had not their lives been set forth succeeding ages would have wanted both directions and encouragements True it is that abuses are committed herein by uncertain frivolous and false narrations But abuse of a good thing is no sufficient warrant clean to take away all use thereof §. 106. Of the things wherein Saints are not to be imitated THis object of the forenamed duty faith whose faith follow is a limitation of that duty of imitation and it sheweth that the doctrine and practice of other men though pious is no absolute and infallible rule The particulars that are mentioned or otherwise intended do shew wherein such and such are to be imitated as the Prophets in suffering affliction Iob in patience Iam. 5. 9 10. So others in other like things The best Saints were men and had the flesh in them as well as the Spirit and many fruits of the flesh were manifest in them as well as of the Spirit That this point may be the more distinctly understood I will endeavour to clear these two points 1. Wherein they were not to be imitated 2. Wherein they might and must 〈◊〉 〈◊〉 1. Concerning the negative there are three things wherein they are not to be imitated 1. Extraordinary matters These were for particular persons not for all 2. Temporary matters These were for speciall times not for all times 3. Sinfull matters These were for no persons for no times 1. It was the motion of an extraordinary spirit that moved Elijah to call for fire from heaven to consume two Captains and their fifties 2 King 1. 9 10 c. Therefore when Christs disciples alleadged this example for them to do the like Christ rebuked them and said Ye know not what manner of spirit ye are of 2. Ioshuas worshipping God on Mount Gerizin and Mount Eber was but temporary It was therefore unwarrantably brought unto a perpetuall custom by the Samaritans Joh. 4. 20 21 22. 3. It was a sinfull practice of the Jews to put away their wives for every cause Christ therefore condemneth their successors for imitating them therein Matth. 19. 3 c. If it be demanded why those things were then registred I answer That though they were not all written for our imitation yet all for our instruction and learning Rom. 15. 4. Particular instructions which we may gather from them are such as these 1. By extraordinary acts the doctrine which they delivered is confirmed 2. By temporary acts the manifold wisdom of God is manifested Eph. 3. 10. and Saints submission unto God answerably ordered 3. By sinnefull acts the weakness of Saints is evidenced and Gods goodness and patience toward them Admirable comfort may be received from thence Quest. If patterns of Saints be not rules in all things how are doctrines raised from thence Answ. Doctrines are not raised simply from the practice of Saints but from the conformity thereof to those precepts which are an infallible rule for all and from Gods approbation of them The limitation of Saints practice doth demonstrate the preposterous apology of Enthusiasts who take their warrant from such as were extraordinarily inspired And of superstitious persons who plead the practice of the Apostles about Jewish Rites which were in the time of their honourable buriall Acts 21. 24. And of impudent sinners who produce the sinnefull acts of Saints for justifying themselves in their sinnes There is scarce a sinne which might not this way be justified But I advise such to consider the evidences of Gods displeasure against such sinne and the deep humiliation and through repentance of Saints for the same §. 107. Of the things wherein Saints are to be imitated COncerning the affirmative the things wherein Saints are to be imitated are to be brought to two heads The one Generall The other Particular All Generall morall duties appertaining to all persons at all times are for imitation as fear of God zeal of his glory faith in Christ love of the Saints meekness mercifulness temperance patience and other the like The Particular head containeth under it 1. Duties of a particular calling place or condition which they that are of the same may and ought to imitate Thus the Apostle setteth before wives the commendable practises of such
〈◊〉 〈◊〉 Attica infleâ—…io 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the notation of this word See cha 4. v. 9. â—…â—…57 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Christ suffered by his temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself 〈◊〉 Why Christ was tempted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 18. A perfect transition a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The inference Due regard to all that Christ hath done for us Omnia bonuâ—… appetunt Ethic l. 1. c. 1. Not to regard him who hath done much good for us is a note of ingratitude Iuuiâ—…s in sacriâ—… Paral. lib. 3. â—…n Heb. 3. 1. Brethren here not according to flesh Brethren here in a spiritual sence How all Christians are brethren Why all brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duties of brethren See ch 10. v. 19 §. 52. How to insinuate into anothers soul. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the derivation and notation of this Greek word See ch 2. §. 100. The Heathen in regard of that esteem which they had of their gods stiled them The holy Ghost Dan. 4. 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holinesse imputed Holinesse 〈◊〉 in men by the Spirit Holinesse no 〈◊〉 of boasting Why they calâ—… Holâ—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judge accordinâ—…â—…o proâ—… Justifie not the wicked Perverse censures Diaâ—…olicall censures The holy like God Holy fitted foâ—… glory Holiness makes the greatest difference Holiness the greatest glory in heaven Holiness the glory of Gods excellencies a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi gloria The profit of holiness The necessity of holiness a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectaculum a gazing stock a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notation of this word calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers acceptations of calling c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinct kinds of calling Externall calling Internall calling d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Authour of Saints calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The procuring cause b The Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the called are set out are passive and imply that the called are at first patienâ—… Instrumental causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur quae supra caelos sunt ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae supcr terram Why heavenly calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3. 17. 17. 5. 18. 12. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3. 16. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examination aâ—…out our calling Signs of Saints calling â—… Illumination 2. Sense of sin 3. Detestation of sinne 4. Renovation 5. Contempt of the world 7. Enduring afflictions 1. Errours confuted 2. Humiliation for the misery of the uncalled 3. Aberrations from our calling 4. Many admirable things in our calling 5. Gratulation for our calling 6. Consolation from our calling 7. Contentation arising froÌ„ our calling Our calling must be made sure 1. Walk worthy of God c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Particular virtues of him that hath called us to be shewed forth 2. Bâ—… conformable to the Word of God d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Walk as advanced to an high calling Ends of Saints calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculari d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers must call on people to consider Consideration helped 1. By meditation 2. By conference Excellencies of Christ to be considered The Scriptures set out Christ. Why Christ called Apostle Christ made known Gods will Christ immediatly called Priviledges of Christs Apostleship Hear Christ. Speciall dutieâ—… by vertue of Christs Apostleship 1. Obey 2. Beleeve 3. Reverence 4. Abide 5. Draw on others 6. Detest other doctrine 7. Seek grace 8. Depend on Christ. 9. Adhere to the truth 10. Fear Christ had the most excellent Functions in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ able to perform all a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 3. v. 15. §. 144. * See Chap. 2. v. 12. §. 117. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fault to forbear profession a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Name Jesus most used by Jews Christ by Christians a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX Christos meos Why titles of two languages given to Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein faithfulnesse consisteth Christs eye was on him that appointed him Why Christ had his eye on God How we may approve our selves to God Gal. 1. 10. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arians Argument refuted b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father appointed the Son to his Function How the Son of God was appointed to his Function Christ to be respected as appointed of God Who not appointed of God to be Ministers of God Who appointed by God Pastors and Teachers Ministers under the Gospel Ministerial abilities Requisites for a right Ordination Efficacy a ratification of a faithful Minister Duties to such Ministers as God appoints Dâ—…ract from none Notation of Moses name a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…raxit See the Churches Conquest on Exo. 17. 9. §. 9. Who meant by house b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods people are Gods house d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moseâ—… faithfull to God and man a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How we may be faithful as Moses and Christ. Christs excellency works consideration a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 7. v. 4. §. 31. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jews that preferred Moses before Christ blinded They who prefer Moses before Christ know not the difference betwixt them