Vers. 17. 2. His punishment was a deniall of the divine blessing which Isaac his Father as a Prophet of God had conferred upon Iacob expressed in v. 17. Wherein we may observe 1. The inference in this particle FOR. 2. The substance in the words following In which we have 1. The proof in these words ye know 2. The point wherein the punishment is distinctly noted The point is 1. Propounded 2. Aggravated In the proposition we may observe 1. The kind of punishment 2. The time In the aggravation we have 1. The reason which was his Fathers unalterable resolution 2. The means for the recovery thereof he sought it carefully with tears Doctrines Vers. 16. I. Generals are to be exemplified by particulars This ariseth from the inference of this verse upon the former See § 89. II. Fornication ought to be shunned by Christians This ariseth from the first vice here condemned by the Apostle namely fornication See § 89. III. Christians must not be profane This ariseth from the other vice condemned namely profanesse See § 90. IV. One sin as well as another must be avoyded Profanesse as well as uncleanesse This ariseth from the disjunctive particle OR Let there be no fornicator OR prâ—…fane person V. Evill examples are to he avoyded This ariseth from the example of profane Esau instanced here by the Apostle VI. Pious Parents may have most impious children As Isaac a profane Esau. VII External priviledges of old had mysticall prerogatives For many prerogatives were included under the external priviledge of the birth-right See § 92. VIII Mean matters for the body are by many preferred before the greatest spiritual blessings This ariseth from Esaus preferring a morsell of bread before his birth-right and the priviledges thereof See § 92. IX Gods choysest blessings are by many little regarded The birth-right was a very choyce blessing and yet how little regarded by Esau See § 92. X. A man given to his appetite will let go any thing for it This ariseth from Esaâ—…s selling his birth-right for one morsell of meat See § 92. Vers. 17. XI Iudgements on some are caveats for others This ariseth from the Apostles bringing in of Esaus profaness as a motive to keep us from the like sin Whereof See § 93. XII The sacred Scriptures ought to be well known This the Apostle taketh for granted in the Hebrewes for to convince them of Esaus punishment he appealeth to their own knowledge and understanding in the Scriptures saying ye know what is recorded concerning Esau. See § 94. XIII Blessings may be sought too late This ariseth from Esaus rejection notwithstanding he so earnestly sought the blessing See § 95. XIV Earnest desires may be in vain For though Esau sought the blessing carefully yet was he rejected See § 96. XV. Tears may nought prevaile Though Esau sought the blessing with tears yet was he rejected See § 96. §. 98. Of the abrogating of the legall Discipline and Sacrifices Vers. 18. For ye are not come unto the Mount that might be touched and that burned with fire not unto blacknesse and darknesse and tempest Vers. 19. And the sound of a Trumpet and the voyce of words which voyce they that heard entreated that the word should not be spoken unto them any more Vers. 20. For they could not endure that which was commanded And if so much as a beast touch the Mountain it shall be stoned or thrust thorow with a dart Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake FRom the beginning of verse 18. to the end of this Chapter we have a digression from those practicall points which he began to lay down v. 14. and in which he proceeds Chap. 13. The digression is about the difference betwixt the Law and the Gospell which though it be a digression yet is it a very pertinent one and that both to the main scope which the Apostle aimes at in this Epistle and also to the particular points going immediatly before For the said difference is here inserted as a reason to enforce what was before delivered The first particle FOR importeth as much Now the reason may have reference to the main scope of this Epistle which is 〈◊〉 in well entertaining the Gospel For if the Gospel be far more excellent then the Law it ought to be with all faithfulnesse entertained The argument may be thus framed The most excellent ought to find best entertainment But the Gospel is the most excellent Therefore it ought to find best entertainment The assumption is proved by comparing it with the Law This reason may also have a fit resemblance to the sin immediatly before taxed which is profanesse or a vilifying of the Gospell For the most sacred things ought least to be vilified But the Gospell is the most sacred thing Therefore ought least to be vilified if it be we have cause to expect the soarer vengeance This for the dependence The sum of the digression is The Christians 〈◊〉 which is That the legall discipline is taken away from them which was foretold Ier. 31. 31 32 c. Behold 〈◊〉 dayes come saith the Lord that I will make a new Covenant with the house of Israel 〈◊〉 with the house of Judah Not according to the Covenant that I made with their Faâ—… in the day that I took them by the hand to bring them out of the Land of Egypt 〈◊〉 my Covenant they brake although I was an husband unto them saith the Lord. But this shall be the Covenant that I will make with the house of Israel c. And Heb. 10. 9. The Apostle saith expresly He taketh away the first that he may establish the 〈◊〉 where the Apostle sets down the abrogating of legall sacrifices and the establishing of Christs sacrifice The Reasons thereof may be taken both from the weaknesse and unprofitablenesse of the legal discipline and sacrifices 1. The weaknesse thereof appeareth in that the Law was utterly unable by it self and by strict observance of the rites thereof to do that which was needfull to be done namely to make the observers perfect 2. The unprofitablenesse thereof appeareth in this that though a man be zealous of the Law and take much paines and be at great costs thereabouts yet he shall get nothing thereby but lose all his pains and costs all will be in vain The Apostle found this true by experience For after he had set forth his zeal about the Law and declared how blamelesse he was touching the righteousnesse which is in the Law he addeth what things were gain to me those I counted losse and dung Phil. 3. 6 7 8. 1. Which shewes the blindnesse and foolishnesse of the Iewes who after the Gospel preached continued to cleave close to the Law yea such as beleeved would have the Law joyned with the Gospel Act. 15. 5. This both caused the first Councell and occasioned the Epistle to the Galathians Much more blinded and hardened are the
for all men See § 81. XVIII Mans good was the end of Christs sufferings See § 81. §. 86. Of the respect wherein it became God that his Sonne should be man and suffer for man Verse 10. For it became him for whom are all things and by whom are all things in bringing many sonnes unto glory to make the Captain of their salvation perfect through sufferings THe first particle of this verse FOR shews that it is added as a reason of that which goes before In generall it is a third reason to prove that Christ was man See § 1. In particular it declareth the reason of the last clause of the former verse which is this By the grace of God Christ tasted death for every one If the question be asked Why Gods grace chose that way to redeem man here is a ready answer It became him so to do The Greek word translated became is diversly used 1. It implies a necessity of doing this or that as in this phrase Such an high Priest became us who is holy c. Heb. 7. 29. It was necessary that we should have such an one no other could serve the turn 2. It implies a duty as in this phrase It becometh us to fulfill all righteousnesse Matth. 3. 15. It is our duty so to do 3. It implies an answerablenesse or agreement of one thing to another as in this phrase Speak thou the things which become sound doctrine Tit. 2. 1. that is as are agreeable thereto 4. It implies a decency comlinesse and glory of a thing as in this phrase Which becometh women professing godlinesse 1 Tim. 2. 10. He there speaketh of women adorning themselves with good works and this is a decent and comly thing the beauty and glory of Professors Thus it is here taken for never did any thing more make to the glory of God then his making of his Son lower then Angels that â—…e might taste death for every one We reade that upon the first news of Christ coming into the world a multitude of Angels thus praised God Glory to God in the highest c. Luke 2. 14. And Christ himself when he was going out of the world thus saith to his Father I have glorified thee on earth John 17. 4. And upon his suffering Christ said Father glorifâ—… thy Name And the Father thus answered I have both glorified it and will glorifâ—… it again John 12. 28. All this was in relation to Christs humiliation even unto death §. 87. Of Gods glory in giving his Son to dye IF we take a view of Gods special Properties we shall finde the glory of them so set forth in Christs Incarnation and Passion and the Redemption of man thereby as in nothing more I will exemplifie this in five of them 1. The power of God hath been often manifested by many wonderfull works of his since the beginning of the world The book of Iob and book of Psalms do reckon up catalogues of Gods powerfull and mighty works but they are all inferiour to those works which were done by the Son of God becoming man and dying For hereby was the curse of the Law removed the bonds of death broken the devil and his whole host vanquished infinite wrath appeased The Son of God diâ—… all this and much more not by araying himself with Majesty and power but bâ—… putting on him weak and frail flesh and by subjecting himself to death Hereiâ—… was strength made perfect in weakness 2 Cor. 12. 9. 2. The wisdom of God was greatly set forth in the first creation of all things iâ—… their excellent order and beauty and in the wise government of them but afâ—… that by sinne they were put out of order to bring them into a comely frame again was an argument of much more wisdom especially if we duly weigh how by the creatures transgression the just Creator was provoked to wrath To finde out â—… means in this case of atonement betwixt God and man must needs imply mucâ—… more wisdom For who should make this atonement not man because he waâ—… the transgressor Not God because he was offended and incensed yet God bâ—… taking mans nature upon him God-man by suffering did this deed he made the atonement God having revealed this mystery unto his Church every oâ—… that is instructed in the Christian faith can say Thus and thus it is done But hâ—… not God by his infinite wisdom found out and made known this means of reconciliation though all the heads of all creatures had consulted thereabout their counsels would have been altogether in vain We have therefore just cause with 〈◊〉 holy admiration to break out and say Oh the depth of the riches both of the wisdâ—… and knowledge of God! Rom. 11. 33. 3. The justice of God hath been made known in all ages by judgements executed on wicked sinners as the punishment of our first parents the drowning oâ—… the old world the destroying of Sodom and Gomorrah with fire and brimstone the casting off the Jews the casting of wicked Angels and reprobate men into 〈◊〉 fire but to exact the uttermost of the Sonne of God who became a Surety for man and so to exact it as in our nature he must bear the infinite wrath of his Father and satisfie his justice to the full is an instance of more exact justice then ever was manifested 4. The truth of God is exceedingly cleared by Gods giving his Son to die and that in accomplishment of his threatning and promises For threatning God had said to man In the day thou eatest of the tree of the knowledge of good and evil thou shalt surely die Gen. 2. 17. How could Gods truth have been accomplished in this threatning and man not utterly destroyed if Christ 〈◊〉 not died in our nature For promise the first that ever was made after mans Fall was this The seed of thâ—… woman shall bruise the Serpents head Gen. 3. 15. As this was the first promise so was it the ground of all other promises made to Gods elect in Christ. Now God having accomplished this promise by giving his Sonne to death how can we doubt of his truth in any other promise whatsoever The accomplishment of no other promise could so set out Gods truth as of this for other promises do depend upon this and not this on any of them Besides this is the greatest of all other promises We may therefore on this ground say He that spared not his own Sonne but delivered him up for us all how shall he not with him also freely give us all things Rom. 8. 32. 5. Gods mercy is most magnified by sending his Sonne into the world to die for man The mercies of God are over all his works Psal. 145. 9. But the glasse wherein they are most perspicuously seen is Jesus Christ made man and made a sacrifice for mans sinne This is thus set out to the life God so loved the world that he gave his only begotten Sonne
as under the Gospel are appointed by God THere are three especiall Points that do demonstrate a ministeriall Function to be appointed of God 1. The kinde of Ministry 2. Ability to perform it 3. A due setting apart thereto The kinde of an ordinary Ministeriall Function in the New Testament is expressed under these two words Pastors Teachers Eph. 4. 11. both these are sometimes comprised under the word Teachers 1 Cor. 12. 28 29. Answerably they are both exercised by one man who is both the Pastor and Teacher of one Congregation Their duties are thus distinguished He that teacheth let him wait on teaching he that exhorteth on exhortation Rom. 12. 7 8. Though these be the principal acts of Pastors and Teachers yet the Lord seeing it meet to adde seals which are the Sacraments to his Word hath committed to these Ministers the administration of those Sacraments Mat. 28. 19. 1 Cor. 11. 27. God hath also committed to them the Keys that is the censures of the Church Mat. 16. 19 2. A gift and ability for performing those Functions is given by God to those whom he appoints so as that which the Apostle saith of himself may be applied to all true Ministers appointed of God God hath made us able Ministers of the New Testament 2 Cor. 3 6. The ability which God in this kinde giveth is 1. To open the true and plain meaning of the Scripture 2. To declare the fundamental points of true Religion 3. To refute errours and heresies contrary thereunto 4. To make fit application by exhortation perswasion consolation reprehension c. 5. The gift of praier may be added hereunto 3. For a right setting apart to a Ministeriall Function these particulars are warranted by Gods Word 1. That a testimony be given of their godly and sober life He must have a good report of them which are without 1 Tim. 3. 7. 2. That examination be made of his gifts This the Apostle implieth under this phrase Lay hands suddenly on no man 1 Tim. 5. 22. The Church of Ephesus is commended for trying Ministers Rev. 12. 2. In this case they must be examined about their ability in tongues arts grounds of divinity yea and about the true grace of God in them 3. That Exhortation be given them faithfully to discharge their Function Christ gave exhortation and direction to his Disciples when he sent them out to preach Mat. 10. 5. 4. That invocation be made for Gods blessings on them praier was made for Barnabas and Saul when they were sent forth to the work whereunto the holy Ghost called them Act. 13. 2 3. 5. That they be publikely set apart by other Ministers and that with imposition of hands 1 Tim. 4. 14. 5. 22. 6. That all these be done in a solemn assembly where there may be many witnesses and many may joyn in craving a blessing The Apostles ordained Elders in every Church Act. 14. 23. 7. That the day of Ordination be a day of humiliation and of fasting to sharpen our praiers the more thereby Act. 13. 3. 14 23. If to these there be added on the Ministers part a faithfull execution of their Function which God testifieth concerning Moses Numb 12. 7. And if withall the efficacy of Gods power accompany their Ministry then is a farther stamp and seal for confirmation thereof added The Apostle much presseth this for confirmation of his own Ministry Eph 3. 7. 2 Cor. 3. 8. 1 Cor. 9. 1. It cannot be avouched that this efficacy is alwaies alike In some it is more powerfull in some lesse but where there is an apparent efficacy and blessing there is a confirmation of that Ministry If all the fore-mentioned points be applied to the Ministers of Reformed Churches and in speciall to the Ministers of the Church in England we shall finde them to be appointed of God Answerably they ought to be esteemed In testimony of a good esteem of them we must 1. Blesse God for the Ministry we have Rom. 10. 15. 2. Attend on their Ministry Act. 16. 14. 3. Forsake them not Heb. 10. 25. 4. Pray for them Eph. 6. 19. 5. Be subject to them Heb. 13. 17. 6. Respect them as Gods Ministers 1 Cor. 4. 1. 7. Grudge not their maintenance 1 Cor. 9. 7 14. §. 36. Of comparing Moses and Christ. THE Apostle proceedeth to amplifie the faithfulnesse of Christ by resembling it to the faithfulnesse of Moses yet so as he doth also much prefer Christ beâ—…e Moses v. 3. c. Herein we may observe the wisedom of the Apostle who maketh choice of such a patern as was among the Hebrews to whom he wrote in highest account Ye trust in Moses saith Christ to the Jews Ioh. 5. 45. We are Moses Disciples say the Jews of themselves and we know that God spake unto Moses Joh. 9. 28 29. Mâ—…ses his faithfulnesse was expresly commended by God Numb 12. 7. And it was much celebrated and held to be the best patern Now when they should hear that Christ was no whit inferiour to Moses but in sundry respects more excellent they could not but have their hearts raised to an high esteem of Christ. The Apostle gives Moses his due and resembles Christ to him to avoid envy and to gain credence yet also he extols Christ above Moses to draw them from Moses to Christ from the Law to the Gospel See § 45. We may learn hereby as we have occasion to compare things not to withdraw true praise from any but to give to every one their right This is to be done in comparing persons callings or any thing else Many offend in the contrary They will dispraise some persons and callings to extoll others the more §. 37. Of the meaning of these words Moses in all his house THE Name Moses was given to the man here spoken of by Pharaohs daughter because saith she I drew him out of the water Exod. 2. 10. For 〈◊〉 name is derived from a Verb that signifieth to draw out and that out of waters Psa. 18. 16. God appointed Moses to be the chief governour over his people Act. 7. 35. who are comprised under this word house for it is metonymically here taken an house for the inhabitants in a house which are ordinarily called a Family Therefore by way of Exposition it is said whose house we are v. 6. Thus also Christ is said to be over the house of God Heb. 10. 21. and the Church is said to be the 〈◊〉 of God 1 Tim. 3. 15. and Judgement is said to begin at the house of God 1 Pet. 4. 17. that is the people of God This Relative HIS hath reference to God comprised under this phrase 〈◊〉 appointed him For Moses was but a servant in the house v. 5. Therefore the house was not his I will not deny but that this relative may also have reference to Christ who is resembled to Moses and intended under this phrase who was
1. Judge hereby what spirit is in them who in their dangers and distresses cry aloud and weep and wail much but offer up no prayers and supplications to God Hos. 7. 14. Others murmur against God as the Israelites did oft times in the wildernesse Exod. 14. 10 c. Others blaspheme God 2 King 6. 33. Rev. 16. 11. 2. Labour to be of the same minde that Christ was Let distresses drive thee to God Let the greatnesse of the distresse enlarge thy heart and open thy mouth iâ—… prayer to God This hath been the minde of such in all ages as have been 〈◊〉 by the spirit of Christ Exod. 14. 15. Psal. 130. 1. Ion. 2. 1. Thus shalt thou finde comfort and succour in thy distresse The strong crying and tears of Christ here mentioned were signs of an extraordinary distresse and they were also effects of extraordinary prayer so as extraordinary need requireth extraordinary prayer Of extraordinary Prayer See The whole Armour of God Treat 3. Part. 2. Of Prayer on Eph. 6. 18. § 95 c. §. 40. Of Gods power a prop of faith in prayer HE to whom Christ offered up his prayers is thus set out Unto him that 〈◊〉 able to save him from death This is a description of God and giveth evidence that prayer is to be made to God and to God alone Hereof see The whole Armour of God Treat 3. Part. 1. on Eph. 6. 18. § 5 6. God is here described by his power in this phrase That was able 〈◊〉 Gods Power See The Guide to go to God or An Explanation of the Lords-Prays § 210 c. The power of God is here mentioned to shew that Christs minde was 〈◊〉 in his great extremity and that his faith was thereby supported in his prayer 〈◊〉 God Hereby we are given to understand that Gods almighty power is to be 〈◊〉 and believed by such as call on him It is said That he that cometh to God must believe that he is and that he is â—…der of them that seek him Heb. 11. 6. I may in like manner say He that cometh unto God must believe that God is able to help him This is thus expresly 〈◊〉 of Christ Abba Father all things are possible to thee Mark 14. 36. So Asa 〈◊〉 it is nothing with thee to help 2 Chro. 14. 11. So the Leper Lord if thou wilt thou 〈◊〉 〈◊〉 make me clean Mat. 8. 2. 1. This is a strong encouragement to go to God Who will go to such as 〈◊〉 think cannot help them This was thus upbraided to Amaziah Why hast thou 〈◊〉 after the gods of the people which could not deliver their own people out of thine 〈◊〉 2 Chron. 25. 15. 2. Meditation on Gods power is a strong prop to saith in Gods promise 〈◊〉 〈◊〉 21. Heb. 11. 19. This is a sure ground of patience and of subjection to Gods will Daâ—… 3. 〈◊〉 Mar. 14. 36. He that knoweth that God is able to do what he desireth will 〈◊〉 that if his desire be not granted it is the best for him 4. That we may be moved in our need with boldnesse and confidence to go 〈◊〉 God and be supported in our distresses and willingly subject to what God 〈◊〉 and patiently expect the issue which he will give Let us among other 〈◊〉 of God acquaint our selves with his power Hereof see The whole Armour of 〈◊〉 Treat 2 Part. 6. Of Faith on Eph. 6. 16. § 26. §. 41. Of Gods power over death THe particular object whereabout Gods power is here said to be manifested was Death that God was able to save him from death This is a great 〈◊〉 of Gods Almighty Power Nothing is so powerfull as death No creaâ—… can save from it Eccles. 8. 8. Psalm 49. 7. This therefore is proper unto God God alone hath the power of death Psal. 9. 13. 68. 20. Hosea 13. 14. On this ground have Saints in danger of death called upon God Isa. 38. 3. 〈◊〉 2. 1. Death it self is Gods servant and minister As it was at first appointed by God 〈◊〉 God still holds his dominion over it Obj. The devils is said to have the power of death Hereof See Chap. 2. v. 14. § 143. This is a great comfort in sicknesse in imprisonment against oppressions treaâ—… invasions and other dangers When the people spake of stoning David he enâ—… himself in the Lord his God 1 Sam. 30. 6. When Hezckiah had received the sentence of death he was bold on this ground to call upon God to be preserved Isa. 38. 3. This power of God over death is a good encouragement even in death it self For God in death is able to save us from death and to translate us unto life §. 42. Of Gods saving Christ from death THe exemplification of Gods power over death is here set down in this word Save which is used sometimes for temporary preservation Matth. 8. 25. and sometimes for eternal salvation Acts 4. 12. It is likewise put for a totall freedom from all fear and danger Heb. 7. 25. or for a supportance in danger In which respect the Apostle being in great danger said The Lord will preserve or save me unto his heavenly Kingdom 2 Tim. 4. 18. In this later sense of supportance may the word be here taken For by saving from death we may not think that Christ desired a meer immunity and freedom from death So as he should not taste thereof but rather a supporting and upholding him in death that â—…e should not be swallowed up thereof or overcome thereby For he apprehended death as the punishment of sinne the curse of the Law and the effect of Gods 〈◊〉 Thus it might seem dreadful and horrible unto him and Christ as a weak man be so afrighted therewith as to fear that he should not be able to stand under that insupportable burden By this he sheweth that God was able to preserve those who are subject to death from being swallowed up in death The children of Israel were under sore bondage in Egypt yet God preserved them and exceedingly multiplied them in that bondage They went into the red Sea but passed safe through the red Sea God suffered Ionah to be swallowed up by a Whale but yet preserved him in the fishes belly Ionah 2. 1. He suffered his 〈◊〉 servants to be cast into a fiery fornace yet preserved them in that fornace Daniel 3. 25. and Daniel to be cast into the Lions Den but there kept him 〈◊〉 Daniel 6. 22. Many such evidences doth the Scripture afford Yea all ages have afforded examples of Gods powerfull providence in this kinde To this end 〈◊〉 that promise When thou passest thorow the waters I will be with thee 〈◊〉 thorow the rivers they shall not overflow thee when thou walkest thorow 〈◊〉 fire thou shalt not be burnt neither shall the flame kindle upon thee Isai. 43. 2. Such an absolute power hath God ouer death as he can say to it
dissolved 2 Cor. 5. 1. §. 84. Of the meaning of the 17. verse Heb. 7. 17. For he testifieth Thou art a Priest for ever after the order of Melchisedec THis verse is added as a proof of that everlasting power virtue and efficacy of Christs Priest-hood which is asserted in the latter part of the former verse To make the proof to be the more heeded the Apostle premiseth the ground of his proof which is a divine testimony He sets it down indefinitly thus He testifieth meaning the Holy-Ghost For the testimony is expresly set down in Sacred Scripture concerning which the Apostle useth this phrase The Holy-Ghost saith Chap. 3. v. 7. The confirmation being taken out of Sacred Scripture is demonstrated to be a very sound one Chap. 1. v. 5. § 46. Of the manner of quoting it without naming Author Book Chapter and verse and of the emphasis of this word testifieth See Chap. 2. v. 6. § 50 51. The Apostles argument to prove the perpetuall efficacy of Christs Priest-hood is taken from the kind of Priest-hood after which Christ was Herein two branches make much to the proof of the point One is the excellency of Christs Priest-hood which was after the order of Melchisedec and thereupon consisted not of such carnal things as Aarons Priest-hood did See v. 4. § 31. and v. 11. § 66. The other is the perpetuity of Christs Priest-hood expressed in this phrase for ever By this meanes it hath a power to make us partakers of an endlesse life See v. 3. § 26. Of a further opening of this description of Christs Priest-hood see Chap. 5. v. 6. § 28 c. §. 85. Of the meaning of the 18. Verse Heb. 7. 18. For there is verily a disanulling of the Commandement going before for the weaknesse and unprofitablenesse thereof THis Verse is inferred as a consequence following upon the establishing of Christs Priest-hood This causal conjunction FOR doth sometimes point at a consequence as verse 12. § 67. The consequence is a disanulling of the former carnal commandement For two opposite Lawes cannot stand together Gal. 5. 2 3 4. To adde the more force to this consequence he inserteth this adverb of asseveration verily See v. 5. § 37. That which before v. 12. § 67. was termed a change is here stiled a disanulling Disanulling implyeth a plain abrogation and clean taking away of a thing How far the Commandement here intended is disanulled See v. 12. § 68. This phrase going before is the interpretation of one compound participle and properly translated according to the true meaning thereof The commandement concerning the Leviticall Priest-hood is here said to go before in reference to Christs Priest-hood The Leviticall Priest-hood was a type of Christs therefore the Commandement concerning that must needs even in time go before this for this succeeded that to accomplish what that could not Weaknesse and unprofitablenesse imply two reasons of disanulling the foresaid Commandement Of the derivation of the Greek word translated weaknesse see Chap. 4. v. 15. § 89. The word there used is a substantive and this an adjective but both from the same root and this adjective being of the neuter gender is as a substantive The weaknesse here spoken of consisted in this that that Law was utterly unable by it self and by strict observance of the rites thereof to do that which was needfull to be done namely to make the observers perfect This word is translated impotent and applied to him that was born a cripple Acts 4. 9. It is also translated according to the composition of it without 〈◊〉 and applyed to a natural mans condition Rom. 5. 6. In this respect the 〈◊〉 of this Law are called weak elements Gal. 4. 9. The other word translated unprofitable is also a compound and an 〈◊〉 used as a substance The simple verb fignifieth to profit Rom. 2. 25. From thence an adjective signifying profitable 1 Tim. 4. 8. This compound with a privative preposition hath the force of a negative So it is used Titus 3. 9. It implyeth that though a man be zealous of the Lawâ—… 〈◊〉 take much paines and be at great costs thereabouts yet he shall get nothing 〈◊〉 but lose all his paines and costs All will be in vain Therefore these two 〈◊〉 are joyned together unprofitable and vain Titus 3. 9. The Apostle 〈◊〉 this true by experience For after he had set forth his zeal about the Law and declared how blamelesse he was touching the righteousnesse which is in the Law 〈◊〉 addeth what things were gain to me those I counted losse and dung Phil. 3. 6 7 8. The negative is frequently used of such things as are here called unprofitable thus meats which have not profited them which have been occupied therein Heb. 13. 9 Bodily exercise that is external performances of duties of piety 〈◊〉 〈◊〉 1 Tim. 4. 8. The flesh profiteth nothing John 6. 63. that is an external apprehension and observation of things spiritually meant These two Epithites weaknesse and unprofitablenesse do much aggravate the folly of those who dote on carnal ordinances which cannot be but weak and unprofitable and when men have spent themselves thereupon if they look on the 〈◊〉 that they have laboured to do they will behold all to be vanity and vexation of spirit as the wise man complaineth of the works that he had wrought Eccles. 2. 11. These fools are set down in their rankes § 82. §. 86. Of the meaning of these words For the Law made nothing perfect Heb. 7. 19. For the Law made nothing perfect but the bringing in of a better 〈◊〉 did 〈◊〉 〈◊〉 which we draw nigh unto God IN this verse an evidence is given of the weaknesse and unprofitablenesse of the Leviticall Law which is this that it made nothing perfect What is 〈◊〉 by perfection hath been shewed v. 11. § 61. If we put the Apostles argument 〈◊〉 a syllogistical form the point intended by the Apostle will appear to be 〈◊〉 〈◊〉 thus That Law which makes nothing perfect is weak and unprofitable But the Law of the Leviticall Priest-hood makes nothing perfect therefore it is weak and unprofitable The force of the argument lyeth in this that it is the end of a Law to make those to whom it belongeth perfect Now that Law which cannot effect that which is the main end thereof must needs be weak and unprofitable To make perfect so as is here intended namely to work and accomplish all those graces that may bring men to glory is above the power of any external thing 〈◊〉 by man To work such perfection of grace as may bring to perfect glory is a diâ—… work and cannot be effected but by a divine power even the power of God himself He here useth a word of the neuter gender nothing as being most fit to set 〈◊〉 an universality but he intendeth thereby mens persons as if he had said no 〈◊〉 Thus
sufficient proof See § 84. IX Christ is a Priest after the most excellent order even ofâ—…sedec â—…sedec See § 84. Of other Doctrines arising out of this testimony See Chap. 5. v. 6. § 3â—… Vers. 18. X. The Law about the Leviticall Priest-hood is abrogated This is here affirmed with a note of asseveration For there is verily c. See § 8â—… These two are expresly â—…ed to be so See § 85. XI The Ceremoniall Law was weak XII The Ceremoniall Law was unprofitable Vers. 19. XIII No perfection can be attained by the Law This is expresly affirmed See § 86. XIV Christs Priest-hood succeeded in the room of the Leviticall Priest-hood The emphasis of this word The bringing in imports thus much See § 87. XV. Christs Priest-hood is the ground of hope Therefore it is said to be the bringing in of hope See § 87. XVI Hope of Christians is better then the hope of the Iewes was This comparative better intends as much See § 87. XVII We may draw nigh to God This is here taken for granted See § 88. XVIII Christs Priest-hood is the meanes of our drawing nigh to God This phrase by the which hath refeeence to Christs Priest-hood See § 88. §. 91. Of the meaning of v. 21. Heb. 7. 20 21 22. 20. And in as much as not without an oath he was made Priest 21. For those Priests were made without an oath but this with an oath by him that said unto him The Lord sware and will not repent Thou art a Priest for ever after the order of Melchisedec 22. By so much was Iesus made a surety of a better testament A Third argumrnt to prove the excellency of Christs Priest-hood above the Leviticall see § 1. is taken from the different manner of instituting the one and the other Christs institution was more solemn then the Levites Theirs without an oath Christs with an oath The argument may be thus framed That Priest-hood which is established by an oath is more excellent then that which is without an oath But Christs Priest-hood is with an oath and theirs without Therefore The proposition is implyed by the inference of the 22. verse on the 20. for the 21 verse is included in a parenthesis Both parts of the assumption are expresly set down in verse 21. The copulative conjunction and joyneth arguments and sheweth that this is another argument to prove the point in hand This relative phrase in as much hath reference to the first clause of the 22. verse which is as a correlative and both may be thus joyned together In as much by so much In as much as not without an oath By so much is Iesus c. These two negatives not without intend a strong affirmation See Chap. 4. v. 13. § 76. It is here taken for granted that Christ was most solemnly instituted a Priest even by an oath the oath of God himself which is the greatest and most solemn manner of institution that can be Gods oath importeth two things 1. An infallible certainty of that which he sweareth See Chap. 6. v. 18. § 140. 2. A solemn authority and dignity conferred upon that which he instituted by oath Great and weighty matters of much concernment use to be established by oath Hereby it appeareth that Christs Priest-hood is a matter of great moment and of much concernment This will appear the more evident if we consider the person who was Priest the ends why he undertook the function and the benefits which accrue from thence 1. The person was the greatest that could be v. 28. Chap. 1. v. 3. therefore he is 〈◊〉 called a great High-Priest Chap. 4. 14. 2. The ends of Christs Priest-hood were very weighty and that in reference to God and man To God for manifestation of his perfect justice infinite mercy almighty power unsearchable wisdome and other divine attributes which never were nor even can be so manifested as in and by Christs Priest-hood To man that Gods wrath might be averted his favour procured 〈◊〉 〈◊〉 purged he freed from all evill and brought to eternall happinesse 3. The benefits of Christs Priest-hood are answerable to the foresaid ends 〈◊〉 what Christ aimed at he effected to the full and all for mans good 1. That little which hath been noted and that much more which might be â—…ved about Christs Priest-hood much aggravateth all those errors which are 〈◊〉 that function of Christ. Such are most of the controversies betwixt us and 〈◊〉 God speaks to his Son as God and man yet Papists say that Christ is a Priest 〈◊〉 in his humane nature God saith to his Sonne in the singular number 〈◊〉 to him alone Thou art a Priest yet they make many Priests God made 〈◊〉 Priest after the order of Melchisedec who was without Father and Mother 〈◊〉 〈◊〉 they make ordinary Sons of men to be after that order God makes his Son 〈◊〉 for ever yet they substitute others in his room God gave him to offer up 〈◊〉 〈◊〉 sacrifice and that but once they every day offer up many sacrifices in their 〈◊〉 God gave him to offer up himself but they offer up bread and wine upon 〈◊〉 that it 's the body and blood of Christ. Christs sacrifice was a bloody 〈◊〉 they stile theirs an unbloody sacrifice 2. The weightinesse of Christs Priest-hood should stir us up the more to 〈◊〉 into that mystery that we may be the better acquainted therewith and 〈◊〉 greater benefit thereby These last words he was made Priest are not in the originall yet fiâ—…ly added 〈◊〉 our Translators to make up the sense which is better understood in the 〈◊〉 then in our English §. 92. Of the meaning of v. 21. THe Apostle before he concludes the main point setteth down within a â—…thesis a proof of the argument and that it may appear that his main 〈◊〉 is 〈◊〉 advance Christ his Priest-hood above the Leviticall he premiseth this that 〈◊〉 Priests were made without an oath so as they were not instituted after so 〈◊〉 manner as Christ was Object He bringeth no proof for it Answ. By alleadging an expresse testimony for the affirmative concerning the manner of instituting Christs Priest-hood he implyeth that there was no such matter concerning the Leviticall Priest-hood and thereupon he might well conclude that they were ordained without an oath If we throughly search all those Scriptures where mention is made of instituting Priests we shall find no hint of any oath The first institution of those Priests is set down Exod. 28. 1 c. The manner of consecrating them Exod. 29. 1 c. The confirmation of the High-Priests offcce to Phinehas and his seed for ever Numb 25. 13. Yet in none of those places is any mention of an oath Object This is but a negative argument Answ. In such things as the Holy-Ghost hath set down every particular that is requisite to be known a negative argument holdeth good See Chap. 1.
the will of his Lord. For the fruit of that tree before it was forbidden was as lawfull for him to eat of as the fruit of any other tree in Eden and it is said that the tree was good for food and that it was pleasant to the eyes Gen. 3. 6. 8. The ends of this covenant were partly on Gods part and partly on mans On Gods part the most high supreme end of all was his glory manifested in sundry of his divine excellencies as his supreme soveraâ—…gnty unsearchable wisdome incomprehensible goodnesse perfect justice both in giving reward according to compact and also in taking revenge according to desert On mans part one especiall end was To make man the more carefull in observing the condition the more watchfull against transgression and the more confident in expecting the reward There was also another end both on Gods part and mans which was to make way for the covenant of grace that thereby the mercy pitty compassion goodnesse and bounty of God might be more manifested to man and that man might have his heart the more enlarged to magnifie God 9. The extent of the covenant of works reached to Adam and all his posterity This is evident by the extent of the punishment to all man-kind Rom. 5. 17. Had Adam in his person fulfilled the condition his posterity had been established and enjoyed everlasting life 10. The restraint of this covenant was such as the condition not observed but broken in any point no way was left for repentance by virtue of that covenant Every transgression brought a curse Deut. 27. 26. Only God reserved to himself liberty to enter into another covenant Quest. Why was this covenant promulged after mans fall and openly proclainâ—…d on Mount Sinai Exod. 20. and called a covenant made with Israel in Horeb Deut. 5. 2. and the word of the covenant Exod. 34. 28. and tables of the covenant Deut. 9. 11. and Ark of the covenant Deut. 10. 8. Was man able after his fall to keep this covenant Answ. No For the law was weak through the flesh Rom. 8. 3. Thereupon it is said that no man is justified by the law Gal. 3. 11. Yet are there many reasons for promulging and reviving the same As 1. That every mouth might be stopped Rom. 3. 19. 2. That it might be a School-master to drive us unto Christ Gal. 3. 24. 3. That we might have a plat-form of true righteousnesse to endevour after it 1 Tim. 1. 8. 4. That sin might be more throroughly known Rom. 3. 20. and 7. 7. and that both in the vile nature and also in the bitter fruits thereof §. 43. Of reward for works standing with grace 〈◊〉 WAs not Gods grace the ground of that life which God promised to Adam If it were how could it be upon condition of works To him that worketh is the reward not reckoned of grace but of debt Rom. 4. 4. Grace and works cannot stand together Rom. 11. 6. Answ. 1. The ordaining of a covenant to give man a reward upon works may be of grace though the retribution or giving the reward to him that worketh be of debt 2. All debt doth not necessarily imply desert or merit of the work For a reward may far exceed the worth of the work and then the work doth not merit the reward The reward which God promised in the covenant of works far surpassed the work required The reward was eternall and infinite the work temporary and finite 3. All creatures men and Angels are bound to do whatsoever God requireth of them on duty though there were no reward Luk. 17. 10. The very conceit of merit in the perfectest work that can be done by meer creatures would be like the 〈◊〉 that were put into the pottage it would cause death 2 Kings 4. 39 40. 4. All the ability that Adam had or which the glorious Angels or glorified Saints have is from God so as none of them have of their own to merit any thing of God 5. The Apostle opposeth works or debt to grace Rom. 4. 4. and 11. 6. in relation to mans corrupt estate after his fall and in relation to mans high esteem of works 2. Quest. Why is reward said to be of debt Rom. 4. 4. Answ. 1. In regard of the order of Gods giving the reward which is upon working The work must first be done and then the reward is given 2. In regard of Gods binding himself by promise and covenant to give such a reward upon such a work done In this respect the giving of reward is a part of justice and men may plead justice as in a case of debt For truth and faithfulnesse in keeping promise and covenant is a part of righteousnesse and justice In this respect God is said to be righteous and just Psal. 116. 5. 1 Ioh. 1. 9. §. 44. Of uses raised from the covenant of works 1. THe foresaid covenant of works instructeth us in four especiall points 1. In the integrity holinesse and perfection of Gods will For that covenant is a plat-form of Gods will There is nothing therein but that which is holy just and good Rom. 7. 12. and all holinesse righteousnesse and goodnesse fit to be enjoyned unto man is therein set down That we may know thus much the law still remaines registred for our use 2. In that duty which men as greatures do owe to the Lord and which the Lord may exact of them For God may still exact what is in the covenant of works and made known by the law and it is our duty to yeeld it unto him That impotency and disability which man had brought upon himself gives him no just dispensation from that that is contained in that covenant if God should in justice deal with him 3. In that wofull plight whereinto man hath implunged himself by transgressing that covenant For 1. He hath forfeited all that glory and happinesse wherein God at first did create him 2. He hath pulled upon himself a curse which is mercilesse and remedilesse 4. In the great need yea and absolute necessity of a Redeemer and such a Redeemer as Christ is For Christ is the only means to free man out of that misery Acts 4. 12. In this respect the Law is our Schoolmaster to bring us 〈◊〉 Christ Gal. 3. 24. 2 The Covenant of works ministereth matter of humiliation and that in foure respects 1. For that sin that Adam committed Adam was a publick person and we all were in his loins and sinned in him Rom. 5. 12. 2. For that natural corruption wherein we are all conceived and born For it is against that integrity which the Law or Covenant of works requireth of man The Law is spiritual Rom. 7. 14. and condemneth the pollution and pravity of our nature 3. For the many actual sins which we continually commit in thought word deed and that by doing that which is evil or
5. 7. The remission that the Apostle here speaketh of is the remission of sins The word translated remission hath for the most part this noun sins added to it as Matth. 26. 28. Mark 1. 4. But sometimes it is set alone and the word sins understood as Mark 3. 29. Luke 4. 18. and here The manner of setting down this point with a double negative thus without No carrieth Emphasis It implyeth that there is no other way for obtaining remission of sins 1. This reason taketh it for granted that sin is remissible It may be pardoned Hereof see the Treat of the Sin against the Holy Ghost Part. 1. § 5 at the end of Domest Dâ—… 2. It is also taken for granted that blood is the means of purging away sin Of these two points see v. 7. § 43. and v. 18. § 99. 3. The main point here intended is that there is no other way to expiate sin but by blood This is to be taken of the procuring cause of remission of sins for there are many means as courses to be taken by us whereby we may gaine assurance that sins are pardoned But if you read the Scripture thorowout you shall finde no other purchase of sin then blood The truth that was tipyfied by the blood under the Law namely the blood sacrifice or death of Christ is the only price that can make satisfaction for sin Sin is that barr which keepeth the flood-gates fast shut against the current of mercy Satisfaction of Justice pulleth out the barr and then mercy flows in apace This is sufficient to disprove the many foolish inventions of Papists wherby they doe egregiously delude their people in seeking pardon of sin In particular this discovereth the vanity of the Popish distinction of a bloody and unbloody sacrifice They say that their Masse is an unbloody sacrifice and yet they affirme that it is a propitiatory sacrifice for remission of sins They thinke to salve up all by a concepit of a concomitancy of blood with flesh But even that conceipt is here refuted by the word which the Apostle here useth shedding of blood without shedding of blood is no remission It is not sufficient that blood be with flesh but blood must be shed and powred out as the notation of the word implyeth Thus much doth Christ expresse in the institution This is my blood which is shed Math. 26. 28. Of the distinction betwixt a bloody and unbloody sacrifice see Chap. 7. v. 27. § 115. For our parts let us learne to trust and that wholy and only to this means of remission the blood of Jesus Christ shed for our sins §. 112. Of the resolution of Heb. 9. 18 19 20 21 22. Vers. 18. Whereupon neither the first Testament was dedicated without blood Vers. 19. For when Moses had spoken every precept to all the people according to the Law he tooke the blood of Calves and of Goats with Water and Scarlet Wooll and Hysop and sprinkled both the book and all the people Vers. 20. Saying This is the blood of the Testament which God enjoyned unto you Vers. 21. Moreover he sprinkled with blood both the Tabernacle and all the vessels of the Ministry Vers. 22. And almost all things are by the Law purged with blood and without shedding of blood is no remission Vers. 18. IN these five verses is set downe a legall dedication In it we may observe 1. The inference of it upon that which went before in these words whereupon neither 2. The substance of the dedication This is 1. Generally propounded 2. Particularly exemplified In the generall two things are declared 1. The thing dedicated the first Testament 2. The means of dedicating it blood Vers. 19. In the particular exemplification are considerable 1. The Time when the dedication was performed and that was when the meaning thereof was declared In describing this circumstance are noted 1. The person that declared the meaning Moses had spoken 2. The matter that was spoken precept Amplified by the generality every precept 3. By the persons to whom it was spoken to all the people 4. The manner of ordering what he did deliver according unto the 〈◊〉 2. The means of dedicating this is described in four particulars 1. The blood of calves and goats 2. Water 3. Scarlet-wool 4. Hysop 3. The manner of using the blood in this word sprinkled 4. The things dedicated which were either such as were then present or afterwards dedicated v. 21 22 The things then present were of two sorts 1. The book 2. All the people Vers. 20. In the 20. v. is particularly set down the words whereby Moses explained the meaning of what he did This is 1. Generally hinted in this word saying 2. Distinctly expressed where is shewed 1. The matter intended this is the blood of the Testament 2. The warrant he had for what was done which God hath enjoyned you Vers. 21. The things afterwards dedicated are set down v. 21 22. Therein is 1. A repetition of the means of dedicating he sprinkled with blood 2. An expression of the things dedicated and that 1. In two particular kinds 1. The holy place the Tabernacle 2. The holy things all the vessels of the Ministery Vers. 22. 2. In a generall comprehension thus almost all things This generall is amplified 1. By a repetition of the means blood 2. By the effect thereof purged 3. By the ground of all the law 4. By the reason of using that rite Here we may observe 1. The benefit attained thereby remission 2. The manner of using the blood shedding 3. The necessity thereof without such shedding no remission §. 113. Of observations gathered out of Heb. 9. 18 19 20 21 22. Vers. 18. I. LEgall rites were grounded on equity This word of inference â—…upon intendeth as much Because Testaments were usually ratified with the death of the Testator thereupon Gods Testament was ratified with blood See § 97. II. Gods covenant made with the Iewes was the first Testament So it is here â—…alled See § 98. III. God would have sacred things dedicated Thus much is expressed See § 98. IV. Blood is the meanes of attonement between God and man The mention of blood in this place intendeth thus much See § 99. Vers. 19. V. The Covenant must be explained before the seal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not use the seal of sprinkling blood before he had spoken and declared what 〈◊〉 intended See § 100. VI. Ministers must teach what God commands This is implyed under this word 〈◊〉 See § 101. VII The whole counsel of God must be made known Moses spake every precept See § 101. VIII Gods word is to be delivered to all of all sorts Moses spake to all the people See § 101. IX What Ministers doe they must do according to Gods word Moses did what he did according to the Law which was Gods word See § 101. X. Vnder the law the blood of beasts was used Such were Calves and Goats See § 102. XI
Iewes at this day So likewise Turks Persians Morochians and all who hold Moses and deny Christ. 2. This may inform us in Gods goodnesse who hath taken from his Church that terrible and deadly law He brought his people to it at first to keep them in awe to make them more long for liberty and to make it more welcome to them and to move them more readily and thankfully to embrace and entertaine it But when he had long enough tutured his Church under that Discipline he sent his Son who tooke it away 3. Let us be admonished to take notice of those ends which God aimed at in his legall discipline and to walk worthy of that liberty that is brought to us From the comparison which the Apostle here useth For ye are not come into the Mount c. Ye are not come to such things as cause terror but ye are come to Mount Sion c. We may observe That the best things are reserved for the last times the many Prophecies of these times prove as much as Isa. 2. 2. Ioel 2. 28. So sundry hyberbolicall speeches prove as much as Isa. 11. 6. and 30. 26. and 54. 11 12 13. Ier. 31. 33 34. Ezek. 36. 11. See more hereof In my Sermon on Ezek. 36. 11. Preaced before the House of Lords Sep. 24. 1645. §. 99. Of the terror of the Law NOW followeth the particular circumstances mentioned by the Apostle The first is touching the place where the Law was given here called a mount that might be touched Some expound it a mount touched viz. by God and thereby became a terrible mountain smoaking and burning according to that which the Psalmist sayeth Psal. 104. 32. He toucheth the moumtaines and they smoake This sense is somwhat agreeable to that which followeth the original word wil also beare it but our English translation doth better translate it a mount that might be touched that is an earthly mountain which might be felt now by this he meaneth the mount Sinai whereon the law was given opposed to spirituall Sion much spoken of in the Scriptures and mentioned v. 22. So that herein lyeth one main difference betwixt the Law and the Gospel that the Law is but earthly in comparison of the Gospel for thus much intimateth the Apostle by this description of mount Sinai whereon the Law was delivered it was a mount that might be felt and touched Exod. 19. 11. That the Law and the things thereof were but earthly and carnall in comparison of the Gospel See Chap. 7. v. 16. § 80 81. The second circumstance is touching the terror of the Law which is set out 1. By externall signes 2. By fearfull effects The signes which appeared at the delivery of the Law whereof we may read more at large Exod. 19. and Deut. 5. were these 1. A mount touched 1. that did tremble and quake as the Psalmist expresseth Psal. 68. 8. The earth shooke the heavens also dropped at the presence of God even Sinaâ—… it self was moved at the presence of God the God of Israel 2. Burning with fire which is the first here mentioned And it is said Deut. 4. 11 12. That God came down on Mount Sinai in fire and spake unto the people out of the â—…idst of fire This is here mentioned partly to set forth the Majesty of God and partly to declare the terror of the law which burneth up all things before it even as the fire doth consume stubble therefore it s called a killing letter a ministration of 〈◊〉 2 Cor. 3. 6 7. Whereas the Gospel giveth the spirit of life 3. Blacknesse and darknesse mentioned as in Deut. 5. 22. so here by the Apostle These two only imply the same thing Blacknesse here meant is that duskishnesse which appears in the aire when a thick cloud hath covered the whole face of the 〈◊〉 Moses maketh mention of a thick cloud and of a great smoake which appeared on Mount Sinai whence proceeded this blacknesse and darknesse here mentioned This betokened the obscurity of the Law together with the blindnesse and ignorance of man and also that dim light which the Law revealeth in comparison of that bright light and cleare Sun-shine manifested by the Gospel wherein lyeth a speciall difference between the Law and the Gospel 4. Tempest that was another signe of terror which properly signifieth a fierce violent storme Under this word the Apostle compriseth that thundring and lightning which Moses mentioneth Exod. 20. 18. This implieth that trouble and vexation of conscience which the Law bringeth wherein there lyeth another difference between the Law and the Gospel for the Gospel bringeth and breedeth in a man peace and quietnesse of conscience Vers. 19. 5. Sound of Trumpet was another signe of terror Of sounds a trumpet is ordinarily the shâ—…illest and loudest Reports of Cannons were not then in use Trumpets were of most use in warre as Iosh. 6. 20. Iudg. 7. 22. and in that respect terrible To enquire what kind of trumpet whether silver or brass or horne is too curiâ—… Trumpets are attributed to Angels Matth. 24. 31. Rev. 8. 2. to set out a stâ—…ill and loud sound which much affrights Trumpets also set out the Majesty of a King And it is added here to set out the Majesty of the Law-giver for before Kings and great Monarchs they used to sound trumpets as 2 King 11. 14. 6. Voice of words was another signe of terror thereby is meant a distinct articulate voice not as of thunder or tempest but as of man such a voice as might be understood for it was a voice of words namely those ten words as they are called Exod. 34. 28. Deut. 4. 13. of which the morall Law consisteth For it s said Ex. 20. 1. That God spake all these words It being the voice of God it must needs be a terrible voice as the Psalmist expresseth Psal. 29. 4 5. especially the voice of such â—…ords as the morall law containeth The terriblenesse of this voice appeared by the effect which followed thereupon Namely the people were not able to endure it for saith the Apostle which Voice they 〈◊〉 heard intreated that the word should not be spoken to them any more for they could 〈◊〉 endure that which was commanded v. 19 20. Now as the former signes were terrible to the fight and feeling so these two latter were terrible to the ears Herein also lyeth another difference betwixt the Law and the Gospel for the Gospel began first to be preached by Christ himself having taken upon him our nature and so become like unto us and after from time to time 〈◊〉 continued to be preached by men like our selves Whereas the law was delivered by God himself Vers. 20 7. Stoning of beasts and thrusting thorow with darts was another signe of terror these we find recorded by Moses Exod. 19. 13. and repeated here by our Apostle Hereby is implied that by tempest thundring and lightning stones were raised out of the mountaines or