effect it perswades a man of the truth revealed in it So 〈◊〉 what Gods word revealeth may safely and ought to be confidently believed It is not so with humane writings Quest. Why then doth the Apostle produce matters to be believed out of humane writings Answ. The holy Ghost so assisted the Apostles as they were able to discerne betwixt truth and falshood so as what they took out of humane Writers was without question most true and by their quoting the same they have made them authentick The like may be said of those Testimonies which the Apostle quoted out of Heathen Poets as Aratus Act. 17. 28. Menander 1 Cor. 15. 33. Epimenides Tit. 1. 12. The Apostles quoting these hath now made them to be sacred Thus can none do but they who have such a spirit The same judgement is to be given of Traditions Apostles by the immediate assistance of Gods spirit could judge what Traditions were true and Divine but we cannot It sufficeth us that all things requisite to make us wise unto salvation are in sacred Scripture 2 Tim. 3. 15. c. Some say that those stories whereunto our Apostle hath here relation might be part of Canonical Scripture but now lost Answ. That conceipt that part of the Canonical Scripture is lost is not to be admitted For 1. It impeacheth that Scripture which we have of imperfection or else that which is lost of needlesnesse 2. It impeacheth the providence of God in suffering Canonical Scripture to be lost 3. It layeth a blemish on the fidelity of the Church which is the pillar of truth 4. It takes away some means of our learning and grounds of our comfort and hope For whatsoever things were written aforetime were written for our learning c. Rom. 15. 4. As for the instances given of books of Scripture lost they are either of politick records and Chronicles as 1 King 14. 19. or of Phylosophical discourses 1 King 4. 33. or of such books as are yet extant but under other titles as Chr. 29. 29. §. 245. Of Professors torments THE first particular pressure wherewith Saints of old hath their Faith tried is thus set down were tortured not accepting deliverance that they night obtain a better resurrection The pressure it self is in this word tortured The other words are an amplification thereof The Greek word translated tortured signifieth to stretch out or to beat with bats The root from whence it is derived signifieth to beat thence a noun which signifieth a bat or a staff It signifieth also a drum the heads whereof being skins are stretched out very hard and stiff and used to be beaten upon with drum-sticks In reference hereunto a rack whereon mens bodies use to be stretcht and whereon being so stretcht they were wont to be beaten such a rack I say or instrument of torture was called by the same name that a drum is and they who are so rack't and beaten were said to be streâ—…cht and beaten as a drum or to be drummed Thereupon our former English translators thus turned this word were rack'd but our last translators taking the word more generally turned it thus were tortured so as here is a double trope 1. A Metaphor taken from stretching and beating a drum 2. A Synecdoâ—…h a particular kinde of torment being put for any kinde It is probable that the Apostle here hath some reference to the sufferings of Saints registred in the book of Machabees for the torment whereunto Eleazar was put is expressed under a Greek word that ordinarily signifieth a drum but is their translated torment 2 Mach. 6. 19 28. Yea it is said that Eliazar might have been delivered and would not vers 22. 30. It is also noted of a Mother and her seven Sons that they would not 〈◊〉 their persecutors promises be delivered in hope to be raised up again 2 〈◊〉 7. 14 29. This Metaphor giveth an instance that professors of the truth may be brought to exquisite torments for their profession sake It is said of Ioseph that they hurt his feet with fetters Psal. 105. 18. True it is that he was so dealt withall upon a false accusation and upon suspicion of violence offered to his Mistresse but if his fear of God had not kept him from committing folly with his Mistresse he had escaped that torment Ieremiah was apparently east into a Dungion where he sunck in the mire for his faithfulnesse in delivering the word of the Lord Ier. 38. 6. upon the same ground Michaiah was cast into prison and fed with bread of affliction and with water of affliction 1 King 22. 27. Iob also was miserably tormented even for his integrities sake Iob 2. 3. c. The things which Christ endured and his Apostles and all sorts of Martyrs after their time give further proof hereunto see § 255. 1. For the more through trial of his Champions that their courage faith patience and other graces might be the more manifest 2. To seaâ—… up that truth which they profess more firmly 3. To establish other professors 4. To give them some sensible evidence of what Christ endured for them 5. To make them the better to conceive the torments of Hell for if they whom God loves and whom in love he suffereth to endure what they endure be grievously tortured what may we think of those torments which God in wrath inflicteth upon those whom he hateth 2. Satan and his instruments inflict such torments on professors of the truth in malice Their delight is in cruelty and they have mischievous ends which are to discourage professors to draw them from their holy profession and â—…o triumph over them 1. This teacheth professors well to weigh what their profession may cost them what they may undergo and endure for it This is it which Christ adviseth his unto Luke 14. 27 28 c. 2. In that an holy profession may bring on it such torment it becomes professors to take unto themselves an invincible courage and resolve to endure whatsoever by man or Devil can be inflicted A full resolution in this case is of singular use §. 246. Of suffering willingly THE amplification of believers enduring the foresaid torment is set out two wayes 1. By the manâ—…er of their suffering not accepting deliverance 2. By the end which they aimed at a better resurrection Of the Greek word translated accepting See Chap. 10. v. 34. § 129. Of the other word translated deliverance See Chap. 9. v. 13. § 89. This phrase of not accepting deliverance hath reference to their persecutors offering them freedom from those torments in case they would renounce their profession Macc. 6. 21. c. and 7. 24. c. which offer on such condition they would not accept so as this phrase they accepted not is not simply to be taken but relatively to such terms as thy could no way approve This deliverance in this place is taken for setting one free from torment intended The whole phrase in
From this proud conceit they are called Enthusiasts Answ. This of all the rest is the falsest glosse and grossest error directly against the evidence of Scripture and common experience Scripture warranteth means experience sheweth that the learning and knowledge which men have is attained by the use of ordinary means There are two grounds of this error 1. They take that simply which is spoken comparatively as we shall after heare 2. They sever the priviledge from the means which ought not to be done in those things for which God hath sanctified means 6. Others apply this priviledge of knowledge to faith in Christ love of God joy in the Holy Ghost and other like Christian graces to which they say Gods confederates need not be exhorted because they are forward enough thereto of themselves and all of them shall have a sufficient measure thereof This their exposition they ground upon the Chalde Paraphrase which thus expoundeth the words of 〈◊〉 They shall not teach every man his neighbour and every man his brother 〈◊〉 know to â—…ear the Lord for all shall learn to know the fear of me He putteth knowledge of the fear of God for knowledge it self Answ. 1. A Paraphrase is not a sufficient rule to expound the word of God 1. That exposition no whit resolveth the doubt for it is as much if not more to love and fear God to believe and joy in him then to know him all these and other like graces presuppose knowledge They cannot be without knowledge yet knowledge may be wiâ—…hout them If therefore this prophesie be true of such graâ—… much more may it be true of knowledge 7. To apply this priviledge to the knowledge here expressed and to extend it to all of Gods covenant yet not to puâ—…fe up any with vain conceipts this which is here promised is to be taken comparatively and respectively 1. Comparatively in reference to those who lived under the old covenant when the mysteries of godlinesse were so obscurely and darkly in rites types and prophecies as very few conceived those mysteries They that did conceive any thing conceived but some few generall notions thereof They needed to be taught what was the mystery of the Tabernacle of the Altar of the Sacrifices of the â—…ncense of the manifold washings and of other like externall rites 2. Respectively and that in two especiall respects 1. In respect of the revelation of the mysteries of God 2. In respect of opening our understandings to conceive them 1. In respect of the revelation of the mysteries of the Gospell The whole counsell of God is so fully and distinctly so plainly and perspicuously made known that any person under the new covenant of any mean capacity that diligently attends upon the ministry of the Gospell may understand the same so as now there is not such need as under the law to stir up men to know God or to instruct them in the meaning of this or that article of faith which is revealed by the Gospell because it is so clearly revealed 2. In respect to the manner of opening mens understandings it is much more powerfull and effectuall then under the old covenant We have not only the ministry of man but also the anoynting of the Spirit 1 Joh. 2. 20 27. There is a kind of oyntment called eye-salve wherewith the sight will be quickned though it were dim and dark before To this doth the Apostle allude yea and Christ himself Rev. 3. 18. By this annoynting we come more clearly to see all the mysteries of the word then possibly they could be seen before Object The Saints under the old covenant had this annoynting whereupon David thus prayeth open thou mine eyes that I may behold wondrous things 〈◊〉 of thy law Psal. 119. 18. And the law is said to â—…nlighten mâ—…ns eyes Psal. 119. 8. Answ. That annoynting was nothing so powerfull as the annoynting undâ—…r the Gospell nor the enlightning § 72. Of knowledge a priviledge of the new Covenant ONe generall point intended in this third promise of the new covenant is this knowledge of the Lord is one of the prerogatives of the new covenant This promise is intended to them my people shall know my name they shall know in that day c. Isay 52. 6. and Hos. 6. 3. These and other like prophecieâ—… are thus manifested to be accomplished The new man is renewed in knowledge Col. 3. 10. 〈◊〉 have an unction from the holy one and ye know all things and ye need 〈◊〉 that any man teach you 1 Joh. 2. 20 27. This must needs be a priviledge of the new covenant because it is the ground work of all graces If the understanding be not well enlightned the will cannot follow that that is good nor the affections be duly ordered If thine eye be single thy whole body shall be full of light but if thine eye be evill thy whole body shall be full of darknesse Matth. 6. 22 23. 1. By this priviledge sundry erroneous positions are discovered as 1. Ignorance is the mother of devotion See Chap. 3. v. 10. § 112. 2. An implicite â—…aith is sufficient that is as Papists expound it an assent to what the Church holdeth though he that pretendeth to assent know not what the Church holdeth This is the ground of much error and the bane of all sound confidence 3. The Scripture is not to be translated into the vulgar tongue This is an error so grosse as Papists dare not stand to it but have themselves translated it 4. The word is to be publickly read in Latine The Apostle doth mainly oppose against this error 1 Cor. 14. 2. c. 5. It is unlawfull for lay people to read the Scripture Thus they shew themselves like those who shut up the Kingdome of heaven against men c. Matth. 23. 13. yea they are like dogs in the manger which neither â—…ateth provinder nor suffereth the horse to eat it wretched guides are they and their followers a miserable people The guides are Satans 〈◊〉 their followers are Satans prey There is no one thing whereby Satan getteth greater advantage against people then by the foresaid positions of ignorance 2. The foresaid priviledge of the new covenant should quicken us up who are reâ—… to the time of this covenant to seek after knowledge As an help hereunto 〈◊〉 〈◊〉 Whole Armour of God Treat 2. Part. 8. on Eph. 6. 17. of Gods Word § 7. §. 73. Of that knowledge which every one under the new covenant hath THe priviledge of knowledge under the new covenant is extended to all that appertain thereunto All shall know me saith the Lord from the least to the greatest 〈◊〉 children shall be taught of the Lord Isa. 54. 13. Christ gives witnesse to the acâ—… hereof Ioh. 6. 45. God takes an especiall care of every one of his confederates and will not suffer 〈◊〉 to remain without instruction Hereby may we give proof whether we be admitted into this
which is a remembring of sins no more That this is the main end of the Apostles alledging this testimony is evident by these words Now where remission of these is there is no more offering for sin v. 18. Object In this testimony there is no mention of Christs sacrifice How then can it prove the perfection thereof Answ The covenant presupposeth Christs sacrifice for it is shewed Chap. 8. v. 6. that Christ is the Mediator of the covenant here intended and again it is shewed Chap. 9. v. 16. that by Christs death which is the sacrifice here meant that covenant is confirmed The Apostles mind may be manifested by this argument What is done by the new covenant is done by Christs sacrifice But the sorenamed effects are done by the new covenant Therefore they are done by Christs Sacrifice §. 45. Of Gods fore-telling future good things THe word translated said before is a compound of a simple verbe that signifieth to a speake or to say and a preposition that signifieth b before and it implyeth being attributed to God in reference to mans good that God is carefull to reveale his counsell for mans good before hand This is further manifested in this text by expressing that which he intended to do in the future tense thus I will â—…ke I will write I will not remember This God did immediatly upon mans â—…ll Gen. 3. 15. And so hath he continued to do from time to time Surely the Lord God will do nothing but he revealeth his secrets unto his servants the Prophets 〈◊〉 3. 7. This God doth to support the faith and hope of his children in the good things which he intendeth to them before they be accomplished For promises of future good things are a ground of faith and hope This teacheth us to take notice of such promises as are afore-hand fore-told but are not yet accomplished and to wait and rest quietly upon the expectation of them A Prophet thus giveth this advice The vision is yet for an appointed time but at the end it shall speake and not lye though it tarry wait for it because it will surely 〈◊〉 Hab. 2. 3. Yea we ought to pray from time to time for the accomplishment thereof Daniel upon knowledge of the time which God had foretold of the reâ—…me of the captivity of Judah earnestly prayed for the accomplishment thereof Dâ—… 9. 3. Yea God himself after he had manifested an absolute promise thus saith I will yet for this be enquired of by the house of Israel to do it for them Ezek. 36. 37. Promises yet to come and to be waited and prayed for are the recalling of the rejected Jewes Rom. 11. 26. The destruction of Antichrist 2 Thes. 2. 8. Christs comming to judgment Rev. 16. 15. §. 46. Of Gods Covenant the ground of that good he doth to his Church THis phrase after he had said before having reference to the Covenant of God giveth proofe that Gods Covenant is the ground of that good which he doth to man Therefore as that ground of that good these and such like phrases are frequent in Scripture I have remembred my Covenant saith the Lord Exod. 6. 5. This is rendred as the reason of Gods bringing his people out of Egypt So when God had a purpose to shew mercy to his people after sore judgments inflicted upon them for their hainous sins he thus expresseth it Neverthelesse I will remember my Covenant with thee in the daies of thy youth and I will establish unto thee an eâ—…erlasting Covenant Ezek. 16. 60. Yea this is rendred as a reason of sending Christ into the world to remember his holy Covenant Luke 1. 72. 1. The new Covenant which is the Covenant here intended was made with Christ the head of that mysticall body to whom the Covenant belongeth See Chap. 1 v 9 § 118. In this respect what good God doth to his Church he doth by vertue of that Covenant made with Christ and so doth it for Christs sake 2. Hereby God doth much strengthen the faith of Believers in that he doth all the good that he doth unto them by virtue of his Covenant It is thus said of Gods oath Wherein God willing more abundantly to shew unto the heirs of promise the imâ—…bility of his Counsel confirmed it by an oath Heb. 6. 17. Upon the same ground he binds himself to the heirs of promise by Covenant See more of Gods indulgency herein Chap. 6. v. 17 § 131. Of a Covenant in generall Of the kind of Covenant here intended Of the Covenanter and Covenanties comprised here under this relative them but there under this phrase The house of Israel Of the time intimated under this phrase After thâ—…se daies Of the effect of putting Gods Lawes into their hearts and writing them in their minds which especially concerne their sanctification and of remembring their sins and iniquities no more which concerneth their justification Of all these see Chap. 8. v 8 § 34 c. For all these points are there set down and distinctly handled §. 47. Of the meaning of Heb. 10. 18. Heb. 10. v. 18. Now where remission of these is there is no more offering for sin IN this verse is an application of the foresaid testimony to the point in question concerning the perfection of Christs sacrifice and withall this verse is a conclusion of the Apostles discourse thereabouts Our translators therefore have well turned the particle of opposition which ordinarily is translated BUT into this particle NOW which is a note of application and conclusion Of the word translated remission see Chap. 9. v. 22 § 111. Hereby is meant such a full discharge as is implyed under the new covenant No more to be remembred no more to be called to account This relative these hath reference to sins mentioned v. 17. This phrase there is no more importeth that there is no need there should be there ought not to be God appointeth not any By offering he meaneth sacrifice as this phrase following for sin sheweth The offering for sin was a sacrifice slain For without shedding of blood is no remission Chap. 9. v. 22. This word offering is here used to shew that as there was no other sacrifice to be used so nor any other offering of that sacrifice Let Papists who say they offer the same sacrifice that Christ did answer this §. 48. Of Gods not remembring sin THe inference of this verse upon the former sheweth that Gods pardoning sin is a remembring of it no more In the former verse God is brought in thus speaking their sins will I remember no more Thereupon the Apostle makes this inference where remission of these is For God to remit sin is not to remember it and not to remember it is to remit it These are two reciprocall propositions Therefore they are thus joyned together I will forgive their iniquity and I will remember their sin no more Jer. 33. 34. And again I am â—…e that
all private businesse whatsoever Wherein he was not one to make up a number but a chief one He sat as one of the Assessors and very frequently filled the Chair in the Moderators absence And such was his constant care and conscience of spending his time and improving it to the best advantage that he would fill up the void spaces of his Assembly-affaires with his own private studies To which end it was his constant practice to bring his Bible and some other Books in his pocket which upon every occasion he would be reading as was observed by many He was likewise chosen by a Committee of Parliament among others to make Annotations upon the Bible being well known to be a Iuditious Interpreter of Scripture How well he hath performed his trust is evident to all that read the Annotations from the beginning of the first book of Kings unto Iob which was his part In which the Intelligent Reader will observe such skill in the Originall such acquaintance with the Sacred Story such judgement in giving the sense of the Text and such quicknesse and pertinency in raising observations that without the help of any otherComment a man may accommodate himself with the Sense Doctrines and Uses of most of those Scriptures which came under his hand in those cursory Annotations When the book of Sports and Recreations on the Lords Day was appointed by publick Authority to be read in severall Churches thorowout the Nation as divers other faithfull Ministers he utterly refused to read the same resolving to suffer the utmost rather than manifest the least approbation of such a wicked and ungodly thing so contrary to the expresse letter of the Scripture By reason of his ability and dexterity in resolving cases of conscience he was much sought unto for resolving many doubts and scruples of conscience and that not only by ordinary Christians but also by diverse ministers in City and Country and that by word of mouth and writing being accounted the Father of London Divines and oracle of his time He was likewise a sweet comforter of troubled consciences wherein he was exceeding skilfull and dexterous as many hundreds in the City have found time after time being sought unto far and near by such as groaned under afflictions and temptations many of whom through Gods blessing on his labours were restored to joy and comfort out of unspeakable terrors and torments of conscience He was of a most sweet and meek disposition yea such was his meeknesse of Spirit that it seemeth unparalleld for though he had lived with his Wife above 20. years together yet neither Child nor Servant could ever say that they observed an angry countenance or heard an angry word proceed from him towards her all her life Some have observed that in his visage towards his latter end he did much resemble the picture which usually passeth for Moses his effigies Certainly he was the exact effigies of Moses his Spirit and in this resembled him to the Life that he was one of the meekest men this generation knew He was as a great Peace-kâ—…eer so a great Peace-maker having an excellent dexterity in composing differences far he was from doing others wrong and far from revenging wrong done by others He suffered much both by the Speeches and also by the Actions of evill and envious persons yet he would pray for them rather than in any harsh way requite them He accounted revilers and wrong-doers to do more hurt to themselves than to him Sundry scandalous and false aspersions have been cast upon him particularly by such as have been guilty of those crimes which they have laid to his charge For some who have lived by an unwarrantable trade of Usury for justifying their own unwarrantable practice have not stuck to impute the same to him from which he was ever free never putting any Monies out to use either by himself or any other for him neither directly nor indirectly as he hath been often heard to say as in his life so not long before his death He was ever Charitable especially to the godly poor according to the direction of the Apostle Paul in Gal. 6. 10. Where he exhorteth us to do good unto all especially unto them who are of the household of Faith He maintained some poor Scholars at the University wholy at his own charge and contributed liberally towards the maintenance of others He was of such a charitable and bountifull disposition that though his Father left him a competent estate yet such were his disbursements yearly for his Kindred and others who stood in need of relief that from the death of his Father till his Children came to be of years to call for their portions he laid up nothing of all his commings in so that they who out of envy cry up his estate to be greater than it was do consequently cry up his Bounty Charity because whatsoever his estate was it was wholy laid out for the relief of such as stood in need necessary expences for his Family only excepted which as it doth appear from the Doctors papers So in his life time he expressed as much to some of his Children And truly as in other things he excelled others so in this even himself He was very conscionable in spending his time from his youth to his very death He did use to rise very early both Winter and Summer In the Winter he did constantly rise so long before day as he performed all the exercises of his private devotions before day light and in the Sommer time about four of the Clock in the Morning by which meanes he had done half a daies work before others had begun their studies If he heard any at their work before he had got to his study he would say as Demosthenes spake concerning the Smith that he was much troubled that any should be at their Calling before he at his He was a man of much temperance and sobriety as in his eating and drinking so in his apparell As for recreations howsoever many pious persons do spend time therein and that lawfully in warrantable recreations yet he spent none therein Insomuch as he was never expert in any kind of exercise for recreation He hath been often heard to say that he took not any journey meerly for pleasure in all his life time study and paines having been all waies both in youth and age his chiefest pleasure and delight Yea it was his meat and drink to be doing the will of his heavenly Father wherein he took as much pleasure and delight as naturall men do in their eating and in their drinking or in their sports and pastimes Such was his Carriage and Conversation that there was scarce a Lord or Lady or Citizen of quality in or about the City that were piously affected but they sought his acquaintance and were ambitious of his Company wherein they look
mention of an Epistle which St Paul wrote to them to whom he himself wrote his Epistles who were Hebrews 1 Pet. 1. 1. 2 Pet. 3. 1. These proofs of the Divine Authority of this Epistle shew how justly it is accounted Canonical as it hath been in all ages of the Church for where Catalogues of Canonical Scriptures have been made this Epistle hath been put into the number and they have been accounted Hereticks that have denied it to be Canonical §. 2. Of the Excellency of this Epistle ADmirable is the Excellency of every part of sacred Scripture which savoureth of more then an humane spirit And this Epistle hath sundry Excellencies which in a peculiar manner do commend it unto us As 1. The Mysteries couched therein The greatest and profoundest Mysteries of our Christian Religion are therein propounded concerning God the Father Son and holy Ghost Concerning the Natures Person and Offices of Christ Concerning the sufficiency of Christs Sacrifice and efficacy of his Intercession Concerning the excellency of the New Covenant Concerning the life of Faith and concerning the priviledge of these later times c. 2. The variety of Histories therein recollected We have in it a rehearsal of most of the memorable Histories from the beginning of the world to the last Age thereof and not only of such as are registred in holy Writ but also of such as fell out since the Prophets ceased to record any 3. Explication of legal Types and Application of them to their distinct Truths No other book is herein comparable to this Epistle 4. Confutation of Heresies It may be termed the Maul of Popery which is a Mass of Heresies Popish Heresies are most against the Offices of Christ Especially against his Priesthood Those Heresies are so fully met withall in this Epistle as if it had been written sine Popery began God fore-seeing what poisonous heresies would be broached prepared this Antidote against them 5. The pithy Perswasions unto all holiness and new obedience the powerfull Encouragements to constancy and perseverance the dreadfull Denunciations against Apostasie and Impenitency the sweet Consolations to such as for Christs sake endure the Cross which are here and there thorowout in this Epistle mixed Thus much in general to commend this Epistle unto us The Title thereof is next to be considered §. 3. Of the Title THE EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS IT is not probable that this Title was set down by the first Pen-man of this Epistle For he might as well have premised his usual inscription with his Name and Calling which Apostles do in all other their Epistles as have prefixed the foresaid Title Titles before the Apostles Epistles and Subscriptions after them are not accounted Canonical as the Epistles themselves but supposed to be added by some that afterwards did transcribe the Epistles For there are gross mistakings and palpable errours in many of them And though some of them may hit the mark and declare the truth yet doth it not thereupon follow that they are Canonical Although every thing that is Canonical be most true yet every truth is not Canonical For that only is accounted Canonical which was given by inspiration of God Titles therefore and Superscriptions added to the Epistles of Apostles are no sufficient grounds of Doctrine nor may Articles of Faith or Rules for life be founded on them yet they give some light to the matter and may be handled by way of Preface As for the Title of this Epistle no just exception can be taken against it Every Particle therein is undoubtedly most true It plainly demonstrates both the Parties and the Means of the Authors declaring his minde The Parties are 1. The Pen-man or Author 2. The People to whom it was in special directed The Author is described 1. By his Name Paul 2. By his Calling The Apostle The People are described by their Parentage Hebrews The Means is by way of writing a Letter The Epistle §. 4. Of the Author of this Epistle THe proofs before produced for the Divine Authority of this Epistle give evidence that an Apostle or some other extraordinary Minister immediately inspired and infallibly insisted by the divine Spirit was the Author of it Some have supposed it to be written by Luke the Evangelist or by Clemens some by Apollos whose learning and eloquence joyned with great piety is much commended who also in speciall is said to have mightily convinced the Iews Acts 18. 24 25 28. But the evidences following do more then probably evince that Paul the Apostle was the Author of this Epistle 1. The Aucient Greek Churches accounted it to be St Pauls and thereupon prefixed this Title before it The Epistle of Paul c. And in the Catalogue of St Pauls Epistles this is reckoned up whereupon there are said to be fourteen Epistles of St Paul 2. Both Matter and Manner of penning this Epistle is agreeable to St Pauls other Epistles 3. That which St Paul stileth his token in every Epistle 2 Thes. 3. 17. is also in the close of this Epistle thus set down Grace be with you all Amen Indeed in most of his Epistles he stiles it the grace of Iesus Christ yet in both his Epistles to Timothy and to Titus it is as here 4. The mention which is made of Timothy who was St Pauls associate of whom he oft makes mention in his other Epistles and gives the same Epithete to him that is here our brother Timothy Compare with Heb. 13. 23. 2 Cor. 1. 1. Philem. v. 1. To shew that that very Paul is here meant who was immediately called by Iesus Christ and infallibly assisted by his Spirit he is described by his extraordinary function The Apostle Hereof see Chap. 3. v. 1. Thus much of the Author Objections made against this Pen-man of this Epistle are answered in their due places See Chap. 2. § 27. §. 5. Of the Hebrewes THe People to whom in speciall the Apostle directed this Epistle are stiled Hebrewes whereby that Nation which descended from Abraham is meant This Title Hebrewes is oft used in the old and new Testament It was first given to Abraham himself Gen. 14. 13. Then to Ioseph when he was a servant in Egypt Gen. 39. 14 17. Afterwards to all that stock Gen. 40. 15. Exod. 2. 6. 1 Sam. 4. 6 9. Acts 6. 1. Phil. 3. 5. Abraham the father of this people was stiled an Hebrew in two especiall respects 1. Because he came from Heber who was pronepos the third from Shem Gen. 11. 10. 14 25. Shem after the world was divided to the sonnes of Noah was the first father of the blessed Seed Gen. 9. 26. After that the whole world began again to fall from God and rebelliously conspired to build a Tower that might keep them safe from another flood so as God to hinder that work confounded their Languages but Heber separated himself from that
but was made known to them by others 1 Pet. 1. 8. Thus it appears that this confirming of Christs Word added nothing to the authority thereof The Church may confirm the sacred Scriptures to be the Word of God yet confer nothing to their authority Divine mysteries may be confirmed by humane testimonies yet no authority brought thereby to those mysteries God being pleased thus to confirm the Gospel to us it ought to be a steadfast word to us see § 11. we ought with all steadfastness of faith to receive it and to continue steadfastly therein as the Christians of the primitive Church did in the Apostles doctrine Acts 2 42. §. 26. Of Apostles THey by whom Christs Word was confirmed were They that heard him Hereby are meant such as Christ chose to be his Disciples who continually followed him who heard his Sermons and saw his Works whom he made Apostles Luke 6. 13. An Apostle according to the notation of the Greek word signifieth one that is sent from another Thus an Apostle saith Christ sent me to preach the Gospel 1 Cor. 1. 17. The Greek word is used for a Messenger and so translated Phil. 2. 25. Most frequently in the New Testament an Apostle is put for such an one as was sent and deputed to a peculiar Function which was an extraordinary Function endowed with many priviledges Apostles therefore were distinguished from other Ministers both by the manner of calling them and also by the priviledges confirmed on them Their Calling was immediate from Christ himself That may be applied to all the Apostles which St Paul saith of his own particular Calling An Apostle not of men neither by man but by Iesus Christ Gal. 1. 1. Their special priviledges were these 1. To plant Churches and to lay the foundation In this respect saith the Apostle I have laid the foundation 1 Cor. 3. 10. 2. To be immediatly inspired John 14. 26. Gal. 1. 12. 3. To be infallibly assisted by the holy Ghost Iohn 16. 13. 21. 24. 4. To be limited to no place but sent out into the whole world Matth. 28. 19. 5. To have a power to give the holy Ghost Acts 8. 17. 6. To confirm their Doctrines by Miracles Matth. 10. 1. Acts 2. 43. 5. 12. 7. To understand and speak all manner of Tongues Acts 2. 11. 8. To execute visible judgements on notorious sinners Acts 5. 5. 13. 11. These priviledges evidently demonstrate that the Apostles were extraordinary Ministers of extraordinary Abilities whereby they were the better fitted to their extraordinary work This gives evidence of the wisdom of Christ in ordering the affairs of his Church and of his care thereabouts in that he enableth provideth and prepareth for his Church such Ministers as may be fittest for the present estate and condition thereof It is an especial part of wisdom to take due notice of the present particular charge which is under one and answerably to provide for it It is noted as a point of prudence in Saul that when he saw any strong man or any valiant man he took him unto him 1 Sam. 14. 52. namely to be a Leader and to have a command in his Army Christ in his wisdom doth not only finde such but also he makes such as the present state and need of his Church requireth §. 27. Of confirming the Gospel to them that then lived ABout confirming the Gospel this clause is added to us Hereby the Penman of this Epistle includes himself in the number of those to whom the Gospel is here said to be confirmed as he did before in the number of those whom he exhorted to give diligent heed to the Gospel and to beware that they let not slip what they had heard and whom he told that they should not escape if they neglected so great salvation From this expression Confirmed to us by them that heard him we may well inferre that this Epistle was written in the Apostles daies yea and by one of the Apostles Of the Author of this Epistle see the Title § 4. But on the contrary it is by many hence inferred that neither Paul nor any other of the Apostles was the Author thereof because he saith that it was confirmed to them by the Apostles Whence they gather that the Penman hereof received not the Gospel from Christ which Paul did Gal. 1. 12. and all the other Apostles Matth. 28 20. Act. 1. 3. Many Answers may be given to this Objection 1. The two Greek pronouns of the first and d second persons plural have so small a difference and that in one onely letter as one may soon be put for the other Judicious Beza saith that he hath oft noted this mistake If therefore the second person plural were here put thus was confirmed to you that scruple is clean taken away 2. This phrase Unto us may be referred to the Time as well as to the Persons as if it had been thus translated untill us or to our daies implying that the Gospel from Christs own preaching thereof was confirmed by the Apostles to their very daies 3. The Apostle may use the first person as he was a member of that mysticall body whereof they to whom he wrote were also members and by virtue of that communion include himself though it did not in particular concern himself Thus he puts himself in the number of those who shall be living at Christs last coming where he saith WE shall not all sleep 1 Cor. 15. 51. yet he himself slept many hundred years ago So 1 Thess. 4. 17. 4. The Gospel might be confirmed to Paul by other Apostles though it was immediatly revealed unto him by Jesus Christ Not that that confirmation wrought in him any greater assurance of the truth thereof but that it established the Church more therein by the mutual consent of other Apostles with him to this purpose saith the Apostle I communicated unto them the Gospel c. least by any means I should run or had run in vain Gal. 2. 2. 5. The confirmation here intended may have reference to the miracles which were wrought by the Apostles Thus might the Gospel be confirmed not only to other believers but also to the Apostles themselves even by the miracles which they themselves and others also did To this purpose tends the praier of the Apostles Act. 4. 29. 30. 6. The words do not necessarily imply that the Penman of this Epistle or any other person was confirmed but rather that the Gospel it self was confirmed Hereof see § 25. §. 28. Of God working miracles THe Apostle yet further proceeds in setting down another confirmation of the Gospel It was first preached by Christ then confirmed by the Apostles and now again by God himself Namely by such Divine works as could not be performed but by a Divine power the very power of God For God hath restrained the power of all creatures within a compass They cannot do
this was proved before § 30. All the miracles boasted of by Papists for proof of any of their hereticall and idolatrous positions or practises are counterfeit §. 34. Of the diversity of Miracles THe miracles whereby the Gospel was confirmed are here said to be divers This may be referred to the multitude of them For though very many of them be registred in the New Testament yet it is said that Christ did many other signes Iohn 20. 30. To the multitude of Christs miracles may this also be applied There are many other things which Iesus did the which if they should be written every one I suppose that even the world it self could not contain the books that should be written John 21. 25. But this word divers hath reference most properly to the different kinde of miracles as curing diseases restoring senses and limbs raising the dead dispossessing devils c. This word is attributed to such things as are many in their number and various in their kindes as to pleasures Titus 3. 3. To lust 2 Tim. 3. 6. To doctrines Heb. 13. 9. To temptations Iames 1. 2. yea and to such diseases as Christ cured Matth. 4. 24. All these are said to be divers and they are every way so divers as neither the number nor the several kindes of them can be reckoned up Concerning the diversity of miracles whereby the Gospel was confirmed God had therein respect to mens backwardness in believing and to the manifold oppositions against the Gospel If a few miracles would not serve the turn there were many If this or that kinde of miracles wrought not on men yet other kindes might according to that which is recorded of the divers signes which God commanded Moses to shew It shall come to pass if they will not beleeve thee neither hearken to the voice of the first sign that they will beleeve the voice of the latter sign and it shall come to passe if they will not beleeve also these two signs that thou shalt take of the water of the River and powr it upon the dry Land and it shall become bloud Exod. 4. 8 9. Though Pharaohs heart were out of measure hard and by nine severall plagues was not moved to let Israel go yet by another which was divers from all the rest he was moved Exo. 12. 30 31. Many blows especially with divers hammers one heavier then another will drive a great spike up to the head into such a rough piece of timber as a few blows with one light hammer could not make entrance thereinto It appears that it was the multitude and diversity of miracles that wrought upon the Jews in that they said When Christ cometh will he do more miracles then these which this man hath done Joh. 7. 31. This is one end why God in all ages hath furnished his Church with variety of Ministers indued with divers gifts that the Church might be more edified thereby When Barnabas a Son of consolation Act. 4. 36. little moves people Boanerges Sons of thunder may work upon them Mar. 3. 17. Sometimes an Apollos an eloquent man and mighty in the Scriptures and fervent in the Spirit may much help such as beleeve through grace and may convince gainsayers Act. 24 25 27 28. §. 35. Of the gifts of the holy Ghost THe fourth means whereby God confirmed the Gospel were gifts of the holy Ghost that is such gifts as the Spirit of God wrought in men The Greek word here translated gifts properly signifieth divisions or distributions This very word in the singular number is translated dividing asunder Heb. 4. 12. Another word derived from the same root that this is is translated a divider Luk. 12. 14. The Verb signifieth to divide as where it is said of Christ He divided the two fishes among them Mark 6. 41. or to distribute as where it is said God hath distributed to every man 1 Cor. 7. 17. So 2 Cor. 10. 13. Now the Church being as a body consisting of many members the holy Ghost doth divide and distribute gifts needfull for the whole body to and among the severall members thereof to one one gift to another another 1 Cor. 12. 8 c. Hence in Greek they are called divisions or distributions and because they arise not from our selves but are given by another and that most freely they are not unfitly translated gifts In other places another word is used to set out the very same things that are here intended and it properly signifieth free gifts Rom. 12. 6. The word that signifieth distributions is here translated gifts because they confirm the Gospel which is the main end why mention is here made of them as they are gifts extraordinarily given by the holy Ghost Ghost is an ancient English word that signifieth the same thing that spirit doth The word that in Greek signifieth spirit is oft translated ghost especially when it is spoken of the departing of a mans soul or spirit from his body Of Christ it is said He gave up the Ghost Matth. 27. 50 Ioh. 19. 30. He that here and in many other places is called holy Ghost is also called holy Spirit Luk. 11. 13. Ephes. 1. 13. 4. 30. Here the third person in sacred Trinity is meant This Epithete Holy is attributed to the Spirit 1. In regard of his divine property in which respect the Father Ioh. 17. 11. and Sonne also is stiled holy Acts 4. 27 30. 2. In regard of his speciall function or operation which is to make holy In this respect he is called the Spirit of holinesse Rom. 1. 4. and sanctification is appropriated unto him 2 Thes. 2. 13. 1 Pet. 1. 2. Of the holy Ghost See more Chap. 3. ver 7. § 74. Though every good gift be of the holy Ghost Gal. 5. 22. yet here such extraordinary gifts as in the Apostles times were conferred on any are especially meant Such as were before Christs exhibition foretold Ioel 2. 28 29. And after Christs ascension were abundantly poured out Acts 2. 4. That extraordinary gifts are here intended is evident in that they are here joyned with Signes Wonders and Miracles and because they are brought in for the very same end namely for confirmation of the Gospel Those Miracles were extraordinary and gave evident proof of the divine calling of them who were endued therewith and of the divine truth of that doctrine for which they were given By the gifts of the holy Ghost poured on them who on the day of Pentecost were assembled together an Apostle proves to the Jews that that Jesus whom they had crucified was both Lord and Christ Acts 2. 33 36. By like gifts did he confirm the calling of the Gentiles Acts 11. 15 16 17. Those gifts were divers as well as the miracles before mentioned This is particularly exemplified 1 Cor. 12. 4 c. They are distributed into three generall heads 1. Gifts 2. Administrations 3. Operations 1. Under
For the heirs of salvation are the most speciall and principall inhabitants in this world to come Yea they are the only true members thereof so as in speaking of the world to come he speaks of the heirs of salvation Finally All that in the former part of this Chapter is spoken of the Gospel and of the duty that belongs to those that enjoy the priviledge thereof and of the manifold means whereby God confirmed it unto us all these things concern this world to come So as in all these also he speaketh of the world to come The Apostle here useth a Verb of the present tense thus whereof we speak not of the preter tense or time past whereof we have spoken to shew that all his discourse appertains to this world to come §. 48. Of the Resolution of the fift verse of the second Chapter THe summe of this verse is A restraint of Angels authority Two points are herein to be observed 1. The inference set out in this causall particle FOR. 2. The substance Wherein is noted 1. The kinde of authority here intimated 2. The restraint thereof In setting down the kinde of authority he sheweth 1. The persons whom it concerns 2. The act wherein it consisteth The persons are 1. Propounded in this phrase world to come 2. Amplified in this whereof we speak The Authority is thus expressed put in subjection In the restraint we are to observe 1. The persons both who restrains HE and also who are restrained Angels 2. The form of restraint in these words hath not put c. §. 49. Of the Instructions arising out of Heb. 2. 5. 1. THe more excellent the persons are the greater heed is to be given to their word This ariseth from the causall particle FOR. Therefore more diligent heed is to be given to Christs word then to the word of Angels because he is more excellent then they II. God gives authority and dignity This relative HE hath reference to God who putteth in subjection whom he will and to whom he will III. None have right to any authority that have it not of God Because God hath not put the world to come in subjection to Angels therefore Angels have no authority over the world to come IV. There was a Church to come after the expiration of the Iewish Synagogue In this respect the Christian Church is here called the world to come V. The full perfection of the Church is yet expected For this phrase world to come hath also reference to a time yet to come and that after the last day VI. Angels have not authority over Christs Church It is Christ Church of whom the Apostle here saith that it is not put in subjection to Angels VII The prerogative of the Christian Church is a very great one For it is much spoken of by the Apostle This is it that is mainly intended in this phrase whereof we speak He is here and there even every where speaking of it §. 50. Of the Apostles manner of producing a Divine Testimony Verse 6. But one in a certain place testified saying What is man that thou art mindfull of him Or the sonne of man that thou visitest him Verse 7. Thou madest him a little lower then the Angels thou crownedst him with glory and honour and didst set him over the works of thy hands Verse 8. Thou hast put all things in subjection under his feet c. THe Apostle here begins to set out the excellency of Christs humane nature in amplifying whereof he continueth to the end of this Chapter In the four verses following he proveth Christ to be more excellent then Angels Now Angels are of all meer creatures the most excellent Christ therefore must needs be the most excellent of all This Argument of unequals the Apostle began in the former verse where he gave proof of the inseriority of Angels Here he sheweth that that which was denied to Angels is granted to Christ. Therefore he bringeth in that which is spoken of Christ with this particle of opposition BUT which is here made the note of an Assumption thus God put not the world to come in subjection to Angels BUT to Christ he did Though that assumption be not in expresse terms set down yet to make it the more clear and evident the Apostle sets it down in a Divine testimony which in general terms he thus produceth One in a certain place testifieth If upon that which was asserted in the former verse it should be demanded Seeing God hath not put in subjection to Angels the world to come to whom hath he put it The answer is this One in a certain place testifieth c. He expresseth not the authour but indefinitely saith One or a certain man as the Greek particle here used is translated in other places Luke 9. 57. 13. 6. Nor the Book but saith in a certain place This is the interpretation of one Greek particle which being accented signifieth where Matth. 2. 2. or whither 1 Joh. 2. 11. But without an accent it signifieth a certain place as here and chap. 4. 4. 11. 8. This was usuall with the Pen-men of sacred Scripture Sometimes they only set down a text of Scripture giving no note of Author or place as Rom. 10. 18. Sometimes this indefinite phrase is used He saith Heb. 13. 5. Sometimes this The holy Ghost saith Heb. 3. 7. Sometimes this phrase It is written Matth. 21. 13. Sometimes this In the Law it is written Joh. 8. 17. Sometimes a Prophet is indefinitely set down Matth. 1. 22. Sometimes the name of the Prophet is expressed Matth. 2. 17. Sometimes the Book of Moses Mark 12. 26. And the Book of the Psalms Act. 1. 20. Once the second Psalm is mentioned Act. 13. 33. Scriptures might be thus indefinitely quoted because the Churches to whom the Evangelists and Apostles wrote were so well acquainted with the Scriptures as the very naming of a Scripture might be sufficient for them readily to finde it out because they well knew where it was written or it may be that the Apostles did it purposely to move them more dilligently to search the Scriptures that so they might the better acquaint themselves therewithall It is said of the Jews that they were so versed in the Hebrew text which was their mother language as they could readily tell how many times such or such a word was used in the Hebrew Bible and that they trained up their children to be as expert therein To them there needed no more but the very naming of a Text of Scripture Were our people as expert in the Scriptures which we have trauslated in our mother tongue a great deal of pains might be spared by our Ministers in quoting the Book Chapter and verse wherein the text that we quote is set down Let us be stirred up so diligently to exercise our selves in the holy Scriptures and to be so well acquainted therewith as it may be sufficient to hear a
27. 11. Sonne and Spirit Luk. 1. 35. and the excellentest of his Creatures both Persons and things and those above and below 1. Above The Heavens Heb. 9. 12. The Angels Mar. 8. 38. and glorified men 1 Thes. 3. 13. are called holy 2. Below Professors of the true faith Col. 3. 12. whether single persons male Maâ—… 6. 20. and female 1 Pet. 3. 5. and children born of such 1 Cor. 7. 14. or the whole society and communion of them These are called an holy Priesthood an holy Nation 1 Pet. 2. 5 9. An holy Temple More eminently they who are of extraordinary Functions in the Church as Apostles and Prophets are called holy Revel 18. 20. 3. The Priviledges and gifts that God bestoweth on his Church are also called holy as holy Scriptures Rom. 1. 2. Holy Law Holy Commandments Rom. 7. 12. Holy Covenant Luke 1. 72. Holy calâ—…ing 2 Tim. 1. 9. Holy faith Jude v. 20. Holy conversation 2 Pet. 3. 11. And the parts of mens bodies used in devotion as Holy hands 1 Tim. 2. 8. and Christians mutuall salutations as an holy kisse Rom. 16. 16. 4. Sundry places were so called as Ierusalem Mat. 4. 5. The holy City because it was a Type of the Church and of the Kingdom of heaven and because the Temple wherein God was worshipped was there And the Holy Mount 2 Pet. 1. 18. where Christ was transfigured And the place where God in speciall manifested his presence was called holy ground Act. 7. 33. The Hebrew word which is translated holy in the Old Testament is applied to the Temple and to the severall parts and courts thereof and to all the persons and things appertaining thereto as Priests Levites Altars Sacrifices Incense Oyl Water â—…estments all manner of Utensils Ordinances and other things which were for sacred uses When the Greek word used in the Text is set alone as a Substantive and not as an Adjective joyned with another it is translated Saint Salute every Saint Thus for the most part it is translated in the plurall number Saints which is all one as holy ones § 6. Of the causes of mens being holy and of calling them so THis excellent Prerogative of being holy cannot arise from mens selves 〈◊〉 can bring a clean thing out of an unclean Not one Job 14. 4 The 〈◊〉 whence all men sprout was most impure and unholy But every good and every perfect giâ—…t is from above and â—…ometh down from the Frther of lights Jam. 1. 17. This Father of Lights commuaicateth holinesse to Sons of men two waies 1. By imputing unto them the righteousnesse of his Son Thus we are said to be made the righteousnesse of God in Christ 2 Cor. 5. 21. and Christ is said to be 〈◊〉 of God righteorsnesse unto us 1 Cor. 1. 30. 2. By coveighing his Spirit into us who altereth their nature and disposition and enableth us to perform the works of righteousnesse In this respect he is 〈◊〉 only called the holy Ghost of which phrase see more ver 7. But also the Spirit of holinesse Rom. 1. 4. because he worketh holinesse in us And Sanctification 〈◊〉 said to be of the Spirit 2 Thes. 2. 13. because it is wrought in us by the Spirit of God Thus this excellent title Holy gives no matter of boasting unto man For whâ—… hast thou that thou didst not receive Now if thou didst receive it why dost thou 〈◊〉 as if thou hadst not received it 2 Cor. 4. 7. But it giveth just and great cause 〈◊〉 glorying in God of giving all praise to God for it and of using this divine property to the glory of his Name The Apostle here giveth these Hebrews this title not so much in regard of 〈◊〉 parenâ—…age because the root from whence they sprouted was holy Rom. 11. 16. For the partition wall betwixt Jew and Gentile was now broken down and all 〈◊〉 were of the faith of Abraham were counted to be of Abrahams Seed Gal. 3. 〈◊〉 In this respect all that were born of Parents professing the faith were counted 〈◊〉 1 Cor. 7. 14. The Apostle therefore here gives them this Title 1. In regard of their profession whereby they were distinguished from 〈◊〉 persons 2. In regard of his opinion of them For he judged them to be true 〈◊〉 of the holy Church as he did of those to whom he said Ye are wasâ—…ed ye 〈◊〉 sanctified ye are justified in the Name of the Lord Iesus and by the Spirit of 〈◊〉 God 1 Cor. 6. 11. Thus he usually stileth all to whom he wrote Saints that 〈◊〉 holy ones Quest. How did the Apostle know that they were holy Answ. By their holy profession For the ground of judging others is not â—…tainty of knowledge but the rule of love which beleâ—…veth all things and 〈◊〉 〈◊〉 things 1 Cor. 13. 7. That is the best that may be beleeved or hoped of them Thus another Apostle termeth those to whom he wrote Elect 1 Pet. 1. 2. yet Election is one of Gods secrets Besides he giveth this title indefinitely so as they that are truly holy might apply it to themselves For a Sermon may be preached or a Letter written to a whole assembly without manifesting any difference betwixt person and person when that which is preached or written is specially intended to those who in truth are such as they profess themselves to be This is not to justifie the wicked for that is an abomination Prov. 17. 15. And a â—…o is denounced against them that call evil good Isa. 5. 20. When matters are apparent judgement must answerably be given Love makes not men blinde When men are plainly discerned to be unholy to call them holy is not to think or speak the best but the worst But when we see nothing to the contrary then are we to judge the best of Professors It is better to judge an hypocrite upright if we know him not to be an hypocrite then an upright man an hypocrite For we may well judge otherwise then the truth is so we judge not otherwise then love requireth How contrary to this Apostolicall practice is the censure of many in this age who on this ground that men are carefull to keep a good conscience and fearfull to commit the least sinne judge them to be dissembling hypocrites Profession of sincerity makes many to be more vilely thought of More diametrically opposite to the rule of love is their censure who on every occasion are ready to call such as are not of their minde damned reprobates Christ saith With what judgement ye judge ye shall be judged Matth. 7. 2. What judgement then can such look for §. 7. Of the Excellency Utility and Necessity of being holy THe Apostle could not have given unto them a more excellent attribute then this Holy For 1. There is nothing wherein a creature can be more like to his Creator then in being holy It is said that God at first
him blamelesse It concerns all that have power over others to do what they can to bring men to knowledge of Gods wayes lest for not knowing them they provoke Gods wrath No man ought to suffer his brother to lie under such a burthen much lesse they that have a charge and in that respect ought to have the greater care over him Magistrates therefore must take order to set up the light of Gods word in all places where they have any command Ministers must be diligent and conscionable in preaching the same Parents and Ministers must instruct their family Catechizing is of special use hereunto As for ignorant persons themselves they must use all means that God affordeth to bring them to knowledge of his truth To neglect or to reject means is to turn simple ignorance into wilfull ignorance and thereby to make a mans case the more wofull §. 113. Of turning Gods patience into vengeance Verse 11. So I sware in my wrath they shall not enter into my rest THe effect of the fore-mentioned wilfulnesse of the Israelites in the wildernesse was a fearful effect in that it grieved God as is shewed before in § 102 c. But here it is much aggravated in that it provokes him to swear vengeance The particle of reference is in the Hebrew a relative and translated Unto whom namely unto those Israelites that sinned In the Greek it is a Conjunction which implieth an inference of an effect following upon that which goeth before They sinned so God swore punishment Some translate it Therefore All tends to the same purpose namely that mans obstinacy so incenseth God as he cannot forbear revenge and thereupon swears it §. 114. Of Gods swearing and that in wrath FOr abuse of Gods fatherly affection makes him take unto himself the passion of a Judge and to turn grief into wrath yea to lay down his rod and take up a sword and to withdraw all blessings and think of utter destruction The curses that are inferred upon Gods blessings Levit. 26. Deut. 28. do give proof hereunto This made God to turn Ammi into Loammi Hos. 1. 9. This is by wofull experience verified in the rejection of the Jews and casting of the seven Churches of Asia and most of the other Churches which were planted by the Apostles This God doth to manifest his power in beating down the stoutest and stubbornest Lev. 26. 19. and to make others fear This may be a warning to us to take heed of walking stubbornly against God lest we provoke him to deal thus with us Note Lev. 26. 18 c. Psal. 18. 26. We ought the rather to lay this to heart because Gods swearing vengeance after fourty years forbearance gives evidence that there may be an end of Gods patience The general deluge that swept away the whole world the fire and brimstone that destroyed the Sodomites and other judgements that God hath executed upon his people give evident proof hereof Well note Isa. 5. 5. Luk. 13. 9. An oath or swearing is a solemn confirmation of a matter to gain credence thereunto An oath is used that that which is so attested should not be slighted but stedfastly believed This phrase An oath for confirmation Heb. 6. 16. implieth that confirmation of a thing is the end of an oath The root from whence the Hebrew verb translated swear is derived signifieth seven or seven times Seven is counted a number of perfection Such a confirmation is an oath as if the thing were confirmed as much as might be even seven times over Of the five kindes of bonds whereby a matter in an oath is confirmed applied to God and of Gods swearing See The Churches Conquest on Exod. 17. 16. § 80. The Scripture expresseth two cases wherein God useth to swear One was in making promises as Gen. 22. 16. Psal. 132. 11. The other in denouncing threatnings as here and Deut. 1. 34. Both of them are for confirmation of his Word In the former case he swears in mercy and tender respect to his children and 〈◊〉 to strengthen their faith in his promise and to move them to give all 〈◊〉 thereunto and with patience to wait for the accomplishment thereof Thus God swore to Abraham as this Apostle testifieth See Chap. 6. 13. § 97. In the later case he swears in wrath the more to affright and terrifie those 〈◊〉 whom he swears that they may know that the doom denounced against them 〈◊〉 surely be executed Thus the Lord swore to the Israelites here and thereupon the Apostle thus brings it in I sware in my wrath Here just occasion is given to speak of Gods wrath namely how wrath or â—…ger may be attributed unto him But hereof See A plâ—…ister for the Plague on 〈◊〉 16. 46. § 41 42. §. 115 Of the form of Gods Oath THe form of Gods Oath is not here expressed yet by the manner of 〈◊〉 down the words it may well be understood to be some kinde of 〈◊〉 in case he did not perform what he had threatned Both the Hebrew and the Greek do thus express the Oath of God If 〈◊〉 shall enter Our English doth set down the sense of the Oath thus They shall 〈◊〉 enter but they do not fully expresse the emphasis of the phrase There is an â—…gant figure which in English we may stile silence whereby men conceal and â—…ter not something which may well be understood but they are not willing to â—…presse This is frequent in Oaths as where Elijah saith to Ahab As the Lord God 〈◊〉 Israel liveth if there be dew 1 Kin. 17. 1. and where Zedekiah saith to 〈◊〉 As the Lord liveth if I put thee to death if I give thee into the hand of these 〈◊〉 Jer. 38. 16. To make up the full sense such a phrase as this may be understood 〈◊〉 me not be accounted true or Repute me a liar To like purpose saith David 〈◊〉 come into the â—…abernach of my house If I go up into my bed If I give sleep to my 〈◊〉 Psal. 132. 3. 4. So Christ Verily I say unto you If a sign be given unto this 〈◊〉 on Mark 8. 12. and God himself Once have I sworn by my holinesse if I lie 〈◊〉 David Psal. 89. 35. And here I sware in my wrath if they shall enter Here 〈◊〉 be understood Let me not be accounted a God or let me not be accounted 〈◊〉 As in other things so in this God speaketh to men after the manner of man He submitteth his truth 〈◊〉 mans judgement This then implies a very strong negation A stronger cannot 〈◊〉 expressed This is to root insidelity out of mens hearts That which is concealed in the fore-said Oaths being some imprecations 〈◊〉 ones self sheweth that men should be very tender of making imprecations Hereof See The whole Armour of God on Ephes 6. 18. § 55. §. 116. Of the Rest dâ—…nied to the incredulous Israelites THe particular punishment or revenge
by simple impossibility Others by a singular â—…gative Of the former sort are such as these Eternity without beginning Infiniteâ—… Omnipotency All-sufficiency Ubiquity Omniscience and such like 〈◊〉 these Acts to Create Redeem Work miracles search the heart and such 〈◊〉 The things which God reserveth to himself as singular Prerogatives are 〈◊〉 1. To forgive sins Mar. 2. 7. 2. To judge mens final estate Rom. 14. 10 11. 3. To take revenge Deut. 32. 35. Rom. 12. 19. All these and other things registred in Scripture are for our learning Rom. 15. 4. 〈◊〉 3. 16. But some things are matters of faith to be believed and some things 〈◊〉 for our imitation To know what things of God are paterns to us we must compare Gods practices 〈◊〉 his precepts What in Gods word is enjoyned to us to do if God himself do 〈◊〉 we may we ought therein to imitate him Such are the virtues and graces 〈◊〉 mentioned Behold here the tender respect of God towards us children of men He hath 〈◊〉 to command and exact of us whatsoever he will but as a Father he goâ—… before us and shews that he requires no more of us then what himself 〈◊〉 Who can now think that to be any way unseemly for him which seems not â—…ly to God In this case thus saith Christ Ye call me Master and 〈◊〉 and ye say well for so I am If I then your Lord and Master have washed your 〈◊〉 â—…e also ought to wash one anothers feet Joh. 13. 14. This is a great aggravation of their pride who scorn Purity Meeknesse Mercifulnesse Holinesse and other like Excellencies as God in his own example comâ—…deth unto us Of imitating Christ See Ch. 13. v. 13. § 132. Of imitating Saints See Ch. 13. v. 7. § â—…01 §. 63. Of endeavouring after rest in heaven THe Greek Verb thus translated Let us labour is derived from another Verb that signifieth to make haste It intendeth an endeavour on mans part and so it is translated 2 Pet. 1. 15. Ephes. 4. 3. 1 Thess. 2. 17. but such an endeavour as makes a man forward to a thing and is accompanied with study labour and diligence answerably it is translated as I was forward to do Gal. 2. 10. Study to shew thy self approved 2 Tim. 2. 15. Give diligence 2 Pet. 1. 10. This word then compriseth under it two duties 1. That men endeavour after the fore-said Rest. 2. That they be forward and diligent in their endeavour The general concerning mans endeavour to attain to heaven where this Rest is enjoyed is much pressed in Scripture and that in these and such like phrases lâ—…y â—…ld on eternal life 1 Tim. 6. 12. Strive to enter in at the straight gate Luk. 13. 24. Workout your salvation Phil. 2. 12. The Apostle makes himself a worthy patern in this case where he saith I presse towards the mark Phil. 3. 14 c. Hereby that life reason grace and ability which God any way giveth is manifested and God would have it to be so When Christ put life into the Rulers daughter that was dead he said unto her Maid arise Luk. 8. 54. and to Lazarus he 〈◊〉 Lazarus come forth Joh. 11. 43. Object Natural men are dead in sin Eph. 2. 1. Answ. Man may be considered in a double estate 1. Natural 2. Spiritual In his natural estate so much is to be done as by a natural man may be That this may be the better conceived I will exemplifie a natural mans power in fire branches 1. In natural acts as to move go stand sit eat drink see hear smell taste touch 2. In civil acts about humane affairs as in Arts Sciences Trades sundry other Callings Professions and Offices Likewise in governing Kingdoms Cities Corporations Universities Colledges Schools and Families Coins posterity was skilfull in such things Gen. 4. 20 21. The Sydonians were skilfull about timber 1 King 5. 6. Saul that was but a natural man had a spirit given him fit for government 1 Sam. 10 9. 3. In moral vertues as Justice Temperance Mercy Liberality c. In reference to these the Apostle saith That the Gentiles do by nature the things contained in the Law Rom. â—… 14. 4. In Ecclesiasticall matters which tend to the externall worship of God as to go to Church hear the Word Pray Fast partake of the Sacraments Reade search and study the Scriptures Preach and conferre about holy matters Iudas whom Christ stiled a Devil John 6. 70. went sit herein 5. In spiritual matters by resisting the Spirit and the motions thereof Ye 〈◊〉 always resist the holy Ghost saith Stephan to such Jews as were uncircumcised in heart Act. 7. 51. According to the afore-said power in men they ought to go as far as they can as to go to Church to attend upon the Word to forbear wicked acts and company Though none of those gifts be supernaturall none simply preparatery to grace Yet if a natuaall man improve the abilities which he hath to his best advantage God will not leave him but give him more and better grace As for spiritual men who are quickned they must stir up the gift of God which is in them 2 Tim. 1. 6. By this it is manifest that the proper cause of mans destruction is of himself Hâ—… 13. 9. None that perish do what they can to be saved Behold here the deceitfulnesse of most mens mindes and their folly about the salvation of their souls They are carefull to use all means about the preservation of their bodies but put off all care for their souls according to this cursed Proverb I will take care for my body let God take care for my soul. God will take care for mens souls in his own way and course Let us be exhorted to put out our ability in the things of eternal life and both to learn what on our parts is to be performed and also to put in practice what we shall be instructed in hereabouts The Apostle setteth down his Exhortation in the first Person of the Plural number thus Let us labour whereby he involveth himself among others and â—…cites with others himself to duty Hereof see Chap. 2. v. 1. § 4. §. 64. Of diligence in mans endeavour for attaining to rest THe extent of mans endeavour that it should be with diligence is implied in these words study strive and labour mentioned in the beginning of the former Section and more expresly in these phrases Give all diligence 2 Pet. 1. 5 10. Let us runne with patience Heb. 12. 1. David professeth as much in the phrase I will runne the way of thy Commandments Psal. 119. 32. and the Church in this We will run after thee Cant. 1. 3. and the Apostle in this I prisiâ—…ward the mark Phil. 3. 14. 1. The excellency of the object set before us should quicken us up hereunto for there is nothing that we can endeavour after to be
their want of knowledge was through their 〈◊〉 default So as That dulnesse of understanding which men by their own 〈◊〉 bring upon themselves makes the mysteries of the Word to be more 〈◊〉 then otherwise they would be This is the reason that moved Christ to reprove his Disciples for not understanding what he spake Matth. 15. 16. and 16. 9. Luke 24. 25. Iohn 3. 10. So the Apostles 1 Corinth 3. 1. 2 Pet. 3. 16. This affords matter of humiliation to all such as understand not the Word and the mysteries contained therein For it sheweth that they have been slothfull and carelesse about exercising themselves in Gods Word and thereby they have 〈◊〉 themselves dull in hearing dull in conceiving Let them therefore lay the blame not upon Gods Word but upon themselves for take away dulnesse from mens understanding and the Scriptures will appear to be much more easie then to many they appear to be Of the perspicuity of the Scripture and of means to finde out the sense and meaning thereof See The whole Armour of God Treat 2. Part. 8. on Ephes. 6. 17. § 3 7 18 21. This phrase hard to be uttered shews that hearers dulnesse keeps Ministers from a full and clear expressing of the mysteries of the Word They know not how to speak to their hearers 1 Cor. 3. 1. Hereby they are forced to passe over sundry mysteries or to expresse them in such low terms as may seem more fit for dull capacities then for divine mysteries This further aggravates that fault of dulnesse in hearing §. 59. Of reproving upon just ground Verse 12. For when for the time ye ought to be teachers ye have need that one teach you again which be the first principles of the oracles of God and are become such as have need of milk and not of strong meat IN this verse the Apostle gives a particular exemplification of that for which he had in general reproved them in the later part of the former verse namely for 〈◊〉 dulnesse in hearing 〈◊〉 exemplification is brought in as a proof of his reproof So much is maâ—… by this causall particle FOR. Before which in Greek is set the coâ—… particle which is not without emphasis and may be thus translated For Even The Apostles exemplification is set out in two Metaphors One is taken from Catechists who need to be instructed in the first principles of Christian Religion v. 12. The other from children who must have plain and easie matters delivered unto them v. 13 14. By this manner of proceeding in shewing the ground of his reproof we may observe That reproof must be upon good ground If thy brother shall trespasse go and tell him his fault Matth. 18. 15. This is to be done in private reproof Them that sinne rebuke before all 1 Tim. 5. 24. This is to be done in publick reproof In the one and in the other there must be a trespasse 〈◊〉 sin for which the reproof is Nicodemus took this for an undeniable principle which he thus expresseth Doth our Law judge any man before it hear him and 〈◊〉 what he doth Joh. 7. 51. Hereby the Reprover justifieth his deed and sheweth that there was need thereof Thus he maketh his reproof to pierce more deeply and 〈◊〉 the reproved see his fault whereby he may be brought to confesse and redresse it or at least his mouth will be stopped that he shall not have to oppose against it To reprove upon light report or meer suspition savoureth too rankly of 〈◊〉 rashnesse which beseemeth not Christians in such a duty §. 60. Of Proficiency answerable to the means afforded THis phrase For the time implieth that these Hebrews had had the Gospel many years preached unto them thereby they were called unto the Christian Church and made scholars in Christs school and had Christs Ministers to be their instructors and the holy Scriptures their books This is here noted as an â—…vation of their dulnesse and implieth that our proficiency ought to be answerable to our continuance under the Ministry of Gods Word Christ thus 〈◊〉 Philip for failing herein Have I been so long time with you and yet hast thou not 〈◊〉 me Philip Joh. 14. 9. Herein Moses aggravateth the sin of the Israelites in the wilderness who had been there tutored fourty years Yet saith he the Lord 〈◊〉 not given you an heart to perceive and eyes to see and ears to hear unto this day Deut. 29. 4. This also made Ieremiah to complain That three and twenty years â—…ther he had spoken to them the Word of the Lord but they had not hear 〈◊〉 Ier. 25. 3. The continuance of means of knowledge among us is a great aggravation of our peoples ignorance For who among us have not been born and brought 〈◊〉 under the light of the Gospel Are there any now that were born before Queen Elizab. ths dayes But from the beginning of her dayes till these our dayes 〈◊〉 the Gospel been preached in this Land and I hope will continue to be preached to the worlds end The truth of Gods Word and mysteries of godlinesse have 〈◊〉 this time been publickly preached and strongly maintained against Papists and other Adversaries A shame therefore it is for people to be dull in hearing the mysteries of the Word See more hereof § 63. Of Ignorance as it is a sin See v. 2. § 10. Of the danger thereof See Chap. 3. v. 10. § 112. §. 61. Of Learners proving Teachers BY the continuance of means which these Hebrews had enjoyed the Apostle 〈◊〉 sheweth that they might have attained to such a measure of knowledge as they might have been able to have instructed others The Word translated Teachers is derived from a Verb that signifieth to 〈◊〉 It setteth forth such an one as hath been so taught and thereupon hath so learned as he is able and fit to teach others Sometimes it is put for him that hath an office of teaching Ephes. 4. 11. 1 Cor. 12. 28. Sometimes for him that hath ability to teach Rom. 2. 20. So it is here taken So as it will not follow that all who are able to instruct others should thereupon take upon them the ministerial function without being called and set apart thereunto All that have the office of teachers must have the ability of teachers but all that have the ability need not have the 〈◊〉 The word set before this and translated Ye ought signifieth a bounden duty Of the various acception of this word See Chap. 2. v. 17. § 166. Here it sheweth that it became them and it was their duty so to have improved the means of knowledge that was so long afforded unto them as they might have been fit to 〈◊〉 taught others In this respect the Apostle requires aged women to be 〈◊〉 of good things Tit. 2. 4. Thus Aquila and Priscilla instructed Apollos Act. 18. 26. By such proficiency both God his Word and Ministers are much honoured
of Iuda was an other tribe then the tribe of Leâ—…i 2. To shew that Christ was a Royall Priest for the Royalty of a Kingdome appertained to that tribe by vertue of Iacobs blessing Gen. 49. 10. and of Gods promise made to David of that tribe 2 Sam. 7. 16. Psal. 78. 68 70 c. 3. To bring to their mind and memory the promise made to that tribe and that under the forementioned metaphor of a Branch Psal. 80. 15. Isa. 11. 1. Zech. 3. 8. It is more then probable that the Apostle had reference to that promise in using this phrase sprang out of Iuda and we may well from thence infer that God is faithfull in performing his promises For this particular promise of Christ being a branch brings to our mind that first promise made to man after his fall concerning the sâ—…ed of the woman Gen. 3. 15. which being accomplished what question can be made of any other promise That was the first and foundation of all other promiseâ—… All the promises of God in Christ are yea and in him Amen 2 Cor. 1. 20. that is they are all ratified and accomplished in Christ. God in accomplishing his promises is called faithfull Heb. 10. 23. and true Rom. 3. 4. All promises made by God are made on good counsell So as he will neveâ—…â—…pent thereof they make much to the honour of his name So as no doubt may be made of his accomplishing thereof 1. Most heynous is the sin of infidelity which questioneth a matter so infallible See hereof Chap. 6. v. 13. § 100. and v. 18. § 143. 2. It will be our wisdome to search after Gods promises and then for strengthning of our faith in them seriously to consider the faithfulnesse of him who mâ—…keth the promises If a man whom we judge faithfull make us a promise we rely much upon it yet many things may intervene which may make that man to 〈◊〉 bâ—…t nothing can make the faith of God to fail §. 76. Of Gods warrant for Gods Worship THe Apostles proof that they who were of the tribe of Iuda had nothing to do about Aarons Priest-hood is taken from Moses his silence thereabout thus â—…pressâ—…d Of which tribe Moses spake nothing câ—…ncerning the Priest-hood The preposition translated OF especially as it is here joyned with the â—…cusative case most properly signifieth TO But the sense will hold the same whether we translate it OF or TO Of Moses see Chap. 3. v. 2. § 37. God used Moses to reveale and make known to his people in that time whatsoever he would have them to know So as that which Moses did not speak and 〈◊〉 known to them was not taken to be the mind or will of God The force then oâ—… the argument resteth in this that by Moses speaking nothing about the Priest-hood to be of the tribe of Iuda it appeared that it was not the Lords mind that any of the tribe of Iuda should be of the Priest-hood Though this be a negative argument yet it being concerning the worship of God it is a sound concluding argument 1. In that Moses spake nothing of it it appeares that God would not have it to be so For whatsoever God would have to be done by his people at that time he revealed to Moses for him to make it known to them 2. In that God declared nothing of his mind therein it followeth that God would not have them that were of the tribe of Iuda to be then his Priests God hath not left articles of faith or parts of his divine worship to mans invention and discretion He then made known whatsoever he would have his Church then believe and practise about his worship What since that time he would have his Church to believe or practise thereabouts since that time he hath by his Prophets and Apostles made known to his Church and caused to be registred in the 〈◊〉 Scripture Thus we see that every thing wherein and whereby God is worshipped must have an expresse warrant from Gods word In vain they do worship God teaching fâ—…r doctrines the commandments of men Matth. 15. 9. It is the main scope of the second commandement to have our warrant from God to worship him 1. No man can tell how God will be worshipped or how therein they may please God 2. Mans heart is very foolish addicted to outward toyes as is evident by all manner of superstitions which are mans inventions 1. I may use this Apostolicall argument against that Masse of Popish 〈◊〉 wherein and whereby they worship God and I may say nor Moses nor any other pen-man of Scripture spake any thing concerning such a kind of worshipping God Therefore no good Christian is to joyn with them therein What Prophet or Apostle ever spake any thing of worshipping God before Images or in an unknown tongue or in numerall prayers or through the mediation of Saints or Angels or by offering the sacrifice of the Mass or by adoring relicks or by crossing themselves or by sprinckling of holy water or by other Sacraments then Baptisme and the Lords Supper or by pilgrimages or by going bare foot or by wearing shirts of 〈◊〉 or by forbearing flesh or by vowing perpetuall continency voluntary poverty regular obedience or by tying themselves to Nunneries Frieries Abbies and such like 〈◊〉 of retirement or by making themselves Hâ—…remites and Anchorites or by 〈◊〉 the holy land or doing other like humane inventions These and thousands more which they pretend to be matters of great devotion and parts of Gods worship are no where spoken of in Gods word therefore no more acceptable to God then Vzziahs offering incense 2 Chro. 26. 19. 2. Let us learn to search Gods word concerning matters of his worship and what we find prescribed therein in faith perform but let us take heed of all meer humane inventions A man can have no comfort in any thing concerning Gods worship of which Gods word speaketh nothing §. 77. Of making points more and more cleer IN the fifteenth verse there is another argument to prove that Christs Priest-hood was not after the order of Aarons The former argument was taken from the different tribes whereof Christ and Aâ—… were See § 72. This from the different order of Christs and Aarons Priest-hood This first clause and it is yet far more evident sheweth that another argument is hâ—…re produced Of the former argument he said It is evident v. 1. Of this it is yet far 〈◊〉 â—…vident Of the Greek adjective translated evident See v. 14. § 74. Of this emphaticall comparison far more See Chap. 2. v. 1. § 5. And Chap. 6. v. 17. § 131. The word intendeth an extension of the point to which it is applyed It is interpreted according to the matter in hand as more earnest Chap. 2. v. 1. 〈◊〉 abundantly Chap. 6. v. 17. Far more in this Text. Of this adverb yet see v. 10. § 58. and v. 11. §
great soever it be appertaineth to Gods peculiar people In the Greek there is a double negative which addeth much emphasis and iâ—… as if he had said and they shall in no wise teach Of this emphasis see chap. 13. v. 5. § This phrase shall not teach is not to be taken of a carelesse neglect of means in such as have a charge over others as if they should no way seek to instruct them but rather of that great measure of knowledge which all should have as they should not need to be taught or instructed The teacher or instructer is indefinitely set down thus Every man and that twice for emphasis sake It implyeth that no manner of teacher shall be needfull nor particular Neighbour nor Master nor Parent nor Tutor nor Schoolmaster nor Minister nor any other These two words Neighbour Brother are oft indefinitely used and comprise all of all sorts For every one with whom we have any relation or any commerce or any thing at all to do is in Canaans language stiled a Nâ—…ighbour Luke 10. 29. and a Broâ—…her Mat. 5. 22. These two Titles 〈◊〉 â—…sed â—…o shew that duty which all men owe to another and that respect which they should bear one to another A Neighbour must every way be helpful to his Nâ—…ighbour much more a Brother to a Brother Such are bound and ought to be ready to instruct one another as need requireth If they do it not who can be thought to be ready to do it and if such need not instruction who may be thought to need it That knowledge wherein they shall so much abound is set down under this phrase Know the Lord. Vnder this is comprised knowledge of the whole will of God and of all the mysteries of godlinesse which by the word of the Lord are revealed The phrase is used 1. For distinction sake to shew that the knowledge under the new Covenant is not of State-matters and worldly affairs but of such matters as have especial respect to the Lord to know how we may be accepted of him and enjoy his favour and how we may please and honour him 2. For excellency sake The excellency of knowledge much consisteth in the object whereabout our knowledge is exercised or thing known Therefore to shew that the best knowledge is here meant The Lord is made the object thereof The word know implyeth more then such a general knowledge as reprobates and Divels may have It implyeth such a knowledge of the Lord as vvill make them vvho have it account the Lord the only true God and both rest on him as on the fountain of goodnesse for all good things and subject themselves to him as to the absolute Soveraign over all The affirmative part is brought in by way of a reason as is evident by this causal particle For or Because And it is a forcible reason forâ—… if all shall know the Lord one need not instruct one another It implyeth that the Lords confederates under the new Covenant shall prove so good proficients as they shall have good understanding of every thing that is needful to be taught them This general particle All is to be restrained to all thaâ—… in truth belong to the new Covenant Lest this general all should be too much restrained to some sorts of people under the new Covenant as to Divines Scholars Nobleâ—… rich men men grown in years or other like this distinction from the least to the greatest is added whereby none at all is excepted whether great or mean Minister or People Vniversity or Country all of all sorts shall attain to the knowledge here intended Thâ—…se two superlatives least greatest are in the Greek positives and so translated Act. 26. 22. Rev. 11. 18. and sundry other places But to shew that none at all are here exempted the supâ—…rlative is used so Act. 8. 10. §. 71. Of the different interpretation of the eleventh verse THe foresaid literal sense of this verse being so highly transcendent seemeth at first sight to be impossible and thereupon by divers persons is diversly interpreted 1. Some apply it to the state of Saints in Heaven because here we know in part but tâ—…en shall we know as we are known 1 Cor. 13. 12. Answ. Though that application may fitly stand with the letter yet it is not agreeable to the scope of the Apostle which is to set forth the priviledges of the Church under the Gospel 2. Others apply this priviledge to the Apostles themselves to whom Christ promised to send the spirit of truth who should guide them into all truth Joh. 16. 13. Answ. These restrain the words too much Though the Apostles may not be excluded but rather accounted the chief and principall of that number to whom this priviledge is promised yet this is no more to be restrained to them alone then other priviledges of the new Covenant Besides an Apostle thus â—…aith of himself now I know in part 1 Cor. 13. 12. 3. Others apply it to the Churches planted by the Apostles who are said to be 〈◊〉 in all knowledge 1 Cor 1. 5. and to abound in knowledge 2 Cor. 8. 7. and to 〈◊〉 â—…ll things and not to need that any man teach them 1 Joh. 2. 20 27. 〈◊〉 1. Though this application extend the priviledge further then the former 〈◊〉 yet it restrains it too short of the extent intended For it is intended to all 〈◊〉 the new covenant even unto Christs second comming 2. The Churches in the Apostles time had need of further instructions for which 〈◊〉 were appointed to water what the Apostles had planted and ordiâ—… pastors were setled in particular congregrations and the Epistles of the Apoâ—… were added for the Churches furâ—…her instruction â—… Others restrain it to the recalling of the rejected Jewes which shall be at the 〈◊〉 of the world For they suppose that a greater light of knowledge shall then 〈◊〉 â—…orth then ever did before and that then there shall not be such need of means 〈◊〉 hath been before Answ. 1. Though it be granted that knowledge shall then abound more then formerly yet to restrain this priviledge to that time will much impare the extent of Gods goodnesse to all his confederates under the new covenant 2. Though knowledge shall then abound yet shall it be by Gods blessing on the 〈◊〉 that then shall be used neither can it be imagined that this promise shall 〈◊〉 literally be accomplished 5. Others extend this priviledge far enough even to all ages of the Church but in this extent they stretch the priviledge it self too far namely to immediate inspiration they infer that all of the true Church have such understanding of the myâ—… of godlinesse and that by immediate inspiration and revelation as there iâ—… no need of any ministry On this ground they cry out against Schooles of learâ—… Colleges Universities Arts Tongues and other means of attaining knowledge
whom the comparison is made Fathers of our flesh 2. Their act which corrected us 3. Our respect to them notwithstanding that correction We gave them reverence In the application we are to consider 1. The manner of applying it with this emphaticall interrogation Shall we 〈◊〉 much rather 2. The matter whereof it consisteth Herein are expressed 1. A description of God the Father of spirits 2. The duty of believers to God be in subjection 3. An effect following thereupon and live Vers. 10. The illustration of the forementioned comparison is by the difference of earthly Fathers and our heavenly Fathers correcting which are these 1. The time of their nurture They for a few dayes The contrary intended of God is that he doth it so long as there is need 2. The end They after their own pleasure But God for our profit This latter is amplified by the particular benefit that thence redoundeth which is 1. Expressed in this word holinesse 2. Illustrated two wayes 1. By the excellency of it in this relative particle his that is Gods 2. In our participation thereof That we might be partakers of it Vers. 11. In removing the objection against the foresaid direction about enduring afflictions there is 1. The objection propounded 2. A solution added In propounding the objection there is 1. A concession or grant 2. A limitation thereof The concession is set down two wayes 1. Negatively No chastening is joyous 2. Affirmatively But grievous The limitation is doâ—…ble 1. In reference to outward sense seemeth namely to sense 2. In reference to the time For the present The solution is taken from the future benefit Here note 1. The intimation of the answer Neverthelesse 2. The expression thereof Wherein is set down 1. The time when the benefit is received Afterwards 2. The kind of benefit Righteousnesse Amplified by the effect thereof peaceable 3. The means of obtaining it It yeeldeth the fruit 4. The persons that partake thereof Them that are exercised thereby §. 66. Of Observations raised from Heb. 12 v. 5 6 7 8 9 10 11. V. 6. I. PEoples failings are to be made known So doth the Apostle here v. 5 Ye have forgotten See § 30. II. It is a fault to forget incouragements This fault the Apostle here expresly taxâ—…th See § 30. III. Gods word affordeth consolatory exhortations The Greek word translated exâ—…ortations implieth as much See § 31. IV. Forgetting grounds of encouragement makes men faint This is the reason why the Apostle here reprehendeth their forgetfulnesse See § 31. V. God in the Scripture speaketh unto us This word speaketh hath reference to the Scripture See § 32. VI. Gods word is for all ages That which was spoken to the Church in Soloâ—… time is here spoken to the Church in the Apostles time as is intended in this phrase unto you See § 31. VII God dealeth with Saints as a Father with children The metaphor of children here used proveth as much See § 32. VIII It is sufficient to quote the words of Scripture though Book Chapter and verse â—…e not named So doth the Apostle here See § 35. IX People are as children to their Pastor It is the Minister that here saith My son See § 33. X. Generall doctrines are intended to particular persons This hint of a particular person My son gives proof hereof See § 34. XI Divine principles are with testimonies of love to be instilled into mens hearts This compellation My Son is a testimony of love See § 33. XII Afflictions are of God They are here called the chastisement of the Lord. See 6. 36. XIII Saints afflictions are chastisements So they are expresly called See § 37. XIV There are extreames about afflictions whereinto men are ready to fall Here are two mentioned despising and fainting See § 38. XV. Extreames are to be avoyded We must neither despise nor faint See § 38. XVI To despise chastisements is a great fault It is here forbidden in the first place See § 38. XVII It is a fault also to faint under afflictions This is also reproved See § 38. XVIII God by afflictions instructeth his children The meaning of the word translated chastisement implieth as much See § 37. XIX Afflictions are convictions of sin The word translated rebuketh implieth thus much See § 39. Vers. 6. XX. God loves Sons of men This is here taken for granted in this phrase whom the Lord loveth See § 41. XXI God takes care of his children This is intended under this phrase whom he receiveth See § 41. XXII Afflictions are evidences of Gods love and care So they are here brought in See § 41. XXIII God oft sorely afflicteth his children The word scourging implieth as much See § 42. XXIV Gods love and care in afflicting his should make them willing to submit to him Thus much is intended under this causall particle FOR. See § 40 42. Vers. 7. XXV Gods grant hath its condition This is implied under this phrase If yee c. See § 43. XXVI Afflictions are made profitable by enduring This is the condition here expressed endure See § 44. XXVII God dealeth with his as Sons This is expresly set down See § 45. XXVIII Afflictions are fruits of Gods Fatherly care over Saints The inference of Gods dealing with them upon chastening proves as much See § 45. XXIX Afflictions are the common condition of all Gods children This is the intent of this emphaticall interrogative What Son is he c See § 46. Vers. 8. XXX Immunitie from afflictions is a bastards prerogative The Apostle saith of such that they are bastards See § 47. XXXI Men are hardly brought to believe that afflictions are fruits of Gods fatherly love The Apostle therefore again inculcateth this that all are partakers of afflictions and that they are not Sons who do not partake of them See § 48. Vers. 9. XXXII Argument upon argument must be used in matters hardly believed After sundry arguments the Apostle addeth this word furthermore See § 49. XXXIII Men can produce but an earthly being They are Fathers of the fâ—…esh See § 49. XXXIV Parents must correct their children as there is cause The Greek word attributed to them signifieth correctors See § 49. XXXV Genuine children do not the lesse respect their Parents for correcting them This phrase we gave them reverence intends as much See § 50. XXXVI God is the author of our spirits He is here stiled the Father of spirits See § 51. XXXVII Gods correction is patiently to be endured This is to be insubjection See § 52. XXXVIII Patience under Gods affliction bringeth life The addition of this phrase and live intendeth as much See § 53. XXXIX God is more to be respected in his dealing with us then earthly Parents This interrogative shall we not much rather imports as much See § 52. Vers. 10. XL. The good that man doth for man is but a while It is but for a few dayes See § 54. XLI Men arâ—… proue to make their
25. 32. This sin is stiled a neglect of Salvation Heb. 2. 3. How shall we escape not caring for or neglecting Salvation and to set out this sin to the life and to aggravate it he addes this Epithite so great Salvation So as profanesse is a light esteem of things of great price as all sacred things are Such are they which Christ meanes Matth. 7. 6. Sacred things are thâ—…re stiled pearles which are most precious things and profane persons are resembled to hogs and dogs which lightly esteem pearles The hainousnesse of this sin is manifested by the object whereabout it s exercised and that is sacred as in generall was shewed before and is in Scripture exemplified by many particulars as 1. God himself Ezek. 22. 26. I am prosaned among them 2. Gods name under which is comprised whatsoever God hath made known himself by Lev. 18. 21. and 19. 12. 3. Gods Covenant Mal. 2. 10. 4. Gods Sanctuary Lev. 21. 12 23. which was the place of Gods holy presence 5. Gods ordinances Lev. 22. 9. wherein and whereby God is sanctified 6. Gods Sabbaths Neh. 13. 17. 7. All the holy things of God Ezek. 22. 26. 8. Gods Ministers Lev. 21. 9. Now because profanesse doth manifest it self in and about holy things these two use to be opposed Ezek. 44. 23. 1 Tim. 4. 7. And accordingly such as professe themselves to be holy and godly or would be accounted so ought to oppose and set themselves against all profanesse and avoid the same 1. How blameable then is the unworthy walking of many Christians whose unworthy walking as it is sundry other wayes manifested so in particular by their profaness In this respect the complaint of God by the mouth of his Prophet Hos. 8. 12. against the Israelites may be taken up against Christians God hath committed to us many sacred precious things but they are all counted as strange things lightly esteemed much profaned Yea God himself as he complaineth Ezek. 22. 26. is profaned he is too lightly esteemed he is not feared reverenced admired adored nor praised as he should be by Christians to whom he hath so clearly made known himself to be the only true God In like manner the Lords house the Lords table the Lords day the Lords word the Lords Ministers the Lords holy ones yea all the holy things of the Lord are too lightly esteemed too much profaned Is it any wonder if God lightly esteem us and cause us to be profaned and polluted with new and strange judgements Yea we have cause to fear that he will cause us and all the good things which we enjoy to be profaned as he profaned the Kings Crown by casting it to the ground Psal. 89. 39. and as he profaned the Princes of the sanctuary Isa. 43. 28. 2. Let us therefore be stirred up to avoid profanesse For your help take these few directions 1. Observe what things are holy Gods word will well inform thee herein Thaâ—… shewes How God himself is holy How the place where he manifesteth his presence is holy How his people are holy 2. Be informed in the excellency of holinesse whereof see Chap. 3. § 7. 3. Be wel instructed in the difference that is betwixt holy and common things as Ezek. 44. 23. 4. Frequently and seriously meditate on Gods indignation against profane persons By these and such like rules we may be kept from profanesse §. 91. Of Esau and his impious disposition THe person in whom the instance of profanesse is given is Esaus Grammarians and Etimologists of Hebrew names give the notation of the name to be a work done because he was born hairy all over as if he had been fully wrought in his Mothers wombe Hereunto the Holy Ghost seemeth to allude Gen. 25. 25. He is branded by the Holy Ghost for a very reprobate a despiser of God of goodnesse and goodmen He it was of whom God said Esau have I hated Mal. 1. 3. Rom. 9. 13. As he was rough in the constitution of his body so also in the disposition of his soul. He in his person was contrarily affected to his brother Iacob the beloved of God and his posterity to the children of Iacob the Church of God The Psalmist complaineth much of the hatred of the Edomites which were the posterity of Esau and so do the other Prophets From this Esau proceeded Amaleck Gen. 36. 12. the despitefullest enemy that Israâ—…l ever had The first that annoyed them after their deliverance out of Egypt Exod. 17. 8. Deut. 25. 18 19. But concerning the very person of Esau himself these particulars are given of his impious disposition 1. His calling was to be a cunning wild and fierce hunter Gen. 25. 27. He so pursued his pleasures as it made him faint again 2. He contemned his birth-right which is the particular specified by the Apostle here whereof more hereafter 3. He married wives of the accursed Nation the Hittites which were a great grieâ—… to his Parents Gen. 26. 34 35. 4. His heart was set on the things of this world 5. He hated and thought to destroy his pious brother for his prudence in getting the birth-right and blessing and to aggravate his impiety herein he appointed the time of murthering his brother to be in the dayes of mourning for his Father Gen. 27. 41. 6. Notwithstanding his former impiety in marrying daughters of the Hittites he added to those wives another wife not much better being the daughter of Ishmael the scoffer and persecuter of his Father Isaac Gen. 28. 9. 7. Twenty years absence of his brother Iacob could not asswage his wrath hatred and envy For hearing of his brothers return from Padan Aram he went out with 400. Souldiers to meet him and slay him But God changed his purpose Gen. 32. 6. §. 92. Of the priviledges of the birth-right THe particular sin of Esau expressed by the Apostle was the selling of his birth-right The word in the originall translated birth-right is of the plurall number importing many priviledges belonging to it The priviledges appertaining to the first born amongst the members of the Church are recorded in Scripture to be of two sorts 1. Temporall 2 Spirituall The Temporall priviledges were two 1. Dignity for upon death or resignation of the Father the first born was the Governour of the Family In this respect God saith to Cain the elder brother in relation to Abel the younger Gen. 4. 7. thou shalt rule over him q. d. Though I have accepted thy brother and his Sacrifice before thine yet have I not taken from thee the dignity and authority of the first-born In this respect Esau having sold his birth-right God so ordered it that Iacob should have the dignity and dominion over him Gen. 27. 29 37. By vertue of the first-borns dignity and dominion he sustained the office of a Prophet to instruct the Family and of a Priest to pray at least till God set the tribe of Levi apart for
that function for the Levites were taken instead of the first-born Numb 3. 41. 2. The other temporall priviledge was duplicity of portion for the first-born had at least a double portion Thus the birth-right being translated to Ioseph the first-born of Rachel his seed made two tribes Ephraim and Manasseh 1 Chro. 5. 1 2. There was an expresse Law for this Deut. 21. 17. The spirituall priviledges were also two 1. One was to be a type of Christ who was thâ—… first-born or first-begotten of his Father by reason by his eternall generation Col. 1. 15. Heb. 1. 6. And the first-born of his Mother in that he first opened her womb Matth. 1. 25. 2. The other spirituall priviledge was that it was a type of the heavenly inheritance in which respect the heires thereof are stiled first-born Heb. 12. 23. In regard of the two former temporall respects Esau shewed himself an egregious fool for who but a fool would sell lands and inheritances for a bauble But in the two latter spirituall respects he shewed himself notoriously profane in lightly esâ—…eeming so holy and heavenly priviledges These he is said to sell that is to part with his birth-right and the priviledges thereof clean away without any expectation of having it again for men expect not the things again which they sell as they do the things which they lend The particular commodity for which Esau sold his birth-right is said to be one â—…orsell of meat Object Gen. 25. 34. It is expresly said that Esau sold his birth-right for bread and pottage Answ. The word which the Apostle useth signifieth whatsoever may be eaten so as this general meat compriseth that particular of bread and pottage under it And this sheweth it was the satisfying of his appetite that he preferred before the birth-right And to aggravate his sin the more the Apostle addeth this particle one one 〈◊〉 which sheweth the smallnesse of the price for which he sold his birth-right §. 93. Of the use to be made of Gods judgements on others V. 17. For ye know how that afterwards when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears THe punishment of Esaus profanesse is here set down and that as a motive to us to keep us from the like sin That it is a motive is evident from this causall particle FOR As if he had said Be not ye profane as Esau because Esaus profanesse was after such a manner punished For judgements on some are caveats for others whereupon the Prophet Ieremieh setteth before the people of the Iewes the judgement of God upon Shilo where his name was placed at first as a caveat unto them not to place their vain confidence in the Temple as Ier. 7. 12. Goe ye now to my place which was in Shilo where I set my name at first and see what I did to it for the wickednesse of my people Israel And in 1 Cor. 10. 7 c. The Apostle setteth before the Corinthians the judgements of God upon his people of old for their sins as caveats for them to keep them from those very sins for sayth he Neither be ye Idolaters as were some of them Neither let us commit fornication as some of them did and fell in one day three and twenty thousand Neither let us tempt Christ as some of them also tempted and were destroyed of serpents Neither murmur ye as some of them also murmured and were destroyed of the destroyers And in the close makes this application Now all these things hapened unto us for ensamples they were written for our admonition upon whom the ends of the world are come And truly if we consider Gods unchangeablenesse how he is still as pure as just as jealous as potent a God as ever he was what of old he hated he still hateth we have just cause to make his judgements on others caveats and admonitions unto us not to adventure upon their sin left their judgements light upon us Obj. Judgements are not so frequent and severe as of old Answ. 1. God having in former ages shewed what in justice he may do what by his power he can do and what sinners provoke him to do he forbears them the more that they may the more thorowly consider his former dealing and be the more warned thereby 2. He then dealt with his as with Children he had then rods for them and used them more frequently He hath scourges for his Churches grown to a riper age The rods were corporall and temporall judgements The scourges are blindnesse of mind hardnesse of heart a reprobate sense infidelity impenitency and such like spirituall judgements 3. God now reserves impenitent sinners to greater torments in hel as our Saviour speaks of Chorazin Bethsaida and Capernaum Matth. 11. 21 22. c. how that it should be more tolerable for Tyre and Sidon at the day of judgement then for Corazin and Bethsaida And more tolerable for Sodom then for Capernaum in regard that they had greater means of grace vouchsased unto them 4. Greater temporall judgements have been inflicted under the Gospel for despising it The last destruction of the Iewes was the soarest Fearfull judgements have befallen all the Churches planted by the Apostles When were more fearfull judgements on any then lately on the Churches in Germany This doth afford direction in the right use of such judgements as we read of or hear of especially of such as are recorded in sacred Scripture not as matters of admiration but as matters of admonition that as we fear such and such judgements so to take notice of the cause and as we fear the judgement take heed of the cause lest the like befall us or a worse §. 94. Of the knowledge of the Scriptures THe Apostle to convince them of Esaus punishment appealeth to their own knowledge understanding which they had out of the sacred Scriptures wherein that History is recorded saying unto them ye know Whereby the Apostle implieth That the Sacred Scriptures ought to be well known by us which our Saviour implieth in Iohn 5. 39. Where he expresly commandeth us to search the Scriptures saith he Search the Scriptures for in them ye think yee have eternall life and they are they which testifie of me And saith the Apostle Col. 3. 16. Let the word of Christ dwell in you richly in all wisedome All inducements that may be of force to move us to be acquainted with any writings concurr in sacred Scripture 1. Many take great delight in antiquity and thereupon take great paines in searching ancient records But none comparable to sacred Scripture in antiquity It beginneth with the beginning of the world yea it revealeth what God decreed before the world even from eternity 2. Others are much taken with rare and extraordinary matters and even herein doth the Scripture surpasse all other writings Witnesse the story of the Creation
respected They are here first saluted III. All sorts of Governours are to be respected For ALL of them are here saluted IV. Saints are to be respected They are also here saluted V. All sorts of Saints are equally to be respected He saluteth ALL the Saints VI. Christians are to salute one another They of Italy were Christians and they who were saluted were Christians VII Salutations sent must answerably be performed So doth the Apostle here He maketh known to the Hebrews those who saluted them §. 196. Of the Apostles Conclusion of his Epistle Verse 25. Grace be with you all Amen THis verse sets down the Conclusion of this Epistle It is a Conclusion which St Paul constantly useth in every Epistle Hereupon he himself thus saith The salutation of Paul with mine own hand which is the token in every Epistle so I write The grace of our Lord c. Sometimes it is set down more â—…uccinctly as thus Grace be with you Col. 4. 18. 1 Tim. 6. 21. 2 Tim. 4. 22. And Grace be with you all as here and Tit. 3. 15. Sometimes more largely as The grace of our Lord Iesus Christ be with you 1 Thess. 5. 28. and The grace of our Lord Iesus Christ be with you all Rom. 16. 24. The grace our Lord Iesus Christ be with your spirit Gal. 6. 18. Philem. v. 25. And Grace be with all them that love our Lord Iesus Christ in sincerity Eph. 6. 24. The fullest expression hereof is this The grace of the Lord Iesus Christ and the love of God and the communion of the holy Ghost be with you all Amen 2 Cor. 13. 14. This form therefore of salutation or benediction is for the most part used by Ministers in dismissing their people from publique Assemblies By Grace is here meant the free favour of God which compriseth under it all manner of blessings as hath been shewed Chap. 2. vers 9. § 78. Chap. 4. v. 16. § 96 97. Under this word Grace he compriseth all manner of blessing which may be a fruit of the free favour of God towards them As he desireth all good that may be needfull for them and usefull to them so he desireth that it may flow out to them from the originall fountain which indeed will make every blessing sweet and comfortable unto them and will make all redownd to their eternall happiness This is the grace here especially meant Grace is also put for every gift freely wrought in us by the Spirit of God The Apostle doth thus expresly distinguish these two The grace of God and the gift by grace Rom. 5. 15. The former is in God the later is wrought in us The former is the fountain and root of all good the later is the fruit and stream that sprouteth out and floweth forth from the said root and fountain The former is styled by the Schools Grace which makes us accepted the later Grace freely given under which all those graces which fit and qualifie us for glory are comprised This later kinde of grace may also by consequence be implied as flowing from the former Thus this salutation or benediction is very comprehensive It containeth whatsoever may make to their true happiness and it giveth evidence of his ample and large desire of their good This phrase with you intendeth their participation of the foresaid grace and also a continuance thereof That is with one which he hath and enjoyeth yea that which abideth with him and is never from him so as this is a great amplification of his foresaid good-will towards them and desire of their good Yet further is this illustrated by this universall particle All which giveth further evidence of his impartiall respect to every one of them whereof see vers 24. § 193. Of Amen See vers 21. § 177. §. 197. Of the Resolution of and Observations from Heb. 13. 25. 25. Grace be with you all Amen THe summe of this verse is An Apostolicall benediction Hereof are two parts 1. The kinde of benediction 2. The ratification thereof in this word Amen In the kinde of benediction there is set down 1. The point desired Grace 2. The parties for whom These are 1. Implied under this phrase with you 2. Amplified in this generall particle All. Doctrines I. Discourses are to be ended with benedictions This is gathered out of this conclusion of the Apostles Epistle II. Gods favour is especially to be prayed for This is intended under this word Grace III. Grace is to be prayed for on others behalf The Apostle prayeth for it in the behalf of those to whom he wrote IV Blessing is to be desired for all sorts of Saints These are they that are comprised under this word All. V. What is prayed for must be beleeved This is that which is intended under this title of ratification Amen §. 198. Of the Postscript Written to the Hebrews from Italy by Timothy THis Postscript cannot be imagined to be added by the Apostle that penned this Epistle for it is contrary to sundry passages therein Such as these 1. It is promised in this Epistle that Timothy should come to them namely after the Epistle was sent v. 23. How then could it be sent by Timothy 2. Timothy was not with the Apostle when he sent this Epistle For he looked that he should come shortly to him This Epistle then was not sent by him 3. The Apostle promised to come himself with Timothy How can we then think that he would send him before him with this Epistle 4. It is not probable that the Apostle would date his Epistle from a large Region as Italy was but rather from some Church or Town or City therein We may from these premises inferre That this Postscript is no part of Canonicall Scripture The like have sundry Expositors on other Epistles observed concerning Postscripts added to them FINIS An Alphabeticall INDEX of the most materiall points contained in this COMMENT The first figure noteth the Chapter the second the Section of that Chapter A AArons Calling 5. 20 21 Aarons Priesthood differs from Christs 7. 66 Aarons Rod that budded 9. 28 Abel what it signâ—… 11. 10 Abrahams seed Christ took on him 2. 162 Abraham and Abram differenced 6. 93 Abrahams dignities 6. 92 Abrahams faiths excellency 6. 94 Abraham saw Christ in promises 6. 95 Abrahams blessing 6. 102 109 Abrahams blessing extended and restrained to his seed 6. 104 Abrahams seed multiplied 6. 105 Abrahams faith and obedience 11. 36 37 Abraham called out of his Country 11. 38 Abraham tempted 11. 83 Abrahams offering up Isaac 11. 85 c. Abraham resembled to God in offering his son 11. 94 Abrogation of the Law 7. 68 69 70 Abrogation of old Covenant 8. 80 81 Account to be given to God 2. 129 4. 79 Accusers are of the devil 2. 146 Acknowledgement of kindness 10. 127 Additions of Papists to things perfect 7. 65 Afflictions See Trials Afflictions how to be chosen 11. 137 Afflictions
hath 1. 67. 2. 106. â—… See Fellows 167. Brethren in reference to Saints 3. 3 121 Bread and wine not offered for sacrifice by Melchisedec 7. 27 Builders worthy of honour 3. 46 Burdens to be cast off 12. 5 Burning sacrifice typified Christs torments 13. 127 Busie-bodies 7. 73 But 1. 138 148. 2. 50. and 11. 2 C. CAin what it signifieth 11. 10 Call of God a sufficient warrant 11. 36 Call what it intendeth 2. 107 Calling external and internal 3. 13 Callings causes and effectâ—… 3. 14 Calling heavenly 3. 15 Callings priviledges 3. 16 Callings signes 3. 18 and uses 3. 19. and Ends. 3. 20. Walk worthy thereof 3. 20 Called are redeemed 9. 91 Calling to a function See appointed Calling our own to be attended 7. 73 Camp to be left 13. 133 Candlestick of the Tabernacle typified the Church 9. 7 8 Capacity of Learners to be regarded 5. 66 Carnal commandment 7. 80 81 Carnal variously taken 7. 80 Carnal religion 7. 82. 9. 50 Catechising necessary 5. 64 Catechising differenced fronâ—… preaching ibid. Catechismes to be grounded on Gods word 5. 65 Censer of the Tabernacle 9. 18 19 Ceremonial rites See Types Ceremonial Law 7. 68 81 Ceremonies none significant but appointed by God 9. 46 Certainty of salvation 1. 161 Certainty of salvation no ground of presumption 6. 75 Certainty of judgements 2. 18 21 Character what it implieth 1. 20 Charity to needy 6. 70 Charity especially to Saints 6. 71 Charity how to be ordered 6. 71 Charity to be continued 6. 72 Cherubim 1. 84 Cherubims over the Mercy-seat 9. 32 Cheerfulnesse in praising God 2. 116 Children of Christ 2. 90 128 Children how we must be like or unlike them 5. 70 Children many a blessing 6. 105. and 21. 54. and 11. 208 Children given of God 6. 106 Children in their parents condition 7. 57 59 Children punished for their Fathers sin 11. 161 As Children Saints dealt withal 12. 32 Children Reverence Parents who correct them 12. 50 Chosen of God are perfected by Christ. See Elect. 10. 40 Christ the meaning of this name 3. 54 Christs Son-ship 1. 15. 3. 55 Christ the heir 1. 17 Christ Creator 1. 18. 3. 49 Christ brightnesse of Gods glory 1. 19 Christ the Character of God 1. 20 Christ the upholder of all 1. 24 Christ an able Priest 1. 26 Christs powerful word 1. 25 Christ purgeth by himself 1. 27 28 29 Christ how he sits and stands in heaven 1. 31 Christ how at Gods right hand 1. 33 Christ as God Man advanced 1. 34 Christ exalted into the highest place 1. 35 149 Christs excellency 1. 39 Christ the first-begotten 1. 49 Christ an Angel 1. 83 Christ the mediator of the new covenant 12. 114 115 Christ God 1. 107. 3. 49 Christs Kingdome 1. 108 112 Christ how he giveth up his Kingdome 1. 109 Christ sits on his throne continually 1. 110 Christs Scepter 1. 111 Christ loved righteousnesse 1. 115 Christs hatred of iniquity 1. 116 Christs gifts excel others 1. 123 Christs fellowship with Saints 1. 122 Christ the Lord Jehovah 1. 128 Christ our Lord 7. 74 Christs eternity 1. 129 Christs immutability 1. 136 138 141 142 145 Christs power in altering creatures 1. 140 Christs continuance at Gods right-hand 1. 150 Christs enemies 1. 151 Christs army 1. 151 Christs foot-stool 1. 154 Christ a Preacher 2. 22 24 112 Christ a Minister 8. 3 Christs voyce 3. 77 78 Christ first published the Gospel 2. 24 Christs meanness iamplified his greatnesse 2. 534 Christ made lower then Angels 2. 57 58 59 Christ crowned with glory 2. 60 61 Christ counted worthy of glory 3. 43 Christ hath all under him 2. 62 Christ merited not for himself 2. 74 Christ was man to die 2. 75 Christs sufferings 2. 76 96 Christ did all for us 2. 83 148 Christ brings his to glory 2. 92 93 Christ the Captain of Salvation 2. 94 Christ tempted 2. 196 182 Christ perfected by sufferings 2. 97 5. 49 Christ sanctifieth 2. 102 Christ and Saints of one 2. 104 Christ did what he did on just cause 2. 105 Christ declared what he received 2. 111 Christ trusted in God 2. 119 Christ the Fountain of all good 2. 132 Christ a true man made like to man 2. 168 Christ wherein like to man 2. 169 wherein not like 2. 170 Christ why made like man 2. 171 Christ a true Priest 2. 172 Christ an high and great Priest 2. 173 Christ why a Priest 5. 27 Christs Priesthood See Priesthood Christs mercifulnesse compassion and fellow-feeling 2. 176 178. and 4. 88 Christs faithfulnesse 2. 177 178. and 3. 39 Christ himself suffered 2. 182 Christs goodnesse to us to be considered 3. 2 Christ Jesus joyned 3. 29 Christ excelled Moses 3. 45 Christ hath a property in the Church 3. 57 Christ the living God 3. 138 139 Christ pure without sin 4. 91 Christ glorified not himself 5. 24 Christ glorified by his Priest-hood 5. 26 Christ ardently prayed 5. 37 Christs sacrifice hath a continual efficacy 12. 117 Christ frequently prayed 5. 34 Christs agony very great 5. 38 Christ put to open shame 6. 42 Christ under promises made to Abraham 6. 95 Christ typified before he was exhibited 7. 25 Christ endureth ever 7. 98 Christ able to save to the uttermost 7. 102 103 Christ the means of accesse to God 7. 105 Christ even the same 13. 112. and 9. 90 Christ to be gone to in leaving the world 13. 134 Christ mediation the ground of prayer 13. 176 Christ offered himself to God 9. 81 Christ undertook many offices 9. 88 Christs death effectuall before he was exhibited 9. 90 Christ appeareth before God for us 9. 124 Christ beareth mens sins 9. 139 Christs second appearing the last 9. 142 Christ did what was written of him 10. 22 Christ a servant and a Lord 10. 33 Christ our Guide to God 10. 59 Christ is yet to come 10. 139 Christ reproached before exhibited 11. 142 Christ known before incarnate 11. 142 Christ the prime promise 11. 275 Christ not received before exhibited 11. 276 Christs excellency above Moses Christ speaketh to us in the Gospel 12. 124 Christs word and Gospel refused and rejected many wayes 12. 125 Christ speaks from heaven 12. 126 Christians one with the Jewes in respect of priviledges 12. 107 Church what it signifieth 1 117 Church to be frequented 2. 118 Church built up by Christ 3. 49 Church Christs own 3. 57 Churches Lord Christ is 7. 74 Church wherein to be preferred before ones own Country 11. 190 Church under the Gospel set out by Mount Sion 12. 100 Circumspection See Heed Circumspection against sin 3. 122 Circumspection over our selves 3. 125 over others 3. 124 Circumspection must be perpetuall 3. 125 Circumstances in Scripture observable 4. 52 Circumstance gives place to substance 13. 189 Cloud of witnesses 12. 3 Colledges See Seminaries Come to God how men do 7. 104 â—…05 Commandment differenced from Law 7. 38 80 Common things counted polluted Comming of