3. It is giuen to men of eminent place and excellent parts Exo. 22. 28. Exo. 7. 1. Psa. 82. 6. For these after an especiall manner bear the Image of God 4. It is ascribed to Angels Psa. 8. 5. Because they are of all creatures the most excellent and the fairest representation of Gods excellency See § 107. Therefore not without cause is the word by the ancient Greek Translators turned Angels and the Apostle who was guided by the same Spirit that the Psalmist was quoting it so gives evident proof that Angels are there meant So again is the very same Hebrew word by the same Greek Interpreters translated Angel Psa. 8. 5. and justified by the Apostle Heb. 2. 7. The Chaldee Paraphrase doth in sundry other places so expound it So much also will follow by just and necessary consequence for if all Gods that is all creatures that in any respect may be called Gods are to worship Christ then Angels also §. 71. Of Angels relation to God THe Angels here spoken of are called Angels of God in sundry respects 1. They are of God as created by him the work of his hands Col. 1. 16. 2. They bear Gods Image and of all creatures are most like unto God in the kinde of their substance which is spiritual and in the glory thereof In this respect they are stifed Sonnes of God Job 1. 6. 3. They are Gods speciall and pricipal servants continually attending upon him Psa. 68. 17. 103. 20 21. Dan. 7. 10. Mal 18. 10. 4. They have ever remained stedfast with God notwithstanding other Angels left their own habitation Jude ver 6. Therefore for distinction sake the good Angels are called Angels of God but evil Angels Angels of the devil Mat. 25. 41. 2 Cor. 12. 7. § 72. Of varying from the Letter of the Text. Object THis correlative of God is not in the Originall Hebrew Text Psa. 97. 7. Answ. It is not against the Text but rather implied therein For 1. They that are stiled Gods may justly be said to be of God 2. Christ would not accept worship done to him by Angels of the devil Mar. 3. 11 12. Can we then think that the Father would command such Angels to worship his Sonne And if Angels of the devils be not there meant then they must needs be Angels of God which are intended in the place quoted 3. To take away all ambiguity the LXX addes this relative particle HIS thus worship him all ye HIS Angels and the Apostle to make the point appear more clear expresseth the correlative thus Angels of God See Chap. 13. v. 6. § 78. Because I shall have oft occasion to make mention of the seventy Interpreters of the Old Testament into Greek who are oft expressed by these Letters LXX I think it meet at this first mention of them distinctly to set down their History as an ancient Father hath left it upon record thus Ptolomy the Sonne of Lagus desirous that the Library which he had made in Alexandria might be replenished with worthy Books of all sorts prayed the Jews at Ierusalem to have their Scriptures interpreted into the Greek Tongue thereupon they who were then under the Macedonians sent to Ptolomy seventy Elders such as perfectly understood the Scriptures and the Hebrew and Greek Tongue according to his desire He willing to make proof of them and fearing lest they should conceal by their Interpretation that truth which was in the Scriptures by a mutual consent severed them one from another and commanded every one of them to interpret the same Scripture and this he did in all the Books But when they met together in one before Ptolomy and compared their Interpretations God was glorified and the Scriptures beleeved to be truly divine all of them rehearsing the same Scripture both in the same words and in the same names from the beginning to the end that even the present Gentiles might know that by the inspiration of God the Scriptures were interpreted Such additions of words or alterations of phrases as make to a more perspicuous expression of the Authors minde may well be done by such as quote his sayings For such as only cite Testimonies for proof of a point are not so strictly tied to the words as Translators are It is enough for the former to retain and expresse the true meaning of the Text which they cite though it be in other words Thus change of phrase doth oft better expresse the minde and meaning of the authour then a translation word for word Therefore a faithfull Interpreter stands not over-strictly upon the letter That which the Apostles aimed at was not to hunt after letters and syllables but to prove doctrines See Chap. 3. v. 9. § 100. Cha. 9. v. 20. § 106. This may serve in generall to answer the alteration of the person in expressing worship For the Psalmist useth the second person as speaking to the Angels thus worship him all ye Angels And the Apostle useth the third Person as speaking of the Angel thus Let all the Angels worship him Both phrases set forth one and the same sence As for the difference this reason may be given The Psalmist endeavouring to set out the magnificence of Christ in the best manner that he could amongst other very elegant expressions useth this Rhetoricall Apostrophe to the Angels worship him all ye Gods But the scope of the Apostle is only to give a proof of Christs excellency above Angels For this purpose it was the fittest expression to set it down positively thus Let all the Angels of God worship him §. 73. Of ALL Angels alike subject to Christ. THis generall particle ALL is expressed because there are many Angels For Michael had an Army of Angels to fight against the Dragon and his Angels Rev. 12. 7. And Christ could have had more then twelve Legions that is 79992. to have guarded him Mat. 26. 53. Daniel makes mention of thousand thousands yea of ten thousand thousands Dan. 7. 10. And to shew that their number exceeds all number the Apostle stiles them an innumerable company of Angels Heb. 12. 22. But be they never so many they are comprised under this particle ALL so as all and every one of them must worship Christ. Yea if there be distinct and different degrees among them and severall orders all those degrees and orders whether more or lesse eminent superior or inferior are comprehended under this universall particle ALL For as the Apostle noteth in the last verse of this Chapter they are ALL ministring spirits If they be All ministring spirits for them who shall be heirs of salvation much more are they All to worship Christ. For he is the Creator of ALL even of Thrones and Dominionâ—… and Principalities and Powers Col. 1. 16. He is the Head of ALL Col. 2. 10. and he is advanced far above them ALL
5. v. 6. § 29. 3. That Christ continually executeth his Priest-hood without intermission In this respect as a Priest he is said to continue ever and to have an unchargeable Priest-hoâ—…d and ever to live to make intercession for vs v. 24 25. In regard of the continuall efficacy of Christs Priest-hood it is said that he offered one sacrifice for 〈◊〉 for ever or continually and to perfect continually them that are sanctifiâ—…d Heb. 10. 12 14. Christ is in this respect as a spring that continually â—…loweth forth There is in men a continuall spring of corruption which from time to time deâ—… them So as they need continually to bâ—… clâ—…ansed They also by their continuall sins continually provoke Gods wrath so as they have need of a continuall Priest to make continuall attonement for them On this ground we have just 〈◊〉 on all occasions to look unto Jesus to behold him our Priest making continuall intercession for us A point this is of singular comfort §. 27. Of the bread and wine which Melchisedec brought forth PApists doe here infer another mystery about the Priest-hood of Melchisedec namely that the bread and wine which he brought forth was the sacrifice proper to the order of his Priest-hood and prefigured the body and blood of Christ which they say is comprised in their Mass under the shew of bread and wine Answ. If this were such a mystery why did the Apostle in setting out so many Mysteries as he did about Melchisedec make no mention at all of this which as they say is the greatest and most pertinent to Melchisedecs Priest-hood Beâ—…armine is forced in answer hereunto to say that it was nothing to the Apostles purpose to make mention of it here What is it nothing to the purpose of him that sets down a speciall order of Priest-hood to declare the speciall sacrifice that belongeth thereunto and to give notice thereof to the Christian Church It was b too deep a mystery saith Bellarmine for the Hebrewes Answ. Was it deeper then those other mysteries which he mentioneth v. 2. and sundry others in other parts of this Epistle The truth is that the thing it self as they would have people to believe it that the very body and blood of Christ under the visible shew of bread and wine is offered up for a true reall propitiatory sacrifice is a meer mockage apparently against Scripture against reason against sense 1. The Scripture affirmeth that the body of Christ is in heaven and there must continue untill the times of restitution of all things Acts 3. 21. 2. Reason tels us that a true body cannot be in divers places at once But by their position the body of Christ must be in millions of places at the same time 3. Sight taste smell and feeling tell men that that which they eat and drink at the Sacrament is bread and wine to say it is flesh and blood is against all those sences Papists presse this phrase he brought forth bread and wine as signifying an offering up of bread and wine Answ. 1. To bring forth doth not properly nor necessarily in that place import an offering up 2. It was shewed § 8. that the bringing forth of bread and wine there did declare a royall intertainment of Abraham and his army 3. This was brought in the History as an act of Melchisedecs Kingly office rather then of his Priestly Papists reply that there was no need of refreshing Abrahams army which had got great spoiles Answ. 1. Though Abraham might not need such entertainment yet Melchisedec might in good respect restifie his bounty to Abraham 2. Though there might be great spoyles yet they might want victuals 3. Abraham might rather choose to have his army refreshed with Melchisedecs provision then with the spoyles that belonged to the King of Sodom Gen. 14. 23. They further say that if bread and wine were not Melchisedecs sacrifice there is no mention of any sacrifice at all whence it would follow that he should be a Priest without sacrifice Answ. That would not follow He might have sacrifices belonging to his Priesthood though they were not there mentioned besides though his order were anâ—…ther order then Aarons yet such sacrifices might belong to his Priest-hood as belonged to others Priest-hood If bread and wine had been Melchisedecs offering it had been most improper to bring them forth to Abraham they should have been brought forth to God This improbable supposition of Melchisedecs offering up bread and wine is 〈◊〉 sandie a foundation for such a Batel as transubstantiation is to be built upon §. 28. Of the resolution of Heb. 7. 1 2 3. 1. For this Melchisedec King of Salem Priest of the most high God who 〈◊〉 â—…ham returning from the slaughter of the Kings and blessed him 2. To whom also Abraham gave a tenth part of all first being by interpretatiâ—… King of righteousnesse and after that also King of Salem which is 〈◊〉 peace 3. Without Father without Mother without descent having neither beginning 〈◊〉 dayes nor end of life but made like unto the Son of God abideth a Priest â—…tinually THe sum of these three verses is The excellency of Melchisedecs Priest-hood â—…about observe 1. The inference in this causall particle for Vers. 1. 2. The substance which is 1. Propounded 2. Illustrated v. 3. Of the substance propounded there are two parts 1. An historicall narration of some passages 2. A mysticall application of others About the hystoricall narration there are two points One concernes Melchisedec The other Abraham Three points concern Melchisedec 1. His name 2. His functions These are two 1. Kingly amplified by the place King of Salem 2. Priestly amplified by the Lord whose Priest he was This Lord is described 1. By his nature God 2. By his soveraignty Most high 3. By his actions These are of two sorts 1. Regall He met Abraham Amplified by the victory which Abraham goâ—… This victory is described two wayes 1. By Abrahams return from the wars 2. By the slaughter of the Kings 2. Priestly he blessed him Vers. 2. The act which concerned Abraham was an act of piety mixed with gratitude In setting it down are noted 1. The person Abraham 2. His kind of act gave 3. The subject matter the tenth part This is amplified by the extent of all The mysticall application is of two sorts 1. An interpretation of things expressed 2. A manifestation of things concealed Two things are interpreted 1. Melchisedecs name 2. The City of his Kingdome Salem Vers. 3. Five things concealed are in a mystery observed 1. Without father 2. Without mother 3. Without descent 4. Without begining 5. Without end The illustration of the foresaid points is 1. Generally expressed made like unto the Son of God 2. Particularly exemplified Abideth a Priest continually §. 29. Of observations raised out of Heb. 7. 1 2 3. Vers. 1. I. DEep mysteries must be explained This causall particle FOR sheweth the reason why the
partiall and in just and therefore not competent 3. That if a mans maine intent and principall end be not to deceive it skilleth not though both he that propounds the question and the hearers also be deceived Thus they profess to deceive wittingly though not principally That their mental equivocation even as they themselves have set it down is unlawfull and sinfull may be proved by these Arguments 1. It is a new devise nor warranted by sacred Scriptures nor by antient Heathen Authors The great Philosopher that hath written much of sundry kinds of ambiguity never dreamt of this 2. It justifieth an apparent lie which is expresly forbidden Ephes. 4. 25. 3. It being confirmed by an oath will prove to be plain perjury 4. Many gross absurdities do follow thereupon such as these 1. Thus all manner of lies may be made truth 2. Thus no man can know whom to believe 3. Thus all honest and faithfull commerce contracts and other like dealing would be destroyed For all depend upon the truth of mens words If words be contrary to theiâ—… mind what shall men rest upon 4. Thus there could be no end of controversies at least of such controversies as cannot be confirmed by witness for the only means to end such controversies is an oath Heb. 6. 16. But equivocation causeth a Judge to be in doubt whether that which is sworn be true or no. 5. Christian apology or open confession of the truth of Religion is hereby taken away For men are hereby taught by word to deny their Religion so they have a mental reservation to salve up the matter 6. Christians hereby make their profession odious to Turks Jewes other Infidells and Pagans who never imagined any such mentall reservation but would take us at our words The Arguments which Iesuites produce to prove this absurd position are such as these 1. Unreasonable creatures are cunning in deceiving their Hunters as Foxes Hares Badgers and sundry other would God then leave man without such cunning evasions as may deceive their persecutors 1. Answ. It can carry but an unreasonable form of an Argument that is so taken from unreasonable creatures 2. Unreasonable creatures have no rule prescribed them to go by as reasonable men have 3. Unreasonable creatures are not called to suffer as reasonable men are 4. Hunters know and can find out the means which unreasonable creatures use but no persecutors can find out the depth of equivocation 5. There are many other means which God hath afforded his servants to escape by besides mental equivocation 6. God oft calls his servants by suffering to bear witnes to his Truth should men in such a case equivocate 2. Arg. Stratagems in war are lawfull Iosh. 8. 18. Answ. There is a great difference betwixt stratagems and equivocations For 1. Actions whereof stratagems consist do expresly affirm nothing nor deny any thing as words do 2. In a stratagem there is only a seeming to do this or that when a contrary is intended but no express asseveration to do it 3. Stratagems are used by open enemies who profess to use all the slights they can to overcome The fault therefore is in the adverse party if he be deceived in that he was no more wary and circumspect But in the case of equivocation a man professeth no deceit but naked Truth 4. If stratagems be against promise or performed by lying they are unlawfull and this the Heathens themselves have judged 3. Arg. They press the many Rhetorical figures in Scripture Ans. There are Rules to find out the full sense of those figures But for finding out the full sense of mentall equivocation no rule can be given 4. Arg. They produce sundry particular instances of Saints that have as they 〈◊〉 equivocated as 1. Rebekahs and Iacobs dissembling with Isaac Gen. 27. 6 c. Ans. That is an instance of their infirmity and no pattern for imitation The like may be said of Rahabs answering the Kings Officers whereof before 2. Elishas answer to the men of Syria that came to apprehend him 2 King 6. 19. Ans. 1. This was a stratagem against a professed enemy 2. He was not demanded any question and so not bound to answer this or that 3. Isaiahs message to Hezekiah Thou shalt dy and not live Isa. 38. 1. Ans. There is nothing but plain and open truth herein for Isaiah spake as he was commanded and as he himself thought for Hezekiahs sickness was indeed deadly according to the nature of it And if God had not extraordinarily wrought upon him he had died That Isaiah knew no other but that Hezekiah should dy of that disease is evident in that the Word of God came again to him when he carried the news of the Kings recovery v. 4. 4. Ieremiahs answer to the Princes Ier. 38. 27. Ans. His answer is plain no shew of untruth therein only there was some truth concealed which makes nothing for equivocation because he was not demanded whether the King spake to him of yielding to the Chaldeans or any other thing beside what he answered 5. Iohns answer to the Jews Iohn 1. 21. Ans. Iohn answered the truth and that according to the meaning of the Iews as this particle of emphasis that Prophet implyeth for Iohn neither was a Prophet as others to foretell things to come nor was he that Prophet which Moses spake of nor was he Elijah as they meant in body or soul but only in spirit and power That he spake according to their intent and that plainly is evident in that when they asked who he was he directly answered the truth saying I am the voyce of one crying in the Wildernes John 1. 23. 6. The speech of Christ The Son knoweth not the day and houre of Iudgment Mark 13. 32. Ans. 1. Here is no question propounded to our Saviour so as it maketh nothing to the point in hand 2. Christ declareth the truth plainly for as he was man he knew not that day and houre Many other speeches of Christ are alledged whereof not one maketh for mental reservation for the ambiguity of them is either in divers acceptions of the word or in circumstances which with 〈◊〉 and due observation may be found out §. 190. Of preferring the Church before ones Country ALL the effects that are noted of Rahabs faith did give a plain demonstration that she preferred Gods Church before her own Country This is a case that admitts some limitations It will not therefore be impertinent to shew wherein ones Country is to be preferred and wherein the Church Ones own Country is to be preferred in these cases 1. In Civill affaires As if a professor of the true Religion be a subject in an Idolatrous Country that joyneth neer to that other Country whereof he is a subject and both requires his aid against their enemies or for any other secular affaires he is bound to prefer his own Country before the other 2. In differences betwixt his own
Psal. 〈◊〉 7 8 9. Iob 23. 24 25. Lam. 2. 4. This principle is against common sense and natural reason yea against experimentall feeling I may say of them who are perswaded of the truth thereof as Christ did of Peter Flesh and blood hath not revealed it unto you but my Father which is in heaven Matth. 16. 17. The rule according to which natural men judge matters is bodily sight outward sense such experience as flesh and blood useth to take No marvell then though they be so hardly brought to believe this truth This may be a good incitement to labor after faith that we may walk by it rather then by sense §. 49. Of Fathers of the flesh correcting their Children Heb. 12. 9 Furthermore we have had fathers of our flesh which corrected us and we gave them reverence shall we not much rather be in subjection unto the Father of spirits and live THat which the Apostle had formerly set down simply in reference to God he doth further amplify by way of comparison and that betwixt our earthly Fathers and our heavenly Father The first particle furthermore sheweth that this is a further proceeding in the same point The Argument which the Apostle addeth is taken from the lesse to the greater and it is so layed down as the equity of our duty in enduring Gods chastisement is thereby proved For the Apostle here declareth what subjection nature teacheth Children to yeeld to their earthly Parents even in correcting them Much more ought Gods Word and Gods Spirit teach Saints how to subject to their heavenly Fathers chastisements By Fathers of the flesh he meaneth such as under God are the instruments or means of our bodily and earthly being Our former English hath translated it Fathers of our bodies But the Greek word properly signifieth of the flesh Flesh is oft used to set out our humane nature as Iohn 1. 14. And also our corrupt estate Rom. 7. 18. In both senses it is used Ioh. 3. 6. And in this place may well be so taken as is evident by the opposition of this word Spirit For God is both the Father of our souls Gen. 2. 7. and gives unto us that spirituall estate which we have even the Spirit Iohn 3. 6. In regard of our spirituall estate which is oft called Spirit we are said to be born of God John 1. 13. The opposition thus taken betwixt our corporall and spirituall estate maketh the argument the more evident For if means for our temporall good be well taken much more for our spirituall good Our earthly Fathers are here said to be word for word correctors which is very emphaticall it sheweth that they take that care and burthen upon them to order it as seemeth good to themselves for their Childrens good This description of our Parents on earth taketh it for granted that they can give but an earthly being Hereupon they that come from them are stiled Sons of men Psal. 8. 4. Flesh John 3. 6. Clay Isa. 64. 8. Dust and ashes Gen. 18. 27. 〈◊〉 Job 25. 6. Nothing can give more then it hath But man as a man hath bâ—…t an earthly being 1. This is enough to make men humbly minded 2. In particular this should teach Parents to use all the means they can that their Children may have another being then they have from themselves Hereof see more in Domest Duties Treat 6. Of Parents § 4. This office here attributed unto Fathers to be correctors giveth proof that it is a Parents duty well to nurture his Child and that by correction as occasion requireth See more hereof in Domest Duties Treat 6. Of Parents § 46 c. §. 50. Of Childrens reverencing the Parents that correct them FRom the forementioned office of Fathers about correcting their Children the Apostle maketh this inference We gave them reverence The Greek word is a compound the simple verb signifieth to turn This compound being of the middle voyce signifieth to reverence one which is manifested by turning to him It is negatively used Luk. 18. 2. It here intendeth that filial respect which dutifull Children beare to their Parents It is here brought in as a granted case which the very light and instinct of natute teacheth Children making them so far from disrespecting their Parents or rebelling against them for correcting them as they stand the more in aw of them and are the more fearfull to offend them and carefull to please them Hereupon he thus bringeth it in as a ruled case We gave them reverence So as genuine Children do not the lesse respect Parents for correcting them Correct thy Son and he shall give thee rest Yea he shall give delight unto thy soul Prov. 29. 17. See more hereof in Domest Duties Treat 5. Of Children § 33 34. §. 51. Of God the Father of spirits FRom the forementioned reverence which nature teacheth Children to yeeld to their earthly Parents that correct them the Apostle maketh this inference Shall we not much rather be in subjection to the Father of spirits It is God who is here stiled the Father of spirits and that in opposition to Fathers of our flesh so as hereby he intendeth that God is the author of our spirituall being Iohn 1. 14. Iohn 3. 6. Numb 27. 10. This he is in that 1. He createth immediatly from himself that part of man which is called spirit Gen. 2. 7. Eccles. 12. 7. 2. He worketh in men the gifts of the spirit even that ability which their spirits have to act any thing Exod. 35. 31. Numb 11. 27. Iudg. 13. 25. In this respect God is said to give a spirit to such and such Exod. 31. 3. Numb 11. 25. Iudg. 13. 25. 1 Sam. 10. 9. To be a Father of spirits is a divine work for it is a new creation and in that respect proper to God On this ground 1. Use all means which Gd hath sanctified for obtaining such a spirit as may make us new creatures 2. In the use of means call on God for his Spirit for this he hath promised Luk. 11. 13. 1 Cor. 3. 7. 3. Ascribe the glory of this work to God Rom. 11. 35. 4. Use the Spirit and the gifts thereof to the glory of God 1 Cor. 10. 31. §. 52 Of subjection to Gods Correction THat which is required of us by reason of the foresaid prerogative of God that he is the Father of spirits is that we be in subjection to him Of the emphasis of the Greek word be in subjection See Chap. 2. v. 5. § 43. And Domest Duties on Eph. 5. 22. Treat 1. § 12. It hath here an especiall reference to Gods correction that we should humbly 〈◊〉 patiently penitently endure the same This is expresly enjoyned Iam. 4. 〈◊〉 1 Pet. 5. 6. The Scripture doth plentifully note out the disposition of Gods people in this 〈◊〉 as of Aaron Lev. 10. 3. of Eli 1 Sam. 3. 18. of David 2 Sam. 15. 26.
all there being other creatures more excellent then Angels II Christs excellency above Angels is beyond all comparison This phrase so much better c. implies as much III. Christs excellencies made him known to be what he is They gave him a Name whereby he is so made known as he is distinguished from all others Thus Gods excellencies are stiled his Name Exod. 34. 5 6. IV. Christ hath a just right to his excellency His right is a right of inheritance which is the best right that can be V. According to that excellency which of right belongs to any he is to be esteemed This is the end of setting out Christs excellencies and his right to them namely to work in us an high esteem of him Thus Magistrates Ministers Masters Parents and others are to be esteemed according to that Name which they have obtained §. 46. Of the meaning of these words For unto which of the Angels said he at any time Verse 5. For unto which of the Angels said he at any time Thou art my Sonne this day have I begotten thee And again I will be to him a Father and he shall be to me a Sonne IN this Verse the particular instance of the forementioned excellent Name is given which is Sonne in reference to God This causal particle for sheweth that that which followeth is a proof of that which went before The proof is from an induction of a special Name The proof is taken from testimonies of Scripture A testimony of Scripture is a sound proof This was it whereunto a Prophet thus directed Gods people To the Law and to the Testimony Isa. 8. 20. Christ prefers it before the testimony of one risen from the dead Luk. 16. 31. Yea before the testimony of Iohn the Baptist of his own works and of his Father For after he had produced those three testimonies he advised to search the Scriptures and that because they testified of him Ioh. 5. 36 37 38 39. Obj. 1. A testimony is but an inartificiall argument which is counted the last and lightest of all arguments Answ. A testimony receiveth his force from the witness-bearer An humane testimony is not counted infallible because men are subject to ignorance error and manifold corruptions But a divine testimony is infallible in that it resteth on the highest and soundest ground of truth which is the word of God for it is impossible for God to lye Heb. 6. 18 See Chap. 3. v. 3. § 26. As for sacred Scripture it is all given by inspiration of God 2 Tim. 3. 16. and holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. The Scripture is as a long continued approved record it is as a Law written and hath continued many generations and thereby gained the greater confirmation Thus this proof is more sure and sound then any logical or mathematical demonstration can be Nothing more convinceth a beleever or more prevaileth with him then a Scripture proof Object 2. Hereticks alledge Scripture to prove their heresies Answ. This doth yet further confirm Scripture proofs in that all of all sorts fly to it as all fly to the Law and plead it But did the Scripture ever make for any heresie the devil himself alledged Scripture Matth. 4. 6. but was confounded thereby and so have all hereticks been in all ages Of hereticks perverting Scripture See the whole Armour of God Treat 2. Part 8. Of Gods word on Eph. 6. 17. § 16. What cause have we in this respect to observe this direction Search the Scriptures Joh. 5. 39. and in hearing the word preached to search the Scriptures whether the things we hear be so as the men of Berea did Acts 17. 11. We ought hereupon to have our judgements grounded on the Scriptures our opinions ordered and our doubts resolved thereby Nothing ought to be taken as an Article of Faith but that which may be proved thereby The kinde of argument here used is negative it stands thus The Scripture no where declareth Angels to be Sonnes of God Therefore that name belongeth not to them In regard of an Article of Faith a negative argument from Scripture is sound and good because all Articles of Faith requisite to be beleeved are therein set down so as if it be not to be found in the Scripture we may well conclude that it is no Article of Faith The Name which here is denied to belong to Angels is thus set down under an interrogation unto which of the Angels said he c. This interrogation importeth a strong negation somewhat more then if he had in a plain negative thus said unto none of the Angels said he c. For hereby he putteth the matter to their consideration and maketh them judges thereof As if he had said Think with your selves and call to minde what any where you have read in sacred Scripture and tell me if any such thing be spoken of an Angel therein The distributive particle which unto which implieth a number of Angels and by way of grant a difference of degrees as if he had said Grant that there are different degrees of Angels and that some of them are more excellent then others Yet to none of them no not to the most excellent said he thou art my Sonne c. The relative particle HE hath reference to God the Father as is evident by this that he saith Thou art my Sonne c. Though David uttered the words yet as the Assembly of Apostles and Disciples expound it Acts 4. 25. God by the mouth of his servant David said This manner of expression said he hath reference to the old Testament which before Christs time was the only written word of God And the extention of time in this phrase at any time hath relation to the whole history of the Bible from the beginning of Genesis to the end of Malachy Not once in any part of any of these books is this Name Sonne of God applied to Angels §. 47. Of the various acceptions of this Title Sonne of God TRue it is that where Sonnes of God are said to present themselves before the Lord Ioh 1. 6. and 2. 1. Angels are meant Angels also are meant where it is said all the Sonnes of God shouted for joy Job 38. 7. They are elsewhere stiled Sonnes of the Mighty Psal. 89. 6. or as many do translate it Sonnes of God It is manifest then that Angels are called Sonnes of God Oâ—… if Angels be not meant then men are called Sonnes of God If either Angels or men be called Sonnes of God how can it be accounted a prerogative proper to Christ alone to be Gods Sonne Answ. This Title Sonne of God is in sacred Scripture used two wayes 1. Most properly by nature and eternal generation 2. By meer grace and favour God accounting them to be his Sonnes and accepting them as Sonnes In this latter respect many meer
promise had been thus made I will manifest that I am the Father of that Sonne which I will raise up to them and that he is my Sonne In like manner saith the Angel to the Virgin Mary That holy thing which shall be born of thee shall be called the Sonne of God Luk. 1. 35. §. 64. Of the resolution of the fifth Verse THe exemplification of the former comparison ver 4. here begins and continueth to the end of this Chapter In this exemplification there are sundry proofs given both of Christs Excellency above Angels and also of Angels inferiority to Christ. Christs excellency is exemplified in eight particulars which are these 1. That relation which is betwixt God the Father and the Sonne in this verse 2. That worship which is due unto Christ v. 6. 3. Christs Divine nature v. 8. 4. Christs Royal function v. 8. 5. The eminency of Christs gifts above others v. 9. 6. Christs great work of Creation v. 10. 7. Christs immutability v. 11 12. 8. Christs Glory and Dignity v. 13. The Inferiority of Angels is exemplified in three particulars 1. That Duty which they owe to Christ namely to worship him v. 6. 2. Their created nature v. 7. 3. Their Office to attend upon Saints v. 14. In this verse the first branch of the exemplification of Christs excellency above Angels is set down The summe of it is The Relation betwixt God the Father and Christ. In setting down hereof we are to observe 1. The Proof 2. The Point The Proof is taken from testimonies of Scripture which are two The first is taken out of Psal. 2. 7. Wherein observe 1. The Manner of producing the testimony 2. The Matter whereof it consisted The Manner is noted two wayes 1. Negatively Because no mention is made in Scripture of any Angel to be Gods Sonne the Apostle concludes that no Angel is Gods Sonne 2. Interrogatively whereby he propounds the case to them to judge of it Unto which of the Angels said he c. The Matter of the testimony consisteth of a relation Whereof observe 1. The circumstances 2. The substance The Circumstances are two 1. An Apostrophe of the Father to the Sonne Thou art 2. The time This day The Substance of the testimony sets out 1. The Kind of relation my Sonne 2. The Ground of it I have begotten thee The other testimony of Scripture is taken out of 2 Sam. 7. 14. In producing this testimony observe 1. The connection of it with the former in this phrase and again 2. The substance thereof Wherein again observe 1. The Manner of expressing it by way of promise I will be c. 2. The Matter thereof Which expresseth 1. The relative a Father 2. The correlative a Sonne §. 65. Of the Doctrines arising out of the fift Verse I. A Testimony of Scripture is a sound proof See § 46. II. A negative Argument from Scripture is a good Argument This is to be taken of Articles of Faith and such things as are necessary to be known by Christians For in such things the whole councel and will of God is made known unto us by the Scriptures Hereupon a curse is denounced against such as take from or add to the Scriptures Rev. 22. 18 19. III. Christians ought to be so expert in the Scriptures as to know what is therein set down or what not This I gather from the Apostles Interrogation Unto which of the Angels c. Hereby he would have them judge of the truth of what he said which they could not do unless they had been well exercised in the Scriptures IV. No Angel is properly Gods Sonne For they are Angels concerning whom the Apostle propounded this question and that by way of negation V. Christ is the true and proper and only Sonne of God This is the main scope of this testimony See § 15. VI. The Father acknowledgeth Christ to be his Sonne This Apostrophe thou art c. expresly sets down the Fathers acknowledgement This is to strengthen our Faith the more in this great Article as Matth. 3. 17. 17. 5. VII The true Sonne of God is begotten of God The inference of the latter part of this testimony upon the former plainly proveth the Doctrine of this great Mystery See § 49 c. VIII The generation of the Sonne of God is an eternal generation This is gathered from one signification of the particle this day See § 50. IX God gave visible evidences of his Sonnes eternal generation This also ariseth from this word This day See § 58 c. X. Sundry testimonies may be alledged for one and the same point Here the Apostle joyneth several testimonies by these conjunctives and again XI God continueth to be the same to his Sonne This word of promise I will be to him a Father intends as much As he is ever the same in his essence so also in his will and affection towards his Sonne XII The Sonne of God is such to his Father as his Father is to him The addition of this correlative He shall be to me a Sonne upon the former part I will be his Father imports so much XIII The truth of what was promised to Solomon as a type was accomplished in Christ. This application unto Christ of that which was first spoken unto Solomon proves as much §. 66. Of bringing Christ into the world Verse 6. And again when he bringeth in the first-begotten into thâ—… world he saith And let all the Angels of God worship him HEre the Apostle produceth another argument to prove the excellency of Christ above Angels The first clause And again importeth as much Such a phrase was used before § 63. to note a connexion of two confirmations of one and the same argument Here it is used to distinguish two arguments produced for proof of the main point The point is That Christ is more excellent then Angels The argument is because he is the only true Sonne of God This argument was confirmed first by one testimony out of Psal. 2. 7. And then by another argument out of 2 Sam. 7. 14. Before this later to shew that it tendeth to the same purpose that the former did he premiseth this clause and again Here to that argument taken from Christs dignity he addeth another taken from the subjection of Angels to Christ And because it proveth as much as the former did he saith And again In the Greek a particle of opposition but is used which is here well turned into a copulative and For all the testimonies tend to the same scope In the Greek also the words are somewhat otherwise placed then in our english word for word thus But when again he bringeth in c. This may seem to imply that Christ was twice brought into the world And there be that apply this to Christs second comming in his glory and all the holy Angels with him Matth. 25. 31. and say that then again God brought him into the world But
did not visibly see all things under Christ they deny it so to be 5. ALL THINGS This is to be taken in the largest extent no creature exempted as was before shewed § 66. 6. PUT UNDER This is to be taken of the lowest degree of subjection even under ones feet as hath been before shewed § 67. 7. HIM This relative hath an indefinite reference to him that was stiled Man ver 6. even as if he had said to any man No naturall man out of Christ was ever so advanced As for beleevers who are true members of Christ though in Christ as they are united to him they have a right to all things All things are theirs 1 Cor. 3. 21 22 23. Yet now we see not all things put under any of them It doth not yet appear what we shall be 1 John 3. 2. We here as heirs are under tutors This world is a place of probation It becomes us to wait for the glory that is to come Thus the Apostle hath laid down the Objection to the full as if somewhat more largely he had thus expressed it It hath not in this time of life nor will be while this world continueth visibly seen that all things without any exception have been put in subjection to any one man The Apostle denieth not the truth of any thing in this Objection in regard of the matter thereof but granteth every clause therein Only he denieth the consequence inferred thereupon which is this That therefore all things are not put under Jesus The falshood of this inference is manifested in the next verse It was not without cause that the Apostle here produced this Objection For an Objection against a truth gives an occasion to him that loveth and desireth to maintain that truth to Answer it and a pertinent and a proper Answer doth more clear and prove the truth so as truth many times receives advantage from Objections made against it It is therefore usuall with the Penmen of Sacred Scripture to propound and answer objections Ezek. 12. 22 c. 18. 2 c. Rom. 6. 1 c. 2 Pet. 3. 4 c. §. 69. Of Christs dominion farre exceeding all others THe foresaid Objection being in the matter and substance of it true doth much amplifie the Dominion of Christ. For thereby it plainly appeareth that Christs Dominion is such an one as never any had the like Experience giveth proof to the truth hereof Solomon reigned over all Kingdoms from the river Euphrates unto the border of Egypt 1 King 4. 21. and Ahashuerus from India even to Ethiopia over 127 Provinces Esther 1. 1. But Christs Dominion hath no limits nor bounds Nebuchadnezzar was a King of Kings his dominion was to the end of the earth Dan. 2. 37. 4. 22. The Lord gave to Cyrus all the Kingdoms of the earth Ezra 1. 1. All the world was taxed by Cesar Augustus Luke 1. 1. But these phrases The end of the earth All Kingdoms of the earth All the world are Synecdochically used the whole being put for a part Besides no part of their Dominions reached unto heaven as Christs doth That which is said of Nebuchadnezzars greatness reaching untâ—… heaven Dan. 4. 22. is hyperbolicall §. 70. Of the Popes usurped power over Earth Purgatory Hell and Heaven WE may here take notice of the intollerable arrogancy of the Pope of Rome who challengeth an universall jurisdiction in Earth Purgatory Hell and Heaven 1. On Earth he takes upon him to be not only a Monarch over the Catholique Church throughout the whole world but also to have power over all Kingdoms to set up and put down Kings The Pope gave the West-Indians to the Spaniards Not only those flatterers and deifiers of the Pope who lived before the Jesuites who as cunning refiners undertook to allay the gross and palpable blasphemies of former Papists the substance whereof they themselves maintained but also Bellarmine himself one of the most subtile refiners avoucheth that the Pope haâ—… power to change Kingdoms and to take them from one and confer them upon another as the chiefest spiritual Prince 2. Concerning Purgatory it is said that The Pope if he would might empty â—… Purgatory 3. Concerning hell it is said that Though the Pope should thrust an innumerable company of souls into hell none may judge him for it 4. Concerning Heaven they comprize a Supream power of putting into oâ—… casting out of heaven under the Keyes which Papists say Christ gave to Peâ—… alone and in Peter to his successor the Pope Thereupon the Pope takes upon him to canonize and make glorious Saints in heaven whom he pleaseth The eighth Psalm out of which the foresaid testimony is taken is by sundry Papists applied to the Pope and also the first verse of the 24th Psalm Doth noâ—… he who assumeth to himself these and other things higher then these exalt himself above all that is called God and therein shew himself to be plain Antichrist 2 Thess. 2. 4. §. 71. Of the Resolution and Observations of part of the eight verse 8. For in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him IN this Text is laid down the difference betwixt Christs Dominion and others Hereof are two parts 1. The extent of Christs Dominion 2. The restraint of others Dominion The former is set out by an explanation of that Divine testimony which he hâ—… produced Here then we may observe 1. A citation of the Text it self 2. The explanation thereof In the citation there is observable 1. The manner of quoting it thus For in that 2. The Matter Wherein four distinct points are to be noted 1. The Agent HE put 2. The Patients All. 3. The low degree In subjection under 4. The Person under whom they were put HIM that is Christ. The explanation is in these words He leâ—…t nothing that is not put under him This shewes the full extent â—…f All. 2. The restraint of others dominion is here set down by way of objection yet so as the matter contained therein is not denied Hereof See § â—…8 In this Objection observe 1. The substance 2. The circumstance thereof The substance is 1. Generally intimated in this adversitive Conjunction Buâ—… 2. It is particularly expressed Now we see nâ—…t c. In that expression is set down 1. The main point objected All things not put under him 2. The proof thereof We see not The circumstance concerns the time in two english words Now Yet The Observations hence arising are these I. There is a great difference betwixt Christs dominion and others This ariseth from the generall scope of this Text. See § 69. II. Points questioned must be plainly propounded This ariseth from the inference of this explanation upon the former testimony implied in this causall particle For See § 66. III. It is God
and where the Lords Seeds-men are absent as the enemy did Matth. 13. 25. 2. To shew his desire of doing the most good he could The greater the number of people that heard him were the more might reap the fruit of his labours 3. To shew his zeal for the glory of his Father The sounding forth of Gods praise in assemblies among much people greatly maketh to Gods glory in that many may thus be brought to know God to acknowledge him and to joyn in praising him 1 Cor. 14. 25. The Apostles after Christs time imitated their Master herein Peter and Iohn went up together into the Temple at the hour of prayer Act. 3. 1. Then did the people assemble themselves in the Temple Paul and Barnabas went into the Synagogue on the Sabbath day Acts 13. 14. By this means the Churches increased exceedingly In this regard the Apostle professeth that he was not ashamed of the Gospel but that he was ready to preach it at Rome also Rom. 1. 15 16. As he had preached it in other populous places so would he also in that City which was the most populous place of all the world at that time We ought to be followers of them even as they also were of Christ 1 Cor. 11. 1. The foresaid practice of Christ is of use to stirre up people to frequent publick assemblies where Gods praise is sounded forth that so they may joyn with such as sing praises to God and reap the benefit of the mysteries that are there revealed concerning Gods Name Christ hath promised his presence iâ—… such places Matth. 18. 20. See Chap. 3. v. 1. § 27. §. 118. Of the Apostles fit application of a Divine testimony to Christ. Verse 13. And again I will put my trust in him and again Behold I and the children which God hath given me IN this verse two other evidences of Christs propheticall Office and of his humane nature are set down The former is the ground of that encouragement which Christ had to hold out in executing his Office which was his confidence in God declared in a Divine testimony The later is an effect of that his Office Because the manner of bringing in this proof is like the former both of them being taken out of the Old Testament he thus joyneth them together and again Of this Transition see Chap. 1. § 77. In opening the former Scripture four Questions are to be resolved 1. Whence the testimony is taken 2. How fitly it is applied to Christ 3. How truly it proveth Christs humane nature 4. How pertinently it is inferred on the execution of Christs Propheticall Office For the first This phrase I will put my trust in him is in many places of the Old Testament especially the Book of Psalms But there are two places at either of which or at both which the Apostle may have an eye One is Psalm 18. 2. where the words of this Text are according to the Hebrew Obj. The LXX have not in their Translation of that place the very words which the Apostle here useth Answ. Penmen of the New Testament do not alwayes tye themselves to the words of the LXX instance Matth. 2. 6 15 18. No nor this Apostle instance Chap. 3. v. 9. Evangelists and Apostles were not Translators of the Old Testament They only took proofs out of the same for which purpose it was enough to hold the true sense and meaning of the holy Ghost though they exprest it in other words Answ. 2. The very words which the Apostle useth are also used by the LXX in the said Psalm as it is registred 2 Sam. 22. 3. The other place whereunto the Apostle may have an eye is Isa. 8. 17. There the LXX use the very same words which the Apostle here doth though our english thus translate them And I will look for him Quest. Can one proof be taken out of two places Answ. Yea if they set down one and the same thing and that in the very same words The Evangelists in quoting a testimony oft name Prophets in the plural number as Matth. 2. 5 23. Ioh. 6. 45. Acts 13. 40. This duely weighed taketh away the ground of that dispute which is betwixt Expositors about the place out of which this testimony should be taken Some affirm that it is taken out of Psal. 18. 2. Others out of Isa. 8. 17. Arguments pro and con are brought on both sides But I suppose that this dispute might have been spared For to come to the second Point 2. Both the Psalmist and the Prophet Isaiah may be fitly applied to Christ. In that Psalm there are sundry points that can be applied to none properly but to Christ as this Thou hast made me the head of the Heathen ver 43. And this As soon as they hear of me they shall obey me the strangers shall submit themselves to me ver 44. And this He sheweth mercy to his anointed to David and to his seed for evermore ver 50. Besides these words Therefore will I give thanks to thee among the heathen and sing praises unto thy Name ver 49. are expresly applied to Christ Rom. 15. 9. Object The Title of Psalm 18th sheweth that in special manner it concerned David being his song when the Lord had delivered him from the hand of all his enemies and from the hand of Saul And it is set in the history of Davids life 2 Sam. 22. 1 c. To shew that it concerned him Answ. It cannot be denied but that this Psalm concerned David and is fitly pâ—…t among his acts For he was the Author and enditer thereof In this respect it might justly have been registred in the history of his life though it had been wholly Propheticall even a meer Prophecie of Christ. Neither can it be denied but that the Title intendeth it to be meant of David For the Psalm is in part historicall and concerneth David himself yet to us he was a type of Christ. That which in the history concerned David as a type may in a mystery concern Christ as the truth Besides that Scripture which in some parts of it is only historicall as Psal. â—… 12. may in other parts be only Propheticall and appliable to Christ as Psal. 40. 6 7. The like is observed in 2 Sam. 7. 12 13 14. As for the other place namely * Isa. 8. 17. That Chapter also may be typicall and concern the Prophet who wrote it and Christ also the truth of the type Sundry passages of that Chapter are in the new Testament applied to Christ as that in ver 13. Sanctifie the Lord 1 Pet. 3. 15. And that in ver 14. He shall be for a sanctuary 1 Pet. 2. 4. And that is ver 14 15. He shall be for a stone of stumbling c. Mat. 21. 44. Luk. 2. 44. Rom. 9. 32. 1 Pet. 2. 8. And that in ver 18. are for signes and wonders in Israel Luk. 2. 34 Heb. 10. 33. And that in ver 18.
down as an evidence of our union with Christ it follows that by faith that union is wrought See § 153. VI. Faith begun must be nourished The prefixing of this word beginning before confidence or faith clears this Doctrine See § 154. VII They who are in Christ must look to their standing This conditional particle IF hints so much See § 154. VIII Perseverance in faith gives evidence of our true right to Christ. The inference of the condition of perseverance upon the priviledge of being partakers of Christ proves this doctrine See § 154. IX Perseverance must be without intermission This epithete stedfast demonstrates as much See v. 6. § 68. X. True perseverance holds out till death For this is that end which is compriseâ—… under this phrase Unto the end See v. 6. § 68. §. 157. Of this phrase While it is said To day Verse 15. Whiles it is said To day if ye will hear his voice harden not your hearts 〈◊〉 in the provocation THe Apostle doth here begin to expound some passages of the foresaid testimony taken out of Psal. 95. 7 c. The first point expounded is the time intended by the Psalmist in this word To day The Apostle by this phrase Whiles it is said To day sheweth that a continued time is meant The Greek phrase may word for word be thus translated In this to be said 〈◊〉 day This is an apparent Hebraism For the Hebrews do comprize the Gerâ—… under the Infinitive mood and by prefixing a Preposition set out the time of doing a thing This phrase in saying is thus translated Psal. 42. 3. While 〈◊〉 say The Greek Septuagint do translate it in the very same words that are used 〈◊〉 the Apostle in this Text. The phrase therefore is fitly translated by our English and it doth well exprâ—… the emphasis of the Hebraism and the meaning of the Apostle which is to demonstrate that so long as the opportunity of hearkning to the voice of Christ â—…tinueth Christians must take that opportunity and by no means harden their heaâ—… against it Hereof see more § 146. Thus this verse fitly dependeth on the later part of the former as a further â—…son to stirre us up to hold the beginning of our confidence or faith The reason is â—…ken from Gods continuing to call upon us to hearken unto his voice and not 〈◊〉 harden our hearts The Argument may be thus framed While it is said To day if ye will hear his voice harden not your hearts 〈◊〉 we ought to hold fast the beginning c. But still it is said To day if ye will hear c. Therefore still we ought to hold the beginning c. §. 158. Of extending Scripture instructions to future ages THe Apostle here repeateth the very words of the Psalmist and applieth 〈◊〉 to Christians The point it self of taking the opportunity of hearkning Christs voice is a very remarkable point and of great concernment So as reâ—…tions of matters of moment are lawfull and usefull and that whether they 〈◊〉 â—…peated in the same words and same sense or in the same sense and diffeâ—… words See more hereof in The Saints Sacrifice on Psal. 116. 16. § 98 〈◊〉 108 109. There is the more weight in repeating this point because it is repeated in â—…ry terms of sacred Scripture Hereof see before § 74. Of this expression of the time To day See § 76. Of hearing Christs voice See § 77 78. Of the heart and hardning it See § 79 80 c. Of this note of resemblance AS See § 89. Of this title Provocation See § 90. Of the severall Observations gathered out of the severall words of this 〈◊〉 〈◊〉 â—… 8. § 120. By repeating the very words of the Pfalmist and applying them to Christians the Apostle giveth us to understand that Scripture instructions are of perpetuall use As they were of use in the Prophets times so also in the Apostles so still in ours so will they be in future ages till the worlds end They are as the Lamps which continually gave light in the Tabernacle and were never put out so long as it stood Exod. 27. 20. So long as the Church remaineth these Lamps ought to shine yea they will shine in it The Prophet is commanded to write his Prophesie before the people in a table and to note it in a book that it might be for the time to come for ever and ever Isa. 30. 8. An Apostle saith that the Prophets did minister unto us the things are now reported 1 Pet. 1. 12. Gods truth is an everlasting truth It endureth to all generations Psal. 100. 5. even for ever Psal. 117. 2. Gods truth is as himself and his Will as his Nature He changeth not Mal. 3. 6. This justifieth such collections inferences and applications which Preachers use to make of Scriptures to their auditors as where they finde any generall duty commanded there to presse it upon their people as a duty whereunto their people are bound We have the warrant of Christ and his Apostles for this When Christ was tempted to presumption Matth. 4. 6. he knew that this precept of Moses Ye shall not tempt the Lord Deut. 6. 16 belonged to him So when he was tempted to fall down to the devil and worship him he pressed this injunction long before delivered by Moses Thou shalt worship the Lord thy God and him only shalt thou serve Matth. 4. 9 10. In this respect he reproved the Jews of his time for transgressing the Commandments of God given in their fathers time Matth. 15. 6. See more hereof v. 8. § 89 90. Chap. 13. v. 5. § 68. §. 159. Of the Resolution and Observations of Heb. 3. v. 15. 15. Whiles it is said To day if ye will hear his voice harden not your hearts as in the provocation THe summe of this verse is A Direction for holding fast to Christ. Two speciall points are observable herein 1. The time when the duty is to be performed 2. The means how it may be performed About the time we may observe 1. The fitnesse of it To day 2. The continuance thereof Whiles it is said In setting down the means there is noted 1. The manner of propounding the same in this conditionall particle IF 2. The matter whereof it consisteth which is set down both affirmatively and also regatively In the affirmative there is expressed 1. An act Hear 2. An object His voice The negative is Propounded and Aggravated In the Proposition there is set down 1. An act forbidden Harden not 2. The object whereupon that act useth to be exercised Your hearts The Aggravation is manifested by a resemblance to a former time In this Aggravation is set down 1. The note of resemblance AS 2. A description of the time and place intended In the provocation Doctrines I. The opportunity of grace is to be taken This word To day signifieth a season or opportunity See § 76. II. Improvement
thought to enter into our hearts or of a â—…d to slip out of our mouthes against Gods righteousness If any thing be done by God whereof we cannot see the reason we must lay our hand upon our mouth â—…d acknowledge that notwithstanding God is righteous therein When Iereâ—… stood amazed in such a case he thus saith Righteous art thou O Lord when I 〈◊〉 with thee Jer. 12. 1. Gods will is the rule of righteousness It is impossible that any thing done by him should be unrighteous It is therefore righteous because it is done by him 2. This should move us in all things that fall out whether losses or any other â—…osses to submit our selves as to that which is just and righteous If the wicked flourish if the godly be oppressed acknowledge it to be just and righteous in reâ—…ce to God by whose righteous providence all things are ordered Such things as are unrighteously done by men are righteously ordered by God Acts 2. 23. 3. This should incite us to follow after righteousnes and therein to shew our selves the children of God The righteous Lord loveth righteousnes both in himself and in the children of men Psal. 11. 7. Be righteous therefore in the whole course of thy life righteous in all thy dealings with others Thy righteousness will be an evidence that Gods Spirit the Spirit of righteousness is in thee 4. This cannot be but terrour to unrighteous persons The Lord trieth the righteâ—…us but the wicked and him that loveth violence his soul hateth Psal. 11. 5. §. 61. Of the kindes of Gods righteousness THe word here translated unrighteous is in other places translated unjust as Matth. 5. 45. Luk. 16. 11. 1 Cor. 6. 1. For righteousness and justice are ordinarily taken for the same thing The notation of the Greek word is taken from right in that righteousness or justice consisteth in giving to every one that which is his right The Philosopher taketh the notation from a word that signifieth two parts or a dividing of things in two parts whereby is intended the same thing that there should be given to one that part which belongeth to him and to the other that which of right he ought to have See more hereof Chap. 1. vers 9. § 114. From this notation we may infer that righteousness or justice is an equall dealing In reference to God his righteousness is the integrity or equity of all his counsels words and actions This is manifested two wayes 1. Generally in ordering all things most equally In this respect Moses thus saith of him His work is perfect for all his wayes are judgement a God of truth and without iniquity just and right is l. e Deut. 32. 4. This may be called Gods disposing justice or righteousness 2. Particularly in giving reward or taking revenge and this may be called distributive justice Of both these it is thus said God will render to every man according to his deeds Rom. 2. 6. This the Apostle saith is a righteous thing with God â—… Thes. 1. 6. This kinde of righteousness is most agreeable to the foresaid notation That kinde of Gods righteousnes which consisteth in giving reward is here especially meant The ground and cause of Gods giving reward is not onely grace and mercy but also justice and righteousness but that in reference to his promise whereby he hath bound himself For it is a point of justice or righteousness to keep ones word Thus Gods righteousness is his faithfulness Therefore these two Epithites faithfull just are joyned together as they are applied to God 1 Iohn 1. 9. This then is the intent of the Apostle that he may be well perswaded of these Hebrewes in regard of their love to God and man because God who hath promised to recompence such is faithfull and righteous §. 62. Of Gods righteousness as it implies faithfulness BY the argument of the Apostle as righteousness is put for faithfulness it is manifest that Gods righteousness is a prop to mans faith and hope Man may and must believe and expect a reward of every good thing from the righteousness of God even because he is righteous and will not faile to do what he hath promised Herewith the Apostle supporteth his own faith and hope 2 Tim. 4. 8. And herewâ—… he labours to support the faith and hope of those to whom he wrote 2 Thes. 1. 5 7. On this ground saith the Psalmist Iudge me O Lord my God according to tâ—…y â—…teousness Psa. 35. 24. This righteousness of God assureth us of the continuance of his favour and mercy What grace moved him to begin righteousness will move him to conâ—… and finish Of appealing to Gods righteousness see the Saints Sacrifice on Psal. 116. 5. § 28. 1. This informs us in the wonderfull great condescention of God to man 〈◊〉 so low as to binde himself to man and that so far as if he failed in what â—…e 〈◊〉 promised he is willing to be accounted unrighteous What is man O Lord 〈◊〉 shouldst be thus mindfull of him Gods grace pitty mercy truth power wisdâ—… and righteousness are all props to our faith The Psalmist might well say 〈◊〉 praise the Lord according to his righteousness Psal. 7. 17. 2. This doth much aggravate the sin of infidelity which is not onely agaâ—… the grace and mercy of God but also against his truth and righteousness 〈◊〉 that believeth not God hath made him a lyer 1 Joh. 5. 10. Infidelity doth as 〈◊〉 as in man lyeth make him that is not unrighteous to be unrighteous and unfaithfull Great dishonour is done unto God hereby and great wrong to the undeliever himself 3. This teacheth us how to trust to Gods mercy even so as God may be 〈◊〉 and righteous in shewing mercy Gods righteousness is manifested by perfoâ—… his word as he hath declared it Gods promise of rewarding men is made to 〈◊〉 as are upright and faithfull as fear and obey him as turn from sin and perâ—… in grace These are meanes in reference to Gods righteousness of sharpning oâ—… prayers and strengthning our faith in which respect Saints have pleaded them before God as he that said Remember now O Lord I beseech thee how I have 〈◊〉 before thee in truth and with a perfect heart and have done that which is gâ—… iâ—… 〈◊〉 sight Isa. 38. 3. On this ground the Psalmist thus prayeth to God In tâ—…â—…fulness answer me and in thy righteousness Psal. 143. 1. §. 63. Of Gods remembring good THe manifestation evidence or effect of Gods being not unrighteous is thus set 〈◊〉 To forget your work c. To forget is directly contrary to remember He therefore that is not 〈◊〉 forget is righteous to remember his righteousness will move him to rememâ—… such and such persons or things These acts not to forget or to remember are attributed to God metaphoricâ—… 〈◊〉 way of resemblance after the manner of man They imply that
for God to lie we might have a strong consolation c. AN especiall end of Gods willingnesse to bind himself by oath and thereby to shew the immutability of his counsell is to settle and quiet mens soules in his promise This conjunction THAT whereby this verse is inferred on the former manifesteth as much By this it appears that it is for mans sake and for mans good that God thus bindeth himself At this confirms Gods tender respect to man whereof see § 131. So it should stir us up to the more thankfulnesse and move us the rather to make the right use of that which God so aimes at for our good which is stedfastly to believe his word Of this word immutable see § 135. The two things here said to be immutable are Gods promise and Gods 〈◊〉 Both these are expresly set down v. 13. The other verses following that are 〈◊〉 explanation and confirmation of Gods promise and oath This word of number TWO is not here to be taken exclusively as if there were no other things of God immutable of other immutable things see The 〈◊〉 to go to God § 227. but because those two are especially pertinent to the point in hand In that the Apostle expresly mentioneth two immutable things he plainly confirmeth that which he intended under this comparative more abundantly namely that God did more then needed as is shewed § 131. For one would think that one immutable thing were sufficient to settle a mans mind If God were well known indeed it were sufficient But God well knowes us and therefore in tender respect of us and our weaknesse he thinks not one sufficient but addes another thereunto and that a stronger namely his oath to his promise This he 〈◊〉 for our sakes as was shewed before See more hereof § 131. §. 140. Of the immutability of Gods oath and promise THe two things here intended shew that both Gods oath and also his single promise are immutable We heard before of the immutability of his counâ—…ll § 135. This phrase The Lord hath sworn and will not repent Psal. 110. â—… proveth the immutability of his oath Not to repent is to remain immutable To like purpose tendeth this phrase The Lord hath sworn in truth He will not turn 〈◊〉 it Psal. 132. 11. And this I have sworn by my self the word is gone out of my 〈◊〉 righteousnesse and shall not return Isa. 45. 23. Of Gods single word it is thus said God is not a man that he should lie neither the son of man that he should repent â—…th be said and shall he not do it or hath he spoken and shall he not make it good Numb 23. 19 20. My words shall not passe away saith Christ Mark 13. 31. In this respect iâ—… is said Faithfull is he that promised Heb. 10. 23. By just and necessary consequence we may hence infer that whatsoever proceedeth from the mouth of God is unchangeable and that upon the same grounds upon which his counsell was proved to be immutable § 135. 1. A strong motive this is to stir us up without wavering to believe this is the end why God addeth one immutable thing to another This therefore is seriously and frequently to be meditated on Nothing is of such force to remove all manner of doubts as this There are many doubts which use to arise partly from our own inward corruptions and partly from Sathans injections Sometimes doubts arise from the exceeding greatnesse of the things promised sometimes from seeming difficulties sometimes from oppositions lets and inâ—…mbrances sometimes from our own unworthinesse But if Gods word and oath be immutable who can imagine that it shall not stand Put these two immuâ—…able things into one scale and all manner of doubts into the other and you shall 〈◊〉 that the former will infinitely weigh down the latter 2. A good president this is to make us unchangable in our promises and oaths For this end we ought well to ponder what we promise and swear Psal. 119. 106. Rashnesse in this kind oft causeth repentance 1 Sam. 25. 22 33. See v. 13. § 100. §. 141. Of impossibility in reference to God THe immutability of the two foresaid things is amplified by the impossibility of altering them which is thus expressed In which it was impossible for God tâ—… 〈◊〉 This relative in which is of the plurall number and hath reference to the two intended things Gods promise and Gods oath These are the things which are impossible to be altered Of the derivation and divers acception of this word impossible see § 38. It is here taken in the most proper simple and absolute sense that can be Nothing can be more impossible then that which is here set down namely for God to 〈◊〉 Quest. Can omnipotency stand with impossibility in any thing Answ. Yea in such things as imply impotency or which proceed from impoâ—…y as lying doth Omnipotency is a cause of such an impossibility Object The notation of this word omnipotent or almighty implyeth an ability to anything Answ. 1. An infallible conclusion doth not necessarily follow from the notation of a word 2. The foresaid notation is but from part of the word even from this generall particle ALL. But the word omnipotent or almighty is a compound and affordeth a double notation one from the generall particle ALL the other from the word of power or might Joyn both together and the notation may well stand For it sheweth that he that is Omnipotent or Almighty can do whatsoever requireth power for the effecting thereof But those things which arise from impotency may not be brought within the compasse of Omnipotency It may well be said of them without impeachment of Gods Omnipotency God cannot do them It is impossible that he should do them Sundry of those things which God cannot do are distinctly noted in the Guide to goto God § 210. §. 142. Of lying as it is impossible to God THe verb translated to lie is of the passive voice but is of a naturall signification It is derived from an active which signifieth to deceive or to frustrate failâ—… and disappoint So as to lie is to utter a thing with a mind to deceive The latine word according to the notation thereof signifieth to go or to speak against ones mind To utter an untruth is not simply to lie at least if a man be perswaded that that which he uttereth is a truth but to utter a thing against conscience and with a mind to deceive is a plain lie Thus Ananias and Sapphira lied Act. 5. 3 4. That which is so uttered is stiled a lie Ioh. 8. 44. And he that uttereth it a lier Rev. 2. 2. The titles of such as deal falsly and deceitfully are compounded therewith as a false brother Gal. 2. 4. A false Apostle 2 Cor. 11. 13. A false teacher 2 Pet. 2. 1. A false speaker 1 Tim.
execution of the legall Priests office is set out by severall rites and types appertaining thereto which are generally propounded in this verse The generall proposition is thus knit to the former discourse Then verily the first Oâ—… therefore truly even the first Oâ—… the adverb translated verily See Chap. 7. v. 5. § 37. Of the conjunction translated then See Chap. 4. v. 14. § 82. The word covenant is not expressed in the Greek yet necessarily understood by reason of the inference of this verse upon the last verse of the former Chapter where 〈◊〉 spoke of this covenant and called it the first The manner of inferring the generall proposition in this verse upon the latter end of the former Chapter manifesteth a prevention of an objection against that which had been delivered about the abrogation of the old covenant The objection might be this If the first covenant had also ordinances of divine service why was it abrogated In answer hereunto the Apostle first granteth the substance of the objection that it had indeed divine ordinances but with all inferreth that they were externall and carnall imposed only for a time v. 10. By this it appears that in matters â—…f dispute a truth must be granted even to that which we speak against Thus this Apostle who set himself to abase Levi in comparison oâ—… Melchisedec granted Levies prerogative in receiving tythes Heb. 7. 5. And he that was very earnest against circumcision and other points of Judaisme granted a prâ—…ferment of the Jewes and profit of circumcision in the season thereof Rom. 3. 1 2. and Christ who denounced fearfull woes against the Scribes and Pharisies granted that they sat in Moses seat Matth. 23. 2. Thus we shall shew that it is verity rather then envy and desire of maintaining truth rather then a contradicting spirit that moveth us to say what we say against any person or thing §. 3. Of legall ordinances oâ—… divine service THis numerall note of distinction first is attributed to that covenant which God made with the Jewes under the law Of the reason hereof See Chap. 8. â—… 7. § 27. Of this covenant it is here said that it had ordinances The Greek word translated ordinances is derived from an adjective that signifieth just or righteous Of the notation of which word see Chap. 1. v. 9. § 114. This word in my Text is sometimes translated righteousnesse Rom. 2. 26. and 8. 4. Rev. 19. 8. sometimes judgement which is alwayes righteous Rom. 1. 32. Rev. 15. 4. 〈◊〉 justification Rom. 5. 16. and sometimes ordinance as here and verse 10. and Luk. 1. 6. Gods ordinances and such are here meant were all righteous in their season Of the notation of the Greek word translated divine service See Heb. 8. v. 5. § 12. There being two heads of types laid down in this verse the first is stiled ordinances oâ—… divine service The other a worldly tubernacle Some divide that first head into two branches 1. Ordinances 2. Services The reason of this difference is the ambiguity of the Greek word which hath the termination both of the genitive case singular and also of the accusative plurall and there is no article joyned to distinguish the one or the other They who make these two distinct heads thus distinguish them The former they interpret justifications that is expiations which being legally and externally taken were effects of their rites and ceremonies For by their many sacriâ—…ices and oblations by their water of purification and such other rites they were legally cleansed and expiations were made thereby Lev. 4. 20 26 31 35 Numb 19. 19. The latter translated divine service they interpret to be the very rites and ceremonies themselves as sacrifices oblations washings feasts and such like But seeing the end of these rites were for divine service and to expiate cleanse and purifie I thinke it best to joyn the rites and effects of them together as our English and other judicious translators and learned expositors have done For the words will very well bear this interpretation Thus they shew that legall rites in their time were sacred and religious ordinancâ—…s of divine service and parts of Gods worship and meanes of expiation In the new Testament the word is appropriated to divine service and so translated and service oâ—… God v. 6. Object Why doth the Apostle then say That they stood only in meats and 〈◊〉 and were carnall ordinances v. 10 Answ. He denyeth not the outward legall service and purging whereof we speak and whereby they were assured of spirituall purgings but he denyeth inward spirituall expiation by them and that of themselves Of the reasons why God ordained such externall services see Chap. 4. v. 8. § 49 50. By this we have an evidence of Gods care over his Church In wisdome he saw it meet to put off the comming of his son into the world to the latter age thereof Yâ—…t would he not leave his Church destitute of meanes to nourish their faith and hope in Christ to draw them to repentance and to pacifie their consciences For after they had sinned by their legal expiations which put them in mind of Chrisâ—…s death their consciences were pacified §. 4. Of the Iewish Sanctuary THe second head of typâ—…s here mentioned is stiled a worldly Sanctuary The Greek word translated Sanctuary properly signifieth holy which being of the newâ—…er gender may be applyed to thing or place Here it is put for the place wherein all the typicall rites and legall ordinances were exercised Hereoâ—… see more Chap. 8. v. 2. § 4. This is here called worldly in opposition to heaven v. 11. and Chap. 8. 2. This Epiâ—…hite is derived from the word translated world whereof see Chap. 4. v. 3. § 29. This Sanctuary is that which in the next verse is called a tabernacle It was made here in this world of things of the world such as were earthly subject to decay which things in heaven are not It was a kind of portable Temple made of poles boards beasts-skins which might at pleasure be taken down and reared up again Thâ—… roomes within it were divided by Silk curtains the end of it was â—…or people to assemble together for divine worship there God manifested his presence and caused his glory to appear Ex. 29. 43. It was made in the first year of the Israelites abode in the wildernesse and reared up in the beginning of the second year Exod. 40. 2. It was of the greater authority because it was made after the fashion which God shewed unto Moseâ—… in the Mount Exod. 25. 40. It continued to be of 〈◊〉 Sâ—…lomons Temple was built at which time it was carried into that Temple 〈◊〉 â—…here laid up 1 King 8. 4. According to the severall parts thereof it typified 〈◊〉 eâ—…angelicall and celestiall truths whereof the Apostle himself expresseth 〈◊〉 particulars in the verses following 〈◊〉 onely in generall it is to be
â—…ffer the lame and sick is it not evill offer it now unto thy Governour will he be pleased with thee Mal. 1. 8. It was so equall that sound sacrifices should be offered unto God as equity shewed the like was to be done to men In the case of Ministers maintenance the Apostle laid down sundry grounds of equity and among others produceth legal institutions as Thou shalt not muzzle the mouth of the ox and they which minister about holy things live of the things of the Temple and they which wait at the Altar are partakers with the Altar 1 Cor. 9. 7 9 13. As God is just and equall in all his dealings so his care is to satisfie men in all the ordinances which he imposeth upon men and thereupon ordereth them according to common equity that we may the better discern the equity thereof 1. This discovereth their erroneous conceit who put the books of the law oâ—…t of the Canon of Scripture There were of old certain Hereticks called 〈◊〉 who denyed the divine authority of Moses books The Manichees went further and rejected all the Old Testament These have of old been condemned by ancient councels There are many among us who too lightly esteem the books of the law and think they might be well spared surely such know not the right use which we christians may make of the legal types Of their use see Chap. 4. v. 8. § 50. and Chap. 8. v. 5. § 13. 2. The equity that is couched under the legall rites giveth demonstration of the â—…ent and perpetuall use of them And for this end we have everlasting records of them in the sacred Scripture They who can well discern the truths shadowed 〈◊〉 in types and the equity that is comprised under them will find that even the legall rites are among those things which were written aforetime for our learning Rom. 15. 4. 3. It will be labour well spent to exercise our selves as in other parts of sacred Scripture so in these and to pray for the Spirit of illumination that we may understand the truth and equity of them Of helps hereunto see Chap. 4. v. 8. § 50. §. 98. Of legall rites typifying like truths BY the first is here meant the very same thing that was called the first Testament or Covenant v. 15. § 90. And to make up this sense our English have well expressed this word Testament It is that which is also called the old in opposition to the new covenant Chap. 8. v. 13. § 80. This Covenant is called a Testament because after the manner of Testaments it was ratified with the blood of such creatures as were slain and so dead The ratification thereof is comprised under this word dedicated The Greek word is derived from a noun that signifieth new When sacred places or things were newly built or renewed they used by sacred solemnities to dedicate or consecrate the same The word implyeth a religious act whereby a person or thing was set apart to an holy use Here it is passively used and actively Chap. 10. v. 20. where it is thus translated he hath consecrated The feast and other solemnities which were a dedication are expressed under a title derived from this word and translated the feast of the dedication Joh. 10. 22. The latin useth a word of a like notation for dedicating of a thing which according to that notation our English translateth to initiate They who are baptized are according to that word said to be initiated that is consecrated and dedicated to God The main scope of the Apostle in this verse and the force of the argument which he useth demonstrateth that the rites of the law typified truths like to themselves They were for the most part with blood so Christ doth all for us with blood namely by his death Concerning the point here intended the Apostle saith of the Ministers of the law that they served unto the example and shadow of heavenly things Chap. 8. 5. As the body is like the shadow so the truth like the type The types themselves made nothing perfect Chap. 7. 19. Therefore to raise up mens minds to such truths as could make perfect the types were like to them This may be an especial means to help us in finding out the truth of types See Chap. 4. v. 8. § 50. §. 99. Of blood the means of agreement with God THis phrase of dedicating the first Tabernacle with blood gives instance that blood is the means of consecrating things to God Thereby all things are made acceptable to him All agreements since mans fall betwixt God and man have been by blood Under the first Testament here mentioned are comprised all agreements from mans fall till Christ was exhibited Under the second Testament which is the new all from Christs time till the end of the world Both these Testaments were dedicated with blood Thus much is implyed under this phrase Neither the first â—…hat iâ—… nor the first nor the second were dedicated without blood From hence we may infer that all agreements with God are in blood This might easily be exemplified by an induction of particulars as 1. The bruising of the heel of the seed of the woman Gen. 3. 15. imlpyeâ—… blood 2. Abels acceptable sacrifice was a bloody one Gen. 4. 4. and so was Noahs and all other like sacrifices in succeeding ages 3. Their Sacraments were bloody as circumcision Exod. 4. 26. and the paâ—…over Exod. 12. 6 7. Thus our Sacraments Matth. 26. 28. Rom. 6. 3. This is not in regard of Gods delight in blood but in regard of sin which in reference to Gods truth Gen. 2. 17. and justice cannot otherwise be expiated This is a great aggravation of the hainousness of sin that God thereby is kepâ—… from entring into covenant without blood If that true blood which doth properly take away sin even the blood of the Son of God be duly weighed the foresaid aggravation will be much heightned §. 100. Of making known Gods Covenant before the Seal be put to it Vers. 19. THe aforesaid general point of dedicating things under the law with blood the Apostle exemplifieth by sundry particulars In setting them down he beginneth with the time when that course was first observed and with the ground of observing the same The time is in these words When Moses had spoken every precept Of Moses See Chap. 3. v. 2. § 37. The Apostle in that which is here set down hath relation to Exod. 24. 7 8. For besides the sprinkling of blood there mentioned the very words spoken by Moses are quoted in the next verse This phrase had spoken implyeth that Moses declared the meaning of what he did before he used that rite of sprinkling blood whereby the Covenant of God was ratified so as Gods Covenant might be made known before the seal be put to it The blood that was sprinkled was a sign a seal a ratification yea and a kind of Sacrament
death This is the sure and only way of life Therefore Christ saith of himself I am the way and the life namely that way that bringeth to life and not only so but he also inâ—…erteth this word the truth whereby he implyeth that indeed and in truth he iâ—… so and that there is none so but he Ioh. 14. 6. This then giveth proof that by the way which Christ hath consecrated life is obtained It is a living way In it and by it we have a spiritual life here and shall attain to eternal life hereafter as here it is called the living way so also the path of lilfe Psal. 16. 11. And the way of life Prov. 10. 17. And the way of salvation Act. 16. 17. As Christ raised himself so will he also all that trust in him As the Father hath life in himself so hath he given to the Son to have life in himself He hath life in himself originally and also communicatively for he quickneth whom he will Joh. 5. 21 26. This is a further incitation to enter into this way to hold close thereto and to continue therein because life is the end thereof If the kind oâ—… life either spiritual here in this world or external in the world to come be duly weighed we shal find it a great point of wisdome both to enter into and also to continue therein It dosh not only shew life but it qâ—…ickens us and puts life into us so as therein we attain to eternal life From that which hath been noted about this way that there is a distinct way that it is a way consecrated that it is a new and living way we may well infer that there is no other way to be saved in It is a pestilent opinion to conceit that a man may be saved in any religion This of old was censured as an heresie It was in particular one of the heresies of that ancient hereâ—…ick Apelles The fore-named duties of enquiring after the way walking in the way keeping strait on therein without turning one way or other from it and well preparing our selves to go on therein against all enemies are all in vain if every way be a living way and if in any other way we may attain unto life Confessors and Martyrs were all fooles in leaving their Countrey losing their goods and giving their lives for religion sake if it were true that a man might be saved in any religion Were that true what need would there be of Gods word that holds us close to one way This way is the only living way away therefore withall other wayes §. 58. Of the vaile what it seâ—…s forth THe meanes whereby in this way we may come to the most holy place which is heaven is here stiled the vaile thorow the vaile In this metaphor the Apostle alludeth to the divisions of the Tabernacle which were by vailes By a vaile the most holy place was divided from the holy place and to that vaile the Apostle hath here especial reference Of that vaile see Chap. 6. v. 19. § 155. and Chap. 9. v. 3. § 16. That vaile is distinctly described Exod. 26. 31 32 33. If the matter whereof it was made the curious work-manship thereof the pillars and hooks whereon it hung be duly weighed we shall find it to be a precious and fair ornament Well consideâ—… the other parts of the Tabernacle yea and of the Temple and the types that were in them and they will appear to be very glorious never was there any externall thing like them This was not in regard of any delight that God simply took in the externall things Hath God eyes of flesh or seeth he as man seeth Job 10. 4 Man looketh on the outward appearance 1 Sam. 16. 7. So doth not God God ordained them in general because man hath an high esteem of such things and delighteth in them More particularly God appointed such precious and glorious types as were under the law 1. To try if men would willingly part with their precious things for his service as The people in the wildernesse did upon making the tabernacle Exod. 36. 5. And in Davids time towards the Temple and the things appertaining thereunto 1 Chro. 29. 67 c. 2. That therby the excellency of the truth might be more lively typified The world affords not any thing that could to the life and to the full set out the truths of the types therefore choyce was made of the choycest things that the world had as Silkes Silver Gold Pearles and precious Stones Herein appeares the wisdome of God who deales with people according to their â—…tate and condition When the Church was in the Child-hood thereof and when it needed externall types the Lord made choyce of the fittest and fairest Thus deal men with their children But after the truth was exhibited because such external thingâ—… would obscure it he clean removed them and setteth out those truths in a mor spirituall mannere That the Apostles mind in this metaphor of the vaile might be the better discerned he explaines himself in this phrase that is to say whereby he sheweth that types are to be explained So are other metaphors parables and obscure words or sentences Hereof see more Chap. 7. v. 2. § 19. More particularly by this phrase is declared that legal types had their Evangelical truthâ—… Hereof see more Chap. 8. v. 5. § 13. The particular truth typified by the foresaid vaile is here said to be the flesh of Christ. Flesh is here Synecdoâ—…hically put for the whole body of Christ yea for the whole humane nature of Christ. For Christ by assuming his humane nature to the unity of his divine nature became a fit mediatour betwixt God and man Otherwise men could have no accesse to God or entrance into heaven How fitly the type of a vaile setteth forth the flesh of Christ hath been shewed Chap. 9. v. 3. § 16 17. By the foresaid type of a vaile we may learn how to reap benefit by Christs incarnation namely 1. By beholding the glory of God and of his attributes even of his wisdome power truth justice and mercy in Christ incarnate 2. By resting on Christ made man for entring into heaven and there enjoying everlasting communion with Christ himself and with his and our Father §. 59. Of the guide to bring us to God Heb. 10. 21. And having an high Priest over the house of God A Third gâ—…ound to help us in approaching unto God is here laid down which is a guide to bring us unto him The copulative particle and sheweth that this is a linck of the former chain and tendeth to the same purpose that the former verses did The nâ—…xt word having is not in the Greek but fitly supplyed to make the sentence perfect It is as the principall verb and fetched from the beginning of the 1â—… verse Though the Greek expresseth it not yet they understand
from evill maketh himself a prey or as some turn the Hebrew word maketh himself to be accounted a mad man Isa. 59. 15. §. 81. Of Exhorting one another ANoâ—…her kind of means to uphold Christians in their holy profession is thus set down but exhorting one another This conjunction of opposition but is here used by reason of the difference betwixt the former means and this and that in two things especially 1. That is set down negatively because it consisteth in avoyding an evill which is for saking their assembling together This affirmatively for it incites to duty 2. That respecteth men themselves that they forsake not their assembling together This concerns others as well as themselves namely that they exhort one another The main duty of exhorting is expressed in a Greek compound whereof see Chap. 3. v. 13. § 143. And it is set down in a participle to shew that it tendâ—… to the same end whereunto the former negative caution tended for they are both participles of the same tense number and person and shew that Christians must be carefull both in avoiding occasions of revolt and also in using meanes for persevering to the end The object of this duty one another further sheweth that Christians must have an especiall care both of themselves and of others also for both our selves and also others are comprised under this word one another Indeed the word translated one an other is not in the Greek but necessarily understood and fetcht out of the former verse where it is thus expressed Let us consider one another Of Christians care both of themselves and others See Chap 3. v. 12. § 123. 124. §. 82. Of the Last Day AS a generall motive to stir them up to watchfulnesse over themselves and others the Apostle brings to their mind a certaine day which he doth indefinitely set down in this word the Day because he knew they were so well acquainted with it as the very hinting of it would make them regard it Of the notation of the Greek word translated Day See Chap. 3. v. 8. § 91. The day here meant is a set certaine peculiar day 1. Some apply it to the day of grace whereof mention is made 2 Cor. 6. 2. Rom. 13. 11. But that day was then come at least in the beginning thereof The article here joyned with it translated the implyeth a more particular and determinate day And in other places a more emphaticall epithite is added to it as â—… Thes. 1. 10. 2 Tim. 1. 12 18. 2. Others and that more properly apply the word here to the most glorious day that ever was or shall be even the last day of all For after it there shall be no Sun nor Moone nor Stars nor any thing else to distinguish the time therefore it is fitly called The last Day John 12. 48. The great day Jude v. 6. The day of Iudgement 2 Pet. 2. 9. The day of God 2 Pet. 3. 12. The day of the Lord 1 Thes. 5. 2. Because Christ shall then appear most conspicuously to be God and Lord. It is also called The day of Christ 2 Thes. 2. 2. The Day of Iesus Christ Phil. 1. 6. The day of the Lord Iesus Christ 1 Cor. 1. 8. for then shall Christ be magnified in all his Saints and upon the wicked 2 Thes. 1. 8 10. The Apostle doth take it for granted that there is a speciall peculiar day of judgment which should teach us to wait for it and be ever ready to meet the Lord on that his day Christ did much presse this point in sundry parables Luke 12. 35 c. See more hereof Chap. 9. v. 28. § 143. §. 83. Of the last day approaching neare THe aforesaid day is here said to be approaching Of the derivation of this word approaching see Chap. 7. v. 19. § 88. Quest. It is now sixteene hundred years since this Epistle was written how then can the last day be said to approach Answ. The whole continuance of the world is ordinarily distinguished into six daies according to the Creation of the world The sixth and last day begins at Christs ascending into heaven when all the types were accomplished in their truth and continueth till this last day Of the division of these six daies see Chap. 1. v. 2. § 13. From the ascension of Christ the very last day of all is said to be approaching Thus much doth Christ intend under this phrase Your redemption draweth nigh Luke 21. 28. And his Apostle under this the comming of the Lord draweth nigh Jam. 5. 8. And another under this the Lord is at hand Phil. 4. 5. And the end of all things is at hand 1 Pet. 4. 7. And the time is at hand Rev. 1. 3. Behold I come quickly saith Christ Rev. 22. 12. Quest. Why then would not the Apostle have Christians troubled at this that the day of Christ is at hand 2 Thes. 2. 2. Answ. The Apostle doth not there speake of the approaching of that day but of a being present as if so be the Lord were instantly to come even then when they lived The Greek words are different in their letters and in their sense The former signifieth a a drawing neare the latter a being present There is no alteration of the Christian Church to be expected till at that day all shall be brought to their perfection That day therefore may well be said to be drawing neare Obj. The Jewes that were anon after Christs Ascension cast off and so still remaine have a promise of their calling Ans. Their recalling shall cause no alteration of Ministry of Sacraments of any divine ordinance or of Church-goverment only there shall be an augmentation of the glory of the Church the substance shall continue the same Hereby we have instruction in the happinesse of our times the immediate ground of our hope is the glorious day of Christs last comming The Church was long held in expectation of Christs first comming in the flesh 1. Before that time the whole world was purged with a generall deluge Gen. 6. 3 c. 2. After that there was scarce the face of a church till Abrahams time 3. After Abraham was called he and his posterity were kept foure hundred years in expectation of an earthly Canaan 4. So many years almost past before they had a royall throne amongst them 5. After that the whole nation was carried into captivity 6. In Captivity they expected a returne 70. years together 7. Being returned the Messiah was long expected Thus were there many alterations before the first comming of Christ in the flesh But since that comming there hath been none such nor shal be till the day here intended So as it may well be said in this respect to draw neare Well weigh the like things which we at this day expect and you shall finde the happinesse of our times to be the greater For 1. Their washing with water was to destruction
exceeding great number Deut. 1. 10. 2. If all that have descended from Abraham and shall descend from him be duely weighed they will be found exceeding many 3. All that profess the faith of Abraham that is all Christians in all generations are comprized under the Seed of Abraham Gal. 3. 29. Hos. 1. 10. 4. The Apostle here sheweth that he intends no more but that they were innumerable as he expresseth in the last word of this verse The foresaid Hyperbolies and other like unto them are used to make things worthy of all observations to be the more heeded and better regarded 1. It appears hereby that to tax all hyperbolical speeches of falshood and lying savoureth too much of ignorance of the arts which the Word of God approveth Hyperbolical speeches are to move men not to believe untruths but to make them the better to conceive the depth of truth in weighty matters 2. That hyperbolies may not be perverted and abused these rules that follow and others like unto them are to be observed 1. Hyperbolies must be used of such things as are indeed true in the substance of them To say of things that are in number but small and of the increase of them there is no great admiration they are as Stars and Sands is an abuse So to say of an Army that is a little discomfited as the Army of the Israelites was before Ai Iosh. 7. 4 5. they are beaten as small as the dust of the earth 2 Sam. 22. 43. 2. They must be used in weighty truths which are worthy of a more than ordinary consideration Such are all the hyperbolies used in Scripture otherwise they fail of their main and principal end 3. They must so near as may be set out in proverbial sentences Proverbs are by common use and experience well known and the meaning of them well understood Such are the hyperbolies of this Text. 4. Men must therein shew that they aim more at the sense and meaning of the matter than at the sound and measure of words This will be discerned by an indefinite expressing of them without words of infallible certainty such as these just as many as Stars full as high as Heaven every way as small as dust Hyperbolies are set forth by words of similitude and dissimilitude rather than by words of equality and inequality 5. The end of them must be to inform not to flatter as they did who said of Herod's Oration It is the voyce of God and not of a Man Act. 12. 〈◊〉 Herein Cicero much failed in his hyperbolical phrases of Pompey and Cisar 6. They must be kept in measure Though they have a far reach yet there is a decorum to be kept The tales of Garamantus are in this respect most absurd 7. They may not be brought in comparison with God thus as true as God §. 61. Of the great increase of Gods blessing THis last word of the verse innumerable sheweth the end of the two forementioned hyperbolies Stars and Sand which was to set out the surpassing great number of Abrahams and Sarahs Posterity The English word fitly answereth the Greek Both of them are compounds The Greek is derived from a noun that signifieth number Act. 6. 7. Thence a verb to number The preposition is privative so as this compound setteth out that which cannot be numbred This giveth instance that God can increase his blessing beyond mans apprehension This may further be exemplified in particular persons in whole Churches in the graces that are bestowed upon men and in divine ordinances 1. For persons how wonderfull great was the increase of Gods blessing upon Ioseph Moses David Daniel Esther Mordecai sundry Prophets and Apostles but especially upon Christ himself who was that little Stone that was 〈◊〉 â—…ut of the Mountain without hands and became a great Mountain and 〈◊〉 the whole Earth Dan. 2. 35. 2. For Churches that Church which at first was comprized in one Family and afterwards increased into twelve Tribes became a very great Nation but the Christian Church did much more increase 3. For gifts and graces they use to grow as Mustard-seed which is the least of all Seeds but becometh a Tree Matth. 13. 31 32. 4. For the Ordinances of God they seem at first to many contemptible and are counted foolishness 1 Cor. 1. 18. but they appear to be the power of God to salvation Rom. 1. 16. There is no stint that can be put to the blessing of God this is it that maâ—…brich Prov. 10. 22. Hence this Proverb Cast me into the Sea and give me Gods blessing and I shall do well enough This giveth us in small and mean beginnings to call and depend upon God for his increase thereof and to be perswaded of this that he can and will as he seeth just cause give an increase according to yea and beyond our expectation See more hereof § 57. §. 62. Of the resolution of Hebr. 11. 11 12. V. 11. Through Faith also Sarah her self received strength to conceive Seed and was delivered of a Child when she was past age because she judged him faithfull who had promised V. 12. Therefore sprang there even of one and him as good as dead so many as the Stars of the Skye in multitude and as the Sand which is by the Sea-shore innumerable IN these two verses there is a commendation of a Womans faith In it is set down 1. The thing commended 2. The arguments by which it is commended In the former there is expressed 1. The particular grace Faith 2. The name of the person in whom that grace was Sara The commendation it self is taken from two arguments 1. From the effects of her Faith 2. From the consequence that followed thereupon Two effects are 1. Propounded 2. Amplified The effects propounded were 1. To conceive Seed 2. To be delivered of a Child These are amplified three waies 1. By the ground of them She received strength 2. By the seeming impossibility When she was past age 3. By the proper cause of all Because she judged c. In setting down the cause we may observe 1. Her act she judged 2. The object of that act which was God who is described 1. By his goodness in making promise 2. By his faithfulness in performing what he promised The consequence of Sarahs faith is 1. Generally hinted in this particle of reference Therefore 2. Particularly exemplified The exemplification noteth out 1. The kind of blessing in this word Sprang there 2. The greatness of it This is set down two waies 1. By the meaness of the beginning 2. By the greatness of the issue The meaness of the beginning is manifested 1. By the singularity of the person Even of one 2. By the improbability of the means and him as good as dead The greatness of the issue is set out two waies 1. Comparatively 2. Simply The comparison is taken from two innumerable things 1. Stars of the Skye 2. The Sand which is
of raising the dead will enbolden a man to any thing witness Martyrs 3. It will be usefull frequently and seriously to meditate on this evidence of Faith as it is the greatest evidence of Gods power so of the strength and vigour of mans faith 4. By way of allusion and inference we may be here stirred up to use all means for quickning the dead in sin and to use them in Faith for we have 〈◊〉 ground here in this world to believe the Resurrection from death in sin than from a natural death When Dorcas was dead Peter was sent for Act. 8. 38. So send for Ministers or at least carry thy Children and other friends unto the means of quickning their souls as the friends of him that had a dead palsey carried him unto Christ Mark 2. 1. §. 242. Of Believers receiving the benefit of others Faith THough they were Prophets that were the Ministers of raising the dead yet the women that believed the Prophets in Gods Name could do it received the benefit hereof They received their dead Elijah delivered the Child whom he raised unto his Mother 1 King 17. 23. So did Elisha 2 King 4. 36. and Christ delivered the young man whom he raised to his Mother Luk. 7. 15. and Peter presented Dorcas whom he raised from the dead to the Widows Act. 9. 41. The like is noted of other miracles wrought by Christ and his Apostles Yea Faith is of such power as it can draw vertue and benefit from the labour and gifts of others that receive not the benefit thereof themselves They that entred into the Ark enjoyed the benefit of their pains and skill who built the Ark though the builders thereof perished The like may be said of those who were cured by wicked mens working miracles Matth. 7. 22 23. and who were wrought upon by the ministery of Iudas Mark 6. 12. Faith hath an attractive vertue It is to Gods Power Truth Mercy and other like properties wheresoever they appear as the Loadstone to Iron drawing them or rather the benefit of them to it self 1. This sheweth one reason of that little or no profit which is reaped from those excellent endowments which God hath conferred on many of his servants in these later days and from those powerfull means of grace which he hath afforded the reason is unbelief 2. To other Motives of getting and nourishing Faith add this thereby maist thou partake of the benefit of all Gods properties and excellencies in himself in his Son in his Spirit in his Saints in other men and in other creatures Who would be without so usefull so behoovefull a gift §. 243. Of Faith inabling Saints to beare sore trials IN the two verses immediately before this and former part of this verse the Apostle hath noted ten distinct rare acts whereby the vigour of the Faith of Gods ancient Worthies was manifested Here he beginneth to add great sufferings whereby a like vigour is demonstrated They are ten in number but may be drawn to three heads 1. Of such as were Professors 2. Of such as were Martyrs 3. Of such as were Confessors Of the first rank five particulars are mentioned The first is thus expressed And others were tortured c. This copulative and is in Greek but which being joyned with this distributive particle others implieth that howsoever some may be inabled unto worthy exploits yet God calls others to sore sufferings and that Faith is exercised and manifested in the one as well as in the other For Faith inables to endure as well as to do and the excellency of this grace doth shine forth as much in the one as in the other For this phrase through Faith vers 33. must be extended to all the particulars following to vers 39. I cannot produce greater instances to prove the point than are here set down by our Apostle They shew to what trials Saints are subject hereof see the whole Armour of God on Eph. 6. 15. § 12. and how Faith inables to passe through all Faith perswades the Soul of such principles as are sufficient to support it in the greatest trials even such as these 1. God is our Father 2. God ordereth our estate 3. All our enemies can do no more than what our Father permits 4. Our Father is with us in our greatest trial even in fire and water Isa. 43. 2. 5. Our Father knoweth the greatnesse of our pressures 6. He is not ignorant of our strength or weaknesse 7. He can lighten the burden 8. He can give us sufficient strength to bear it 9. He will not suffer us to be tempted above that we are able to bear 10. He will with the temptation make a way to escape 1 Cor. 10. 13. 11. He will make all things work together for our good Rom. 8. 28. §. 244. Of the Apostles quoting things out of humane Authors THe particular instances wherein and whereby the trials of the Saints are exemplified are such as are not registred in any part of the old Testament 〈◊〉 hereupon some infer that the trials of Christians for the Gospel are here intended But that is not probable for 1. This Epistle was written by an Apostle that lived in Christs time see Chap. 2. vers 3. § 27. 2. It is said of all those that were brought to these trials that they received not the promises vers 39. namely the promise of Christ exhibited and of the full Revelation of the Gospel by Christ. If they which received not the promises endured so much what should not we endure It is more than problable that the Apostle doth in the suffering of Saints set down in this and the verses following aim at the persecutions of the Church after the Jews return from the Babylonish captivity Quest. How could the Apostle come to the knowledge of them Answ. He might have them either out of humane records or from traditions conveied from Fathers to Children age after age So had Paul the expresse names of Jannes and Jambres 2 Tim. 3. 8. So had another Apostle the striving of Michael with the Devil about the body of Moses and the Prophesie of Enoch 〈◊〉 vers 9. 14. and our Apostle this of Moses that he said I fear and quake Heb. 12. 21. Quest. Doth not this make humane records as authentick as sacred Scripture and Traditions equal to the written word Answ. In no wise For though in humane records there may be and are maâ—… truths yet we cannot absolutely rest upon them because there may be falsehood in them but sacred Scripture is the word of truth Jam. 1. 18. Yea truth it self Joh. 17. 17. and that in three respects 1. In regard of the Author who is the God of truth Psal. 31. 5. from whom nothing but truth can come He cannot lie Tit. 1. 2. 2. In regard of the matter there is nothing but truth in it no falshood no 〈◊〉 no uncertainty Psal. 19. 8. 3. In regard of the
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
better progress v. 13. Hitherto of the main duty of Professors of the true faith Hereunto are added other duties which much grâ—…ce a Christian profession The 〈◊〉 duties mentioned by the Apostle are these 1. Peace with men 2. Holiness towards God This is pressed by the benefit thence arising implied under a negative without it no man shall see the Lord but with it they may v. 14. 3. Circumspection against Apostacy v. 15. 4. Avoyding such sins as disgrace a Professor Hereof 2. sorts are mentioned 1. Uncleaness Under this particular Fornicator 2. Prophaness This latter is exemplified in Esau concerning whom two points are noted 1. His sins He sold his birth-right v. 16. 2. The punishment He was rejected To inforce the foresaid and other Gospel-duties the Apostle falleth into a digression about the excellency of the Gospel above the Law Therein he declareth â—… points 1. The kind of excellency v. 18. c. 2. The use to be made thereof v. 25. c. The kind of excellency is set down comparatively The comparison is betwixt the Law and the Gospell It consisteth of two parts 1. The terrour of the Law 2. The sweetness of the Gospel The terrour of the Law is manifested by ten signes 1. A Mount that could not be touched 2. A burning fire 3. Blacknes 4. Darknes 5. Tempest v. 18. 6. The sound of a Trumpet 7. The voyce of words which the people could not endure v. 19. 8. Beast not daring to touch the Mountain 9. Striking such through as should touch it v. 20. 10. Moses fear v. 21. The sweetness of the Gospel is set forth by the Society whereunto it bringeth us Hereof are eleven particular instances 1. Mount Sion 2. The City of the living God 3. The heavenly Ierusalem 4. An innumerable company of Angells v. 22. 5. The general Assembly 6. The Church of the first-borne 7. They who are written in Heaven 8. God the Iudge of all 9. Spirits of just men v. 23. 10. Iesus the Mediator of the new Covenant 11. The blood of sprinkling c. The use of the foresaid difference is twofold One is set down negatively and it is 1. Generally propounded See that ye refuse not c. 2. Inforced by the damage which will follow upon neglect thereof The damage is set down comparatively and that by an argument from the less Hereof are two parts 1. Gods Judgement on despisers of the Law 2. His Judgement on despisers of the Gospel v. 15. Both these are Amplified by the different manner of delivering the one and the other The earth was shaken at delivering the Law Earth and Heaven at delivering the Gospel The point is propounded v. 26. and expounded v. 27. The other use is set down affirmatively Wherein we have 1. The ground of the duty A Kingdom which cannot be mooved 2. The kind of duty To serve God acceptably v. 28. 3. The motive to inforce it God is a consuming firâ—… v. 29. §. 2. Of Gods Witnesses Heb. 〈◊〉 2â—… Wherefore seeing we also are compassed about with so great a cloud of Witnesses let us lay aside every weight and the sin which doth so easily beset us and let us run with patience the race that is set before us THE first word of this verse translated wherefore sheweth that this verse and others following depend upon the former Chapter as a just and necessary consequence In the Greek word there are three several particles compounded together which add emphasis That word is once more used in the 〈◊〉 Testament namely 1 Thes. 4. 8. It sheweth that that which followeth is 〈◊〉 as a duty on our part to indeavour to be like unto those excellent ones whose exemples have been set before us And hereby he giveth us to understand that inferences and uses raised from general and indefinite points are 〈◊〉 and usefull and that such general points as are in Scripture recorded 〈◊〉 others may and must be in particular applied to our selves so far as aâ—…y 〈◊〉 they concern us see more hereof Chap. 10. vers 19. § 52. This phrase we also hath a special reference to this clause without us Chap. 1â—… vers 40. and it confirmeth that which was there noted concerning Gods perfecting all of all sorts by the same means see Chap. 11. vers 40. § 280. Withall it sheweth that the good example of the Jews are required as well for 〈◊〉 Christians as for the posterity of the Jews The Apostle teacheth as Christiâ—… to apply that to our selves which is registred of Ioshua and David see Chap. 13. vers 5. 8. This phrase seeing we are compassed about with so great a cloud c. is thus in 〈◊〉 Greek we having so great a cloud compassing us This manner of expressing the point further confirmeth that right which Christian Gentiles have to those things which are registred of believing Jews we have them as witnesses for us In this respect we ought the more carefully to heed them to be followers of them Of imitating such Saints as have lived before us see Ch. 13. v. 7. § 100. Those ancient worthies are the rather to be imitated because they were witâ—… to that Faith which they professed The Greek word translated witnesse is that which we in English sometimes translate Martyr as Act. 22. 20. Rev. 2. 13. and 17. 6. The word is ordinarily put for a bare witnesse even such an one as giveth Testimony to a thing Chap. 10. 28. See Chap. 3. vers 5. § 53. When any so far standeth to the maintenace of the true Faith as he looseth his life rather then â—…enounce the truth he is by a kinde of excellency called a Martyr And such â—…itnesses were many of these that are here pointed at Though all believers be not brought to that extent of witnesse bearing as to confirm their Testimony with their bloud and so prove Martyrs yet are all Saints Gods witnesses As 1. They who faithfully professe the truth 2. They who conform their lives according to the truth which they professe 3. They who declare and preach it unto others 4. They who maintain it against Gain-sayers See more hereof Chap. 3. vers 5. § 53. This should stir us up to do what lieth in our power for bearing witnesse to Gods truth that we may be in the number of Gods witnesses to our posterity §. 3. Of the multitude of Gods Witnesses THE Apostle stiled these a cloud of witnesses The Greek word translated cloud is here onely used throughout the new Testament but there is another word derived from it which signifieth the same thing and is frequently used Math. 17. 6. A cloud is the gathering together of many vapours out of the earth and waters which vapours do sometimes wax dry and thin and are driven away by windes sometimes they wax moist and thick and melt out into rain The Apostle here useth this metaphor in reference to Gods ancient witnesses to shew 1. Their penalty They are
of the deluge of the destruction of Sodom of Gods bringing his people out of Egypt and governing them in the wildernesse and seâ—…ling them in Canaan and the many miracles therein recorded c. 3. Many seek after profound mysteries and what books herein comparable to the sacred Scriptures for instance the great mysteries of Religion as of the Trinity of Persons incarnation of the Son of God his Birth Life Death Resurrection Ascension Intercession c. 4. Many prudently study the things that are most profitable but there are no writings that make more thereto then the Scriptures They both declare what is truly profitable and most advantagious They make known true riches and true honour They shew the way how to attain thereto Among other books Solomons Proverbs are of singular use to that end Note 2 Tim. 3. 16 17. 5. None but fooles would spend their time and study about fables and lies but would be informed in the truth of matters Now no booke can better do that then the sacred Scriptures For it is the word of the Lord God of truth all whose words are most true Psal. 119. 160. Iohn 17. 17. This among other excellencies of the word is not the least As it is an excellency in it self so it is the excellency of all other excellencies For what is antiquity rarity profundity or any other seeming excellency without truth but as so many pâ—…arles in a blind eye which make it the more deformed The more ancient the more seemingly rare profound and profitable falshood is the more detestable and pernicious it is How blame worthy then are they who neglect the reading of the word and thereby deprive themselves of the means of knowledge How many be there who never in their lives read thorow the Scripture How far short do they come of these Hebrewes whose knowledge in the Scriptures the Apostle doth here grant And how should the consideration of the forementioned excellencies of the sacred Scripture stir up all to be frequent and diligent in reading and searching the Scriptures whereof the Hebrewes here are a worthy patterne unto us §. 95. Of Esaus seeking the blessing too late THe punishment of Esaus profanesse was a deniall of the divine blessing which Isaack his father as a prophet of God and therein the hand and instrument of God conferred upon Iacob The blessing was a ratification of the birth-right For it comprised under it all the prerogatives thereof as 1. Dignity and Dominion Gen. 27. 29. 2. Patrimony v. 28. 3. The spirituall prerogatives are comprised under these words Cursed be he that 〈◊〉 thee and blessed be he that blesseth thee It s rightly stiled a blessing because thereby he was made blessed This blessing in regard of the temporal priviledges thereof Esau would fain have had for it is said He would have inherited the blessing In the Greek it is said was willing or desirous to inherit This word inherit in the Text importeth two things 1. A right to it as first-born by vertue of his birth which he had sold. He would eat his cake and have it 2. A perpetuall right thereto for himself and his posterity For inheritances have no set term of dayes or years but extend to men and their children and childrens children without date if it be not cut off Thus he was desirous to have inherited the blessing but when it was too late as this word afterward importeth for it may have a double relation one to the selling of his birth-right Gen. 25. 33. After he had sold his birth-right he desired a ratification of it to himself by his Fathers blessing But it was too late to think of recovering that which was clean sold away The other relation is to his Fathers conferring it on Iacob Gen. 27. 30. In this respect Esaus seeking the blessing was too late as this word translated he was rejected sheweth For it hath respect to Isaacks refusing to blesse Esau after he had blessed Iacob They therefore that apply this to divine reprobation and bring this instance to make it temporary do clean mistake the mark True it is that so soon as Esau came to Isaack and made himself known to be Esau it is said Gen. 27. 33. that Isaac trembled very exceedingly He was cast into a strange ectasis or into a great astonishment and that by a divine work which brought into his mind that ancient word of God Gen. 25. 23. The elder shall serve the younger where with as with a bridle he was held back from altering what he had done In this respect its added that Esau 〈◊〉 no place of repentance First no means to move his Father to repent and alter his mind and to reverse or recall the blessing which he had conferred on Iacob For saith he Gen. 27. 33. I have blessed him and he shall be blessed Wherefore they also clean mistake the mark who apply this to Esaus repentance and thence inter that repentance may be too late yea some take occasion from hence to impeach the authority of this Epistle whereby we see how dangerous it is to mistake the sense of sacred Scripture But though repentance were applyed to Esau yet would none of the foresaid errors follow thereupon for Esaus repentance could be no better then the repentance of Iudas Matth. 27. 3. which was meerly legall more for the punishment then for the sin That which perplexed Esau was the losse of earthly dignity and patrimony which is intended under that relative particle it â—…e sought it which may have reference either to the blessing or to repentance both be of the feminine gender and both tend to the same purpose for in seeking that blessing which Isaack thus conferred on Iacob he sought to have his father repent of what he had done and he sought to make his father repent that he might have the blessing From Esaus rejection here upon his seeking the blessing it doth follow that blessings may be sought too late which the Church sadly acknowledgeth Cam. 5. 6 I opened saith she to my beloved but my beloved had withdrawn himself and was gone my soul failed when he spake I sought him but I could not find him I called him but he gave me no answer This the five foolish virgins found true by sad experience Matth. 25. 3 c. And so much God threatneth Prov. 1. 24 25 c. For God who is the fountain of blessing as the Apostle Iames acknowledgeth Iam. 1. 17. hath his fit times and seasons as he hath means in and by which he conveigheth his blessings and out of which he will give no blessing so likewise his seasons hence the Psalmist in Psal. 32. 6. speaketh of a time when God may be found and also the Prophet Isaiah in cap. 55. 6. implying thereby that there is a time when God will not be found Whence we may learn one speciall reason why many who seek comfort to their souls and peace to their
God doth 6. 136 and doth not 7. 92 Repent 3. 109 See Penitent Repentance from dead works 6. 8 Repentance the way to recover 6. 40 Repentance required in the Covenant of Grace 8. 45 Repetitions 3. 158 Report good who have 11. 6 274 Reproach See Shame And see Disgrace Reproach a persecution 13. 135 Reproach just and unjust 11. 14â—… Reproach of Christ 11. 142 and 13. 135 Reproach preferred before Riches 11. 143 Reproof on just ground 5. 59 Reproof impartiall 5. 67 Reproof with remedies 6. 2 Resurrection Principles about it 6. 20 Resurrection of Christ and in three daies 13. 164 Resurrection an evidence of Gods power 11. 99 Resurrection emboldens against sufferings 11. 148 Resurrections diverse 11. 250 Respect of persons God hath none 2. 82 Rest by what words in Hebrew and Greek set out 3. 116 Rest promised to Israel 3. 116. and 10 Christians 4. 6 Rest an evidence of Gods providence 3. 116 Rest may be forfeited 3. 116 118 Rest why called Gods 3. 117 and 4 9 Rest in heaven 4. 6 8 27 Rest of Sabbath and Canaan 4. 27 Rest in heaven is from all travell and trouble 4. 54 55 Rest to come 4. 56 Rest proper to Gods people 4. 57 Rest of Saints like Gods rest 4. 60 Rest in heaven to be laboured after 3. 64 65 Reveale God doth his counsell 11. 89 Revenge See Vengeance Reverence in serving God 12. 135 Reward 11. 145 Reward of suffering 10. 130 Reward of â—…in â—… 16 Reward of good works 6. 57 88 Reward may be aimed at 6. 149 and 11. 145 Reward may stand with Grace 8. 43 Reward after work 10. 136 and 11. 19 Reward given of God 11. 23 Reward makes leave and endure any thing 11. 146 Rewarder God is 11. 23 Riches how esteemed 11. 143 Right to Christ who have not 13. 123 Righteousnesse what it is 1. 114 Righteousnesse of Christs Kingdome 1. 114 Righteousnesse loved of Christ 1. 115 Righteousnesse of God perfect 6. 60 Righteousnesse for faithfulnesse 6. 62 Righteousnesse and Peace 7. 2â—… Righteousnesse excellent 11. 33 Righteousnesse of faith 11. 33 Righteous King 7. 19 Righteous men in this world 10. 144 Righteous men live 10. 145 Righteous men live by faith 10. 146 Right hand how attributed to God 1. 33 Right hand of God Christ exalted unto 〈◊〉 ibid 1. 149 Christs continuance there 1. 150 Rites See Types Run Christ did in the Christian race 6. 158 Run Christ did before others 6. 159 Run we must in our race 12. 8 c S SSabbath rest 4. 31. Sabbath permits no servile works 4. 31 Sabbath in some sense permits servile works 11. 178 Sacrament See Seale Sacrametns Principles about it 6. 13 Sacraments do not confer grace 7. 86 Sacraments of divine institution 9. 108 Sacraments in all ages 9. 108 Sacraments to strengthen faith 11. 156 Sacramentall union 11. 155 Sacrifice of Christ for â—…in 1. 28. and 10. 35 Sacrifices and gifts distinguished 5. 7 Sacrifices for sin 5. 8. Sacrifices why slain 5. 7 Sacrifice bloody and unbloody See bloody Sacrifice of praise 13. 142 Sacrifice of what creatures 9. 102 Sacrifice true better then typicall 9 119 Sacrifices legall cannot stand with Christs 10. 25 Sacrifice ever must be 10. 25 Sacrifice of Christ makes perfect 10. 28 Sacrifice of Christ his own body 10. 18 29 Sacrifices legall insufficient 10. 34 Sacrifices were many 10. 34 Sacrifices legall abrogated 1â—… 98 Saints See Holy See Confessors Saints and Christs fellowship 1. 122 Saints and Christ of one 2. 104 Saints all of the same spirituall being 2. 104 Saints especially to be succoured 6. 71 Saints vilely esteemd 11. 267 Saints perfection in heaven 12. 112 Saints speak after death 12. 118 Salem 7. 4 Salutations commendable 7. 13. and 13. 191 194 Solomon a type of Christ 1. 63 Salvation 1. 159 Salvation neglected 2. 19 Salvation put for Gospel 2. 20 Salvation great 2. 21 Salvation by Christ 2. 95. and 5. 50 Salvation eternall 5. 51 Salvation to all that obey 5. 53 Salvation accompanieth good works 6. 57 To Salvation what right we have 1. 160 Salvations certainty 1. 161 Salvation sure to such as looke for it 9. 146 147 Salvation full at Christs last comming 9. 147 Salvation end of faith 10. 153 Sampsons name weaknesse strength 11. 199 200 Sampsons haire 11. 261 Sampsons death lawfull 11. 203 Samson a type of Christ 11. 206 Samâ—… Christ is ever 9. 90 and 13. 112 Samuels name birth education priviledges 11. 219 c. Samuel a type of Christ 11. 224 Samuel not raised from the dead 11. 223 Sanctity externall to be added to internall purity 10. 67 Sanctifie how God or Christ or Man doth 2. 101 102 Sanctified none are by nature 2. 103 Sanctification and justification from Christ 9. 73 Sanctification imperfect 10. 7 Sanctified ones are perfected 10. 40 Sanctuary diverfly taken 8. 4 Sanctuary what it was â—… 4 14 Sarah her name and faith 11. 52 53 Saâ—…e variously taken 5. 42 Saviour what an one Jesus is 2. 73 Sawn asunder 11. 255 Scape-goate tipyfied Christ 9. 139 Scarlet-wool what it tipyfied 9. 103 Scepter of Christ 1. 111 Schooles See Seminaries Scourging Professors 11. 252 Scourge God doth ofâ—… 12. 40 42 Scoff See Reproach Scripture added to Scripture 1. 63 Scripture proofes 1. 46 63 77 Scripture why quoted without Chapter or Verse 2. 50 52 Scriptures testimony 2. 51 52 and 3. 74 Scripture instructions to be applied to all ages 3. 158. 13 68 Scriptures quoted in the very words thereof 3 74 Scripture circumstances observeable 4. 52 Scripture varied in the letter 1. 72 Scriptures foretold what Christ did 10. 21 Scripture for all in all ages 10. 43 Scripture in no part lost 11. 244 Scripture how the word of truth 11. 244 Scripture ought to be read and known 12. 94 Seales to be annexed to a Covenant made known 9. 100 Season See opportunity Seasonable succour 13. 164 Searcher of heart God is 4. 74 76 77 Security to be avoided 11. 133 Seducers have diverse doctrines 13. 114 Seed of Abraham Christ is 2. 161 162 Seed of beleevers blessed 11. 91 1â—…1 Seed of Isaak blessed 11. 92 Seek God 11. 24 Seek heaven How amiss how aright 11. 71 Self-Murther damnable 11. 204 205 Seminaries necessarie 7. 97 Sense of Scripture held though letter altered 1. 72 Seraphim 1. 84 Served God ought to be 12. 134 Serve God with fear 8. 1â—… 12. 136 Serve God allwaies 9 38 Service of God with preparation 9. 36 Service of God by whom to be performed 9 37 Serving God the end of redemption 9. 85 Serving God with reverence 12. 135 Servant Moses was 3. 51 Servant faithfull 3. 50 Servants Governours are 3. 51 52 Seven a number of perfection 4. 30 Seventy interpreters of the Hebrew Bible into Greek 1. 72 Set times God hath 11. 178 Shadows the types were 8. 12. and 10. 2 Shame 2. 108. See Ashamed Shame whereunto Christ was put 6. 42. and 12. 19
of faith in types Believers under the Law rested not in externals Rules for finding out truths of types Vers. 8. Vers. 8. Circumstances in Scripture to be observed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What rest enjoyed in heaven a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This world ful of vexations Sinne causeth trouble How evil of God Here we must labour suster In troubles think on rest to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why rest to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are Gods people See Ch 2 v 17. §. 180 in the end Ch. 8. v. 〈◊〉 § 68 69. Rest proper to Saints Hos. 1. 9. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Improper applications of Rest. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Works in mans innocent estate Why works stiled our own In heaven a ceasing from all our own works b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints rest like Gods Some works to be done in heaven Dayes of this life working dayes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We must endeavour after that which is set before us Gods practice mans patern Saints must be like God Wherein we must imitate Gâ—…d Wherein God unimitable A rule for imitating God Gods respect to man in making himself a patern a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Festino c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mans endeavour after rest requisite See Ch. 11. v. 6. §. 24. â—…h 13. v. 18. §. 156 180. Wherein natural mens power consisteth Destruction of ones self Care must be had of soul as well as of body c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Motives to diligence 1. The excellency of the prize See §. 65. 2. The necessity of rest 3. The difficulty of the task a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The more excellent the prize the greater must our endeavour be after it Circumspection needfull a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over others c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caâ—… Professors may fall away d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ostendo f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ill examples to be taken heed of i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unbelief keeps from rest a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Ambros. de Fide l. 4. c. 3. Theophyl in loc Lyran. Cajet Iun. Hcius a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In what respectâ—… the word is Gods God gives that life which is in the word * Nihil 〈◊〉 quod non 〈◊〉 Gods Word is the powerfull Word a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vivificarâ—… â—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why the Word styled quick d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contracte 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How the Word is quick How the Word is powerfull notwithstanding mens obstinacy Uses of the power of the Word 1. Ministers preach it 2. People hear it 3. Bring others to the Word 4. Hear aright 5. Be thankfull for the Word Of what a sword is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glaâ—…ius b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A sword for 〈◊〉 and dâ—…fence A Magistrates 〈◊〉 Sword a mortall weapon c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 glaâ—…ius desolatio The Word destroyeth all sinnes d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk. 21. 24 f Os gladij g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gladius edit seu devorat h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seco The Word sharper then any sword l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In what respects the word is a sword 1. This resemblance illustrates the Word 2. The Word hath two edges 3 The Word works every way 4. The Word for defence and oâ—…ence Dirâ—…ctions fâ—…oÌ„ the Metaphor of a sword 1. Oppose not the Word 2 Slight not the Word 3. Apply the Word to sin 4. Fear the Word 5. Make use of Law Gospel 6. Be expert in the Word 7. Advance the Word The Word a spiritual sword Why a spirituall sword nâ—…full Gods providence is our spiritual sword The spirituall sword to be used a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venio c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertingo What soul and spirit set out Flesh and spirit not here meant What meant by joynts e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 apto Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by marrow A metaphor from Anatomists a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a discerner the word is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Aristarchus Aristophanes d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What thoughts are e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ira. Eph. â—… 31. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Animo concipio i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What intents are l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mens m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mente concipio n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God a searcher of the heart The piercing power of the Word The Coherence Exposition of the words a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Various acceptions of the word creature a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apparco Lucco c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obscâ—…ro 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two Negatives adde emphasie See v. 15. §. 88 Cha. 6. v. 10. §. 60. â—…ha 9. v. 7. §. 42. g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coraâ—…s h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God fuâ—…ly knows all Gods sight of 〈◊〉 â—…n encouragement to godly Terror to wicked a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God seeth all within c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉
Davids frailties David's trialls before he was setled in the Kingdom David's sins 1 Anger 2 Distrust 3 Polygamy 4 Setting the Ark on a cart 5 Adultery Murther Punishments of Davids Adultery and Murther Davids inward troubles David's graces 1 Respects to Gods Word 2 Faith 3 Repentance 4. Sincerity 5. Integrity 6. Delight in Gods Law 7. Zeal 8. Devotion 9. Submission to God 10. Self denial 1 Loyalty 2. Faithfulness 3. Well using his abilities 4. Justice 5. Keeping Covenants 6. Mercy 7. Sympathy 8. Liberality 9. Retribution 10. Bearing wrongs 11 Recompencing good for evil Terminus a quo ad quem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—…tii eum a Deo Samuel's name Samuel's birth extraordinary Samuel's education Samuel's conversation in his younger years Samuel faithfull as a Prophet Samuels prayer powerfull An heavy cross on Samuel's enterance on his goverment An heavy cross at the end of Samuels goverment Samuel being dead was not raised Bellarm de Christ. Anim. l. â—… cap. 11. Arguments for raising Samuel answered Reasons to prove that Samuel himself appeared not to Saul a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things above human power done by faith c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 certamen e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de bello g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Regnum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rex War lawfull Nations may be subdued a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How promise obtained c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adepti sunt vulg Lat. asseâ—…uti sunt Bâ—…za d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 39. Promises how received how not * Inter spem rem Promises grounds of faith Promises received by faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obturo How Lions mouths stopped a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Extinguo Fire terrible b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith quencheth fire a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The use of a sword d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Os gladii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith freeth from desperate danger a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Corroboro c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Possum Hezekiah's recovery How Hezekiah pleaâ—…ed his integrity By Faith incureable diseases cured Recovery how prayed for Manifold infirmities Security insolency to be avoided a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bellum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verto e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perdo f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ac si esset 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Valour commendable Gods spirit works valour Valour of Heathen not true valour Who need valour How Faith makes valiant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inclino d 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are Aliens Faith makeâ—… victorious Want of faith cause of 〈◊〉 success War to be against Aliens Why war betwixt Iudah and Israel Why war betwixt David and Saul War betwixt Proâ—…essors to be lamented a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Death most irresistible See v. 19. §. 99. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How children raised by Parents Faith Reddiderunt mulieribus mortuos earum c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Women worthies Faith extends to raise the dead Faith gets good by others acts a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principles which support in trialls What sufferers are here meant Sufferings of Jews here meant How humane Authors and Traditions used How Scripture the word of truth No part of S. Scripture lost a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tympanum d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How may any offer themselves to Martyrdom 〈◊〉 hate the truth most a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…onsequi c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sâ—…atuo e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 re rursum g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surgo h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the better Resurrection Of the divers kinds of Resurrection See §. 250. i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints suffer for advantage Believers have their eye on the Resurrection in their sufferings The Resurrection which Believers aime at is the best Divers kinds of Resurrection a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vâ—…l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Flagello Professors basely handled a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bonds b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ligo c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imprisonmet d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custodio e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Custos f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In carcerem traâ—…o Who imprisoned Martyrs had trialls of persecution a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How men stoned Why men stoned a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 diffecti sunt b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jewes tradition of Isaiah's being sawen asunder Persecutors cruelty in the death of Martyrs a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cremati vel usâ—…ulati sunt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 os c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Hiâ—…rom ad 〈◊〉 Heâ—…od Who are conâ—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumeo We may fly from persecution When Professors may fly when not Sinfull wanderers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wandring a judgement Wandring in the better part Believers may be Wanderers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excorio c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coriaceum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ovis e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caprinus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caper Saints clothed with