Sanctuary Tabernacle are thus better distinguished 〈◊〉 from the other 2. By this interpretation the ground of the Apostles inference in the 〈◊〉 verse concerning Priests sacrifices is better cleared For this Tabernacle being put for Christs body it sheweth what was the sacrifice which Christ offered up even his â—…dy If the sacrifice be not implyed under this word to what shall it be applyed 3. The body of man is in other places set down by this metaphor of a Taberâ—… 2 Cor. 5. 1. 2 Pet. 1. 13. 4. These two metaphors Sanctuary and Tabernacle are else-where put for heaven and the body of Christ. Note especially for this purpose Chap. 9. v. 11 12. and withall mark the correspondency betwixt these two places 1. In both places both metaphors are expressed in the same words 2. The Tabernacle is here said to be true there to be a greater and 〈◊〉 perfect All in opposition to the typicall and earthly tabernacle in â—…he Law 3. Here this Tabernacle is said to be pitched not by man There not to be made with hands 4. Here Christs body is implyed to be the sacrifice of this Tabernacle 〈◊〉 his own blood 5. The body of Christ is set out in other places by other metaphors like to 〈◊〉 of a Tabernacle As by the Temple John 2. 19. and by a way Heb. 10. 20. 6. As the Sanctuary was a type of heaven so the Tabernacle was a type of Chriâ—… body That this may more evidently appear I will endeavour to set out the correspondency betwixt that Tabernacle and the body of Christ. 1. God sanctified the Tabernacle as a place to dwell in Exod. 29. 44 45. 〈◊〉 Christ dwelleth all the fulnesse of the God-head bodily Col. 2. 9. This phrase the word dwelt among us Joh. 1. 14. in the Greek â—…eth to allude to the Tabernacle here meant for it hath a notation from the word Tabernacle and is thence derived 2. Gods glory was most conspicuously manifested in the Tabernacle The glory of the Lord filled the Tabernacle Exod. 40. 34. But never was any place so filled with the glory of God as the body of Christ. The word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the father Joh. 1. 14. 3. In the Tabernacle sacrifices oblations and incense were offered up and all holy services performed So Christ in his body offered up his own sacrifice his prayers and all his holy services Heb. 5. 7. and 10. 5. 4. To the Tabernacle the people brought all their offerings Lev. 1. 3. So must we bring all ours to Christ Heb. 13. 15. 5. The Tabernacle sanctifieth all in it Mat. 23. 17. so whatsoever is offered up in Christ or from him conveyed to us is sanctified 6. As the Priests did tread upon the sanctuary so did Christ upon his body by his many sufferings 7. The High-Priest entered thorough the Tabernacle into the most holy place Exod. 26. 33. So Christ by his body into heaven Heb. 9. 11. What use the Jewes did make of their Tabernacle we must make of Christs body As when they were neer the Tabernacle they performed all their divine services therein so when they were far absent they would turn their faces to it in powring out their supplications Dan. 6. 10. so must we now Christ is in heaven look up to him He is the beloved Son of God in whom he is well pleased Mat. 3. 17. There is no other way to be accepted of God §. 6. Of Christ the true Tabernacle which the Lord pitched and not man CHrists body is here stiled the true Tabernacle not in opposition to that which is false or feigned but to that which is typicall and ceremoniall Thus the law and truth are opposed Ioh. 1. 17. as the shadow and the substance Thus the Father is said to seek such worshippers as shall worship him in truth John 4. 23. Christs body then is that Tabernacle which was shadowed at by the Jewish Tabernacle It is that Tabernacle wherein and whereby we and all our services are sanctified and made acceptable to God From this that Christ said he came to do Gods will this inference is made by this will we are sanctified through offering of the body of Iesus Heb. 10. 7 10. This shewes the prehemenency of the Christian Church above the Jewish Church We have the truth of their types the substance of their shadow Should not we have this truth in higher account then theâ—… had the type and should not we be more carefull to make a right use of this true Tabernacle The zeal of the Jewes about their Tabernacle will be witnesse against our light esteem of the true Tabernacle Yet further to commend this Tabernacle unto us the immediate answer thereof is set down both affirmatively and negatively Affirmatively thus which the Lord pitched This word pitched in Greek signifieth to set a thing fast A Tabernacle being made of linnen cloth and stretched out with cords was by pegs fast fixed in the ground This doth our English comprize under this word pitch Here both making and setting up of this Tabernacle is intended This negative phrase and not man is added to shew a difference betwixt this Tabernacle and the Tabernacle under the Law which was made by the hands and art of man Exod. 36. 1. c. The affirmative and negative phrases which the Lord pitched and not man being applyed to Christs body have reference to his conception which was not as the conception of others by any act of man but wonderously above the course of nature he was conceived by the Holy-Ghost Matth. 1. 10. When the Virgin Mary upon the first message of conceiving in her womb and bringing forth this Son said how shall this be seeing I know not a man this answer was returned by an Angell The Holy Ghost shall come upon theâ—… and the power of the highest shall over shadow thâ—…e Luk. 1. 31 3 35. This negative clause and not man is added by way of illustration and any â—…tion implying that this true Tabernacle was a work above humane strain and 〈◊〉 that which God doth immediatly by himself is far more excellent then that which is done by the ministry of man Psal. 8. 3. and 19. 1. 2 Cor. 5. 1. Heb. 9. 11. This immediate author and maker of Christs body set down affirmatively and negatively manifesteth a great difference betwixt the typicall Tabernacle and 〈◊〉 true one even as great as betwixt the immediate workmanship of God and of 〈◊〉 yea as great as betwixt God himself and man This doth much amplifie all the forementioned duties about this true Tabernacle See more hereof Chap. 9. v. 24. § 121. §. 7. Of the resolution and observations of Heb. 8. 1 2. Heb. 8. 1 2. Vers. 1. Now of the things which we have spoken this is the Sum We have 〈◊〉 〈◊〉 High-Priest who is set on the right hand of the throne
Object 4. The ninetieth Psalm carrieth this Title A Prayer of Moses the man of God Answ. It is said to be the Prayer of Moses in regard of the substance and generall matter of it but as a Psalm it was penned by David He brought it into that form David as a Prophet knew that Moses had uttered such a prayer in the substance of it Therefore he prefixeth that Title before it Object 5. The 137th Psalm doth set down the disposition and carriage of the Israelites in the Babylonish Captivity which was six hundred fourty years after Davids time and the 126. Psalm sets out their return from that Captivity Answ. To grant these to be so yet might David pen those Psalms For by a Propheticall spirit he might foresee what would fall out and answerably pen Psalmes fit thereunto Moses did the like Deut. 29. 22 c. and 31 21. 22 c. A man of God expresly set down distinct acts of Iosiah three hundred and thirty years before they fell out 1 Kings 13. 2. Isaiah did the like of Cyrus Isa. 44. 28. 45. 1. which was about two hundred years before hand §. 45. Of seeking while the time of finding remaineth THat which the Apostle would have especially to be observed in the testimony of David is this word To day It is here indefinitety taken for a continued present time as was shewed Chap. 3. v. 7. § 76. v. 13. § 146. For on that word resteth the force of his Argument whereby he proveth that Canaan cannot be the Rest which David inciteth them to seek after To make his meaning the more clear he addeth this clause After so long a time This hath reference to that time wherein the unbelieving Israelites perished in the wildernesse and entred not into Canaan but their children entred Nâ—… 14 30 31. Betwixt that and Davids time there passed more then four hundred and fifty years Acts 13. 20. Well therefore might the Apostle use this indefinite phrase After so long a time The Apostles Argument may thus be framed That Rest whereinto men are invited to enter four hundred and fifty years after a Rest possessed is another Rest then that which is possessed But the Rest intended by David is a Rest whereinto he inviteth men to enter four hundred and fifty years after Canaan was possessed Therefore Canaan is not that Rest whereinto David inviteth men to enter This continuance of To day after so long a time and stirring up people to make the right use thereof sheweth that so long as the date of a promise lasteth the fruit of that promise may be expected Where the Psalmist layeth down the ground of his hope in God and of his seeking of mercy he thus expresseth that ground Is his mercy clean gone for ever doth his promise fail for evermore Psalm 77. 8. These interrogatives are strong negatives as if he had said I am sure that 〈◊〉 mercy is not clean gone and that his promise doth not fail therefore I hope 〈◊〉 mercy therefore I depend upon his promise On this ground it is that the Prophet exhorteth to seek the Lord while he may be found Isa. 55. 6. And that 〈◊〉 Apostle exhorteth to seek grace in the accepted time and day of salvation 1 Cor. 6. 1 2. While the date of Gods promise lasteth Gods truth stands engaged for the perâ—…ance of his word So as we may well expect the fruit of it if we seek it â—…ght Yet is the time for us to apply this point to our selves To day is yet conâ—…ed among us As God in David so still in his Ministers he limiteth a certain day bying To day Though it hath long continued yet is not the date hereof clean past Many in 〈◊〉 times have made the right use of To day and are entred into rest Others have 〈◊〉 〈◊〉 slip and deprived themselves of rest For us who yet live who yet live under the Gospel it remaineth either to make sure that rest to our souls or to make irrecoverable forfeiture thereof Be not therefore so foolish as to continue to provoke Gods paâ—… and long sufferance till the date of it be past Despisest thou the richâ—… of Gods goodnesse and forbearance and long-suffering not knowing that the â—…usse of God leadeth thee to repentance But after thy hardnesse and impeâ—… heart treasurest up unto thy self wrath against the day of wrath Rom. 2. 4 5. §. 46. Of Scripture-proofs inculcated BEcause this is a matter of great concernment to seek grace in the day of grace the Apostle further proves it by the expresse word of Scripture first generally implied in this phrase As it is said Then particularly expressed in these words To day if you will hear c. That general As it is said sheweth that Scripture-proof is a sound proof well â—…y we rest on this As it is said if that which is said be said in sacred Scripture is 〈◊〉 it is Of Scripture-proofs See Chap. 1. v. 5. § 65. The particular exemplification by the very words of Scripture further sheweth that Scriptures are to be alledged in their own words See Chap. 3. v. 7. § 74. This is the fourth time that the point here set down in these words To day if 〈◊〉 will hear his voice harden not your hearts hath been inculcated namely Chap. 3. v. 7 13 15. and here For it is a matter of moment and matters of moment may be inculcated again and again Of repeating the same point See Chap. 3. v. 15. § 158. Of the meaning of these words To day if ye will hear c. See Ch. 3. v. 7. § 76 c. § 47. Of Jesus or Joshua who setled Israel in Canaan Verse 8. For if Iesus had given them rest then would he not afterward have spoken of another day THis verse depends on the former as a Confirmation of the Argument there pressed This causal Conjunction FOR implieth as much The confirmation consisteth in removing an Objection which is this Though some of the Israelites which were in the wildernes entred not into Canaan yet others did For Ioshua setled their children who were a great multitude in Canaan so as they entred into rest To take away this the Apostle proveth that there is another rest besides that He doth not simply deny Canaan to be a rest but he denies it to be the only rest the rest so to be rested in as no other to be sought after By Iesus here mentioned is meant Ioshua for so doth his name sound in Hebrew Of the notation of this Greek name Iesus and of the Hebrew name Ioshua See ch 2. â—… 9 § 73. This Ioshua was the first that was chosen General to sight against Israels enemies anon after they came out of Egypt Ex. 17. 9. He being an especial Minister of Moses was in the Mount with him when the people committed their great idolatry about the golden Calf Exod. 24. 13. 32. 17. He
wildernesse All that passed through the red sea and thereby were saved from the Egyptian bondage were not baptized in the blood of Christ and thereby saved from the slavery of sin and Satan All that did eat of Manna and drink of the water out of the rock did not eat the flesh of Christ and drink his blood though all these were types and Sacraments thereof The many sacrifices under the Law did not take away sin Heb. 10. 4 yet were they types of that sacrifice that did indeed take away sin Such externall types figures and shadows were afforded to Gods people under the Law in regard of their weakness to raise up their minds and hearts to higher and greater matters and to be as looking-glasses to shew unto them Christ Jesus and such things as concerned their eternall salvation They were not â—…o given as to male Gods people to rest in them and not to seek after further truths We are taught hereby to take heed that we be not deceived in mistaking the mark and placing happinesse in that wherein it doth not consist Peter mistook the brightnesse and glory that appeared at Christs transfiguration for the glory of heaven and in that respect said It is good to be here Matth. 17. 4. There is great danger therein For there is no proportion betwixt earthly and heavenly things We were better be without the best things here below then so to dote and rest upon them as to neglect the things above To apply this to our times let us consider what resemblances what first-fruits what pledges what evidences God now under the Gospel giveth to us of our heavenly rest and glory Such are 1. That portion of goods those delights that health long life and like blessings which here he bestows upon his Saints 2. That fellowship and communion which Saints have one with another 3. The peace and prosperity of Churches 4. Assemblies of Saints for performing holy duties 5. Liberty of Sabbaths and Ordinances 6. Comfort of soul peace of conscience joy in the holy Ghost Though these and other like things be blessings of God which we may enjoy and for which we ought to be thankfull yet are they not wholly to be rested in For if true happinesse consisted in these then would not the holy Ghost speak of an heavenly happinesse eternall glory and everlasting life to be hereafter enjoyed §. 50. Of Truths coâ—…ched under Types THe other day here mentioned is that which hath been four times before insisted upon Sâ—…e § 45. From this other day which David mentioneth a question may be moved whether there were not a day in Ioshua's time and before his time also to enter into the rest that David afterward cals upon people to enter into If there were a day before why doth the Apostle so much urge these words Afterwards and Another after Davids time Answ. The main scope of David and of the Apostle here for both were of the same minde and aimed at the same scope their scope was to shew that 〈◊〉 time was not the only day wherein rest was to be found nor that rest which 〈◊〉 gave in 〈◊〉 the only rest to be sought after The day for seeking the rest here intended began when God made this â—…ning against Satan but promise to man It shall bruise thy head Gen. 3. 15. This is a promise of conquest over Satan and deliverance from his tyranny and of the rest here intended following thereupon This day was also in Moses and Ioshua's time and this rest was typified to them under sundry legall rites and types and under the Land of Canaan Spirituall and celestiall things were comprised under their externall and legâ—…ll types Their circumcision was The putting off the body of the sinnes of the 〈◊〉 Col. 2. 11. They were all baptized in the cloud and in the sea In eating Manna They did eat the same spirituall meat that we do and did all drink the same spirituall drink for they drank of that spirituall rock which was Christ 1 Cor. 10. 2 3 4. Their Passeover did typifie Christ 1 Cor. 5. 7. So did all their Sacrifices Heb. 9. 9 10 11. The blood of sprinkling set out the blood of Christ which cleanseth from all 〈◊〉 Heb. 9. 13 14. 1 Ioh. 1. 7. The legall Priesthood was a type of Christs Priesthood Heb. 4. 14. The Tabernacle set forth heaven Heb. 8 2. The Son of man was liâ—…t up before them in the brasen serpent Ioh. 3. 14 15. Not to insist on other particulars in generall it is said that the Tabernacle and the things therein was a figure namely of spirituall things Heb. 9. 9 and the 〈◊〉 had a shadow of good things to come Heb. 10. 1. Of particular Rites it is said They are a shadow of things to come but the body is Christ Col. 2. 17. Spirituall and celestiall truths and substances were comprised under externall and legall types for these ends 1. To shew that God being a spirit delighteth in things spirituall Ioh. 4. 24. In the time wherein legall services were of use they were detested by God in three 〈◊〉 1. When they were performed in hypocrisie and shew only In this respect God thus upbraideth the 〈◊〉 This people draw near me with their mouth and with their lips do honour me but have removed their heare farre from me iii. 29 13. 2. When they made them a cloak to cover over impiety and iniquity In this respect â—…aith God Your new Moons and your appointed Feasts my soul hateth The reason thereof is thus rendred Your hands are full of blood Isa 1. 14 15. The 〈◊〉 is noted Ier. 7. 9 11. Matth 23. 14. 3. When people rested only on the externall performance of legall Rites and expected to be accepted for those outward performances not regarding the inward truth and substance In this respect it is thus said to God Sacrifice and 〈◊〉 thou didst not desire Psal. 40. 6 c. and God himself saith I will not reâ—… thee for thy sacrifices c Psal. 50. 8 c. 2. To demonstrate the ground of Saints faith which was not the externall Rites that they performed but the internall truth which they believed By faith Abel 〈◊〉 unto God a more excellent sacrifice then Cain Heb. 11. 4 His saith had an 〈◊〉 upon Christ the truth not simply upon the sacrifice that was offered Abraâ—… saw Christs day Joh. 8. 56. Moses esteemâ—…d the reproach of Christ great 〈◊〉 Heb. 11. 26. so as he suffered reproach for Christ. Of other ends why the legall Rites had their spirituall truths See § 49. We may from hence inferre that the believing Jews did not rest in the performance of outward Rites nor in the possession of Canaan nor in externall blessings but had their eye upon higher spirituall and heavenly matters We may from hence gather that it is pains worth the taking to search after the 〈◊〉 Evangelicall and Celestiall truths
of Of these see Chap. 7. v. 16. § 82. The excellency of the foresaid types is manifested in this that they were patterns of things in the heavens that is of heavenly things See more hereof Chap. 8. v. 5. § 13. §. 116. Of legal types cleansed with answerable meanes AS the legal types themselves were mean in their kind being of earthy things so the means of purifying them were answerable They were purified with these namely with those external and earthy things which are mentioned v. 19 § 102 103. All things are cleansed with means according to their kind Our faces our hands our feet our whole body our linnen the vessels that we use and other like things are washed and made clean with water and other like external and earthy things We may from hence infer that the faithfull under the law rested not in those external rites for the purifying of their souls It is not possible that the blood of buls and of goats should take away sin The Gospel was preached unto Abraham Gal. 3. 8. and therein he believed The like may be said of all the faithfull that dyed under the law This is the reason of the Apostles setting forth the faith of so many worthies as he hath produced Chap. 11. §. 117. Of Heavenly things the substance of the Types BY way of opposition the Apostle sheweth how the truths of the forenamed types were after another manner purified Those truths he thus expresseth the heavenly things themselves The relative themselves is set in the first place as if we should thus translate it themselves being heavenly things By themselves he meaneth the truths of types so as the very substance of legall shaddows is exhibited under the Gospel In this respect a true Tabernacle is mentioned Chap. 8. v. 2. § 6. And glad things v. 11. § 53. God at length exhibited the things themselves which were good and true to shew what he mainly aymed at and that the shadows and types were only for awhile in regard of Mans need Great is their folly who enjoying the things themselves hunt after shaddows as Jews Turks Papists all idolatrous and superstitious persons do herein they shew themselves like the dog that having got meat in his mouth snapt at the shaddow of it in the water and so lost his meat The Lord make us wise in seeking after those solid truths which by his Gospel are revealed To stir us up the more here unto let the quality of them be considered They are heavenly things The word translated heavenly is a compound which we may translate upper heavenly Of this compound word See Chap. 1. v. 1. § 25. Of the things meant thereby See Chap. 8. v. 5. § 13. This epithite heavenly is here given to those truths which were typified by the Law 1. In opposition to the rites of the Law which were earthy This is implyed under this conjunction of opposition But 2. To shew the excellency perfection and perpetuity of them 1. Heavenly things are so much more excellent then earthly as Heaven is higher then the earth 2. Those heavenly things doe perfectly effect that for which they are ordained 3. Heavenly things are perpetuall they continue for ever This should stir us up to enquire after these heavenly things and upon knowledge of them highly to prize them to rest satisfied in them and to walk worthy of them §. 118 Of purifying heavenly things THe aforesaid heavenly things are said to be purified though this act of purifying be not expressed in this latter clause yet it is necessarily understood and must be repeated out of the former part of the verse otherwise this latter part would want a verb to make up the sense Heavenly truths are purified as well as earthy types This may seeme strange if we duely weigh what those truths were namely Christ himself His body was the truth of the Tabernacle His deity of the Altar His humane nature of the sacrifice His Person of the Priest His graces were the truth of the Priests robes His mediation the truth of the incense He is the true mercy-seat He the Ark He the Manna He the water that flowed out of the rock He the truth of most types Heaven was the truth of the most holy place Quest. What need those things to be purified Answ. 1. To be purified sometimes signifieth to be set apart and consecrated for our use and benefit Thus Christ is said to be made persect Chap. 2. 10. And to be sanctified John 10. 36. and 17. 19. Thus Christ being consecrated for the Church his Nature his Person his Deeds his Doctrine Obedience Sufferings Offices Victories Resurrection Ascension and are made usefull and beneficiall to us Though in themselves they be most pure and perfect yet would they not have been effectuall to us without this heavenly consecration Heaven itself is thus purified for Christ with his own blood entered into that holy place 2. There are some things in the number of heavenly things which by nature are impure as the Elect people of God of whom the Jews were a Type Now Christ gave himself for the Church that he might sanctifie it and cleanse Eph. 5. 25 26 27 1. Pet. 1. 2. 3. Sundry holy things by mans abuse of them prove to man impure as the holy ordinances of God In this respect they need to be purified See more hereof v. 19 § 104. §. 119. Of Sacrifices which purge Heavenly things being better then Legall THe means whereby the aforesaid Heavenly things are purified are said to be sacrifices A Sacrifice according to the notation of the Greek word signifieth a thing shine and offered to God A bloody sacrifice is therefore here meant which is the sacrifice of Christ himself In this respect Christ is said by his own blood to enter into the â—…ly place v. 12. Though that were but one Sacrifice and but once offered up yet the plurall number Sacrifices 1. For excellency sake it was instead of many sacrifices 2. In reference to the many Sacrifices under the Law This one was the truth of them all and instead of all A Sacrifice was the means of purifying Heavenly things because thereby satisfaction was made to divine Justice and divine Wrath was pacified and thereby way made to mercy yea thereby Christ merited that all things needefull for us should be effectuall unto us By this we may be informed of the need use and benefit of Christs offering himself up a Sacrifice without it we had remained enemies against God and God against us We unfit and unworthy to appeare before him All things unfit unusefull ineffectuall to us Christ himself his incarnation his purity ineffectuall to us Heaven had been as Paradise kept by Cherubines against us If it were needefull that man should not remaine under the power of the devill nor liable to damnation then this sacrifice was needfull As there was great need so there is great use and benefit thereof
though we want Phil. 4. 11. 4. If we abound we must be the more thankfull 1 Chron. 29. 15. 5. We must not be busy-bodies in other mens matters 1 Pet. 4. 15. 6. Our speech attire and conversation must shew that we are of another Country Phil. 3. 20. 7. We must abstain from fleshly lusts 1 Pet. 2. 11. 8. We must love Strangers Deut. 10. 19. 9. We must do good while we are here Gal. 6. 10. we shall hereby gain love 10. We must be willing to dye 2 Cor. 5. 1 2. The addition of this other metaphor Pilgrims to Strangers giveth proof that Saints are as well Pilgrims as Strangers Hereupon Iacob stileth the course of his life a Pilgrimage Gen. 47. 9. Here they have no resting place Hebr. 13. 14. Besides sundry of the directions before given concerning Strangers these may be added concerning this metaphor of Pilgrims 1. That we still press on towards our Country Phil. 3. 14. 2. That we cast off every weighty thing Hebr. 12. 1. 3. That we be inquisitive after the way as Iehosophat was 1 King 22. â—… Isa. 30. 21. 4. That our eâ—…e be upon Heaven as they who desired an heavenly Country v. 16. Howsoever these two metaphors Strangers Pilgrims may seem a great discouragement yet the word affordeth many comforts to uphold our spirits in these conditions As 1. We have a City to come Hebr. 13. 14. 2. Here we are Free-men and Citizens in reference to that City Eph. 2. 19. 3. We have an excellent Guide Jesus Christ Hebr. 12. 2. 4. We have a goodly company Hebr. 12. 1. 5. We have a sufficient light which is Gods Word Psal. 119. 10â—… 6. We have excellent Attendants Gods Angels Psal. 34. 7. 91. 11. 7. We have sufficient provision 8. God taketh especial care of Strangers and Pilgrims Deut. 10. 18. 9. This condition is not long The daies of our pilgrimage are but few Ger. 49. 7 10. There is a rest to come Heb. 4. 9. Rev. 14. 13. §. 69. Saints meaness onely on Earth BY way of limitation the Apostle addeth this last clause on the earth Psal. 119. 19. To that end other like clauses in other places are added as where Abraham acknowledgeth himself a Stranger he addeth this clause with you Gen. 23. 4. and where Iacob mentioneth the daies of the years of his pilgriâ—…ge he thus expoundeth that phrase the daies of the years of my life Gen. 47. 9. 1. This world is the time and place of probation After it is the time and place of remuneration 2. God affords this limitation to shew that this condition of Strangers and Pilgrims is not the main end whereunto we are ordained Let this limitation teach us not to overween this world which is the time of our being on earth but rather to be content and patient while we are on earth and to be willing to depart from it §. 70. Of professing ones condition Heb. 11. 14. For they that say such things declare plainly that they seek a Country THis causal FOR giveth evidence that this verse is a reason of that which went before The most proper reference that it can have is to the last clause of the former verse For this phrase They that say such things is a general expression of the confession of the Patriarchs that they were Strangers 〈◊〉 Pilgrims on earth The Argument may be thus framed They who profess that they are Strangers and Pilgrims on earth declare plainly that they seek a Country But the Patriarchs say such things Therefore they declare plainly that they seek a Country This particle saying or they that say intendeth both the truth of the thing and also the truth of their heart As they are indeed Strangers and Pilgrims so in their minds they know it and in the sincerity of their heart they acknowledge it This phrase declare plainly is the interpretation of one Greek word Of the notation of that word see Chap. 9. v. 24. § 124. It signifieth so conspicuously and clearly to set out a thing as others may plainly discern it so as no doubt can be made of it Our English therefore to manifest the Emphasis thereof have added this word plainly declare plainly This word is used of those that came out of the Graves after Christs resurrection Matth. 27. 53. It is there translated appeared Here then it is manifested that a true profession is an evident declaration of ones mind I say true because so much is here intended and because if a profession be not true but dissembled men are deceived thereby and that is declared which is not so The Sechemites were deceived with the feigned profession of the Sons of Iacob Gen. 34. 13. c. and Abner and Amasa with the seigned profession of Ioab 2 Sam. 3. 27. 20. 9 10. Now that is a true profession which ariseth from the judgement well enlightned and from the heart rightly affected Thus With the heart man believeth unto Righteousness and with the mouth confession is made unto Salvation Rom. 10. 10. Thus saith the Psalmist as he was a type of Christ Thy Law is within my heart I have preached righteousness Psal. 48. 9. Thus in all ages have Saints by an open profession made declaration of their mind as Iosh. 24. 15. Ruth 1. 16. and the People of God after their return from Captivity Ezra 5. 11. and the Apostles in all their Epistles Rom. 1. 1. The heart is as a treasure if it be a good heart and a true heart the mouth will utter good and true things Matth. 12. 35. Hereupon the Wise-man saith that the heart of the wise teacheth his lips Prov. 16. 23. Contrary to this is the profession of many whose heart thinketh one thing and their tongue utters another For 1. Many are forward to promise what they intend not as Saul promised his elder Daughter to David 1 Sam. 18. 17. and the Jews who promised liberty to their servants Ier. 34. 16. 2. Flatterers who give to men more than their due as they who said to Herod It is the voyce of a God and the Herodians who professed that Christ taught the way of God in truth Mat. 22. 16. which they did to entangle him 3. Complementers who to get repute to themselves complain of others injustice and profess that integrity in themselves which is not as Absolom 2 Sam. 15. 3 4. 4. Hypocrites who draw near God with their mouth but remove their heart far from him Isa. 29. 13. All these and other like them pervert the end of speech which is plainly to declare the intent of the heart One man knoweth not the things of another 1 Cor. 2. 11. namely such things as he inwardly conceiveth By a mans own profession of them they are made known to others Though there be other means of making known a mans minds as writing and signs of sundry â—…orts yet the most usual and ready means is speech
Gospel is set forth by this word Matth. 1â—… 44. And the sloathfull servants talent that was put into the earth Matth. 〈◊〉 25. Thus Iesus is said to hide himself from the Jews Iohn 8. 59. and 12. 〈◊〉 And they who are afraid of the Judge are said to hide themselves Rev. 6. 1â—… 16. The reason why Moses parents hid him was a cruell edict of the King of Egypt 〈◊〉 every son that was born of an Israelite should be cast into the river Exod. 1. 〈◊〉 To prevent this destruction of Moses his parents hid him So as persons 〈◊〉 〈◊〉 may be concealed from mischievous attempts Thus Rebekah used 〈◊〉 to conceal Iacob from the fury of his brother Gen. 27. 43. Thus Rahab 〈◊〉 spyes Iosh. 2. 4. And a woman hid Ionathan and Ahimaas 2 Sam. 2. 1â—… To omit other instances it is said of God himself that he hid Ieremiah and 〈◊〉 Jer. 36. 26. Obâ—… These were extraordinary cases and they that did it were guided by an extraordinary spirit Ans. 1. They were speciall cases not extraordinary All examples are a kind 〈◊〉 instances Yet in a like case are for our warrant 2. Though in some particulars they might be extraordinary and might be 〈◊〉 by an extraordinary spirit yet the general equity of them is ordinary and 〈◊〉 Hereupon Rahab's example is set before us as a pattern ver 31. Iam. 1. 1â—… The Spies that searched Iericho were imployed in a good cause warranted by 〈◊〉 whereof Rahab was assured partly by the common fame that God had deâ—… all Canaan to destruction and partly by an inward inspiration of the Spiâ—… this respect her act is imitable It was extraordinary to hide Spies that 〈◊〉 to search her Country This she did by an extraordinary spirit But to hide 〈◊〉 as were in Gods work and in a warranted course was ordinary and imitable 1. To hide one self from foreseen evill is a point of prudence Prov. 22. 3. 〈◊〉 to be extended to others 2. It is a fruit of charity to prevent the danger of others 3. Many benefits may thence arise as 1. Protecting the innocent 2. Preventing wrongs 3. Disapointing Satans instruments 4. Preserving such as may be usefull to men and honourable to God 〈◊〉 hurt comes to none hereby 1. Quest. What if such as are hid be enquired after by authority may they then be concealed Answ. If it may be done without impeachment of truth Otherwise I make question of this question For 1. All lying is a sin Eph. 4. 25. 2. Though good may come thereby to man yet it is against God and his truth 3. It impeacheth the power and prudence of God as if he could not maintain his own servants without untruth 4. It prevents the providence of God in his own course 5. We may not talk deceitfully for God Job 13. 7. 2. Quest. What if a good end follow upon some untruth Answ. A good end is not sufficient to justifie a matter If a thing be ill in the 〈◊〉 or manner or end it is not to be done Obj. A bad end marrs a good thing by consequence of contraries a good end may justifie an evill act Answ. That is no good consequence For there is difference betwixt good and evill One circumstance maketh a thing evill but all circumstances must concur to make it good One kind of poyson is enough to take away life but there must be many ingredients to make a portion for preserving life 3. Quest. What then is to be done when Innocents and Saints are unjustly sought after Answ. We must be silent and say nothing one way or other or couragiously refuse to betray him or so prudently order our answer as nor the partie be endangered nor truth impeached The application of this point concerneth such especially as live among those who like Pharaoh and the Egyptians are persecuters of the Church oppâ—…essors of men inhuman and cruell It doth not justifie concealers of malefactors Christians must take heed of making such inferences from such approved paterns as this is Thereby they pervert the Word of God scandalize the profession of the Gospell open the mouths of enemies bring themselves under the penalty of good Laws and suffer as malefactors which is expresly forbidden 1 Pet. 4. 15. On the other side their undue timiditie and overmuch fear of danger is manifested who are ready upon undue respects to bring others into danger as 1. They who Doeg-like discover Gods servants to their enemies 1 Sam. 2. 29. and this in hatred of and malice against them 2. They who discover such to currie favour with great men as the Ziphims 2 Sam. 23. 19. 3. They who for feare of incurring danger themselves refuse to stand to Gods cause when they are questioned about it as the parents of the man that was born blind Iohn 19. 22. 4. They that denie that succour which they might and ought to their brethren for fear of men Those and such like shew how little faith they have §. 126. Of preventing danger betimes THat act of their faith in hiding their son is amplified by the time both when they began and how long they continued In regard of the former the Apostle saith that they did it when he was born This implieth a timely doeing of that act even so soon as he was born They did not invite their neighbours at her travell nor when the child was brought forth they did not make known that they had a child born so as they prevented the danger betimes This was an especial point of wisedom An Angell admonished Ioseph to carry his reputed Son Iesus out of Herods reach before he could know that he was mocked of the wise-men Mark 2. 13. Slack not thy hand from thy servants come up to us quickly and save us and help us say the men of Gibeon to Ioshua Josh. 10. 6. It is commended in Saul that he came to succour Iabesh Gilead in the morning watch 1 Sam. 11. 11. Otherwise all paines all endeavours may prove to be in vain being too late It is too late to shut the stable dore when the steed is stollen It is therefore a point of wisedom carefully to observe what danger we our selves or others especially such as are under our charge are in and to afford them seasonable succour It is noted that the man-child which the Dragon sought to devour as soon as it was born was presently caught up unto God Revel 12. 4. 5. The Apostle exhorteth us to be vigilant because the Devill seeketh whom he may devour On this ground we ought by faithfull prayer to lift up our Children to God so soon as they are born to bring them to the Sacrament of Baptism so soon as conveniently we may to instruct them so soon as they are capable to train them up to good callings and to perform other duties betimes Resist all Sathans temptations in the beginning many fair advantages are lost by delay
before we die §. 258. Of the multitudes which persecutors destroyed THE instrument whereby the forementioned slaughter is made is here set down to be the sword which gives an hint that a few Martyrs satisfied not persecutors for slaying with the sword implieth the slaughter of many Witnesse Ahabs persecution which was so great as Elijah thought he had slun all that professed the name of God 1 King 19. 10. Nimrod in this respect is said to be a mighty hunter Genes 10. 9. It is said of Manassah that he shed 〈◊〉 bloud very much till he had filled Jerusalem from one end to another 2 King 2â—… 16. An antient Father said that there was no day in the year except the first of January wherein more than five thousand were not martyred Papists have exceeded Pagans herein witnesse their many cruel massacres in France and other pâ—…aces Witnesse their burning and otherwise destroying houses full barâ—…s full Churches full Towns full Cities full and Countries full of Professors of the truth Their malice and thirst after the bloud of Professors of the saith is unsaâ—…iable The holy Ghost saith of the whore of Babylon that she was drunk with the bloud of Saints Rev. 17. 6. It is said of Nero that he wished all the necks of the inhabitants of Rome to be as one that he might cut them all off at one blow 1. This admonisheth those who live amongst such persecutors and see their brethren martyred before them to be the rather induced to prepare themselves for the like not thinking that persecutors will spare them because they have exercised their cruelty on many others We may as well think that a Wolf will give over worrying sheep because he hath worried many The Wolvâ—…sh nature remaining in him he will take all opportunity of devouring more Commonly Wolves are made the more eager in seeking after others by sucking out the bloud of some so is it with persecutors 2. This teacheth us to be the more earnest with God in calling upon him to restrain the cruelty and unsatiable thirst of persecutors and to keep the remainder of his Flock from their clutches and thereby to shew himself the potent prudent and provident pastor of his sheep A good shepheard knowing the ravenous disposition of a Wolf when he observeth that the Wolf hath wearied some sheep will with more vigilancy keep the other But there is no such shepheard as God onely he exspects that we should take all occasions 〈◊〉 seeking help of him Psal. 79. 1 2. c. Ioel. 2. 17. §. 259. Of flying in time of persecution THE third kinde of sufferings here set down are such as befell Confessors Confessors were such as professed the truth and stood constantly to it but having a â—…air way made by the Divine providence for escaping death made use thereof yet shrunk no whit at all from their holy profession All their sufferings may be comprised under this word wandred about but aggravated by many circumstances which we shall note in order This phrase they wandred about is the interpretation of one Greek compound word The simple verb signifieth to come or go The preposition about It is very well according to the meaning of the word wandred about They could not with safety abide in their own house or home and thereupon went into other places and not knowing where to abide securely they wandred up and down as those that fled from persecution to save their lives Hereupon a question is raised whether a professor of the truth may fly from persecution Answ. Yes he may The Prophets have so done 1 King 19. 3. 〈◊〉 18. 13. Yea God is said to hide his servants from persecutors Ier. 36. 19â—… 6. Many Christians fled from Ierusalem by reason of the persecution there Act. 8. 1. Paul also fled from persecution Act. 9. 25. yea an Angel was sent to free 〈◊〉 out of prison Act. 12. 7. Christ conveyed himself from persecutors Luke 4. 30. Joh. 4. 3. and 8. 59. Yea Christ adviseth his Disciples so to do Matth. 10. 23. Times may alter and more good may afterwards be done The Valiantest Captain that is may see a fit occasion of leaving the Field That which the Apostle said of his continuing to live may be fitly applied to this case To abide in the flesh is more needfull for you Phil. 1. 24. Obj. Christ pronounceth them blessed that are persecuted Matth. 5. 10. c. And Martyrdom procureth a Crown Answ. These are grounds to move Christians to stand stoutly to their cause when they are called though it be by suffering death the case so standing as they must die or deny the truth But as there is a season for all things Eccles. 3. 1. There is a time to fly and a time to die Christ who oft avoided the danger of persecution in the season of suffering would not be disswaded from it Matth. 16. 23. Luke 9. 51. But offered himself thereunto Joh. 18. 4. That we may the better apply this we must duely way and well distinguish these circumstances following 1. The persons Private persons have more liberty than they who have a charge These latter must stand to the utmost even for their charge sake This Christ exemplifieth in a good shepheard Joh. 10. 11. 2. The kinde of persecution There may be a personal persecution against one particular person In this case Paul escaped from those that went about to 〈◊〉 him Act. 9. 29 30. There are also publick persecutions In which professors by standing maintain the cause that is persecuted 3. The condition of persecutors If sheep prove Wolves people that are under good Governors or Ministers prove persecutors of them such shepheards Governours or Ministers by flying do no wrong to their flock and people but good to themselves Thus the Jews even the common sort proved persecutors of Christ therefore he oft avoided their persecution 4. The time Before a professor be taken his hour of suffering is not come In that case he may prudently avoid but being apprehended as a profâ—…ssor he must then stand to it for that event sheweth that then is his hour Luke 22. 53. 5. The means of escaping They must be lawfull such as by the Divine providence are afforded If we use not such means we may seem to neglect Gods providence But to use unlawfull means as breaking Bars of the Prison window foreing open of the doors bribing the keepers or any other like indirect means is to make our selves trespassers of the Law and maleâ—…actors Thus the cause for which we are first apprehended is lost and such suffer as evil doers which is expresly forbidden 1 Pet. 4. 15. Considering that there are cases wherein Professors may avoid persecution and cases wherein they must stand to it 1. Professors are to pray for wisedom and also for a good conscience Both are joyned together by Christ. Matth. 10. 16. By wisedom they may be kept from giving
Chron. 19. 2. Answ. 1. There is a peace of confederacie whereby men of different Religions binde themselves from offering violence or any hurt one to another yea to communicate each to other of their several Commodities and to afford help each to other against such as shall wrong either of them Gen. 26. 31. this is not unlawfull 2. There is a peace of amity and familiarity whereby men give evidence of an approbation of one anothers courses and of so great affection one to another knitting themselves as fast together as they can and that in the nearest bond of relation that may be for this was Iehosaphat reproved 2 Chron 19. 2. Obj. 2. We are forbidden to receive him that bringeth not the truth 2 Iohn v. 10. Ans. We must distinguish betwixt persons of another Religion some are not among us but in other Nations and Countries In this respect there is no great danger of being seduced by them There are also some of quiet spirits and seek not to seduce others With such there may be peace and concord Others live among us are of turbulent spirits take all occasions of gainsaying the truth and endeavour what they can to seduce professors of the truth Of such speâ—…keth the Apostle 2 Ioh. v. 10. Obj. 3. Christ himself saith that he came not to send peace but a sword Matth. 10. 34. Answ. Christ doth not properly speak this as the end of his comming but as a consequence following thereupon The most proper end of Christs comming was to bring peace but because the Gospell whereby that peace was revealed was such a light as discovered the darknesse wherein men lived they that loved their darknesse would not endure that light but by all the violence that they could sought to suppresse it thence arose the sword Quest. If peace be to be followed with all men how can one Christian go to Law with another Answ. See an Answer hereunto In the Guide to go to God or explanation of the Lords Prayer § 150. Quest. 2. How may Christians wage warre Answ. See hereof The Churches Conquest on Exod. 17. 9. § 17. 87. Both Law and War rightly used are means of procuring recovering and preserving peace §. 74. Of peace-breakers IF peace be to be followed with all men what may be thought of peace-breakers Such as these 1. Busi-bodies and intermedlers with matters that belong not to them 1 Pet. 4. 15. 2. Men of Churlish disposition Such as Naball was 1 Sam. 25. 17. He endangered himself and whole Family 3. Suspicious heads who in all things imagine the worst Not without cause it this Epithite given to this vice Evill surmises 1 Tim. 6. 4. This caused Saul so to persecute David as he did To this head may be referred hard censures 4. Whisperers Tale-bearersâ—… Reporters of such things as may stir up contention The wise man resembleth such to fuell that maketh fire to burn Prov. 26. 20 22. 5. Quarellers Such as on all occasion are ready to raise strife 6. Proud persons who scorn to passe by wrongs or to speak peace Prov. 13. 10. In the pride of their heart they say My friend shall find me to be his friend Mine enemy shall know with whom he hath to do A speech more beseeming an heathenish Roman then a Christian professor 7. Irreconcilable persons who will accept of no attonement no peace like the fellow-servant Matth. 18. 30. Such an one was Saul 8. Men ready on all occasions to go to Law 1 Cor. 6. 1. 9. Lawyers that stir up their clients to hold out their sutes in Law and help them in their unjust causes as Tertullus Act 24. 2. 10. All sorts of notorious sinners who provoke the Lord to take away peace from people Ier. 16. 5 12. §. 75. Of means to procure and preserve peace FOr procuring peace the Apostle commends five speciall vertues Eph. 4. 2 3 4. 1. Humility or lowlinesse of mind whereby we think as meanly of our selves as is meet and are ready to prefer others before our selves This will keep a man from pride scorn and other incendiary properties 2. Meeknesse which is a quiet disposition of the soul whereby a man is of a mild temper to others whether they be milde or harsh to him as a sheep is ever like it self A dog also may be sometimes quiet but if it be provoked it will fly in your face Meeknesse keepes men from quarrelling from whispering from all manner of turbulent disposition 3. Long suffering which is a patient disposition whereby a man is moved to bear with wrongs This moderateth anger cruelty and rage this restraineth revenge 4. Forbearing one another this hath respect to others infirmities which they behold with such pitty and compassion as it makes them to pitty them the more but not the lesse to respect them This keeps men from churlishnesse which is a great enemy to peace 5. Love this is a uniting grace it knits mens hearts together 1 Sam. 18. 1. Col. 2. 2. It is therefore of singular use to keep peace It keeps down incentives to contention and composeth men to peace 1 Cor. 13. 4 5. For preserving peace two things are to be observed 1. Avoiding things that break peace which are set down § 74. 2. Labour after the things that make to peace even such as these 1. Be of one mind 1 Cor. 1. 10. 2. If that cannot be be sure that that wherein thou dissentest be a truth grounded on Gods word 3. Dissent in love 4. If men be such as we cannot be in amity and familiarity withall yet let there be externall unity 5. Imbrace all offers of peace Luk. 17. 4. 6. Stand not on punctilioes who should first begin be thou the forwardest Gen. 13. 8. 7. Cease not to follow it upon others refusall Psal. 120. 7. 8. Mediate with others and for others though thou thy self beest not at difference with either party Matth. 5. 9. Exod. 2. 13 9. If God take away peace humble thy self repent and earnestly call upon God to restore peace 2 Chro. 7. 14. §. 76. Of joyning holinesse with peace ANother grace which dependeth on the foresaid verb follow which is holinesse Of this grace See Chap. 3. v. 1. § 5 6 c. It is joyned with peace by this copulative AND so as peace and holinesse must go together He that was King of peace was also King of righteousnesse Chap. 7. v. 3. § 22. Hezekiah thus joyneth them together Peace and truth by 〈◊〉 〈◊〉 meaneth purity of Religion Peace and righteousnesse are said to kisse 〈◊〉 another They are like two turtle Doves which seldome part but very oft are billing one another The kingdome of God is said to be in righteousnesse and peace Rom. 14. 17. And the wisdome that is from above is first pure then peaceable Jam. 3. 17. Peace hath an especiall relation to man and his good holinesse to God and his honour These two may no more be severed then the two
consciences and assistance of the spirit and other divine blessings fail of them namely because they seek them too late Indeed God hath promised to such as seck that they shall find Matth. 7. 7. But it is to such as seek aright for note what the Apostle Iames saith Iam. 4. 3. ye ask and receive not because ye ask amisse that ye may consume it upon your lusts Now there are many wayes whereby men fail in seeking First some fail in and about the means they have means of their own invention and subject not themselves to the means which the Lord hath warranted and sanctified as Rom. 10. 2 3. All the heathen all infidels all pagans which are without the light of Gods word whereby the means of seeking God aright is revealed misse of the right means So do all sorts of Heretiques that pervert Gods word yea and ignorant persons who have not the knowledge thereof Secondly others faile in and about the matter of seeking of God in that they seek him and divine blessings from him only in shew and appearance as all manner of hypocrtes whereof the Lord complaineth Ezek. 33. 31. Or if in truth yet very loosely and carelesly as if God and his blessing were the least thing to be regarded Note Ier. 48. 10. Thirdly Many faile in the time as the instances before shew There is a failing in the the time of seeking two wayes 1. When men begin too late 2. When they continue not long enough as Saul in 1 Sam. 13. 8 9 10. §. 96. Of Esaus seeking the blessing with tears ESaus earnest desire of the blessing is expressed by his seeking of it by tears The word whereby his desire is set forth is a compound verb which adds much emphasis The simple verb signifieth to seek but the compound signifieth more then ordinary seeking therefore our English hath to that purpose added this epithite carefully though he sought it carefully with tears And that he did more then ordinarily seek it is evident by that which is added namely with tears This is thus expressed Gen. 27. 34. He cried with a great and exceeding bitter cry and v. 38. thus He lift up his voice and wept This was in externall evidence of a very earnest and vehement desire yet he prevailed not thereby So that earnest desires may sometimes be in vaine And therefore it will be the wisedome of such as are moved as Esau did diligently to seek divine blessing and yet find no better issue and fruit in their seeking then Esau did to search after the cause thereof This was the counsell given by God himself Iosh. 7. 13 c. See my â—…laister for the Plague § 4. and Dearths Death § 18. First therefore examine thy self concerning thy spirituall estate whether true grace be in thee or no. If thou be not an Israelite indeed as was said of Nathaniel John 1. 47. thou hast no cause to expect thy prayers thy cries thy tears should be heard for an hypocrite shall not come before the Lord Job 13. 16. and God abhors sâ—…ch Psal. 106. 40. Secondly Consider the end thou aimest at whether it be not some bie and siniâ—… respect in regard of thy self and own advantage as Numb 22. 8. Iames 4. 3. Thirdly Call to mind whether thou hast not formerly stopt thine eare against Gods outward call by his word for thereupon the Lord threateneth to turne a deafe eare to our prayers as Prov. 1. 24 28. Because I have called and ye refused I have 〈◊〉 out my hand and no man regarded but ye have set at nought all my counsell and would none of my reproofs c. v. 28. They shall call upon me but I will not answer they shall seek me early but they shall not find me Or whether thou hast not stopt thine eare to Gods inward call as Matth. 13. 15. Fourthly Observe whether there be not some execrable matter lurking in thy soul as Iosh. 7. 13. Note Iudg. 20. 21 25. Fifthly Well weigh the matter of prayer whether it be not such as the Lord is resolved not to grant as Deut. 3. 26. 1 Sam. 16. 1. 2 Sam. 12. 14 16. Sixthly Take notice of the manner of thy prayer if it be not too coldly For note what the Apostle Iames sayeth Iam. 5. 16. It is the fervent prayer only that is effectuall It is further observable in Esau that though he sought the blessing with tears yet was he rejected so that not only his cries but also his tears were in vaine Neither of them did prevaile which may seeme the more strange because of that high account which God maketh of mens tears as I have shewed in My whole Armour of God on Eph. 6. 18. § 97. Which may informe us of the difference betwixt Gods discerning of spirits and manâ—… Men may be taken and beguiled with tears as Ier. 4. 1. 6. But God cannot And it may instruct us how to judge of tears our own or others for this distinctly note the forementioned ground and kind of Esaus tears Q. When are tears acceptable R. 1. When they are from a broken heart Ioel 2. 12. 2. When for grief of sin either our own as Luk. 7. 38. Matth. 26. 75. Or for other mens sins Psal. 119. 136. 3. When for Gods displeasure or anger Psal. 6. 1 8. 4. When out of an expression of earnest desire as 1 Sam. 1. 10. Hos. 12. 4. Mark 9. 24. 5. When upon threatning of judgements or fore-sight of them 2 King 22. 19. 6. When in agony or sense of paine Heb. 5. 7. God pities those whom in such cases he sees weeping As an evidence hereof he is said to wipe away tears Psal. 116. 8. §. 97. Of the resolution of and observations from Heb. 12. 16 17. Vers. 16. Lest there be any fornicatour or profane person as Esau who for one morsell of meat sold his birth-right Vers. 17. For ye know how that afterward when he would have inherited the blessing he was rejected for he found no place of repentance though he sought it carefully with tears THe sum of these verses is the exemplification of the Christians caveat Hereof are two branches Vers. 16. 1. The inference in these words lest there be any 2. The substance wherein two vices are condemned 1. Fornication 2. Profanesse This latter is 1. Propounded in these words or profane person 2. Amplified in a particular instance of a profane person In setting down this instance we may observe 1. The person in whom the exemplification is made namely Esau. 2. The point whereof the exemplification consisteth where we have 1. His sin verse 16. 2. His punishment v. 17. 1. His sin was the selling of his birth-right for a morsell of meat Wherein we may observe 1. The act he sold. 2. The commodity which he sold viz. his birth-right 3. The price for which he sold it namely Meat which is amplified by the smalnesse thereof one morsell of meat
from God 12. 36 Afflictions of Saints are chastisements 12. 37 Afflictions needfull and usefull 12. 37 45 62 Afflictions not to be despised 12. 38 Afflictions convince men of sin 12. 39 Afflictions much pressed 12. 48 Afflictions make men partakers of Gods holiness 12. 58 Afflictions are grievous 12. 16 Afflictions grievous only to sense 12. 61 Afflictions are profitable 12. 62 63 Afflictions produce righteousness and quietness of mind 12. 63 Afflictions are a means of exercising Saints 12. 64 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 17. 6. 55 Age See Years Agony of Christ very great 5. 38 Aliens who are 11. 238 Aliens vanquished 11. 238 239 Altar of Christians 13. 122 Altar of the Mass. 13. 125 Alteration of creatures 1. 140 All many waies limited 2. 66 81 All sins punished 2. 14 15 16 17 All not redeemed 2. 81. 9. 141. 11. 80 All things by God and for God 2. 89 All that deserve blame to take blame 5. 67 All things enjoyned by God to be observed 8. 16 All to be made partakers of Gods Word 9. 101 All are unclean 9. 105 All have means of cleansing afforded 9. 105 All the people sprinkled 9. 105 All men mortall 7. 97. 9. 133 All of all sorts subject to destruction 11. 159 All praise-worthy have their due 11. 274 All needfull graces linked together 12. 11 All of all sorts spoken unto 12. 31 All of all sorts afflicted 12. 46 Almes See Charity Alwaies serve God 9. 38 Ambitious have little faith 11. 136 Ambition described ibid. Anabaptists make all equall 7. 50 Angel what it signifieth 1. 82 Angels excellency 1. 40. 1. 85. 1. 95 Angels styled Gods 1. 70 Angels of God 1. 71 Angels all subject to Christ. 1. 73 Angels many 1. 73 Angels Ministers 1. 79 82 156 Angel how Christ is 1. 83 Angels names 1. 84 Angels nature 1. 86 Angels knowledge 1. 87 Angels prudence 1. 88 Angels purity 1. 89 Angels glory 1. 90 Angels power 1. 91 Angels speed 1. 92 Angels zeal 1. 93 Angels constancy 1. 94 Angels Function to God Christ Saints 1. 96 Angels bring benefits to men 1. 101 Angels single whether attend single persons 1. 157 Angels minister to heirs of salvation 1. 158 Angels how said to deliver the Law 2. 9 Angels not to be worshipped 2. 44 45 46 159 Angels not assumed by Christ. 2. 157 158 Angels have not Saints priviledges 2. 159 Angels innumerable company 12. 103 Anointing Christ. 1. 119 120 Answerableness of sin and punishment 11. 160 Anthropomorphites 1. 133 Apostacy aggravated 10. 110 Apostacy to be prevented 3. 122 And how 10. 79 Apostacy of professors 3. 131 136 How occasioned 3. 137 Apostates who cannot be 3. 132 Apostates how high they may ascend 6. 31 Apostates how low they may fall 6. 37 Apostates cannot but expect fearfull vengeance 10. 96 Apostacy increaseth fiery indignation 10. 97 Apostates are adversaries 10. 100 Apostates detected of God 10. 149 Apostates end 10. 151 Apostles 2. 26 Apostle Christ. 3. 24 Apostle and High-Priest both was Christ. 3. 26 Apparell of Saints oft mean 11. 261 Apparell brave a vanity 11. 261 Appointed to his Function Christ was 3. 33 Appointed how he was ibid. Appointed by God how Ministers are 3. 34 35 Appointed who are must be faithfull to him 3. 32 Appearing of Christ conspicuous 9. 142 Appearing of Christ second and last 9. 143 Apply former examples promises threats c. 3. 89 90. 13. 68 Apply Doctrines 10. 52 Application of Christ. 2. 83 Applying Christs blood 9. 72 Arch Angel 1. 83 Ark of the Tabernacle 9. 20. 11. â—…94 Ark of Noah 11. 30 Ark of Noah a type of Christ. 11. 31 Army of the Church 1. 152 Ashamed Christ is not of his brethren 2. 108 Ashamed God is not of beleevers 11. 77 Assurance of hope 3. 66. 6. 80 Assurance of heaven 10. 131 Astronomers cannot number all the stars 11. 60 Attend to the Gospel 2. 5 Attention greater to excellent Author and matter 2. 2 5 Author of the Epistle to Hebrews 1. 4 2. 27 Authority of that Epistle 1. 1 Authors eminency works attention 2. 2 Author of salvation 5. 50 Author of faith Christ is 12. 13 Avenge See Vengeance B BAbe how a disgrace 5. 70 71 Backslide See Apostacy Baptismes why in the plurall 6. 12 Baptism of Iohn and Christ the same ibid. Baptism Principles about it 6. 14 Baptism of infants 8. 51 Baraks name weaknesse and vertues 11. 198 Bastardy infamous 11. 207 A Bastard highly honoured 11. 207 Bastardy without correction 12. 47 Beasts offered for sacrifice 13. 126 Beasts burnt without the camp 13. 127 Base handling Professors 11. 252 Beginnings of heavenly rest here enjoyed 4. 24 Begetting in relation to God the Father 1. 49 Begotten-first 1. 67 Behold 2. 124 Believe See Faith Believe that God is 11. 22 Beleevers not damnified by unbeleevers 4. 39 Beleevers all heires 6. 133 134 Beleevers discern things that differ 11 144 Beleevers see God 11. 150 Beleevers venture on terrible things 11. 167 Beleevers of good report 11. 274 Beleevers under the Law had no actuall fruition of Christ 11. 276 Betray not the innocent 11. 125 Best to be given to God 7 34 Better variously used 1. 39 Better things under the Gospel 2. 21. And 11. 2â—…8 Better hope 7. 87 Better covenant 7. 94 Better promises 8. 25 Better desired by beleevers 11. 75 Beloved a title of insinuation 6. 55 Blessing variously taken 7. 13 Blessing what it is Why from God 6. 47 102 Blessing of God abundant 6. 103 104 109 Blessing external on wicked 3. 98 Blessings here enjoyed not to be rested in 4. 49 Blessing of Ministers 7. 14 Blessing of Christ 7. 15 Blessing an act of preheminency 7. 47 Blessings may be sought too late 12. 95 Binde themselves to God men must 6. 100 Birthrights priviledges 12. 92 Blood Flesh and blood 2. 137 Blood of professors sought by persecutors 11. 257 Blood to be resisted unto 12. 26 Blood carried into the most holy place 9. 42 Blood the means of expiation 9. 43 Blood-of Christ the truth of legal blood 9. 56 Blood of Christ the price of mans redemption 9. 57 Blood of Christ how oft shed 9. 58. Blood the means of agreement with God 9. 99 Blood and water what they typified 9. 70 71 103 Blood must be shed for remission 9. 111 Blood of beasts offered by Priests 9. 127 Blood of Jesus opened heaven 10. 53 Blood of Christ sprinkled 12. 116 Blood of Christ hath more a excellent vertue then others 12. 119 Blood of Christ hath a continuall efficacy 12. 117 Bloody and unbloody sacrifice foolishly distinguished 7. 115 Body of Christ prepared for him 10. 18 Body of Christ a sacrifice 10. 28 Boldnesse in going to God 4. 93 Boldnesse of enemies against Gods people 11. 169 Bondage of natural men 2. 150 Bondage perpetual 2. 151 Bonds of Martyrs 11. 253 Book of covenant sprinkled 9. 104 Brethren how Christ
〈◊〉 〈◊〉 Attica infleâ—…io 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the notation of this word See cha 4. v. 9. â—…â—…57 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Christ suffered by his temptations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ himself 〈◊〉 Why Christ was tempted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 18. A perfect transition a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The inference Due regard to all that Christ hath done for us Omnia bonuâ—… appetunt Ethic l. 1. c. 1. Not to regard him who hath done much good for us is a note of ingratitude Iuuiâ—…s in sacriâ—… Paral. lib. 3. â—…n Heb. 3. 1. Brethren here not according to flesh Brethren here in a spiritual sence How all Christians are brethren Why all brethren 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duties of brethren See ch 10. v. 19 §. 52. How to insinuate into anothers soul. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the derivation and notation of this Greek word See ch 2. §. 100. The Heathen in regard of that esteem which they had of their gods stiled them The holy Ghost Dan. 4. 8 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holinesse imputed Holinesse 〈◊〉 in men by the Spirit Holinesse no 〈◊〉 of boasting Why they calâ—… Holâ—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Judge accordinâ—…â—…o proâ—… Justifie not the wicked Perverse censures Diaâ—…olicall censures The holy like God Holy fitted foâ—… glory Holiness makes the greatest difference Holiness the greatest glory in heaven Holiness the glory of Gods excellencies a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ubi gloria The profit of holiness The necessity of holiness a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectaculum a gazing stock a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notation of this word calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divers acceptations of calling c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Distinct kinds of calling Externall calling Internall calling d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Authour of Saints calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The procuring cause b The Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby the called are set out are passive and imply that the called are at first patienâ—… Instrumental causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicuntur quae supra caelos sunt ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae supcr terram Why heavenly calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xenoph. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 3. 17. 17. 5. 18. 12. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 3. 16. m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examination aâ—…out our calling Signs of Saints calling â—… Illumination 2. Sense of sin 3. Detestation of sinne 4. Renovation 5. Contempt of the world 7. Enduring afflictions 1. Errours confuted 2. Humiliation for the misery of the uncalled 3. Aberrations from our calling 4. Many admirable things in our calling 5. Gratulation for our calling 6. Consolation from our calling 7. Contentation arising froÌ„ our calling Our calling must be made sure 1. Walk worthy of God c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Particular virtues of him that hath called us to be shewed forth 2. Bâ—… conformable to the Word of God d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Walk as advanced to an high calling Ends of Saints calling a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speculari d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministers must call on people to consider Consideration helped 1. By meditation 2. By conference Excellencies of Christ to be considered The Scriptures set out Christ. Why Christ called Apostle Christ made known Gods will Christ immediatly called Priviledges of Christs Apostleship Hear Christ. Speciall dutieâ—… by vertue of Christs Apostleship 1. Obey 2. Beleeve 3. Reverence 4. Abide 5. Draw on others 6. Detest other doctrine 7. Seek grace 8. Depend on Christ. 9. Adhere to the truth 10. Fear Christ had the most excellent Functions in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ able to perform all a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 3. v. 15. §. 144. * See Chap. 2. v. 12. §. 117. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A fault to forbear profession a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Name Jesus most used by Jews Christ by Christians a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX Christos meos Why titles of two languages given to Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein faithfulnesse consisteth Christs eye was on him that appointed him Why Christ had his eye on God How we may approve our selves to God Gal. 1. 10. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Arians Argument refuted b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fecit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Father appointed the Son to his Function How the Son of God was appointed to his Function Christ to be respected as appointed of God Who not appointed of God to be Ministers of God Who appointed by God Pastors and Teachers Ministers under the Gospel Ministerial abilities Requisites for a right Ordination Efficacy a ratification of a faithful Minister Duties to such Ministers as God appoints Dâ—…ract from none Notation of Moses name a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—…raxit See the Churches Conquest on Exo. 17. 9. §. 9. Who meant by house b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods people are Gods house d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moseâ—… faithfull to God and man a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How we may be faithful as Moses and Christ. Christs excellency works consideration a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 7. v. 4. §. 31. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jews that preferred Moses before Christ blinded They who prefer Moses before Christ know not the difference betwixt them
God An evil fear of God b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Promises of Rest. Typicall Rests True Rest. Why promises of things to come a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What this Rest is Rest not to be left From what Saints shal rest a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unbelievers fail of the prize Rules to runne well Motives to run well * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What preaching the Gospel imports ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the bâ—…er things which Christians enjoy See my 〈◊〉 on Ezâ—…k 〈◊〉 1. 〈◊〉 〈◊〉 The Progress of Gods Providâ—…nce ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 Why a Word oâ—… hearing â—…o 〈◊〉 The Word heard may be without profit c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chrysost. Theophylact Occum altique in loc Complut Non profâ—…it sermo auditus illis non coâ—…raperatus fidei corum qui obedierunt Aug. Error in Psal. 77. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 infundo d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word fruitless to unbâ—…levers See §. 40. Faith receivetâ—… what the Word 〈◊〉 A relation betwixt the Word and Faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Contrariorum contraria sunâ—… consequentia Unbelievers excluded from believers priviledges a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Believers may know they believe Judge others as thy self a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Future things promised as sure as present See Chap. 8. v. 8. §. 33. The beginning of heavenly rest here enjoyed Unbelievers enter not into Gods rest God spake by Prophets Gods oath an infallible argument See Chap. 6. v. 18. §. 140. See Chap. 1. v. 5. §. 46. Proper causes may fail God determines what lie swears Provoke not God to swear The Sabbath and Canaan were Rests Of the Hebrew words whereby these two Rests are set down See §. 31. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 1. v. 10. §. 132 134 How God is said to work d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sum Fâ—…o f f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God finished the full number of creatures Against Transubstantiation God perfected every creature * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Iactum fundamentum e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist. de Mund. cap. 2. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things of different times are not the same a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seven a number of perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quievit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quies f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cessaviâ—… g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbathum The Sabbathâ—… rest How God still Works What works to be forborn on the Sabbath What our rest in heaven shall be i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why God spent six daies in creating Nor great nor mean servile works to be done on the Sabbath Vers. 4. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So much only quoted as makes to the point in hand Privatio unius est inductio alterius a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods promise shall be accomplished a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Linquere Gods promise cannot be utterly void a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a favour to have a good thing before others How priviledges come to be slighted England the first Kingdom that cast out Popery a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 limes d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 definire f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Times not known by man a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efficientis c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David the Author of the whole book of Psalms Psalms without title * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Liber Psalmorum Psalms for Solomon b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalmus Davidâ—… Levites put tunes to Psalms Moses prayer Psalms by prophetical spirit David speaks of a Rest four hundred and fifty years after Canaan was entred into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is hope while the season lasteth Verse 8. The dependance a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of Ioshua See The Churches Conquest on Exod. 17. 9. §. 9 Who Ioshua was Ioshuaâ—… â—… 〈◊〉 of Christ. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 sunt 〈◊〉 in 〈◊〉 〈◊〉 vis 〈◊〉 〈◊〉 〈◊〉 â—…ctio significatiâ—… In what respects Ioshua gave Israel rest Gods work â—…tributed 〈◊〉 David spake of the rest to come Types were not the truth Why types instituted Mistake not happinesse Of Jewish Christians See Ch. 7. v. 11. §. 6â—… Blessings here enjoyed not to be rested in The day of 〈◊〉 into rest 〈◊〉 in and beâ—… Ioshua's time When day of seeking rest â—…egan Truths under types Why truths under types See Ch. 8 v. 5. §. 13. In three cases God detested legall 〈◊〉 See Ch. 7. v 16. §. 8â—… The ground