things as signifie and declare some memorable matter which otherwise could not be so well discerned nor would be believed We would see a signe from thee say the Pharisees to Christ Matth. 12. 38. And they desired him that he would shew them a sign Matth. 16. 1. These two words See Shew imply that a sign is of some externall visible thing that may be shewed and seen And extraordinary it must be because it useth to be for confirmation of some secret and Divine matter Thus the Pharisees would have a sign from heaven Matth. 16. 1. which must needs be extraordinary Thereupon signes and wonders are oft joyned together as Iohn 4. 48. Acts 2. 43. 4. 30. 7. 36. Our last Translators do oft translate this Greek word which properly signifieth signes they translate it miracles as Luke 23. 8. Iohn 2. 11. 3. 2. 2. The Greek word translated wonders is used by all sorts of Authours for some strange thing that may seem to foretell some other thing to come I will shew wonders in heaven saith the Lord Acts 2. 19. Those strange things which by the Ministry of Moses were done in Egypt in the red Sea and in the Wilderness are set out under this word wonders Acts 7. 36. Our English doth fitly translate the Greek word wonders by reason of the effect they cause wonder and by reason of the strangeness of them they are wonderfull Matth. 15. 31. Mark 6. 51. Acts 3. 10. Our English word miracle according to the notation of the Latin word whence it is taken signifieth a matter of wonder 3. The Greek word here translated miracles properly signifieth powers It is derived from a Verb that signifieth to be able This word in the singular number is put for a mans ability Matth. 25. 15. for his strength 2 Cor. 1. 8. And also for strength in the Sonne Rev. 1. 16. And in sinne 1 Cor. 15. 56. It is also put for virtue in one Mark 5. 30. And for the power of man 1 Cor. 4. 19. of a Prophet Luke 1. 17. of the spirit Eph. 3. 16. of Christ 2 Cor. 12. 9. and of God Matth. 22. 29. In the plurall number it is put for Angels Rom. 8. 38. 1 Pet. 3. 22. which excell in strength Psal. 103. 20. And for the firm and stable things in heaven Matth. 24. 29. And for extraordinary works Hereupon they are stiled in our English Mighty deeds 2 Cor. 12. 12. Mighty works Matth. 11. 20 21 23. Wonderfull works Matth. 7. 21. and frequently as here in this Text Miracles Acts 2. 22. 19. 11. 1 Cor. 12. 10 28 29. For miracles as hath been shewed § 28. cannot be wrought but by an extraordinary power even the power of God himself Fitly therefore is this word powers used to set out miracles and fitly is it here and in other places translated miracles §. 32. Of the distinction betwixt Signes Wonders Miracles SOme distinguish these three words into three sorts of miracles each exceeding others in their greatness or degrees as 1. Signes the least kinde of miracles as â—…ealing diseases 2. Wonders a greater kinde as opening the eyes of the blinde ears of the deaf giving speech to the dumb and other like which cause wonder 3. Powers or miracles the greatest kinde of them as giving sight to the born blinde raising the dead even one four daies dead and dispossessing the devil This distinction is too curious For every true miracle requires a Divine and Almighty power and to the Lord it is as easie to give sight to him that was born blinde as to restore it to him that had it before There is no restraint to the Lord to save by many or by few 1 Sam. 14. 6. Besides the Penmen of the New Testament do promisâ—…uously use these words for the same things Sometime all sorts of miracles are comprised under signes Iohn 20. 30. Sometimes under Powers and translated mighty works Matth. 11. 20. Sometimes under signes and wonders as Acts 2. 43. And sometimes under all the three words that are here mentioned as Acts 2. 22. 2 Cor. 12. 12. I suppose that all these three words may have reference to the same mighty works This variety of words setteth out the divers properties of the same things Signes shew that they must be external and visible that they may the better signifie and manifest some other thing not so visible Wonders shew that by reason of the strangenesse of them being above or against the course of nature they cause wonder Powers here translated miracles shew that they are done by an extraordinary and Almighty power â—… Thus the same extraordinary things were in the Old Testament set out by divers words as Dreams Visions Revelations Dreams because men in their sleep dream of them Visions because some visible objects were represented to them Revelations because God thereby revealed some unknown matter to come Thus God that revealeth secrets made known to Nebucadnezar what should be in the latter daies in a dream by visions Dan. 2. 22. Thus are divers names given to Angels which do set out distinct properties in the same Angels rather then several persons as hath been shewed Chap. 1. § 85. §. 33. Of a Miracle A Miracle according to the notation of the Latine word from whence this English word is taken signifieth such a thing as causeth wonder or is in it self wonderfull In the common use of it it signifieth a wonder in the highest degree which ariseth from something that is supernaturall From the forementioned three words and the end of setting them down here this description of a miracle may be raised A miracle is a visible wonderfull work done by the Almighty power of God above or against the course of nature to confirm some Divine truth 1. A miracle is a work or a true act not a meer shew or appearance of that which is not Herein it differs from such an appearance as was represented to Saul 1 Sam. 28. 12. And from all jugling delusions Such as the Sorcerers of Egypt used Exod. 7. 11 12. 8. 7. 2. It is a visible work such an one as men may see and thereupon be moved therewith as the Israelites were 1 King 18. 39. The pretence of transubstantiation wherein no visible alteration of the creature is to be seen is against the nature of a miracle which is a sign 3. It is above the course of nature or against it Herein lieth the very form of a miracle whereby it is distinguished from other wonders which may be extraordinary though not simply supernaturall such as the second beast did Rev. 13. 13. 4. It is done by the Almighty power of God No man no Angel whether good or evil can alter the course which the Creator hath set to his creature That power God hath reserved to himself Pretended miracles wrought by the power of the devil are but pretended 5. The proper end of a true miracle is to confirm a Divine truth
but will certainly do whatsoever thing goeth forth out of our 〈◊〉 mouth c. Jer. 44. 16 17. By this it appears that wilfullnesse in sin is a great aggravation thereof Numb 15. 30 c. Deut. 1. 43. Matth. 23. 37. Iohn 9 41. Acts 7. 51. It sheweth that the mind is set on sin yea set against God and against his holy will It is some extenuation of sin that men are deceived thereby and that â—…en therein do what they would not Rom. 7. 11 15 16. If falling through ignorance weaknesse temptation compulsion be extenuations then the foresaid wilfulness must needs be an aggravation This teacheth us to hold in the reines of all manner of evill lusts and to do what we can to keepe them down Be far from spurring them forth We do too oft and too much grieve the Spirit of God in our greatest watchfulnesse and that by reason of our spirituall weaknesse pronenesse to sin and temptations whereunto we are subject Let us not adde drunkennesse to thirst Deut. 29. 19. nor draw 〈◊〉 sin with cart-ropes Isa. 5. 18. Let us not turne weaknesse into wilfulnesse nor infirmity into obstinacy We pray that God would not leade us into temptation shall we cast our selves thereinto §. 89. Of the danger of trading in sin AS the Greek word translated Sin doth here intimate a continuing a living a trading in sin as was shewed § 87. and in that respect is brought in as a cause of the severe judgment here denounced it giveth proofe that to give ones self over to sin is to give himself over to judgment Witnesse Ahab who â—…old himself to worke wickednesse 1 King 21. 20 21. So Ahaz 2 Chron. 28. 2 c And Manasseh 2 Chron. 33. 2 c. With this doth the Apostle upbraid obstinate and impenitent sinners Rom. 2. 5. 1. Judgment is the wages of sin The more worke the greater wages Rom. 6. 16 23. 2. Trading in sin would impeach Gods holy jealousie if judgment were not executed thereupon 1. By this we have a demonstration of the woefull condition of these times wherein there is such trading in sin Do not most persons continue to live and die in their sins who almost is reclaimed notwithstanding the plenty of powerfull preaching among us Men hate to be reformed Psal. 50. 17. What then can be expected but severe vengeance 2. Learne hereby to prevent the extremity of judgment persist not in sin but turn from it Ezek. 33. 11. 3. Give your selves to righteousnesse trade therein Rom. 6. 19. This is a thriving trade Diligence herein will keepe thee from trading in sin for the flesh and the spirit are contrary Gal. 5. 17. And we cannot serve two masters Matth 6. 24. §. 90. Of the Gospel as the word of truth AN other aggravation of the sin is about the time when it is committed which is thus expressed after that we had received the Knowledge of the truth This is that illumination which is mentioned Chap. 6. v. 4. § 32. Here we are to consider 1. What kinde of truth is here meant 2 What knowledge 3. How received 1. As the whole word is called truth John 17. 17. So in speciall manner the Gospel James 1. 18. Eph. 1. 13. Col. 1. 5. It is truth apparantly above Poets who are full of fictions 2. Above humane writings which are uncertaine 3. Above the Law in the severall kinds thereof as 1. Above the judiciall Law which was to continue but a time 2. Above the Ceremoniall Law which was but a shadow of a substance 3. Above the Morall Law which hath lost its power of justifying man and also of condemning him that believeth in Christ Rom. 8. 1 3. The Gospel may in speciall manner be stiled the truth in regard of 1. The Author of it who is the Lord God of truth 2. The generall matter which is truth only no falshood no error therein In these two respects the whole word of God is truth 3. The excellency of it for it is a truth that bringeth salvation Eph. 1. 13. Thus it is the truth of truths 4. The speciall matter thereof which is Christ Jesus The way the truth and the life John 14. 6. 5. The accomplishment of the types prophesies and promises made under the Law 6. The effect and worke of it it worketh faith in such as heare it Eph. 1. 13. Therefore it is styled the word of faith Rom. 10. 8. 7. It is the meanes of conveying the Holy Ghost into us and filling us with the giftâ—… thereof Gal. 3. 2. Acts 10 44. In sundry of these and other like respects this truth is called the good word of God whereof see Chap. 6. v. 5. § 35. This epithite truth setting forth the word namely truth sheweth an especial use thereof which is to be as a touch-stone to trye all our doubts thereby that so we may hold fast what is found thereby to be sound and reject whatsoever it discovereth to be unsound 1 Thes. 5. 21. 1 Iohn 4. 1. Heb. 13. 9. 2. This should move us to have the Gospel in high account Such a truth is revealed thereby as can be found no where else yet is absolutely necessary to be known Account of it as David did of that word of God which he then had Psal. 19. 7 c. and 119. testifie as much after such a manner as he did meditate on it day and night make it thine Instructer thy Counsellor thy Guide thy Light let it be more sweet to thee then honey or the honey-combe and more precious then the finest gold Finally pray for the spirit of truth This is promised Iohn 16. 13. Thus shalt thou partake of the benefit of this truth §. 91. Of receiving the Truth THe Knowledge that is here meant is Knowledge of the Gospel and this wrought in them by a supernaturall work of Gods Spirit Hereof see more Chap. 6. v. 4. § 32. See also the Treatise of the sin against the Holy Ghost Part 2. § 17. The word translated Knowledge is a compound The simple noune signifieth Knowledge Luke 1. 77. The word in my text is compounded with a preposition that signifieth to and signifieth acknowledging and so it is translated Tit. 1. 1. Phil. v. 6. So as it compriseth under it an act of the mind in conceiving the truth an act of the will in consenting and an act of the heart in assenting to it and affecting it In these respects they are said to receive the Knowledge of the truth So as the Gospel hath a power to enlighten mens minds and also to cause them to receive what they do conceive On this ground it is called the word of faith Rom. 10. 8. We have an instance hereof in that violence which was offered to the Kingdome of Heaven when Iohn began to preach the Gospel Matth. 11. 12. And in the Samaritans accepting of Christ when he himself preached the Gospel amongst them Iohn 4.
went throughout every City and village preaching and shewing the glad tydings of the Kingdom of God Luk. 8. 1. He commanded those whom he sent so to do Luk 9. 2. Mar. 16. 15. So did they whom he immediatly sent Acts 5. 42. So have done others after them and so will do all true and faithfull Ministers of Christ to the worlds end Preaching being a means sanctified of God unto salvation how diligent and faithfull ought Ministers of the Gospel to be in preaching the same Thereby they may save themselves and them that hear them 1 Tim. 4. 16. But Idol and idle Ministers such as cannot or care not to preach the word do much hinder men from this great salvation How beautifull ought the feet of them to be that preach the Gospel of peace and bring glad tydings of Good things Rom. 10. 15. If this great salvation the effect of preaching were duly weighed Ministers would be diligent in preaching and people patient in hearing the same For this is a strong motive to enforce the one and the other Both preaching and hearing have need to be pressed upon mens consciences See more of preaching Gods Word Chap. 13. § 97. §. 24. Of Christs first publishing the Gospel THe first that cleerly and fully preached the Gospel of Salvation was the Lord Christ It took beginning to be spoken by him according to the Greek phrase Till he came and preached people sate in darknesse and in the shadow and region of death but when he began to preach they saw great light Matth. 4 16. It cannot be denied but that the substance of the Gospel and therein salvation was preached from the beginning of the world as hath been shewed before § 20. 21. but so dark was that kinde of light as like the light of the Moon when the Sunne shineth is accounted no light The day taketh his beginning from the rising of the Sunne and the light that cometh from thence So Salvation here spoken of taketh beginning from Christs preaching the Gospel Besides Christ is the substance and truth of all the shadowes figures types Prophesies and Promises of that Salvation which was set out by them When Christ the Lord came and declared himself to be the substance and truth of the Law he might well be accounted the first publisher of salvation Object It is said of the Ministry of Iohn the Baptist The beginning of the Gospel of Iesus Christ Mark 1. 1. Answ. Iohns Ministry in reference to the Ministry of the Law and the Prophets may be said comparitively to be the beginning of the Gospel because it was in the very time wherein Christ the substance of the Gospel was exhibited Iohn was Christs messenger sent before his face to prepare the way before him Mark 1. 2. Thus it is said that all the Prophets and the Law prophecied untill Iohn Matth. 11. 13. In Iohns time was Christ actually exhibited He was baptised by Iohn Matth. 3. 13 c. And Iohn declared him pointing him out as it were with the finger saying Behold the Lamb of God Joh. 1. 29. Iohn also heard of the works of Christ Matth. 11. 2. In this respect it is said that Among them that are born of women there hath not risen a greater then Iohn the Baptist Matth. 11. 11. Iohns Ministry was a middle Ministry between the Law and the Gospel between the Prophets and Christ. He took part of both kindes He preached that the kingdom of heaven was at hand Matth 3. 2. But Christ that the Kingdom of God is come unto you Matth. 12. 22. Thus in regard of the fulness of the Gospel and of a distinct and clear manifestation of all things that appertained to this great salvation Christ most truly and properly is said to be the first that preached it Behold here the benefit of Christs being sent into the world Then first came that true full and bright light of the world He that followeth this light shall not walk in darknesse but shall have the light of life John 8. 12. Fitly to the point in hand may I apply that which is said Iohn 1. 18. No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath revealed him §. 25. Of confirming the Word THough Christs own publishing of the Gospel were sufficient to make it worthy of all acceptation yet is it said to be confirmed That is confirmed which is further proved or fulfilled or made more sure and certain Thus Christ is said to confirm the word of his Apostles with signs Mark 16. 20. and God by sending his Son to confirm the promises made to the Fathers Rom. 15. 8. That also which is kept from failing or from being altered is said to be confirmed So God doth confirm his unto the end 1 Cor. 1. 8. and establish them 1 Cor. 1. 21. and we are called upon to be established with grace Heb. 13. 3. But that which Christ spake needed not in any such respect to be confirmed He is a faithfull and true witness Rev. 3. 14. He is the way the truth and the life John 14. 6. that only true way that leadeth unto life So as there was no fear of any uncertainty or of any failing in his Word Christs Word therefore was confirmed for these and other like reasons 1. Because he was not at all times in all places present with his Church to urge and press his word upon them For this end he sent forth in his life time Disciples to preach Luke 9. 2. 10. 1. And after his ascension he gave Apostles and others for the perfecting of the Saints Eph. 4. 11 12. 2. Because of our weakness Christ confirmed his word to support us that we might have strong consolations For this end God confirmed his promise by an oath Heb. 6. 17 18. 3. Because of the commendable custom of men who use to confirm their own words by the consent and testimony of others Thus St Paul in the Inscriptions of his Epistles joyns with himself Sosthenes 1 Cor. 1. 1. Timothy 2 Cor. 1. 1. Silvanus and Timothy 1 Thes. 1. 1. Timothy with the Bishops and Deacons Phil. 1. 1. All the Brethren which were with him Gal. 1. 2. 4. Because by Gods Law and mans at the mouth of two or three witnesses every word shall be established Deut. 19. 15. Thus Christs word was confirmed 1. In that there were many witnesses of the same truth wherein they all agreed Luke 24 48. Acts 2. 32. 2. In that such as despised him in his life time after his Resurrection and Ascension were wrought upon Acts 2. 37. 3. In that by reason of the power of the Spirit in them they who preached the Gospel of Christ after him were received as an Angel of God even as Christ Iesus Gal. 4. 14. 4. In that many who never heard Christ themselves believed that word which Christ had preached
any thing above or beyond the course of nature much less against it This prerogative the Lord of nature hath reserved to himself That men may see and know and consider and understand together that the hand of the Lord hath done this Isa. 41. 20. The things which are impossible with men are possible with God Luke 18. 27. For with God all things are possible Mark 10. 27. Nothing shall be impossible with him Luke 1. 37. As God can and doth daily work by means so when it pleaseth him he can work without means by extraordinary means and by contrary means 1. Without means God made the world Gen. 1. 3. Psal. 33. 9. Moses remained alive forty daies and forty nights and neither eat bread nor drank water Deut. 9. 9. So Elijah 1 King 19. 8. And Christ Matth. 4. 2. 2. The extraordinary means which God hath used have been manifold as 1. In the very thing it self or kinde of means Manna wherewith the Lord fed the Israelites fourty years together was a grain that fell from heaven Exod. 16. 4 c. the like was never heard of before or since 2. In the quantity of the means The meal and oyl wherewith the Prophet Elijah and the widow of Zarephah and her houshold were nourished for three years together was in the kinde of it ordinary but that so little meal as could make but one little cake and so little oyl as was but sufficient for that cake should feed so many so long was extraordinary and miraculous The like may be said of the five loaves and two fishes wherewith Christ fed five thousand men beside women and children Matth. 14. 17 c. 3. In the quality of the means that Daniel and his three companions should for three years feed on pulse only and drink water only and yet their countenances appear fairer and fatter then they who did eat of the choicest meat and drink that could be provided for that end was also miraculous and appeared to be an especial work of God Dan. 1. 5 c. 4. In the manner of providing means that Ravens should be Elijahs Caters constantly to provide him bread and flesh in the morning and bread and flesh in the evening was extraordinary 1 King 17. 6. So also that water upon striking of a Rock with Moses his Rod should flow forth and run like a River Exod. 17. 6. Psal. 105. 41. 3. That the three servants of God should be preserved safe in the midst of an hot fiery Furnace was against means or by contrary means for fire is an ordinary means to consume things cast thereinto Dan. 3. 27. The like may be said of Daniels preservation in the Den of Lions Dan. 6. 22. All these and other like works that are beyond the course of nature are done by God himself Of them all it may be said This is the finger of God Exod. 8. 19. §. 29. Of creatures disability about miracles SUndry Objections are made against the foresaid truth but they may all easily and readily be answered Obj. 1. Christ in the daies of his flesh wrought miracles Answ. Christ in the lowest degree of his humiliation retained his Divine dignity and ever remained to be true God One with the Father John 10. 30. He being in the form of God thought it not robbery to be equal with God but made himself of no reputation Phil. 2. 6 7. What thing soever the Father doth these also doth the Sonne likewise John 5. 19. Christ by his miracles proved himself to be true God Matth. 9. 6. This therefore confirmeth the point that Christ the true God wrought miracles Obj. 2. Prophets Apostles and others who were meer men wrought miracles as Moses Exod. 4. 8. Elijah 1 King 17. 21 22. Elisha 2 King 4. 25. All the Apostles Matth. 10. 1. Answ. God wrought those miracles by them They were but Gods Ministers and instruments therein Peter acknowledges as much Act. 3. 12 16. Thereupon Peter when he miraculously cured Aeneas thus saith unto him Aeneas Iesus Christ maketh thee whole Act. 9. 34. Obj. 3. Wicked men have wrought miracles as Iudas Matth. 10. 1 4. And such as followed not Christ Luke 9. 49. And they of whom Christ saith Depart from me ye that work iniquity Matth. 7. 22 23. Answ. God may and oft doth use wicked men to confirm his truth by miracles as well as to preach it Obj. 4. Miracles may be wrought against the truth For in the Law it is said If there arise among you a Prophet or a dreamer of dreams and giveth thee a sign or a wonder and the sign or the wonder come to pass whereof he spake unto thee saying Let us go after other Gods thou shalt not hearken Deut. 13. 1 2 3. Answ. 1. In the Text there is only a supposition made If there be which doth not necessarily imply that such a thing may be 2. There may be signes and wonders done which are not true miracles 3. Their foretelling of a thing may be upon meer conjecture as Fortune-tellers guesse at things to come But herein is nothing extraordinary 4. God may work by such evil instruments in such an evil cause to try whether his people will be drawn by any means from a known truth This may seem to be implied in these words For the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soul Deut. 13. 3. Obj. 5. The Sorcerers in Egypt wrought miracles For it is said that they also did in like manner with their inchantments Exod. 7. 11 12 22. 8. 7. they did as Moses had done before they turned the Rod into Serpents and water into blood and they brought abundance of Frogs Answ. In outward appearance there was some likenesse betwixt the things which Moses did and which the Sorcerers did but in the truth and substance of the things there was a very great difference The things which Moses did were true and proper miracles but the things which the Sorcerers did they did only appear unto mans eye to be so For the devil can present to the eye of man shews and shapes of such things as indeed are not But suppose that the things which the Sorcerers pretended were reall that there were true Serpents true Blood true Froggs the devil might secretly bring from other places such things and present them before Pharaoh and before them that were present with him And this not above much lesse against the course of Nature Obj. 6. A woman that had a familiar spirit raised Samuel after he was dead 1 Sam. 28. 11 12. Answ. That which appeared to be like unto Samuel was not Samuel himself but the devil presented unto Saul a shape like unto Samuel in which the devil himself spake unto Saul Though he pretended to foretell things future yet he did it but by guesse He saw the Philistims very well prepared and
64. Here it hath reference to a former evidence and it implyeth that the point in hand had by the former argument been made cleer and that by this argument so much more evidence was added as made it more cleer This heapâ—…ng up of these emphaticall words evident far more evident yet far more evident do demonstrate that weighty points are to be made more and more cleâ—…r Argument is to be added to argument and the latter argument more cleer then the former Thus did this Apostle in setting out the Deity of Christ See Chap. 1. v. 5. § 63. and v. 6. § 77. The like he doth about the vigour of faith Heb. 11. v. 1 2 c. This is usefull both in regard of mens understanding and judgement and also in regard of their heart and affection 1. Many proofs the latter being cleerer are of the more force to enlighten mens minds and convince their judgements of the truth and equity of a poynt They are as many lights brought into a room which by their number make every thing seeme more cleerly By one argument men may be brought to say it is evident but by many it is far more evident 2. The heart and affection is much more easily wrought upon when the judgement is more cleerly enlightned and throughly convinced The understanding is a guide to the other faculties of the soul. The light thereof discovers all startingholes but if the judgement be not well informed and throughly convinced of the truth and â—…quity of that which is delivered the most pithy exhortations and powerfull perswasions will be but as water powred upon a stone Some that have been 〈◊〉 and earnest in their exhortations perswasions yea and denunciations of judgements extending their voyce clapping their hands beating the desk with their 〈◊〉 stamping with their feet and sweating in their whole body have yet little â—…roved their auditory One reason may be want of convincing their judgements When this is once done the heart will soon be wrought upon While Ministers are in a doctrinall way cleering thâ—… points they have in hand and soundly proving the truth and equity of them by argument upon argument the hearts of hearers are oft wrought upon before the Preacher commeth to his application Then one word of exhortation or reprehension may more prevaile then thousands without such a preparative §. 78. Of the meaning of these words For that after the similitude of Melchisedec there ariseth another Priest THe Greek conjunction translated for that is conditional Most 〈◊〉 and properly it signifieth and is translated IF But it is also used 〈◊〉 causal conjunction and made the ground or cause of that which is said or done 〈◊〉 where it is said Iâ—… we this day be examined Act. 4. 9. the meaning is 〈◊〉 are examined So here for that or because Where the Apostle speaketh oâ—… 〈◊〉 Priest-hood in reference to Melchisedec six times he useth this word order 〈◊〉 times before this place namely Chap. 5. v. 6 10. Chap. 6. v. 20. and v. 11. 〈◊〉 this Chapter and twise afterwards namely v. 17 21. But here he useth the 〈◊〉 similitude or likenesse Of the derivation of the Greek word See Chap. 4. v. 15. § 90. Thâ—…se two words Order and Similitude explain each other The former sheweth that the Priest-hood whereof he speaketh is a 〈◊〉 Priest-hood appointed and set every way most decently The latter sheweth that all the excellencies spoken of Melchisedec appertain 〈◊〉 Christ see v. 3. § 24. As Christ was after the order of Melchisedec so in all the excellencies of â—…sedec he was like him yea he was the truth and substance of them all This â—…nesse of Christ to Melchisedec was as the likenesse of a body to the shadow 〈◊〉 was not only like Melchisedec in surpassing excellencies but also he was a true 〈◊〉 after that very order Of the Greek verb translated ariseth see v. 11. § 64. The present tense ariseth here used implyeth a present and continuall being of Christs Priest-hood after the abolishing of the Leviticall Priest-hood for 〈◊〉 this phrase another Priest the Lord Jesus is intended This adjective another is used by way of distinction from Aaron So much is plainly expressed in the latter end of the eleventh verse thus that another 〈◊〉 should rise after the order of Melchisedec and not be called after the order of 〈◊〉 Christ in Person was another then Melchisedec yet in office he was after his order But he was another then Aaron in person in order in office in efficacy and sundry other wayes That Christs Priest-hood was of another kind then Aarons is shewed v. 11. § 66. That Christ was like Melchisedec in all his excellencies is manifested Chap. 5. v. 6. § 30. and Chap. 7. v. 3. § 24. §. 79. Of the resolution and observations of Heb. 7. 13 14 15. Vers. 13. For he of whom these things are spoken pertaineth to another tribe of 〈◊〉 no man gave attendance at the Altar Vers. 14. For it is evident that our Lord sprang out of Juda of which tribe Moses spake nothing concerning the Priest-hood Vers. 15. And it is yet far more evident for that after the similitude of Melchisedec there ariseth another Priest Vers. 13. IN these three verses it is proved that Christs Priest-hood was not after 〈◊〉 order of Aaron The proofs are two The first proof is taken from the distinction of tribes This is 1. Propounded v. 13. 2. Confirmed v. 14. In the proposition there is 1. A description of Christ by a reference to things before mentioned thus He of whom these things are spoken 2. An expression of the argument wherein we have 1. The kind of proof He pertaineth to another tribe 2. The ground thereof Here 1. One thing is exprâ—…ssed of which no man gave attendance c. 2. Another is implied That they of the tribe of Levi gave attendance at the Alâ—… Vers. 14. In the confirmation two points are to be observed 1. The manner of bringing it in it is evident 2. The matter whereof it consisteth Hereof are two parts 1. An exemplification of the tribe whence Christ sprang Here are distinctly noted 1. The stock Iuda 2. The branch Our Lord. 3. His manner of comming from thence He sprang 2. A manifestation of the reason why they of Iuda attended not at the Altar The reason is taken from Moses silence thereabouts He spake nothing about that 〈◊〉 Vers. 15. The second proof is taken from distinction of Orders Here note 1. The manner of bringing in the proof It is yet far more evident 2. The matter of the proof which is 1. Generally expressed There ariseth another Priest 2. Particularly exemplified After the similitude of Melchisedec Doctrines Vers. 13. I. The excellencies spoken of Melchisedec belong to Christ. The things before spoken were excellencies of Melchisedec But here it is said concerning Christ He of whom these things are spoken See § 72. II. Christ
earth Some to amplifie the greatness of this Vessel say that among other Creatures Whales were also therein This is but a foolish conceit for in Scripture there is no mention of any 〈◊〉 being therein Neither was there any need that they should enter into it for the Element which destroyed other Creatures was their proper Element to dwell in and to be preserved by 3. For the form of it it was flat-bottom'd from the top somewhat shelving three stories high It had a multitude of Cabins for several Creatures and for several kinds of food meet for each of them It was so artificially made as though there were a door if not more doors than one for all kind of Creatures to come in and out thereat yea and windows or other means to let in light yet no water from above or below could come in to annoy them There is no mention made of Masts Tacklings Rudder Oars Anchor or other like things which are usefull to other Ships for it could not be moved or guided by the art of man but onely by Divine Providence Atheists have sundry waies cavilled against it as Apelles against the smallness of it to hold â—…o many Creatures and so much food so long a time as that is said to do Celsus cavilled against the greatness of it as being impossible for so great a Vessel to be made for such a purpose Faith passeth by all such difficulties and seeming impossibilities By Faith we believe that the whole world was made of nothing The use of it gives an instance of Gods wisdome in using means for effecting that which he intends not that he is tyed to means for as he made the world without means so he can preserve and destroy whom and what he will without means The kind of means being such an one as hath been set forth and as the like never was before nor shall be giveth further proof that God can raise up and use extraordinary means See Chap. 2. v. 4. § 28. §. 31. Of saving Noah's House in the Ark. ONE end of Noah's making the Ark is thus expressed to the saving of his house The word in Greek translated saving is a noun and properly signifieth salvation or preservation Hereof see Chap. 1. v. 14. § 159. God intending to bring such a flood upon the earth as should sweep away the whole world the Ark so floated and swam upon the waters as all that were therein were saved alive thereby Now Noah who believed thus much himself perswaded his Wife his three Sons and their Wives of the truth thereof and moved them to enter thereinto whereby they were saved All these were of his houshold therefore house is metonymically put for his houshold It is not to be thought that onely these were of his family It is probable that he had a very great family but he wrought upon none but these none but these were perswaded to enter into the Ark. So Lot could prevail with none but his Wife and two Daughters to go out of Sodom Because he was assured that all that entred into the Ark should be saved alive and he observed that none would believe him but they of his houshold this is â—…tly set down as an end of his making the Ark to the saving of his â—…use This word saving may in this place be applyed both to the preservation of their temporal lives and also to the eternal salvation of their souls For the Ark was a type and a Sacrament of their deliverance from eternal damnation In this respect Baptism is stiled in reference to the Ark a like figure 1 Pâ—… 3. 21. When two types resembling one thing are compared together they are set out by the Greek word translated a like figure The Ark therefore born upon the waters whereby Noah and his family were saved and Baptism being both seals of our redemption by Christ and of our deliverance from the destruction of the ungodly world they are like figures Hereby it appears that they who entred into the Ark and believed as Noah 〈◊〉 were eternally saved All that are baptized are not saved though Baptism be a means to help on their salvation So neither all that entred into the Ark can be concluded to be heirs of eternal salvation for cursed Cham entred thereinto Yet notwithstanding might Noah prepare it both for the present preservation and also for the eternal salvation of all that should enter thereinto The saving of those that were in the Ark typified that salvation which is brought to man by the mediation of Jesus Christ. This giveth instance of the extent of Gods providence over his Church in saving body and soul The body from temporal danger the soul from eternal peâ—…dition Thus far may Israels passing through the Red Sea be extended Exod. 14. 22. and the Cloud and the Passover and Mannah and the Water that came out of the rock This saving of Noah and his family giveth proof that the incredulity of the multitude is no prejudice to the faith of Saints For though the whole world of the ungodly perished by the Flood yet Noah and his family were saved in the Ark. The Lord knoweth how to deliver the godly out of temptations and to reserve the uâ—…ust unto the day of judgement to be punished 2 Pet. 2. 9. The Red Sea that was a wall of defence to the Israelites overwhelmed the Egyptians Exod. 14. 22. The just shall live by his own Faith As the Believer is not prejudiced by anothers unbelief so neither shall the Unbeliever be saved by anothers faith Two shall be in one bed the one taken the other left Luk. 17. 34. It may further from hence be inferred that there is no salvation out of the Church For there was no preservation out of the Ark. See more hereof in Domest Duties on Eph. 5. v. 23. § 23. §. 32. Of the World condemned by the Ark. TWO effects are further observed to follow upon Noah's preparing the Ark the first is in these words By which he condemned the world The most immediate and proper reference that this relative which can haâ—… is to the Ark. They are both of the same gender By the World metonymically are meant the Inhabitants thereof and the greater part of them So it is oft used Ioh. 12. 19. Upon the fall of Adam he and all his Posterity were deprived of that glorious Image wherein God first created man and depraved with a most vicious and pernicious disposition whereupon it is said that the whole world lyeth in wickedness 1 Joh. 5. 19. And all except those whom Christ delivereth from this present evil world Gal. 1. 4. are counted to be of the world Such were all those that lived at the time of the Flood except they who entred into the Ark. Whereupon they are called the world of the ungodly 2 Pet. 2. 9. Noah is said to condemn these The word is fitly translated for
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
10. 16 Types of Christ 7. 25 Types but shadowes 8. 12 Types fulfilled by Christ 13. 128 Types legall were sacred 9. 3. Types may set out many misteryes 9. 6 Types legall could not quiet the conscience 9. 49. Types legall concerned the outward man 9. 50 Type and truth greatly differ 9. 76 Types grounded on equity 9. 97 Types and truths alike 9. 98 Types how far taken away 10. 24 Types very glorious 10. 58 V VAile of the Tabernacle 9. 16 17 Vaile tipyfied Christs flesh 10. 58 Vengeance is Gods 10. 112 and 11. 158 Valour commendable 11. 236 Valour wrought by faith 11. 237 Verily 7. 37 Visit God doth 2. 56 Unbelief hardens the heart 3. 84 92 Unbelief makes an evill heart 3. 128 Unbelief hinders not Gods goodnesse 3. 97. 100 Unbeliefs damages 3. 129 171 and 4. 26 Unbelief how prevented and redressed 3. 130 Unbelief a great sin 6. 100. 143 Unbelief makes void Christs last will 9. 95 Unbelief causeth destruction 11. 18 Unbelievers excluded from Believers priviledges 4 21 39 and 11. 31 Unbloody sacrifice See bloody Unclean things under the Law 9. 74 Unclean are all things to sinners 9. 104 Unclean are all men 9. 105 Uncleanesse legall not simply sinfull 1. 28 Union of Christ hypostaticall 1. 15 Union betwixt Christ and Believers 2. 104 3 151 Union of all Nations under one covenant 8. 37 Universall obedience 8. 16 Universities See Seminaries Voice of Christ 3. 78 Voice of Christ how to be heard 3. 77 Voluntary See willing Urim and Thummim 8. § 4 W WAy to heaven not manifest under the Law 9. 47 Waies of God 3. 110 Wait upon Godswill 10. 37 Wait for accomplishment of promises 6. 110 Wait with patience 6. 111 Waiting obtaines the promise 6. 112 Wander Confessors do 11. 260 268 269 Want whereunto Confessors may brought 11. 262 War lawfull 7. 9 and 11. 227 War betwixt Professors of the true Religion 239 Watch Ministers must 13. 149 Watch. They must for Souls 13. 150 Washings legall 9. 50 Water purifying 9. 70 Whole will of God to be revealed 9. 101 Way what it is 10. 54 Way to heaven opened 10. 53 Way new and living consecrated 10. 55 56 Weake made strong 11. 233 234 Will. See Testament Will of God his rule 2. 37 Will of God revealed by parts 1. 11 Will of God many waies manifested ibid. Willingly God doth what he doth 6. 130 Will of God secret and revealed 9. 141 Will of God Christs rule 10. 19 20 Will of God makes Christs sacrifice perfect 10 26 Will of God is Saints rule 11. 27 83 Will of man free 3. 81. In what free 4. 63 Will cannot be forced 3. 83 Willing suffrers 11. 246 Willing to do good 13. 196 Willingly Christ offered himself 9. 79 and 10. 15 19 Willingly refuse honours 11. 136 Wilfulnesse aggravates sin 3. 107. and 10. 88 Wilfulnesse dangerous 3. 108 Wilfull ignorance 3. 111 Witnesse God gives to his word 2. 28 Witnesse Moses did 3. 53 Witnesses God alwayes had 3. 53. and 12. 2 Witnesse given to the Elders 11. 6 Witnesse honourable 11. 6 Witnesse of faith 11. 13 Wives faith usefull to Husbands 11. 58 Women may prove worthies 11. 53 Wonders 2. 31 32 Wonders under Law and Gospel how differ 2. 36 Word of God Principles about it 6. 11 Word of Christ powerfull 1. 25 Word of Angels what it was 1. 96. and 2. 9 Word of God stedfast 2. 11 12 13 Word of Salvation 2. 20 Word of God to be respected 2. 10 Words of Scripture to be quoted 3. 74 Word why said to be Gods 4. 69 Word of God quick and powerfull 4. 70 Word of God sharper then a sword 4. 71 Word a spiritual sword 4. 72 Word divides soul and spirit 4. 73 Word an exact critick 4. 74 Word why stiled good 6. 35 Word of God ought to be heeded with all circumspection 12. 123 Word of God ought not to be rejected 12. 125 Work of Gods hand 1. 132 134. and 4. 27 Works extraordinary work on incredulous 3. 99 Works of God how finished 4. 28 Work to be forborn on Sabbath 4. 31 Work of God attributed to man 4. 48 Works our own what are 4. 58 Works in heaven 4. 60 Works dead 6. 8. and 9. 84 Works good accompanied with Salvation 6. 57 See Charity See good Works what God will not forget 6. 65 Works of men merit not 6. 66. Works do not justifie 9. 104. and 11. 190 Works an evidence of good conscience 13. 157 Working of God continued in his 13. 174 175 Worlds how taken 1. 18. and 4. 29. and 9. 141 World not eternal 1. 129 World to come 2. 41 42. and 6. 36 World to be left 11. 32. and 13. 133 Worlds end the time of Christs suffering 9. 129 World of ungodly perish 11. 32 World disrespected by believers 11. 73 Worship divine and civill 1. 74 75 Worship due to Christ ibid. Worship not due to Angels 2. 44 Worship of God must have a warrant 7. 76 Worship on all occasions 11. 113 Worthy Counted worthy 3. 42 Worthies more then registred 11. 192 Wrath attributed to God 3. 114 Wrath of God incensed is terrible 12. 137 Writing Gods Law in mans heart 8. 63. 65. Y. YEeld of themselves do oppositions against God 11. 176 Years teach wisdom 11. 132 Yesterday how taken 13. 112 Younger preferr'd 11. 11 106 111 FINIS An Alphabeticall INDEX of the severall Greek words explicated in this COMMENTART The first Figure noteth the Chapter the second the SECTION of that CHAPTER 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 67 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 17 6. 55 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 111 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 82 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 101 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 4 9. 47 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 44 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 149 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 92 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 61 62 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 38 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 109 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 102 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 84 9. 131 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 120 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12. 135 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 111 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 11. 137 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 75 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 108 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 18 108 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 51. c. 9. 92 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. 71 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 34 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9. 127 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. 152 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 83 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8 76 10. 35 12. 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8. 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 139 〈◊〉 〈◊〉 〈◊〉 〈◊〉