but without this care you are Idols and not Gods Much like the Idol Gods of the heathen that have eyes and see not ears and hear not mouths and speak not that have a great deal of Worship from the people and much reverence but are good for nothing By this very argument in Baruc 6. are such Idols disproved to be Gods They can save no man from death neither deliver the weak from the mighty They cannot restore a blind man to his sight nor help any man in his distress They can shew no mercy to the widow nor do good to the fatherless How should a man then think and say that they are Gods 11. I hope the greatest upon earth need think it no disparagement to their greatness to look down upon the afflictions of their meanest brethren and to stoop to their necessities when the great God of heaven and earth who hath his dwelling so high yet humbleth himself to behold the simple that lie as low as the dust and to lift up the poor that sticketh fast in the mire The Lord looked down from his Sanctuary from the heaven did the Lord behold the earth That he might hear the mournings of such as be in captivity and deliver the children appointed unto death So then for the performance of this duty thou hast Gods commandment upon thee and thou hast Gods Example before thee If there be in thee any true fear of God thou wilt obey his command and if any true hope in God follow his Example 12. If from God we look downward in the next place upon our selves and duly consider either what power we have or what need we may have from both considerations we may discover yet farther the necessity of this Duty And first from our Power There is no power but of God and God bestoweth no power upon man nor indeed upon any creature whatsoever to no purpose The natural powers and faculties as well of our reasonable souls as of our Organicall bodies they have all of them their several uses and operations unto which they are designed And by the principles of all good Philosophy we cannot conceive of Power but in order and with reference to Act. Look then what power God hath put into any of our hands in any kinde and in any measure it lieth us upon to imploy it to the best advantage we can for the good of our brethren for to this very end God hath given us that power what ever it be that we might do good therewithall The Lord hath in his wise providence so disposed the things of this world that there should ever be some rich to relieve the necessities of the poor and some poor to exercise the charity of the rich So likewise he hath laid distresses upon some that they might be succoured by the power of others and lent power to some that they might be able to succour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 distresses of others Now as God himself to whom all power properly and originally belongeth delighteth to manifest his power rather in shewing mercy then in works of destruction God spake once twise have I heard the same that power belongeth unto God and that thou Lord art merciful Psal. 62. O let the sorrowful sighing of the prisoners come before thee accordiâ—g to the greatness of thy power preserve thou those that are appointed to die Psal. 79. So all those upon whom God hath derived any part of that power should consider that God gave it them for edification not for destruction to do good withall and to help the distressed and to save the innocent not to trample upon the poor and oppress those that are unable to resist Pestifera vis est valere ad nocendum It is in truth a great weakness in any man rather then a demonstration of power to stretch his power for the doing of mischief An evident argument whereof is that observation of our Solomon in Prov. 28. confirmed also by daily experience that a poor man that oppresseth the poor is ever the most merciless oppressour It is in matter of Power many times as it is in matter of Learning They that have but a smattering in schollership you shall ever observe to be the forwardest to make ostentation of those few ends they have because they fear there would be little notice taken of their learning if they should not now shew it when they can And yet you may observe that withall it oftentimes falleth out very unluckily with them that when they think most of all to shew their schollership they then most of all by some gross mistake or other betray their Ignorance It is even so in this case Men of base spirit and condition when they have gotten the advantage of a little power conceive that the world would not know what goodly men they are if they should not do some act or other whereby to shew forth their power to the world And then their minds being too narrow to comprehend any brave and generous way whereby to do it they cannot frame to doe it any other way then by trampling upon those that are below them and that they do beyond all reason and without all mercy 13. This Argument taken from the end of that power that God giveth us was wisely and to good purpose pressed by Mordecai Esth. 1. to Queen Esther when she made difficulty to goe into the Presence to intercede for the people of the Iews after that Haman had plotted their destruction Who knoweth saith he there whether thou art come to the Kingdom for such a time as this As if he had said Consider the marvailous and gracious providence of God in raising thee who wert of a despised nation and kindred to be partaker with the most potent Monarch in the world in the royall Crown and Bed Think not but the Lord therein certainly intended some great work to be done by thy hand and power for his poor distressed Church Now the hour is come Now if ever will it be seasonable for thee to make use of those great fortunes God hath advanced thee to and to try how far by that power and interest thou hast in the Kings favour thou canst prevail for the reversing of Hamans bloudy decree and the preserving our whole nation from utter destruction And of this Argument there seemeth to be some intimation in the very Text as those words in the twelfth verse may and that not unfitly be understood He that keepeth thy soul doth not he know it That is He that hath preserved thee from falling into that trouble and misery whereinto he hath suffered thy distressed brother to fall and hath kept thee in safety and prosperity for this end that thou mightest the better be able to succour those that are helpless doth not he take knowledg what use thou makest of that Power and whether thou art mindfull to employ it for thy brothers good
Lukes expression Act. 25. Yet as empty a thing as it is if it were of any permanency it were worthy the better regard But that that maketh it the verier vanity is that it is a thing so transitory it shall and must be done away But the glory of the great King of heaven remaineth and shall not cannot be done away for ever The glorious Majesty of the Lord endureth for ever Psal. 104. If then that be glorious much more this but how much more is more then any tongue can utter or heart conceive So that if we look at God we cannot leave out Glory 6. Nither if we speak of Glory may we leave our God and that is a fourth Point For as no other thing belongeth so properly to God as Glory so neither doth Glory belong so properly to any other person as to God The holy Martyr S. Stephen therefore calleth him The God of Glory And the holy Apostles when they speak of giving him glory do it sometimes with the exclusive parcle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the onely wise God or as the words will equally bear it onely to the wise God be glory to him and onely to him Yea and the holy Angels in that Anthem they sang upon our Saviours birth when they shared heaven and earth their severall portions allotted us our part in peace and the good will of God but with reservation of the whole glory to him Glory be to God on high and in earth peace and towards men good-will It is well and happy for us if we may enjoy our own peace and his good-will full little have we deserved either of both but much rather the contrary but we were best take heed how we meddle with his glory All other things he giveth us richly to enjoy many a good guift and perfect giving He hath not withheld from us any thing that was his and useful for us no not his only begotten Son excepted the best guift that ever was given and a pledge of all the rest Ey and he will give us a kind of glory too the Lord will give grace and glory Psal. 84. and that not a light one neither nor fading away but such as neither eye nor ear nor heart of man can comprehend so massie and so durable an eternall and exceeding weight of glory But that divine infinite incomprehensible glory that belongeth to him as supreme King of Kings as his peculiar Prerogative and the choisest flower in his Crown of that he is most jealous in that he will brook no sharer And he hath made known to us his royall pleasure in that point Esay 42. My glory will I not give to another 7. He will part with none you see it seemeth rather fifthly by the forme of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he looketh for some from us For what else is it to glorifie but to make one glorious by conferring some glory upon him which he had not or not in that degree before And to God how can that be done whose glory is perfect essentiall and infinite and to what is perfect much less to what is infinite can nothing be added What a great admirer of Virgil said of him tanta Maronis gloria ut nullius laudibus crescat nullius vituperatione minuitur was but a flaunting hyperbole farr beyond the merit of the party he meant it to But the like speech would be most exquisitely true of him of whom we now speak indeed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rather then an hyperbole Whose Glory is truly such as all the creatures in the world should they joyn their whole forces together to do it could not make it either more or less then it is 8. We must therefore of necessity forsake the proper signification of the word Glorifie which is to adde some glory to another either in specie or in gradu which before he had not and understand it in such a sense as that the thing meant thereby may be feisible And so to Glorifie God is no more then to shew forth his glory and to manifest to our own consciences and to the world how highly we prise and esteem his glory and how earnestly we desire and as much as in us lieth endeavour it that all other men would also with us acknowledge and admire the same Sing praise to the honour of his name make his praise to be glorious Psal. 66. Not make his essence to be more glorious then it is in it self but make his praise to be more and more glorious in the eye and esteem of men That so his power his glory and mightiness of his kingdome might be knowen unto men and that men might ascribe unto the Lord the honour due unto his name and that men might sing in the way of the Lord that great is the glory of the Lord. To endeavour by our thanksgivings confessions faith charity obedience good works and perseverance in all these to bring Gods true religion and worship into request to win a due reverence to his holy name and word to beget in others more high and honourable thoughts concerning God in all those his most eminent attributes of Wisdome Power Iustice Mercy and the rest that is in Scripture language to glorifie God 9. One thing more from the person of the Verbe and then you have all It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that God may be glorified and so leave it indefinite and uncertain by whom it should be done but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that ye may glorifie him The thing to be done and they to do it One would think the glorious Angels and Saints in heaven were fitter instruments for such an employment then we poor sinful Worms upon earth Very true they in heaven are fitter to do it and it is best done there but there is more need of it upon earth and if it be done here in truth singleness of heart it is very well accepted Poor things God knoweth our best services are if God should value them but according to their weight and worth But in his mercy and that through Christ he graciously accepteth our unfained desires and faithful endeavours according to that truth we have be it never so little and not according to that perfection we want be it never so much Alas what is the tinckling of two little bells in a Countrey-steeple or the peoples running to the Towns-end and crying God save the King to adde any honour or greatness to the majesty of a potent Monarch Yet will a gracious Prince take those mean expressions of his subjects love as an honour done him because he readeth therein their hearty affections towards him and he knoweth that if they knew how to express themselves better they would So it is here It is not the thing done that is looked at so much as the heart Set that right first and then be the
performance what it can be God is both pleased and honoured therewithal Who so offereth praise glorifieth me Psal. 50. That is so he intendeth it and so I accept it 10. You have now all I would say by way of explication from these words The particulars are six First we should propose to our selves some end therein Secondly look at God Thirdly that God may have glory and that he alone may have it Fourthly Fifthly that something be done for the advancement of his glory and Lastly that it be done by us The result from the whole six taken together is That the glory of God ought to be the chiefest end and main scope of all our desires and endeavours In what ever we think say do or suffer in the whole course of our lives and actions we should refer all to this look at this as the main Whatsoever become of us and our affairs that yet God may be glorified Whether ye eat or drink saith S. Paul or whatsoever else ye do let all be done to the glory of God 1 Cor. 10. He would have us not onely in the performance of good works and of necessary duties to intend the glory of God according to that of our Saviour Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven but even in the use of the Creatures and of all indifferent things in eating and drinking in buying and selling and in all the like actions of common life In that most absolute form of prayer taught us by Christ himself as the patern and Canon of all our prayers the glory of God standeth at both ends When we begin the first petition we are to put up is that the Name of God may be hallowed and glorified and when we have done we are to wrap up all in the conclusion with this acknowledgement that to him alone belongeth all the kingdom the power and the glory for ever and ever 11. The glory of God you see is to be the Alpha and the Omega of all our votes and desires Infinitely therefore to be preferred not onely before riches honours pleasures friends and all the comforts and contentments the World can afford us in this life but even before life it self The blessed Son of God so valued it who laid down his life for his Fathers glory and so did many holy Martyrs and faithful servants of God value it too who laid down their lives for their Masters glory Nay let me go yet higher infinitely to be preferred even before the unspeakable joyes of the life to come before the everlasting salvation of our own souls It was not meerly a strain of his Rhetorick to give his brethren by that hyperbolical expression the better assurance of his exceeding great love towards them that our Apostle said before at Chap. 9. of this epistle that he could wish himself to be accursed to be made an Anathema to be separated and cut off from Christ for their sakes Neither yet was it a hasty inconsiderate speech that fell suddenly from him as he was writing fervente calamo and as the abortive fruit of a precipitate over-passionate zeal before he had sufficiently consulted his reason whether he should suffer it to pass in that form or not for then doubtless he would have corrected himself and retracted it upon his second thoughts as he did Acts 23. when he had inconsiderately reviled the High-Priest sitting then in the place of judicature But he spake it advisedly and upon good deliberation yea and that upon his conscience ey and upon his Oath too and as in the presence of God as you may see it ushered in there with a most solemn asseveration as the true real and earnest desire of his heart I speak the truth in Christ I lie not my conscience bearing me witness in the holy Ghost Not that S. Paul wished their salvation more then his own understand it not so for such a desire neither was possible nor could be regular Not possible by the law of Nature which cannot but begin at home Omnes sibi melius esse malunt quà m alteri Nor regular by the course of Charity which is not orderly if it do not so too That is not it then but this That he preferred the glory of God before both his own salvation and theirs In so much that if Gods glory should so require hoc imposibili supposito he could be content with all his heart rather to lose his own part in the joyes of heaven that God might be the more glorified then that God should lose any part of his glory for his salvation 12. And great reason there is that as his was so every Christian mans heart should be disposed in like manner that the bent of his whole desires and endeavours all other things set apart otherwise then as they serve thereunto should be the glory of God For first all men consent in this as an undoubted verity That that which is the chiefest good ought also to be the uttermost end And that must needs be the chiefest good which Almighty God who is goodness it self and best knoweth what is good proposeth to himself as the End of all his actions and that is meerly his own glory All those his high and unconceiveable acts ad intra being immanent in himself must needs also be terminated in himself And as for all those his powerful and providential acts ad extra those I mean which are exercised upon and about the creatures and by reason of that their effluxe and emanation are made better known to us then the former if we follow them to their last period we shall finde that they all determine and concenter there He made them he preserveth them he forgiveth them he destroyeth them he punisheth them he rewardeth them every other way he ordereth them and disposeth of them according to the good pleasure of his will for his own names sake and for his own glories sake That so his wisdom and power and truth and justice and mercy and all those other his divine excellencies which we are to believe and admire but may not seek to comprehend might be acknowledged reverenced and magnified Those two great acts of his most secret and unsearchable counsel then the one whereof there is not any one act more gracious the Destination of those that persevere in Faith and Godliness to eternal happiness nor any one act more full of terrour and astonishment then the other the designation of such as live and die in Sin and Infidelity without repentance to eternal destruction the scriptures in the last resolution referr them wholy to his Glory as the last End The glory of his rich mercy being most resplendent in the one and the glory of his just severity in the other Concerning the one the scripture saith that he predestinated us to the praise of the glory of his grace Eph. 1.
not how to help it for he could require no more of the debtors then was upon the foot of their Bills could not yet but commend the mans wit howsoever And the Lord commended the unjust steward because he had done wisely in the former part of this verse 2. Having thus framed the body of the parable our Saviour now giveth it a soul in this latter part of the verse breatheth into it the breath of life by applying it Application is the life of a Parable The commending of the stewards wisdom was with the purpose to recommend the example to us that we might from it learn to provide against the time to come as he did and that also by such like means as he did So that the Application hath two parts The one more general respecting the End that as he was careful to provide maintenance for the preservation of his natural life so we should be careful to make provision for our souls that we may attain to everlasting life The other more special respecting the Means that as he provided for himself out of his Masters goods by disposing the same into other hands and upon several persons so we should lay up for our selves a good foundation towards the attainment of everlasting life out of the unrighteous Mammon wherewith God hath intrusted us by being rich in good works communicating and distributing some of that in our hands towards the necessities of others Of the temporals we here enjoy we are not to account our selves proprietaries but stewards and such as must be accountable It should be our wisdom therefore as it will be our happinesse to dispose them into other hands by almes-deeds and other charitable works and so to improve these temporals which we cannot properly call our own to our own spiritual and eternal advantage That later and more special application is in the next verse Make you friends of the unrighteous Mammon c. The words proposed contain the more general application our business at this time delivered here by way of comparison a way more effectual ordinarily to provoke endeavour then bare exhortations are For the children of this world are in their generation wiser then the children of light 3. In which comparison there are observable first and secondly as the terms of the comparison two sorts of persons distinguished either from other by their several appellations and compared the one with the other in the point of wisdom The children of this world on the one part and the children of light on the other between these the question is whether sort is wiser Thirdly the sentence or judgement given upon the question clearly on behalf of the former sort they are pronounced the wiser The children of this world wiser then the children of light Lastly the limitation of the sentence how far forth it is to be understood They wiser true but then you must take it right wiser in their generation not simply and absolutely wiser Of which in order 4. The persons are children of this world and children of light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both sons or children That is terminus convenientiae as opposites have alwaies something wherein they agree Men of some special countrey profession quality or condition are by an usual Hebraism in the Scriptures expressed by this word children with some addition thereunto as children of Edom children of the Prophets children of death From the Hebrews other languages have by derivation entertained the same Pleonasm as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so frequent in Homer filii medicorum and the like In the Scriptures it is very usual both in the good part and in the bad In the good part you have children of Abraham children of wisdom children of God in the evil part children of Belial children of disobedience children of hell Here are both Children of the World and Children of Light 5. For the World first the Greeks have two words for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one importing more properly the frame of the creatures the other some space or duration of time rather That propriety is not alwayes observed by writers yet here it is for the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and hath respect unto Time Next whereas it is said this World that implyeth there is another set oppositely against this distinguished Luke 20. by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this world and that world otherwhere by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world that now is and the world to come Again this world so taken to wit as it standeth distinguished from that world or the world to come is yet capable to be understood in a double notion For it may be taken either in a more general sence with respect to the common affairs of this life without difference of good or bad as it is taken in that place of Luke now mentioned The children of this world marry and are given in marriage but they that shall be counted worthy of that world c. The children of this world that is men that live here on earth whilest here they live and the children of that world they that hereafter shall live for ever in heaven Or it may be taken in a narrower and more restrained sense as the world is opposed and contra-distinguished to the Church And the opposition of the children of this world to the children of light sheweth it must be so taken here in effect as if he said the children of darkness Those then are the children of this world here meant who as subjects serve under the Prince of darkness the God of this world live in the works of darkness the employment of this world and when they dye unless God in special mercy deal otherwise with them and that will not be done but upon the condition supposed that of their repentance shall be cast into outer darknesse at the end of the world 6. And this title we may conceive to belong unto them in a threefold respect in as much as 1. their affections are bent upon this world 2. their conversations are conformed to this world and 3. their portion is allotted them in this world First children of this world for that their affections are wholly set upon the world The godly are in this world tanquam in alieno as strangers and pilgrims in a forraign yea in the enemies countrey and they look upon the world and are looked upon by it as strangers and are used by it accordingly If they were of the world the world would own them and love them as her own party and they would also love the world again as their own home But because they are not of the world though they be in it but are denizons of heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. therefore the world hateth them and
any other provocation to the performance of any duty so prevalent with men as are the examples of such as have performed the same before them with glory and success Because besides that the same stirreth up in them an emulation of their glory and cheereth them on with hopes of like success it also clean taketh off that which is the common excuse of sloth and neglect of duty the pretension of Impossibility The Apostle therefore being to confirm the mindes of these Hebrews with constancy and patience in their Christian course against all discouragements whatsoever setteth before them in the whole former Chapter a multitude of examples of the famous worthies of former times who by the strength of their faith had both done and suffered great things with admirable patience and constancy to their immortal honour upon earth and eternal happiness in heaven To the end that compassed with such a cloud of witnesses they might think it a shame for them to hang back and not to dare especially having withal so rich a crown laid ready at the goal for them to invite them thereunto to run with all possible cheerfulness that race which they had seen so many so happily to have run before them vers 1. of this Chapter 2. Yet this great cloud of examples they were but to look through as the Medium at another and higher example that of the bright Sun of righteousness himself Iesus Christ whom they are to look upon as the proper object to terminate their thoughts and whereon finally to fix their meditations Looking unto Iesus c. vers 2. Which example recommended to them first from the compleatness of the person who is at both ends of the race the Alpha and the Omega the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too he that giveth the law at the start and he that giveth the prize at the goal the author and the finisher of our faith is there also further amplified First from the things he suffered Such as then which none more grievous to flesh and blood Torture and Ignominy the Crosse and the Shame Secondly from the manner of his suffering Not patiently only enduring but stoutly too Despising them He endured the crosse and despised the shame Thirdly from the issue and consequents of his sufferings which were in lieu of the pain Ioy Of the shame Glory To intimate to these Hebrews that as it behoved Christ first to suffer and then after to enter into his glory So if they desire to come to the same end he did and to reign with him they must resolve to take the same way he did and to suffer with him 3. Having used so strong a motive and pressed it so high you would think the Apostle needed not as to this particular to say any more But for all this he cannot yet manum de tabulâ he insisteth still and in this verse urgeth the due and frequent consideration of it as a matter not only of great benefit but of some kinde of necessity also Considering the strong oppositions and contradictions that a Christian man after he hath entred the lists is like to meet withal before he come to the goal all which he must encounter with and overcome or else he loseth his labour and the prize it is but needful he should muster up all his strength summon and recollect all the arguments he can think of that may put courage into him and a resolution to go on undauntedly not-with-and not to faint Against which fainting under the crosse there being no other cordial of so powerful and present operation towards the relieving of the drooping spirits of a weak Christian as is the meditation of Christ and his sufferings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore consider him saith the Apostle that endured such contradiction of sinners against himself that ye be not wearied and faint in your mindes 4. In which words the Apostle out of his great care of their souls health dealeth with these Hebrews as a faithful and skilful Physitian should do He sheweth them the danger they are in and the means how to prevent it The danger a spiritual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fainting and weariness of soul under the crosse The means of prevention frequent and effectual meditation of the crosse of Christ. The parts then of the Text are two answerable to those two main parts whereunto the whole method of Physick are after a sort reducible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one whereof treateth of the disease the other of the remedy We begin with the former the disease the former I mean in the nature of the things though not so in the placing of the words and so first to be handled in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That ye be not wearied and faint in your mindes The full importance whereof we shall the better understand by the explication of these four things 1. The Malady 2. The inward Cause thereof 3. The Part affected and 4. The Subject Person or Patient 5. For the Malady 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 's Weariness as we translate it There is no burden but a man would be willing to be eased of it if he might and all afflictions are burdens But such a degree of Weariness as implyeth no more then the bare desire of rest and ease falleth short of the notion of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It importeth such an extream lassitude as bereaveth a man of all his strength putteth him beyond his patience and taketh him quite off his work When he is so overcome with the pressure of the burden that lieth sad upon him that he doth succumbere oneri is not able to bear it any longer but would be rid of it if he could at any rate that 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or when he is so enfeebled by sickness that he cannot in any wise brook to do the offices of his vocation as formerly he hath done nor is able to stir out of his bed at all nor well able to stir himself in it that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too The word is by S. Iames applyed to the state of a sick person brought very low and in some extremity of sickness under small hope of recovery The prayer of Faith when other remedies fail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall save the sick saith he there 6. So that the danger here feared by the Apostle was lest these Hebrews meeting with such terrible difficulties as Lions in the way not such Lions as Solomons sluggard only fancieth to himself without cause or perhaps but pretendeth to excuse his sloth thereby Bug-bears indeed rather then Lions but very Lions indeed strong temptations and lasting afflictions and persecutions lest I say meeting with such affronts and encounters in their Christian race they should be quite beaten out of the field ere they came to the end of their course Lest being terrified by