to others in himself and in that right that belonged unto him Matth. 17. â—…6 All the subjection that he yeelded to others was meerly voluntary Phil. 2. 7. 〈◊〉 10. 18. 5. This heifer was to be slain and that without the camp This typified Christs death without the gate of the City Heb. 13. 12. 6. The blood of this heifer must be sprinkled seven times This typified the application of Christs blood from time to time so long as there was need for seven is a number of perfection And this was to be done before the Tabernacle oâ—… the â—…gregation That is the Church of God Numb 19. 4. 7. The heifer must be burnt to set out the fire of Gods wrath which Christ endured 8. The skin flesh blood and dung must be all burnt Numb 9. 5. To shew that Christ suffered in the whole man and that in his suffering great reproach as dung was cast upon him 9. Cedar-wood and hysop and scarlet was cast into the midst of the burning of the Heifer These were means of sprinkling the blood so as the means used for applying Christs blood unto our selves are sanctified by the passion of Christ. 10. The Ashes of the â—…aid Heifer were to be gathered up and laid in a clean place The gathering of Ashes intended the continuance of the merit of Christs sacrifice The laying them up in a clean place prefigured the Church of God which Christ 〈◊〉 cleansed by his blood This circumstance without the camp may here inâ—… the Church of the Gentiles 11. With these ashes running water must be mixed which was called a water of â—…tion in that it was for those who by any uncleanness were separated from the congregation but being sprinkled with this water he was purified and so again admitted to the congregation Therefore it is also stiled a purification for sin Numb 19. 9. Thus the word ashes here in the Text is synecdochically put for the water also with which it was mixed and made a purifying water and giveth evidence that God affordeth to his Church means of cleansing such as are unclean Though he that is washed needeth not to be washed all over again yet he needeth to wash his 〈◊〉 〈◊〉 13. 10. Though he need not another regeneration yet he needeth daily a renewing of his repentance For this end as God appointed sundry sacrifices washings and sprinklings under the law So hath he ordained the Ministery of the word administration of the Sacraments and other ordinances under the Gospel All these are conscionably to be used according to our continuall need thereof §. 71. Of severall occasions of sprinkling blood and water under the law THe manner of using the foresaid blood and water of ashes was by sprinkling them Under the law on sundry occasions they sprinkled blood and they sprinkled water also 1. At the Passe-over they sprinkled blood upon their door posts Ex. 12. 7. This was an expresse type of the benefit of Christs blood applyed by faith whereby believers are preserved from that common destruction that fals upon all others 2. At making of the covenant blood was sprinkled on the people Exod. 24. 8. to shew that by Christs blood we have a right to the covenant of grace 3. On the annual day of reconciliation blood was sprinkled on the Mercy-seat to shew that by the satisfaction which thorow Christs blood is made for our sins God comes to be merciful unto us Lev. 16. 14 15. 4. Blood was sprinkled at the consecrating of Priests to shew that even the Ministers of Gods holy ordinances here need to be cleansed from sin Exod. 29. 16. Water of purifying was to the like purpose sprinkled upon the Levites Numb 8. 7. 5. When any had sinned whether Priest or whole congregation or ruler or any particular person blood was sprinkled to make an attonement for them Lev. 4. 6 17 c. 6. At the cleansing of any unclean person blood was sprinkled Lev. 14. 7. which declared that it is Christs blood that cleanseth from all spiritual uncleannesse 7. Such as on any occasion touched a dead corps were to be sprinkled with purifying water Numb 19. 13. §. 72. Of applying Christs blood intended by sprinkling THe foresaid sprinkling of blood and water under the law intended a spiritual application of the blood of Christ to the souls of men In this mysticall sense do both Prophets and Apostles use this metaphor of sprinkling where it is said He shall sprinkle many nations Isa. 52. 15. the meaning is that Christ by his Spirit would so apply to the Gentiles his merits as they should be perswaded to trust in Christ. To like purpose saith God by another Prophet I will sprinkle clean water upon you Ezek 36. 25. Frequently doth this our Apostle in the mystical sense use this word as Chap. 10. 22. and 12. 24. So 1. Pet. 1. 2. By this mystical sprinkling or applying Christs blood all the benefit thereof redounds to us It is as laying a plaister to a sore as drinking a wholsome potion as swallowing good pils as eating and drinking meats and drinks as putting on a garment The benefit of all these ariseth from the fit application of them even so it is in the application of the blood of Christ. Quest. How is this blood sprinkled upon our souls Answ. Two wayes 1. By the Spirit of God 1 Cor. 6. 11. which inwardly perswades the soul of a right it hath to Christ and to all that he hath done and endured for mans redemption 2. By faith Act. 15. 9. This moves us to rest upon Christ for a particular benefit to our selves of his obedience unto death On this ground the Apostle gives this exhortation Let us draw neer with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and Heb. 10. 22. The ordinances which God hath sanctified unto his Church are especial meaâ—… of conveighing Gods Spirit into us which Spirit in and by those means worketh and encreaseth faith wherefore as we desire to be sprinkled as aforesaid and to partake of the benefit of that sprinkling our care must be conscionably to attend upon those ordinances §. 73. Of Christs justifying and sanctifying persons THe Apostle referreth this sprinkling both to blood and to ashes also meaning by ashes the purifying water which was made of the ashes of the heifer and of running water Numb 19. 17. Hereby was typified that by Christ we are both justified and sanctified for blood pointeth at our justification water at our sanctification justified by his blood saith the Apostle Rom. 5. 9. And again Christ gave himself for the Church that he might sanctifie and cleanse it with the washing of water Eph. 5. 26. In this sense is this phrase the washing of regeneration used Tit. 3. 5. See Domest Duties Treat 1. on Eph. 5. 26. § 39. There is in the obedience of Christ whether active or passive both a merit and a vertue By the merit divine justice is
it For the learned languages do oft understand the principall verb in many sentences though they do not expresse it By the Priest is meant the Lord Jesus Christ who is the onely true Priest of the New Testament as hath been proved Chap. 2 v. 17. § 172. The word translautd High in Greek properly signifieth grâ—…at In what sense Christ is called an high Priest and a great Priest is shewed Chap. 2. v. 17. § 173. To shew for whom in speciall Christ is an high Priest it is here added over the 〈◊〉 of God By the house of God is meant the Church of God as hath been demonstrated Chap. 3. v. 6. § 58 59. This preposition grâ—…at implieth a dominion or jurisdiction And that Christ is a Lord over the Church hath also been proved Chap. 3. v. 6. § 56 57. This description of Christ is here purposely set down as a motive to stir us up to approach to the throne of grace This duty therefore is inferred in the next verse upon this description The motive is very forcible For 1. A Priest is for men in things appertaining unto God 2. A great Priest is above other Priests and able to do what may be expected from a Priest yea more then from any other Priest 3. Saints being of the house of God the foresaid Priests will do most for them 4. He will the rather do for them because he is the Lord of that house He is over them Good grounds these are to move us to draw neere as followeth in the next verse §. 60. Of the resolution of Heb. Chap. 10. v. 19 20 21. Vers. 19. Having therefore brethren boldnesse to enter into the Holiest by the blood of Iesus Vers. 20. By a new and living way which he hath consecrated for us through the vaile that is to say his flesh Vers. 21. And having an high Priest over the house of God Let us draw neer c. IN these three verses there is a Transition from the doctrinall part of this Epistle to the practicall part thereof Here observe 1. The inference of it upon that which went before Therefore 2. The substance thereof About the substance is noted 1. The manner of propounding it by a mild insinuation manifested two wayes 1. By this title of love Brethren 2. By intimating the end in this phrase having boldnesse 2. The matter whereof it consisted This is in generall a recapitulation of those principall points which he had before delivered and were of force to enforce the exhortations following The principall points are three 1. Liberty to enter v. 19. 2. A way prepared v. 20. 3. A guide to direct us in that way v. 21. Vers. 19. In setting down the first is declared 1. The kind of liberty in this word boldnesse 2. The end of it to enter amplified by the place whereinto they enter 3. The means whereby they have this liberty blood Amplified by the author whose blood it is Iesus By the blood of Iesus Vers. 20. In setting down the second the way is described 1. By two Epithites New and living 2. By the preparation thereof in this word consecrated This is amplified 1. By the author that hath done it namely Iesus 2. The persons for whom for us 3. The means thorow which This is 1. Propounded in a type thorow the vaile 2. Expounded This is 1. Generally hinted in this phrase that is to say 2. Expressed in this his the flesh Vers. 21. 3. In setting downe the guide he is described 1. By his function Priest This is amplified by the excellency of that function high Priest Or great Priest 2. By his dominion This is 1. Implyed in this word over 2. Amplified By the persons over whom he is the house of God §. 61. Of observations raised out of Heb. 10. v. 19 20 21. Vers. 19. I. PRiviledges must make men walk worthy of them This is the intendment of this particle of inference therefore II. Ministers and people are all as brethren This title brethren declares as much III. Ministers must seek to insinuate themselves into the hearts of their hearers By the title brethren and by declaring unto them their priviledges in this word having the Apostle doth so IV. Believers have liberty boldly to approach to God The word translated boldnesse in reference to that which followes intends as much V. Heaven was typified by the most holy place in the Tabernacle For heaven is here called the holiest VI. Believers have accesse to heaven They may enter into it VII The means of purchasing accesse to God is blood We have boldnesse to enter through blood VIII The blood whereby that priviledge is obtained is the blood of Iesus So much is here plainly expressed Vers. 20. IX There is a way for Saints to enter into heaven This is the intendâ—…nt of the way here mentioned X. That way is consecrated So much is here expressed XI The way is consecrated for us Christians Such are they who are comprised under this phrase for us XII The way to heaven in a new way XIII The way to heaven is a living way These two last doctrines are expresly set down XIV Legall types set out spirituall truths This is here exemplified under the type of a vaile XV. Types are to be applyed to their truths This general phrase that is to say intends as much XVI Christs flesh was typified by the vaile entring into the most holy place Vers. 21. XVII Christ is a true Priest He is here called a Priest XVIII Christ is a great Priest So he is also stiled XIX Christ hath a dominion He is over XX. Christs speciall dominion is over the house of God The Church is Gods house that is here intended XXI By Christ a Priest and Lord we have accesse to God This is gathered from the immediate inference of drawing neer v. 22. upon this description of Christ in this verse §. 62 Of drawing neere to God Heb. 10. v 22. Let us draw neere with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water HEre beginneth the practicall part of this Epistle It consisteth of sundry exhortations The first is in regard of our selves which is in generall to seeke what we want This is thus expressed Let us draw neere Though it be not here expressed to whom we should draw neere yet it is implyed in this phrase v. 19. To enter into the 〈◊〉 namely to him that dwelleth in the most holy place So much also is intended in this phrase Let us come boldly to the throne of Grace Chap. 4. v. 16. That iâ—… to him that sitteth on that throne Yet more plainly is it expressed to be God in this phrase come unto God Chap. 7. 25. and in this he that commeth unto God Chap. 11. 6. The Greeke word is the very same that was used Chap. 4. v. 16. § 92. It is made the meanes of partaking of salvation
the Churches Conquest on Exod. 17. 11. § 43. There is no grace wherein and whereby God is more honored then by Faith Heereof see more in the whole Armour of God on Eph. 6. 16. § 7. Great also is that good which Faith bringeth unto man see ibid. § 8. Besides Faith of all graces doth most strip a man of self-conceipt For boasting is excluded by the Law of Faith Rom. 3. 27. Faith is as an hand stretched out to receive what a man knowes he hath not of himself yea it is stretched out as far as God himself Hereby the believer giveth evidence 1. That he needeth such and such blessings 2. That they are not to be had in himself 3. That they cannot be received from any creature If they were he would not reach out his hand so far beyond all creatures Faith therefore so drives a man from himself and from other creatures as it maketh him rest wholy and only upon God This teacheth us how to make our appearing before God acceptable to him and withall how to make our prayers powerfull and prevalent with him namely by Faith Faith resteth on Christ for acceptance with God and faith is to prayer as fire to powder See hereof the Churches Conquest on Exod. 17. 11. § 43. There also are directions given for exercising faith in prayer The Apostle amplifieth this gift of faith by this property thereof full assurance In this assurance consisteth the excellency of faith Such a faith had Paul Rom. 8. 38. and Abraham Rom. 4. 21. and Iob 19. 25. and the disciples of Christ Iohn 6. 69. Yea and all sound Christians 1 Iohn 4. 16. Obj. These had an extraordinary spirit Ans. The Apostle indefinitely saith of all sound Christians We have the same Spirit of Faith 2 Cor. 4. 13. Papists make this a doctrine of presumption others of desperation To these both may this text be opposed Papists are ignorant of the ground of assurance which is not simply in faith as an act of ours but in Gods promises and the truth of them It is not in our holding Christ but as is it an evidence of Christs holding us Rom. 8. 39. 39. If the differences betwixt faith and presumption be duely weighed we shall finde that assurance is farr from presumption Of the difference betwixt these See the whole Armour of God on Eph. 6. 16. Treat 2. Part. 7. Of Faith § 88. Those other which make assurance a doctrine of desperation do not well weigh the degrees of assurance For so much as there is of the truth of Faith so much there is of assurance Of a strong faith there is a full assurance of a weake faith but a weake assurance even such as may stand with doubting Hereof see the whole Armour of God on Eph. 6. 16. § 39. This teacheth us to use all means whereby we may attaine to this assurance A direction for attaining hereunto is set down in the Churches Conquest on Exod. 17. 11. § 43. §. 66. Of Conscience and the evill thereof THe third vertue required for a right manner of drawing neere to God is Sanctiâ—…ie which is thus expressed having our hearts sprinkled from an evill conscience and our bodies washed with pure water This sheweth that sanctification consisteth in the renovation of soul and body The former is set down in these words having our hearts sprinkled c. The latter in these and our bodies washed c. The heart is the innermost part of a man as hath been shewed Chap. 3. v. 8. § 79. It is here put for the whole soul of a man as is evident by the other part of a man from which this is there distinguished namely the body He useth the plurall number hearts because he giveth his advice to many even to all that professe the Christian faith This metaphor of sprinkling hath reference to the Law whereby blood and water were sprinkled upon persons uncleane to clense them See hereof Chap. 9. v. 13. § 71 72. A right applying of Christs blood to sinful souls is hereby intended Foâ—… nothing but Christs blood can cleanse mans heart from sin To be sprinkled from an evill conscience is by sprinkling to be freed or cleansed from an evill conscience To shew that his own heart needed clensing as well as others he useth the 〈◊〉 person plurall our hearts The filth from which he would have the heart to be clensed is here stiled 〈◊〉 evill conscience Of the notation of the word conscience of the nature of it of the kindâ—… of it Good Evill and renewed and of the extent of it See Chap. 13. v. 18. § 155. The Conscience is evill when through sluggishnesse it neglecteth to performe the dutie for which it was placed in man which was to check him and restrain him from sin or otherwise iâ—… so out of measure clamorous as it bringeth man to dispaire By this description it appeareth that the very heart is polluted See Chap. 3. v. 1â—… § 127. But withall it is here manifested that the blood of Christ applyed unto us clenseth us from the pollution of conscience As is shewed Chap. 9. v. 1â—… § 82 83. How great a benefit this is iâ—… made evident in the recovery from Apostacy on 〈◊〉 15. 31. § 21. Where the damage of a restlesse and senselesse conscience is discovered The evill of no other power of the soul can more to the full set out mans misery then the evill of conscience The conscience iâ—… evill in two respects 1. In regard of the quality of it for as all other powers of soul and parts of body it is deprived of that integrity wherein it was first created and also depraved with a contrary qualitie The depravation thereof is manifested either by not doing that dutie which properly belongeth to it or by doing it amisse 2. In regard of the object when there remaineth evil in the soul for the conscience to work upon that past present future yet the conscience doth not that work which it should For sin past and present it believes not the pardon of them And as for sin to come there remaines a purpose to continue in it as Ier. 44. 17. and so no reâ—… Thus is conscience accessary to all the evill of a mans soul and in that respect very evill in it self Hence it followeth by just consequence that it is necessary that a mans soul be pâ—…ged from an evill conscience They who have retained an ill conscience have bâ—…n much blamed 1 Tim. 4. 2. Tit. 1. 15. But men have rejoyced in the testimony of a good conscience Heb. 13. 18. and of a clear conscience Acts 23. 1. and of â—… pâ—…re conscience 1 Tim. 3. 9. with such kinds of conscience an evil conscience cannot stand no more then darknesse with light There can be no peace where there is an evill conscience Isa. 57. 21. The terror of an evill conscience will manifest its self either
respects there are wherein Christs blood may well be stiled blood of sprinkling and truly said to be communicable One in regard of the merit The other in regard of the vertue of it The merit whereby the guilt and punishment of sin is taken away The vertue whereby the dominion and power of sin is abated and subdued The former was especially typified under the Law For the sprinkling of the blood of beasts was for cleansing such as were unclean whereby both the guilt and punishment of their uncleannesse was taken away as the uncleannesse of the Leper Lev. 14. 7 8. and the uncleannesse of him that touched a dead corps or were any other way unclean Numb 19. 18 19. Hereunto alludeth the Apostle Heb. 9. 19. In this respect being cleansed with such sprinkling as the Law enjoyned they might freely and boldly do service to God otherwise it was death Numb 19. 13 20. But the sprinkling of Christs blood that is a right application thereof by the Spirit of Christ on his part and by faith on our part wrought by the said Spirit doth every way cleanse from all sin taking way the guilt and freeing from the punishment in which respect the beloved Disciple Iohn saith 1 Ioh. 1. 7. the blood of Iesus Christ cleanseth us from all sin Yea also it hath a vertue and power to subdue in us the power of sin and to free us from the dominion thereof in which respect Christ is said thereby Heb. 9. 14. to purge our conscience from dead works to serve the living God And Heb. 10. 22. we are said to be sprinkled in our hearts from an evill conscience These phrases import a freedom from the power as well as from the guilt of sin In this respect Act. 15. 9. God is said to purifie our hearts by faith because faith applieth Christs blood to the soul. 1. This doth inform us of the means whereby Christs blood is made useful and profitable to us His blood is shed and being shed it is expiatory and satisfactory But how may we be made partakers of the benefit of it this legal rite sheweth even by having it sprinkled upon our souls Though the Paschal Lamb were slain and the blood thereof poured into a Bason yet if it had not been sprinkled on the door the destroyer would have entered in So though Christs blood be shed and preached by the Gospell and represented in the Sacraments yet if it be not sprinkled on us it doth us no good we may be destroyed with the rest of the wicked Our heart is as the door of the soul Psal. 24. 7. if that be sprinkled with Christs blood the destroyer dares not enter in Therefore as the Apostle admonisheth Heb. 10. 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water 2. This may teach us how to have this blood sprinkled on our hearts It s sprinkled by a particular application thereof to our selves which is done by faith For by faith we apply unto our selves in particular that which in the word is indefinitely revealed concerning Christs death and the benefit thereof By faith we apply the merit thereof By faith we draw a speciall vertue from thence By faith we apply Christs intercession and there place all our confidence for acceptance §. 117. Of the continuall efficacy of Christs Sacrifice THis phrase that speaketh is an elegant Prosopopeia whereby the vertue and efficacy of Christs blood is set out to the life This phrase shews it to be so great aâ—… if Christ with all his wounds opened and with all his blood in a vessel brought to his Father should earnestly call and cry to his Father for pardon he could not more prevail It hath respect to Christs intercession and importeth a perpetuall efficacy of Christs sacrifice Therefore it s set down in the present tense participle Whereby the Apostle giveth us to understand That Christs Sacrifice hath a continuall efficacy Those principles of our Christian Religion and articles of our Christian faith which are noted to follow hereupon do prove as much as resurrection ascension and intercession His resurrection shews Christ he being sacrificed was not as the legal sacrifices swallowed up of death and utterly consumed so as they were but for one only turn and for the present use But as he liveth after death so he continueth to speak His ascension shews that he was not as the Priests under the Law who being dead could no more enter into the holy place But he after death entred into the true holy place Herein the Apostle makes a difference betwixt the typicall Priests and the true Priest Heb. 7. 23 24. His intercession sheweth the end of the two former He rose and ascended into heaven that he might continue the use power and efficacy of his sacrifice which he doth by his intercession So as hereby the point is evidently confirmed That these three followed upon his death is evident Rom. 8. 34. In regard of this continuall efficacy of Christs sacrifice he is said Heb. 7. 25. ever to live to make intercession for us Christs continuall intercession is that which is intended under this Metaphor of speaking for to intercede is to speak for one This is attributed to Christ by way of resemblance See more hereof Chap. 7. v. 25. § 106. §. 118. Of dead Saints speaking MOre fully to expresse the efficacy of Christs blood the Apostle sets out the matter thereof comparatively thus Better things then that of Abels To understand the meaning thereof we must search out what it is that Abel or that his blood speaketh Most Greek Copies set down an article of the Masculine gender and so refer it to the person It seems that learned Erasmus met with some Copies that have the article in the neuter gender and so refer it to blood Our English so taketh it for it saith not then Abels but then that of Abel viz. that blood Now we read of both namely of Abel himself even his person that he being dead yet speaketh Heb. 11. 4. And also of his blood that it being shed the voyce of it cried unto God from the earth Gen. 4 10. 1. Abel himself speaketh in that his faith and the fruits thereof being in everlasting records to all posterity call upon all that read or hear them to be followers of him as evidently as if his voyce were heard 2. Abels blood speaketh in that at first the shedding of it could not be concealed and thereupon required judgement against his brother that slew him Yea still it remaineth crying against all such fratricides and homicides as Cain was 3. Both Abel himself and also his blood speaketh in that his soul is among the soulâ—… of them that were slain who under the Altar cry with a loud voyce saying how long O Lord holy and true dost thou not judge and aveâ—…ge our
his modesty in that he doth not peremptorily say We have a good conscience but we trust we have Of his confidence in that he useth a word which implieth a full perswasion It is further observable that in setting down this confidence of a good conscience he useth the plural number thus We trust shewing thereby that he hoped of others as much as he knew of himself For the rule of charity puts us on to believe all things and to hope all things 1 Cor. 3. 7. §. 155. Of a good Conscience in all things THe word translated Conscience is a Compound The simple Veâ—…b from whence it is derived signifieth to see Matth. 2. 2. and to know John 13. 18. and a Proposition which signifieth with So as conscience implieth Knowledge with namely with some other thing The Greek Latine and our English composition imply as much Our English is taken from the Latine Conscience then implieth a double knowledge One of the minde which is a bare understanding of a thing Another of the heart so as the hearts witnessing of a thing together with the minde is conscience Where the Apostle saith What man knoweth the things of a man save the spirit of a man which is in him 1 Cor. 2. 11. By Spirit he meaneth Conscience Hence it is that some make the notation of Conscience in Latine to be the knowledge of the heart Or the double knowledge that is comprized under conscience may be of God and a mans own self God knoweth all things even the most secret thoughts Ps. 139. 2. and every man knoweth the most secret things of himself 1 Cor. 2. 11. The testimony therefore of a mans heart with his minde or rather with God is Conscience In this respect Conscience is said to bear witnesse Romans 9. 1. And the Apostle rejoyced in the testimony of his Conscience 2 Cor. 1. 12. Conscience is seated within a man for it is applied to the heart Heb. 10. 22. yea it is styled the heart Pro. 15. 15. 1 Sam. 24. 5. And it is also styled the Spirit 1 Cor. 2. 11. It is so seated within a man that it may the better perform the function which belongeth unto it It being within may see all within and without As a man within a house full of windows may see what is within the house and what is without it Where Solomon saith to Shimei Thou knowest all the wickednesse which thine heart is privy to that thou didst to David my father 1 King 2. 44. he appealeth to the conscience of Shimei That the Conscience cannot be discerned by others without is evident by these phrases Who can know the heart Jer. 17. 9. What man knoweth the things of a man 1 Cor. 2. 11. The function of Conscience is to witnesse Rom. 2. 15. For this end it hath ability to know the things of a man The witnesse of Conscience is the surest witnesse that can be It is a faithfull witnesse that will not lie Prov. 14. 5. In Courts of men a mans own Conscience is a witnesse beyond exception yet may a man with his tongue belie himself but he cannot do so with his Conscience The witnesse which Conscience giveth is of two kinds either to accuse or to excuse Rom. 2. 15. To accuse of evil to excuse by freeing from evil unjustly laid to ones charge The conscience of the Jews accused them Ioh. 8. 9. St Pauls conscience excused him Act. 23. 1. From this principal function of the Conscience followeth trouble or peace to a mans soul. Trouble if his conscience accuse him as in the case of Iudas Mat. 27. 4 5. Peace when it excuseth Rom. 5. 1. Hereby know that a man shall never want authentick witnesse wheresoever he be whether alone or in company in light or dark The Conscience which the Apostle here speaketh of is styled a good Conscience Three things especially concur to make up a good Conscience 1. The matter whereupon it worketh 2. The proper act thereof 3. An effect or consequence following thereupon 1. The matter whereupon a good Conscience worketh is a conformity in the whole man to the holy will of God Gods will made known to man is mans rule whereunto all his thoughts words and actions ought to be conformable 2. Where this matter is to be found the Conscience will bear witnesse thereunto and give a true testimony thereof This is the proper act of Conscience 3. The Consequence that followeth hereupon is peace and quietnesse in the soul. For that Conscience which can give true testimony to a mans full conformity will quiet the soul and keep it from doubts fears and vexation of spirit Such a good conscience was perfect in mans entire estate but by his fall it was clean lost and became an evil conscience For 1. Every imagination of the thoughts of mans heart is onely evil continually Gen. 6. 5. 2. Mans evil conscience exceedingly faileth in the proper work thereof and that sometimes in a defect sometimes in an excesse In the defect when it suffereth a man to runne into all evil and doth neither check nor trouble him for the same This is styled a scared Conscience 1 Tim. 4. 2. The excesse is when it doth so out of measure trouble him as it takes away all hope of pardon and hinders sound and true repentance yea and makes his very life a burthen unto himself Such a conscience had Iudas Matth. 27. 3 4 5. In this respect The wicked are like the troubled Sea when it cannot rest whose waters cast up mire and dirt There is no peace saith my God to the wicked Isa. 57. 20 21. Since mans fall a good Conscience must needs be a renewed Conscience Two things concurre to the renovation of the Conscience and making it good One is faith in the Lord Jesus Christ whereby the Conscience is purged and purified from that natural defilement which it had For the bloud of Christ doth purge the Conscience from dead works to serve the living God Heb. 9. 14. Hereupon we are exhorted to draw near with a pure heart in full assurance of faith having our hearts sprinkled from an evil conscience Heb. 10. 22. See The whole Armour of God on Eph. 6. 26. Treat 2. Part. 6. Of Faith § 51. The other is a sanctified work of the Spirit whereby the heart is alienated from sinne and made watchfull against it and withall it is put on to conform it self to the holy will of God This conformity being true and entire without hypocrisie moveth the conscience to bear witnesse thereunto Rom. 9. 1. 2 Cor. 1. 12. This is the Conscience that is styled a pure conscience 1 Tim. 3. 9. 2 Tim. 1. 3. and a conscience void of offence Act. 24. 16. That then is accounted since mans fall a good conscience which 1. Giveth true testimony of a mans faith in Christ for the pardon of his sinnes and reconciliation
in this life as it did in Iudas Matth 27. 3. or in the world to come Rev. 6. 15. §. 67. Of externall Sanctitie HE that hath his heart sprinkled from an evill conscience hath a great worke wrought upon him but yet not that which is sufficient for our bodies also must be washed with pure water The body is the externall part of a man for it is here distinguished from the heart and conscience which are internall parts In this respect it is distinguished from the spirit 1 Cor. 6. 20. and from the spirit and soul 1 Thes. 5. 23. By this it is manifest that outward sanctity must be added to inward purity Of the two inward purity is the most excellent glorious but not enough we must cleanse 〈◊〉 selves from all filthinesse of the flesh and spirit thus will holinesse be perfected 2 Cor. 7. 1. Hands must be cleansed as well as hearts purified Jam. 4. 8. He shall 〈◊〉 in Gods holy place who hath clean hands and a pure heart Psal. 24. 4. Both soul and body are Gods workmanship they are both redeemed by Christ and members of his mysticall body and they are both temples of the Holy Ghost As a true man consists of soul and body so the new man is renewed in both Pâ—…ence of sprinkling the heart from an evill conscience without washing the body with pure water which can be but a meere pretence savours rank of prophaness as a shew of washing the body without sprinkling the heart savours too much of hypocrisie Sundry aberrations are hereby discovered 1. Placing all religion in outward performances Of these there are two sorts 1. Cloaked hypocrites 2. Cold moralists 2. Conceiting their hearts to be sufficiently sprinkled when they neglect the outward washing Of these there are also two sorts 1. Licentious libertines 2. Timerous Nicodemites If there be any grace in any of these they take a course to kill it Sin to the spirit is as water to the fire We are therefore forbidden to quench the Spirit 1. Thes. 5. 19. Let them therefore who think they have their hearts sprinkled from an evill coâ—…science manifest the truth thereof by washing their bodies with pure water 〈◊〉 will the Father be glorified the vertue of Christs blood manifested the power of the Spirit discovered the word of grace justified brethren encouraged adversaries are won or confounded 1 Pet. 3. 1 16. §. 68 Of washing our bodies with pure water THe sanctity of the body is thus set out Our bodies washed with pure water In this phrase also the Apostle hath reference to legall rites for much water was used under the Law Of the divers washings then enjoyned See Chap. 9. v. 9. § 50. And v. 13. § 70. 71. Among others Priests were to be washed when they approached before the Lord Exod. 30. 20. In reference thereunto we are here exhorted to draw neere with 〈◊〉 bodies washed To shew that it was not such water as was there used intended by the Apostle he addeth this epithite pure that is such a water as being in it self most pure even more pure then any water of this world can be for that by standing puâ—…rifieth as this water never will doth also make other things pure It is fitly called pure in the property of it being most pure and in the efficacy of it having a vertue to make pure and to cleanse not only from the externall filth of the body but also from the spirituall filth thereof This is that cleane water which is promised Ezek. 36. 25. To speak plainely the sanctifying spirit of God is hereby meant Hereupon saith the Apostle that we are washed by the spirit of our God 1 Cor. 6. 11. And he makes these two phrases washing of regeneration and renewing of the Holy 〈◊〉 to intend one and the same thing Tit. 3. 5. Many interpreters apply this pure water to Baptisme as being Sacramentally â—…ken for that spirit of sanctification that is in Baptisme set out This for the substance of the matter crosseth not that which hath been said before For not unfitly may an allusion be here made to both those washings to the washing under the Law and to Baptisme under the Gospel both set out the same thing and shew that the spirit hath a cleansing vertue §. 69. Of holinesse in them who draw neer to God IN this phrase there is a description of that holinesse which makes men â—…it to draw neer to God and appeare in his presence For both kinds of holinesse are 〈◊〉 set down Holinessâ—… of justification in this phrase full assurance of faith â—…aving our hearts sprinkled c. And the Holinesse of sanctification in this phrase 〈◊〉 bodies washed with pure water Thus must they be holy who approach unto God Holinesse becommeth thy house O Lord saith the Psalmist Psal. 93. 5. By the house of God he meaneth such as come to his house Expresly is this enjoyned 1 Tiâ—… â—… 8. And conscionably practised Psal. 26. 6. 1. God himself is holy Isa. 6. 3. Therefore we must be holy 2. The place wheresoever he manifesteth his presence is holy as heaven where he is continually resident so on earth where he manifested his presence and that ordinarily as the Tabernacle Psal. 46. 4. and the Temple Hab. 2. 20. or extraordinarily as Exod. 3. 5. Iohn 5. 15. 3. His Ordinances in the use whereof we draw neer to God are holy Deâ—…t 4. 8. 4. The Mediator to present our persons and prayers to him is holy Heb. 7. 26. 5. The Nation which he chooseth for his people is an holy nation 1 Pet. 2. 9. 6 God will be sanctified by the holinesse of those that come before him or else be 〈◊〉 by executing vengeance on them Levit. 10. 3. Keeâ—… 〈◊〉 〈◊〉 〈◊〉 when thou goest to the house of God Eccles. 5. 1. â—…nd be carefull to present tâ—…y self holily before God For this end 1. Examine thy self Lam. 3. 40. 1 Cor. 11. 28. 2. Search after meanes whereby thou maist be made holy Hereof see more Chap. 3. v. 1. § 7 c. §. 70. Of the resolution and observations of Heb. 10. 22. THis verse giveth a direction for drawing neer to God Two points are to be observed herein 1. The inference of it upon the grounds noted in the former verses 2. The substance of it Herein observe 1. The manner of propounding the direction 2. The matter whereof it consisteth The manner is by propounding the direction in the first person and plurall number Let us The matter declareth 1. A priviledge which is to draw neer 2. Duties about using that priviledge The duties in generall concern holinesse in particular the kinds of hollnesse â—…hich are two 1. One concerneth our justification 2. The other our sanctification The former is set out three wayes 1. By the speciall object thereof the heart amplified by the property of it a true heart 2. By the instrument of it faith amplified
by the perfection of it full assurance 3. By the cause thereof in this metaphor sprinkled which hath reference to the blood of Christ. This is amplified by the subject of it our hearts and by the filth purged away an evill conscience The latter namely sanctification is set out by a metaphor of washing amplified 1. By the subject washed our body 2. By the means of washing pure water Doctrines I. Priviledges procured must be used Liberty to enter into the Holiest and a way to enter there into and a guide to conduct us are all procured Therefore we must draw neer See § 62. II. What we incite others to we must endeavour our selves to do III. What we judge to be a duty for our selves we must incite others unto These two latter doctrines I gather from the manner of the Apostles direction Let us See § 62. IV. God is to be approached unto He is meant under this phrase draw near namely to God See § 62. V. Holinesse becomes those who draw near to God Holinesse in generall is compâ—…ised under this description of those that draw near to God See § 69. VI. Men must draw near to God with the heart especially This is plainly expressed See § 63. VII The heart presented before God must be a true heart This also is plainly expressed See § 64. VIII Faith makes men fit to appear before God Therefore faith also is here added See § 65 IX The excellency of faith consists in a full assurance Therefore this Epithite full assurance is here attributed to faith See § 65. X. A right application of Christs blood cleanseth the heart Thus much is intended under this phrase having our hearts sprinkled See § 66. XI Conscience is placed within a man Even in his heart For the heart must be sprinkled from it See § 66. XII Conscience may be evill This is here taken for granted under this phrase evill conscience See § 66. XIII An evill conscience must be removed This phrase sprinkled from intendeth as much See § 66. XIV Externall sanctity must be added to internall purity The body must be washed as well as the heart sprinkled See § 67. XV. The Spirit hath a cleansing vertue For it is here set forth by water See § 68. XVI The Spirits cleansing extends to the body For the body is here said to be washed with that water See § 68. XVII The Spirit himself is pure For he is here set forth by pure water See § 68. XVIII By the Spirits cleansing men are made pure The water here meant iâ—… called pure in regard of the effect thereof that it cleanseth and so maketh pure See § 68. §. 71. Of holding fast the profession of our Hope without waverring Heb. 10. 23. Let us hold fast the profession of our faith without wavering for he is faithfull that promised IN this verse is set down an other generall duty required of Christians in regard of the priviledges which Christ hath purchased for them See § 70. I Doctrine This duty also concerneth Christians themselves The former was to gain what they wanted See § 62. This is to maintain what they have This doth point at Hope the second theologicall grace thus linked together Faith Hope Charity 1 Cor. 13. 3. Our last English translators have turned it Faith But the Greek word properly signifieth Hope It is in foure other places of this Epistle used namely Chap. 3. v. 6. Chap. 6. v. 11 18. Chap. 7. v. 19. And in all these places translated Hope So might it have been here also translated For after he had exhorted us to faith here he exhorteth us to hope As faith produceth hope So hope nourisheth faith Of Hope See Chap. 3. v. 6. § 62. This grace of hope giveth evidence of the provident care of God over his Church and people For the reason why God worketh this grace in them is the condition wherein they are and the danger whereunto they are subject in this world In regard of their condition they are as a ship in the sea and as souldiers in the field The sea lyeth open to many stormes and ships therein are subject to great danger So are souldiers when bullets as haile-stones fly about their ears Such being their condition and such the danger wherein they are God affords them in reference to the former metaphor of a ship in the sea hope as an Anchor See Chap. 6. v. 19. § 153. And in reference to the other metaphor of souldiers and the danger wherein they are he hath provided hope as an helmet Hereof see the whole Armour of God on Eph. 6. 17. Treat 2. Part. 7. § 7. Hereby we evidently see that God bringeth his people to tryals and as David caused Uriah to be set in the fore-front of the hottest battell purposely to be slain 2 Sam. 11. 15. so he suffereth them to be in manifold dangers not for their destruction but for proofe of the graces which he bestoweth on them and for manifestation of his own Power Wisdome Mercy and other divine properties in preserving them This grace of hope we are here exhorted to hold fast Of the Greek word 〈◊〉 fast See Chap. 3. v. 6. § 68. It implyeth persevering in that which is well begun The Apostle so expresseth his exhortation as he incites others as well as himself and himself as well as others to observe it For it is set down in the first person and plurall number See Chap. 2. v. 1. § 4. That wherein he would have them to persevere is the profession of their hope Of the Greek word translated profession See Cap. 3. v. 1. § 27. To hold fast implyeth an holy courage and an invincible resolution to go on in our well-begun course and a conscionable care in using means to continue in our holy profession For this end he useth this phrase without wavering This is the interpretation of one Greek word which is a compound The simple verbe in the active signifieth 〈◊〉 bow and in the passive to be bowed Luke 9. 12. and 24. 5 29. Thence this compound which is applyed to such as will not be bowed or removed from a thing This compound is no where else used in the new Testament It is here applyed to a Christians profession which must be steady and constant that iâ—… without wavering This confirmes that which hath been before noted concerning Saints perseverance Chap. 3. v. 6. § 68. §. 72. Of Christians professing their hope THe foresaid profession being here applyed to hope sheweth that profession is to be made of that hope which is in one That profession which useth to be made in baptisme implyeth as much This is implyed under this phrase the answer of a gâ—…d conscience towards God 1 Pet. 3. 21. Such a profession was that which David made Psal. 119. 46. and Paul Act. 24. 14. So much is testified of Christ himself 1 Tiâ—… 6. 13. We are expresly enjoyned to be ready
execution of the legall Priests office is set out by severall rites and types appertaining thereto which are generally propounded in this verse The generall proposition is thus knit to the former discourse Then verily the first Oâ—… therefore truly even the first Oâ—… the adverb translated verily See Chap. 7. v. 5. § 37. Of the conjunction translated then See Chap. 4. v. 14. § 82. The word covenant is not expressed in the Greek yet necessarily understood by reason of the inference of this verse upon the last verse of the former Chapter where 〈◊〉 spoke of this covenant and called it the first The manner of inferring the generall proposition in this verse upon the latter end of the former Chapter manifesteth a prevention of an objection against that which had been delivered about the abrogation of the old covenant The objection might be this If the first covenant had also ordinances of divine service why was it abrogated In answer hereunto the Apostle first granteth the substance of the objection that it had indeed divine ordinances but with all inferreth that they were externall and carnall imposed only for a time v. 10. By this it appears that in matters â—…f dispute a truth must be granted even to that which we speak against Thus this Apostle who set himself to abase Levi in comparison oâ—… Melchisedec granted Levies prerogative in receiving tythes Heb. 7. 5. And he that was very earnest against circumcision and other points of Judaisme granted a prâ—…ferment of the Jewes and profit of circumcision in the season thereof Rom. 3. 1 2. and Christ who denounced fearfull woes against the Scribes and Pharisies granted that they sat in Moses seat Matth. 23. 2. Thus we shall shew that it is verity rather then envy and desire of maintaining truth rather then a contradicting spirit that moveth us to say what we say against any person or thing §. 3. Of legall ordinances oâ—… divine service THis numerall note of distinction first is attributed to that covenant which God made with the Jewes under the law Of the reason hereof See Chap. 8. â—… 7. § 27. Of this covenant it is here said that it had ordinances The Greek word translated ordinances is derived from an adjective that signifieth just or righteous Of the notation of which word see Chap. 1. v. 9. § 114. This word in my Text is sometimes translated righteousnesse Rom. 2. 26. and 8. 4. Rev. 19. 8. sometimes judgement which is alwayes righteous Rom. 1. 32. Rev. 15. 4. 〈◊〉 justification Rom. 5. 16. and sometimes ordinance as here and verse 10. and Luk. 1. 6. Gods ordinances and such are here meant were all righteous in their season Of the notation of the Greek word translated divine service See Heb. 8. v. 5. § 12. There being two heads of types laid down in this verse the first is stiled ordinances oâ—… divine service The other a worldly tubernacle Some divide that first head into two branches 1. Ordinances 2. Services The reason of this difference is the ambiguity of the Greek word which hath the termination both of the genitive case singular and also of the accusative plurall and there is no article joyned to distinguish the one or the other They who make these two distinct heads thus distinguish them The former they interpret justifications that is expiations which being legally and externally taken were effects of their rites and ceremonies For by their many sacriâ—…ices and oblations by their water of purification and such other rites they were legally cleansed and expiations were made thereby Lev. 4. 20 26 31 35 Numb 19. 19. The latter translated divine service they interpret to be the very rites and ceremonies themselves as sacrifices oblations washings feasts and such like But seeing the end of these rites were for divine service and to expiate cleanse and purifie I thinke it best to joyn the rites and effects of them together as our English and other judicious translators and learned expositors have done For the words will very well bear this interpretation Thus they shew that legall rites in their time were sacred and religious ordinancâ—…s of divine service and parts of Gods worship and meanes of expiation In the new Testament the word is appropriated to divine service and so translated and service oâ—… God v. 6. Object Why doth the Apostle then say That they stood only in meats and 〈◊〉 and were carnall ordinances v. 10 Answ. He denyeth not the outward legall service and purging whereof we speak and whereby they were assured of spirituall purgings but he denyeth inward spirituall expiation by them and that of themselves Of the reasons why God ordained such externall services see Chap. 4. v. 8. § 49 50. By this we have an evidence of Gods care over his Church In wisdome he saw it meet to put off the comming of his son into the world to the latter age thereof Yâ—…t would he not leave his Church destitute of meanes to nourish their faith and hope in Christ to draw them to repentance and to pacifie their consciences For after they had sinned by their legal expiations which put them in mind of Chrisâ—…s death their consciences were pacified §. 4. Of the Iewish Sanctuary THe second head of typâ—…s here mentioned is stiled a worldly Sanctuary The Greek word translated Sanctuary properly signifieth holy which being of the newâ—…er gender may be applyed to thing or place Here it is put for the place wherein all the typicall rites and legall ordinances were exercised Hereoâ—… see more Chap. 8. v. 2. § 4. This is here called worldly in opposition to heaven v. 11. and Chap. 8. 2. This Epiâ—…hite is derived from the word translated world whereof see Chap. 4. v. 3. § 29. This Sanctuary is that which in the next verse is called a tabernacle It was made here in this world of things of the world such as were earthly subject to decay which things in heaven are not It was a kind of portable Temple made of poles boards beasts-skins which might at pleasure be taken down and reared up again Thâ—… roomes within it were divided by Silk curtains the end of it was â—…or people to assemble together for divine worship there God manifested his presence and caused his glory to appear Ex. 29. 43. It was made in the first year of the Israelites abode in the wildernesse and reared up in the beginning of the second year Exod. 40. 2. It was of the greater authority because it was made after the fashion which God shewed unto Moseâ—… in the Mount Exod. 25. 40. It continued to be of 〈◊〉 Sâ—…lomons Temple was built at which time it was carried into that Temple 〈◊〉 â—…here laid up 1 King 8. 4. According to the severall parts thereof it typified 〈◊〉 eâ—…angelicall and celestiall truths whereof the Apostle himself expresseth 〈◊〉 particulars in the verses following 〈◊〉 onely in generall it is to be
redemption which Christ purchased is eternall So it is here stiled See § 65. XXI Christ purchased redemption for us This hath our English here inserted §. 68. Of drawing an Argument from a thing known Heb. 9. 13 14. Vers. 13. For if the blood of bulâ—… and of goats and the ashes of an â—…eiser sprinkling the unclean sanctifieth to the purisying of the flesh Vers. 14. How much more shall the blood of Christ who thorow the eternall Spirit offered himself without spot to God purge your conscience from dead workes to serve the living God THese two verses are a proof of the perfection of that which Christ the truth of the legall types performed The first particle in our English being a causall conjunction giveth evidence hereof It hath in speciall reference to the last clâ—…use of the former verse namely to that eternall redemption which Christ obtained by his own blood The Argument is drawn from the lesse namely from the externall vertue of legall sacrifices It is set down in a connex or conditionall proposition thus If the blood of beasts did cleanse according to the flesh much more doth Christs blood cleanse according to the conscience The Hebrews well knew that such as were legally unclean by the rites ordained under the law were made clean again Therefore he useth this kind of argument having to deal with them that were well acquainted with the legall rites Hereby the Apostle giveth us to understand that argumâ—…nts taken from such things as they with whom we have to do are well acquainted with are of greatest force to convince them Thus much is intended under this phrase I speak to them that 〈◊〉 the law Rom. 7. 1. and this do you not hear the law Gal. 4. 21. It is in this respect an especiall point of prudence to observe wherein they with whom we deal are most skilfull and answerably to seek to convince them by suâ—…h things aâ—… they best understand and which they cannot gain say See Chap. 13. v. 11 § 126. That which hath been delivered about parables may be applyed to other arguments See Chap. 6 v. 7. § 45. §. 69. Of the 〈◊〉 of such meanes as God ordainâ—…s THe argument drawn from legall cleansing is laid down as a granted principle as if he had positively said The blood of buls under the law sanctified to thâ—… purifying of the flesh There are two particular instances of legal purging which are blood and water The former is plainly expressed The latter is implyed under this phrase the Ashes of an heifer The forâ—…er hath an especial reference to the Priests going into the most holy place on the solemn annuall day of expiation Lev. 16. 14 15. Yet the blood of all other sacrifices injoyned in the law are synecdochically comprised under the same For they all had such a vertue as is here set down to the purifying of the flesh It hath been shewed that the blood of those sacrifices typified the blood of Christ and that blood was necessary for the expiation of sin See v. 7. § 43. Under this title Buls the same kind of sacrifice is meant that was intended under the word calves v. 12. § 56. For it was a yong bullock Lev. 16. 3. whose blood was carryed into the most holy place The Apostle calleth it a calf as the LXX did before him because it was young of the first year and a Bull because it was of the male kind Thus is this kind of sacrifice oft expressed under this title as Psal. 50. 13. Heb. 10. 4. These and other like sacrifices were of bruit beasts yet had they a kind of vertue in them as the Apostle here setteth down Even this vertue they could not have of and by themselves for there is no more natural vertue in the blood of bulls and goates then in the blood of horses and swine But God made choyce of these and other like creatures for that kind of cleansing and to typifie the blood of Christ and thereupon they had the foresaid efficacy For any thing is of force to 〈◊〉 whereunto God ordaines it This might further be exemplified in all other 〈◊〉 rites and in all the means which by Gods appointment were used for working miracles â—…s the rod wherewith Moses stroke the Sea and the Rock Exod. 14. 16. 17. â—… All power and vertue is in God He is the primary fountain of all he 〈◊〉 〈◊〉 forth as it pleaseth him what he willeth to be done by such and such means shall be so done On this ground we ought carefully to observe what means God hath 〈◊〉 for the effecting of any thing and carefully use the same and not suffer any seeming meanness in the means to weaken our faith in the effecting of that for which God hath appointed the means This was Naamans fault and if he had not been 〈◊〉 perswaded by his servants he might have returned as foul a leper as he came 2 King 5. 11 13. We ought to lift up our eyes to God and consider his power and wisdome and goodness and subject our selves to his ordinance and not reason against the same This may fitly be applyed to the ordinances which God hath sanctified under the Gospel as to reading and preaching the word to Catechising to administring the Sacraments to prayer and thanks-giving and other Christian ordinances Hereof see more Chap. 2. v. 4. § 28. §. 70. Of purifying Water THe other means joyned with blood for purifying the flesh is thus set down and the Ashes of an heifer This hath reference to that type of a red cow which iâ—… distinctly set down Numb 19. 2 c. Concerning that type sundry speciall points are observable 1. It was an heifer In Greek the title translated heifer is derived from a verb that signifyeth to tame For such an heifer was one of the tame creatures which men use It here hinteth the kind the sex and the age of the beast 1. The kind was of the herd or greater sort of cattel For it was appointed to a very solemn use 2. The sex was the female and that in two respects 1. The female is the most useful in regard of the fruitfulness that it breedeth calves and giveth milk 2. Females as well as males were solemn sacrifices to shew that male and female are all one in Christ Gal. 3. 28. 3. The age was but young for an heifer is so called before it hath a calf So as it was betwixt a young calf and an old cow It was offered up in the prime age 2. The colour of it was red Numb 19. 2. Red heifers are counted the strongest and such as give the best milk Besides red is a bloody colour and it typified the red apparell of Christ being sprinkled with blood Isa. 63. 2. Rev. 19. 13. 3. It was without spot to set out the purity of Christ. 4. Yoke never came upon it Thus it typified Christs freedome from all subjection
everlasting glory Another mitigation of the grievousnesse of afflictions is that they are but for a time for the present even for a little season See more hereof on Chap. 10. v. 37. § 138. §. 62. Of the future profits of afflictions A Full solution of the fore-named objection concerning the grievousnesse of afflictions followeth in these words Neverthelesse afterwards c. The Greek word translated Neverthelesse is that little particle of opposition which is commonly translated BUT It here implieth a discretive proposition as if it had been thus more fully expressed Though afflictions may for the time seeme grievous yet afterward they will produce a quiet fruit By this it appears that granting one truth impeacheth not another Truth is not contrary to truth There may be some seeming contradiction but upon a through inquisition into the matter reconciliation will soon be made betwixt truths See more hereof Chap. 10. v. 1. § 2. The truth which the Apostle here standeth to is that afflictions are profitable They yeeld their fruit The Souls of Saints are thereby made as good ground which by plowing and harrowing or digging and raking is made more mellow and more fit to bring out a good cropp As Children who by their Fathers correction have been brought from debauch'd and desperate courses to a civill honest and peaceable life Of the profit of afflictions See v. 5. § 36. The profit of afflictions is here referred to the time to come in this word afterward This doth he testifie that said Before I was afflicted I went astray but now have I kept thy word Psal. 119. 67. Take instance hereof in such as by afflictions have been brought to God 2 Chron. 33. 13 14. Luk. 15. 17. Afflictions are as medicines which have a time to work They bring a man to a consideration of his former course to an examination of himself to a finding out of his sin to a loathing and confessing of it to purpose promise and covenant to forsake it for the future Hereby we learn to judge our selves and others not according to the present pain of afflictions but to the future gaine If afterwards they be bettered then hath the physick kindly wrought Godâ—… physick for the present makes the patient sick Plowing and harrowing ground makes it for the time seeme barren but afterwards the benefit of these and other like means ariseth There must therefore be a patient expectation of future fruit §. 63. Of the peaceable fruit of righteousnesse arising out of affliction THe particular and speciall fruit of affliction the Apostle setteth out under this word righteousnesse Of righteousnesse what it is See Chap. 〈◊〉 9. § 114. Of the excellency of righteousnesse See Chap. 11. v. 7. § 33. Though sundry distinctions may be made betwixt holinesse and righteousnesse yet I conceive that the Apostle here intendeth under this word righteousnesse the same thing that he did under this word holinesse v. 10. § 58. This fruit of affliction is amplified by an especiall epithite in this word peaceable This is so set down as it may have reference to chastening thus It yeeldeth a peaceable fruit that is chastisement worketh quietnesse and peace in a man Or it may have reference to righteousnesse the fruit of chastisement thus It yeeldeth righteousnesse which is a peaceable fruit Both tend to the same end and imply that there is a peaceable fruit growing out of chastisement either immediatly or mediatly by righteousnesse which ariseth from chastisement and produceth this peaceable fruit For righteousnesse and peace are oft joyned together as Isa. 32. 17. Psal. 85. 10. Rom. 14. 17. And Peace and Comfort are oft noted to arise from affliction Psal. 126. 5. Matth. 11. 29. This will more clearly appeare by a distinct consideration of the severall kinds of peace 1. Under externall peace may be comprised freedome from troubles and all manner of outward prosperities After Iob was well exercised with sore tryals God gave him this kind of peace all manner of prosperity Iob 42. 10. 2. Under internall peace are comprised Gods favour reconciliation with him remission of sins and peace of conscience That this kind of peace followeth upon afflictions is evident Psal. 116. 7. Matth. 11. 29. 2 Chron. 1. 3 4. Afflictions are a means to draw us to God to make us search after his promises and to apply them to our selves these cannot but breed peace of conscience Besides God useth to minister this inward peace to his Saints that they may be the better enabled to endure the chastisement 3. Under eternall peace is comprised all that coelestiall glory and happinesse which God hath prepared and promised to such as overcome That this kind of peace is a fruit of affliction is evident 2 Cor. 4. 17. 2 Thes. 1. 7. 1 Pet. 4. 13. Here behold an evidence of the unsearcheable Wisedome and Almighty Power of God who can raise contraries out of contraries Such are afflictions and peace He can bring meat out of the eater and sweetnesse out of the strong Iudg. 14. 14. Among other motives for enduring afflictions let this blessed fruit be well noted A peaceable fruit followeth from from thence The expression of righteousnesse in this case further sheweth that righteousnesse is the means whereby the foresaid peaceable fruit ariseth from affliction righteousnesse is the proper fruit of quietnesse And this two waies 1. Privatively For righteousnesse keepeth men from offending God and from wounding and vexing their own conscience and from running headlong into the broad way that leadeth unto destruction Yea furthermore it keepeth men from the penalty of the humane Laws from incensing such as have authority over them and from contentions and quarrels with others 2. Positively Righteousnesse is acceptable to God it causeth the light of his favour which cannot but work much peace in a mans Soul It gives evidence of mens title and interest in Christ which of all things doth most work peace of conscience Rom. 5. 1. Besides righteousnesse is the way to walke in for attaining eternall peace Hereby we have information in the true cause of the quarrels betwixt God and man of the troubles and perplexities of conscience of the discords and contentious among men and the endlesse and caselesse torture in Hâ—…ll this is want of righteousnesse Learn hereby how to get a plentifull crop of peace and quietnesse Sow the seed of righteousnesse Hos. 10. 12. Gal. 6. 7. In this kind He that soweth plentifully shall â—…eap plentifully §. 64. Afflictions are as means of exercising Saints THat it may be known who they be 〈◊〉 partake of the foresaid benefit of afflictions The Apostle thus setteth 〈◊〉 â—…ut Them that are exercised thereby Of the notation of the Greek word which we translate exercised See Chap. 5. v. 14. § 75. Though the word were at first used for such as strive for Mastery or Victory at the Olympian games yet use hath applied it to all manner