8. 21. Answ. This effect was not in regard of that sacrifice it self but in regard of the truth which it typified It is said of Abel to whose sacrifice God had respect Gâ—… 4. 4. that by faith he offered unto God a more excellent sacrifice then Cain Now his faith had respect unto Jesus Christ. 2. Obj. God is well pleased with the spirituall sacrifices of Christians Heb. 13. 〈◊〉 Rom. 12. 1. Phil. 4. 18. Answ. That which makes them pleasing to God is the mediation of Christ which is that incense that is mixed with the prayers of Saints Rev. 8. 3 4. 3. Christ offering himself to God is a strong prop to our faith for thereby it is evident that attonement is made betwixt God and us Whom then need we fear If God accept us who shall be against us Though death Hell Devill and all were vanquished if God were not satisfied our conscience could not be pacified God could have other instruments and means of tormenting us but God being satisfied none can hurt us Rom. 8. 33. Hence is it that the peace of God is said to passe all understanding Phil. 4. 7. §. 82. Of Christs purging blood THe effect and vertue of Christs offering is answerable to the excellency thereof set out in these words purge your conscience from dead works The word here translated purge commeth from the same root that that noâ—…n did which with a verb added to it we translate having purged chap. 1. v. 3. § 27 It implieth a taking away of filth and making foul things clean It is applyed to cleansing of things corporall Luke 11. 39. and to legal purgations v. 22. and to inward spirituall things and that as an act on Gods part Iohn 15. 2. and as an act of man in relation to his indeavour 2 Cor. 7. 1. Iames 4. 8. Here it is meant of a spiritual purging from sin This is evident 1. By the opposition that is here made to the purifying of the flesh v. 13. 2. By the subject here said to be purged which is the conscience Here then we are given to understand three points 1. The blood of Christ is of a purging nature 2. That purging virtue reacheth to the soul. 3. The soul is cleansed from sin These three may be summoned up in this one proposition By Christs blood mans soul is cleansed from sin This is set out by other metaphors as washing and making white Rev. 7. 14. This phrase having our hearts sprinkled from an evil conscience intends as much Heb. 10. 22. But most expresly this The blood of Christ cleanseth from all sin 1 Iohn 1. 7. 1. This effect of purging as here taken presupposeth such uncleannesse as defileth the soul and in that respect ministreth matter of much humiliation for if the Leper under the Law by reason of his legall uncleannesse were to cry unclean unclean Lev. 13. 45. how much more ought we in regard of our spiritual uncleannesse If they were not quiet till they were cleansed how can we rest with our sinfull pollutions in us 2. The foresaid effect of purging attributed to Christs blood ministereth matter of consolation for it giveth proof of that there is a fountain opened to the people of God for sin and for uncleannesse Zac. 13. 1. On this ground it may be said comfort ye comfort ye my people Isa. 40. 1 2. 3. This should stir us up to come to this Fountain and to strive so to enter into it as we may be cleansed thereby as the Jews did at the poolâ—… of Beâ—…hesda John 5. 2 3 4. It is not in this case as it was there that only one should be healed at a time even he that first stepped in but Christ inviteth all of all sorts to come to him Mat. 11. 28. Let us therefore every one go to Jesus as the Leper did and say Lord iâ—… thou wilt thou canst make me clean Mat. 8. 2. Yea let us joyn together as the ten Lepers did and in faith expect to be cleansed Luke 17. 12. c. Had we such sense of our spirituall Leprosie and such faith in Christs power and goodnesse as they had we should as readily and earnestly seek to Christ as they did and finding our selves cleansed should as willingly and joyfully return to glorifie God as the Samaritan that was amongst them did Luke 17. 15 16. §. 83. Of conscience in reference to sin THat which is purged as a foresaid is the conscience Of conscience in generall and of an evill and good conscience See Chap. 13. v. 18. § 155. Conscience is here Synecdochically put for the whole soul of man And it is here the rather expressed because 1. Sin most selseth on the conscience 2. The conscience is most affected with the pardon of sin That sin most seiseth on the conscience is evident by that terror of conscience which seised upon Adam and Eve after they had sinned For it made them ashamed of themselves and afraid of God Gen. 3. 7 8. Fitly therefore to this purpose saith the Apostle of natural men their conscience is defiled Titus 1. 15. Conscience is the most quick lively and sensible power of a mans soul. It is in the soul as the heart is in the body As a pestilentious humour or poysonous ingredient doth most seise on the heart so 〈◊〉 on the conscience There is no such plague no such poyson as sin to the conscience The devill not ignorant hereof like a poysonous adder seeketh to sting the conscience and like a ravenous blood-sucker to suck out this heart blood How watchfull should this make us against sin and Satan and to feare them as we fear to be infected with the plague or drink in poyson Hence is it that the conscience is most affected with pardon of sin Being justified by saith we have peâ—…ce with God Rom. 5. 1. Justification consisteth especially in the pardon of sin Rom. 4. 7 8 And peace with God is peace of conscience As the heart is most affâ—…cted with cordials so the conscience with this spirituall cordiall Thereupon saith Christ to a poor distressed soul Son be of good cheer thy sins be forgiven tâ—…ee Matth. 9. 2. And David might well pronounce the man blessed â—…se transgressioâ—… is forgiven Psal. 32. 1. This teacheth us to acquaint our selves with the Gospel with those things that are revealed therein of Christ especially concerning this spirituall purging That so faith may be bred and strengthned in us for the quieting of our conscience against the infection of sin §. 84. Of dead workes THe filth purged from the conscience is expressed under this phrase dead works Under workes all manner of sinfull motions are comprised whether in thought word or deed They are called dead works in regard 1. Of their cause which is want of life 2. Of their condition which is very noysome 3. Of the consequence which is death it self as hath been shewed Chap. 6. v. 1. § 8.
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
Manna was put in a golden pot An Omerful of Manna was kept A por of Manna set before the Lord. Manna preserved for future agâ—…s a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aarons roâ—… a staffe Aarons rod typified Christ. Aaron chosen What tables are here meant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabula b Plaâ—…ca why Tables of covenant Why Tables of stone a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Operimentum d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorium e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mercy-Seat a type of Christ. The Mercy-Seat of gold The Mercy-Seat of the same measure with the Arâ—…e The Mercy-Seat set upon the Ark. God made known his will at the Mercy-seat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Cherubims signifie b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubims do not justifie Images in Churches Cherubims of Gold Cherubims of beaten work Cherubims wrought out of the Mercy-seat The place where the Cherubims stood The manner of the Chrubims standing * Rev. 6. 16. * Isay 6. 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things for Gods service must be prepared What things fit for Godâ—… service Who were Priests Ministers of God must be appointed by God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Tabernacle The high Priest alone appears before the Mercy-seat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why the Priest entred into the most holy place every year Why but once a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A double negative emphaticall How the high Priest entred within the vail See v. 18 Sect. 99. No comming to God without blood How Gods free grace stands with Christs satisfaction Christs blood aggravateth sin amplifieth mercy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why offerings for errours c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 Errours opposed to presumptuous sins Numb 16. 22. and expounded The sin there meant not the sin against the Holy Ghost e 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No sin veniall Ignorance a vain plea. Conscience of every sin Search after errours a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Testimony of the holy Ghost is How spiritual applications of external truths may be made a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luceo in lucem profeâ—…o See v. 24. Sect. 124. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints under the Law by Christ entred into Heaven Tabernacle diversly taken a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Types were but for a time God ordered the state of his Church according to their capacicities Difference betwixt legall and Evangelicall Ordinances a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Types made not perfect Legal rites purged not the conscience Legal rites concerned the outward man What meats imply a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What drinks imply d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 6. â—… 2. Sect. 12. What washings imply * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Ordinances of the flesh implie Difference betwixt carnal and spirituall h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What intended under this word imposed k Iunius in paral Pareus in loc l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the time of reformation a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by good Good things to come What they are Difference betwixt the legall Priesthood and Christs The priviledge of Christians a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blood of beasts the type Blood of God the truth How Gods blood Communication of properties 〈…〉 〈…〉 〈◊〉 Mans ingratitude Nothing too deare for Christ. Give selves to Christ. Grounds of faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Christ entered by blood How oâ—…t Christ shed blood a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solvo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redimo c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption What Redemption and how wrought True Redemption by Christ. How Redemption giveth cause of humiliation How of gratulation How of subjection to Christ. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption for us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b A minori Proofs from known things a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things effectuall to what they are ordained See Sect. â—…5 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The type of the red cow a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juvenca b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domo Ashes put for water a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why things common counted polluted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 14. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The truth of types to be highly esteemed Spirit for Christs divine nature Several kinds of spirits How Christs blood more effectuall then others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In extremis Christ voluntarily died See chap. 10. v. 5. Sect. 15. Christâ—… death a ransom See Domest Duties on Eph 5. 25. Treat 1. Sect. 30. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libor a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amomum Christ God-man offered himself to God The Son of God offered himself to the Father Why Christ offered himself to God Gentiles sacrificed to Priests How things done by men please God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs blood purgeth the soul from sin Our uncleannesse a matter of humilation Comfort in meanes of cleansing Use means of cleansing Sin affrighteth the conscience most Pardon of sin quiereth the conscience most a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 13. Sect. 73. The Aposâ—…les 〈◊〉 The manner of bringing in the proof a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ for mans good undertook many offices Why Christ a mediatour of the new Testament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 12. Sect. 62. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs death a ransome for
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
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
much more weaned from sin This use is the main end of adding this epithite of bitternesse to the root of corruption 3. Learn how to remove this bitternesse This must be done by taking bitter pills which are the pills of contrition Matth. 26. 75. 2 Cor. 7. 10. This is manifested by spirituall grief for offending God and for the danger we bring to the soul Psal. 51. 4 12. They who thoroughly feele the bitternesse of sin will willingly take these pills 2 Chron. 33. 12. Luk. 7. 38. and 18. 13. Act. 2. 37. 2 Cor. 7. 11. §. 85. Of keeping down corruption THis phrase springing up added to the foresaid root of corruption sheweth that that root is to be kept down and in the very beginning to be suppressed Herein the Apostle alluded to a skilfull and carefull Gardner who will weed up all noysome weeds so soon as they begin to spring and peepe above ground So did David 1 Sam. 24. 6. 2 Sam. 24. 10. and Peter Matth. 26. 75. This is to be done 1. In regard of the nature of it which is growing and encreasing Like an ill weed that groweth apace and the longer it groweth the stronger it groweth and the stronger it groweth it is the more hardly rooted out It is said of the Crocodile that no creature growes from so small a beginning to so great a magnitude as it doth and that no creature is so dangerous to man as it is Corruptions in the soul are like noysome humors in the body which suffered to abide prove incurable Experience gives sufficient evidence hereof Ier. 13. 23. In relation to the metaphor note Prov. 24. 30 31. 2. Corruption is speedily to be rooted out in regard of the effects For it is â—…trary to Gods purity it offendeth his majesty and incenseth his wrath which is as a fire See more hereof in The plaistâ—…r for the Plague on Num. 16. 46. § 32. 1. This sheweth an especiall reason of that abundance of corruption which every where aboundeth Breeding corruptions are suffered to spring and grow up to get head and so to soake out the life of grace 2. This discovereth the folly of putting off and deferring repentance See The whole Armour of God on Eph. 6. 14. Treat 2. Part. 4. § 12. 3. To observe the main direction here given for diligent circumspection against corruption For this end observe these rules 1. The first peeping of corruption which is in the heart and affections Herein every one hath a great advantage over himself because he knoweth the things within himself 1 Cor. 2. 11. This we cannot know of others 2. Do what thou canst to pluck it up by the roots other waies it may sprout up again 3. So soon as the blade of corruption is seen to grow up in others suffer it no longer to grow in them Lev. 19. 17. §. 86. Of the trouble which corruption causeth A Fearfull effect of the forementioned corruption springing up is thus expressed trouble you This is in Greek a compound word and here only used in the New Testament The simple verb is used to set out that anguish and vexation which the Devill doth oft use to those whom he possesseth Luk. 6. 18. Act. 5. 16. This compound loseth nothing of the emphasis but rather addeth thereto It iâ—… by other authors used to set out noysome savours irksome sounds which molest and trouble the senses it is also used to set out importunate Creditors who will not let their debtors be quiet and to wind in the body which much troubleth it and to all such as cause trouble in a mans house in the Church and Common-wealth Thus the sprouts of the forenamed bitter roots will exceedingly molest a mans mind and conscience and never let him be quiet till he redresse what is amisse That growth of corruption causeth trouble is evident by the Holy Ghosts joyning evill and trouble together Deut. 31. 17 21. Take a particular view of the distinct kinds of â—…roubles which arise from thence and the poynt will more evidenly appear 1. It troubles the conscience instance Iudas Matth. 27. 3 4. In this respect it is said that there is no peace to the wicked 2. It troubles a man in his body by noysome diseases and paines and want of necessaries In this respect the wise man sayeth of a wicked man that he troubleth his own flesh Prov. 11. 17. 3. It troubles his estate by wasting or intangling it For he is said to trouble his own house Prov. 11. 27. 4. It troubleth his children kindred and such as any way depend on him 2 King 10. 31. 5. It troubleth the Church This it doth by false teachers Gal. 1. 7. and 5. 12. 6. It troubleth the whole state Iosh. 7. 25. 1 King 18. 13. 7. The worst trouble of all is in the world to come Rom. 2. 9. 2 Thes. 1. 6. It was before noted that corruption incenseth Gods wrath Gods wrath is a fire The longer that houses on fire continue to burne the more trouble they bring Learn hereby when troubles arise to search after the cause thereof Hereof see The Plaistâ—…r for the Plague on Numb 16. 46. § 4. As the cause is found out so remove it Hereof sâ—…e Dearths death on 2 Sam. 21. 1. § 18. §. 87. Of Corruptions defiling many TO the former effect of troubling the Apostle addeth another of defiling The Greek word is properly translated as Iude v. 8. and in sundry other places There are nouns derived from it whereof one signifieth pollution 2 Pet. 2. 20. The other uncleanesse The adding of this effect to the former sheweth that the trouble before mentioned is no such trouble as any can have comfort therein in that it iâ—… a defiling trouble For corruption which is the cause of that trouble infecteth and defileth In this respect sundry corruptions are resembled to Leven which sowreth and infecteth as corrupt doctrine Matth. 16. 6. hypocrisie Luk. 10. â—… maliciousnesse 1 Cor. 5. 8. lewd and evill company 1 Cor. 5. 6 7. Our spreading 〈◊〉 infecting nature The Apostle reckons up sundry effects that sprout from thence 〈◊〉 5. 9. Obj. The kingdome of hevean is said to be as leven how then can leven infect Answ. Things resembled to leven are to be taken according to their own kind whether they be good or evill and the metaphor of leven is used in the generall nature of it which is to diffuse to others that vertue which it hath in it self If the 〈◊〉 it self be good then it intendeth a diffusion of that which is good If it be 〈◊〉 then it intendeth infection and diffusion of that which is evill Thus the word iâ—… said to be a savor of life unto life and a savor of death unto death thus Christ and 〈◊〉 Devill are both resembled to a Lyon Christ in his strength and courage the Devill in his voracity and desire of mischief so in sundry other things the same siâ—… litude may set out
§ 148. III. Obedience must be yielded with due respect to Ministers This is intended under this phrase Submit your selves See § 148. IV. Ministers are watchmen They are here said to watch See § 149. V. Ministers watch especially for mens souls So much is here expressed See § 150. VI. Ministers must give an account This is here implied See § 151. VII Faithfull Ministers have an eye at their account They watch as they that must give an account See § 151. VIII Peoples proficiency makes Ministers give their account with joy See § 152. IX Peoples not profiting makes Ministers grieve See § 152. X. Grief of Ministers for peoples not profiting is discommodious to people See § 152. XI Prayer is to be made for others So much is here intended under this word pray See § 153 XII Prayer is especially to be made for Ministers Ministers are comprised under this phrase for us See § 153. XIII Conscionable Ministers are most to be prayed for This is the reason that the Apostle here renders for performing this duty See § 153. XIV A man may know that he hath a good conscience The Apostle asserteth thus much of himself See § 154. XV. Christians may in charity judge of others what they know of themselves These phrases of the plurall number we trust we have give evidence hereof See § 154. XVI A good conscience extends it self to all duties It is here said to be in all things See § 155. XVII A man of a good conscience will well order the whole course of his life So much is intended under this phrase to live being here brought in as the proof of a good conscience See § 156. XVIII A willing minde is a note of a good conscience The Apostle expresseth as much under this word willing See § 156. XIX Respect must be had to the manner of ordering our life This is intended under this word honestly See § 157. §. 162. Of Ministers praying for their people Verse 20. Now the God of peace that brought again from the dead our Lord Iesus that great Shepherd of the sheep through the blood of the everlasting Covenant Verse 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen THat which the Apostle required of the Hebrews on his behalf he here performeth for them which is prayer For this Text containeth an effectuall prayer for them This is an especiall part of a Ministers Function It is that which the Apostles do in all their Epistles So did the Prophets use to pray for their people Samuel accounteth it a sin against the Lord to cease to pray for the people 1 Sam. 12. 23. Our Lord Christ much used this duty in the daies of his flesh for his Church He did sometimes spend a whole night therein Luk. 6. 12. An effectuall prayer of his for his Church is registred Ioh. 17. 6 c. Prayer is the means of obtaining all manner of good things not for our selves only but for others also and prayer is very powerfull for these and other like ends Of these and other motives to this duty See the whole Armour of God on Eph. 6. 18. Treat 3. Part. 1. Of Prayer § 15 c. Let such Ministers as desire the prayers of their people for themselves imitate this and other faithfull Ministers of God in praying for their people earnestly frequently in publick and private ordinarily and extraordinarily Thus will their watching and pains taking for their people be more acceptable to God and profitable to their people A greater part of the Apostles prayer is spent in describing him to whom he makes his prayer and that by two of his eminent properties namely his Goodness in this phrase The God of peace and his Greatness in this Which brought again from the dead So as a serious consideration of his excellencies on whom we call and particularly of his Goodness and Greatness is an especiall means to quicken up the spirit unto due prayer See more hereof on the Guide to go to God or Explanation of the Lords Prayer § 4 6. §. 163. Of the God of peace THe title God is here especially to be applied unto the first person in regard of that speciall relation which it hath to Iesus Christ whom God the Father brought again from the dead Yet this property of peace here applied to him is not so proper to the first person as it excludeth the other two For the second person is the Prince of peace Isa. 9. 6. and the third person is the Spirit of peace This then is the property of the Divine nature rather then of any one particular person exclusively God is here and elsewhere thus styled The God of peace in that he is the primary Fountain and Author of all peace and the Worker and Finisher thereof and there is no true peace but of God as is evident by this phrase The peace of God Phil. 4. 7. Col. 3. 15. And Gods Embassadors have the ministry of reconciliation 2 Cor. 5. 19. and their message the Gospel of peace Rom. 10. 15. Peace according to the notation of the Greek word signifieth a knitting in one It is God the Creator of all that doth properly knit things in one At first God created all things in perfect concord and peace When by mans transgression disunion and discord was made betwixt God and man man and his own conscience and betwixt one man and another God made up all these breaches 1. God gave his Sonne to make reconciliation betwixt himself and man 2 Cor. 5. 19. 2. God by faith in Christ and the renovation of the holy Ghost worketh peace of conscience in man and so maketh peace betwixt a man and himself Phil. 4. 7. 3. God communicateth to his children such a spirit of union as they thereby are at peace one with another Isa. 11. 5. 4. Peace being a comprehensive word compriseth under it all manner of blessings which come from above even from the Father of lights Iames 1. 17. The Apostle in the beginning of his prayer giveth this style The God of peace to him on whom he calleth to strengthen both his own and their faith in a stedfast expectation of obtaining the blessings which he prayeth for For what may not be expected from the God of peace from him that is the Fountain of all blessing from him who is reconciled and at peace with us from him that pacifieth our conscience from him that knitteth us together by the bond of peace To meditate hereon when we go to God and call upon him would much inlarge our spirits in praying to God and strengthen our faith in obtaining that which we pray for This title God of peace should so work on us who profess our selves to be servants and children of this God as to follow peace that as he is