their life yet neither their bodies nor their cloathes were consumed Let. 10. 5. A like instance of Mercy remembred in judgement was given in that Prophet who was slain but not devoured by a Lyon 1 King 13. 24. To the fourth This phrase his iniquity is upon him implyeth that he himself was the cause of the judgement he justly deserved it It implyeth the same thing thâ—… this phrase doth he shall bear his iniquity which is spoken of him that onely makes himself accessary to anothers sin by not making it known Lev. 5. 1. To the fift The Apostles resemblance is of unequals his argument is drawn from the lesse so as that place rather maketh against them then for them It is as if he had said If a sin lesse then the sin against the Holy Ghost escaped not 〈◊〉 how much sorer punishment c. This by the way I have noted to keep some weak ones from despaire who from the forenamed Text Numb 15. 30 have inferred that every presumptuous sin is unpardonable But to return to the main point the Apostle useth such a word as compriseth under it all manner of sins and that both in the nature of the word because every sin proceedeth from errour in judgement and also by just consequence for 〈◊〉 sins which may seem to have some extenuation by reason of errour of judgement must be expiated by blood much more more haynous sins Heb. 10. 28 29. Thus it appeareth that all sins must be expiated by blood even the least of them as a sin thorow ignorance Lev. 4. 2. c. Numb 15. 27. On this ground it is said that Christ was delivered to death for our slips Rom. 4. 25. The least slip is against the law which is so strict as it denounceth a curse against every transgression Gal. 3. 10. 1. This discovereth the vain distinction betwixt mortall and veniall sins Hereof see Chap. 5. v. 2. § 10. 2. This manifesteth their deceit who think to excuse themselves because they sinned on ignorance and errour See Chap. 5. v. 2. § 10. 3. A like conceit or rather deceit is theirs who count it a point of puritanisâ—… to make conscience of every small sin Christ saith that every idle word that 〈◊〉 shall speak they shall give an account thereof in the day of judgement Matth. 12. 36. 4. We may hence learn throughly to examine our selves that if it be possible we may finde out our errors and acknowledge them and crave pardon for them and apply the blood of Christ to them Who can understand his errours Psal. 19. 12. 5. This should make us very watchful against all manner of sins even errors 6. Ministers on this ground ought so to instruct their people as they may be kept from errors 7. It concerns people to use all means for attaining such knowledge as may keep them from errors §. 29. Of the Resolution of and Observations from Heb. 9. 7. THiâ—… verse setâ—…eth down special sanctions of an High Priest Hereof are two 〈◊〉 1. The place where he performed his functions 2. The particular duties that he performed 1. The place is propounded in this word the second 2. It is amplified two wayes 1. By a restraint in these two words alone once 2. By the extent every year The duties that he performed were two 1. That he carried in blood He went not without blood 2. That he offered This is illustrated 1. By the persons for whom he offered These are of two sorts 1. For himself 2. For the people 2. By the sins for which he offered errors Doctrines I. The Law had an High-Priest He is here expresly named See § 40. II. Under the Law there was a difference of holy places There was the second as well as the first Tabernacle See § 40. III. The High-Priest alone went into the most holy place So much is expresly set down See § 40. IIII. The High-Priest went every year into the most holy-place This also is expresly set down See § 41. V. The High-Priest went but once in a year into the holy place See § 41. VI. Means must be used for expiation of sin by those that appear before God See § 43. VII Blood is the means of expiating sin This phrase not without blood intendeth these two points See § 43. VIII The High-Priest was subject to sin See § 44. IX The High-Priest was to use means for expiating his own sin These two points arise from the High-Priests act in offering for himself See § 44. X. The High-Priest was to use means for expiating the sins of others He was to offer for the people See § 44. XI All sorts of sins are to be expiated This ariseth from the word errours See § 44. §. 46. Of the Holy Ghost testifying the uses of the legal types Heb. 9. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing THe Apostle having declared both the legall types and services which were done by all sorts of Priests he proceedeth to set out their end and uses v. 8 9 10. The generall end and principal use of them all was to raise up Gods peoples mindes unto things to come which were more spirituall and powerfull then the things that they enjoyed To move them to whom he wrote more diligently to heed what he should deliver here-about he bringeth in the holy Ghost testifying the truth of that which he was about to deliver thus The holy Ghost this signifying Moses declared those types and services which signified that which is here set down But as other holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. So did Moses Oâ—… the Holy-Ghost testifying See chap. 3. v. 7. § 74. The word translated signifying implyeth a clear and full manifestation of a matter It is derived from an adjective that signifieth evident certain and manifest as 1 Cor. 15. 27. Gal 3. 11. 1 Tim. 6. 7. Another Apostle useth this very word of Christ testifying unto him the kind of his death And it is translated shewed Hence then it appeareth that the testimonies of the holy Ghost are sure and cerâ—… He is the spirit of truth and leadeth into all truth All credence therefore and all obedience is to be yielded to that which the holy Ghost testifieth In that it is said the holy Ghost signifieth that such and such types services had such uses as hereafter follow it is evident that both the types and services themselves and also their use were of divine institution This is further evident in that Moses was admonished of God to do thereabout what he did chap. 8. v. 5. Such was their institution that they might be for their time more religiously observed And that the faith of Gods people built upon the truths typified by them might have a sure ground and firm foundation as divine
be put for the whole soul of man and so imply an inward spiritual cleansing of a man and that from sin which the legal rites of themselves could not do 2. Conscience being properly taken for the distinct faculty of the soul it is here implyed that the legal rites could not of themselves pacifie and quiet the consciences for then would they have ceased because that the Worshippers once purged should 〈◊〉 〈◊〉 more conscience of sin Heb. 10. 2. Obj. David thus prayeth Purge me with Hysop and I shall be clean wash me and I shaâ—… be whiter then snow Psal. 51. 7. Answ. David useth those words metaphorically in allusion to the Law but so 〈◊〉 he intends the Lord Jesus Christ and the vertue and efficacy of his blood which 〈◊〉 â—…rom all sin 1 John 1. 7. Q. Were not believing Jews under the Law made perfect according to the conscience A. Yes they were Abraham was justified by faith Rom. 4. 3. Gal. 3. 6. So all thosâ—… believers whose fruits of faith are reckoned up Heb. 11. 4. c. Yea and all true bâ—…lievers under the Law But they were not perfected as pertaining to the conscience by the legal rites but by those evangelical and celestial truths which those rites typifâ—…d So as they were perfected even as we Christians now are though not so clearly and manifestly Conscience is spirituall it is polluted by sin by sin the wrath of God is provoked it is Gods wrath that troubleth the conscience till Gods wrath be pacified the conscience cannot be quieted But those rites could not pacifie Gods wrath For they could not satisfie justice nothing but Christs blood could do that It was their faith in Christs sacrifice that perfected them as pertaining to the conscience §. 50. Of the meaning of Heb. 9. 10. Heb. 9. 10. VVhich stood only in meats and drinks and divers washings and caâ—… Ordinances imposed on them until the time of reformation THe Apostle to convince those to whom he wrote of the truth of that great point concerning the impotency of legal rites that they could not make perfect aâ—… pertaining to the conscience he here renders the reason thereof which is taken from the nature of those rites which only concern the external parts of man and therefore cannot give full satisfaction to the conscience For as whatsoever thing from without entereth into the man it cannot defile him Mark 7. 18. so whatsoever thing a man doth from without to the body only doth not defile the man as concerning the conscience The external things which the Apostle produceth are four in number 1. Meats 2. Drinks 3. Washings 4. Ordinances of the flesh Our English translators put in these words which stood to make up the sense It implies the force of the reason as if they had added one word more because because they stood The exclusive particle onely addeth force to the reason because onely in meats c. If there had been spiritual matters joyned with them by vertue of those spiritualls they might have made perfect as pertaining to the conscience 1. By the first particular Meats he understandeth 1. All manner of Meat-offerings whereof he maketh a particular enumeration Lev â—… 1 2. c. 2. All those offerings whereof the Priests had their portion to eat Lev. 6. 14. c. and 7. 6. c. 3. The distinction of clean and unclean meats Lev. 11. 7. c. Deut. 14. 4. c. 2. By the second are meant all manner of Drink-offerings Exod. 29. 40. Lev. 23. 8. And such drinks as were allowed or forbidden to Priests Lev. 10. 9. And to Nazarites Numb 6. 3. And to the Mothers of Nazarites Iudg. 13. 4. And all drink that was in any unclean Vessel Lev. 11. 34. Obj. These are said to be unclean and in that respect to defile a man Answ. This was only concerning the flesh v. 13. 3. By the third washings The manifold rites of washing the Priests their clothes the sacrifices and sundry sorts of things that were unclean The inwards and leggs of a sacrifice were to be washed in water Lev. 1. 9 13. Aaron and his Sons were to wash their hands and feet when they entered into the Congregation Exod. 30. 19. All that are any way made unclean were to bathe themselves in water Lev. 15. 6. c. Sundry unclean Vessels were to be washed and sundry Garments Lev. 6. 27 28. There was also a sprinkling water to sprinkle on such as should be unclean Numb 19. 13. c. By reason of the many kinds of washings this Epithite diverse is added 4. The Greek word translated Ordinances is the same that was used v. 1. § 3. and taken in the same sense They are here called Ordinances of the flesh Such as concerned the flesh or body of man This is an Hebraisme For perspicuity sake our English turns it carnall Ordinances This adjective and carnal or fleshly is used by the Apostle himself in the Greek and applyed to the Commandement which he stileth a carnal Commandement See chap. 7. v. 16. § 80 81. Under these Ordinances he compriseth all manner of legal rites besides the three before mentioned Meats Drinks Washings Therefore in the margin of our English is set down rites or Ceremonies For Some understand by this Greek word translated ordinances justifications or â—…piations and that upon two grounds 1. Because the performers of the legall rites were legally cleansed 2. Because they prefigured a true expiation But because they could not cleanse as appertaining to the conscience nor could in and by themselves do that which they prefigured the Apostle stileth them ordiâ—… of the flesh Carnall is opposed to spirituall 1 Cor. 3. 1. Now that is counted spirituall which iâ—… 1. Inward in the soul of man 2. Heavenly and divine 3. Firm and stable 4. Perpetuall and durable On the other side carnall things are outward earthy alterable momentary Thus the legall ordinances were carnall For they were all external and earthy in and about earthy things and they have been changed and made momentary 5. The Greek word translated imposed is a compound 1. The simple verb signifieth to be set or appointed Phil. 1. 17. 1 Thes. 3. 3. The compound signifieth to be laid upon Or to lie upon Ioh. 11. 3. 8. In this sense it implyeth a burthen and sheweth that the foresaid ordinances were burthen some They are stiled a 〈◊〉 put upon mens necks which they were not able to bear Acts 15. 10. There is some difference among the learned about the congruity of this word imposed because the particulars before mentioned are of one case namely the dative and this of another Hereupon some refer it to ordinances Yet others refer it to gifts v. 9. This latter may seem the more proper because it is the nearer The other is too remote But to which soever it be referred it hath relation to the whole bundle of legal
of the humane nature to merit that suffering is a work of the divine nature This is a most soveraign ground of much comfort and confidence Our sins have made us bound to infinite justice and brought us under infinite wrath VVhat hope could we now have if we had not such a Priest and such a surety as is both God and man But now there is assurance of full redemption and eternal salvation by this Priest God-man Oâ—…r adversaries hereupon charge us with Arrianisme But we need not regard their slander The point is Orthodox weighty necessary to be known and to be beleeved See more hereof chap. 2. v. 17. § 172. §. 79. Of Christ willingly offering himself a Ransome THis word offered having relation to the thing offered himself implieth a free act on Christs part He was not forced to what he suffered but he did it voluntarily of himself even as they who willingly offered themselves to war Iudg. 5. 6 9. In this respect it is said that Christ loved the Church and gave himself for it Eph. 5. 25. These two words love gaâ—…e imply the freenesse of what he did Of this point thus saith Christ himself No man taketh my life from me but I laâ—… it down of my self John 10. 18. Christ is the Prince of life Act. 3. 15. And hath an absolute power over it I haâ—…e power saith he to lay it down and have power to take it again John 10. 18. This doth much amplifie the gift The more free a gift is the more excellent it iâ—… God himself loveth a chearful giver 2 Cor. 9. 7. See more hereof in Domest Duties Treat 1. on Eph. 5. 25. § 29. Christ did the more willingly offer himself because he made himself a ransom even the price of our redemption which the word offered implieth for it properly signifieth to bring to He brought himself to God for us to redeem us His death was in this respect an oblation Herein lieth a main difference betwixt the death of Christ and the death of others others by their death pay their own debt but Christ by his paid the debt of others As there was a difference betwixt the death of beasts slain in the Tabernacle or Temple and in the slaughter-house and betwixt bread eaten at the Lords Table and our own Table so in this case Obj. The Apostle implieth that he may be offered up Phil. 2. 17. Answ. The word used by the Apostle signifieth to powre out So much our English translation notes in the margin It may have reference to the Drink-offering under the Law Numb 15. 7. which was powred out When a man is slain his blood is as it were powred out Thus in generall it may be taken for giving his life And accounted an offering because it was for others but not as Christs was a 〈◊〉 or price but to seal and confirm that truth which he had preached and to make himself a pattern of standing to the truth unto blood There bâ—…ing so great a difference betwixt Christs blood and the blood of others lâ—…t us take heed of mixing any other blood with Christs blood leâ—…t we bring death heâ—…eunto as 2 Kings 4. 39 40. §. 80. Of Christs purity TO the foresaid excellent oblation which was Christ himself the Apostle addeth this Epithite without spot This is the interpretation of one Greek word but a compound one The simple noun signifieth a spot or blemish 2 Pet. 2. 13. The preposition with which it is compounded is privative and thus fitly translated without spot There is a rose of Ierusalem which is milk white and called by the Greek name here set down Another notation also of the name is given namely that it is so faultless as Momus himself cannot find fault with it Momus was one that carped at every thing which another did so as that which Momus could not carp at must needs be without blame This word hath reference in this place to the sacrifices under the Law which were to be without blemish as is particularly noted of the pascall Lamb Exod. 12. 5. This setteth forth the perfect purity of Christ as he was a sacrifice for us Hereof see more chap. 4. v. 15. § 91. chap. 7. v. 27. § 109. §. 81. Of Christs offering to God THe person to whom the foresaid excellent sacrifice was offered is here said to be God This title God may be taken essentially or personally Essentially it setteth out the divine nature and compriseth under it the whole Trinity and thus it may here be taken without any incongruity Obj. Then God offered himself to himself and was a priest to himself Answ. We must distinguish betwixt the natures of Christ and his person This person consists of two natures God and man Thus the person as he may offer his humane nature so he may offer it to the divine The person is the offerer the humane nature the thing offered The divine he to whom it is offered Personally The title God may here have reference to the first person who is stiled The God of our Lord Iesus Christ Eph. 1. 17. And thus the Son of God offered himself to God the Father In substance there is no difference betwixt these two acceptions To God himself the great sacrifice for our sins was offered up This was prefigured by types The first offering that wee read of was unto the Lord Iehovah Gen. 4. 3. The first altar that was built after the flood was built to the same Lord Gen. 8. 20. So the first that Abraham built Gen. 12. 7. This is expresly commanded Deut. 27. 6. Where mention is made in the new Testament of the sacrifice of Christ there also for the most part mention is made of God to whom it was offered Eph. 5. 2. This sacrifice was for sin but sin is committed against God thereby his will is transgressed his Law violated his Majesty offended his wrath provoked To him therefore must the attonement be made Till his justice be satisfied his wrath pacified his favour procured no peace can be brought to the conscience This manifesteth a difference betwixt the sacrifice of Christians and the sacrificeâ—… of the Gentiles The things which the Gentiles sacrifice they sacrifice to Devils and not to God 1 Cor. 10. 20. They by their sacrifices sought to pacifie him who would never be pacified but rather take advantages against them and that by the things which they offered Though we were in bondage to Satan yet Christ saw it not â—…it to pacifie him He by his power was able to vanquish him and so he did Heb. â—… 14. 2. This doth further commend the excellency of Christs sacrifice and sets out the worth of it In that it was fit to be presented to God It satisfied Gods justice it pacified Gods wrath it was a sweet smelling savour to God Eph. 5. 2. 1 Obj. The Lord smelled a sweet savour of Noahs sacrifice Gen.
runner of Christ and plainly to declare him saying Behold the Lamb of God that taketh away the sin of the world John 1. 29. there rose not a greater then he before his time Mat. 11. 11. And in some circumstances it may be granted that the Sacraments of the new Testament have an excellency above all the rites of the old Testament for they are not so many in number so cumbersom so burthensom so painful so grosse so dark but fewer in number more easie in performance more perâ—…uous and clear for understanding they are memorials for things past not types of things to come Yet in the main substance their Ministers and their Sacraments were as ours Unto them was the Gospel preached Heb. 4. 2. They did eat the same spâ—…itual meat and drink the same spiritual drink namely that we Christians do 〈◊〉 they drank of that spiritual Rock which was Christ. 1 Cor. 10. 3 4. There is no more â—…matural vertue in our sacramental Elements then was in theirs It is as impossible for water to cleanse the soul as for the blood of Beasts to take away sins If this be true of Ordinances instituted by Christ how much more impossible is it that humane inventions should purge the soul or take away sin 〈◊〉 we hereby in the use of all external Ordinances to raise up the eyes of our soul above the external visible thing even unto Christ himself and to the things which he hath done and endured for the saving of our souls §. 10. Of the resolution of Heb. Chap. 10. V. 1 2 3 4. Vers. 1. For the Law having a shadow of good things to come and not the very Image of the things can never with those sacrifices which they offered year by year continually make the comers thereunto perfect V. 2. For then would they not have ceased to be offered because that the Worshippers once purged should have had no more conscience of sin V. 3. But in those sacrifices there is a remembrance again made of sins every year V. 4. For it is not possible that the blood of Bulls and Goats should take away 〈◊〉 Verse 1. THe sum of these four verses is A Declaration of the impotency of the Law This is set out four wayes 1. By the end or use of the Law v. 1. Here-about are set down 1. The use it self 2. A consequence following thereupon The use is propounded two wayes 1. Affirmatively 2. Negatively The affirmative manifesteth 1. The meannesse of the use in this word shadow 2. An excellency in that meannesse in this phrase of good things to come The negative removeth from the law a speciall excellency in this phrase Not the very Image of the things The consequence is that it could not make perfect This is amplified 1. By the meanes which could not do it The sacrifices These are described 1. By the Act done offered 2. By the time when This in two branches 1. Year by year 2. Continually 2. By the persons whom they could not make perfect the commers thereunto Vers. 2. 2. The impotency of the law is set forth by the frequent use of the same things This is 1. Propounded 2. Confirmed In the proposition we may observe 1. The manner of setting it down by way of interrogation would they not 2. The matter have ceased to be offered The confirmation is taken from sin remaining in the conscience Here about two things are noted 1. A description of the persons and that by their disposition worshippers and by a supposition once purged 2. A declaration of the sin remaining they should have had no more conscience of sin Vers. 3. 3. The impotency of the law is manifested by a remembrance again of sins This is amplified two wayes 1. By the same kind of sacrifices in those sacrifices 2. By the time Every year Vers. 4. 4. The impotency of the law is confirmed by the kind of sacrifices Here about four particulars are observable 1. The intimation of the sacrifice blood 2. The kind of beasts that were sacrificed Bulls and goats 3. The effect denyed take away sins 4. The manner of expressing it it is not possible §. 11. Os observations raised out of Heb. 10. v. 1 2 3 4. Vers. 1. I. DAngerous errours are to be rooted out of mens minds This ariseth from the Apostles much inculcating the laws impotency See § 3. II. Legall types were but shadowes In this respect the law is said to have a shadow See § 2. III. The shadowes of the law were of substantiall truths These are here stiled good things See § 2. IV. The good things shadowed by the law were not then actually exhibited They are hâ—…e said to be good things to come See § 2. V. The law had not the truths themselvesâ—… Thus much is meant under this phrase not the very Image of the things See § 2. VI. Legall â—…tes could not make perfect This is plainly expressed See § 3. VII The best of the legall rites failed in that which they prefigured These were Sacrifices which prefigured reconciliation but could not reconcile God to man See § 3. VIII Legall Sacrifices were yearly offered up This phrase year by year intendeth as much See § 3. IX Legall râ—…tes continued till the truth was exhibited This is the intendment of the adverb continually See § 3. X. Dâ—…gent observers of legal rites were not perfected by them Those were such as are here stiled Commers there unto See § 3. Vers. â—… XI God permits not holy ordinances to be continued in vain Had there not 〈◊〉 use of Sacrifices they would have ceased to be offered See § 4. XII In and by Sacred ordinances God is worshipped In this respect observers of divine ordinances are here stiled worshippers See § 5. XIII Legall Sacrifices did not purge the offerers from sin This is intended under this phrase once purged as here it is used See § 5. XIV Guilâ—… of sin once taken away doth not trouble the conscience This is intended under this phrase should have had no more conscience of sin See § 5. Vers. 3. XV. Remembrance of sin implyeth a remainder of sin The Apostle proves that sin remained notwithstanding those Sacrifices because in them there was a remembrance again of sin See § 6. XVI Sins remaining must be remembred again This was the reason why Sacrifices were ost offered up See § 6. XVII The Iewes had a set time for solemne consession of sâ—…n This is implyed under this phrase every year See § 8. Vers. 4. XVIII Blood of bruit beasts was offered under the law Such were buls 〈◊〉 〈◊〉 See § 9. XIX Sacrifices of bruit beasts could not take away sin This is plainly expressed 〈◊〉 â—… 9. XX. It is not possible for a thing to work above the nature thereof Blood of buls and 〈◊〉 were external earthly and carnal things but to take away sin was an interâ—… divine and spiritual matter thereupon the Apostle puts an impossibility upon 〈◊〉 See § 9. §. 12.
vengeance must needs follow upon despisers of the Gospel That this application might more clearly appear the Apostle sets down both the kinde of punishment and kinde of sin To make these points the more regarded he brings them in with an interrogative Thus Of how much sorer c. Of the emphasis of an interrogation in affirming a thing See Chap. 1. v. 5. § 46. and v. 14. § 155. and Chap. 9. v. 14. § 76. This word of comparison hath reference to the punishment before mentioned which was capitall implying the death of the body § 103. So as there are greater punishments then a bodily death whereupon the Lord sayeth Feare not them that kill the body and after that have no more that they can do But rather fear him which is able to destroy both bodie and soul in hell Matth. 10. 28. The Greek word translated sorer is comparative but anomalous The positive is put for any manner of evill either of sin or of punishment Thus this comparative word of my text is used in the case of sin 1 Tim. 5. 8. and in the case of punishment Luke 27. 64. So here For the word punishment is expresly mentioned and that under a word that signifieth a vindictive punishment or revenge The root whence it sprouteth signifieth a revenger The verb signifieth to revenge Paul twice attributeth it to himself in regard of that violent revenge he sought to do to the professors of the Christian Religion Acts 22. 5. and 26. 11. §. 107. Of the vengeance that followeth contempt of the Gospel THis emphaticall phrase how much sorer punishment giveth us to understand that despisers of the Gospel make themselves guilty of heavier vengeance then despisers of the Law This is intended Chap. 12. v. 25. and Matth. 10. 14 15. and 11. 22 24. Gods goodnesse and mercy is more manifested to man by the Gospel then was by the Law It hath shined more and more unto the perfect day Prov. 4. 18. The greater the mercy is that is deâ—…ised the greater is the sin in despising it And answerable to the sin the judgement useth to be By the Gospel so much is done for children of men as God is moved to say What could have been done more to my vineyard that I have not done in it Isa. 5 4. This affordeth an admonition to us that live under the Gospel that we have it in high esteem lâ—…st disrespect thereto cause a despising thereof and despising of the Gospel cause the severest iudgement Take for an example Capernaum Math. 11. 23. And remember the pithy exhortation of the Apostle Chap. 2. v. 1. § 5. Obj. We read of many sorer judgements under the Law then under the Gospel Answ. 1. If it were so it would not follow that Gospel sins were lesse but that the patience of God was greater 2 Pet. 3. 9. 2. When punishment is defer'd it may be the severer Rom. 2. 5. Psal. 50. 21 22. 3. Judgements under the Gospel are more spirituall and in that respect more insensible yet sorer as hardnesse of heart a seared conscience a reprobate sense and greedinesse in sin These are scorpions in comparison of those whips which were under the Law 1 King 12. 14. These especially are effects of Gods just revenge As assurance of faith peace of conscience and joy in the holy Ghost are far greater blessings then outward peace worldly riches temporall delights and earthly honours so the spirituall judgements are the greater they are blind who see it not See more of this point Chap. 2. v. 3. § 21. §. 108. Of the evidence of Gods just proceedings against Sinners THe forementioned proceeding of God against despisers of the Gospel is so evident as the Apostle refers it to their own judgement and determination in this word suppose yee In like sense it is used by Christ himselfe Luke 13. 2 4. Iohn 5. 39. Of the divers acceptions of this word See Chap. 4. v. 1. § 13. It sheweth that such is the equity of Gods proceedings against sinners as men themselves may discern the same This is manifested by other like phrases as Iudge ye Isa. 5. 3. Know ye Rom. 3. 19. and 6. 16. Ye know 1 Cor. 6. 9. 1 John 3. 15. What will he do Matth. 21. 40. There are certaine common notions in a reasonable man which do demonstrate the equity of Gods proceeding with them This teacheth us well to use that stamp of Gods Image which he hath reserved in man notwithstanding his fall And for this end to compare Gods dealing with man in punishing him with his desert Thus shall we justifie God and shew our selves Children of Wisedome Luk. 7. 35. §. 109. Of sinners deserving what they suffer THe justice of Gods proceedings against sinners is set down in this phrase shall be thought worthy Of the meaning of the Greek word See Chap. 3. v. 3. § 42. In this respect the punishment of sin is called wages Rom. 6. 23. The word translated wages signifieth that allowance which was used to be given to souldiers which was alwayes accounted most just yea it is said to be a righteous thing before God 2 Thes. 1. 6. And the day of punishing every one is called the day of the reâ—…elation of the righteous judgement of God Rom. 2. 5. 1. The Judge who inflicteth punishment is called a righteous Iudge 2 Tim. 4. 8. Gen. 18. 25. 2. The nature of sin sheweth the equity of the judgement for all sin is of an infinite natâ—… and this sin is a wilfull rejecting of the means whereby the wounds of sin should be 〈◊〉 and the guilt thereof taken away Obj. Sin is 〈◊〉 temporary the punishment is eternall How can a temporary crime 〈◊〉 thought worthy of an eternall punishment Answ. See the treatise 〈◊〉 〈◊〉 sin against the Holy Ghost part 2. § 30 31. Of the just punishment of transgressors See Chap. 2. v. 2. § 16. 17. §. 110. Of the aggravation of Apostasie THe Apostle contenteth not himself with a generall declaration of the equity of Gods dealing with Apostates but maketh it more clear by a particular enumeration of sundry aggravations The first of them is thus expressed who hath trodden under foot the Son of God The first phrase hath trodden under foot is the interpretation of one Greek word which is a compound and implieth the basest using of a thing that can be It is compounded of a verb that signifieth to trample upon or to spurn at a thing Luk. 10. 19. and 21. 24. The preposition with which it is compounded aggravateth the aggravation implying a scornfull trampling upon a thing as where it is said of salt that hath lâ—…st his savour It is good for nothing but to be cast out and to be trodden under foot of men Matth. 5. 13. And it is applyed to swines trampling pearles under their feet Matth. 7. 6. Things trampled upon are counted nothing worth and therefore
before us the pattern of Moses in this particular that is here noted and in truth say as the Psalmist did I am a companion of all thâ—…m that fear thee and of them that keep thy Precepts Psal. 119. 63. For this end 1. Enquire after Gods people 2. Associate thy self with them 3. Frequent their Assemblies 4. Set thy heart upon them 5. Take all occasions of testifying thy love to them 6. Pass by all discouragements yea though they be great afflictions §. 139. Of pleasures occasioning sin THE reddition or other part of the comparison is in these words than to enjoy c. This word than is the note of the second part of a comparison and it shews that that which followeth is meaner and less to be regarded than that which was before mentioned The thing disrespected yea even contemned by Moses is thus expressed to enjoy the pleasurs of sin for a season The first words to enjoy the pleasures are in Greek only thus to have fruition The word translated to enjoy is a substantive but it is translated by a verb to enjoy 1 Tim. 6. 17. The noun is derived from a verb that signifieth to enjoy It is taken for using or enjoying a thing with delight or pleasure and another noun from the same root signifieth delight and two adjectives likewise from the same root signifie appertaining to pleasure or given to pleasure The Apostle therefore hath used a word fit to his purpose and it is in our English fitly translated to enjoy the pleasures This word sin is here added by the Apostle to shew what kind of pleasure he intended even such as occasioned and produced sin and also to intimate that the delightâ—… and pleasures whereunto worldly men give themselves are tainted with sin they who follow worldly pleasures can as hardly be freed from sin as they who handle pitch or tarr be freed from besmearing their hands In a like respect riches are called Mammon of unrighteousnes Luk 16. 9. because ordinarily they occasion much unrighteousnes Sin may be well attributed to the pleasures here intended because they were about such things as are used and practised in the Court of an Heathen King among Heathen people such as feared not God It was like the Court where Abraham was Gen. 20. 11. The Apostle doth hereby give us to understand that worldly pleasures are occasions of sin They brought Esau to sell his birthright Gen. 25. 27 c. It is made one cause of Babels sins that she was given to pleasure Isa. 47. 8. And a cause of Dives neglecting his soul Luk 16. 25. and of the unrighteousness of them that followed Antichrist they had pleasure in unrighteousness 2 Tim. 2 12. Pleasures are so delight some to the corrupt heart of man as they draw him from such means as might restrain him from sin They draw him from diligence in his lawfull calling whereupon the wise man saith That he that loveth pleasure shall be a poor man Prov. 21. 17. Implying that he neglecteth the means of thriving 〈◊〉 pleasures use to withdraw mens hearts from God they are lovers of pleasure 〈◊〉 than lovers of God 2 Tim. 3. 4. This title pleasures of sin plainly demonstrateth the folly and absurdity of the 〈◊〉 opinion That pleasure is a mans chiefest good Many of the Heathen 〈◊〉 have discovered the senselesnes of that opinion and manifested it the a conceit more beseeming sensual beasts than reasonable men Let us take heed of giving our selves to pleasures They are Sathans baits to alâ—… us his snares to hold us fast his hooks to pull us down to destruction Quest. Are all pleasures and delights unlawfull Answ. No not all for many are warranted unto us by Sacred Scriptures as 1. Shooting in the bow 2 Sam. 1. 18. 2. Flinging and slinging stones Iudg. 20. 16. 1 Chro. 12. 2. 3. Hunting Gen. 27. 3. 4. Musick and that Vocal Eccl. 2. 8. and Instrumental 1 Sam. 16. 23. 2 King 3. 15. 5. Feasting Neh. 8. 10. 6. Anointing one self 2 Sam. 12. 20. 7. Putting out riddles Iudg. 14. 12. 8. Dancing 2 Sam. 6. 16. Both body and mind while we live in this frail flesh are prone to dulness and 〈◊〉 but lawfull and delightfull pleasures are a means to quicken them This 〈◊〉 was one end why Elisha called for a minstrell 2 King 3. 15. They may be also occasions of taking notice of the divine bounty in affording 〈◊〉 us not only for necessity but also delight But because sin useth so much to cleave unto pleasures as it doth it will not be 〈◊〉 to set down some cautions about using pleasures These shall have respect to the Matter Mind Maner Time Conscience of others Gods presence 〈◊〉 better things 1. The pleasures which we use in the matter of them must lawfull else do we what we can it will be pleasure of sin An unlawfull thing cannot be used without sin The lawfulness hath a double relation 1. To Gods Law 2. To such human Lawes as we live under We must not take pleasure in the things that are against either of those 2. He that useth pleasures must in his own mind and conscience be perswaded of the lawfulness thereof Rom. 14. 11 22. 3. In regard of the manner pleasures must be moderatly and sparingly used noâ—… too much time must be spent nor too much paines taken about them They must be as sawce not as meat a little to sharpen not much to glut the appetite To sit down to eat and drink and to rise up to play is a fault Exod. 32. 6. We have too little time for necessary duties were it not for necessity in regard of our heavy bodies and dull spirits all pleasures might be spared To take overmuch paines in pleasures crosseth the main end thereof which is not to weary and weaken but to refresh and strengthen body and spirit 4. In regard of the time pleasures must be seasonably used when we are not tied to a bounden duty Therefore they are not to be used on the Lords-days nor too early in the morning or too late in the evening lest they hinder our morning and evening sacrifice Nor yet on dayes of humiliation nor when the main duties of our calling are to be performed especially when those duties tend to others good as the duty of Magistrates Mininisters Lawyers Physicians and others 5. In using pleasures respect must be had to the Conscience of others that we offend not them especially if they be our superiours and have authority over us and wise men and pious The Apostle in matters indifferent would have us tender of other mens Consciences Rom 14. 15. 1 Cor. 10. 29. 6. Especially respect must be had to God in whose presence we are at all times and who seeth us in all our actions Prov. 15. 3. Pleasures therefore ought so to be used as therein we may approve our selves unto God We must so use them as we
〈◊〉 voluntary act of his own and it was a vow made upon conditions 〈◊〉 no morall and inviolable precept will admit 3. Quest. Is the law of tenth utterly abolished Answ. In this case distinction must be made betwixt the ceremony and 〈◊〉 〈◊〉 a Law 1. That there should be Altars Sacrifices Incense c. was a ceremony 〈◊〉 that there should be ordinances wherein and whereby God should be â—…shipped is a perpetuall equity Mal. 1. 11. 2. That there should be sacrificing Priests and high Priest and other 〈◊〉 of Levites was a ceremony But that there should be Ministers of the 〈◊〉 is a perpetuall rule Isa. 66. 21. 3. That in their fastings they put on sackcloth and put ashes on their 〈◊〉 was a ceremony but that there should be times of fasting and 〈◊〉 〈◊〉 mens souls afflicted is a perpetuall equity 4. That women after child bearing should be legally purified was a 〈◊〉 but that there should be publick thanksgiving for their deliverance iâ—… a perpetuall equity Thus for the point in hand though it be granted that the Leviticall tenths 〈◊〉 proper to the Jewes yet this is a generall common equity that they who labouâ—… iâ—… the word should live of the word and that they should have sufficient 〈◊〉 from them for whom they do labour that they should not be put otherwise â—…o seek a maintenance but rather live upon their labours for whose spirituall good they watch Object Paul wrought for himself in another calling Act. 18. 3. and 20. 34. Answ. The Apostle himself implyeth that he had power to forbear working 1 Coâ—… 9. 6. That which he did in the foresaid case was extraordinary 4. Quest. Why are tenths under the Gospell paid to Ministers Answ. It is for the most part the fittest proportion and that the very heathen did observe about their Ministers When God himself set down a particular and distinct portion for his Ministers he judged a tenth to be the most convenient Hereupon good Governours have in their Common-wealths thought meet to 〈◊〉 such a portion This generall rule Let him that is taught in the word 〈◊〉 unto him that teacâ—…eth in all good things Gal. 6. 6. may be most fitly brought to the foresaid proportion of tenths Where such a portion is established by Law people are bound in conscience to observe the same Object Establishment of a set maintenance maketh Ministers negligent Answ. 1. It may make unconscionable Ministers to be so but not such as for the Lords sake and conscience sake perform their duty 2. Greater inconveniencies may arise from not setling of any 〈◊〉 but leaving it wholy to peoples devotion as 1. If people be left at such liberty they will be ready upon all displeasures taken against their Ministers to withdraw his maintenance so as thiâ—… may be a meanes to make Ministers meal-mouth'd and to seek to please their people 2. This kind of maintenance is accounted a meer benevolence whereas in this case Christ and his Apostles make it a matter of due debt 〈◊〉 workman is worthy of his meat Matth. 10. 10. 1 Tim. 5. 18. A Ministers paines is a valuable consideration for the greatest allowance that pâ—…ople use to give If we have sown unto you spirituall things is it â—… 〈◊〉 thing if we shall reap your carnall things 1 Car. 9. 11. 3. This is an hindrance of the choyce of good Ministers For many are ready to entertain Ministers as they use to hire workmen such as will come at the cheapest rate 4. This may be a meanes of laying the heaviest burthen upon the better sort When the profaner sort withdraw they that are of the better sort are forced to inlarge themselves the more 5. From thence may follow undue emulation and ostentation in seeking to be above others A set established maintenance is the nearest to Gods order §. 18. Of Ministers Maintenance THis generall point may well be inferred from Abrahams giving the tenth to Melâ—… that Gods Ministers who communicate unto us spirituall blessings are to be made partakers of our temporall commodities This is almost in these words sâ—…t down by the Apostle 1 Cor. 8. 11. and again Gal. 6. 6. Our Lord Christ and his Apostle witnesseth that a Minister is worthy hereof Matth. 10. 10. 1 Tim. 5. 18. The Apostle stileth the Ministers allowance wages for it is as due to him as wages is due to a servant Souldier workman or any other that taketh paines for our good The Apostle exemplifieth the equity of this by a Souldiers living upon his warfare by a Vine-dressers partaking of the fruit of it by a shepheards living upon the flock by an oxes eating of the corn that he treadeth out by a ploughâ—… threashers reapers and other workmens living upon their paines yea and of the Levites partaking of the sacrifices that they prepared 1 Cor. 9. 7 c. 1. Iustice requires as much and this is implyed under these words worthy wages Luke 10. 7. This therefore is one of those dues which the Apostle would have Christians to render Rom. 13. 7. and that upon these and other like â—…onsiderations 1. Ministers use to spend the prime of their age in fitting themselves to this calling They might otherwise have fitted themselves to another calling whereupon they might have lived with greater plenty 2. Their friends for the most part have been at great costs in training them up hereunto 3. They are deprived of other meanes of maintenance by attending upon this calling 4. The paines required to this calling useth to be very great both while they are in fitting and preparing themselves thereto and also when they come to exercise the same Ministers are many times at their study while others are asleep and have no other witnesse of their paines but their candle which teacheth them to spend themselves in giving light to others 5. The benefit received by their paines is invaluable No calling affords greater It concerneth the soul the spirituall and eternall good thereof If therefore recompence be given to men of other callings much more to Ministers of the word 2. Gratefulnesse should move people to recompence their Ministers for good must be requiâ—…ed with good This was one reason whereby Abraham was moved to give the tenth to Melchisedec This is acceptable to God and man 3. Wisdome should induce men hereunto That Ministers might thereby more diligently attend their calling and be better enabled to go through the work of it and so their people receive the more good from them Daily wants whereby Ministers are forced otherwise to provide for themselves and families do make them more negligent in their calling Men will well feed their beasts that they may do the more and better work 1 Cor. 9. 9. 4. That homage which they owe unto God should most of all stir up people to be liberall to their Minister For Ministers stand to them in Gods roome 2 Cor. 5.
on Gods part For God is the most high supreme soveraign and hath power to transfer what he will to whom he will 2. By debt on the Egyptians part For Israel had long served the Egyptians and done great work for them yet were not satisfied for their paynes Concerning the manner of the Israelites taking what they had of the Egyptians they used no fraud therein The word which our English thus translateth 〈◊〉 borrow doth properly signifie to ask so do the LXX the vulgar Latin and sundry other translators turn it Answerably the Egyptians gave to the Israelites what they asked not simply to have the same restored but to move them more speedily to depart Exod. 12. 33. Besides it appeareth that there was somewhat extraordinary in this case For it is said that the Lord gave the people 〈◊〉 in the sight of the Egyptians Exod. 12. 36. To return to the main point Such is the immutability of Gods justice so perfect 〈◊〉 the Law of the Lord so wisely is that Law ordered as the Lord will not suffer 〈◊〉 particular precept to thwart and crosse the same 1. This giveth one evidence of the corruption of mans nature which is so â—…ward to and averse from that perfect Law of God and particular precepts of the word which are all according to Law They who are truly renewed are otherwise minded Psal. 19. 10. and 119. 72 103 127. 2. This is a forcible motive to yeeld all holy obedience to the particular Commandements which here and there are to be found in Gods word because they are all according to Law all grounded on common equity and framed according to right So as the benefit will redound to the practiâ—…ers thereof 3. Gods prudence in ordering his Commandements according to Law is a good pattern for such as are in Gods stead and have power to command others Their rule must be Gods Law and they ought to command nothing but what is according to that Law If God who is the most supreme Soveraign and hath none higher then himself orders his commandments according to Law how much more ought â—…en so to do who are to give an account of that which they enjoyn to others Indeed God orders his Commandements according to his own Law because there is 〈◊〉 superiour Law no Law more just and equall As he sware by himself because he 〈◊〉 no greater to swear by Chap. 6. 13. So he goeth by his own Law because there is none higher none better If Governours would order their Commandements according to divine Law they might more boldly presse them upon the people yea their people would more chearfully yeeld unto them and in case any should refuse to yeeld they might with better conscience enforce them §. 40. Of the Law of paying Tithes THe particular Commandement here set down was to take tithes of the people This phrase to take tithes of is the interpretation of one Greek word which we may answerably thus translate to tithe It is a compound verb. The simple verb is derived from that which before was translated tenth § 16. It sometimes signifieth to pay tithes as Luke 18. 12. But here to receive tithes So doth the simple verb signifie both to receive and to pay tithes v. 6 9. The circumstance therefore of the place must direct us in finding out the meaning of the word of paying and receiving 〈◊〉 See v. 2. § 17. By the people are here meant all the other tribes save the tribe of Levi for 〈◊〉 else were exempted from this tax The children of Levi were for the people in things pertaining to God and did for them what otherwise the people should have done themselves and in recompence thereof the people paid them tithes The Greek phrase word for word thus soundeth to tithe the people which implieth both a duty on the peoples part in paying tithe and also a power or priviledge on the Levites part to receive tithe This was it which is here said to be according to the Law and that the judiciall Ceremoniall and Morall Law 1. By the judiciall Law the Levites had not their portion in Canaan for their inheritance as other tribes had therefore in lieu thereof by the said Law they had the tenth of the rest of the people 2. The holy services which they performed to the Lord for the people were ceremoniall Therefore the recompence given was by a like Law 3. The generall equity that they who communicate unto us spirituall matters should partake of our temporals and that they who are set apart wholy to attend Gods service should live upon that service is morall See more hereof v. 2. § 16 17. §. 41. Of comming out of ones Loynes THe parties that payed tithes to the foresaid sons of Levi are thus described that is of their brethren c. Of the different acception of this title brethren See Chap. 13. § 3. Here it is taken for all those that descended from Abraham and in that respect we were all of the same stock So is is used Acts 13. 26. In this place it implieth a kinde of equality among all the Israelites of what tribe or what degree soever they were The Apostles meaning is explained in these words though they came out of the loynes of Abraham The Greek word translated loynes is of the singular number It is taken for that part of the back which useth to be girded Matth. 3. 4. The Hebrew word iâ—… of the dual number because the loynes are on both sides of the body In Latin English and other languages the word is of the plurall number In reference to the foresaid signification the phrase of girding the loynes is frequent and that for 〈◊〉 and strength as Souldiers use to gird their harsnesse fast to their loynes Eph. 6. 14. Or for speed and expedition as runners or travellers use to 〈◊〉 their long-side garments Luk. 12. 35. This word loynes is also taken for the inward and lower part of a mans belly where his seed lyeth In reference hereunto the phrase of comming out of the 〈◊〉 〈◊〉 oft used as Gen. 35. 11. So here By this phrase They come out of the loynes of Abraham are meant the very 〈◊〉 whom before he called the people and breâ—…hren It is here brought in to shew 〈◊〉 they all came from the same stock even Lâ—…vites that received tithes and the 〈◊〉 their brethren that paid tithes The phrase of comming out of Abrahams loines is the rather mentioned 〈◊〉 Abraham who paid tithes to Melchisedec was the father of the Levites who â—…ceived tithes as well as of those who paid tithes This discretive conjunction though implieth that that equality which 〈◊〉 betwixt the tribe of Levi and other tribes was no hinderance to the Leviteâ—… 〈◊〉 receiving tithes nor afforded any exemption to the other tribes from 〈◊〉 tithes Though in the common stock Priests and others were equall yet the 〈◊〉 in
any just occasion to neglect the other On this ground we ought with greater conscience to attend the duties of our parâ—… places for they use to be pressed with speciall Items and great earnestnesse 〈◊〉 Let the wise see that she reverence her husband Eph. 5. 33. With much earnestâ—… doth the Apostle presse upon Timothy the duties of his particular calling â—… 〈◊〉 4. 15 16. 2 Tim. 4. 2 5. § 16. Of doing all things which God giveth in charge THe substance of the charge which God gave to Moses is that he do what God 〈◊〉 to be done which was to make the things shewed unto him This word make must here be taken metonymically for procuring or causing to be made For Moses called Bezâ—…leel and Aâ—…oliab and every wise hearted man c. 〈◊〉 unto the work to do it Exod. 36. 2. Thâ—…s God said that Solomon should bâ—…ild 〈◊〉 for his naâ—…e which yet Solomon did not with his own hands but caused it to be done 2 Sam. 7. 13. In like manner it is said The â—…ands of Zernbbabel have 〈◊〉 〈◊〉 foundation of this house his hands shall also finish it Zec. 4. 9. Yet he proâ—… others to do it Of Christ it is said that he made and baptized more Disciples 〈◊〉 〈◊〉 â—…hough Iesus himâ—…elf baptized not but his Disciples Ioh. 4. 1 2. This Meâ—…onymie hath an emphasis and implyeth that they who have the charge of a work must be as carefull to see it well done by others as if they did it themâ—… with their own hands For God will exact an account of them to whom he giveth the charge the defaults and defects of the workmen shall be laid to the charge of them that seâ—… them on work Instance Saul 1 Sam. 15. 13 c. The gâ—…nerall point here to be observed is this Gods charge is to be fulfilled In this case Christ laid a must upon himself saying I must work the workes of him that 〈◊〉 me Joh. 9. 4. and his Apostle a necessity Necessity saith he is laid upon me yea 〈◊〉 is unto me if I preach not the Gospell 1 Cor. 9. 16. 1. God is an high supreme Lord to whom we all owe obedience 2. God hath power to call us to account and so he will do Matth. 25. 19. 〈◊〉 16. 2. It well becomes them who take God for their Lord and would be accounted his servants to take notice of that charge that the Lord layeth on them and to make 〈◊〉 of observing what he requireth There is a word of extent all things added by the Apostle which is not in 〈◊〉 Hebrew yet necessarily intended Tâ—…us sounds the charge in Hebrew Look 〈◊〉 make them Exod. 25. 40. This indefinit relative them hath reference to 〈◊〉 thing that God had shewed Moses in the Mount Such an indefinite proposiâ—… 〈◊〉 â—…quivalent to a generall As to make clear the full sense of an inhibition 〈◊〉 inscrâ—…ed this exclusive particle only Compare Deâ—…t 6. 13. with Matth. 4 10. So the Apostle here to make clear the full meaning of this admonition addeth this generall adjective all things Hereby he expresly teacheth that every particular which God appointeth to be done must answerably be done The three reasons which an Apostle rendereth for keeping the whole Law Iam. 2 10 11. may be applyed to this point 1. The Authour of the Law who is one for he that said do not commit adulâ—…ery 〈◊〉 do not stâ—…al So the same Lord that giveth one part of a charge giveth also the other Now if a man observe one part and observe not every part he is a transgressor of his will who gave the whole charge 2. The nature of the Law which consisteth of many lincks insomuch as he that breaketh one linck breaketh the whole chain which is made up of those lincks So is a charge that consisteth of many particulars 3. The guilt of the Law which extendeth to every single transgression For he that offendeth in one point is guilty of all So is it in every charge that God giveth consisting of severall branches They who make conscience of doing any thing which God enjoyneth must learn hereby to make conscience of every thing and to adde unto somethings all things The Apostles good conscience was extended to all things Heb. 13. 18. Herein lyeth a main difference between a renewed spirit and a spirit only restrained between an upright and an hypocriticall heart The hypocrite whose spirit is only restrained may in some things seem to begin well but fails before he hath finished all or he may do such things as seem to come near to his own humour and clean neglect other things but the regenerate spirit and upright heart hath his eye and heart on God and observeth what is his will and pleasure in all things to do the same Thus was the charge given to Moses observed according to all that the Lord commanded Moses so the children of Israel made all the work Exod. 39. 42. Herein men testifie that what they do they do in a conscionable respect to God and his charge whereupon they may with greater confidence expect to be accepted approved and rewarded by God But they whose obedience is partiall who may do something but fail in other things loose the comfort glory and recompence of the things which they may think to be well done This is a point of egregious folly Partiall obedience as it is unsound so it is dangerous For he who on one by respect neglecteth one part of his charge may on another by respect neglect another part yea and on other occasions omit every part and do nothing that is enjoyned him §. 17. Of the right manner of doing duty THis phrase according the pattern hath reference to the manner of doing what was enjoyned even so as was prescribed For duty must be performed in due manner The Law requireth thus much Thou shalt love the Lord thy God This sets down the matter and substance of the first table With all thy heart and with all thy soul and with all thy mind This sets down the manner of observing it The like is noted of the second table Thou shalt love thy neighbour as thy self Matth. 22. 37 39. Thus in the Gospell this phrase As it is in heaven added to the third petition declares the manner of Evangelicall obedience Thus the Apostle prescribeth the manner of Church-officers performing their duty Rom. 12. 8. These epithites added to graces work of faith labour of love patience of hope intend the manner of exercising those graces 1 Thess. 1. 3. So do these phrases serve God acceptably with reverence and godly fear Heb. 12. 28. See Chap. 13. § 157. 1. The same Lord who enjoynes the manner prescribes the manner 2. As great respect is manifested to God in the manner of doing what he requires as in the matter In this was David commended 1 King 3. 6. This was it that Hezekiah pleaded
old 2. By the limitation of the time In this word Is ready or nigh Doctrines I. There was a covenant before the new one This is implyed under this numerall particle first II. The first covenant was aâ—… old covenant It is here so called III. It was God that made the first covenant old So it is here said He made IV. The first covenant was made void by introducing a new one This is evidenced by this phrase In that he saith a new V. That which God appointed to be disanulled cannot stand This is gathered out of the first reason for abrâ—…gating the old covenant implyed in the meaning of the Greek word translated decayeth VI. That which is in it selâ—… feeble will faile This is gathered out of the other reason implyed under this word waxeth old VII The old covenant is abrogated This word vanisheth away giveth proof hereunto VIII There was a time for the utter abolishing of the old covenant This word 〈◊〉 ready 〈◊〉 is nigh intendâ—…th as much â—… 1. A generall Analysis of the ninth Chapter to the HEBREVVS His Chapter containes a particular exemplification of this generall proposition Christ is the substance of the legall shadowes The generall proposition is comprised under these words We have an high-Priest who is a Minister of the Sanctuary and of the true Tabernacle 〈◊〉 the Lord pitched Heb. 8. 1 2. Hereupon is confirmed that which in the latter part of the former Chapter he asâ—… that by bringing in a new covenant the old is abrogated Heb. 8. 13. Of the foresaid exemplification there are two parts 1. A declaration of sundry shadowes of the law from the beginning of this Chapter to v. 11. 2. A manifestation of the accomplishment of them in and by Jesus Christ from the beginning of the 11. verse to the end of the Chapter 〈◊〉 〈◊〉 down the shadowes of the law 1. He drawes all to two heads 2. He brancheth out those heads into their severall parts The two headâ—… are 1. Ordinances of divine service 2. The place where they were observed A worldly Sanctuary v. 1. The place is first touched upon and distinguished into two parts which are stiled The first and second tabernacle He distinctly sheweth what were the most memorable types in each of these In the first he reckoneth up three 1. The Candlestick 2. The Table 3. The shewbread v. 2. In the latter he mentioneth seven 1. The Golden Censer 2. The Ark. 3. The golden pot that had Manna 4. Aaroâ—…s Rod that budded 5. The Tables of the covenant 6. The Cherubins 7. The Mercy seat v. 4 5. Ordinances of divine service are comprised under two heads One concerneth the things which the ordinary Priest did in the first Tabernacle v. 6. The other such things as the high Priest did in the second Tabernacle These are 1. Generally propounded v. 7. 2. Particularly explicated In the explication is set down 1. Their generall signification 2. The reason thereof Their generall signification was that there was another holy place and holy services to come for perfecting that which they could not v. 8 9. The reason is taken from their nature that they were externall and carnall ordinances v. 10. 2. The second part of this Chapter beginning with the eleventh verse sheweth the excellency of Christs Priest-hood in accomplishing those things which by the legall rites could not be accomplished This is 1. Generally propounded 2. Particularly confirmed In the generall two points are expressed 1. That Christ entred into the true Tabernâ—…cle which is heaven it self v. 11. 2. That he entred with his own blood which waâ—… of infinite value This value he proveth by the effect thereof thus expressed having obtainedeteâ—…nall redemption v. 12. He beginneth his confirmation with the latter point which he â—…meth 1. By an argument of unequals the greater being inferred from the lesse The lesse was that the blood of beasts under the law had a virtue to purify the flesh v. 13. The greater is that the blood of Christ hath a virtue to purge the conscience v. 14. The former point that Christ entred into heaven with his own blood is confirmed two wayes 1. Simply by an argument taken from that office which Christ undertook for us â—…amely to be the mediator of the New Testament v. 15. This argument is confirmed two wayes 1. By the necessity of the thing it self v. 16. 2. By the invalidity of a testament without the death of the 〈◊〉 v. 17. 2. Comparatively in relation to the types under the law The truth must be like the types but the types were with blood therefore the truth also must be so v. 18. That of types is proved by an induction of particulars 1. By Moses sprinkling the book of the covenant with blood v. 19. 2. By sprinkling all the people there with v. 19. This is amplified by the warrant that Moses had v. 20. 3. By sprinkling the Tabernacle 4. By sprinkling all the vessels of the ministry v. 21. 5. By purging almost all things with blood v. 22. All the fore-mentioned particulars are amplified with the necessity of that course in this phrase without shedding of blood is no remission v. 22. From the foresaid premises the Apostle concludeth the main point that the types being purged with blood there must needs be a more excellent way of conseâ—…rating heavenly things which is by the blood of the Son of God himself v. 23. The Apostle having cleared that main point concerning the invaluable price of mans redemption which was Christs own blood wherein he shewed himself to be a far more excellent Priest then they under the Law he returns to other points oâ—… difference betwixt legal Priests and Christ. 1. It was said of those Priests that they entered into the Tabernacle but here of Christ that he entred into heaven it self v 24. 2. It is said of them that they entred once every year but Christ once â—…or all v. 25 26. This latter is confirmed 1. By the common condition of death which is but once v. 27. 2. By the perfect effect thereof which is to take away sins This is confirmed by the blessed issue of such as believe on him which is that 〈◊〉 §. 2. Of granting truth in case of controversie Heb. 9. 1. 〈◊〉 verily the first covenant had also ordinances of divine service and a worldly Sanctuary THe Apostle having in the former Chapter set forth the excellency of Christs office and that especially by the covenant which was ratified thereby here he 〈◊〉 the execution of that office and that after the same manner he did the 〈◊〉 it self which is comparatively resembling it to the legall Priests manner of 〈◊〉 their office but so as he far preferreth Christ. The comparison is largely set forth in both the parts thereof In the former part the Priests manner of executing their function from the beginning to the eleventh verse In the latter Christs manner of executing his from v. 11. to Chap. 10. v. 19. The
the rites of the Tabernacle Those rites being types of truths to come so long as they remained in force they implyed that the truth was not come Behold here the great error of those that under the Gospel would revile the Jewish rights What is this but to rear up the Tabernacle again and to keep the open way to heaven closed against us §. 48. Of legall figures for the time present Heb. 9. 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to thâ—… Conscience THis Text is here brought in as a reason to shew why the way into the holiest of all was not manifest while the first Tabernacle was standing The reason is taken from the end of the Tabernacle and of the services appertaining thereto The end is implied in this word figure The Greek word translated figure is a compound it is compounded of a simple verb that signifieth to lay or to cast and a preposition that signifieth 〈◊〉 Thus the compound signifieth to lay to to compare together Mark 4. 30. Thence is derived the noun which is here used which in the new Testament hath sundry significations for it signifieth 1. A dark and obscure sentence Mark 7. 17. 2. A comparison or resemblance of a thing Mat. 13. 3. 3. A proverbial speech Luke 4. 23. 4. The similitude or likenesse of a thing Heb. 11. 19. 5. A type of some thing to come So it is here used Thereupon our English hath translated it a figure For a figure is a representation of some other thing The Apostle to make his reason the more evident added the circumstance of time the time then present He doth not mean that present time wherein he wrote this Epistle the time of the Gospel as he useth a like phrase 1 Cor. 7. 26. but that time wherein the Tabernacle or Temple stood and the several services thereof were of use to Gods people Therefore our English hath well inserted this particle of time then which hath reference to the former times of the Jews Pedagogie The word figure or parable sheweth that the legal rites prefigured evangelical truth hereof see chap. 4. v. 8. § 50. And chap. 8. v. 5. § 13. The circumstance of time sheweth that legal rites had their use but for a time The opposition which the Apostle maketh betwixt the former time of the Law and the fulnesse of time wherein Christ was exhibited plainly demonstrated this point Hereupon he blames them for observing times after the date of them was out Gal. â—… 3 4 10. Their end doth plainly shew that they were but for a time Their end was to shadow and typifie truth when those truths were accomplished their end was out so as there was no further end or use of them How great is their folly who in this present time of the Gospel revive those abrogated rites They are more foolish then such as burn dim Candles in bright Sun-shine It was foretold concerning the time of the Gospel that the light of the 〈◊〉 should be as the light of the Sun and the light of the Sun seven fold as the light of seven dayes Isa. 30. 36. But these make the light of the Sun dimmer then the light of the Moon To dote on those rites after the truth is exhibited is to bring a Cloud before the Sun and to deny the truth 2. Behold here the manifold wisdom of God in ordering the estate of his Church Whilst it was in the non-age means fit for such a condition were used to instruct heâ—… and to keep her in compass even such as are here called figures which are distinctly described in the next verse This is very pertinently set out Gal. 4. 1 2. Now that the Church is come to a riper age those figures cease The means now afforded are more high and heavenly more spiritual and mystical 3. Hereby take notice of an especial difference betwixt legal and evangelical Ordinances Those were but for the time then present These are to continue to the end of the world Mat. 28 20. 4. Seeing the then present time is now past let us be stirred up to search more throâ—…ghly into those services which succeed them and remain immutable The 〈◊〉 〈◊〉 saith Christ and now is when the true worshippers shall worship the Father in 〈◊〉 and in truth John 4. 23. Let our Worship of God be such and for this end let us prove what is that good that acceptable and perfect will of God Rom. 12. 2. §. 49. Of the impotency of legal figures about quieting the conscience THe Apostle confirmeth the point concerning the date of legall figures that they were but for a present time by the kinds of them and by the quality of them The kinds are thus expressed In which were offered both gifts and sacrifices This relative in which or according to which must have reference to the time before mentioned For it is of the same gender These two instances Gifts and Sacrifices and this word offered whereby the use of them is set forth synecdochically comprise under them all manner of legal serviceâ—… Of offering Gifts and Sacrifices and of the distinction betwixt them See chap. 5. â—… 1. § 6 7. The quality of those Gifts and Sacrifices is thus set down that could not maâ—…e 〈◊〉 that did the service perfect Of the meaning of this word make perfect See chap. 2. v. 10. § 97. Of the negative applying this to the legal rites thus could not make perfect See chap. 7. v. 11. § 61. chap. 7. v. 16. § 81. chap. 7. v. 19. § 86. The person whom the legal rites could not make perfect is said to be him that â—…id the service Of the Greek word translated him that did the service See v. 1. § 3. chap. 8. v. 5. § 12. It is here fitly added to shew that though a man did the uttermost that he could about those rites though he did fulfill the services that belonged to the Tabernacles yet could he not thereby be made perfect that is he could not be sanctified he could not be justified he could not be saved thereby The faults hereof did not simply consist in the negligence and carelesnesse of the observers of them but also in the impotency and disability of the services themselves and of all the types appertaining thereto and this is the main reason why they had their date and were not for ever to continue Whereas it might be objected that they who were unclean under the Law upon offering their gifts and sacrifices were counted clean to shew that it was not a legall external cleanness which the Apostle here meaneth he addeth by way of explication this phrase as pertaining to the conscience Of conscience and of the kinds thereof See chap. 13. v. 18. § 155. 1. Conscience may here synedochically
rites for they are all burthensome 6. This phrase untill the time of reformation hath reference to the time of the Gospel wherein and whereby those bitter things which time after time are promised are accomplished and whereby that which was defective in the law is made up and perfected If we â—…ay all these things together we shall find the Apostles reason to be a very forcible one For meats and drinks can but nourish and refresh the body they cannot cheer the soul and quiet the conscience Meat is for the belly and the belly for meat 1 Cor. 6. 13. and 8. 8. meat commendeth us not to God for neither if we eat are we â—…e better neither if we eat not are we the worse The like may be said of drink and of washings water can but wash the body it cannot cleanse the soul. Though thou wash thâ—…e with Nitre and take thee much soap yet thine iniquity is marked before me faith the Lord God Jer. 2. 22. What have ordinances of the flesh to do with the spirit Carnal and spiritual do not well agree The things that lie as burthens upon men cannot pacifie the conscience then would they be no burthen Therefore it is not possible that these things should make perfect as pertaining to the conscience especially in that they have a date which implyeth imperfection and that there is a time of reformation to come after them Of this imperfection See Chap. 7. v. 18 19. § 85 86. Of the time of the Gospell being the time of better things and so in that respect the time of reformation See Chap. 2. v. 3. § 21. and chap. 8. § 35. and Chap. 8. v. 16. § 80 81 82. §. 51. Of the resolution of Heb. 9. 8 9 10. Vers. 8. The Holy Ghost this signifying that the way into the Holiest of all was not yet made manifest while as the first Tabernacle was yet standing Vers. 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience Vers. 10. Which stood only in meats and drinkes and divers washings and cared ordinances imposed on them untill the time of reformation Vers. 8. THese three verses declare the end of legall rights That end is to rais up mens minds to more excellent things then they were This end is 1. Propounded v. 8. 2. Proved v. 9 10. In the proposition there is set down 1. The warrant of that end 2. The matter thereof The warrant is divine This is manifested 1. By the author thereof The Holy Ghost 2. By the kind of warrant in this phrase This signifying The matter was that a more excellent way to heaven was prefigured This is amplified by the time how long this continued to be prefigured while the first Tabernacle was standing Vers. 9. Two proofes are produced of the foresaid point One is taken from the nature of the legall rites which was to be a figure This is amplified by the time how long they continued so to be for the time 〈◊〉 present The other proof is taken from the impotency of those rites This latter is 1. Generally propounded 2. Particularly confirmed v. 10. In propounding the proof he declareth 1. The heads of the legall rites Herein are noted 1. The kinds of them gifts and sacrifices 2. The manner of using them were offered 2. The impotency of them Hereabout observe 1. Wherein the impotency consisted They could not make perfect 2. The persons about whom it was manifested him that did the service 3. Wherein it was manifested as pertaining to the conscience Vers. 10. The particular confirmation is double for it is confirmed 1. By an induction of sundry particular rites 2. By a declaration of the date of them The particulars are foar 1. Meats 2. Drinkes 3. Divers washings 4. Carnall ordinances These are amplified by the necessity of observing them In this phrase impâ—… on them The declaration of the date is in these words untill the time of reformation §. 52. Of observations raised out of Heb. 9. 8 9 10. Vers. 8. I THe Apostle declared what was agreeable to the mind of the Holy Gâ—… For he declareth that which the Holy Ghost signifieth See § 46. II. The Holy Ghost was the author of the legall types He that signified what they intended instituted them See § 46. III. The Holy Ghost ordained the legall types to be significant He signified See § 46. IV. There is a true way to heaven This is implyed under this phrase Tâ—…e waâ—… into the holiest of all See § 47. V. The true way to heaven was not fully and cleerly manifested by the legall rites This phrase was not yet made manifest intends as much See § 47. VI. The continuance of legall rites obscured the cleer light of heavenly truth This is implied under this phrase while 〈◊〉 〈◊〉 Tabernacle was standing See § 47. Vers. 9. VII Legall rites were figures of future truths The word figure intends amach See § 48. VIII Legall types continue in force for the time of the law only The time then presâ—… intends the time of the law See § 48. IX Gifts were offered to God under the law See § 42. X. Sacrifices were then offered to God These two doctrines are expresly set down in their termes See § 42. XI Legall rites could not make perfect This is plainly expressed XII Observers of the legall rites were not made perfect thereby See § 49. This phrase him that did the services sets out such as observed the rites See § 49. XIII Legall rites could not purifie or pacifie the conscience This is intended under this phrase as pertaining to the conscience See § 49. Vers. 10. XIV Legall rites consisted only in externall things The enumeration of the particulars wherein legall rites consisted together with this exclusive particle 〈◊〉 demonstrated as much See § 50. XV. Legall meats cannot nourish the soul. See § 50. XVI Legall drinkes cannot refresh the soul. See § 50. XVII Legall washings could not cleanse the soul. These three are brought in as such as appertained not to the conscience See § 50. XVIII Legall ordinances were carnall So they are here called See § 50. XIX Carnall ordinances were imposed on the people under the law So they are here said to be See § 50. XX. Carnall ordinances cannot make perfect For this end they are here mentioned See § 50. XXI The Legall rites were but for a time This word untill intends as much See § 50. XXII The time of the Gospell is a time of reformation See § 50. §. 53. Of Christ an high Priest of good things Heb. 9. 11 12. Vers. 11. But Christ being come an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building Vers. 12. Neither by the blood of goats and calves but by his own blood he entered
in general and of the difference betwixt a covenant and a Testament See Chap. 7. v. 22 § 94. Of the excellency of the covenant or Testament comprized under this epithite 〈◊〉 See Chap. 8. v. 8. § 35. 1. The office of mediatour is to stand betwixt two at variance The two at variance were God and man Man had offended and incensed God against him Gods wrath was an insupportable burthen and a consuming fire No creature was able to stand under it or before it Therefore Christ to rescue and redeem man becomes a mediatour Herein we see the necessity of Christs undertaking this function for mans redemption 2. Christ undertaking to be a mediatour both procured a covenant to pass betwixt God and man and also engaged himself for the performance thereof on both parts This could not be without satisfaction of divine justice which must be by such blood as his was 3. To assure man of partaking of the benefit of Gods covenant Christ turns the covenant into a Testament that the conditions of the covenant on Gods part might be aâ—… so many legacies which being confirmed by the death of the testator none might disanul 4. The old covenant being ratified c. even a new Covenant or a new Testament which should be ratified with the blood of the Son of God Thus we see how upon the frequent mention of the blood of Christ the Apostle hath fitly and justly made this inference And for this cause he is the mediatour of the new Testament §. 89. Of Redemption of transgressions A Principall end why Christ was mediatour of the new Testament is thus expressed That by means of death c. Word for word it is thus in Greek death being done that is Christ having dyed so as this takes it for granted that Christ had really and actually dyed Thereupon he here alleadgeth three ends of Christs death 1. To redeem transgressions 2. To give possession of the eternal inheritance 3. To rarifie the New Testament In setting down the first end there are three observable points 1. The benefit it self redemption 2. The subject matter of that redemption transgressions 3. The object or persons whose transgressions were redeemed Them that were under the first Testament Concerning the benefit itself there is a little difference in Greek betwixt this word here translated redemption and the word that is so translated v. 12. § 62. That was a simple noune but this a compound That properly signifieth a purchase this a purchase from something both of them are put for one and the same thing namely for our redemption from sin and from all that misery whereinto by sin we implunged our selves The former simple noun is used in that sense Luk. 1. 68. and 2. 38. This latter is used in that sense Rom. 3. 24. 1 Cor. 1. 30. This latter is most frequently used for it is the more emphaticall and implyeth a bondage from which we are delivered Of redemption see v. 12. § 62 c. Of redemption by Christs blood v. 12. § 57 The misery from which we are here said to be redeemed is comprised under this title transgressions Of the notation of the Greek word See Chap. 2. v. 2. § 14. The transgressions here meant are transgressions of Gods law which are all manner of sins Quest. Did Christ purchase and buy sins Answ. Some to salve this scruple answer that sins are here metoniâ—…ycally pâ—…t for sinners True it is that Christ came to save sinners 1 Tim. 1. 15. for such 〈◊〉 gave himself a ransome 1 Tim. 2. 6. yet we need not flye to any such trope for this phrase redemption of transgression is both proper and emphaticall For it hath reference to Christs death which was a satisfaction for sins and an expiation of them Sins were a debt Christs death was a discharge of that debt The discharge of a debt is a buying it out Thus to redeem sins is no more harsh a phrase then to be delivered to death for offences as Rom. 4. 25. or to give himself for sin Gal. 1. 4. Or to be mercifull to unrighteousness Chap. 8. v. 12. § 76. From this phrase we may then infer that Christs death was a satisfaction for mens sins It was a ransome 1 Tim. 2. 6. It was a valuable recompence In this respect we are said to be bought 2 Pet. 2. 1. and that with a price 1 Cor. 6. 20. yea and a precious one 1 Pet. 1. 18 19. The strictnesse and perfection of divine justice required as much Till justice were satisfied no place was left for mercy but with satisfaction of justice mercy did the more brightly shine forth God would have all his properties manifested in their perfection Hereby we learn how to repose our faith in God namely as on him who is perfect in all his properties Thereby we have surer ground of confidence then if our faith were placed only on his mercy The apprehension of justice might terrifie conscience but concurrence of mercy with justice afford two strong props to our faith It will uphold us against all assaults §. 90. Of Christs redeeming such as lived before him THe persons whose transgressions are here said to be redeemed are thus described Them under the first Testament By Testament is here meant the covenant of grace made with man after his fall It is called a Testament because it was ratified with blood with blood of unreasonable Creatures before Christ exhibited and with blood of the Son of God after Christ was exhibited It is here called The first Testament in reference to that which was ratified by Christs own blood which is called the second See chap. 8. v. 7. § 27. The persons then here meant are the Jews which lived before Christ the truth of legal types had fulfilled them all by his death Quest. Were their transgressions only taken away by Christ Answ. No. This description of the persons is not to be taken exclusively as if non but they were redeemed but extensively namely that they also as well as such as lived under the new Testament after Christ was made a sacrifice were redeemed 2 Quest Why then are they only mentioned Answ. 1. Because the doubt only was about them Some imagined that they hoped only for temporal blessings others thought that by the observation of the legal rites and not by the death of Christ they hoped for eternal life Therefore to resolve those doubts the Apostle saith even of them that they by Christs blood were redeemed 2. Because the Apostle had copiously proved that the Law could not make perfect lest any should infer thereupon that they who lived under the Law had not their transgressions removed he here sheweth that Christs death was for the redemption of their transgressions also 3. Because by just and necessary consequence it follows that if they who were under the first Covenant had redemption of their transgressions through Christs death much more they
Iewes at this day So likewise Turks Persians Morochians and all who hold Moses and deny Christ. 2. This may inform us in Gods goodnesse who hath taken from his Church that terrible and deadly law He brought his people to it at first to keep them in awe to make them more long for liberty and to make it more welcome to them and to move them more readily and thankfully to embrace and entertaine it But when he had long enough tutured his Church under that Discipline he sent his Son who tooke it away 3. Let us be admonished to take notice of those ends which God aimed at in his legall discipline and to walk worthy of that liberty that is brought to us From the comparison which the Apostle here useth For ye are not come into the Mount c. Ye are not come to such things as cause terror but ye are come to Mount Sion c. We may observe That the best things are reserved for the last times the many Prophecies of these times prove as much as Isa. 2. 2. Ioel 2. 28. So sundry hyberbolicall speeches prove as much as Isa. 11. 6. and 30. 26. and 54. 11 12 13. Ier. 31. 33 34. Ezek. 36. 11. See more hereof In my Sermon on Ezek. 36. 11. Preaced before the House of Lords Sep. 24. 1645. §. 99. Of the terror of the Law NOW followeth the particular circumstances mentioned by the Apostle The first is touching the place where the Law was given here called a mount that might be touched Some expound it a mount touched viz. by God and thereby became a terrible mountain smoaking and burning according to that which the Psalmist sayeth Psal. 104. 32. He toucheth the moumtaines and they smoake This sense is somwhat agreeable to that which followeth the original word wil also beare it but our English translation doth better translate it a mount that might be touched that is an earthly mountain which might be felt now by this he meaneth the mount Sinai whereon the law was given opposed to spirituall Sion much spoken of in the Scriptures and mentioned v. 22. So that herein lyeth one main difference betwixt the Law and the Gospel that the Law is but earthly in comparison of the Gospel for thus much intimateth the Apostle by this description of mount Sinai whereon the Law was delivered it was a mount that might be felt and touched Exod. 19. 11. That the Law and the things thereof were but earthly and carnall in comparison of the Gospel See Chap. 7. v. 16. § 80 81. The second circumstance is touching the terror of the Law which is set out 1. By externall signes 2. By fearfull effects The signes which appeared at the delivery of the Law whereof we may read more at large Exod. 19. and Deut. 5. were these 1. A mount touched 1. that did tremble and quake as the Psalmist expresseth Psal. 68. 8. The earth shooke the heavens also dropped at the presence of God even Sinaâ—… it self was moved at the presence of God the God of Israel 2. Burning with fire which is the first here mentioned And it is said Deut. 4. 11 12. That God came down on Mount Sinai in fire and spake unto the people out of the â—…idst of fire This is here mentioned partly to set forth the Majesty of God and partly to declare the terror of the law which burneth up all things before it even as the fire doth consume stubble therefore it s called a killing letter a ministration of 〈◊〉 2 Cor. 3. 6 7. Whereas the Gospel giveth the spirit of life 3. Blacknesse and darknesse mentioned as in Deut. 5. 22. so here by the Apostle These two only imply the same thing Blacknesse here meant is that duskishnesse which appears in the aire when a thick cloud hath covered the whole face of the 〈◊〉 Moses maketh mention of a thick cloud and of a great smoake which appeared on Mount Sinai whence proceeded this blacknesse and darknesse here mentioned This betokened the obscurity of the Law together with the blindnesse and ignorance of man and also that dim light which the Law revealeth in comparison of that bright light and cleare Sun-shine manifested by the Gospel wherein lyeth a speciall difference between the Law and the Gospel 4. Tempest that was another signe of terror which properly signifieth a fierce violent storme Under this word the Apostle compriseth that thundring and lightning which Moses mentioneth Exod. 20. 18. This implieth that trouble and vexation of conscience which the Law bringeth wherein there lyeth another difference between the Law and the Gospel for the Gospel bringeth and breedeth in a man peace and quietnesse of conscience Vers. 19. 5. Sound of Trumpet was another signe of terror Of sounds a trumpet is ordinarily the shâ—…illest and loudest Reports of Cannons were not then in use Trumpets were of most use in warre as Iosh. 6. 20. Iudg. 7. 22. and in that respect terrible To enquire what kind of trumpet whether silver or brass or horne is too curiâ—… Trumpets are attributed to Angels Matth. 24. 31. Rev. 8. 2. to set out a stâ—…ill and loud sound which much affrights Trumpets also set out the Majesty of a King And it is added here to set out the Majesty of the Law-giver for before Kings and great Monarchs they used to sound trumpets as 2 King 11. 14. 6. Voice of words was another signe of terror thereby is meant a distinct articulate voice not as of thunder or tempest but as of man such a voice as might be understood for it was a voice of words namely those ten words as they are called Exod. 34. 28. Deut. 4. 13. of which the morall Law consisteth For it s said Ex. 20. 1. That God spake all these words It being the voice of God it must needs be a terrible voice as the Psalmist expresseth Psal. 29. 4 5. especially the voice of such â—…ords as the morall law containeth The terriblenesse of this voice appeared by the effect which followed thereupon Namely the people were not able to endure it for saith the Apostle which Voice they 〈◊〉 heard intreated that the word should not be spoken to them any more for they could 〈◊〉 endure that which was commanded v. 19 20. Now as the former signes were terrible to the fight and feeling so these two latter were terrible to the ears Herein also lyeth another difference betwixt the Law and the Gospel for the Gospel began first to be preached by Christ himself having taken upon him our nature and so become like unto us and after from time to time 〈◊〉 continued to be preached by men like our selves Whereas the law was delivered by God himself Vers. 20 7. Stoning of beasts and thrusting thorow with darts was another signe of terror these we find recorded by Moses Exod. 19. 13. and repeated here by our Apostle Hereby is implied that by tempest thundring and lightning stones were raised out of the mountaines or
else that such stones fell from heaven as Iosh. 10. 11. and thuâ—…der-bolts which were as darts This could not but cause much terror These were the signes of terrors The effects concerned beasts and men 1. Beasts might not yea durst not come neere the mount Though they had no understanding of the Law yet they were affrighted with the manner of delivering it 2. Men likewise were affrighted both of the common sort and also the most eminent and excellent amongst them all he that had greatest familiarity with God and freest accesse to him and was the strongest in spirit even Moses himself was affrighted The common people v. 19. entreated that the word should not be spoken to them any more See Exod. 20. 19. and Deut. 5. 24 25. The reason hereof is rendered in v. 20. where it is said They could not endure that which was commanded And that in regard both of the matter of the law and also of the manner of delivering it The matter is an exact observance of all that the Law requires which is impossible by reason of flesh and a curse upon every transgression Who could endure this The manner was noted before to be so terrible as none could endure it As for Moses though a man eminent in grace yet he professeth of himself I exceedingly fear and quake Our English hath well put in this adverb exceedingly For the two compounds have their emphasis This is a great aggravation that such a man as Moses should be so affrighted Quest. Where is this recorded concerning Moses Answ. 1. Some say that Moses being the Mediator for the people might say it in the peoples name But to this Answer may be replyed that thus the Apostles aggravation of the terror of the Law is taken away 2. Thomas Liranus and Cajetan apply it to Exod. 3. 6. But to their answer may be replied that 's nothing to the scope of the Apostle who spake of the Law 3. It s noted Exod. 19. 19. that in the midst of the terrors Moses spake and God answered him Moses might then speak these words and God thereupon comfort him 4. The Apostle might come to the knowledge of them by speciall inspiration or extraordinary revelation for note what the Apostle saith Gal. 1. 12. 5. This of Moses might be registred in civill Chronicles of the Jewes as 1 King 14. 19. Thus you have seene how terrible the discipline of the Law was manifested by the first manner of delivering it it s further proved in 2 Cor. 3. 6 7 9. where its called a letter that killeth the ministration of death the ministration of condemnation Many weighty reasons may be given hereof 1. To set out the Majesty of God as Psal 68. 7 and 50. 3. 2. To set out our vilenesse and weaknesse as Iob. 40. 4. and 42. 6. Isa 6. 5. Ezek. 1. 29. Dan. 10. 8. That thus much was effected by the terrible delivery of the Law it evident Exod. 20. 19. Deut. 5. 24 c. 3. To draw them from the Law that they might not rest on it for justification note Gal. 4. 21 c. 4. To seek after other means as the Apostle expresseth Gal. 3. 24. where the Law is said to be our School-master a sharp and severe School-master that it might force us to seek after another discipline 5. To work earnest desire after Christ and high prizing of him as it s said Ioh. 8. 56. Matth. 13. 17. 6. To make the ministry of the Gospell be better respected 2 Cor. 3. 6 c. 7. To keep us from despising mans ministery For that terror of the Law upon Gods delivering it shews a necessity of mans ministry This terror of the Law affords us many profitable uses as 1. Instruction in the Majesty and terror of God Where he is pleased to manifest his glory Mountains will quake and tremble Psal. 68. 8. Fire shall devour before him and it shall be very tempestuous round about him read Psal. 97. 2 3 4 5. and 18. 7 8 c. such is the glory of his Majesty such his terror as it hath frighted the most excellent of men as Isaiah Isa. 6. 5. Ezekiel Ezek. 1. 29. Daniel Dan. 10. 8. Saint Iohn Rev. 1. 17. Iacob Gen. 28. 17. Moses Exod. 33. 22. The Angels Isa. 6. 2. 2. Admonition to fear that fearfull Lord and to tremble before him A heathen King made a decree to this purpose as Dan. 6. 26. I make a decree saith King Darius that in every dominion of my Kingdome men tremble and fear before the God of Daniel who should not fear before such a God as this is Object We never saw him araied with such terror Answ. It s enough that he hath given evidence thereof and that that evidence is come to our hearing should he continually shew his glory the earth could not stand it would be turned upside down It is for mans sake that he conceals his glory so much as he doth wilt thou so far pervert his goodnesse to thee as to respect him the lesse because he tenders thy weaknesse and covers that from thee which would not only dazle and affright thee but also confound or consume thee He deales with thee as he did with Moses Exod. 33. 22. I will cover thee saith God with my hand while I passe by thee O the more then monstrous ingratitude of men Thus dealt they with Christ because he humbled himself so low as he did for our sake he was despised So much was foretold Isa. 53. 3. But â—…oe to them that now despise him He shall appear in such glory as will make such as have here lightly esteemed him to tremble Note Rev. 6. 12 c. 3. Disswasion from resting on the Law or thinking to be justified thereby It s a terrible Law a killing letter It can work no true sound confidence but terror in soul and horror of conscience In many things thou transgresseth against it and therefore art thou cursed as Deut. 27. 26. Cursed be he that confirmeth not all the words of this law to do them 4. Exhortation with all due respect to use the Ministry of men though they be but as other men yet are they not to be despised Our weaknesse requireth such kind of Ministers The Israelites at the delivery of the morall Law experimentally â—…ound the need thereof Wherefore they make an humble motion for it and God granted it Therefore he hath appointed such as we are able to endure to be his Ambassadors In that respect they are to us in Gods roome Esteeme them as Gods Ambassadors receive their word as the word of God Note Luke 10. 16. and Iohn 13. 26. §. 100. Of Mount Sion a type of the Church of Christ. Vers. 22. But yee are come unto Mount Sion and unto the City of the living God the heavenly Jerusalem and to an innumerable company of Angels Vers. 23. To the generall assembly and Church of the first borne which are written in heaven
Uncreated as God Ioh. 4. 24. Created are reasonable and unreasonable Reasonable as Angels Heb. 1. 7. and souls of men Eccl. 3. 21. Zac. â—…2 1. Unreasonable as the souls of beasts Eph. 3. 21. It s more cleer then needs be proved that the souls of men are here meant For God can have no perfection added to him The good Angels abide as they were created they are no more perfect then they were indeed by Christ they are confirmed and established in their first estate but that estate is not altered As for evill Angels they shall never be perfected The souls of beasts are never severed from their bodies they both perish together neither are their souls capable of the perfection here intended It s therefore most evident that by Spirits are here meant souls of men which are of a spiritual substance In which respect they are here and in sundry other places called spirits as Eccl. 12. 7. Luk. 23. 46. 1 Cor. 6. 20. That the souls of men are of a spirituall substance appears 1. Because they come immediatly from God as Gen. 2. 7. In this respect he is stiled the God of the Spirits of all flesh Numb 16. 22. and 27. 16. And Father of Spirits Heb. 12. 9. And mens spirits are said to return to him that made them Eccl. 12. 7. 2. God would make man after his own Image which a meer body without a spirit could not be For God is a Spirit John 4. 24. and his Image consists in spiritual endowments as knowledge Col. 3. 10. and holinesse and righteousnesse Eph. 4. 24. The Reasons why the souls of men are of a spiritual substance 1. That the divine excellencies of God might be made the more conspicuous in this admirable fabrick For by reason of the spirit united to the body man is the most admirable creature that God made he is therefore stiled a little world By his understanding he resembleth the Angels by his sight the sun and stars by his breath the aire by his sensible faculties all the excellencies of unreasonable creatures by his vegetable faculties the excellencies of all manner of plants by his flesh and bones the substance of minerals and other senselesse creatures Thus doth he contain in him the quintessence of all creatures having a Spirit to animate his body 2. Their ends for which they were made as To animate bodies to quicken them to enable them to doe those severall functions which belong to the severall parts as the eyes to see ears to hear noses to smell palat to tast mouth to speak shoulders to beare hands to handle and hold and feet to go which they cannot do without a soul instance carved bodies and idols Psal. 115. 5 6 7. Yea instance dead bodies Iudg. 19. â—…7 28. 3. That men might be the better enabled to glorifie their Creator for as it is in Hezekiahs thanksgiving Isa. 38. 19 20. the living the living he shall praise thee 4. That they might be according to their disposition and carriage more capable of the greater reward or punishment For Spirits are much more capable then bodies Take we a distinct view of the severall faculties of mans soul and we shall find man to be the rarest creature that God made No senselesse or unreasonable creature is comparable to man by reason of mans reasonable soul. Yea and a man hath herein a kind of excellency beyond Angels in that he hath a body united to the soul wherein it may more discernably exercise the abilities of a soul. Yea and herein beyond all exception man hath an excellency above Angels in that his nature is such an one as the Son of God was pleased to assume Heb. 2. 6. which he would not have done if a Spirit had not been united to his body Q. If a Spirit be so excellent a thing how can it be begotten seeing begetting is an act of the body as well as the soul. A. 1. The ancient and common answer is negative The soul is not begotten 1. Others answer that by vertue of the divine blessing Gen. 1. 28. the soul is propagated and that as other creatures bring forth according to their kind so man 2. How doth this aggravate the evill disposition of man that consisting of so excellent a part as a Spirit is should so pervert and abuse it as he doth by sin The aggravation of Devils sin is in this respect the greater because they are wholy and only spirituall such are their sins as no means of expiating them is afforded Though man be not wholy spirituall yet is he in part yea and in his principall part By sin is that divine part polluted and all the excellent faculties thereof perverted So that the mind is become a blind and erroneous guide The will a stubborn and rebellious servant The memory an unhappy treasure The conscience a sluggish monitor The heart a false touch-stone The affections domineering masters The senses pernicious inlets Thus all the parts are become instruments of evill What a shame is it that men who have reasonable and immortall Spirits should become worse then the unreasonable and mortall bruits such are Atheists Idolaters blasphemers profane and impious persons despisers of Governours hatefull and revengefull persons Drunkards Gluttons Adulterers Murtherers and many other such like as all notorious sinners Hath God given men Spirits to be more audacious and impudent in sinning 2. This may admonish us to take due notice of this admirable part whereof men are constituted and well to weigh what are the distinct faculties thereof what their severall functions how to be imployed and answerably to use them 1. The first and chiefest is the mind which is given to man for a guide labor to have it inlightened with Gods truth that it may be a good guide Matth. 6. 22. 2. The will ought to be Gods hand-maid ready to yeeld to Gods will revealed to the mind that we may be able to say as Samuel 1 Sam. 3. 10. Speake Lord for thy servant heareth 3. The memory must treasure up all good directions and consolations for future times that what is once learned may be of perpetuall use that we may say with David Psal. 119. 55. I have remembred thy name O Lord in the night and have kept thy Law 4. The conscience ought to be tender of the least sin and quickly smite us as it did David whose heart is said to smite him after he had numbred the people 2 Sam. 24. 10. And after he had cut off the skirt of Sauls robe 1 Sam. 24. 5. And not let us be quiet till it hath brought us to thorow repentance as it did Peter Matth. 26. 75. and then to pacifie us 5. The heart ought to be upright as Psal. 18. 23. This sweetneth all graces and shews a good respect unto God 6. All the affections must be as servants to the understanding and be ordered thereby each of them being placed on their right object and
the behalf of others thus Praise ye the Lord for it is good c. Psal. 147. 1. The Motive will appear to be the greater if we apply it to the several acceptions of good before set down To shew wherein the power and life of the duty whereunto he exhorteth especially lieth he expresseth this subject thereof the heart It is a good thing that the heart be established Of the divers acceptions of this word heart See Chap. 3. v. 8. § 79. It is here put for the whole soul of man and the mention thereof in this place sheweth that the heart is especially to be looked into that is it which ought most of all to be well setled and established See Ch. 3. v. 12. § 126. §. 117. Of Grace put for the Gospel THat whereabout the heart ought in special to be setled is here styled Grace It is a good thing that the heart be established with Grace Grace is here metonymically put for the Gospel So Tit. 2. 11. This is called The Gospel of the Grace of God and the Word of his Grace Act. 20. 24 32. Fitly is the Gospel thus styled in three especial respects 1. In regard of the procuring cause which is Gods free Grace Ephesians 3. 2 8. 2. In regard of the matter thereof For the Gospel setteth out Gods grace to man in Christ. The Summe of the Gospel is thus expressed by Christ himself God so loved the world that he gave his only begotten Son c. Ioh. 3. 16. 3. In regard of the Effect thereof which is to work encrease and perfect grace in men Where the Apostle giveth to the Gospel of Christ this title The Word of his Grace he addeth which is able to build you up Act. 20. 32. 1. This is an high commendation of the Gospel to be entituled Grace The Grace of God This makes the Word Gospel fitly to answer the notation thereof Gospel that is a good spell a good speech and an Evangile as the Scots according to the Greek notation term it that is good or glad tidings See Ch. 4. v. 2. § 16. In this respect the Gospel is styled The Word of God Chap. 6. v. 5. § 35. It is also in a like respect styled The Gospel of Peace Ephes. 6. 15. The Word of Reconciliation 2 Cor. 5. 19. The Word of life Phil. 2. 16. The Gospel of Salvation Ephes. 1. 13. For Peace Reconciliation Life and Salvation is manifested by the Gospel and the Gospel is the means of making â—…s partakers thereof 2. By this title Grace given to the Gospel the Gospel is distinguished from the Law For the Law was given by Moses but grace and truth came by Iâ—…sus Christ. See more of this difference Ch. 6. v. 5. § 35. 3. This title Grace put for the Gospel sheweth that the ground of faith is Gods grace For the Gospel is the word of faith Rom. 10. 8. and that in this respect because it clearly revealeth the free grace of God 4. This ought to incite us to have the Gospel in high account in that it is grace the grace of God the Word of his grace They who well know the wofull plight whereunto sinners are implunged and that there is no means to free them out of it but the grace of God cannot but be much affected with his Word of grace 5. This in particular is motive enough to enforce the duty here pressed by the Apostle That the heart be established with grace §. 118. Of Establishing THe Greek word here translated Established is the same that is used Ch. 2. v. 3. § 25. and translated confirmed It is derived from an Adjectiee that signifieth firm or stable Ch. 2. v. 2. § 11. Hence also a Substantive which signifieth and is translated a confirmation Ch. 6. v. 16. § 27. Here the word implieth such a setling of a thing as remains unmovable never to be taken away To have the heart established with grace is to have such understanding of the Gospel and so to affect it in the whole soul as to be resolved never to depart from it never to be carried about with any other doctrine which is not agreeable with this grace here spoken of This phrase established in the faith Col. 2. 7. doth in effect intend as much as to be established with grace For faith is an especial effect of grace There the Apostle addeth two Metaphors which do much illustrate this point in these words rooted and built up The former Metaphor is taken for a tree such an one as our Oak whose root doth spread as far in the earth as the boughes in the air so as no storms throw it Sooner may the arms of it be rent one from another then the tree be overthrown or rooted up Thus he whose heart is established with grace will sooner suffer his limbs to be pulled one from another or his soul be parted from his body then his heart from grace or grace from his heart The other Metaphor thus translated built up is taken from an Edifice well setled upon a sure foundation like to that house whose foundation is laid on a Rock which could not be shaken by rain flouds or winde Matth. 7. 25. Luke 6. 48. Thus no persecution nothing that the Devil or Devils Instruments can do will unsettle or overthrow that mans heart which is established with grace This phrase of having the heart established with grace doth in effect intend the same thing that was intended under this phrase Hold fast the confidence and the rejoycing of the hope firm unto the end Chap. 6. v. 6. Both phrases require Perseverance Of motives thereto and means thereof See Ch. 3. v. 6. § 68 69 70. §. 119. Of Distinction of Meats BEcause meats were as many then used them contrary to grace the Apostle here sheweth the unprofitablenesse of them and opposeth them to grace as is evident by this negative NOT So as he denieth that to meats which he ascribed to grace as if he had more fully said It is not good that the heart be established with meats Hereby he implieth That he would not have them think that meats can establish the heart or quiet the conscience as grace can The Noun translated meats is derived from a Verb that signifieth to eat Joh. 6. 13. It is indefinitely put for all manner of food even for whatsoever one eats for nourishment Rom. 14. 15. Here it is put for such meats as were by the Law accounted clean in opposition to such as were unclean For many in the Apostles time though by the Gospel the distinction of meats were taken away made conscience of eating such meats as by the Law were prohibited and thought that they did please God therein But that the observation of that distinction of meats could not establish a mans heart the Apostle here affirmeth they could not do it under the Law nor under the Gospel Not under the Law because they were
in the number of those things which he styleth carnal Chap. 7. v. 16. § 81. Much lesse could they do it under the Gospel by which that distinction of meats is taken away as is evident by this divine answer to Peter What God hath cleansed that call not thou common Act. 10. 15. On this ground the Apostle thus adviseth Let no man judge you in meat Col. 2. 16. For the kingdom of God is not meat and drink Rom. 14. 17. Unwarrantable in this respect is the distinction which Papists make betwixt flesh and fish in matter of Religion They make a religious fast to consist in abstaining from flesh though they glut themselves with fish sweet-meats and wine These fasts are meer mock-fasts and that both in the substance and also in the end of them A true fast is an abstinence from all manner of food whether flesh or fish and drink also during the time of the Fast. Fast ye for me and neither eat nor drink saith Esther Esth. 4. 14. At the Proclamation of a Fast this charge was given Let neither man nor beast taste any thing c. Ion. 3. 7. As for the end of a Fast it is to subdue the flesh which eating of fish can do no more then eating of flesh But why should this distinction of meats be made in matter of Religion seeing Christ faith Whatsoever entreth into the mouth goeth into the belly and is cast out into the draught And again To eat with unwashen hands defileth not a man Mat. 15. 17 20 And an Apostle saith Every creature of God is good and nothing to be refused if it be received with thanksgiving 1 Tim. 4. 4. And again Unto the pure all things are pure Tit. 1. 15. On these and other like grounds he reckoneth abstinence from some meats among doctrins of devils 1 Tim. 4. 1 3. Under this one particular of meats synecdochically is comprised the whole Ceremonial Law and all the external Rites thereof For neither legal meats nor other parts of the Law bring any profit to the soul of a man They do no good at all about pacifying the conscience or edifying the soul as is shewed Ch. 7. v. 18. § 85. That it is not good to seek to have the heart established by meat the Apostle proveth by an Argument taken from experience thus expressed which have not profited them that have been occupied therein As if he had said Experience sheweth that none ever received any spiritual profit by meats Of the Greek word translated profit See Ch. 4. v. 2. § 18. In what respect meats and other external Rites are unprofitable See Ch. 7. v. 16. § 65. §. 120. Of the vain diligence of superstitious persons TO set out the unprofitablenesse and vanity of the foresaid meats the Apostle addeth this Description of the persons which use them Them which have been occupied therein The Verb translated Have been occupied is a Compound The simple Verb signifieth to tread upon Luk. 10. 19. The Compound to walk about hither and thither It is oft used to set out sedulity and diligence and that both in a good and bad sense For it setteth out Christs sedulity for the good of his Church He walked in the midst of the seven golden Candlesticks Rev. 2. 1. It also â—…etteth out the sedulity of the devil about destroying men The devil as a roaring Lion walketh about seeking whom he may devour 1 Pet. 5. 8. It here implieth the diligence of superstitious persons about external carnal Rites So it is used in this phrase Why walk not thy Disciples according to the traditions of the Elders Mark 7. 5. and in this phrase Walk after the customes Acts 21. 21. Our English doth well expresse the emphasis of the Greek word thus Them that have been occupied therein Hereby we are given to understand that superstitious persons much busie themselves about their external Rites They are occupied therein they much imploy themselves thereabout they are as men ever walking about never resting never quiet never satisfied The reason hereof is evident they have no certain setled Rule The Rule that they have is either their own invention or the tradition of others both which are uncertain and have no limits Herein lieth a main difference betwixt true Religion and vain Superstition The ground and Rule of true Religion is Gods Word which hath its limits and is sure and inviolable it never altereth but ever remaineth the same He that guides himself thereby knoweth what to do how far to go and where to stay and herein his conscience is satisfied and quieted But the superstitious person hath no such certain Rule As there are many Inventions and Traditions of men in former times so they who live in present times still adde more and more and more is like to be added in succeeding times Well therefore might the Apostle adde this negative NOT to meats and thereby imply That the heart cannot be established with meats This is a strong motive against this carnal doctrine and against all other of the like kinde §. 121. Of the Resolution and Observations of Heb. 13. 9. 9. Be not carried about with divers and strange doctrines for it is a good thing that the heart be established with grace not with meats which have not profited them that have ben occupied therein THe Summe of this verse is in two words Saints Stability Hereof are two parts 1. A Dehortation from levity 2. A Commendation of stability In the former is set down 1. An Act forbidden Be not carried about 2. The Subject whereabout it is conversant Doctrines 1. Divers 2. Strange This is distinguished by two Adjuncts In the other we have 1. The thing commended 2. The kinde of commendation The kinde of commendation is thus expressed It is good 1. Propounded 2. Illustrated by the contrary The thing commended is In the Proposition is expressed 1. The Matter commended Grace 2. The Subject where grace is seated The heart 3. The Manner of setling it Established In the Illustration 1. The contrary is set down negatively Not with meats 2. It is confirmed by the unprofitablenesse of it This Confirmation is aggravated two wayes 1. By Experience in this phrase Which have not profited 2. By the Persons that reap no profit thereby Them that have been occupied therein Observations I. Men are prone to waver in their opinions The dehortation presupposeth thus much See § 114. II. Doctrines are a means of seducing men The mention of doctrins in this place implieth this point See § 114. These two Epithetes divers strange are here expresly applied to doctrins See § 115. III. There are divers kinds of Doctrins IV. Many Doctrins are strange V. The Doctrine that bringeth good to the Professours thereof is especially to be embraced This phrase It is good is here alledged for that purpose See § 116. VI. The Gospel is a word of Grace That is it which is here styled Grace See §
2. The ceremoniall Law was as a wall of partition betwixt Jew and Gentile whereby the Jewes were so fensed as the Gentiles could not be mixed with them as when beasts of one Lord are so fenced in a pasture as other beasts cannot come iâ—…to their pasture Therefore when Christ came to unite Jew and Gentile and 〈◊〉 make of them one He is said to break down this stop of partition wall Eph. â—… 14. â—… that Law had not been abrogated the Gentiles could not have been brought into Christs fold as of necessity they must be Ioh. 10. 16. Till the fulnesse of 〈◊〉 wherein the truth and substance of all the ceremonies and types was exhibited 〈◊〉 accomplished that Law of ceremonies remained in force with the Jewes upon 〈◊〉 grounds 1. The severall branches thereof were parts of Gods outward worship 2. Thereby they were kept from will-worship 3. They were also thereby kept from conforming themselves to the Gentileâ—… iâ—… their Idolatrous Services 4. They being types and shadows of Christ to come were as a looking glâ—…sse tâ—… shew unto them that Image of Christ. 5. They being many heavy burthensome painfull chargeable rites they 〈◊〉 the Jewes the more to long after Christ. In this respect the Apostle saith of 〈◊〉 Law that it was our School-master to bring us unto Christ Gal. 3. 24. For 1. It pointed out Christ under rudiments and ceremonies It forced men to seek help else-where because it could not perfect those that came unto it 1. This aggravateth those dotages which were noted § 61. 2. It informs us in Gods goodnesse to us who are reserved to that fulnesse of time wherein Christ hath been exhibited for we are freed from that yoak which neither 〈◊〉 nâ—…r our Fathers are able to bear Act. 15. 10. This is a bondage worse then the Egyptian bondage They that were freed from that bondage had many memorials of Gods goodnesse to them therein the more to quicken up their spirits to praise God for their deliverance and to continue the memory thereof from generation to generation 3. The change of the Law is a strong motive to stir us up willingly and cheerfullâ—… to submit our selves to this Law whereinto that is translated that is to the Law of the Gospell which is established under Christs Priest-hood This Law requires 〈◊〉 impossibilities as to ascend into heaven or to descend into the deep Rom. 10. 6 7. but it requires faith and repentance Mar. 1. 15. Faith to give evidence to the free gâ—…ace of God who requireth of us but to receive what he graciously offereth Repentance to demonstrate the purity of God who though he freely justifie a sinner yet he will not have him continue in sin Yea this Law of the Gospel giveth power and ability to perform what it requireth If this Law into which the other is translâ—…ted be thorowly compared with that we shall find just cause to acknowledge that this is an easie yoak and a light burden Matth. 11. 30. but that a yoak and burden 〈◊〉 none could bear Act. 15. 10. §. 69. Of the judiciall Law of the Iewes BEsides the ceremoniall Law the Jewes had a judiciall Law proper and peculiar to that polity This Law concerned especially their civil estate Many branches of that Law appertained to the Jewish Priest-hood as The particular Lawes about the Cities of refuge whether such as slew any unawares fled and there abode till the death of the High Priest Numb 35. 25. And Lawes about Lepers which the Priest was to judge Lev. 14. 3. And sundry other cases which the Priest was to judge of Deut. 17. 9. So also the Lawes of distinguishing tribes of reserving inheritances to special tribes and families of selling them to the next of Kin 〈◊〉 4. 4. Of raising seed to a brother that died without issue Gen. 38. 8. 9 Of all manner of freedomes at the year of Jubilee Levit. 25. 13. c. There were other branches of the judiciall Law which rested upon common equitie and were meanes of keeping the morall Law as putting to death Idolaters and such as inticed others thereunto and witches and wilfull murtherers and other notorious malefactors So likewise Lawes against incest and incestuous Marriages Lawes of reverencing and obeying Superiours and Governours and of dealing justly in borrowing restoring buying selling and all manner of contracts The former sort were abolished together with the Priest-hood The latter remain as good directions to order even Christian polities accordingly 1. By these kinds of Lawes the wisdome of God was manifested in observing what was fit for the particular kind and condition of people and in giving them answerable Lawes and yet not tying all Nations and States thereunto 2. That liberty which God affordeth to others to have Lawes most agreeable to their own Country so as they be not contrary to equity and piety bindeth them more obediently to submit themselves to their own wholesome Lawes and to keep peace unity and amity among themselves §. 70. Of the Morall Law THe Morall Law is a generall rule for all sorts of people It was therefore given to Adam and his posterity yea it was engraven in mans heart Rom. 2. 15. It is a perfect rule of all righteousnessâ—… whereby is declared what is due to God and man It is an inviolable unchangeable and everlasting Law of perpetuall use never 〈◊〉 be abrogated This is that Law which Christ came not to destroy but to fulfill Matth. 5. 1â—… 〈◊〉 is the Law which through faith we establish Rom. 3. 31. This is that Law 〈◊〉 which not one jot or one title shall passe till heaven and earth passe Matth. 5. 18. Yet because through mans corruption it is so far from bringing man to 〈◊〉 which was the primary and principal â—…nd thereof as it beateth him down into 〈◊〉 most woful and cursed estate it is by Jesus Christ who is the resurrection and 〈◊〉 Iohn 11. 25. in sundry circumstances altered or rather mollified It will be therefore requisite distinctly to declare both wherein that alteration 〈◊〉 qualification consisteth and also wherein the morall Law stil remaineth of use 〈◊〉 Christians It is mollified in these circumstances 1. In regard of justification Act. 13. 39. The Law was first given to justifie 〈◊〉 observers thereof but now in regard of mans corruption that is impossible 〈◊〉 8. 3. Gal. 3. 11. God therefore now hath appointed another meanes for that end 〈◊〉 is Christ and saith in him Act. 13. 39. Rom. 3. 28. 2. In regard of the rigor thereof The Law accepteth no duty but that which is every way absolute and perfect Thus much is implyed under this phrase 〈◊〉 man which doth these things shall live by them Rom 10. 5. This therefore is 〈◊〉 doom of the Law cursed is every one that continueth not in all things which are 〈◊〉 in the Book of the Law to do them Gal. 3. 10. Yet there is a righteousnesse though not
framed according to this exact rule which is accepted of God This is 〈◊〉 righteousnesse of faith where by laying hold on Christs righteousnesse to be â—…ed we 〈◊〉 our selves to have alwayes a conscience voyd of offence towards God 〈◊〉 towards maâ—… Act. 24. 16. For if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8. 12. 3. In regard of an accidentall power which the Law through mans corruption hath to increase sin and to make it out of measure sinfull Rom. 7. 13. For the â—…ry forbidding of a sin by the Law maketh the corrupt heart of man more eagerly pursue it as a stubborn childe will do a thing the more because it is forbidden Heathen by the light of nature discerned thus much hereupon they had this proverb we are 〈◊〉 prone to that which is forbidden and desire things denyed There is a secret antipathy and contrary disposition in our corrupt nature to Gods pure Law But by the Spirit of Christ that antipathy is taken away and another disposition wrought in true believers namely a true desire and faithfull endevour to avoyd what the Law forbiddeth and to do that which it requireth In this respect saith the Apostle I delight in the Law of God concerning the inward man Rom. 7. 〈◊〉 4. In regard of the curse of the Law For the Law peremptorily denounceth a curse against every transgressor and transgression Deut. 27. 26. Gal. 3. 10. The Law admits no surety nor accepts any repentance Thus all men having sinned come short of the glory of God Rom. 3. 23. Yet this curse doth not light on all for Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. In this respect there is no condemnation 〈◊〉 that are in Christ Iesus Rom. 8. 1. Though the morall Law be altered in the forementioned respects yet still it remaines to be of use for instruction and direction 1. For instruction it demonstrateth these points following 1. What God himself is Exod. 20. 2. 2. What his holy will is Psalm 40. 8. 3. What our duty is to God and man Matth. 22 37 38 39. 4. What sin is 1 Iohn 3. 4. Rom. 3. 20. 5. What are the kinds of sin Iam. 2. 11. Rom. 7. 7. 6. What the pravity of our nature is Rom. 7. 14. 7. What the sinfulnesse of our lives is Rom. 7. 19. 8. Gods approbation of obedience Exod. 20. 6 12. 9. Gods detestation of transgressors Exod. 20. 5 7. 10. The fearfull doome of sinners Gal. 3. 10. 11. Mans disability to keep the Law Rom. 8. 3. 12. The necessity of another meanes of salvation Rom. 3. 20 21. 2. For direction The Law is of use to these points following 1. To convince men of sin 2. To humble them for the same 3. To work an hatred of sin 4. To restrain them from it 5. To work self-deniall 6. To drive mâ—…n to Christ. 7. To pâ—…t them on to endevour after as neer a conformity to the Law as they can 8. To make them fearfull of pulling upon their soules a more fearfull doom then the curse of the Law which is by despising the Gospell 9. To make impenitents the more inexcusable 10. To make believers more thankfull for Christs active and passive obedience â—…hereby as a surâ—…ty he hath done foâ—… them what they could not and endured that curse which they deserved to free thâ—…m from the same §. 71. Of the resolution and observations of Heb. 7. 11 12. 〈◊〉 11. If therefore perfection were by the Leviticall Priest-hood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedec and not be called after the order of Aaron Vers. 12. For the Priest-hood being changed there is made of necessity a change also of the Law THe sum of these two verses is a demonstration of the imperfection of the Leviticall Priest-hood Thereof are two parts In the first The point it selfe is laid down In the second a proof thereof The point it selfe is a Priest-hood This is set out two wayes 1. By the kind of it 2. By the priviledge appertaining to it In setting down the kind of that Priest-hood we are to observe 1. The manner of setting it down by way of supposition in this particle IF 2. The matter whereof it consisteth This hath two branches 1. The persons exercising it The sons of Levi implied in this word Leviticall 2. The imperfection of it implied in this supposition If perfection c. The priviledge of a Priest-hood is a relation betwixt it and the Law under iâ—… the Law c. This is amplified 1. By the persons who received the Law under it The People 2. By a consequence following upon it v. 12. The proof of the point is from the nâ—…ed of another Priest-hood Here again we are to observe the manner and the matter The manner of expressing the proof is by an interrogation what need c. The matter is 1. Generally propounded in this phrase another Priest c. 2. Particularly exemplified The exemplification is in two orders The first order is asserted thus After the order of Melchisedec The other order is removed thus not called after the order of Aaron Vâ—…rs 〈◊〉 The consequence of the foresaid priviledge of a Priest-hood being a reâ—… betwixt it and a Law is a change of the one with the other Hereof are two 〈◊〉 〈◊〉 taken for granted The Priest-hood being changed The other an inference made upon that grant there is made a change c. This is amplified by the necessity of it of necessity Doctrines I. A conditionall supposition may be the ground of a contrary conclusion This supposition it perfection c. Is a ground to prove the Priest-hood imperfect See § 61. II. There was a Priest-hood under the Law This is here taken for granted See § 〈◊〉 III. The Priests under the Law were Sons of Levi. This word Leviticall 〈◊〉 〈◊〉 as much See § 61. IV. The Priest-hood under the Law was imperfect This is implied under the â—…sequence inferred upon this supposition If perfection c. See § 61. V. A Priest-hood was used for establishing a Law This was the reason of this â—…hood See § 63. VI. The Law established by a Priest-hood is for peoples use For the people 〈◊〉 it See § 63. VII An imperfect Prieâ—…t-hood needs another This is here taken for granted See § 64 VIII Nothing may â—…e added to that which is perfect This by consequence followed from the Apostles argument See § 65. IX Christ came in the roome of Levi. This also is here taken for granted See § 64. X. Christs Priest-hood is after the order of Melchisedec This is expresly 〈◊〉 See § 66. XI Christ was not after the order of Aaron This also is expresly affirmed See § 66. Vers. 12. XII The Legall Priest-hood is