to God or man and of what is a sinne against the one and a wrong unto the other Herein lieth a main difference betwixt this Divine Law and all humane Laws These are subject to alterations and corrections or amendments for which end Parliaments and Councels are oft convocated §. 13. Of the respects wherein the word of Angels was steadfast THe word of Angels may be said to be steadfast in three especial respects 1 In the Event in that whatsoever they declared by prediction promise or threatning was answerably accomplished Of predictions take these instances Gen. 16. 11 12. 31. 11 12. Zech. 1. 9 c. Matth. 28. 5 7. Acts 10. 3 c. Rev. 1. 1. Of promises take these Gen. 18. 10. Iudges 13. 3. Matth. 1. 20. Acts 27. 23. Of threatnings take these Gen. 19. 13. 2 Kings 1. 3 4. These particulars are sufficient to prove the point in hand As for the generall I dare boldly say that never was any matter of history or or promise of good or threatning of judgement declared by an Angel but answerably it was accomplished and in that respect an Angels word was steadfast 2 The word of Angels was steadfast in regard of the bond which bound them to whom any duty was enjoyned or direction given to observe the same For they were extraordinarily sent from God yea they were the chiefest of Gods Messengers Saints thereupon believed their word and obeyed their charge As Manoah Judg. 13. 8 12. Elijah 1 Kings 19. 8. 2 Kings 1. 15. The Virgin Mary Luke 1. 38. Ioseph Matth. 1. 24. and sundry others 3. Their word was steadfast in regard of the penalty which was inflicted on such as believed not or obeyed not their word Hereof see § 16 17. §. 14. Of the difference between transgression and disobedience UPon the steadfastness of Gods Word though spoken by Angels it is inferred that every transgression and disobedience received a just recompence of reward This inference is joyned to the steadfastness of their word by a copulative particle AND which sheweth that this penalty is a motive to give good heed to their word as well as the steadfastness thereof And that it is an effect that will assuredly follow thereupon For because the word of Angels was steadfast therefore every transgression was punished There are two words in this inference namely transgression and disobedience which in the generall may intend one and the same thing and yet here be also distinguished by their degrees yea and by their kindes The verb from whence the first word in Greek is derived properly signifieth to pass over a thing metaphorically having reference to a Law or any other rule it signifieth to swerve from that rule or to violate and break that Law Matth. 15. 3. In this metaphoricall sense this word is oft used in relation to the Law of God and put for any breach thereof as Rom. 4. 15. Gal. 3. 19. It is put for the first sinne of Adam Rom. 5. 14. and for Eves speciall sinne 1 Tim. 2. 14. The other word according to the notation of it in Greek intimateth a turning of the ear from that which is spoken and that with a kinde of obstinacy and contumacy as where Christ saith of an obstinate brother if he neglect to hear Mat. 18. 17. or obstinately refuse to hear I finde the word here translated disobedience twice opposed to a willing and ready obedience namely of true Saints 2 Cor. 10. 6. and of Christ Rom. 5. 19. This opposition importeth a wilfull disobedience or a contumacy as some here translate the word Others under the former word transgression comprise sinnes of commission and under the later word disobedience sinnes of omission For the Verb from whence the later word is derived signifieth to neglect or refuse to hear Matth. 18. 17. There is questionless a difference betwixt these two words either in the degrees or in the kinds of disobedience in which respect the universall or as here it is used distributive particle every is premised to shew that no transgression great or mean in one or other kinde passed unpunished Let not any think by mincing his sinne to escape punishment A Prophet having reckoned up a catalogue of sins some greater some lighter maketh this inference If a man do the like to any one of these things he shall surely dye Ezek. 18. 10 13. Every particular branch of Gods Law is as a distinct linck of a chain if any one linck fail the whole chain is broken The will of the Law-maker is disobeyed in every transgression Iames 2. 10 11. Herein lieth a main difference betwixt a faithfull servant of God and a formall professor The former makes conscience of every sin The later of such only as are less agreeable to his own corrupt humour or such as he conceiveth most dammageable to himself §. 15. Of punishments on transgressours THe memorable judgements executed on the Israelites after the Law was given unto them on Mount Sinai do give evident proof of the Divine vengeance which was executed on the transgressors thereof Many of those judgements are reckoned up together 1 Cor. 10. 5 c. I will endeavour further to exemplifie the same in particular judgements executed on the transgressors of every one of the particular precepts or of denunciations of judgements against them 1 Moses and Aaron for their transgressions against the first Commandment because they beleeved not but rebelled against Gods Word died in the wilderness and entred not into Canaan Numb 20. 12 34. 2 The Israelites that worshiped the golden Calf Exod. 32. 6 28. and joyned themselves unto Baal-Peor Numb 25. 3 4 5. And the sons of Aaron that offered strange fire Lev. 10. 1 2. were all destroyed for their Idolatry against the second Commandment 3 The blasphemour against the third Commandment was stoned Levit. 24. 11. 23. 4 He that gathered sticks upon the Sabbath day was also stoned for violating the fourth Commandment Numb 15. 32 36. 5 Corah Dathan and Abiram with such as took part with them perished for breaking the fifth Commandment in rising up against Moses and Aaron their Governours in State and Church Numb 16. 3 32 35. 6 A murtherer was to be put to death and not spared Numb 35. 31. 7 Zimri and Cosby were suddenly slain together for their impudent filthiness and the people that committed whoredom with the daughters of Moab Numb 25. 1 8 9. 8 Achan for coveting and stealing what God had forbidden was destroyed with all that belonged to him Iosh. 7. 21 24 25. 9 A false witness was to be dealt withall as he had thought to have done to his brother Deut. 19. 19. His doom is this He shall not be unpunished he shall perish Prov. 19. 5. 21. 28. Not to insist on any more particulars these and all other transgressions together with their punishment are comprised under these words Cursed be he
As God he was the Altar that sanctified that Sacrifice for the Altar sanctifieth the gift Matth. 23. 19. As God-man in one person he was the Priest that offered that Sacrifice upon that Altar Through the eternall spirit he offered himself Heb. 9. 14. Herein the sufficiency of Christs Priest-hood is evidenced in that each nature did what was proper to it By the humane nature all matters of service and suffering were done and endured by the Divine nature all matters that required Divine authority and dignity were performed from the union of those two natures in one person the accomplishment consummation and perfection of all arose See more hereof Chap. 9. v. 14. § 78. §. 173. Of Christ an high and great Priest AS Christ was a true Priest so he is here styled by the Apostle an Highpriest In Greek these two words are compounded in one which word for word we may translate Arch-Priest as Arch-Angel 1 Thess. 4. 16. Jude v. 9. Arch-Shepherd or Chief Shepherd 1 Pet. 5. 4. Arch-builder or Master-builder 1 Cor. 3. 10. Arch-Publican or Chief-Publican Luk. 19. 2. In the Hebrew the phrase translated Highpriest is great Priest Levit. 21. 10. And the same person translated in English Chief Priest is in Hebrew Head-Priest 2 King 25. 18. Aaron was the first that had this title given unto him Lev. 16. 3. and the eldest son of the family of Aaron was successively to be High-Priest after the death of thé former High-Priest Exod. 29. 29 30. There were sundry Duties and Dignities proper to the High-Priest for the time being As 1. To enter into the most Holy place Lev. 16. 3. 2. To appear before God for the people Exod. 28. 29. 3. To bear the sins of the people Exod. 28. 38. 4. To offer incense Lev. 16. 12 13. 5. To make atonement Lev. 16. 32. 6. To judge of uncleannesse Lev. 13. 2. 7. To determine controversies Deut. 17. 8 12. 8. To blesse the people Num. 6. 23. Christ is styled High-Priest 1. For excellency sake to shew that he was the chiefest and most excellent of all 2. To demonstrate that he was the truth whom Aaron and other High-Priests typified 3. To assure us that all those things which were enjoyned to Aaron as High-Priest were really in their truth performed by Christ. For 1. Christ entred into the true Holy place which is heaven Heb. 9. 24. 2. Christ truly appeareth before God for us Heb. 9. 24. 3. Christ hath born all the sins of all the Elect 2 Cor. 5. 21. 4. Christs intercession is the true incense which makes things that are pleasing and acceptable to God to be so accepted for us Eph. 1. 6. 5. By Christ we have â—…eceived the atonement Rom. 5. 11. 6. Christ purgeth our sins Heb. 1. 3. 7. Christ is the supream Judge and determiner of all Controversies Christ is also called a great High-Priest Heb. 4. 14. to adde emphasis unto this excellency Never was there never can there be any like to him in dignity and excellency Nor Aaron nor any other had both these titles Great High given unto them Though an High Priest under the Law were in Hebrew styled a Great Priest Numb 35. 24 28. yet never was any called Great High Priest but Christ only He indeed was Great in his person being God-man Great in his sacrifice being an humane nature united to the Divine Great in the works that he did and continueth to do all of them carrying a Divine value and efficacy By the way note the intolerable arrogancy of Antichrist that Man of sinne who takes to himself this style The greatest Highpriest Two degrees higher then that which is attributed to Christ. §. 174. Of the excellency and benefits of Christs Priesthood THese two titles High Great applied to Christ as Priest do imply that he was a most excellent Priest Those titles simply taken import an excellency In reference to others comparatively taken they import a super-excellency above all others Never was there nor ever can there be such an excellent Priesthood as Christs was which the Apostle in this Epistle proveth by sundry evidences 1. The Dignity of his person Christ was not only a son of man but also the Son of God Other Priests were meer sons of men Heb. 7. 28. 2. The Purity of his nature Christ was holy harmlesse undefiled separate from sinners all other Priests were sinners Heb. 7. 26 27. 3. The Eminency of his order Christ was a Priest after the order of Melchiâ—…dech Heb. 5. 6. None so but he 4. The solemnity of his Ordination Christ was made Priest with a sacred Oath others without an Oath Heb. 7. 20 21. 5. The kinde of his Priesthood Christ was a true reall Priest others only typicall or metaphoricall See § 172. 6. The unchangeablenesse of his Office Christs Priesthood was unchangeable Others office passed from one to another Heb. 7. 23 24. 7. The everlastingnesse of his Priesthood Christ abideth a Priest continually others were not suffered to continue by reason of death Heb. 7. 3 23 24. 8. The perfection of Christs Priesthood Christ by his Priesthood effected to the uttermost what was to be effected by a Priest But the Priesthood under the Law made nothing perfect Heb. 7. 11 25. These excellencies are every one expresly noted by this Apostle and shall be more distinctly and largely handled in their severall places So excellent a Priesthood as Christs is cannot but bring many benefits to Christs Church For 1. It is necessary that the Church have a Priest to be for it in things apperâ—…ing unto God and that by reason of the infinite disparity and disproportion 〈◊〉 is betwixt God and man Hereof see The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 62. 2. It is also necessary that Christ be the Priest of the Church and that by reason of that infinite Dignity Authority Power and worth which belongs to that Priâ—… Hereof see § 172. All the benefits that flow from Christs Office and Passive obedience from 〈◊〉 Death and Sacrifice from his Buriall and Resurrection from his Ascension and Intercession are fruits and effects of his Priesthood For as our Priest he subjected himself to the service and curse of the Law he offered up himself a Sacrifice he was buried and rose from the dead he entred into heaven and there maketh continuall intercession for us Particular benefits of Christs Priesthood are these that follow 1. Satisfaction of Divine Iustice For Christ as our Priest and Surety standing in our room in our stead and for us satisfied Divine Justice Without this satisfaction no mercy could be obtained but through this satisfaction way is made for all needfull mercy In this respect it is said that God is just and a justifier of him which beleeveth in Iesus Rom. 3. 28. To justifie a sinner is a work of great mercy yet therein is God just because
and an exceeding vileness of things by substantives Thus the most mighty voice arm hand and rod of the Lord is stiled a voice arm hand rod of power and the mighty Angels Angels of power Yea to amplifie the almightiness of Gods power it is stiled a power of might On the other side to set out the excessiveness of evil the most wicked spirits are called spirits of wickedness and most rebellious men children of disobedience Thus we see what the emphasis of this Hebrew phrase is which sets out the irresistible power of Christs word whereby he supports and disposeth all things And that such is the power of Christs own word is evident by this reciprocal particle HIS for it hath not relation to the Father as it hath in this phrase his person but it reflecteth upon Christs own person The Greek makes an apparent distinction by a different spirit over the head of the first letter Our English oft maketh a difference by adding to the reciprocal word this particle own as if here it had been thus translated by the word of his own power or by his own word of power Thus is the royal function of Christ set out to the life §. 26. Of Christs sufficiency for his Priesthood THe manner of expressing the forementioned excellencies of Christ is observable They are set down in Participles thus who BEING the brightness c. and UPHOLDING all things c. This sheweth that they have relation to that which followes and that as an especial cause thereof Now that which followes sets out Christs Priesthood and that in both the parts thereof which are 1. Expiation of our sinnes 2. Intercession at Gods right hand For the full effecting of these divine dignity and ability were requisite There fore to give evidence of Christs sufficiency to that great function he premiseth that excellent description of Christs dignity and dominion and that in such a manner as shews him to be a most able and sufficient Priest For these phrases being the brightness and upholding all things imply the ground of this sufficiency as if he had more fully and plainly said Seeing Christ is or because he is the brightness c. And because he upholdeth all things c. By himself he purgeth our sinnes and having done that he sate down on the right hand of the Majesty on high Had he not been such a brightness and had he not had such power as to uphold all things he could not have purged away our sinnes This work required a divine efficacy nor could he have sate at Gods right hand This advancement required a divine dignity Thus we see what respect the Apostle had to the order of his words and manner of framing his phrases §. 27. Of Christs purging FRom the Regal function of Christ the Apostle proceeds to his Priesthood the first part whereof is noted in these words When he had by himself purged our sinnes The purging here mentioned compriseth under it the expiation which Christ made by his death on the Cross which was an especial act of his Priestly function for it belonged to the Priests under the Law to offer up Sacrifices whereby expiation was made for peoples sinnes The Metaphor of purging is taken from the Law For almost all things are by the Law purged with blood Heb. 9. 22. The word here used is sometimes put for the means of purging Ioh. 2. 6. and sometimes for the act it self of being purged Mar. 1. 44. To make purgation as the Greek phrase here soundeth is to do that which is sufficient to purge and by a metonymie of the cause it also implieth the very act of purging Now Christ by shedding his blood hath done that which is sufficient to purge away sinne yea that which he hath done doth indeed purge the soul when it is rightly applied In both these respects it is said The blood of Christ cleanseth from all sinne 1 Joh. 1. 7. The purging therefore here meant compriseth under it both the merit of Christs sacrifice whereby the guilt and punishment of sinne is taken away and also the efficacy thereof whereby the power and dominion of sinne is subdued This word purged expounds two words of the original Greek which the Rhemists in imitation of the vulgar Latin translating as they suppose verbatim word for word do extenuate the sense and come short of the minde of the Apostle They translate it thus making purgation of sinnes Herein first they miss the emphasis of the tence which implieth a thing finished The Latines wanting that tence are forced to use the passive and to change the case thus purgatione facta or a periphrasis by premising a conjunction of the time past thus postquam purgationem fecisset So our English when he had purged very fitly according to the sense But we have in our tongue a particle which joyned to the Verb doth fully express the emphasis of the tence and voice thus having purged Besides they that translate it by the present tence thus making purgation imply that Christ is still tempering the medicine as if the purgation were not absolutely finished while Christ was on earth I deny not but that Christ still continueth to apply the merit and efficacy of this purgation but there is difference betwixt making and applying a thing The Verb whence the Greek word is derived is sometimes put for clensing or purging the soul from the guilt of sinne and it importeth justification and is distinguished from sanctification as where it is said that Christ gave himself for his Church that he might sanctifie it having cleansed or purged it Sometimes it is put for purging the soul from the inherent filth of sinne as where it is said Christ gave himself for us that he might redeem us from all iniquity this notes out our justification and purifie or purge us this notes out our sanctification And sometimes it compriseth under it both these benefits as where mention is made of Gods purifying or purging our hearts by faith Faith applies the merit of Christs sacrifice for our justification and drawes vertue from him for our sanctification In this last and largest signification is this metaphor of purging here used whereby it appears that Christs purging is a perfect purging §. 28. Of our sinnes purged by Christ. TO discover the filth that by Christ is purged away the purgation here mentioned is stiled a purgation of sinnes Sinne is the worst filth that ever besmeared a creature It makes the creature loathsome and odious in Gods sight It makes it most wretched and cursed for it pulleth upon the sinner Gods wrath which is an unsupportable burthen and presseth the soul down to hell By sinne Angels of light became Devils and by reason of sinne they are called foul and unclean spirits Mark 9. 25. Rev. 18. 2. Matth. 10.
Eph. 5. 25. §. 79. Of Tasting THe evidence of the grace of God here specified is thus expressed That he should tast death c. Of tasting See Chap. 6. v. 4. § 33. To tast is the proper act of that sense which is called Tast. Thereby is discerned the â—…avour of things and men distinguish betwixt sweet and sowr fresh and salt and other like different tasts Iob 12. 11. 2 Sam. 19. 35. In sacred Scripture it is taken two waies 1. Indefinitely for the participation of a thing and that affirmatively The Ruler of the feast tasted of the water that was made wine that is he drank it Ioh. 2. 9. and negatively None of them shall tast of my supper that is shall eat thereof Luke 14. 24. 2. Exclusively by way of diminution implying a small quantity This also affirmatively I did but taste a little hony that is I took but a little quantity 1 Sam. 14. 29. and negatively Tast not Colos. 2. 21. that is take not the least quantity In the former sense it is taken for eating and so translated Acts 10. 10. 20. 11. In the later sense it is opposed thereunto When he had tasted thereof he would not drink Matth. 27. 34. Eating and drinking in this case intendeth the same thing It is oft in the New Testament especially metaphorically used and applied both to things comfortable as to the heavenly gift good Word of God Heb. 6. 4 5. and gratiousness of God 1 Pet. 2. 3. and also to such things as are grievous as to that which of all things is most bitter unto naturall men namely death They sâ—… not tast of death Matth. 16. 28. So Iohn 8. 52. and here The ground of this phrase may arise from the ancient custom of the Grecians in putting men to death which was by giving them a cup of poyson to drink In allusion hereunto death is stiled a Cup especially death inflicted by men accompanied with some horrour and suffering death a drinking of that Cup Iohn 18. 11. Matth. 20. 22 23. It was usuall with the Prophets to set out Gods judgements under this metaphor of a Cup a Cup being Metonymically put for the liquor in the Cup which in this case is taken to be bitter and deadly Isa. 51. 17 22. Ier. 25. 15 17 28. Ezek. 23. 31 c. To drink or tast of such a Cup is to partake of the grievous and bitter thing that is intended thereby whether it be death or any other affliction or judgement The liquor in the Cup whereof Christ is here said to tast is plainly expressed to be death How bitter his death was hath been shewed before § 76. §. 80. Of Christs tasting Death CHrist suffering death is here set out under this metaphor of Tasting in three respects 1. In that he did truly and really partake thereof The History of his Passion punctually set forth by four Evangelists which are four authentick Witnesses giveâ—… abundant proof hereunto He was our Surety and took our sinnes on him and undertook to make full satisfaction for them To do this he must of necessity partake of death even such a death as he did suffer This reall suffering of Christ is to be held as an undeniable ground of faith 2. In that Christ was not swallowed up of death For he was but three daies under the power of death and in none of those daies did he see corruption Acts 2. 31. In both these was Ionas a type of Christ Ionas 1. 17. 2. 10. Matth. 12. 40. This doth much strengthen our faith in that our Surety who did really partake of death did yet but tast thereof He was not utterly destroyed thereby 3. In that he began to us in that Cup. A Physician will himself tast of the Potion that he hath prepared for his Patient to encourage his Patient more contentedly and readily to drink it up For by the Physicians first tasting of it the Patient is assured that there is no hurtfull thing therein but that which is good and wholesom Even so Christ tasting death encourageth Beleevers to submit unto it It is said of the Unicorn that he putting his horn into the water draws out all the poyson thereof and then other beasts drink of it after him Thus from Christs death it is that the sting of death is pulled out 1 Cor. 15. 55 56. His tasting of death hath seasoned and sweetned death unto us So as that which was sharp vinegar and bitter gall to him is sweet wine to us Thus it is set out in the Lords Supper Luke 22. 20. It is a Cup of consolation Jer. 16. 7 of benediction 1 Cor. 10. 16. of salvation Psal. 116. 13. §. 81. Of Christs dying for every man THe persons for whom Jesus tasted that bitter Cup of death are set forth in this indefinite phrase for every man This collective phrase in the singular number is answerable to the generall in the plurall number for all 2 Cor. 5. 15. It was before noted § 66. that this generall or indefinite particle All or every one admits limitations In this case of Christs death it must needs be limited For in another place Christ saith I laid down my life for the sheep John 10. 15. but every man is not of Christs fold nor one of those sheep It is said again He shall save HIS people Matth. 1. 21. of this number every man is not He gave himself for the Church Eph. 5. 25. of which Society none are but the Elect. Christ made intercession for those for whom he died Rom. 8. 34. But he praies not for the world Iohn 17. 9. They for whom he died are Redeemed Rev. 5. 9. but Christ hath redeemed men out of every Kindred and Tongue and People and Nation not every one in each of these From Redemption follows Remission of sinnes Col. 1. 14. but all have not their sins pardoned The Father gave some out of the world to Christ Iohn 17. 6. This universall particle all or every one must therefore have here some limitation as on all hands it is granted to have in these words of Christ I if I be lifted up from the earth will draw all men unto me John 12. 32. Limitations are such as these 1. In regard of distinct sorts and kindes of persons So is the generall particle limited Gen. 7. 14. Matth. 4. 23. Luke 11. 42. 2. In regard of the universality of the Elect. These are they of whom Christ thus saith All that the Father giveth me shall come unto me and him that cometh unto me I will in no wise cast out John 6. 37. Gods people have their fulnesse and in the Elect there is a kinde of speciall universality So as the whole world may seem to be redeemed out of the whole world 3. In regard of the indefinite offer of the benefit of Christs death to every one none excepted Isa. 55. 1. Rev. 22. 17. 4. In regard of the sufficiency of the price
Israelites who having tasted of Manna lusted after the fish cucumbers melons leeks 〈◊〉 and garlick that they had in Egypt and said Let us return into Egypt Numb 11. 5. 14. 4. Such are all they as are not truly regenerate but remain in their naturall estate though they professe the faith 3. It is an incitation unto those to whom this kinde of power is made known to be more watchfull against Satan more manfull in resisting him and the better prepared against his assaults Hereof see more in the whole Armour of God on Eph. 6. 1â—… Treat 1. part 3. § 2 c. 4. It warneth all of all sorts to renounce the devil and all his works to come oâ—… of his Babel to come into and abide in the glorious liberty of the Sonnes of God which Christ hath purchased for us and to renounce Satans service As the devil hath the power of death so Christ hath the power of life Iohn 6. 39 40. 5. It amplifieth both the glory and also the benefit of that conquest which Christ hath gotten over him that hath the power of death The glory of that victory appeareth herein that he hath overcome so potent an enemy as had the power of death The benefit thereof herein appears that he hath overcome so malicious and mischievous an enemy as exercised his power by all manner of death Hence ariseth the ground of this holy insultation O death where is thy sting 1 Cor. 15. 55. He who had the power of death being destroyed death now can have no more power over them that are redeemed by Christ. Hereof see more § 148. §. 144. Of Christ overcoming the Devil by death THe means whereby Christ overcame him that had the power of death is expresly said to be death To atchieve this great and glorious victory against so mighty and mischievous an enemy Christ did not assemble troops of Angels as he could have done Matth. 26. 53. and as he did Rev. 12. 7. in another case nor did he aray himself with majesty and terrour as Exod. 19. 16 c. but he did it by taking part of weak flesh and blood and therein humbling himself to death In this respect the Apostle saith that Christ having spoiled Principalities and powers made a shew of them openly triumphing over them in the Crosse meaning thereby his death The Apostle there resembleth the Crosse of Christ to a trophe whereon the spoyls of enemies were â—…nged Of old Conquerours were wont to hang the armour and weapons of enemies vanquished on the walls of forts and towers To this purpose may be applied that which Christ thus saith of himself If I be lifted up from the earth I will draw all men unto me Joh. 12. 32. Hereby he signifieth both the kind of his death and also the power thereof The kind under this phrase lifted up namely upon the Crosse the power under this I will draw all men unto me shewing thereby that he would rescue them from Satan to himself Christ by his death offered himself up a sacrifice whereby such a price was paid for our sinnes as satified Gods justice pacified his wrath removed the curse of the Law and so spoiled Satan of all his power wrested his weapons out of his hands set free those whom he held captive and brought him himself into captivity Thus was he as a Bee that had lost her sting which might buz and make a noise but could not sting Christ also by his death hath clean altered the original nature of our death which was a pastage from this world into Satans prison even into hell it self where his vassals are tormented but now it is made a passage into Heaven where he hath nothing at all to do so as thereby beleevers are clean out of his clutches so as he cannot so much as assault them This being done by Christs death thereby is the devil spoiled of his power This God thus ordered 1. To accomplish that ancient promise to the seed of the woman which was Christ and threatning against the Serpent which was the devil Gen. 3. 15. It shall bruise thy head that is Christ should utterly vanquish the devil The means whereby that should be accomplished was this Thou shalt bruise his heel Gen. 3. 15. By the heel is meant Christs mortall body which was bruised by death 2. To deliver man by satisfying justice Had the devil been by an almighty power vanquished justice had not thereby been satisfied 3. To magnifie the power of the conquest the more for divine power is made perfect in weaknesse 1 Cor. 12. 9. 4. To bring the greater ignominy and shame upon the devil for what greater ignominy then for an enemy to be vanquished in his own Kingdom and that with his own weapon The strongest and sharpest weapon that Satan had was death and by it he did most hurt Christ deale in this case as Benaiah did with an Egyptian he plucked the spear out of his hand and slew him with his own spear 2 Sam. 23. 21. 5. To take away the ignominy of the Crosse of Christ Jews Pagans and all Infidels scoff at our crucified God but this glorious victory which Christ by his death obtained on the Crosse sheweth that it is a matter of much glory and much rejoycing The Apostle apprehended so much hereof as comparatively he would glory in nothing saving the Crosse of our Lord Iesus Christ Gal. 6. 14. 6. To put a difference betwixt Christs death and the death of all others even of the best of men The death of others is only a freedom from troubles of soul and body and an attaining unto rest and glory which is by virtue of Christs death Christs death is a conquering death a death that tends to the advantage of all that beleeve in Christ. 7. To take the old wily Serpent in his own craft Satan laboured at nothing more then to bring Christ to death he used Scribes Pharisees Priests Rulers and people of the Jews yea Iudas Pilat and his Souldiers as his instruments herein They thought all sure if Christ might be put to death but Christs death proved Satans destruction Thus God taketh the wise in their own craftinesse Job 5. 13. On these and other like grounds may we look upon the Crosse of Christ as the Israelites when they were stung with fiery Serpents looked on the brazen Serpent Numb 21. 9. Christ himself teacheth us to make this application Ioh. 3. 14 15 §. 145. Of exemplifying of an indefinite Point THat none might mistake the Apostle about the person that is said to be destroyed he explains himself as this phrase that is sheweth That phrase is used in interpreting a strange word Where the Apostle had used this Hebrew word Aceldama he addeth that is the field of blood Acts 1. 19. And in clearing an ambiguous word Where the Apostle had used this phrase in me he addeth that is in my flesh Rom. 7. 18. And in
patience This doth God manifest himself to be 1. To set forth his own glory For when he proclaimed his Name among other excellencies he sets down this Long-suffering Exod. 34. 6. 2. To bring men to repentance Despisest thou the riches of Gods goodness 〈◊〉 forbearance and long-suffering not knowing that the goodness of God leadeth 〈◊〉 repentance Rom. 2. 4. 3. To keep us from destruction The Lord is long-suffering to us-ward not willing that any should perish 2 Pet. 3. 9. 4. To bring us to salvation Account that the long-suffering of the Lord is sâ—…vation 2 Pet. 3. 15. These being the ends which God aimeth at in his long-suffering we that have experience of this Divine property as who hath not ought to have an eye 〈◊〉 those ends And 1. To magnifie the Name of God even in and for this excellent Property 2. To endeavour after repentance and so long as God beareth us to renew 〈◊〉 repentance 3. To come out of all those courses that lead to destruction 4. To lay hold on eternall life while we have time so to do In these respects let us ofâ—… cast our eye back upon our former courses We mâ—…y many of us say If God had not long born with me I had now been in a most â—…full plight If God had cut me off and taken me out of this world at such a tiâ—… in such a course as I then eagerly pursued I could have had little or no hope Bâ—… now blessed be God I have better hope that my desperate course is made knoâ—… to me I loath it God hath given me some measure of repentance and assuraâ—… of his favour I dare cast my soul on Jesus Christ for remission of sinnes and reconciliation with God! I am perswaded that when I die I shall be saved These these are they that have cause to magnifie the patience of God We ought further in forbearance and long-suffering to set God before us 〈◊〉 to indeavour as in other graces so in this to be like unto God Colosâ—… 3. 1â—… Eph. 4. 32. We may not be hasty to take revenge upon every offence but rather try if 〈◊〉 forbearing the wrong doer may be bettered Be not overcome of evil but overcâ—… evil with good Rom. 12. 21. §. 102. Of the hainousness of sin continued in Verse 10. Wherefore I was grieved with that generation and said They dâ—… alway 〈◊〉 in their hearts and they have not known my waies THe fearfull effect of their sin is here propounded in this verse and aggravâ—… in the next This first particle Wherefore is not in the Psalm but here fitly added by 〈◊〉 Apostle to set out more distinctly both the cause of Gods grief and also 〈◊〉 effect or consequence of the peoples sinne It is the very same that was used before v. 7. § 73. It giveth to understand that long continuing in sinne grieveth Goâ—… Spirit Because they tempted God fourty years therefore God was grieved To this purpose is this time of Israels continuing fourty years to sinne against God oft pressed as Numb 32. 13. Amos 5. 25. Acts 7. 42 13. 18. This their long continuing in sin is also upbraided as a great aggravation thereof Exod. 16. 28. Nâ—…h 9. 30. Psal. 78. 40. Luk. 13. 34. For 1. Sin the longer it continueth the stronger it groweth and proves to be the more daring and outfacing and in that respect the more provoking Ierem. 44. 17. 2. Continuance in sinne is a multiplication of sinne and in that respect an addition of more fuell which maketh the flame of the fire greater Thus Gods Spirit is more grieved and his wrath more incensed whether by the same man lying in one sin or adding sin to sin or by other men children or other successors treading in the footsteps of their Fathers and predecessors This may be a forcible motive to such as have sinned to repent and not to continue in sinne As continuing in sinne causeth grief and wrath so there is jâ—…y in the presence of the Angels of God over a sinner that repenteth Luke 15. 10. This also may be a warning to such as observe the sinnes of others to take heed that they hold not on in the same course lest they cause more grief and wrath §. 103. Of Gods grieving at sinners THe Greek word translated grieved is emphaticall Some derive it from a Noun that signifieth a bank of a river or a bunch in a mans body Thence cometh a simple Verb which signifieth to take a thing grievously For the heart of him who is grieved or offended doth as it were swell and rise up The compound here used signifieth to be much grieved and exceedingly offended There is another Greek Noun like to that before mentioned differing only in one small letter and signifieth a weight or grief and a Verb thence derived which signifieth to be pressed with a burden or to be offended Both notations or derivations of the word here used tend to the same purpose namely to set out the greatness of Gods displeasure which he took at their manifold kinds of tempting him and at their long continuing so to do The compound here used doth adde aggravation to the offence which God took at his people It is no where else used in the new Testament but here and vers 17. Yet by the Greek Interpreters of the old Testament it is frequently used It is used to set out the great grief and offence which Rebekah conceived at Esaus hatred of his brother and thus translated I am weary of my life Gen. 27. 46. and penitents loathing themselves for their former sinnes Ezek 36. 31. and a Lands â—…ing out her inhabitants for their monstrous abominations Levit. 18. 25. The same Hebrew word that is used Psal. 95. 10. and translated grieved is also used Ezek. 36. 31. the place before mentioned and translated loath These significations of this word shew that it carrieth much emphasis and imports an high degree of Gods displeasure Herein such passion by way of resemblance for teaching sake is attributed to God as is incident to Parents and other Governours who earnestly desiring the good of those that are under them are exceedingly grieved and offended when they see them stubbornly runne on in destructive courses notwithstanding all the mean that have been used to reclaim them Under the Law a parent that had a stubborn and rebellious child that regarded no admonition but despised private correction brought him forth to the Judges to stone him to death Deut. 21. 18 c. This is a manifestation of very great displeasure and much aggravates the childes stubborn disposition In this respect saith God to his people O Ephraim what shall I do unto thee O Iudah what shall I do unto thee Hos. 6. 4. And our Lord Christ O Hierusalem Hierusalem How 〈◊〉 would I have gathered thy children together even as a hen gathereth her
was one of them that was sent to spy out the Land of Canaan who together with Caleb brought good tidings about the Land whereas the other Spies brought an evil report of the Land which they had searched He and Caleb believing that God would make good his promise did what they could to encourage the people who were thinking to return into Egypt Whereupon of the 600000 men that came out of Egypt only he and Caleb entered into Canaan Numb 14. 6 c. He had not only the honour to enter in himself but also to be a Guide a Captain a Generall and chief Governour to lead in all the rest that 〈◊〉 â—…o vanquish their enemies and to settle them in that promised Land Numb 27. 18. c. Deut. 31. 7 14. Ioâ—…h 1. 1 2 c. Ioshua was herein an especiall type of Christ who vanquisheth all our spirituall enemies and setleth all his Redeemed from bondage of Satan in the heavenly Canaan 〈◊〉 pleased God to raise up such temporall Saviours to his people to nourish their hope in that true Saviour the Lord Jesus who should save them from all their spirituall enemies Luk. 1. 68 69. Ioshua gaâ—…e â—…hem rest in Canaan not Moses the Law-giver to shew that the Law cannot bring us to heaven that work is reserved for Jesus § 48. Of Ioshua's giving rest and Gods work attributed to man THis phrase Had given rest is the interpretation of one compound Verb. Of the simple Verb and the compound Noun See Chap. 3. 2. 11. § 116. 〈◊〉 is here used 〈◊〉 â—…vely It doth not here signifie only to rest as it did â—… 4. 〈◊〉 give rest to others for this relative them depends on it It is in this respect 〈◊〉 〈◊〉 â—…brews third Conjugation which they call Hiphil The â—…st which is here implied to be given by Ioshua was the Land of Caâ—… 〈◊〉 was called rest in reference to the troubles of Israel in Egypt and to their travels in the wildernesse on the one side and on the other side in reference to Israels enjoying Canaan for a perpetuall inheritance Ioshua is said to give them that rest under God as Gods Minister whom God used to settle his people therein It was God that properly gave them that rest Deut. 3. 20. 25. 19. Iosh. 22. 4. â—…3 1 Yet Ioshua is said to give them rest in these respects 1. Ioshua was appointed by God to be the chief Governour over his people after Moses his death at that time when they should enter into Canaan Numb 27. 18 〈◊〉 Deut. 3â—… 14. 2. God promised Ioshua that he should settle his people in Canaan Josh. â—… 3 c. 3. Ioshua was their guide to lead them out of the wildernesse to Canaan and that through Iordan Josh. 3. 8. 4. Ioshua was the Generall in all the battels against the Canaanites so as he had the chief hand in destroying them Iosh. 11. 18. 5. When the men of Aâ—… once had the better over Israel and put them to â—…light Ioshua by his praier so prevailed with God as the Lord was pleased to direct them how to regain their losse and destroy those enemies Iosh. 7. 6 c. 6. When they wanted time to destroy a numerous multitude of enemies Ioshua prayed and the Sun Moon and whole host of heaven stood still about a whole day Iosh. 10. 12. c. 7. Ioshua at length so farre destroyed all the inhabitants of the Land of Canaan as there was 〈◊〉 enough for the Israelites to place their habitatien there Iâ—…sh 21. 43. 8. â—…ua by lot divided that Land among the Israelites and gave to every Tribe their inheritance Iosh. 14. 1. 9. When Ioshua died he left Israel in peace and rest and that in their severall 〈◊〉 Iosh 24. 28. All these were ministeriall acts done by warrant from God and by the assistance of God himself Hereby was Ioshua much advanced above other men but nothing at all was derogated from God This act of giving rest to Israel being ascribed to Ioshua manifesteth Gods respect â—…o man in attributing his own Divine work to man The like he did to Moses 〈◊〉 he bid him divide the sea Exod. 14. 16. and where he said that Moses brought 〈◊〉 out of Egypt Exod. 32. 7. Thus the mighty work of God in the first converâ—… of sinners is ascribed unto men in which respect Paul saith of himself that he 〈◊〉 〈◊〉 through the Gospel 1 Cor. 4. 15. Philem. v. 10. 〈◊〉 God doth to honour mans nature in making men coworkers with himself â—… Câ—… 6. 1. and to magnifie his own power for his strength is made perfect in 〈◊〉 2 Cor. 12. 9. This also he doth to move other men to submit themselves to them whom he 〈◊〉 over them and whom he useth for their good To distrust the effecting of a matter because God useth weak men as his Miniâ—… for bringing it to pass is to oppose our shallow conceit to the unsearchable 〈◊〉 of God It becomes us to use such means as God is pleased to appoint and in using of 〈◊〉 to look unto him for good success and blessing There are two extreams whereinto men are prone to fall in this case Oâ—…e is too much diffidence by reason of the seeming meanness of the means aâ—… Christs Countrymen despised him and believed not by reason of the meanness of his birth and education Mark 6. 3. The other is too much considence in the means giving the honour of God â—…self thereunto as the Licaonians who accounted the Apostles to be Gods Act. 14. 11. §. 49. Of not resting on blessings below as the highest to be expected THis consequence Then would he not afterward c. is here inferred to prove that Ioshua did not settle Gods people in that rest which David intended It is such a proof as was before noted § 45. The force of the proof resteth on these two words after another The Argument may be thus framed If there had been no other rest for Gods people to enter into then that wherein 〈◊〉 setled the Israelites David would not after that setling have spoken of another time to enter into a rest But David after that setling spake of another day to enter into a rest Therefore there is another rest to enter into By this Argument the Apostle would draw the Hebrews from resting upon that typicall rest which their Fathers had long enjoyed He plainly sheweth that the type is not the truth it self Ioshua was a type of Iesus and Canaan was a type of heaven but nor Ioshua was Jesus himself nor Canaan heaven it self The Ark was not it which saved those that were in it from eternall destruction though it were a type thereof 1 Pet. 3. 21. For cursed Cham was in it The cloud in the wilderness Exod. 13. 21. preserved not all that were under it from the scorching fire of Gods wrath for many of them were consumed in the
1. Judge hereby what spirit is in them who in their dangers and distresses cry aloud and weep and wail much but offer up no prayers and supplications to God Hos. 7. 14. Others murmur against God as the Israelites did oft times in the wildernesse Exod. 14. 10 c. Others blaspheme God 2 King 6. 33. Rev. 16. 11. 2. Labour to be of the same minde that Christ was Let distresses drive thee to God Let the greatnesse of the distresse enlarge thy heart and open thy mouth iâ—… prayer to God This hath been the minde of such in all ages as have been 〈◊〉 by the spirit of Christ Exod. 14. 15. Psal. 130. 1. Ion. 2. 1. Thus shalt thou finde comfort and succour in thy distresse The strong crying and tears of Christ here mentioned were signs of an extraordinary distresse and they were also effects of extraordinary prayer so as extraordinary need requireth extraordinary prayer Of extraordinary Prayer See The whole Armour of God Treat 3. Part. 2. Of Prayer on Eph. 6. 18. § 95 c. §. 40. Of Gods power a prop of faith in prayer HE to whom Christ offered up his prayers is thus set out Unto him that 〈◊〉 able to save him from death This is a description of God and giveth evidence that prayer is to be made to God and to God alone Hereof see The whole Armour of God Treat 3. Part. 1. on Eph. 6. 18. § 5 6. God is here described by his power in this phrase That was able 〈◊〉 Gods Power See The Guide to go to God or An Explanation of the Lords-Prays § 210 c. The power of God is here mentioned to shew that Christs minde was 〈◊〉 in his great extremity and that his faith was thereby supported in his prayer 〈◊〉 God Hereby we are given to understand that Gods almighty power is to be 〈◊〉 and believed by such as call on him It is said That he that cometh to God must believe that he is and that he is â—…der of them that seek him Heb. 11. 6. I may in like manner say He that cometh unto God must believe that God is able to help him This is thus expresly 〈◊〉 of Christ Abba Father all things are possible to thee Mark 14. 36. So Asa 〈◊〉 it is nothing with thee to help 2 Chro. 14. 11. So the Leper Lord if thou wilt thou 〈◊〉 〈◊〉 make me clean Mat. 8. 2. 1. This is a strong encouragement to go to God Who will go to such as 〈◊〉 think cannot help them This was thus upbraided to Amaziah Why hast thou 〈◊〉 after the gods of the people which could not deliver their own people out of thine 〈◊〉 2 Chron. 25. 15. 2. Meditation on Gods power is a strong prop to saith in Gods promise 〈◊〉 〈◊〉 21. Heb. 11. 19. This is a sure ground of patience and of subjection to Gods will Daâ—… 3. 〈◊〉 Mar. 14. 36. He that knoweth that God is able to do what he desireth will 〈◊〉 that if his desire be not granted it is the best for him 4. That we may be moved in our need with boldnesse and confidence to go 〈◊〉 God and be supported in our distresses and willingly subject to what God 〈◊〉 and patiently expect the issue which he will give Let us among other 〈◊〉 of God acquaint our selves with his power Hereof see The whole Armour of 〈◊〉 Treat 2 Part. 6. Of Faith on Eph. 6. 16. § 26. §. 41. Of Gods power over death THe particular object whereabout Gods power is here said to be manifested was Death that God was able to save him from death This is a great 〈◊〉 of Gods Almighty Power Nothing is so powerfull as death No creaâ—… can save from it Eccles. 8. 8. Psalm 49. 7. This therefore is proper unto God God alone hath the power of death Psal. 9. 13. 68. 20. Hosea 13. 14. On this ground have Saints in danger of death called upon God Isa. 38. 3. 〈◊〉 2. 1. Death it self is Gods servant and minister As it was at first appointed by God 〈◊〉 God still holds his dominion over it Obj. The devils is said to have the power of death Hereof See Chap. 2. v. 14. § 143. This is a great comfort in sicknesse in imprisonment against oppressions treaâ—… invasions and other dangers When the people spake of stoning David he enâ—… himself in the Lord his God 1 Sam. 30. 6. When Hezckiah had received the sentence of death he was bold on this ground to call upon God to be preserved Isa. 38. 3. This power of God over death is a good encouragement even in death it self For God in death is able to save us from death and to translate us unto life §. 42. Of Gods saving Christ from death THe exemplification of Gods power over death is here set down in this word Save which is used sometimes for temporary preservation Matth. 8. 25. and sometimes for eternal salvation Acts 4. 12. It is likewise put for a totall freedom from all fear and danger Heb. 7. 25. or for a supportance in danger In which respect the Apostle being in great danger said The Lord will preserve or save me unto his heavenly Kingdom 2 Tim. 4. 18. In this later sense of supportance may the word be here taken For by saving from death we may not think that Christ desired a meer immunity and freedom from death So as he should not taste thereof but rather a supporting and upholding him in death that â—…e should not be swallowed up thereof or overcome thereby For he apprehended death as the punishment of sinne the curse of the Law and the effect of Gods 〈◊〉 Thus it might seem dreadful and horrible unto him and Christ as a weak man be so afrighted therewith as to fear that he should not be able to stand under that insupportable burden By this he sheweth that God was able to preserve those who are subject to death from being swallowed up in death The children of Israel were under sore bondage in Egypt yet God preserved them and exceedingly multiplied them in that bondage They went into the red Sea but passed safe through the red Sea God suffered Ionah to be swallowed up by a Whale but yet preserved him in the fishes belly Ionah 2. 1. He suffered his 〈◊〉 servants to be cast into a fiery fornace yet preserved them in that fornace Daniel 3. 25. and Daniel to be cast into the Lions Den but there kept him 〈◊〉 Daniel 6. 22. Many such evidences doth the Scripture afford Yea all ages have afforded examples of Gods powerfull providence in this kinde To this end 〈◊〉 that promise When thou passest thorow the waters I will be with thee 〈◊〉 thorow the rivers they shall not overflow thee when thou walkest thorow 〈◊〉 fire thou shalt not be burnt neither shall the flame kindle upon thee Isai. 43. 2. Such an absolute power hath God ouer death as he can say to it
another and that in time so as this body shall not be full till the end of the world and then will there be no more need of this intercession The intendment of this phrase applyed to Christ to make intercession is to shew thâ—… Christ being Gods favourite and our advocate continually appeareth before God to make application of that sacâ—…ifice which once he offered up for our sins Thaâ—… hâ—… is Gods favourite is evidâ—…nt by this testimony which God from heaven gave of him This is my beloved Son in whom I am well pleased Matth. 3. 17. 〈◊〉 expresly called an advocate with the father 1 Iohn 2. 1. It is expresly said 〈◊〉 〈◊〉 entred into heaven now to appear in the presence of God for us Heb. 9. 24. This Christ doth 1. To present unto his Father himself the price of our â—…demption 2. To make application of his sacrifice to his Church time after time 〈◊〉 to the need of the severall members thereof 3. To make our persons prayers services and all good things acceptables God 1. This sheweth that the Church needeth no other sacrifice nor yet a 〈◊〉 that sacrifice The reason which Papists forge for their supposed 〈◊〉 bloody sacrifice is directly against this intercession of Christ for if 〈◊〉 still remain our Priest in heaven and as our Priest still makes intercession 〈◊〉 us what need is there of any other Priest or any other sacrifice 2. We may in faith and with boldnesse at all times approach to the 〈◊〉 〈◊〉 grace in that we have an advocate who also is Gods favourite there alwayes â—…sent An advocate that is able to make our cause good He himself hath 〈◊〉 〈◊〉 indured whatsoever is requisite to make our cause good He is a favourite to 〈◊〉 God will hearken Though we be unworthy and have much incensed Gods 〈◊〉 yet there is hope so as we need not despair 1 Iohn 2. 1. On this ground the Apostle with an holy insultation saith Who is he that condemneth It is Christ that 〈◊〉 yea rather that is risen again who is even at the right hand of God who maketh â—…nuall intereession for us When thou art troubled with horror of sin when thoâ—… 〈◊〉 in any distresse when thou art going out of this world lift up the eyes of thy 〈◊〉 〈◊〉 Christ thy advocate at the throne of grace making intercession for thee and in 〈◊〉 commend thy case and soul to him 3. This is a good ground of assurance of Gods constant favour to us and of 〈◊〉 persevering unto the end and it is the more sure because it is not in our selves 〈◊〉 in Christ. 4. This is a further ground of presenting our persons prayers and all our services to God in the name of Christ. See § 105. This relative to them hath reference to the persons described in the former 〈◊〉 of this verse It intendeth such a limitation as excludeth all others So as Christ doth not make intercession for all Ioh. 17. 9. See Chap. 2. v. 9. § 81. §. 107. Of the resclution and observations of Heb. 7. 25. Vers. 25. Wherefore he is able also to save them to the uttermost that come 〈◊〉 God by him seeing he ever liveth to make intercession for them THe sum of this verse is The alsufficiency of Christs Priest-hood in setting 〈◊〉 hereof observe 1. The inference in this word wherefore 2. The substance In it 1. An effect 2. The meanes of accomplishing it The effect is set out 1. By the kind of it to save 2. By the ground of it he is able 3. By the extent to the uttermost 4. By the persons that are saved These are described 1. By their act them that come 2. By the object to whom unto God 3. By the mediator by Christ. 2. The meanes of accomplishing the foresaid effect is 1. Propounded 2. Amplified In the point propounded there is 1. An act he liveth 2. A continuance therein for 〈◊〉 In the amplification of it we have 1. The end to make 〈◊〉 2. The Persons for whom for 〈◊〉 Doctrines I. Christs excellencies made him an alsufficient Priest The generall reference of this verse to all that went before intends thus much See § 101. II. Salvation is the end of Christs Priest-hood He was such a Priest as is before described to save See § 101. III. Christ was able and meet to accomplish what he undertook This is exemplisied in this particular of saving See § 102. IV. The salvation which Christ bringeth is full and perfect It is to the uttermost See § 103. V. Men must endevour to be saved They must come See § 104. VI. Salvation belongs to those that come to God This is here taken for granted See § 104. VII Christ is the meanes to bring us to God Christ is understood under this relative him See § 105. VIII Christ still liveth as our Priest So much is intended under this phrase 〈◊〉 〈◊〉 liveth See § 106. IX Christ maketh intercession This is plainly expressed See § 106. X. Christ maketh intercession for such as he intends to save This relative for 〈◊〉 hath reference to such See § 106. §. 108. Of Christ such an High-Priest as became 〈◊〉 Heb. 7. 26 27. Vers. 26. For such an High-Priest became us who is holy harmlesse undefiled separate from sinners and made higher then the heavens Vers. 27. Who needeth not daily as those High-Priests to offer up sacrifice first for his own sins and then for the peoples for this did he once when he offered up himself IN these two verses a fifth argument is laid down to prove the excellency of Christs Priest-hood above the Leviticall See § 1. The argument is taken from the difference of the persons that executed the one and the other Christ was perfectly puâ—…e v. 26. but the Leviticall Priest polluted v. 27. Of Christs being a Priest and an High-Priest see Chap. 2. 17. § 172 173. The Apostle to make the force of his argument more evident premiseth a necessity of such an High-Priest as Christ was in this phruse became us Of the various acception of this word became see Chap 2. v. 10. § 86. It signifieth both a decency or glory and also a necessity In the former respect it hath reference to God whose glory is much set forth thereby In the latter respect it hath reference to man who could not have been saved without such a Priest as is here set forth Well therefore might he say such an High-Priest He is such an one as never the like was or can be Christ being the truth of that which was prefigured in Melchisedec and being so far prefer'd before Aaron as he is in this Chapter this relative such and that in the largest extent may well be applyed to him How Gods glory is set out by Christs Priest-hood wherein he humbled himself to death was shewed Chap. 2. v. 10. § 87. In reference to Christ himself that there was a meetnesse a necessity for Christ
Candlestick was and for the same ends See v. 2. § 8. It set forth the purity and continuance of Gods ordinances It sheweth also that things presented before the Lord must be pure and such as are indeed precious and may well be so accounted Thus will they be also lasting as Gold 2. The quantity being an Omerfull shewed the plenty of Gods provision For an 〈◊〉 held about three pintes which is a plentifull allowance of bread for one person every day and so much had every man every day Exod. 16. 16. Thus Christ is a plentifull portion So as we may well rest therein God would have this measure in particular reserved that his plentifull provision for those of whom he taketh care might be the better considered 3. The place before the Lord was before the Ark which was a speciall represenâ—… of Gods presence There it was put 1. Because this was a solemn and sacred monument and therefore put in a sacred 〈◊〉 solemne place 2. To put them in mind of this evidence of Gods providence so oft as they appeared before God for it is very usefull when in prayer we appear before God to â—…ll to mind Gods memorable and mercifull workes 3. To demonstrate that Christ our spiritual food is to be found before God 4. The end was that future generations might have knowledge of this evidence of Gods providence Hereof see Chap. The Churches Conquest on Exod. 17. 15. § 76. Thus God will have Christ to be remembred throughout all generations He 〈◊〉 but a set time on earth and in that time tlid and endured what was requisite for mans eternal salvation 〈◊〉 the memorials thereof remain thorowout all ages §. 28. Of Aarâ—…ns dry Rod. THe fourth particular type in the most holy place is thus expressed 〈◊〉 rod that budded Here are three things to be considered 1. The type it self a rod. 2. The owner thereof Aaron 3. The effect that budded 1. Both the Hebrew and Greek word translated rod is diversly taken See Chap. 1. v. 8. § 11. The Greek word is put for a staffe to walk with Matth. 10. 10. for a 〈◊〉 to beat one with Rev. 2. 27. for a staffe to measure withall Rev. 11. 1. For a scepter Heb. 1. 8. Here it is taken for a Governours staffe For Governours used to carry long white slaves in their hands Some take it for a Shepheards crook which they say every head of the several tribes of Israel did bear in their hands in memorial of Israel their father who was a shepheard under his uncle Laban yea and each head of the several tribes was a shepheard also Of what kinde or fashion soever it were this is certain that it was 〈◊〉 from a 〈◊〉 very dry past sprouting and springing according to the course of nature a dry stick as we say This typified Christ who came from the stock of man but as a withered branch The house of David was not known in the world when Christ sprang out of it For 〈◊〉 did what he could to destroy that whole stock The meaness and poverty of 〈◊〉 and Mary were a means of keeping them from the notice of Herod Christ also in his own person was as a dry withered stick From his birth till the 〈◊〉 year of his age he lived in a private low and mean condition Yea afterwards though he did such works as might have made him famous he was exâ—… despised and at the time of his death apprehended as a traytor arraigned scourged busfeted many other wayes most vilely handled and crucified betwixt two 〈◊〉 dead and buried He is to the life set forth to be as a dry stick Isa. 53. This phrase I am it worm and no man a reproach of men and despised of the people is spoken of Christ Psal 22. 6. Thus God would have him deeply humbled for the greater manifestation of his high 〈◊〉 and of the glory thereof This also may be applyed to the mysticall body of Christ which by natureâ—… dead in sin Eph. 2. 1. This circumstance is a strong prop to our saith in all seeming impossibilities for effecting glorious matters 2. This rod is said to be Aarons for distinctions sake It is probable that it was 〈◊〉 to the râ—…ds of the heads of other tribes because their several names were written â—…on them Numb 17. 2. Thus Christ taking upon him mans nature was as other men It is said of 〈◊〉 there shall come forth a rod out of the stem of Iesse c. Isai. 11. 1. He took upon 〈◊〉 form of a servant c. Phil. 2. 7. Thus came Christ to be a fit redeemer and saviour Thus may we with stronger confidence trust unto him §. 29. Of the effect and fruit of Aarons rod. THe effect of the foresaid dry rod is set down in four branches 1. It budded 2. It brought forth buds 3. It bloomed blossomes 4. It yeelded Almonds These typified the glory of the Lord Jesus who notwithstanding his foresaid meanness was manifested to be the promised Messiah the King of Israel and this many wayes 1. Angels declared as much before and at his birth Luk. 1. 27. and 2. 10 11. so did the wise men from the East Matth. 2. 2. 2. The manner of his preaching and myracles which he wrought declared as much Matth. 4. 24. and 7. 29. Ioh. 7. 31 46. 3. After he was put to death he rose again ascended into heaven and gave giftâ—… to men Eph. 4. 8. These were lively sproutings buddings blossomes and fruits 4. The members of his mystical body though brought to dry bones shall be raised and made glorious Thus every way there is hope of glory arising out of meanness The kind of fruit that was brought forth is said to be Almonds which are a sweet and pleasing fruit yea wholsome and medicinable Most sure it is that the 〈◊〉 is so nothing more sweet and pleasing nothing more wholsome and medicinable then the fruit of all manner of grace that sprouteth out of Christ. By the foresaid fruit of Aarons rod was Aaron manifested to be chosen the high Priest of God Numb 17. 5. So was Christ by his glorious works and manner of preaching by his death resurrection and ascention and gifts that he gave manifested to be appointed of God our high Priest After the foresaid evidence of Aarons being chosen of God by his rod that 〈◊〉 was set before the testimony Numb 17. 10. So Christ after the foresaid evidences of his glory is set in heaven at Gods right hand Heb. 8. 1. To heaven therefore must we on all oceasions lift up the eye of our faith and thereby behold this our high Priest there abiding for us §. 30. Of the tables of the Covenant THe fift holy type in the most holy place was the Tables of the covenant The Greek word properly signifieth a broad thing and that which is 〈◊〉 stone The French word plague seemes to be derived from the
unity of their minds and mutuall consent This is a divine and heavenly property 4. With their faces towards the Mercy-seat Exod. 25. 20. This manifested their desire to know the depth of Gods counsel concerning his mercy to man for from the Mercy-seat God caused his will to be knoâ—… Exod. 25. 22. In reference hereunto it is said which things the Angels desire to look into 1 Pet. 1. 12. How much more ought we to search after those mysteries The benefit of thâ—… redounds to us §. 33. Of a Teachers wisdome in desposing his matter AFter the Apostle had distinctly mentioned the principall type in both parts of the Tabernacle he thus concludes Of which things we cannot now speak particularly This he doth to shew the mind he had speedily to pass to the services that were performed in those places so as there is wisdome in ordering the matter which a teacher delivereth sometime briefly passing over some things other times insisting upon them more largely 〈◊〉 Why then have you so distinctly and largely insisted upon these types Answ. 1. The Apostle laid a foundation Preachers and expositors raise up an edifice Now the building useth to be larger then the foundation 2. There would be no end of expounding Scriptures if they should be as concise as the Scripture it self is 3. The Apostle himself here intends to be more large even in these points and 〈◊〉 either by preaching before them or by after writing more unto them This is â—…plyed under this particle now we cannot now speak implying that here after â—…e â—…ght speak more particularly of those things 4. If types recorded be not applyed to their truth and the meaning of them sâ—…â—…rth of what use are they under the Gospel For now they are no more services 〈◊〉 religion This was an especiall end why God hath caused these mysteries to be 〈◊〉 to his Church that the truth of them being cleerly and fully revealed under the Gospel the full sense of them might be the better discerned In which it is veryâ—…dfull and usefull that the substance and equity of those types to be made known §. 34. Of the resolution of Heb. 9. 2 3 4 5. Vers. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Shew-bread which is called the Sanctuary Vers. 3. And after the second Vaile the Tabernacle which is called the Holiest of all Vers. 4. Which had the goldeâ—… Censâ—…r and the Ark of the Covenant overlaid round about with Gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the Covenant c. Vers. 5. And oâ—…er it the Chernbims of glory shadowing the Mercy-seat of which we cannot now speak particularly THe sam of these verses is An enumeration of sundry sacred types Herein two points are considerable 1. The matter propounded 2. The manner of concluding the same The matter noteth out two things 1. The place where those types were 2. The distinct kind of types The place is 1. Generally propounded in this word Tabernacle 2. Distinguished by the parts thereof and titles given to it The parts were the first and second distinguished by a Vaile The titles were 1. The Sanctuary or Holy place 2. The Holiest of all In the former place three distinct kind of types are mentioned 1. The Candlestick 2. The Table 3. The Shew-bread In the latter place are set down seven other types 1. The golden Censer 2. The Ark amplyfied 1. By the Covenant in it 2. By the gold overlaid round about it 3. Manna amplified by the golden pot in which it was 4. Aarons rod amplyfied by the fruit that budded 5. The Tables of the Covenant 6. The Mercy-seat 7. The Cherubims amplyfied 1. By their glory 2. By their place over the Ark. 3. By their act shadowing the Mercy-seat The manner of concluding all in these words Of which we cannot now speak particularly §. 35. Of observations out of Heb. 9. 2 3 4 5. V. 2. I. GOd had a place for divine worship This was the Tabernacle II. The place of Gods worship was distinguished according to distinct uses There was the first and second Tabernacle III. Christ is light unto his Church IV. The Church holds out that light These two doctrires are raised out from the typicall Candlestick See § 7 8. V. Christ is a means of communion with God This is in generall the use of a tabâ—…e See § 12. VI. Christ is bread of life He was typified by the shew-bread See § 13. VII The place of Gods worship under the law was holy It is called a Sanctuary â—… Holy place See § 14. Vers. 3. VIII Christs flesh was set forth by a vail See § 16. IX Heaven was prefigured by the most Holy place See § 15. Vers. 4. X. Christ is a means of attonement betwixt God and man This the goldâ—… Censer typified See § 18. XI Christ hath all Gods treasures hid in him In this respect he was typified by 〈◊〉 Ark. See § 20. XII Christ is the Mediator of the Covenant See § 20. XIII Christ is spâ—…uall food He is the true Manna See § 22. XIV God will have memorials of his mercies This was the end of reserving a 〈◊〉 of Manna See § 27. XV. God can make dry things to flourish So did Aarons rod that budded See § 28. XVI Christ from death was raised to glory This was typified by the fruit which Aarons dry rod brought forth See § 28. XVII God wrote the old Covenant in tables of stone These were the tables of the covenant See § 30. XVIII Christ is a Mercy-seat A means of Gods shewing mercy to man The mercy-seat typified as much See § 31. XIX Angels are glorious Spirits They are here stiled Cherubims of glory See § 32. XX. The glorious Angels attend Christ. Thus much is intended by the Cherubiâ—…s shadowing the Mercy-seat See § 32. XXI Teachers may as occasion serveth forbear enlargements The Apostle here would do no more then name the foresaid types See § 33. §. 36. Of preparation for Gods service Heb. 9. 6. Now when these things were thus ordained the Priest went alwayes into the first â—…nacle accomplishing the service of God FRom the holy types the Apostle proceedeth to the sacred service of God He beginneth with that kind of service which was performed in the Holy plaâ—… and that generally in this sixt verse Wherein he first hinteth the preparation made 〈◊〉 that service in this phrase Now when these things were thus ordained The adverb of time Now is in Greek â—… conjunction of opposition but which is diversly taken and well enough here translated This relative these things hath reference both to the places and types before mentioned Of the verb translated ordained See Chap. 3. v. 3. § 46. The meaning of these words is this When the Tabernacle was made and the parts thereof fitly distinguished one from the other and all the holy types made and set in
34. Of the hainousnesse of incredulity 3. This is a strong motive to believe the promises of the Gospel This is the main end of Christs ratifying them by his death Herein we shall shew our selves children of Abraham Rom. 4. 19 20. As God for this end addeth to his promise an oath So hath he given his Son to confirm all by his death See Heb. 6. v. 17. § 143 144. God would have our faith and confidence to be strong and stedfast not weak not wavering 4. This may incite us to search the Scripture wherein Christs last will and new Testament is registred Therein observe the promises made to us Consider the nature and kind of them That as legacies they are absolutely and unalterably set down This is the ground of a stedfast faith and strong confidence This is to be applyed as to the inheritance it self Ioh. 10. 28. Luk. 12. 32. So to the means whereby we attain to that inheritance Sundry of them are expresly noted Chap. 8. v. 10 11 12. So others in other places As mortification Rom. 6. 6. Vivification Ezek. 11. 19 20. Perseverance in grace 1 Cor. 1. 8. If we believe all these it shall be to us according to our faith It is noted of Hezekiah that he spread the letter which Senacherib wrote against the God of Iudah before the Lord 2 King 19. 14. and upon consideration that God was concrned therein his heart was much enlarged in prayer and his faith strengthned God is much concerned in the Testament that Christ hath ratified with his blood Let us thererefore spread Christs Testament before God in our prayers Let us plead it before God and it will much sharpen our prayers and strengthen our faith §. 96. Of the resolution of and observations from Heb. 9. 15 16 17. Vers. 15. THe sum of these three verses is a ratification of the New Testament This point is 1. Propounded v. 15. 2. Proved v. 16 17. In the proposition we are to observe 1. The inference of it upon that which went before in this phrase and for this cause 2. The substance This sets out a special office of Christ concerning which is declared 1. The kind of office 2. The end thereof The end of office is a mediatour amplified by the subject whereabout he is a mediatour the New Testament The end thereof is the fruition of an eternal inheritance This is set out 1. By the means of purchasing it death 2. By the effect of that means redemption amplified by the subject of that redemption transgressions and by the persons whose transgressions they were them that were under the first Testament 3. By the persons that partake of the benefit they which are called 4. By the benefit it self inheritance This is amplified 1. By the ground of it promise 2. By the continuance of it eternal Vers. 16. The proof of the main point that Christ died to ratifie the New Testament iâ—… taken from the custome of ratifying other Testaments That custome is 1. Propounded v. 16. 2. Confirmed v. 17. In the proposition is declared 1. The point confirmed a Testament 2. The means of confirming it the death of the Testator 3. The ground thereof necessity The confirmation is set down two wayes 1. Affirmatively wherein the validitie of a Testament is declared A Testament is of force after men are dead 2. Negatively whereby the invalidity of a Testament is manifested otherwise it is of no strength c. Doctrines Vers. 15. I. Christ undertook many offices for mans good This ariseth from the inference in these words and for this cause See § 88. II. Christ is a mediatour This is plainly expressed See § 88. III. The covenant of grace is by Christ made a Testament See § 88. IV. The Testament under the Gospell is a new one So it is here called See § 88. V. Christ ratified the New Testament by his death This is the main point here intended See § 88. VI. Redemption is one end of Christs death His death is here said to be for redemption See § 89. VII Christ redeemed men from their transgressions This is here plainly expressed See § 89. VIII Christs redemption extended to those that lived before he died These were those that were under the first Testament See § 90. IX They who were called have a right to heaven These are here set down for that end See § 91. X. The reward purchased by Christ is an inheritance It is here so called See § 92. XI That inheritance is eternall So it is here stiled See § 92. XII The ground of the eternal inheritance is Gods promise It is here called 〈◊〉 promise of inheritance See § 92. XIII That which God hath promised they who are called shall receive Of them iâ—… is here said recâ—…ive the promise See § 92. Vers. 16. XIV Christ conformeth himself to the commendable customes of man Aâ—… men use to ratifie their Testament so did Christ. See § 93. XV. The death of a Testator ratifieth his last will This is the Apostles main argument See § 93. XVI There is a necessity of the Testators death for ratiâ—…ying his covenant The Apostle plainly expresseth this See § 93. XVII A Testament then receiveth â—…orce when the Testator is dead See § 93. XVIII Till the Testator be dead his last will is of no sorce Those two last doctrines are plainly expressed See § 94. §. 97. Of the equity of legal rites Heb. 9. 18 19 20 21 22. Vers. 18. Whereupon neither the first Testament was dedicated without blood Vers. 19. For when Moses had spoken every precept to all the people according to the law he took the blood of calves and of goats with water and scarlet wooll and â—…ysop and sprinkled both the book and all the people Vers. 20. Saying This is the blood of the Testament which God hath enjoyned unto you Vers. 21. Moreover he sprinkled with blood both the Tabernacle and all the vessels of the Ministry Vers. 22. And almost all things are by the law purged with blood and without shedding of blood is no remission IN these five verses the Apostle further proveth the main point that mans redemption is puchased by Christs blood comparatively or relatively in reference to the law See v. 15. § 88. Thus much is implyed under this phrase of transition whereupon neither c. This transition hath immediate reference to the 16. and 17. v. where the common equity of ratifying wils by the death of the testator was declared Because that was the common custome of all people in all ages therefore God would have the legal rites to be answerable thereunto and appointed beasts to be slain and their blood to be so and so used Hereby it appeareth that legal ceremonies were grounded on the rule of equity Prophets and Apostles are plentifull in particular proofs hereof Take one instaâ—…ce from each of them If ye offer the blind for sacrifice is it not evill and iâ—… ye
This was sprinkled in two respects One of it self another of the people 1 In regard of the law it self It was not able to make perfect as hath been shewed Chap. 7. v. 19. § 86. Therefore it was requisite that another means even Christs blood should be added thereto 2. In regard of children of men who by use or rather abuse made it a condemning letter it needed to be sprinkled with blood 1. This sprinkling of the book with blood and water is directly against the Popish proud conceit of justification by works All works come under the law If man could be justified by the law what need was there of sprinkling this book Object They are works dipt in Christs blood which justifie Answ. Christs blood was added to the law not to enable the law to justifie a man but to bring in a new way of justification Rom. 8. 3. Christ is therefore said to be a new and living way Chap. 10. v. 20. 2. Object Christ merited to make our works meritorious Answ. This is to make Christ to dye that we should be redeemerâ—… 2. Let us by this sprinkling of the book take notice of the necessity of Chriâ—… death without it all Covenants betwixt God and man are in vain Only in Christ the Covenant of God is made effectual to sinners 3. This sprinkling of the book giveth instance that pure and holy things are made impure to sinfull men not that they are so in themselves but in mens use of them The law that was written in this book is pure and clean Psal. 19. 8 9. Bâ—… yet to men a killing letter 2 Cor. 3. 7. yea the Gospell is made a savour of death 2 Cor. 2. 16. And the holy Sacrament judgement or damnation 1 Cor. 11. 29. 〈◊〉 Christ himself a stone of stumbling and rock of offence 1 Pet. 2. 8. The ground hereof is mans sin which turneth blessings into curses and that corruption which is in man whereby he perverteth every good thing that he useth As the sweetest herbs are made poysonous to spiders the cleer sun noysome to dunghils The purest waters that come from heaven produce weeds in ranck groundâ—… not in themselves but by reason of the venom in the spider the stanch in the dunghil and the rancknesse in the ground so is it in this case 1. Much matter of humiliation doth this minister unto us If Iohn had cause to weep because no man was found worthy to open the book Rev. 5. 4. what cause have men to mourn because the book being opened is made death to them Whether iâ—… worst not to have the book opened which endangereth life or to have the book so opened as death to follow thereupon 2. Upon sprinkling the book with blood and water great matter of gratulation is ministred unto us for hereby death is taken away God thought it not enough to give unto his people that book of the Covenant but that it might be usefull unto them he causeth it to be sprinkled with the blood of his Son §. 105. Of sprinkling all the people THe second instance of being sprinkled is here said to be all the people Thiâ—… must here be taken either representatively for the heads that represented all the rest or inclusively for all that were present This general particle all implyeth that all of all sorts are unclean Isay 64. 6. Ioh. 3. 6. Eph. 2. 3. For who can bring a clean thing out of an unclean Job 14. 4. What David said of himself every one hath just cause to say I was shapen in iniquity and in sin did 〈◊〉 mother conceive me Psal. 51. 5. This is a point to be known and acknowledged to keep us lowly and from all self conceit yea and to make us enquire after means of cleansing The sprinkling of all the people sheweth that means of cleansing are afforded to all in the Church 1 Cor. 10. 1 2 3 4. The extent of Gods covenant made to Abraham Gen. 17. 10. declares as much so doth the extent of Christs charge Matth. 28. 19. For with God is no respect of persons See § 101. 1. This is enough to strip man that remains unclean of all excuse Luk. 14. 24. They who living in the Church are not cleansed reject the means of cleansing â—…dered unto them and manifest a contradicting spirit against Christs good will towards them forcing him to say I would but you would not Matth. 22. 3â—… Let this stir us up to use the means of cleansing afforded unto us What stronger motive can we have then this general motive See the Whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. § 29 30. §. 106. Of reconciling Moses and the Apostle Heb. 9. 20. Saying This is the blood of the Testament which God hath enjoyned unto you IN this verse the Apostle by way of parenthesis joyneth together the word and sign the Covenant and Seal The sign and seal was the sprinkling of blood Here is shewed the end and use of that riâ—… â—…n this phrase this is the blood of the 〈◊〉 c. The end of the foresaid holy rites were to be signes of the Covenant betwixt God and his people This word of transition seeing implyeth that that which followeth is a declaration of the meaning of that which was done It is necessary that these two testament and blood be joyned together For a Teâ—…ent is of no validity without blood as hath been shewed v. 17. § 93 94. And 〈◊〉 is of no efficacy without a Testament This Text is taken out of Exod. 24. 8. where it is thus expressed Behold the blood of the covenant which the Lord hath made with you concerning all these words In the words of the Prophet and the Apostle there is some seeming difference but in sense there is none The difference in words is either by leaving out or altering some of them 1. This note of attention Behold is left out That being but a circumstance altereth no sense Besides it is implyed in this particle of reference This. 2. The last words concerning all these words are left out Moses in those words had reference to sundry ordinances which he read whereof because the Apostle had no occasion to mention he omitted The alterations are these 1. What Moses calleth a Covenant the Apostle stileth a Testament Answ. 1. The word which the Apostle useth signifieth both a Covenant and a Testament as hath been shewed Chap. 7. v. 22. § 94. 2. Moses wrote before the death of the Testator The Apostle after his death so as the same thing which in Moses time was a Covenant in the Apostles time was a Testament 3. Moses speaking of the matter which was an agreement betwixt God and his people stileth it a covenant but the Apostle speaking of the manner of ratifying it stiles it a Testament 2. Where Moses useth this word covenanted or made the Apostle turns it enjoyned or commanded Answ. Moses used a word
condition in that they so live here as if they should ever live here as covetous persons who are never satisfied with the things of this life and proud disdaiâ—…full persons who scoffe at the threatnings of Gods word Isa. 28. 14 15. And hard hearted oppressors and all impenitent persons 3. This condition of mortality instructeth us in sundry duties which are 1. To learn to number our dayes aright which is a lesson that God most teach us Psal. 90. 12. 2. To provide for the time to come This is the main scope of the parable of the steward Luk. 16. 1 c. 3. To trust in the living God The Psalmist because his dayes were like a shadow trusted in the Lord that endureth for ever Psal. 102. 11 12. 4. Not to fear man who is but mortall 4. This subjection to death is a matter of great comfort unto believers and that 1. In regard of the myseries of this world from which they are freed There the weary be at rest Job 3. 17. 2. Against the plots and practises of men 3. Against the remainder of sin in them which maketh even them to complain and say Oh wretched man that I am who shall deliver me from the body of this death Rom. 7. 24. The death of the body will deliver believers from this body of death 5. The extent and community of this condition teacheth all of all sorts to apply all the forenamed uses to themselves They who are Gods on earth shall die aâ—… men Psal. 82. 6 7. The wise man dyeth as the fool Eccles. 2. 16. Riches profit not in the day of wrath Prov. 11. 4. The rich man died Luk. 12. 20. and 16. 22. Such as are a staffe in a state shall all be taken away Isa. 3. 1 2 3. §. 134. Of Dying but once TO the foresaid common condition of all men to die the Apostle addeth this limitation Once which is to be taken as before exclusively see v. 26. § 129. Hereupon Christ saith that man when he hath killed the body can do no more Luk. 12. 4. Experience giveth evidence to the truth hereof Object Many were raised from the dead and died again as the Son of the widow of Zarephah 1 King 17. 23. And the Shunamites son 2 King 4. 36. And another man 2 King 13. 21. And in the new Testament Iairus daughter Mark 5. 42. The widows Son Luk. 7. 15. Lazarus Joh. 11. 43. And Dorcas Acts 9. 41. Answ. 1. Some say that their souls slept in their bodies and manifested no vigor or life at all But this is not to be admitted for then the raising of such from the dead had not been true miracles 2. It may be supposed that all that were raised from the dead were Saints and that they to manifest the glory of God were content to come into their bodies again 3. For full answer to the point this of dying but once is to be taken of the ordinary course of nature The Lord of nature can order it as it pleaseth him 1. This is good encouragement against all that man can do Luk. 12. 5. Martyrs â—…reby were encouraged against their cruel adversaries in that when they had once â—…ed the body they could do no more 2. This instructeth us about well using the time of life which God affordeth unâ—… 〈◊〉 It is the day of grace and time of repentance If once a period be put to it â—…re is no returning again Christ made advantage hereof Ioh. 9. 4. The wise 〈◊〉 giveth advice so to do Eccles. 9. 10. As a man once dyeth so for ever he abiâ—…th §. 135. Of the ground of mans dying but once THe ground of mans dying but once is thus expressed It is appointed The Greek word doth properly signifie to lay aside or to lay up So it is used Luk. 〈◊〉 10. Col. 1. 5. 2 Tim. 4. 8. Now because what God determineth before hand is 〈◊〉 a thing laid up firm and sure it is here applyed to Gods decree He hath set it down as an inviolable law This law or decree of God is to be extended both to the condition it self that men 〈◊〉 die and also to the limitation thereof but once Some make the ground hereof to arise from nature which consisteth of contrary qualities that destroy each other But that destructive contrariety was not in mans primary nature as God made it it came from sin That decree therefore is of God as a punishment of sin 1. This demonstrates an inviolable necessity of the former points cencerning mans subjection once to death The law of the Medes and Persians which altereth not Dâ—… 6. 12. is not so firm as this appointment or decree 2. This teacheth us to make a vertue of necessity which is willingly and comfortably to yield to that which cannot be avoided Malefactors by light of nature are taught to make this use of necessity namely quietly to submit themselve to exeâ—…on That we may do it with the greater comfort let us acquaint our selves â—…ith the end and benefits of death to believers whereof see before § 133. §. 136. Of judgement immediatly following death THe word here translated judgement is ost put for that general judgement that in the last day of the world shall passe upon all men which day is stiled the day of judgement Matth. 10. 15. and 11. 22 24. and that judgement is stiled the judgement of the great day Jud. v. 6. It is also put for that estate wherein a man is set immediately upon his death Thus is it here taken as is evident by this phrase after this which intendeth the time of a mans death so as judgement immediatly followeth a mans death so soon as he dyeth he receiveth his doom Three are two sorts of people that die 1. The Elect. Concerning such an one Christ said upon the day of his death Today shalt thou be with me in Paradice Luk. 23. 43. Such an one was he who said I desire to depart and to be with Christ Phil. 1. 23. Such an one also was Lazarus who died and was carried by the Angels into Abrahams bosom Luk. 16. 22. 2. The reprobate such an one was Dives who died and fell into hell Luk. 16. 27. This life is the only time of probation when that is ended nothing remaines but judgement Object 1. He that believeth shall not come unto judgement Joh. 5. 24. The same word is there used that is used in this place Answ. There are two kinds of judgement One of absolution The other of condemnation This word signifieth the one and the other Our translation in that place of Iohn turneth it to condemnation So is the verb used and thus translated he that believeth on him is not judged or not condemned The simple verb and noun is in both places put for the compound Object 2. Christ expresly saith that he that believeth not is condemned already even
thy surety Know that the just God will not exact a 〈◊〉 twice He will not exact that of such as believe in Christ which Christ their 〈◊〉 hath born and discharged for them This believers have two strong pillars to rest upon Gods infinite mercy and â—…ect justice 4. Christ bearing our sins may be a matter of imitation and that in two things especially 1. In bearing Christs Crosse. In reference to Christs bearing of our sins Christ had just cause to say he that taketh not his Crosse and followeth after me is not â—…rthy of me Mat. 10. 38. Hath Christ born our sins our curse and shall not we bear his Crosse 2 In bearing one anothers burthen To this very purpose doth the Apostle presse this very example of Christ. Rom. 15. 1 2 3. Gal. 6. 1 2. §. 40. Of Christs bearing the sins of many THe persons whose sins Christ did bear are said to be many This implyeth both an extent as opposed to few and also a restraint as opposed to all In this double respect it is oft used as Isa 53. 12. Mat. 20. 28. 26. 28. We may from hence infer that the number of those whose sins Christ hath born iâ—… great they are in number many The thousand thousands that ministred to Christ and ten thousand times ten thousand that stood before him may be comprised under this indefinite particle many Dan. 7. 10. And that great multitude which no man could 〈◊〉 Rev. 7. 9. Herein God would manifest both his rich mercy and also the infinite value of Christs death Obj. It is said that few there be that finde the way to life Mat. 7. 14. And that man are called but few chosen Mat. 20. 16. and that Christs flock is a little flock Luke 1â—… 32. Answ. Those places are to be taken comparatively in reference to the number of Reprobates who perish The number of the Elect that are redeemed by Christ simply considered in it self is a very great number But compared with the number of those that are and shall be condemned it is but a small number That Christ did bear the sins of many and that they are many that shall be saved is a great incouragement to go to Christ for pardon of sin and for freedom from the pâ—…ishment thereof Let none think that they shall be driven back because there are many that do partake of the benefit of Christs sacrifice Let them rather be moved to go to Christ because their going may be an evidence of the truth of this that Christ did bear the sins of many The means of partaking of grace are not like to the pool at Bethesda wherein only one and that at a certain time was cursed of his maâ—…dy Iohn 5. 4. The pool of Christs blood that cleanseth from all sin is continually open and all that come unto it are cured At one Sermon three thousand were cured Act. 2. 41. at another five thousand Act. 4. 4. §. 141. Of Christs not dying for all THe restraint of this particle many as opposed to all giveth us to understand that Christ did not bear the sins of all none excepted In this restraint it is said that he bare the sins of many Isa. 53. 12. 1. This is not to be taken of the valew worth and sufficiency of Christs Sacrifice For it was of infinite value and sufficient to have redeemed all the men that ever were and shall be yea and more worlds too if God should make them 2. It is not to be taken of the external ministerial offer of Christ and his Sacrifice It may safely be granted that the offer is general because it is made by such as know not the secret counsel of God Though there be no contrariety betwixt Gods secret and revealed will yet there is a difference betwixt the determination of Gods counsell and dispensation thereof Many things are determined which are not revealed as the day of judgement Mark 13. 32. In the manner also of revealing Gods will many things are so ordered as they do not directly declare what is determined For instance God commanded Abraham to offer up his Son Isaac Gen. 22. 2. but did not reveale that his purpose was only to try Abrahams faith and obedience therein So it was revealed to Ionah that Nineveh should be overthrown but did not make known that the end of that threatning was to bring them to repentance Ionah 3. 4 c. God oft concealeth part of his counsell purposely to effect what he intended To apply this to the point in hand though Christ be by the outward dispensation of Gods ordinances offered to all yet may it not thence be inferred that Christ actually died for all The offer is made to all without exception of any that among those all they for whom Christ was indeed given might believe and others made inexcusable The question therefore is of the very act and intent of Christ in offering himself whether his death were an actual satisfaction for the sins of all and every one and whether he so took the sins of all upon him as he intended to stand a surety for all and so discharged the debt of all 1. Sundry Scriptures prove the negative in that they appropriate Christs death to the elect and restraine it to a peculiar people Of these Scriptures see Chap. 2. v. 9. § 81. 2. Gods gift is made the ground of redeeming those who are redeemed For Christ sanctifieth himself that is setteth himself apart and consecrateth himself to be a Priest and sacrifice for them that are given to him of his Father Iohn 17. 19. but all are not so given unto him For they are given out of the world being called out from the rest of the world Besides all that are given to Christ come to him and he casteth them not away For it is the will of him that sent him that of all which he hath given him he should lose none John 6. 37 39. 3. Christ expressely denyeth to pray for all Ioh. 17. 9. This sheweth that his intercession appertaineth not to all Now satisfaction and intercession are two inseparable parts of Christs Priest-hood and fruits of his sacrifice He maketh intercession for whom he hath made satisfaction and for whom he maketh no intercession he hath made no satisfaction 4. Christs blood is the most precious thing that can be 1 Pet. 1. 18 19. It is too precious to be spilt in vain but spilt in vain it must be in reference to them who partake not of the benefit thereof if it were shed for them Objections made against this point are such as these Object 1. Such places of Scripture are set out the generality of the redeemed under this general particle all thus he died for all 2 Cor. 5. 15. He gave himself a ransome for all 1 Tim. 2. 6. Answ. Of the divers limitations of this general particle all See Heb. 2. v. 9. § 81. Object 2. Christs
Blessed Hereof see § 105. The parties whom he blessed were not his immediate sons but his sons sons 〈◊〉 sons of Ioseph for Ioseph was his youngest son save one so as Iacob was a Good-father to these whom he is here said to bless Hereby we are given to unâ—… that Grand-fathers ought to bear such respect to their Childrens Chilâ—… as to their own The like is noted of a Grand-mother For Naomi took the 〈◊〉 of her daughter in law and laid it in her bosome c. Ruth 4. 16. Grandfathers are as Fathers In the right line there are no degrees If Adam 〈◊〉 now living he should so far as he was able take care of the whole world 〈◊〉 did of Cain and Abel 1. This instructeth us in the extent of a Grand-fathers duty 2. This directeth children to manifest a Childlike affection to their Grandfathers and Grand-mothers and that by reverence obedience all manner of 〈◊〉 and recompence also In setting down the persons blessed the Apostle useth an indefinite particle which signifieth Every one which may intend many sons But because the 〈◊〉 maketh mention onely of two Ephraim and Manasseh Gen. 48. 20. 〈◊〉 translators for perspicuity sake have translated it both It is probable that at 〈◊〉 time he had but these two sons Other sons that he should have after these 〈◊〉 a kinde of generall blessing Gen. 48. 6. These two here intended were Ephraim and Manasseh Ephraim was the 〈◊〉 but purposely named before his elder brother Manasseh because God 〈◊〉 more honor to him See v. 4. § 11. Ephraim according to the derivation of the word signifieth fruitfull This 〈◊〉 Ioseph himself rendreth of that name that God had caused him to be fruitâ—… in the land of his affliction Gen. 41. 52. That name might also be given by 〈◊〉 Prophetical spirit for he proved the most fruitfull of all Iacob's sons the 〈◊〉 of Ephraim was the greatest Tribe Ephraim is of the dual number be 〈◊〉 Ioseph then had two sons Manasseh signifieth forgetfull That name was given by the father in meâ—… of that advancement whereunto God had brought him and thereby made 〈◊〉 forget all his toil c. Gen. 41. 51. These two were by this blessing made heads of two distinct Tribes whereby 〈◊〉 to pass that Ioseph had two portions which was the priviledge of the 〈◊〉 son 2 Chron. 5. 1. For Ioseph was the eldest son by whom Iacob first and 〈◊〉 loved and who was his truest wife Though Manasseh and Ephraim were the two particular persons blessed yet they are not expressed by their own names but by that relation which they had 〈◊〉 their Father and thus stiled the sons of Ioseph Ioseph is here 〈◊〉 1. For honours sake for it was an honour to Ioseph to have two sons blessed is two distinct heads of several Tribes which honour none of the brethren of Ioseph had 2. To shew a ground of that blessing which was because they were the sons of Ioseph Hereby God would manifest that his goodness extends it self to the children of belivers Ioseph was a believer possessed with a true fear of God who by no tryalls could be drawn from his God Therefore though he might seem to be cast out of the Church yet is he preserved as an head and stock thereof among others and his children though born of a woman that was a stranger and in a strange land are here naturalized by Iacob and made free Denisons of the Church yea stocks out of which the Church should sprout Thus said God to Abraham I am thy God and the God of thy seed Gen. 17. 7. And an Apostle saith to believing Christians The promise is unto you and to your children Acts 2. 39. §. 112. Of taking care of posterity at the time of our death THe time of Iacob's blessing the sons of Ioseph is here said to be when he was a dying Of the composition and meaning of the word translated dying See Chap. 7. v. 8. § 51. The participle here used implieth not only the moment of giving up the Ghost but also the neer approach of death manifested by old age sickness or any other like occasion This circumstance of the time here noted sheweth that the time of a mans departing out of this world is a seasonable time to think of posterity and to doe what lieth in his power for their good In the history it is said that the time drew nigh that Israel must dye and again it was told Ioseph that his Father was sick Gen. 47. 29. and 48. 1. when Iacob took order about matters after his death so Isaac when he intended to bless his sons thus saith Behold now I am old I know not the day of my death Gen 27. 2. When God had told Moses that he should be gathered to his people then Moses thought of a successor Numb 27. 13 16. Yea Moses himself rendred this reason concerning his Declaration of the future estate of Israel that he was an hundred and twenty years old and could no more goe out and come in among them Deut. 31. 2. This reason Ioshua rendred on the like occasion I am old and stricken in age Josh. 23. 2. At such a time God appointed such a duty to Hezekiah 2 King 20. 1. Yea Christ himself when he was upon the Cross takes care for his Mother Iohn 19. 27. So Peter at such a time manifesteth his care of the Churches 2 Pet. 1. 14. and other Apostles 1. The duty it self of taking care for posterity is an evidence of a holy zeal of Gods glory and of true love to his Church in that it contenteth us not to promote the one and the other in ourselves or in our own time but also endeavour to have it done by others after our time 2. The time of ones death is in this respect the fittest because if that time be let slip there remains no time after it for us to do any thing There is no work nor device nor knowledge nor wisdom in the grave Eccles. 9. 10. When the night cometh no man can work John 9. 4. 3. The time of a mans departure is the most seasonable time because the words of a dying man make the deeper impression 1. How many are there who as if the world were onely for themselves take no care for their posterity They neither care to instruct nor to direct nor to pray in reference to future times nor to make their will About making a will See chap. 9. v. 16. § 94. See also Domestick duties Treat 6. Of Parents § 62. 2. A generall instruction may be here raised for all who are mortal and ought to learn to dye daily daily to testify a care of posterity by instruction exhortation encouragement in good things admonitions against evill and predictions of such things as we have good ground before hand to make known See § 119. §. 113. Of Jacobs worshipping upon his staff ANother effect of
what may be fit to give in charge to our posterity oâ—… to Counsell and Advise them concerning future times even after our departure especially in regard of those that are under our charge and those to whom we have any speciall relation 〈◊〉 This is a motive to such as are present at the time of the departure of such persons to give more than ordinary heed to their directions exhortations admonitions and other kinde of speeches Hereof see more in Domest Duties Treat 6. of Parents § 58. §. 120. Of Believers perswading others that which themselves believe THe first evidence of Ioseph's faith here specified is this He made mention of 〈◊〉 departure of the Children of Israel In the history this is thus expressed 〈◊〉 surely visit you and bring you out of this land c. Gen. 50. 24. Hereof 〈◊〉 was confident by reason of the express promises which God had made to 〈◊〉 〈◊〉 Gen. 15. 13 14. and 26. 3. and 46. 4. Hereby we have an instance that they who do themselves believe Gods proâ—… are carefull to perswade others of the truth of them This was the end of 〈◊〉 mention that he made of the point in hand The Greek word here used is the same that was before used ver 15. and 〈◊〉 mindful and it is also used Chap. 13. 7. and translated remember The making mention here intended is a calling to mind such a thing as should 〈◊〉 come to passe which he would have them now to take notice of and 〈◊〉 to remember The like to this is noted of Moses Deut. 31. 3. Iosh. 〈◊〉 5. 6. 1 Chron. 22. 11. 2 Chron. 20. 20. 2 Cor. 5. 11. The like is noted of other Prophets and Apostles and it is the duty and 〈◊〉 to be the practice of all Ministers yea and of other Saints 〈◊〉 apprehending the truth of God in his promises worketh in the heart a 〈◊〉 of Gods glory and love to others These graces are operative and put on 〈◊〉 to communicate to others what they know and believe themselves as Anâ—… and Philip. Iohn 1. 41 45. §. 121. Of Gods delivering his out of trouble THat whereof Ioseph here made mention was the departing of the Children of Israel By the Children of Israel are meant that numerous and holy seed which was 〈◊〉 to Abraham Gen. 15. 5. and to Isaac Gen. 26. 4. and to Iacob Geâ—… 28. 24. 〈◊〉 was also stiled Israel Gen. 32. 28. and because he was the immediate 〈◊〉 of those twelve sons which were the heads of the twelve Tribes his 〈◊〉 is mentioned and of his two names that which was the more honourable 〈◊〉 Israel The departing here intended was their freedom from a miserable bondage 〈◊〉 which those Children of Israel were pressed yea even oppressed Exod. 〈◊〉 13. So as their departing out of Egypt was a great deliverance from a miserable 〈◊〉 and it giveth instance that God will deliver his out of their troubles This is oft exemplified in time of the Iudges yea and of the Kings also and especially in the return of the Iews from the Babylonish captivity See more hereof in the Guide to go to God or Explanation of the Lords Prayer on the eighth 〈◊〉 § 188. And in the Churches Conquest on Exod. 17. 15. § 77. §. 122. Of Reserving Joseph's bones ANother evidence of Ioseph's faith is a charge that he gave concerning his bones The word which we translate gave commandement is the same that is used Chap. 9. ver 20. § 106. and translated enjoyned It implyeth a strict charge which by no means he would have omitted or neglected This hath reference to that oath which Ioseph imposed upon the Children of Israel Gen. 50. 25. It must needs therefore be a strict charge whereunto they were bound by oath A like charge with a like bond did Iacob lay upon his son Ioseph Gen. 47. 31. So as herein this pious Son imitated his pious Father as the said Father imitated his Father Isaac in blessing his Son The manner of commanding by an oath doth give warrant for requiring an oath and for taking an oath Hereof see more Chap. 6. ver 16. § 116 119. The matter which so strictly Ioseph commanded concerned his Bones namely that they should carry his bones out of Egypt Ioseph believed that God would bring the Children of Israel out of Egypt into the land of Canaan promised to their Fathers To give them assurance of his faith therein and also to strengthen their faith he giveth this charge He foresaw that they should abide in Egypt a long while yea and that they should there be much oppressed but yet he believed that they should be delivered and that in Canaan should be the continual residency of the Church There therefore he would have his bones perpetually to lye as his Predecessors desired to be buried in a cave that was in that Countrey Gen. 49. 31. He maketh mention of bones rather than of body because they were long to continue in Egypt For after Ioseph's death they there abode an hundred and forty years and after that they were forty years in the wilderness and they were also sundry years in conquering Canaan So as from the death of Ioseph to the buriall of his bones Iosh. 24. 32. might be about two hundred yeares In this time his flesh though it were enbalmed could not but be clean wasted away yet his bones might remain being kept dry In general we here see that care of ones dead corps is a fruit of faith This made Abraham so carefull of a place for the burial of his wâ—…ves and his own corps and Isaac and Iacob carefull to have their own and their wives corples buried where Abraham and Sarah's bodies were Gen. 47. 30. Hereby hope of the Resurrection of the body is nourished This warranteth a decent funeral This is promised as a blessing 1 King 14. 13. But the contrary is threatned as a curse Ier. 22. 19. 1. By this means is manifested a difference betwixt the bodies of men and beasts 2. This ministreth comfort against death both in regard of our own departure and also in regard of our friends that depart before us 3. This is the rather to be done among Gods people because their bodies while they were living were Temples of the Holy Ghost 1 Cor. 6. 19. 4. The dead bodies of believers still remain members of Christ. This therefore as a duty lieth upon surviving friends who hereby may give testimony of a good respect to their deceased friends Neerest and deerest friends have taken special care hereof as Children who have survived their Parents 1 Gen. 25. 9. And Parents that have survived their Children Luke 7. 12. And husbands Gen. 23. 4. And friends Iohn 11. 17. and 19. 39 40. Act. 8. 2. See more hereof in Domest duties Tract 5. Of Children § 45. Papists here raise a use about reserving the Reliques of Saints and ground it upon this instance about reserving Ioseph's bones
Jephthah's infirmities and of his rash vow III. SOme reckon up Jephthah's entertaining vain men Judg. 11. 3. to be one of his infirmities But that rightly taken is rather to be reckoned among his excellencies as we shall hear hereafter There are two apparent infirmities registred of him 1. His rash vow Iudg. 11. 30 31. 2. His hasty and fierce revenge Iudg. 12. 4 6. His Vow is on allsides granted to be over-rash but for the extent of it great question is made whether he did absolutely vow to sacrifice whatsoever should first meet him Arguments produced for that large extent thereof are these and such like 1. These express words thereof whatsoever cometh forth of the 〈◊〉 of my house to meet me shall surely be the Lords and I will offer it up for a burnt offering Judg. 11. 3. Answ. The Copulative betwixt the two sentences of the vow thus AND Iewell is oft used disjunctively So it is used Exod. 21 17. and translated OR The Evangelist Matth. 15. 4. quoting that Text plainly setteth down this disjunctive particle OR Greek So it is used Lev. 10. 3. when God thus saith I will be sanctified in them that come nigh me or before all the people I will be glorified And Gen. 26. 11. in these words He that toucheth this man or his wife 2. The extreame passion of Iephthah upon beholding his daughter to be the first that came to meet him out of his house Iudg. 11. 35. Answ. That passion arose from this that his daughter was his onely child and that by dedicating her to the Lord all hope of issue was taken away away Children were alwayes among the seed of Abraham accounted a great blessing Abraham himself said to the Lord when he promised him an exceeding great reward what wilt thou give me seeing I go childless Gen. 15. 1 2. And Iacobs wife said to her husband give me children or els I dye Gen. 30. 1. They counted it to be a reproach to dye without Children 1 Sam. 1. 6. 2 Sam. 6. 23. Luk 1. 25. 3. The daughters of Israel much lamented the daughter of Iephthah upon her Fathers performing his vow upon her 1. Answ. The Hebrew word translated to lament is no where els in that sense used 2. There was great cause to lament her though she were not offered up a sacrifice even because by her Fathers vow she was kept from marriage Arguments to prove that Jephthah did not offer up his Daughter for a burnt-offering are these 1. Sucâ—… an act hath been against the light of nature 2 It is expresly forbidden by Gods word Exod. 20. 13. Obj. Why then did God command Abraham to offer up Isaac Gen. 22. 2. 1. Answ. That was onely for trial of Abraham's obedience God never intended that Abraham should so do 2. Gods expresse charge in a particular case giveth a dispensation against general Laws 3. Such an act is against the evidence of that Faith which is here hinted of Jephthah 14. Nor Priests nor people would have suffered Jephthah to have committed 〈◊〉 a fact When Uzzidh a King would have burnt incense upon the Altar of iâ—…ense Azariah the Priest and fourscore other Priests withstood the King â—… 〈◊〉 26. 16. c. when Saul would have unjustly put his Son Jonathan to death the people kept him from it 1 Sam. 14. 45. 5. It is said that Jephthah's Daughter desired leave of her Father to bewail 〈◊〉 Virginity Judge 11. 37. It would have been said to bewail her death if she haâ—… been to be offered up 6. She is said to know no man Judge 11. 39. What doth this imply but that being dedicated to the Lord she continued a Virgin all her dayes 7. It is expresly said that the Daughters of Israel went yearly to lament the Daughter of Jephthah Judge 11. 40. had she been sacrificed they would rather have buried such a fact in perpetual oblivion than have revived it by an annual memoriaâ—… 8. The word translated to lament Judge 11. 40. is no where used in that sense throughout the whole old Testament It properly signifieth to declare or to rehearse Judge 5. 11. it here signifieth to talk with for the daughters of Israel went yearly to conferre with the Daughters of Jephthah and to comfort her in that she was kept from marriage This affordeth a strong argument against sacrificing her 9. Such an one as Jephthah could not be so far besotted as to vow that any thing whatsoever it was that came forth of the doors of his house to meet him should be offered up as a burnt-offering What if one of the Princes had come cut or another man what if a Dog or a Swine which were unclean had first come out would he have offered up any of these God expresly forbad the hire of an Whore or the price of a Dog to be brought into his house Deut. 23. 18. 1. Quest. If it be granted that he onely dedicated his Daughter to God to live unmarried as a Virgin all the dayes of her life was that lawfull Answ. No for we do not read that to consecrate a female to God is any where warranted Neither is this answer here alleadged to justifie Jephthah's vow but onely to mitigate his fault and to excuse him from such an abominable fact as sacrificing his own Childe Papists therefore can from this example have no â—…arrant for a vow of perpetual Virginity Jephthah's vow take it in the best sence that you can was exceeding rash and no good pattern 2. Quest. Was his vow being rashly made to be performed Answ. No It failing in the matter of a vow the performing of it proved a double iniquity one in making it another in performing it When David was put in minde of a rash vow he forbore to perform it yea and blessed God for aâ—…ording means to keep him from the performance thereof 1 Sam. 25. 32. Here learn to take heed of rash vows and to be well advised about vowing see more hereof in the Saints Sacrifice on Psal. 116. 14. § 91. §. 209. Of Jephthah's fierce revenge ANother infirmity of Jephthah was his too great revenge of the Ephraimites insolency Judge 12. 4 5 6. True it is that the Ephraimites first provoked him and in such a manner as they justly deserved that sore revenge so as what I shall say of Jephthah's revenge is not to excuse the Ephraimites But that Jephthah failed in the excel of his wrath is evident by Gideons contrary carriage in a like case with the predecessors of these Ephraimites whereof see § 197. Had Jephthah dealt so mildly with the Ephraimites as Gideon did he might have pacified them and saved the lives of fourty and two thousand of the people of God By this instance of Jepâ—…hthah it is verified that wrath is cruel and anger outragious Prov. 27. 4. Old Jacob upon such a ground thus checked the rage of two of his Sons Cursed be their anger for
2. By the undue cause which was no wrong on his part Psal. 35. 7 19. and 10. 3. and 119. 161. and 69. 4. The causes which Saul took to persecute him were those His Valour Wisedom Success Peoples acknowledgement thereof the love which the Kings Son and servants bear him and the notice which Saul had that David should be King after him 3. By the extent of his persecution it was unto blood For this cause Saul raised up armies to pursue him 4. By the consequences following thereon which were 1. The destruction of the Lords Priests 1 Sam. 22. 18 19. 2. The danger of his parents and kindâ—…ed 1 Sam. 22. 3. 3. His own expulsion from the people of God and from the house of God 1 Sam. 21. 10. and 27. 2. This pierced deepest to his soul Psal. 84. 1. 1 Sam. 26. 19. 3. The jealousy which they had of him to whom he fled for succour 1 Sam. 21. 11. and 29. 4. How great this triall was is evident by changing his behaviour 1 Sam. 21. 13. and by the Psalmes which he penned thereupon as Psal. 34. 1. and 56. 1. 4. The spoilig of the City which he had allotted to him for himself his Souldiers and all that belonged to him This triall was the greater because his Souldiers thereby were stirred up to mutinie against him 1 Sam. 30. 1 6. 5. The setting up of Shebosheth the Son of Saul after Saul was dead against him and that by the General Abner and the greatest part of Israel 2 Sam. 2. 8. Those trialls David was brought unto betwixt the time that he was first anointed and well setled in his Kingdoms Hereby we see that God will not have great preferments easily attained to witness Ioseph's case To those trialls may be added others which befell him in his Kingdom As 6. The Indignity which was offered to his Ambassadours 2 Sam. 10. 4. whereby his intended kindnes was misinterpreted and perverted 7. Davids fainting in the battle 2 Sam. 21. 15. such was the consequence thereof that if one of his worthies had not rescued him he might have then perished 2 Sam. 21. 15. The trialls which arose from his Sons as Amnon Absalon Adâ—…nijah were punishments of his sins as we shall afterwards see §. 213. Of Punishments inflicted on David for his Sinns OTher kind of trialls whereunto David was brought were apparent punishments of his sinns which being publick God would not suffer to go unpunished I will therefore distinctly note both his particular sinns and also the punishments that were inflicted thereupon They were these that follow 1. His rash anger This stirred up a purpose of revenge on Nabal and all his 〈◊〉 1 Sam. 25. 22. He did not put that his purpose into execution but repenâ—…d thereof and blessed God for preventing him in shedding blood So as we dâ—… not read of any punishment inflicted for that sin Yet it may be that Saul's 〈◊〉 desire of revenge on him and all his was a punishment of his foreâ—…d purpose of revenge 2. His distrust 1 Sam. 27. 1. This was punished with the Iealousy of the Princes of the Philistines on him 1 Sam. 29. 4. And with the sacking of Ziklag 〈◊〉 the insurrection of the Souldiers against him 1 Sam. 30. 1 6. 3. His Polygamy 2 Sam. 5. 13. The children of those various wives proved 〈◊〉 crosses unto him 4. His undue manner of carrying the Ark. This was so punished as David was afraid of the Lord. 2 Sam. 6. 3 7 9. 5. His Adultery with Bathsheba and murther of her husband As these were 〈◊〉 〈◊〉 sins so punishments inflicted for these were the most grievous The 〈◊〉 of them are generally set down 2 Sam. 12. 10 11 14. The sequell of the history declareth the accomplishment of them They were these that follow 1. His Child dyed 2 Sam. 12. 18. 2. His daughter was defloured by her brother 2 Sam. 13 14. 3. His Son lay with his Concubines on the roof of an house in the sight of all the people 2 Sam. 16. 22. 4. The sword departed not from his house For 1. One of his Sons killed another 2 Sam. 13. 28 29. 2. That Son of his thrust David out of his Kingdom Whereupon such a battell was fought as twenty thousands were slain together with that ungracious Son 2 Sam. 18. c. 3. Another battell arose thereupon thorough the indignation of Sheba 2 Sam. 20. 1. 4. Another Son took the Crown before his Fathers death and that against his mind 1 King 1. 5. 5. His inward troubles were yet greater For 1. The Spirit withdrew his presence so as to Davids present sense it clean departed from him Thereupon David thus prayeth Create in me a clean heart O God and renew a right spirit within me Psal. 51. 10. 2. A deprivation of that joy and comfort which formerly he had Whereupon in his prayer he thus addeth Restore unto me the joy of thy salvation Psal. 51. 12. 3. No sence of any assistance of the Spirit for growth in grace but onely a bare formall profession remained This is intended under this phrase uphold me with thy free Spirit Psal. 51. 12. 4. He apprehended Gods wrath and feared a dereliction in this phrase Hide thy face from my sins Psal. 51. 9. But more fully is this thus expressed O Lord rebuke me not in thine anger Psal. 6. 1. 5. His conscience was a rack unto him which made him use this expression The bones which thou hast broken Behold here what a fearfull thing it is for such as profess the Name of God to grieve the good Spirit of God 6. His undue cockering of his Children 1 Sam. 13. 39. 1 King 16. Two of 〈◊〉 Children so cockered proved a heavy cross to him and a fearfull curse to themselves They both proved traitors to their Father and brought themselves to an untimely death namely Absoloâ—… and Adonijah 7. His hasty sentence against Mephibosheth Compare 2 Sam. 16. v. 4. with v. 8. 8. His pride in numbring of his people was punished with the loss of threescore and ten thousand in three dayes §. 214. Of David's graces in reference to God THE graces of David were many and great They may be ranked into two heads 1. Such as had an immediate respect to God 2. Such as had respect to man The graces which had immediate respect to God were these 1. His care to be instructed in and directed by Gods Word and that both ordinarily Psal. 119. 24 105. And also extraordinarily 1 Sam. 23. 2. 2 Sam. 7. 2. and 21. 1. This made him to walk with a right foot and this kept him from many by-paths 2. His Faith Most of those evidences which the Apostle in the verses following to set forth the faith of Gods ancient Worthies indefinitly may be in particular applyed to David For David by Faith 1. Subdued Kingdoms None more after the Israelites were setled in Canaan 2 Sam.
away The verbe that is of the same root signifieth to keep and he that hath the charge of a prison is called a keeper yea there is a verb of the same notation which signifieth to cast into prison Because a prison is to hold men fast prisons use to be as Castles strong built of stone or other like materials with strong dores iron barrs and grates and Jaylors to look unto them Bonds and prisons are for murtherers theeves and other malefactors Now in that professors of the true Faith had triall by bonds and imprisonment it giveth evidence that Persecutors deal with Professors of the Truth as with malefactors Hereof see more in the Whole Armor of God Treat 3. part 7. on Eph. 6. 20. § 189. 1. This may be some comfort to such as are so handled in these our dayes It is no worse with them than it was with their Lord and Master in his dayes and with other his faithfull Servants in their dayes So persecuted they the Prophets which were before you Matth. 5. 12. and so the Apostles and so other Saints age after age 2. By way of allusion professors of the Truth may learn to keep their souls free from the bonds of sin then need they not much care for mens bonds at least they shall then more comfortably lye bound with mens bonds and if they have learn'd to make every place a Temple to worship God therein even in prison they may worship God The more they are restrained in their bodies the more they may exercise their Souls in divine Meditations and contemplations 3. Considering true Saints are subject to bonds and imprisonments and thereby kept from seeking needfull and seasonable succour it is our duty to enquire after such and to afford them all the succour we can Hereof see more Chap. 13. 1. 3. § 24 26. The manner of setting down the four kinds of persecution mentioned in this 〈◊〉 thus had triall giveth us to understand that the persecutions of Professors were reall they had experience of them they had a sence and feeling of them and in that respect had tryall See § 251. If racking if scourging if bonds and imprisonments be reall persecutions then were theirs reall Such was the malice of Persecutors as they set themselves to make Professors to seel the weight of their malice This sheweth the necessity of true sound patience yea and of the perfect work thereof that it be not only true and sound but also large extending it self to all manner of persecutions yea and constant holding out to the end Hereof see more in the Whole Armor of God on Eph. 6. 15. Treat 2. part 5. § 14 15 16. c. §. 254. Of stoning Professors of the Truth Hebr. 11. 37. They were stoned they were sawn asunder were tempted were slain with the sword they wandred about in Sheep-skins and Goates-skins being destitute afflicted tormented THERE are in this verse other sorts of persecutions set down three of them such as brought Professors to seal up their Faith with their blood So as those were the sufferings of Martyrs The first of these and the sixth kind of persecution is thus expressed they were stoned The Greek verb here used is derived from a noun that signifieth a 〈◊〉 Joh. 8. 7. for they were wont to throw stones at men and thereby slay them This kind of death was of old more in use than now and more common among the Jewes than among other Nations It was a kind of death appointed by God himself to be inflicted upon notoâ—…ious malefactors Lev. 20. 2. That this kind of death may be the better conceived I will distinctly shew 1. How men were stoned 2. Why this kind of death was used For the first the manner of stoning was this A malefactor being condemned heapes of stones were prepared and brought to the place of execution where the malefactor was fast bound to a stake and then all the people took up stones and threw at him till he was dead In setting cut this kind of death It is said the people shall stone them to death Lev. 20. 2. Let all the congregation stone him Lev. 24. 14. For exemplification hereof read Iosh. 7. 24 25. For the second these Reasons may be given of this kind of death 1. That all the people might testifie their zeal and indignation against the crime so punished For in throwing stones against a malefactor they strived who should be the forwardest 2. That the blame of condemning the malefactor might not lye wholy upon the Judge For all the people executing the sentence of the Judge thereby gave approbation of it 3. That there might be a more thorow expâ—…ation of the land from that crime for which the malefactor was stoned As many mens conspiracy in sin and making themselves accessary thereto doth defile a land the more so the zeal of many in punishing a publick sin doth more clense the land Iosh. 7. 26. This kind of death inflicted by persecutors or Professors of the truth giveth evidence of two points 1. That they accounted professors of the truth as notorious malefactors or at least that they would have the people so to account them Hereof see § 253. 2. That many were brought to have their hands in the death of Martyrs For stoning was by the hands of many The people were almost ready to stone Moses Exod. 17. 4. Nay they did stone Zachariah 2 Chro. 24. 21. The multitude cryed to Pilate and said of Jesus Let him be crucified Matth. 27. 22. It was the multitude that stoned Stephen Act. 7. 57 58. So the people stoned Paul Act. 14. 19. And the multitude of them at another time were ready to have torn him in pieces Act. 21. 30 c. Experience of all ages have given too wofull proof hereof 1. The greater sort of people remain in their natural condition and cannot endure the light of truth which discovereth their darkness 2. They are of a foolish disposition ready to sway with the times and to do as their guides do though with them they run blind-fold to their destruction As silly sheep will follow one another though it be into the water where they may be all drowned so the common people will follow one another even to hell 1. Learne hereby to take heed of judging persons or matters according to the Judgment and censure of that multitude This is a caveat which God in his Law doth give Exod. 23. 2. A multitude is prone to run down-hill as all evill is 2. This may be a good Item to pray for good guides in Church and Common-wealth that thereby the common people may be brought into the right way Where guides are Idolaters or otherwise corrupt a pretence may be of taking away the life of Gods Saints by way of Justice though it be most unjustly as in the case of Zachariah and others before mentioned And likewise in the case of Naboth
2. The subject whereupon it was exercised Armies 3. The kind persons whose Armies they were Aliens 10. That effect of Faith which concerned women is thus expressed women received their dead raised to life again Here observe 1. The persons whose act is was women 2. The act it self received 3. The subject or thing which they received their dead 4. The great alteration of that subject which was to life again The other head of fruits of Faith are great Sufferings which are ten in number Those may be reduced to three heads 1. The sufferings of Professors 2. The sufferings of Martyrs 3. The sufferings of Confessors § 259. Of the sufferings of Professors five distinct heads are set down Of the sufferings of Martyrs four heads Of the sufferings of Confessors one general one The five effects of Professors sufferings were these 1. They were tortured This is amplified 1. By their willing undergoing their tortures thus not accepting deliverance 2. By the end of their enduring that they might obtain a better Resurrection 2. They had trial of cruel mockings Here observe 1. The reality of the thing they had trial 2. The kind of suffering mockings 3. The extent of that kind In this epithete cruel 3. They were scourged 4. They were cast into bonds 5. They were imprisoned Three effects of Martyrs were these 1. They were stoned 2. They were sawen asunder 3. They were slain with the sword 4. Before this last this which was as dangerous as the other three is inserted thus were tempted The effect of Confessors is expressed in this phrase wandred about And it is aggravated 1. By the places whether they wandred 2. By the reason of their wandring The places whether they wandred were of two sorts 1. Habitable by men 2. Habitable by beasts for the most part The former sort of places is implyed under other mens neglect of them This is set down four ways 1. By their mean apparel Sheep-skins and Goate-skins 2. By their want being destitute 3. By their affliction afflicted 4. By mens evill entreating them in this word tormented The reason of the wandring of Confessors is taken from the worlds unworthiness of them thus expressed of whom the world was not worthy The places not inhabited by men are expressed in these four kinds 1. Desarts 2. Mountains 3. Denns 4. Caves of the earth §. 273. Of observations raised out of Hebr. 11. 33 34 35 36 37 38. I. FAith doth things above human power Such were many effects of Faith here set down See § 227. II. War is lawfull This act of Faith subdued was by wars See § 227. III. Nations may be subdued by war So much is implyed under this word Kingdoms See § 227. IV. Faith is operative It is here said to work See § 228. V. The proper work of Faith is righteousnes Believers are here said to work righteousnes See § 228. VI. Divine promises are the ground of Faith Those are they on which Faith hath an eye See § 229. VII Promises are received by Faith They are here expresly said to be obtained thereby See § 228. VIII Faith can vanquish the fiercenes of unreasonable crâ—…atures Lions are the fiercest of all yet their mouths stopped by Faith See § 230. IX Faith freeth from the most violent senseless creatures Fire is that creature yet by Faith quenched See § 231. X. Faith preserveth from the deadliest instrument that is the sword See § 23â—… XI Saints may be weak This is here taken for grant in this phrase oâ—…t of weaknes See § 233. XII By faith such as are weak may be made strong This is here plainly expressed See § 234. XIII Valour is commendable Believers are here commended for it in this word waxed valiant See § 236. XIV Faith makes valiant This is an effect here attributed to faith See § 237. XV. Faith makes valiant in greatest danger namely in fight See § 235. XVI Faith makes victorious This phrase turned to flight intends as much See § 238. XVII War is especially to be against Aliens Their armies are here said to be turned to flight See § 239. XVIII Women may have a strong Faith The express mention of womâ—…n proves as much See § 240 241. XIX By Faith the dead have been raised See § 241. XX. Faith receives benefit from others acts Those believing women received their dead children raised by the Prophets See § 242. XXI Believers are enabled to endure sore trials Such were they which follow See § 243. XXII Matters of Faith may be quoted out of humane Authors Such were the Authors out of whom the Apostle quotes many of these acts of Faith See § 244. XXIII Professors of truth may be brought to exquisite torments for the truths sake Such were many of the torments here set down See § 245. XXIV True Professors willingly endure their torments They would not be delivered See § 246. XXV Persecutors can offer favour upon yielding So much is here intended See § 247. XXVI Faith in the resurrection makes Professors endurâ—… what they do This enâ—… is here expressely set down See § 248. XXVII The last Resurrection is the best It is here stiled the better in comparison of all other resurrections See § 248. XXVIII Believers suffer advisedly The end which they propound to themselves demonstrateth as much in this word that See § 249. XXIX Believers suffer for their advantage This phrase that they might obtain intends as much See § 250. XXX Mockings are a kind of persecution It s an instance of persecution they are here mentioned See § 251. XXXI Mockings pierced deep Therefore this Epithete cruel is added to them See § 251. XXXII Professors are basely handled For they are scourged See § 252. XXXIII Professors of the truth are used as malefactors Witness their bonds and imprisonments See § 253. XXXIV The things which professors endure are reall They have triall or experience thereof See § 254. XXXV Stoning was an antient kind of death Express mention is here made of it See § 254. XXXVI Multitudes may have their hands in persecuting Saints For in stoning a multitude of people were used See § 255. XXXVII Professors have been sawed asunder This is expresly set down See § 255. XXXVIII The death of Martyrs hath been with much cruelty The distinct kinds of death here specified demonstrate as much See § 256. XXXIX Professors may prove Martyrs This word slaine imports as much See § 257. XL. Persecutors make many Martyrs This instrument sword implies as much See § 258. XLI Temptations on the right hand are as dangerous as cruell Martyrdom This word were tempted joyned with sundry kinds of death intendeth as much See § 256. XLII Such as suffer not as Martyrs may prove Confessors For it is said that they wandred c. See § 259. XLIII Believers may be wanderers So much is here expressed of them See § 260. XLIV Confessors may flie from persecution The word Wandâ—…ing
signifieth a frame of wood wherein one piece is fastned acrosse unto the other fitted for Malefactors to be stretched thereon As we use to hang Malefactors upon a Gallows or Gibbet So the Romans were wont to nayle them to a crosse So was Christ being delivered by the Iewes to the Remans So as here the instrument of Christs death is Metonymically put for the kind of his death which was a most painfull and shamefull death yea and a cursed death too Gal. 3. 13. Here also under this word Crosse Synecdochically all Christs suffâ—…rings from his Conception to his Ascension may be comprised For this word Crosse both in sacred Scripture and also in other Authors is put for all manner of afflictions In this respect Christs whole life was a Crosse that is full of afflictions Christs crosses were either connaturall or accidentall Connaturall were such degrees of his humiliation as made him like unto man Hereof see Chap. 2. v. 17. § 169. Accidentall crosses were such as arose from externall causes Hereof See Chap. 2. v. 10. § 96. His heaviest Crosses were at the time of his death for that was the hower of his adversaries and the power of darknesse Luk. 22. 53. Those crosses may be drawn to foure heads 1. His apprehension 2. His examination 3. His condemnation 4. His execution 1. To apprehend him one of those whom he had chosen to be his disciples and an Apostle came as a guide This was foretold as an aggravation of the point Psal. 55. 12 13 14. Others that followed that Traitor came with swords and staves as to â—… thiefe Luk. 22. 52. and they bound him as a notorious Malefactor Ioh. 18. 12. 2. To examin him they hurry him from one Judge to another five severall times 〈◊〉 all which places he is egregiously abused and kept waking all night and the next day to his death 1. He is brought to Annas John 18. 13. There they smote him with a staffe or wand 2. From Annas to Caiphas Joh. 18. 28. There they spit in his face and buffet him Matth. 26. 67. 3. From Caiphas they send him to Pilat Luk. 23. 1. 4. From Pilat to Herod Luk. 23. 7. There he was ill intreated by Herod and his guard 5. From Herod to Pilat again 〈◊〉 11. There they scourged him and platted a crown of thornes on his 〈◊〉 Ioh. 19. 1 2. and smote him with their staves on the head so crowned Matth. 27. 30. 3 He is condemned 1. By the Senat of the Iewes who adjudged him worthy of death Matth 26. 66. 2. By the suffrage of the common people a Murtherer and raiser of sedition is acquitted rather then he 3. By the like suffrage it is required that he should be crucified 4. By Pilat the Judge he is condemned to the crosse meerly upon the importunity of the Iewes for the Judge professed that he found no fault in him Matth. 27. 24. 4. About his execution 1. They force him to carry his own Crosse under which by reason of his former ill usage he even fainted So as a stranger was forced to help him to beare it Compare Ioh. 19. 17. wiith Luk. 23. 26. 2. They bring him to a most noysome place Matth. 27. 33. 3. They gave him Vinegar to drink mingled with Gall. So they did againe whilst he was hanging on the Crosse Matth. 27. 34 48. 4. They disrobe him and strip him naked to all kind of weather Matth. 27. 35. 5. They nayle to the Crosse his Hands and Feet the most sensible parts of his body where store of sinnews and nerves meet together Ioh. 20. 25. 6. They caused him so nayled to hang on the Crosse till he died By the aforesaid particulars we may observe how they offended all his senses 1. His Hearing by crying Crucifie him Crucifie him 2. His Sight with scoffing and scorning gestures 3. His Smell with the noysome place of Golgotha 4. His Tast with Vinegar Gall and Myrrh 5. His Feeling with Thornes on his Head boxes and blowes on his cheekes filthy spittle on his face peircing his hands and feet with nayles cruell lashes on all his body So torne was his flesh with whipping as Pilat thought it might have satisfied the Iewes Thereupon bringing him out in that case he said Behold the Man Joh. 19. 1 5. Thus from the crown of his head to the soales of his feet there was no part not vexed not tortured Great and heavy were these crosses but his inward anguish of soul was infinitly more Hereof see Chap. 2. v. 9. § 76 And Chap. 5. v. 7. § 38 An internall curse accompanied the kind of Christs death which was upon a Crosse. By the law this kind of death was accursed Deut. 21. 23. Quest. Why this kind of death rather then any other Answ. To be a type of that curse which Christ took upon him as our surety Gal. 3. 13. The heavy weight of Christs Crosse doth 1. Much commend the transcendent love of God and of Christ to man 2. It doth aggravate the horrible nature of sin 3. It doth amplifie the invaluable price of mans redemption §. 18. Of Christs enduring the Crosse. OF the aforesaid Crosse collectively comprehending all Christs sufferings it is said that Christ endured it Of this verb See Chap. 10. v. 32. § 121. The word is sometimes used to set out a couragious standing against an hostile power Here it implyeth a so bearing the Crosse as not to be discouraged or hindred thereby in his course Among other vertues it intendeth two especially namely Patience and Constancy The verb is translated to take patiently 1 Pet. 2. 20. and the noun Patience Luk. 21. 19. It is also put for perseverance Matth. 10. 22. Act. 17. 14. Rom. 2. 7. Thus Christ most patiently endured 〈◊〉 Crosse and constantly abode under it Christs Patience had respect to God 〈◊〉 and his enemies the instruments of his troubles 1. In relation to God Christ did 1. Obediently submit himself to Gods will This was the ground of all Phil. 2. 8. In nothing did he thwart the same nor failed in fulfilling any part thereof Heb. 5. 8. 2. Contentedly he endured what was the good pleasure of his Father to lay upon him though otherwise through the great extremity of agony he could have wished that it might have passed over Matth. 26. 39. 3. He willingly endured all 4. With much humility he submitted himself He humbled himself Phil 2. 8. 5. Confidently he depended on God in his greatest extremitie This title My Father and the ingemination of this phrase My God My God shew as much Matth. 26. 39. and 27. 46. He neither doubted of his Fathers favour nor despaired of his succour 2. In relation to himself Christ most meekly and mildly endured the Crosse without any inward fretting and vexing his Spirit Indeed his Soul was troubled and very heavy but that was by some unexpressible burthen that pressed upon his Soul not by perplexing his Soul
did judge this sinne to be worthy of death For Nebuchadnezzar rosted in the fire two men for committing adultery with their neighbours wives Jer. 29. 22 23. 10. Adultery is made worse then theft Pro. 6. 30. yet theft amongst us is accounted worthy of death Obj. Lust is a violent passion and a man is more put on to adultery then he can be to thefâ—… Ans. There may be a greater instigation to steal namely to satisfie a mans hunger Pro. 6. 30. then to commit adultery Though lust be violent yet married persons have a ready remedy to allay it which is a seasonable use of the lawful marriage duty §. 40. Of Gods judging Fornicators and Adulterers THis act of judging attributed to God hath reference Sometimes to all sorts indefinitely Sometimes distinctly to the righteous or distinctly to the unrighteous In the indefinite respect it is used two wayes 1. To set out Gods righteous governing the whole world and his equal dealing with all men Thus it is said of God He shall judge the world in righteousnesse Ps. 9. 8. 2. To demonstrate Gods rewarding every one according to his works as where it is said How shall God judge the world Rom. 3. 6. His rewarding of all is thus set out especially at the last day In the day when God shall judge c. Rom. 2. 16. Distinctly in reference to the righteous it implies Gods trying their truth and integrity Iudge me O Lord for I have walked in my integrity Examine me O Lord and prove me c. Psal. 26. 1 1. 2. His determining their cause The Lord judge between me and thee and see and plead my cause c. 1 Sam. 24. 12 15. 3. His justifying them by revenging their adversaries Psal. 9 4 5. 4. His chastening them here to prevent their eternal damnation 1 Cor. 11. 32. In reference to the unrighteous it signifieth 1. To revenge them in this world Rev. 6. 10. 2. To condemn them in the world to come Luk. 19. 22 compared with Matth. 25. 30 In these two last respects is this word judge here used Concerning Gods judging these sinners it is in general said That because of these things the wrath of God cometh upon the children of disobedience Eph. 5. 6. Particular judgements are either such as God mediately by the Ministry of man inflicteth on these kinds of sinners or such as immediately he sendeth down from himself Mediate judgements by the Ministry of men are either extraordinary or ordinary Of extraordinary mediate judgements we have these instances Phineas his thrusting thorow with a Javelin Zimri and Cosbi in their Tent Num. 25. 6 7 c. And the sons of Iacob destroying the Shechemites Gen. 34. 25 c. And the Israelites destroying almost the whole Tribe of Benjamin Judg. 20. 48. And Absoloms destroying his brother Amnon 2 Sam. 13. 29 32. The ordinary mediate judgement against adulterers was death The Law for this is expresly set down Deut. 22. 22. This judgement was in use among Gods people even before the Law of Moses for Iudah adjudged Tamar his daughter to be burnt for this sin Gen. 38. 24. The very Heathen by the light of Nature saw the equity hereof For Abimelech charged all his people not to touch Isaac or Rebeccah upon pain of death Gen. 26. 11. Some take this touching especially of Isaacs wife to be of committing adultery with her But more clear is that instance which the Prophet Ieremiah giveth concerning the King of Babylons rosting in the fire Zedekiah and Aâ—…ab because they committed adultery with their neighbours wives Ier. 29. 22 23. Heathen Authors give us many instances of the practice of States among the Gentiles in putting adulterers to death The Arabians used so to do Draco's Law among the Athenians judged adultery to be a capital sin The Goths used to put adulterers to death The Laws of the Romans called the twelve Tables did also make adultery to be a capital offence So did the Iulian Law Thus was it also among the Romans in the dayes of Augustus Caesar. Judgements immediately from God have been of divers sorts As 1. Upon particular persons namely those four and twenty thousand which died of a plague for committing adultery with the daughters of Moab Numb 25. 9. 2. On Cities The Prophet declareth this sin to be one cause of that extraordinary judgement that was executed on Sodom and the Cities near unto her he saith They committed abomination Ezek. 16. 50. hereby he means their buggery and other kinds of uncleannesse 3. Upon Nations God expresly saith That the Land where Israel dwelt spued out the Nations that were before them for sinnes of uncleannesse Levit. 18. 27 28. 4. Upon the whole world For concerning the old world which was destroyed with a â—…loud it is said That the sons of God saw the daughters of men that they were fair and they took them wives of all which they chose Gen. 6. 2. Their adulteries are hereby described and set down as a special cause of the general deluge More particularly kinds of judgement may distinctly be considered as inflicted in this world or in the world to come In this world while they live or after their death While they live Temporal or Spiritual Temporal judgements inflicted in this life on unclean persons are 1. In their Name Shame and Disgrace as we noted before § 38. 2. In their Body sundry diseases God saith of an Adulteresse That he would cast her into a bed and them that commit adultery with her into great tribulation Revel 2. 22. By casting into a bed diseases which force persons to keep their bed are meant 3. In their State with extream poverty as was shewed § 38. 4. In their Soul with terror of conscience Certainly David was herewith sorely punished who in that Psalm which he penneth as a testimony of his repentance for his adultery thus prayeth Make me to hear joy and gladnesse that the bones which thou hast broken may rejoyce Psal. 51. 8. Under that metaphor of broken bones terror of conscience is signified Hardnesse of heart and a reprobate sense hath ceised on others These are spiritual judgements inflicted in this life 5. All manner of bitternesse The end of a strange woman is bitter as wormwood and sharp as a two-edged Sword Prov. 5. 4. By experience the Wiseman thus saith of such an one I finde more bitter then death the woman whose heart is snares and nets c. Eccl. 7. 26. 6. A miserable death which the Wiseman speaking of an Adulterer and Adulteresse thus expresseth He goeth after her straightway as an Ox goeth to the slaughter or as a fool to the correction of the stocks till a dart smite thorow his liver as a bird hasteth to the snare and knoweth not that it is for his life Pro. 7. 22 23. After death his infamy continueth for his reproach shall not be wiped away Pro. 6. 33. And this sin is a fire that will root
Eph. 1. 17. We are of our selves blinde and without the spirit of illumination may soon be drawn into one or other of these divers doctrins The other Epithete is strange That is counted strange which is not usual with which men are not acquainted or whereof they have not heard before Thus the Athenians counted the doctrine of Iesus and of the resurrection a doctrine of strange gods Act. 17. 18. For Jesus and he put to death and raised again was such a God as they had not heard of before About Religion and matters of faith that is counted strange in Gods Church and among Gods people which is not grounded on Gods Word For Gods Word is that â—…whereupon the Church groundeth all her Doctrins and acknowledgeth none for sound but that which is thence raised The fire which Nadâ—…b and Abihu offered before the Lord is called strange because it had not Gods warrant but was against his Word In this sense mention is made of strange incense Exo. 30. 9. and of strange apparel Zeph. 1. 8. Thus the doctrins against which this Apostle fore-warned these Hebrews were such as had no warrant in Gods Word and which Gods Church had neither acknowledged nor received That we be not carried about with strange doctrins we must be well exercised in Gods Word and make that a touchstone to try doctrins thereby There is no better way to discover strange doctrins The danger of divers and strange doctrins giveth proof That Toleration of divers Religions in one and the same Church and State is intolerable This is the root that beareth gall and wormwood Deut. 29. 18. It is that root of bitternesse which will trouble men and desâ—…le many Heb. 12. 15. It makes much against Gods honour the good of Church in general and the particular Members thereof yea against those that maintain divers doctrins and against such as are without the Church 1. In regard of God All divers and strange doctrins impeach some divine truth or other Now Gods truth is most precious to him He cannot endure to have it any way impeached 2. The Church is the pillar and ground of truth 1 Tim. 3. 5. The Oracles of God are committed to her How can she then but be accounted unfaithfull if she tolerate divers and strange doctrins Doth she not herein make her self accessory both to the fault and punishment Christ had a quarrell against Pergamus because she had there them that held the Doctrine of Balaam Revel 2. 19. 3. Particular Members of the Church are in great hazard to be carried about with these doctrins as was shewed § 114. One scabbed sheep may soon infect a whole flock False doctrine is like levn which soon leveneth the whole lump 1 Cor. 5. 6. Christ therefore is very earnest in disswading from such leven Mat. 16. 6. An Apostle saith that false teachers will draw many after them and that many will follow their pernicious wayes 2 Pet. 2. 1 2. 4. They that teach divers and strange doctrins bring upon their souls their own and others bloud In this respect such doctrins are called damnable and the the broachers themselves are said to bring upon themselves swift destruction 2 Pet. 2. 1. 5. They who are without the Church by divers doctrins and by the divisions that in the Church are raised thereabout are still kept out and have the greater dislike of Church courses wrought in them In this case Eliahs expostulation must take place How long halt you between two opinions 1 King 18. 21. If the Religion which ye professe be the truth follow it If the Popish Religion or any other be the truth go after it Be not carried about with divers and strange doctrins This Admonition discovereth another pernicious conceit which is That a man may be saved in any Religion This conceit will soon carry men about with divers doctrins But if Christ be the only foundation of salvation and if that doctrine which is not built on this foundation be divers and strange surely a man can be saved in no other Religion then that which is built on this foundation If this conceit of being saved in any Religion were sound what need such care be taken for finding out and maintaining the true Religion Why do any suffer for the same As the Apostle implieth concerning the Resurrection that if there be no Resurrection we are of all men the most miserable 1 Cor. 15. 19. So I may say in this case If a man may be saved in any Religion Martyrs were of all men the greatest fools But he that hath prepared a Crown for them accounteth them the wisest of all § 116. Of Good and the divers acceptions thereof THat divers and strange doctrins may be the better avoided the Apostle expresly sheweth what is that true sound saving doctrine which is to be entertained This he styleth Grace and the more to commend it he premiseth this Preface It is a good thing that the heart be established with Grace This is a forcible motive to take heed of being carried about with divers doctrins It is therefore inferred with this causall particle FOR. If it be a good thing to be established with grace then it cannot be good to be carried about with divers doctrins Good is an extensive word and applied to sundry desirable things It is used to set out 1. That which is upright right and righteous 1 Sam. 12. 23. Psal. 125. 4. 2. That which is profitable and beneficial Gen. 2. 18. 3. That which is delectable pleasant and sweet Cant. 1. 3. 4. That which is great large and abundant 2 Sam. 6. 19. 5. That which is excellent Mat. 17. 4. 1 Tim. 3. 1. 6. That which is seasonable 2 Sam. 17. 7. 7. That which is prosperous 1 Kings 22. 13. 8. The truth and substance of legal types and shadows Heb. 9. 11. 10. 1. 9. The blessings of this world Psal. 4. 6. 1 Ioh. 3. 17. 10. True happinesse Deut. 30. 15. In most of these respects may this Epithete Good be here taken but especially for that which is profitable extending the profit here intended to the profit of the soul That it is here thus to be taken is evident by the Apostles inference of a contrary effect upon a contrary cause thus Meats have not profited This positive Good is oft used comparatively for better as if he had said It is better that the heart be established with grace then with meat Thus is this positive translated Mark 9 42 45 47. The expression of it in the positive Good is an Hebraism and carrieth emphasis and it is here fitly translated according to the letter of the original This is a strong inducement to observe the duty here set down that it is good so to do This inducement is oft and much pressed by the Psalmist both on his own behalf as where he saith I will praise thy Name O Lord for it is good Psal. 54. 6. and also on
FOR in this place intendeth both a proof and also an illustration which is taken from a solemn Rite under the Law which was a burning of a Sacrifice without the Camp so as the Priest who served in the Tabernacle nor might nor could eat thereof The Illustration is by way of resemblance thus As the Priest under the Law serving in the Tabernacle neither might nor could eat of that Sacrifice which was burnt without the Camp So they who under the Gospel serve the Tabernacle cannot partake of Christ who was the truth of that Type The Apostle writing to the Hebrews who were well acquainted with the legal Rites and too much addicted unto them doth oft strike on this string of the Judaical Law both in shewing the impotency of those Rites and also in framing Arguments from them to alienate their minds from them Thus he fighteth against them with their own weapons See Ch. 9. v. 13. § 68. The word translated Beasts according to the notation thereof signifieth a living creature For the Sacrifices before they were slain were living Our English according to the Latine cals them Animals and we style a man that wants understanding An Animal This word is applied to those living Spirits which attend the Throne of God Revelation 4. 6. By reason of their resemblance in Courage in Strength in Speed and other like Excellencies to some particular Beasts But here it is taken in the most usuall sense for bruit Beasts For such were offered up for Sacrifice The Beasts here meant were such clean Beasts as were appointed for Sacrifice In particular here may be understood 1. The red Heiser of whose ashes the purifying water was made Numb 19. 2 c. 2. The Bullock that was offered for the Priests sin Levit. 4. 3 c. 3. The Bullock that was for the sinne of the whole Congregation Numb 4. 14 c. 4. And that most especially the Bullock and the Goat that were both slain on the solemn annual day of Atonement Levit. 16. 27. The Body of these beasts are expresly mentioned because their life was taken away before they were burnt For they were slain at the Altar Numb 4. 4. So as by their bodies he means their carcasses under which these particulars are expressed The skin of the Bullock and all his flesh with his head and with his legs and his inwards and his dung Num. 4. 11. As for the Bloud of these Beasts it is here said to be brought into the Sanctuary Oâ—… the word Sanctuary See Chap. 8. v. 2. § 4. Here under the word Sanctuary both parts thereof are intended both the outward part called the Holy place and also the innermost called the most Holy For the bloud here mentioned was brought into both and sprinkled in them both Levit. 16. 14 15 16. This bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Therefore it is here said That the bloud was brought for sinne namely to cleanse and take away sinne both from the Priest himself and also from the people For it is expresly said That he shall offer his Bullock of the sinne offering which is for himself and make an atoâ—…ment for himself and his house Levit. 16. 6. It is also added That he shall make an atonâ—…ment for the people ver 24. Of the Priests offering for himself and the people See Chap. 5. v. 3. § 14. Yea it is said That he should make an atonement for the Holy place and the Tabernacle and the Altar Levit. 16. 16 20. For this end the bloud was sprinkled before and upon the Mercy-seat Levit. 16. 15. to shew the concurrence of Divine Justice and Mercy For that bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Gods Justice being satisfied by Christs bloud way was made thereby for approaching to the Mercy-seat and obtaining mercy The things in the Holy place and the Altar were sprinkled with bloud to take away that guilt of sin which man brings upon himself and upon all that he useth or is used for his good The word translated brought is a Compound and to expresse that composition it may be translated brought in thus brought in into the Sanctuary For the Preposition in iâ—… twice used 1. with the Verb in composition and then joyned with the Noun Sanctuary It sheweth that the beast was slain and so his bloud shed without those two holy places namely at the Altar and from thence carried into those places Thus Christ was offered up on earth there was his bloud shed but he carried it with him into heaven and there presents it to his Father at the Throne of grace Hereupon it is that his bloud or death hath a virtue and efficacy to cleanse away our sinnes and to take away the guilt and curse which we have brought upon all things that we use and upon all things that we do and undertake The foresaid bloud is here said to be brought by the Highpriest Of an Highpriest See Ch. 2. v. 17. § 172. The Highpriest is said to carry in this bloud 1. Because none else might enter into the most holy place Chap. 9. vers 7. 2. Because Highpriests were ordained for men in things pertaining to God Heb. 5. 1. 3. Because the Highpriest was an especiall Type of Christ who by presenting his own bloud at the Throne of grace maketh atonement for the sins of all Gods people Of the resemblances betwixt an Highpriest and Christ. See Chap. 8. v. 1. § 4. §. 127. Of burning beasts without the Camp THe Noun translated Camp is derived from a double compound Verb. The simple Verb signifieth to cast the single compound to cast in The double compound to cast about It is used to set forth a pitching of Tents or setting souldiers in aray The Noun is oft used for a Castle wherein souldiers lie in Garison Act. 21. 34 37. It is also put for an Army which consisteth of souldiers set in aray Hâ—…b 11. 34. And likewise for a Camp wherein souldiers lie together in their several Tents Rev. 209. In this place it hath reference to Israels abode in the wildernesse where they dwelt in Tents and their Tents were pitcht by several Standards as the Tents of souldiers use to be in a Camp The bodies then of the foresaid beasts were carried beyond all their Tents and burnt in a void place where were no Tents and in this sense are said to be burnt without the Camp The Lord who commanded the bodies of the beasts so to be burnt did thereby manifest that he would not leave the Priests to feed on those Sacrifices as they did on others and therefore to take away both liberty and possibility of eating thereof he caused them so to be burnt and that in a type as the Apostle sheweth in the next verse As these so other Sacrifices especially those which are
styled burnt-offerings Levit. 1. 3. c. were burnt to typifie the tormenting death of Christ For what is more tormenting then burning The Paschal Lamb was rosted to typifie as much Exod. 12. 9. Of the outward and inward torments which Christ endured at his death See Ch. 2. v. 9. § 76. By this instance we may observe that not only the Sacrifices themselves but also the manner of offering them up the places where they were offered and burnt and other like circumstances were typical So in other types both the substance and circumstances prefigured their truths The Paschal Lamb typified Christs Sacrifice 1 Cor. 5. 7. and the prohibition of breaking a bone Exod. 12. 46. foreshewed that not a bone of Christ should be broken Iob. 19. 36. Of Rules to finde out the truth of types See Ch. 4. v. 8. § 50. §. 128. Of Christs fulfilling Types Verse 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the Gate FRom the former legal Rite of burning the beasts bodies without the Camp the Apostle maketh this inference Wherefore Iesus also c. This particle of inference Wherefore implieth a reason why Christ suffered as he did namely because so much was under the Law prefigured concerning him So as Christ purposely did and endured what was before signified of him and that by types promises prophecies or any other way Hereupon it is that the Evangelists do oft use this phrase That it might be fulfilled of the things which were done by and about Christ. Israels coming out of Egypt was a type that Christ should come out from thence and the Nazarens were types of Christ. Therefore Christ was brought out of Egypt and dwelt in Nazareth that those types might be fulfilled Mat. 2. 15 23. Christ was born of a Virgin that the promise thereof might be fulfilled Mat. 1. 22. Christ commanded them whom he cured that they should not make him known that a Prophecy tending to that purpose might be fulfilled Mat. 12. 16 17. This was to shew that 1. Christ was the truth and substance of types promises and prophecies 2. Christ was of old prefigured to the Jews though obscurely 3. Jesus in whom we believe is the true Messiah whom the ancient Jews expected 4. God is true and faithfull in the accomplishment of what he makes known before-hand This gives good ground of searching into the legal types to finde out the truth comprized under them Hereof see Ch. 8. v. 5. § 13. The like may be applied to promises and prophecies of Christ. This 〈◊〉 plain clear accomplishment of the types promises and prophecies under the Law concerning the Messiah in Iesus doth much aggravate the blindnesse of minde and hardnesse of heart that hath possessed the Jews that have lived since these accomplishments §. 129. Of the meaning of Heb. 13. 12. THe truth of the legal types is here styled Iesus for all of them did in something or other prefigure Christ. So many were the Offices which Christ undertook so many were the things that he did so many were his sufferings in soul and body so many are the benefits that we reap by Christ as it is not possible for one type to set them all out Therefore there were very many some to set forth one thing others to set forth other things See Ch. 7. v. 3. § 22. Of this title Iesus See Ch. 2 v 9. § 73. Ch. 3. v. 1. § 29. The particle translated Also is the ordinary copulative Conjunction AND. In this place it carrieth emphasis and implieth that not only the type but the truth also was carried without even Jesus himself Though he were Iesus the Saviour of man yet was he so basely dealt withall as to be carried out of the City The end of Christs suffering and that according to the Type is thus expressed That he might sanctifie the people with his own bloud Of this word Sanctifie See Ch. 2. v. 11. § 101. Christ is said to sanctifie both by purging them from their sins Ch. 1. v. 3. § 27. and also by conferring grace upon them Iohn 1. 16. Both these joyned together under this phrase Purge your conscience from dead works to serve the living God Chap. 9. v. 14. For there is a merit and a vertue that issueth from the death of Christ. By the merit sins are purged by the vertue grace is conferred So as both Justification and Sanctification are here comprized under this word sanctifie They who partake of this benefit are styled The people Of the notation of the Greek word See Chap. 4. v. 9. § 57. Of the reasons of using this title See Ch. 2. v. 17. § 181. The means whereby the foresaid blessing was obtained is said to be bloud namely bloud shed which implieth death for life is in the bloud Gen. 6. 9. So as Christ died to sanctifie us See Ch. 9. v. 12. The bloud wherewith he sanctified us is said to be his own even that which came out of his own body This is here expresly set down to put a difference between the type and the truth and that in two respects 1. In that the Priests used other bloud then their own 2. In that that other bloud was the bloud of beasts But Christs bloud was his own and that was the bloud of God Act. 20. 28. Of this difference See Ch. 9. v. 12 13 14. Thus is this phrase his own bloud answerable to this himself whereof see Ch. 1. v. 3. § 20. This word suffered being spoken of Christs death sheweth that it was a suffering death See Ch. 2. v. 9. § 76. The place where Christ suffered is said to be without the gate A Gate is taken for that which affords a passage for ingress into and egress out of a place which is compassed about with wals or other fences It is taken 1. Properly for a material Gate Luke 7. 12. 2. Metaphorically Thus a Gate is applied to Heaven and hell Matthew 7. 13 14. 3. Metonymically for such as passe thorow a Gate Mat. 16. 18. 4. Synecdochically For that whole place whereof it is a Gate So here for the City Ierusalem For Christ suffered without that City The visible occasion of Christs suffering without the City was the Jews malice against him who accused him of high-Treason against Caesar and would give Pilat the Judge no rest till he had adjudged him to be crucified By this means it was that Christ suffered without the Gate For all notorious malefactors as they judged Christ to be were put to death without the City instance the two thieves that were crucified with Christ Mat. 27. 38. The Jews themselves did use to put to death notorious malefactors without their Tents before they dwelt in walled Cities and without their Cities when they dwelt in them God himself commanded that a blasphemer should be stoned without the Camp Levit. 24. 14. Acâ—…an was put
hate the truth most 11. 247 Persecutors cruelty far exceedeth beasts 11. 271 Perseverance without intermission or revolt 3. 68 Motives to perseverance 3. 69 Meanes of persevering 3. 70 Grounds of persevering 3. 134 See Apostacy Objections answered 3. 135 Perseverance grounded on Christs Priesthood 4. 86 Persevere in charity 6. 72. 11. 23 127 Persevere in obedience 11. 42 Persevere in faith 1. 64. Person in trinity 1. 21 Persons of Father and Son distinct 1. 52 Perswaded well 6. 56 Pilgrims Saints are 11. 68 Pleaces fit for divine service 9. 4 Plerophory of Hope 6. 20 Plerophory of Faith 10. 64 Pleased God was by Enoch 11. 19 Pleased how God is 11. 21 Pleasures lawfull but dangerous 11. 139 Pleasures how to be used 11. 139 Pleasures momentany 11. 140 Popes usurped power 2. 70 Popes usurpation above Kings 7. 33 Popish See Papist Popish Priests needlesse 7. 99 and 8. 10 Popish Churches treasure 7. 103 Posterity to be cared for at death 11. 112 Postscripts not Canonicall 13. 198 Power of mans will 4. 63 Power of Christs word 1. 25 Not hindered by unbeleef 3. 100 Powers Angels 1. 84 Power of God a prop to faith 11. 97 Practice the end of knowledge 10. 52 Prayer Principles about it 6. 18 Prayers frequent and fervent by Christ 5. 34 37 Prayer in distresse 5. 39 Prayer supported by faith in Gods power 5. 40 Prayer of Christ heard 5. 43 Prayers sometimes to be more fervent 13. 158 Prayers to be added to other meanes 13. 171 Prayers why sometimes not heard 12. 96 Praise a sacrifice 13. 142 Praise to be added to prayer 13. 177 Preachers must preach to themselves 4. 3 Preaching a meanes of salvation 2. 2â—… Precepts of God according to Law 7. 38 Predestination different from divine generation 5 54 Predecessors See Fathers Prejudiciall opinions to be prevented 6. 53 Preparation for Gods service 9. 36 Prepare meanes 11. 29 Prepared heaven is 11. 79 Preserve God can from common judgements 11. 162 Presumption from diffidence 3. 96 Presumption causeth destruction 11. 170 Prevent Apostacy 3. 122 Priest Christ is in both natures 2. 172. and 9. 78 Priests from among men 5. 2 3 4. See High Priest Priests for men 5. 4 Priest in things of God 5. 5 6 Priests offered for themselves and others 5. 14 Priest true typicall metaphoricall 2. 172 Priest Christ is 2. 172. Such an one as he never was 7. 108 Christ a Priest for ever 5. 29 Priests taken from among men ordained for men 5. 2 3 4 Priests in things to God 5. 5 6 Priests before the Law the first born were 7. 63 Priests subject to death 7. 97 Priests none succeed Christ 7. 99 Priests stand ministring 10. 33 Priest-hood necessary 2. 179 and 7. 63 Priest-hood of Christ everlasting 7. 26 Priest-hood of Christ sufficient 1. 26 Most excellent 2. 174 Priest-hood of Christ brings many benefits 2. 175 Priest-hood of Christ the ground of perseverance 4. 86 Priest-hood of Christ hath many profound mysteries 5. 57 Priest-hood of Melchisedec greater then Levies See Melchisedec 7. 42 Priest-hood of Levi imperfect 7 61 Priest-hood of Christ doth that which others cannot It maketh perfect 7. 87. Priest-hood of Christ a weighty point 7. 91 Priest hood of Christ unchangeable 7. 99 Priest-hood of Christ spirituall and coelestiall 8. 2 Priest-hood of Christ not on earth 8. 10 11 Principalities Angels 1. 84 Principles undeniable 7. 46 Privat exhortations 3. 144 Profanesse an heynous sin 12. 90 Profession of faith 3. 27 Profession of good purposes may be made 6. 24 Profession to be made of hope 10. 73 Profession of ones condition 11. 70. Professors may fall away 3. 131 and 10. 148 Professors provoke God 3. 162 Professors of the truth tortured 11. 245 Professors may fly from persecution 11. 259 Professors and Confessors distinguished 11. 259 Proficiency answerable to meanes 5. 60 Proof added to proof 1. 63 Prophets ordinary extraordinary 1. 12 Christ a Prophet 1. 14 2 22 24 111 112 A Prophet Christ was for God and Man 2. 114 Prophets Gods mouth 4. 25 Prophets faith 11. 225 Propitiation 8. 75 Promise prime Christ is 11. 275 Promises may be forfeited 3. 118 and 4. 7 8 Promises of rest 4 6 Promises of future things as of present 4. 24. and 8. 33 Promises of God accomplished in some 4. 37 and 7. 75 Promise for things promised 6. 87 Promises to Abraham 6. 94. Promises to Abraham comprise Christ 6. 95 Promises the ground of faith and patience 6. 96 Promises a priviledge 7. 44 Promises better 8 25 Promises the ground of Gods Covenant 8. 26 Promises absolute 8. 77 Promses enlarged to beleevers 11. 57. Promises embraced 11. 66 Promises appropriated to Isaack 11. 88 Promises how obtained 11. 229 Promised land 11. 43 Promises of men submitted to Gods will 13. 187 Prone man is to sin 3. 122 Providence 1. 24 c. Providence of God is manifold 3. 93 Providence of God extended to incredelous 3. 97 Provoke God who do 3. 162 Provoke others to duty 10. 75 Prudence and faith in preventing danger 11. 158 Psalmes all penned by David 4. 44 Psalmes of divine authority 4. 44 Punish on good ground 10. 10â—… Punishment of sin a just reward 2. 15 16 17. and 10. 108 109 Punishment on others our warning 3. 89 See Judgement Purifying water 9. 7â—… Purity of Christ 4. 91. and 7. 109. and 9 80 Pure heart 10. 64 Purgatory 8. 50 Purging vertue of Christ â—… 27. and 9. â—…2 Purposes good may be professed 6. 24 Purposes of men to be subjected to Gods will 6. 27 Purpose how accepted 11. 84 Q QUoting Sccripture without naming the particular place â—…2 50 52 R RAce Metaphoricall 12. 8 Race set before us 1â—… 10 Rahabs name faith and effects thereof 11 181 182 c. Rahab preserved 11. 184 Ransome Christs death was 9. 79 89 Rashnesse to be avoided 11. 141 Reconciliation made by Christ 2. 180 Reconciliation appropriated to Gods people 2. 181 Recovery how prayed for 11. 233 Red Cow what it tipyfied 9. 70 Red Sea passed through by the Israelites 11. 165 Red Sea a like figure to Baptism 11. 171 172 Redemption what it is 9. 62 Redemption not universall 2. 81 Redemtion perfected by Christ on earth 9. 61 Redemption more excellent then creation 9. 63 Redemption by Christ perfect 9. 65 Redemption of transgressions 9. 89 Repemption of such as lived before Christ § 90 Reformation in time of the Gospel 9. 50 Resuge Gods promise is 6. 146 Regeneration different from divine regeneration 1. 56 Regeneration the signes and causes thereof 12. 105 Registring Predecessors sins 3. 90 Reâ—…erations argueth imperfection 7. 112 Rejoyce See joy Rejecting what it intends 6. 48 Relation betwixt God the Father and Son 1. 22 Religion every one can not save 10. 57 Reliques unwarrantable 11. 122 Remember what and how God doth 6. 63 65 Remember sin how God doth not 8. 76 and 10. 47 Remember encouragements 12. 30 Repent how