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
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
And this Christ led captivity â—…ptive Eph. 4. 8. And this He hath spoiled principalities and powers c. Col. 2. 1â—… For such is Satans might compared unto men such his malice as if he 〈◊〉 not thus destroyed no flesh would be saved Hereby we have evidence of the provident care of our Captain who knowing what flesh and blood it and what our enemies are hath first himself vanquished them and then provided sufficient armour for his children to stand safe against them Eph. 6. 12 c. This is a great comfort against the terrour of the devil Many fearfull and terrible things are written of him in the Scripture Observe in particular how he is described Eph. 6. 12. But this that he is destroyed by our Captain who did take part of flesh and blood is a great comfort to us who are flesh and blood This also is an incouragement to stand against him and to resist He is an enemy spoyled Hereupon an Apostle thus encourageth us Resist the devil and he will flie from you Jam. 4. 5. There is assurance of victory to such as beleeve If Satan get the upper hand it is by reason of our timorousnesse and want of faith As the Ancients by faith were made strong waxed valiant in sight turned to flight the armies of the aliens Heb. 11. 34. So may we in this spirituall combate with the devil The phrase of Christs leading captivity captive Eph. 4. 8. is spoken of our spirituall enemies and implieth that they are as captives chained so as Christ lets them out and puls them in as it pleaseth him If he suffer any of them to assault any of his children he himself will order the combate as seemeth good to himself He will suffer them to fight so long as he seeth cause if he espy an enemy ready to get an advantage he will quickly pull him back This is a great incouragement §. 142. Of that death whereof the devil hath power HE that Christ so destroyed is here said to have the power of death Death here is to be taken in the uttermost extent and to be applied to all kindes of death temporall spirituall and eternall For he was the originall cause and first authour of sin by which all these kindes of death came upon man Rom. 5. 12. By sinne mortality seized on man for God at first made mans body immortall By sinne man forfeited that Image of God wherein consisted his spirituall life Eph. 2. 1. By sinne man made himself guilty of eternall damnation Rom. 6. 23. This extent of death giveth evidence of the malicious and mischievous minde of Satan As in generall he aimed at mans destruction he was a murderer from the beginning for death is the destruction of a thing so he extended his malice as far as he could even to body and soul and that in this world and the world to come He contents not himself to annoy the body and that unto death but also vexeth and perplexeth the soul. Instance his dealing with Saul 1 Sam. 16. 14. yea he seeketh the eternall damnation of mans soul and body Thus much is comprised under this phrase he seeketh whom to devour 1 Pet. 5. 8. §. 143. Of that kinde of power which the devil hath over death THe Greek word whereby Satans power is set forth is somewhat emphaticall It is twelve times used in the New Testament and in every of those places except this attributed to God so as for the most part it sets out a Divine and Almighty power even the power of him that saith See now that I even I am he and there is no God with me I kill and I make alive Deut. 32. 39. 1 Sam. 2. 6. He it is of whom it is said after he hath killed he hath power to cast into hell Luke 12. 5. He that said I have the keys of hell and of death Rev. 1. 18. was true God Therefore here it sets out a subordinate power given by God to him that hath it Power was given to him that sat on the pale horse Rev. 6. 8. For as Christ said to Pilate Thou couldst have no power at all against me except it were given thee from above Joh. 19. 11. so the devil could have no power at all except it were given him from above But the power that is given him is a great power For power of death must needs be a great power What is stronger then death which overcomeâ—… all living creatures Who can stand against death In regard of the greatnesse of the power of the devil a wo was denounced to the inhabitants of the earth and of the sea and this reason is rendred thereof for the dâ—… is come down unto you having great wrath Rev. 12. 12. Sundry are the respects wherein the devil may be said to have the power 〈◊〉 death 1. As he is the executioner of Gods just judgement He is in this regard as an Hangman who may be said to have the power of the Gallows because he hangeâ—… men thereon 2. As he is like an Hunter Fisher Fowler or Faulkner He hunteth fisheth and fowleth for the life not of unreasonable creatures only but also of reasonable men 3. As he is a thief and continually laieth wait for blood and seeks the precious life of mans body and soul. 4. As a continuall tempter to allure or drive men into sin and thereby to death Herein he spared not Christ himself Matth. 4. 1 c. As at first he dealt with the first man so ever since hath he dealt with his whole posterity This moved the Apostle to say I fear least by any means as the Serpent beguiled Eve through 〈◊〉 subtilty so your minde should be corrupted 2 Cor. 11. 3. 5. As he is an accuser of men hereof see more § 145. and as an adversary to presse Gods just Law against men and to call for judgement against them 6. As he is a tormentour for when he hath drawn men to sin he affrighteth them with the terrour of death and damnation In generall nothing is more terrible then death In this respect death is called the King of terrours Iob 18. 14. This kinde of power namely of death attributed to the devil 1. Sheweth wherein his strength especially lieth even in doing mischief and bringing men to destruction His power is to hurt men In this respect he hath names of destruction given unto him as in Hebrew Abaddon and in Greek Apollyon Rev. 9. 11. and he is styled a murderer Ioh. 8. 44. 2. It manifesteth the vile slavery and wofull bondage of the devils vassals They serve him who hath the power of death and doth what he can to bring all to death What can any expect from him but death The task that he puts on them is sinne the wages which he gives is death Rom. 6. 23. Herein such as having been rescued out of his power retain a lingring minde after it again are worse then the
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
God was grieved with none and punished none but such as sinned Gen. 18. 23 c. Ezek. 18. 4 c. Ezek. 9. 4. Rev. 7. 2. For the Lord is a just and a righteous God Gen. 18. 25. Hereof see more in The Plaister for the Plague on Numb 16. 45. § 12 13 14 15. §. 167. Of sinne grieving God THe later Question wherein the Answer to the former consisteth is set down negatively thus Was it not with them c. This implieth a sure certain and unquestionable affirmation and determination of a point as where it is said Have we not all one Father Hath not one God created us Mal 2. 10. This Christ maketh most clear For after he had propounded this negative Question Shall not God avenge his own Elect c. He thus addeth I tell you that he will avenge them speedily Luk. 18. 7 8. This later express conclusion demonstrateth the infallible certainty of the former Question In that this negative Question inferres that they that had sinned grieved God it is most certain that it was the sinne of the Israelites whereby God was so much grieved It was shewed § 148. that the b Greek word here translated sinned by an Hebrew notation signifieth to imbitter and provoke Sinners therefore must needs grieve God It is said that it grieved God at the heart for the sins of the old world Gen. 6. 6. And of the Son of God it is said that he was grieved for the hardness of peoples hearts Mark 3. 5. Object It is also said that the soul of the Lord was grieved for the misery of Israel Judg. 10. 16. If he be grieved at peoples misery then not at their sinnes only Answ. 1. Sinne was the cause of their misery so as in grieving at their misery God also grieved at their sinne yea sinne also might be mixed with their misery 2. There is a double kinde of grief One through indignation The other through compassion With the former God properly grieves at sinne with the later at misery God cannot but be much grieved at sinne because it is directly contrary to 〈◊〉 minde and will to his purity and holiness to his power and Soveraignty and 〈◊〉 other his Divine Excellencies This ought to be as a bridle and curb to hold us in and restrain us from 〈◊〉 Who would grieve the Divine Majesty especially so as to stirre up the fire 〈◊〉 his indignation Who would set the briars and thorns against me in 〈◊〉 saith the Lord I would go through them I would burn them together Isa. 27. 〈◊〉 Will any be so foolish as being like briars and thorns fit fuell for fire 〈◊〉 dare to blow up the fire of Gods indignation §. 168. Of the vengeance that followed upon grieving God ANother effect of their sinne is set out in these words Whose carkasses sell 〈◊〉 Wildernesse This as it was the fruit of their sinne so it was also a just recompence of 〈◊〉 grieving God By their sinne they grieved God and God being grieved â—…stroyed them The Greek word translated carkasse properly signifieth members of 〈◊〉 body but by a Synecdoche it is put for the body which is constituted of membeâ—… So this word is used in other Greek Authors It is no where else in the New Teâ—…ment The Apostle hath taken it from the LXX For they do oft translate 〈◊〉 Hebrew word which signifieth a carkasse or dead body by this word as 〈◊〉 David saith I will give the carkasses of the hoast of the Philistims 1 Samuel 17. 4â—… Three times is this word used in one Chapter Numb 14. 29 32 33 Yea this 〈◊〉 phrase is there thus used Your carkasses shall fall in this wilderness So as the Aâ—…stle may seem to have taken it from thence Our English word carkass betokeneth a dead body For they did not fall â—…ving bodies so as they might rise up again but they were slain The Verb fall implieth a sudden and extraordinary kinde of death It 〈◊〉 to set out the fall of the walls of Iericho Heb. 11. 30. and the fall of the house 〈◊〉 was built on the sand Matth. 7. 27. And of blinde men falling into a ditch Aâ—… 15. 14. And to Ananias and Saphira their sudden falling down dead Act. 5. 5 And to Euâ—…ychus his falling down dead Act. 20. 9. And to those three and 〈◊〉 thousand which fell in one day in the wilderness 1 Cor. 10. 8. And to the fall of â—…bylon Rev. 148. We do not reade of any one that died a natural death as we speak in the â—…-derness all the time that the Israelites were there Both Moses and 〈◊〉 while they were in health and might according to the course of nature have â—…ved longer Even their death was extraordinary and a judgement on them 〈◊〉 fell and so did all the rest that died in the wilderness They all fell Mention is made of the wildernesse wherein the fore-said judgement was excuted to give a more clear evidence of the kinde of judgement The wilderness was but a passage into the promised Land The reason of the long abode there was their murmuring against God Numb 14. 33. To die in 〈◊〉 wilderness was to come short of the promise made to their fathers In this 〈◊〉 respect to die there was reckoned as a judgement to Aaron Numb 20. 24. and 〈◊〉 Moses Deut. 32. 50 51. Of the wilderness See v. 8. § 92 93. This islue of those sinners that grieved God giveth evidence That they 〈◊〉 by their sinnes grieve God do therein sinne against their own souls they 〈◊〉 vengeance upon themselves So did the old world Through their sinne it grâ—… God at his heart that he had made man and thereupon he said I will destroy man 〈◊〉 6. 6 7. God was displeased at Onans sinne and slew him Gen. 38. 10. When Eâ—… offended in Baal he died Hos. 13. 1. Reade through the book of God and 〈◊〉 shall ever finde some judgement following upon offending grieving or 〈◊〉 the Lord. His Justice Power Prudence Truth and other like Attributes stir him up thâ—… maintain the glory of them Otherwise his wrath his grief and otherlike paâ—… to speak of God after the manner of man would be little regarded nay altogether slighted This cannot but much work upon those that well heed it and make them very wary in taking heed how they grieve God If zeal of Gods glory do not move them yet let them have pity upon their own souls that they bring not ruine to themselves O what terrour must this needs bring to obstinate sinners who persist in grieving God! Where shall they appear Where shall they stand If the wrath of a mortal King be as the roaring of a Lion and if he that provoketh him to anger sinneth against his own soul Prov. 19. 12. 12. 1. What is the wrath of the Almighty God And how doth he sin against his own soul that provoketh the wrath of the Lord §.
true faith See hereof The whole Armour of God on Ephes. 6. 16. Treat 2. Part. 5. Of Fâ—…th § 36. 2. That what we know of our selves we ought to judge of others who profess what we do So did the Apostle in these words Knowing brethren beloved your eleâ—… of God 1 Thess. 1. 4. And again God hath from the beginning chosen you to salvation 2 Thess. 2. 13. Thus another Apostle cals those to whom he wrote A chosen generation 1 Pet. 2. 9. To these Hebrews saith this Apostle Beloved we are perswaded of you the things that 〈◊〉 salvation Heb. 6. 9. The rule of judging others is charity But charity believeth all things hopeth all things 1 Cor. 13. 7. It believeth and hopeth the best that may be believed and hoped of another How contrary to the Apostolicall practice is the practice of most men who are very rash and unjust censurers of others Like to the Pharisee Luke 18. 9 c. §. 23. Of Faiths giving right to Gods promise THe qualification of such as reap the benefit of Gods promise is thus set down which have believed To believe is to yeeld such credence to the truth of Gods promise as to rest on him for participation of the thing promised Of Faith See The whole Armour of God on Eph. 6. 16. Treat 2. Part. 5. § 14 c. The word here used by the Apostle is expressed in the time past which have believed to shew that we can have no assurance of the thing promised till we do believe the promise After that ye beleeved you were sealed with the holy Spirit of promise Ephes. 1. 13. I know whom I have believed saith the Apostle and thereupon maketh this inference and I am perswaded that he is able to keep that which I have committed unto him against that day 2 Tim. 1. 12. This Christ manifested by the condition which he required of those whom he cured thus If thou canst believâ—… things are possible c. Mark 9. 23. It is faith that setleth the right thereof upon us As many as received Christ 〈◊〉 them gave he power to become the Sons of God even to them that believe on his naâ—… John 1. 12. This gives us just occasion to examine our selves whether we be in the faith 2 Cor. 13. 5. Hereof see The whole Armour of God on Ephes. 6. 16. Treat 2. Part. 5. Of Faith § 40 c. Of the persons to whom this Rest belongeth See § 57. §. 24. Of future good things set down in the Present Tense THe thing promised is expressed in these words We do enter into rest Of the rest here intended and of entring into it See § 6 8 9. This is here set down in the Present tense We do enter in a double respect 1. In regard of the certainty of the thing It is as sure as a thing in present possession The Prophets did use to â—…et out future things which were sure and certain in the Present tense as Isa. 62. 11. Zech. 9. 9. As for the point in hand Assuraâ—…ce is attributed to saith as a special property thereof Heb. 10. 22. He that said I 〈◊〉 that my Redeemer liveth and though after my skin worms destroy this body yet in my flesh shall I see God c. Iob 19. 25 26. was sure of enjoying this rest So he who said I know whom I have believed and I am perswaded that he is able to keep that which I have committed unto him against that day 2 Tim. 1. 12. And again I am perswaded that neither death c. Rom. 8. 38. For true believers are fully perswaded that what God hath promised he is able also to perform Rom. 4. 21. It therefore becomes all that would be accounted true believers to get this evidence of the truth of their faith 2. In regard of the beginning of that rest which is here actually enjoyed Of the beginning of heavenly Rest here on earth enjoyed See § 6. The beginning of that Rest is like that Olive-leaf which the Dove brought to Noah in the Ark which shewed that the earth was sending forth her fruit Gen. 8. 11. And like the cluster of grapes and the pomgranats and the figs which the searchers of the Land of Canaan brought and gave evidence of the fertility of that Land Numbers 13. 23. And like the first fruits that gave hope of a future harvest 2 King 4. â—…0 Even so the beginning of rest here enjoyed gives evidence of a full perfect and glorious rest to come These first fruits the Lord here bestoweth on us to strengthen our faith in the full possession of that Rest which is to come to keep us from doubting and to uphold us against the difficulties which we are like to meet withall and against the obstacles that lie in the way to that Rest. Behold here the good care of God over man He hath prepared a Rest for him but he seeth it meet to reserve it for time to come and to bring men thorow many troubles thereunto and thereupon gives grounds of assurance thereof before-hand §. 25. Of Gods speaking by Prophets Verse 3. As he said As I have sworn in my wrath if they shall enter into my rest c. THese words As he said c. may have a double reference One immediate to the words next before So they are a proof of them by the rule of contraries Such a proof was noted before in this verse § 21. The force of the argument resteth on that ruled case which the Apostle taketh 〈◊〉 grant v. 6. namely that some must enter into that rest which God hath promised Hereupon this argument may be made If some must enter then believers or unbelievers But not unbelievers for God by Oath hath protested against them Therefore believers shall enter The other reference is more remote to the later part of the former Verse If â—…e first clause of this verse be included in a Parenthesis the reference of this unto â—…former verse will appear to be the more fit For it sheweth that unbelievers 〈◊〉 no benefit by the word of promise because God hath sworn that such shall not 〈◊〉 into his rest This relative HE in this clause As HE said hath reference to God It was the 〈◊〉 that said and swore that they should not enter into his rest That which HE said was in and by David v. 7. and that in Psal. 95. 11. It was God that spake in and by the Prophets as was noted Chap. 1. v. 1. § 11. The holy 〈◊〉 spake what the Prophets spake Yea though that which is here quoted were the written word yet he sets it out 〈◊〉 by word of mouth thus he said See Chap. 3. v. 7. § 74. §. 26. Of the certainty of Iudgement sworn by God THis particle of resemblance AS hath on the one side reference to the sin and punishment of the Israelites and on the other side to Gods swearing that 〈◊〉
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
v. 5. § 〈◊〉 That which was taken for granted in the 20. v. is here expressed in these words But this with an oath and it is confirmed in the words following The confirmation is taken from a divine testimony This testimony is 1. In generall hinted thus by him that said to him 2. Particularly expressed in the words following In the generall this relative him is twice used The first in this phrase by him hath reference to God the Father The 〈◊〉 in this phrase to him to God the Son The Lord said to my Lord saith 〈◊〉 Psal. 110. 1. See Chap. 5. v. 6. § 28. The particular testimony is in these words The Lord sware c. Of Gods swearing see Chap. 6. v. 13. § 97. How God doth adde dignity and authority to that which by oath he 〈◊〉 See v. 20. § 91. It is further said of God He will not repent To repent in Greek and 〈◊〉 doth signifie to change ones mind and counsell That God doth not that God will not repent see Chap. 6. v. 18. § 133. 136. God is here said not to repent to confirm the everlastingnesse of Christs Priesthood He addeth this clause for ever because God will never repent his establishing his Son to be a Priest The gifts which God will continue in his Saints are stiled gifts without repenâ—… Rom. 11. 29. Repentance it self which is true and sound is stiled repenâ—… not to be repented of 2 Cor. 7. 10. This clause therefore and will not repent being added to Gods swearing giveth proof that Gods oath is immutable and inviolable See Chap. 6. v. 18. § 140. Of this testimony thou art a Priest for ever after the order of Melchisedec see Chap. 5. v. 6. § 28 29 30. §. 93. Of Christ as surety Heb. 7. 22. By so much was Iesus made surety of a better Testament IN this verse the main point is concluded namely that Christs Priest-hood is more excellent then the Leviticall It is laid down comparatively thus By so 〈◊〉 was Iesus c. This phrase by so much hath reference to the 20. v. and sheweth that by how much that which is established with an oath is better then that which is established without an oath so much more excellent is Christs Priest-hood then the Leviticall Because that which followeth concerning Christs suretiship tendeth much to our salvation the Apostle useth this title Iesus which signifieth a Saviour Hereof see Chap. 2. v. 9. § 73. Whom he hath hitherto stiled Priest he here calleth surety for a Priest is for men in things pertaining to God he stands betwixt a creditor and debtor which is the part of a surety The Greek word translated surety is but this once used in the New Testament but in other Greek Authors it is frequently used for one that undertaketh for another The root out of which this word sprouteth in generall signifieth a part of mans body and in particular the hand For sureties were wont to strike hands with the party to whom they bound themselves Hereunto the wise man alludeth where he saith If thou be surety for thy friend if thou hast stricken thy hand Prov. 6. 1. Others take the notation from a noun that signifieth earth which is firm and fast fixed for a surety is fast bound and tied Hereupon saith a wise man to a surety Thou aâ—…t snared thou art taken Prov. 6. 2. This office a surety being applyed to Christ sheweth that he hath so far engaged himself for us as he neither can nor will start from his engagement earth may sooner be removed then he not perform his engagement He hath undertaken for all that can be required of us or desired by us There is another word applyed to Christ and translated Mediator Chap. 8. 6. which in generall intendeth as much But this word is the more emphaticall As Mediatour Christ standeth betwixt God and man to make intercession to God for man and to declare Gods will to man As surety he ingageth himself for man to God and for God to man For man to God Iesus undertaketh for what can be required of man For God to man he undertaketh for what can be desired of God We ought therefore in this respect duly to consider both what may be required of man and what may be desired by man Two things are required of man 1. A perfect fulfilling of all righteousnesse according to the tenour of the Law 2. Full satisfaction for every transgression 1. That Christ might fulfill all righteousnesse he was made under the Law Gal. 4. 4. by a voluntary subjection of himself thereunto and being under the Law he fulfilled all righteousnesse Matth. 3. 15. That this he did for us is evident by this phrase By the obedience of one shall many be made righteous Ro. 5. 19. and by this we are made the righteousnesse of God in him 2 Cor. 5. 21. 2. That Jesus might make full satisfaction for all our sins he was made a curse 〈◊〉 〈◊〉 whereby he hath redeemed us from the curse of the Law Gal. 3. 13. All his 〈◊〉 were for us All that can be desired of God by man is mercy and truth Mercy in regard of our misery truth in reference to Gods promises That which moved Christ to engage himself as a surety for us was his respect 〈◊〉 God and man To God for the honour of his name Nor the mercy nor the truth nor the â—…stice of God had been so conspicuously manifested if Jesus had not been our 〈◊〉 2. To man and that to help us in our succourless and desperate estate No â—…ture would or if any would could it discharge that debt wherin man stood â—…liged to the justice of God 1. This is an evidence of the endlesse love of Christ. We count it a great â—…dence of love for a friend to be surety for us when we intend no dammage to 〈◊〉 thereupon If a friend be surety for that which he knoweth the principall 〈◊〉 is not able to pay and thereupon purposeth to pay it himself This is an â—…dinary evidence of love What is it then if he engage his person and life for 〈◊〉 friend Skin for skin yea all that a man hath will he give for his life Ieb 2. 4. 〈◊〉 a friend to free a captive or one condemned to death do put himself into the 〈◊〉 and condition of him whom he freeth that would be an evidence of love 〈◊〉 all comparison But if the dignity of Christs person and our unworthinesse 〈◊〉 the greatnesse of the debt and kind of payment if the benefit which we reap 〈◊〉 by be duly weighed we shall find these evidences of love to come as much 〈◊〉 the love of Christ as the light of a candle commeth short of the light of the Sâ—…n 2. Christs suretiship is a prop to our faith It is as sure a ground of confidence 〈◊〉 can be By vertue hereof
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
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
to turn it to other undue uses then the testator intended 5. To disanul it unjustly These and others like unto them sin against the light of nature and against the rule of equity which is confirmed by Gods word Because the testators themselves are dead and can do nothing to right themselves the living God will take their case into his hands and be a revenger of such unfaithfulnesse and fraud Whether they be executors themselves or counsellers procters advocates Judges or any other that make themseles accessary to the fraud and guilty of the sin they make themselves lyable to divine vengeance 2. The inviolableness of a will is a forcible motive to such as have any estate to be conscionable in making their last will and testament especially if they leave behind them wife and children Hereof see more Domest Duties On Eph. 5. 22. c. Treat 4. § 56 57. and Treat 6. § 62 63. §. 95. Of the inviolablenesse of the new Testament ratified by Christs death THe main point which the Apostle intended by setting down the inviolableness of mens last wils after their death is to prove that Christs death was requisite for ratifying the New Testament To this purpose tend these phrases Christ must suffer Matth. 16. 21. ought not Christ to have suffered Luk. 24. 26. It became him to make perfect through suffering Heb. 2. 10. See Chap. 2. v. 17. § 166. Thus Christ ratified the New Testament to declare more evidently the kind of Gods promises and of those excellent gifts which by the New Testament are conferred on us They being ratified by death are not branches of such a covenant as requireth conditions on our parts to make them good wherein if we fail the covenant is forfeited as the covenant made with Adam was But the promises of the New Testament are of meer grace The things bequeathed therein are legacies testifying the good will of the testator without condition on the part of the legaties Observe the promises of the New Testament expresly set down Chap. 8. v. 10 11 12. and you shall find them all to be absolute promises without conditions on our parts Indeed â—…aith and repentance are required in and by the Gospell but not simply as conditions Faith is required as the means to receive and partake of the things promised and repentance as a qualification whereby we may know that we are the persons to whom such promises belong besides he that hath made the promises doth work in men those graces of faith and repentance By this kind of ratifying the New Testament the extent of Christs death is further manifested It was shewed v. 12. That Christ died to purchase an eternal inheritance Here another end and benefit thereof is declared which is as a testator to establish and ratifie what he had purchased and to shew the ground of right and title that we have to eternal life which is our Fathers legacy whereby it is established and made sure unto us On 〈◊〉 â—…ound eternal life is called an inheritance v. 15. For we come to it as hâ—… by the good will grace and favour of the purchaser thereof manifested by his last will That we may the better discern how fitly this metaphor is applied to Christ let us consider how the most materiall things appertaining to a last will do concurre in this case 1. There is a testator which is the great Lord of all even the Son of God who to make himself a fit testator was made flesh Iohn 1. 14. 2. There is a main inheritance bequeathed This is eternal glory in heaven 1 Pet. 1. 4. 3. There are other legacies which are sundry gifts Eph. 4. 8. As divers callingâ—… abilities to perform them and graces both restraining and renewing 4. There are books or rolls wherein the foresaid legacies are registred These are the holy Scriptures especially the New Testament 5. There are publick notaries and scribes as witnesses of this Testament These are the holy Prophets and Apostles 6. There are seales added to the Testament These are the two Sacraments Matth. 26. 29. and 28. 19. If ever child had cause to take notice of his Fathers last will and Testament we Christians have cause to take notice of this last will and Testament of the Lord Jesus ratified by his blood and this so much the rather because by Christs death the New Testament is made inviolable 1. Christ is a faithfull and true witnesse Rev. 3. 14. even truth it self Ioh. 14. 6. His word shall not passe away Mark 13. 31. If the word of Christ be stable much more his promise much more his covenant much more his Testament ratified and confirmed by his death 2. Christs blood is too pretious a thing to be spilt in vain Bâ—…t in vain is it spilt if his Testament ratified thereby be altered I may say in this case as the Apostle did of Christs resurrection 1 Cor. 15. 14. If the New Testament be not stable Christ dyed in vain our preaching is in vain your faith is in vain 3. Christs death is a declaration and evidence of the eternal counsell of his Father which is most stable and immutable in it self as hath been shewed Chap. 6. v. 17. § 135. If in it self it be immutable much more is it so being ratified by the death of his Son who by his death hath ratified the same All the promises of God in him are yea and in him Amen 2 Cor. 1. 20. That is in Christ they are made performed and ratified 1. The presumptuous usurpation of the Bishop of Rome is herein manifested who arrogateth to himself power to dispence with the Testament of Christ. I say saith one of his champions that the Pope may dispence against an Apostle What is this but against Christs Testament which is registred by the Apostles He further addeth that he may dispence against natural and divine right If this be not to be as God and to shew himself that he is God which is the character of Antichrist 2 Thes. 2. 4. I know not what may be To omit other particulars Christ saith of Sacramental wine drink ye all of it for this is my blood of the new Testament Matth. 26. 27 28. Yet he denieth this Sacramental wine to the people Thus he with-holdeth sundry particular legacies as The liberty of marriage in sundry times of the year and the free use of sundry meats on sundry dayes of every weak and all lent long and other like priviledges yea he denyeth to the people liberty to search the rolls wherein this Testament is registred for he suffers not people to read the Scriptures Oh presumptuous guide Oh blind people 2. This ratification of the New Testament discovers the hainousnesse of unbelief for it makes voyd the strongest confirmation that can be of Gods covenant and Gods promises made therein See the Whole Armour of God on Eph. 6. 16. Treat 2. Part 6. §
in his life time Answ. In judgement we must consider 1. Desert 2. Guilt 3. Apprehension of condemnation in the conscience of the malefactor 4. The denunciation of the sentence of condemnation Of this latter that speech is not to be taken but in regard of the desert and of the guilt he is condemned and may also be in his own conscience condemned We say of a Traytor that peremptorily refuseth the Kings pardon he is condemned already though he be not brought to the bar for tryall Object 3. If judgement be immediately upon death what need a solemne day of judgement Answ. 1. For our bodies which rest till that time 2. For declaration of the equity of Gods just proceeding In this respect that day is called the day of revelation of the righteous judgement of God Rom. 2. 5. 3. For confirmation of that judgement that hath passed upon men at their death For by the sentence of the judge they know that there is no alteration thereof By this point of judgement immediatly after death to Popish errours are directly refuted 1. Their conceit of purgatory 2. Of praying for the dead Of these two see more in The whole Armour of God on Eph. 6. 18. § 39 40. §. 137. Of the certainty of judgement to come THe Apostle by inferring judgement as well as death upon Gods appointment and decree giveth us to understand that Judgement is most certain and cannot be avoided no more then death As this is true of the judgement that passeth upon the soul immediatly upon the dissolution of it from the body so also of that judgement which shall passe upon body and soul at the great and last day for as the soul is judged at death so shall body and soul be judged after the Resurrection That therefore which is said of the one may be applyed unto the other The last judgement is as sure as death Of Iudgement saith the Apostle God hath appointed a day in which he will judge the world Act. 17. 31. And to like purpose the wise man saith God shall bring every work unto judgement Eccles. 12. 14. And a must which implieth a necessity is put upon it 2 Cor. 5. 10. We must all appear before the judgement seat of Christ. This was foretold by Enoch who lived in Adams time for Adam lived 930 years and Enoch was born 622 years after Adam was created so as he lived 306 years in Adams time And that prophesie which he uttered concerning Christs coming to judgement whereof the Apostle Iude maketh mention v. 14. 15. might be uttered in Adams time and from thence continued to the Apostles time for this word Maranatha is taken to be the beginning of Enoâ—…hs Prophesie 1 Cor. 16. 22. They signifie thus much Our Lord cometh It was part of that solemn denunciation of judgement which the Church made against impenitent sinners whereby they gave over such a sinner to the last judgement of Christ as if there were left no pardon for him Ever since the Apostles time this Article of Christs coming to judgement hath been held in the Church and so will be so long as there is a Christian Church on earth There is a necessity of a future judgement for a clear manifestation of the justice of God Though God be most just in all his wayes Psal. 105. 17. yet in this world is it not so evidently discerned because God in wisdom oft suffereth the wicked to prosper yea and to dominere over the righteous But then shall every one be manifested in his own proper colours and God will render to ever one according to his deeds Rom. 2. 6. Did mockers believe this they would not say where is the promise of his coming 2 Pet. 3. 4. 1. This point of judgement after death discovereth the grosse errour of those who imagine that death is an utter destruction of body and soul. The Heathen discerned that the soul was immortal by the spiritual substance thereof and by the properties and effects of it we have further evidence hereof by the light of Gods word The Resurrection of the body seemed to them a strange Doctrine and when it was preached to them they mocked for it is indeed an Article of faith which cannot be demonstrated by reason but is believed because it is expresly revealed in the word See more here of Chap. 6. v. 2. § 20. 2. This cannot be but a matter of great terror to obstinate and impenitent sinâ—…s To such may be applied this caveat know thou that for all these things God will 〈◊〉 thee into judgement Eccles. 11. 9. To aggravate this terror Christ Jesus whom â—…pious persons while here they live and whom they reject yea and persecute in his Members shall be their Judge This Judge said to the impious Priests and others who crucified him yea shall see the Son of man sitting on the right hand of power and 〈◊〉 in the Clouds of Heaven Namely to judge them Mark 14. 62. Yea one end of his comming is to execute judgement upon all that are ungodly c. Iud. v. 15. 2 Thes. 1. 8. Hence is it that such are called upon to weep and howle for the mysteries that â—…all come upon them Iam. 5. 1. No marvel that Felix trembled when he heard 〈◊〉 preach of judgement to come Act. 24. 25. And that Iudas hanged himself 〈◊〉 27. 5. And that they who beheld the lamb sitting as a judge said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne Rev. 6. 16. If any thing be of force to make men wish Balaams wish That they may 〈◊〉 death of the righteous and their last end be like theirs Numb 23. 10. this is 〈◊〉 O that it might be of force to move them to live the life of the righteous 3. This on the other side ministreth much matter of comfort to such as believe in Christ and make conscience of well ordering the whole course of their life Here 〈◊〉 this world they have many discomforts and discouragements For 1. They are subject to the same outward condition as others are Eccles. 9. 2. 2. They are in this world as sheep among wolves Matth. 10. 16. 3. Their integrity is either not seen or not regarded but depraved and scorned 4. Such is their estated in this world as the Apostle saith If in this life only we have 〈◊〉 in Christ we are of all men most miserable 1 Cor. 15. 19. But in that day they shall be pronounced blessed and accordingly they shall be forever blessed So as a full recompence shall be returned for all their sufferings here This is enough to make believers content in any estate as Paul was Phil. 4. 11. and to blesse God for taking away as Iob. did Iob. 1. 21. and quietly to sleep in chaines and setters as Peter did Acts 12. 7. and to rejoyce in suffering shame for Christs name 〈◊〉 5. 4 1. and to sing
but there shall be a purging with fire at this day to refine all things 2. Churches have continued and will continue to that day 3. It is an heavenly Canaan that Christians expect 4. They looked for Christ the Kng of Kings to sit on his throne 5. They account the grave to be a sweet bed to rest in 6. They expect a generall resurrection as a returne from Captivity 7. The first comming was in the flesh in great meannesse and weaknesse as a servant to serve to suffer but now as a lord to reigne rule and govern all things As great a difference as is betwixt infirmity and omnipotency betwixt meannesse and majesty betwixt a servant and a soveraigne betwixt suffering and judging betwixt fighting and triumphing betwixt paying a price and taking possession betwixt momentaninesse and everlastingnesse So great a difference there is betwixt their hope and ours Obj. â—…ey also expected this glorious day of Christ Iude v. 14. Iâ—… 19. 25. Answ. Not so immediatly as we many changes and alterations were expected before this day as was shewed before This teacheth us to have answerable minds 2 Pet. 3. 11. And answerably to carry our selves This is that worthy walking which is much pressed in the new Testament Col. 1. 10. 1 Thes. 2. 12. Phil. 1. 27. Eph. 4. 1. §. 84. Of the clear evidences of Christs comming SO evident is the aforesaid point of the day of the Lords approaching near aâ—… the Apostle saith yee see it Of the meaning of the Greek word translated see see Chap. 2. v. 8. § 68 And v. 9. § 72. Sight here may be taken properly and applyed to the eyes of the body or metaâ—…ically applyed to the eyes of the soul. In the former respect they might see the accomplishment of the types prophesies and promises concerning Christs-first comming in the flesh Of his living on earth of his sufferings death burial resurrection and ascension they might see also the evidences of his being in heaven by the gifts which he gave to Children to men Eph. 4. 8 9 c. In the latter respect they might understand and believe those things which were written of Christ and upon conceiving and believing the truth of them be said to see his day approaching This giveth instance that God hath so cleerly made known the consummation of all things as Christians may see them They may be as sure of the truth of them as if they saw them all with their bodily eyes Oft therefore is this note of observation Behold prefixed before this comming of the Lord Iud. 14. Rev. 1. 7. and 16. 15. And they have as just cause to believe this article of our Christian faith as any other article What now may we think of those mockers which are mentioned 2 Pet. 3. 3. saying where is the promise of his comming what can be thought of these but that wilfully they close their eyes against that truth which is as clear as the Sun §. 85. Of that care which the approaching of the last day requireth THis argument taken from the clear approaching of the last day is much enforced by this comparative inducing of it so much the more as The argument is taken from the lesse to the greater If at all times we must be circumspect over our selves and others then especially when we see the day approaching But now under the Gospell we see the day approaching therefore now especially we must be circumspect Yea by how much the more we see this by so much the more circumspect we must be This manner of arguing addeth much emphasis and sheweth that the more clearly God hath made this known to us the more carefull and conscionable we must be in fiâ—…ting our selves to appear before Christ in that his day Well mark the places before quoted about the manifestation of Christs comming and you may find this inference either plainly expressed or by just consequence inferred It is one special end of Gods manifesting this mystery unto us that we should perform the foresaid duty 1. It is naturall unto all things to make the greater speed to their center the nearer they come to it Hot watry things ascend the faster the higher they goe Heavy things fall down faster the nearer they come to the earth Herein lyeth the difference betwixt naturall and violent motions the former encrease their speed the latter decrease by continuance 2. On this day every one is to receive his final doome In and after it there is no time to do what hath been omitted or of redressing that which hath been done amisse For our help in fitting our selves against this day let these rules be observered 1. Oft meditate on this day and on the near approach thereof even when thou lyest down and when thou risest up when thou tarriest at home or goest abroad when thou art at thy calling or doing workes of justice and mercy in all places at all seasons This is an especiall meanes to keep men in awe An ancient Father professeth that he had this continually sounding in his eares arise ye dead and come to judgement 2. Take notice of such particular duties as the Holy Ghost on this ground enforceth For this purpose consider these Texts Luk. 21. 28. Rom. 8. 19. 1 Cor. 1. 7. Heb. 11. 16. 2 Tim. 4. 8. 3. Patiently bear afflictions for the day draweth nigh Iam. 5. 8. Heb. 10. 37. 4. Watch Matth. 13. 35. Luk. 12. 36. 5. Be sober 1 Pet. 4. 7. Sobrlety is a kind of moderation in all things excesse is contrary thereunto Luk. 21. 34. 6. Try thy faith Luk. 18. 8. 2 Cor. 13. 5. Of all graces this will then stand thee in most stead 7. Be the more carefull to avoyd all sin 1 Cor. 16. 11. Then shall that judgement be pronounced which will admit of no repentance 8. Be more carefull of all duty 2 Pet. 3. 11. A servant will double his diligence when he knoweth his Master is at hand Matth. 24. 46. §. 86. Of the resolution and observations of Heb. 10. 24 25. Ves. 24. And let us consider one another to provoke unto love and to good workes Vers. 25. Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching IN these two verses there is a direction in reference to others to keep them from falling away Vers. 24. Hereof are two parts 1. The duty to be performed v. 24. 2. The meanes of effecting the same v. 25. In setting down the former we may observe 1. The connexion of it with the former in this copulative and. 2. The direction it self Wherein we may again observe 1. The manner of propounding it Let us 2. The matter whereof it consisteth This is set out 1. By the main duty 2. By the end thereof In the duty we have 1. An act enioyned consider 2. The object thereof one another The end is described 1. By another
The first particle in our English NOW is the note of an assumption in a syllogism It is the interpretation of the Greek conjunction commonly translated BUT which is used to the same purpose The Syllogism may be thus framed The just live by that which is the substance of things hoped for c. But Faith is the substance of things hoped for Therefore the just live by faith §. 3. Of Faith being the substance of things present OF the Greek word translated substance see Chap. 1. v. 3. § 〈◊〉 and Chap. 3. v. 14. § 152. In general it signifieth that which hath a subsistence or being that which is indeed and so subsisteth Thus it is taken as it is simply considered in it self But as it hath reference to other things it importeth that which giveth a kind of being to that whereunto it hath reference so as believers rest confident thereupon In which respect this word is translated confidence Chap. 3. v. 14. 2 Cor. 9. 4. 11. 17. This property or effect substance is here attributed to faith in reference to the object thereof which are things hoped for Things hoped for are future they are to come But things to come have no present being Quest. How can faith give a being to things that are not Answ. We speak not of a natural being in regard of the things themselves as 〈◊〉 faith did simply make that to be which is not But of a being to the mind of the believer which if we may so speak is a mental being such a being as the believer is confident of as if they had a natural present subsistence This is not a meer imagination but as true as any thing can be For faith resteth on the 〈◊〉 principal and infallible truth that can be namely Gods promise What he promiseth shall without question be accomplished and faith resteth upon it as accomplished That faith giveth a being to things that are not is evident by the Patriarchs 〈◊〉 the promises which they received not v. 13. In Christ are hid all the 〈◊〉 of God and faith is that hand whereby Christ is received Ioh. 1. 12. Now all things tending to life being in Christ that which hath Christ hath all Faith is herein much commended and that 1. By the Excellency of it It is a kind of Creator in giving a being to things 2. By the Necessity of it Our chief happiness is to come as perfection of sanctification full freedome from all misery resurrection of the body eternal life Faith gives a present being to all these 3. By the Benefit thereof Through faith we reap good by things before they are For faith gives not onely a title but a kind of possession of that which we â—…ope for This giveth an answer to those that make temporal blessings the onely ground 〈◊〉 the faith of the antient Fathers and that because Evangelical and Celestial blessings were not then exhibited The Answer is this They hoped for those Evangelical and Celectial truths and thereupon their faith gave a being unto them In this respect the Gospel was 〈◊〉 unto them Heb. 4. 2. Evangelical and Celestial truths were promised before hand now faith giveth so full assent to that which God hath promised as it rests as câ—…nfidently upon it before it be actually accomplished as if it were indeed really accomplished We may therefore conclude thaâ—… the antient Fathers who believed made Evangelical and Celestial truths the object of their faith and rested thereupon A proper object of faith is that which is hoped for and that is not seen as is shewed Chap. 6. v. 19. § 156. In this respect faith is the substance of it and gives a being unto it Thus there is a mutual relation betwixt faith and hope We wait for the hope of righteousness by faith Gal. 5. 5. See more hereof in The whole Armour of God Tract 2. part 7. on Eph. 6. 17. § 3. 5. §. 4. Of Faith an evidence of things not seen THat faith which is the substance of things hoped for is also an evidence of tâ—…ings not seen The noun translated evidence is derived from a verb thâ—…t signifieth to convince Ioh. 8. 9 46. Iam. 2. 9. Thence this noun that is here properly translated an evidence which proveth and demonstrateth things to be so and so Hereby it appeareth that faith doth as evidently convince the soul of the truth of things that are not seen as if they were before a man and he saw them with his eyes Herein lyeth a main difference betwixt faith and sense 2 Cor. 5. 7. By things not seen are meant such as cannot be discerned with the eyes of the body because they are either invisible in their nature or kept some way or other from the eye of the body Of this word see Chap. 2. v. 9. § 7â—… Quest. Wherein lyeth the difference betwixt this fruit of saith and the 〈◊〉 part and this Answ. The former speaks onely of things to come this of things past and present also as well as to come There are many things past and accomplished which are not now seen as the birth of Christ his miracles his death and â—…surrection There are also many things present that are not seen as Christs â—…ting at Gods right hand Angels attending us the souls of just men in Heaven yet faith gives evidence of the truth of all these even such evidence as they are as sure to believers that now live as the things which Christ did on earth were to them who then saw them with their eyes and as the things in Heaven are 〈◊〉 them in Heaven So as faith works assurance This Apostle attributes full â—…rance to faith See Chap. 10. v. 22. § 65. In that the things whereof faith is an evidence are not seen it is evident that Invisibility maketh not things less credible many evidences are given hereof in this Chapter This point is thus expressed to the life Whom having not seeâ—… ye love in whom though ye see him not yet believing ye rejoyce 1 Pet. 1. 8. Christ taketh the point for granted in pronouncing them blessed who have not seen and yet have believed Ioh. 20. 29. Faith comes by hearing Rom. 10. 17. not by sight 2 Cor. 5. 7. we hear of many things that we see not This discovers the deceit of them who so long as they see such and such objects can believe but will believe no further like Thomas who said Except I shall see in his hands the print of the nails c. I will not believe Joh. 20. 2â—… If God give men health peace plenty and all manner of prosperity they will believe him to be their God But if they see no external evidences of his favour they will not believe on him This is the common faith of most 〈◊〉 Herein they take away the difference betwixt faith and sight 2 Cor. 5. 7. It is faiths excellency to raise the soul above sight to
removed from their former Teacher Gal. 1. 6. Or from one place to another as the Patriarchs were carried out of Egypt into Sichem Act. 7. 16. Here it implyeth both For 〈◊〉 was translated from Earth to Heaven and the mortality of his body was translated into immortality For this end of his translation is thus expressed 〈◊〉 he should not see death The translation here meant was both in body and soul from Earth into Heaven Such a translation as Eliah's was 2 King 2. 11. The distinct manner of translating Enoch is not so punctually set down as that of Eliah's 2 King 2. 11. We read of Christ that he also was taken up body and soul into Heaven but it was after his death and resurrection wherein his ascension differed from the translation of these two Acts 1. 9. These two Enoch and Eliah are the onely instances that have been given of Gods extraordinary power in this kind since the beginning of the world Papists have fabulously recorded much of the assumption of the Virgin Mary but without all warrant Those two before mentioned were before Christs time and that they might be special evidences of the bodies fruition of eternal life together with the soul in Heaven Enoch was in the first age of the world before there was distinction of Iew and Gentile and so an instance of the glorification of body and soul to the whole world To assure them the more thereof while he was on earth he prophesied of the Lords coming to judgement Iude v. 14. Eliah was in that age wherein the partition wall stood between the Jew and Gentile So as he was a special instance thereof to the Church of Israel Christs ascension was yet a more pregnant proof thereof and that to all Nations to the end of the world For as he was seen in his body animated by his soul to ascend into Heaven so after his ascension was he seen in that body to be in Heaven by Stephen Acts 7. 56. And by Paul Act. 22. 14 17. There shall be at the moment of Christs coming to judgement a like but a more universal rapture for all then living shall with their bodies and souls united be rapt up to the judgement seat of Christ. We shall be changed saith the Apostle 1 Cor. 15. 52. changed both in our place and in our condition as Enoch was §. 18. Of Enoch's not seeing death THE translation of Enoch is much amplified by this end thereof that he should not see death This phrase not see death is an Hebraism Death thereby is resembled to an Enemy not seeing to an absolute freedome He should be so far from being taken and seized upon by death as he should not see death death should not come near him Thus it is said of those that have nothing to do with the Kingdome of God they cannot see the Kingdome of God Joh. 3. 3. To clear this a little further Christ useth these two phrases shall never see death shall never tast of death Joh. 8. 51. 52. at the same time as setting forth one and the same thing one expounding the other Not to tast of a thing is to have nothing at all to do with it To â—…ast is the least degree of participation Because that no other but onely those which have been mentioned shall be free from death for it is appointed unto men once to dye Heb. 9. 27. it is said What man is he that liveth and shall 〈◊〉 see death into whose sight death shall not come and seize upon him Psal. 89. 48. The Psalmist excludeth all men except before excepted from the privilege of not seeing death so as it was a singular and an especial prerogative As an evidence that Enoch was taken away in his very body so as his soul onely was not translated and his body left on earth for that had been to be dead but that his body also was translated whereby he was freed from death it is here added that he was not found The Hebrew thus expresseth it and he was not This phrase it put for such as are missing and can hard y if at all be had again being either on earth kept from one as Simeon was in Egypt kept fast from his Father or by death taken away as Iacob supposed Ioseph to be Gen. 42. 36. The LXX interpret that phrase He was not thus He was not found Whom the Apostle followeth well knowing that it fully expresseth the sense of the text For it is probable that they who lived with Enoch missing him did search for him as the Children of the Prophets did for Eliah after he was taken into Heaven 2 King 2. 17. This phrase then sheweth that he was no more on earth nor ever shall be If the living cannot be found amongst the dead Luk. 24. 5. much less can Saints glorified in Heaven be found here on Earth This among other arguments doth clearly disprove the Popish conceit about Enoch and Elias their reservation in the earthly Paradise and their being the two Witnesses that shall oppose Antichrist and be slain Because that which is related of Enoch is extraordinary the Apostle renders such a reason thereof as is enough to stop the mouth of any gainsayer and to work credence in those who bear any respect to God The reason is thus expressed because God had translated him This word translated is the same verb that was before used in this verse and to be taken in the same sense He was translated from a mortal condition to an immortal and from place to place even from Earth to Heaven The Hebrew word used in this point signifieth to take and it is frequently used of taking a person or a thing to ones self as Isaac took Rebekah Gen. 25. 20. Now it was God that thus translated him and took him to himself for God hath power to preserve from death whom he will and to settle any man where he will He hath not tyed himself to those bounds wherewith he hath limited his Creatures Enoch by faith in God was translated and we by faith do understand that he was translated §. 19. Of Enoch's pleasing God AS the Apostle rendred the reason of Enoch's translation to rest in God who translated him so he further renders the reason why God translated him namely because he had pleased God The causal particle FOR demonstrateth as much This is further manifested by the order of setting down this point in this phrase before his translation This noun translation is derived from the same verb that was used twice before It is also used before Chap. 7. v. 12. § 67. Before this act of God Enoch did that which moved God to translate him So much is here expresly set down in the reference of this preposition before and implyed by the verb of the time past had pleased So as in his life time before he received any recompence he did that which was acceptable
to the Lord. Work must be done before reward can be expected See Chap. 10. v. 36. § 136. That which Enoch did is expressed under this phrase pleased God The verb is a compound The simple verb out of which it is compounded signifieth to please Gal. 1. 10. The preposition with which it is compounded signifieth well So as it addeth much emphasis to the word and implyeth that Enoch was very circumspect over himself and carefull in all things to do that which was acceptable unto God that was well to please him This word is used to set out Gods approbation of works of Mercy Chap. 13. v. 16. § 146. Enoch did the rather please God because he walked before God and that continually for so much doth that Conjugation wherein the Hebrew word is expressed imply as is largely shewed in the Saints sacrifice on Psal. 116. 9. § 58. Enoch had God alwaies in his eyes whether he were alone or in company about duties of piety or other affairs Thereby he was moved carefully and conscionably to avoyd what might be displeasing unto God and diligently to do what was agreeable to the will of God To give further evidence to the truth hereof it is said that he had testimony hereof The same verb in Greek is here used that was before used v. â—… § 6. and taken in that sense He had the testimony of Men and God Of Men by bearing witness unto him and highly esteeming him Of God by an inward witness of Gods Spirit in his own Conscience and by Gods approving him Enoch in his life-time prophesied of the coming of the Lord to Judgement Iude v. 14. Whereby it appears that he had the Day of Judgement in his mind and by a consideration thereof he might be the rather moved to seek in all things well to please the Lord. §. 20. Of the Resolution of and Observations from Hebr. 11. 5. IN this verse we have a Reward of Enoch's Faith Hereof are two parts 1. The kind of reward 2. The ground thereof The kind of reward is 1. Propounded in this phrase he was translated 2. Amplified by the End and by the Author of his translation In declaring the End is set out 1. The extent of his translation he was so translated as he should not see death 2. The evidence thereof He was not found The Author of his translation was God who is here named to manifest the truth thereof Because God had translated him In setting forth the ground of his reward is declared 1. What Enoch had done he had pleased God 2. The time when he did it before his translation 3. The evidence thereof he had testimony Doctrines I. Faith bringeth reward By Faith Enoch had the reward here mentioned II. To be translated from Earth to Heaven is a great reward In this sense it is here set down III. The best livers are not the longest livers Enoch was one of the best of the Patriarchs that lived before the Flood yet lived the fewest years of them all IV. It is a great favour to be exempted from death Herein God testified his favour to Enoch V. They who are in Heaven cannot be found on Earth Enoch being translated was not found VI. God can give extraordinary rewards This reward was extraordinary therefore it is said that God translated him VII Work is before reward So much is here expressed VIII They that please God shall surely be rewarded This is here noted as the ground of Enoch's reward IX Who walk with God please him This appears by the Apostle's interpreting Enoch's walking with God to be a pleasing of him X. They who please God shall not want witness Enoch which did so had testimony thereof §. 21. Of pleasing God by Faith Heb. 11. 6. But without Faith it is impossible to please him For he that cometh to God must believe that he is and that he is a Rewarder of them that diligently seek him THis verse hath especial reference to the last clause of the former verse and is a proof of this main point That Enoch by faith pleased God The argument is drawn from the impossibility of the contrary It is impossible without faith to please God Therefore Enoch who had this testimony that he pleased God had faith Faith in this place is to be taken as it was in the first verse and in other verses following and in all those places it is taken as here for a justifying Faith as the effects thereof following in this verse do prove Of this word impossible see Chap. 6. v. 4. § 38. Here it is taken on supposition of mans corrupt nature So corrupt is man in soul and body in every power and part of either and so polluted is every thing that passeth from him as it is not possible that he should of and by himself do any thing that is acceptable unto God but Faith looketh upon Christ applyâ—… Christ and his righteousness and doth all things wherein he hath to do with God in the name and through the mediation of Jesus Christ. Thus man by faith pleaseth God Out of Christ which is without faith it is impossible 〈◊〉 please God This manifesteth an absolute necessity of Faith See the whole Armour of God Treat 2. part 6. on Eph. 6. 16. § 8. of Faith That which is not possible to attain unto is to please God As the English so the Greek word translated to please is the same that was used in the former verse and here taken in the same sense with the same emphasis It implyeth a performance in the agent or him that doth a thing and an acceptance in the object or him to whom it is done That object is here implyed under this relative him which hath reference to God mentioned in the last words of the former verse and in the clause next following in this verse for it is God whom Enoch pleased whereof this verse is made a proof and it is he whom we ought all to please There are four things which must concurr to please God all which are accomplished by faith and by nothing else 1. The person of him that pleaseth God must be accepted of God Unto the pure all things are pure Tit. 1. 15. God had respect unto Abel Gen. 4. 4. 2. The matter that pleaseth God must be agreeable to his will Hebr. 13. 21. The Apostle thereupon exhorteth to prove what is the good and acceptable and perfect will of God Rom. 12. 2. 3. The manner of doing that which pleaseth God must be with due respect to God and that is in these and other like particulars 1. In obedience to God because he hath commanded it In this case we must say as Peter did At thy word I will do it Luk. 5. 5. This is to do it for conscience sake and for the Lords sake Rom. 13. 5. 1 Pet. 2. 13. 2. In humility denying of our selves and all conceit in our selves as he that
21 15 16 17. For true saving grace cannot be utterly lost See more hereof Chap. 3. v. 12. § 132. c. This is a great enforcement to such as by any occasion have fallen from grace and grieved Gods good Spirit thorowly to repent thereof and to turn to their God again §. 203. Of Samsons kind of death THE last act of Samson was the greatest and best It was the greatest evidence of his faith and the most profitable to Gods Church Yet out of it a double question ariseth 1. Whether it were a lawfull act 2. Whether the like may lawfully be don by others His act was this that he pulled down a great house where he was upon himself and upon the enemies of the Church which were in and upon that house Iudg. 16. 27. c. This personal act was in it self as he did it lawfull For 1. He did it with true devotion and invocation of Gods Name Iudg. 16. 28. So true so hearty so intire was his devotion as God had respect thereto even as he had to his Prophet Iona. 2. 2. 2. He did it with a true and stedfast faith For it was his last act and he is here brought in as a pattern of faith Of him as well as of others it is said These all having obtained a good report through faith c. v. 39. 3. He did it by vertue of his vocation and function which was deputed to him from his mothers womb Iudg. 13. 5. Which was to deliver Israel out of the hands of the Philistines If a valiant Souldier should cut asunder a post of a bridge whereon an Army of enemies stand though the bridge should fall upon himself yet he did but what his calling required 4. He did it with a well composed mind not in any such passion or perplexity of mind as self murderers do It was a zeal of Gods glory love of the Church of his and of his own Country due and just revenge on the Churches enemies and a recompence of his former folly 5. He did it with a special warrant which was the immediate and extraordinary motion of Gods Spirit He did it with such a Spirit as Elijah did when he called for fire upon the Messengers that came to apprehend him 2 King 1. 10. 6. He did it as a type of Christ. Hereof see § 206. §. 204. Of self-murther COncerning the second question § 203. whether the like may be lawfull in others a negative answer must be given unless they have such a Spirit This answer of Christ Ye know not of what manner of Spirit ye are of Luk. 9. 55. is perâ—…inent to the point in hand Self-murther is in it self a capitall and damnable sin For 1. It is apparently against the very letter and sense of the morall Law Exod. â—…0 13. 2. It is against the rule of Charity For this phrase Thou shalt love thy neighâ—… as thy self Math. 22. 39. sheweth that a mans self is the rule of loving 〈◊〉 For a man therefore to destroy himself is to break the very rule of 〈◊〉 3. Divine revenge is expresly threatned against it For this distinction of Gods requiring blood at the hand of man and at the hand of every mans brother Gen. 9. 5. sheweth that God will require that blood which one man 〈◊〉 of himself as well as of his brother 4. Self-murther is the highest pitch of tempting God This was it which the Devill assayed to bring Christ unto Matth. 4. 6 7. It provoketh God to let the 〈◊〉 sink into hell or in an unusuall and strange manner to save it 5. It is a presumptuous usurpation of Gods prerogative unto whom belong the issues of death Psal. 68. 20. 6. It is a preposterous prevention of Gods call thrusting a mans self out of that place wherein his Lord hath set him 7. It setts a dam against Gods mercy for who can tell if God will turn and 〈◊〉 and turn away from his fierce anger that we perish not Jona 3. 9. But self 〈◊〉 give judgment against themselves as if they knew that God would not turn away from his anger 8. It is a violent preruption of the place time and means of ones own repenâ—…ance The place is a body animated by the soul a dead carcass cannot reâ—… The time is this life Heb. 3. 13. The means are Gods Word Christian conference Invocation and such like whereof the Self-murtherer depriveth himself 9. It is against the most principal principle of nature which is to preserve its own being 10. It is against that remainder of Gods Image which is reserved in man â—…y vertue whereof sundry of the Heathen Philosophers and others have condemned it The Roman Orator excludes them out of heaven The prime of Roman Poets placeth them in hell wishing that they might be on earth to enâ—…ure any want or hard labour §. 205. Of the future estate of self-murtherers A Question is moved of self-murtherers whether there is any hope of their salvation or no. Answ. 1. All the instances that the Scripture giveth of self-murtherers are branded for Reprobates as Saul Achitophel and Iudas 2. We have as little ground of hope for them as for any 3. The order of the Church in denying them Christian buriall imports as much 4. The very Heathen had such a Law which forbid their buriall Yet because the wayes of the Lord are unsearchable and the mercies of the Lord infinit and the work of his Spirit unconceâ—…vable For at the moment of death the Spirit can work Faith and repentance we cannot we may not pass a peremptory sentence on them Pretences alledged for the hope of the salvation of many of them are these 1. They may be distracted in their witts Answ. Such are not to be accounted self-murtherers Our Law doth acquit such 2. They do it to avoid sin or to prevent such Tortures as they fear may draw them from the profession of the true Faith Answ. 1. They are undue pretences For 1. No evill is to be done upon pretence of good Rom. 3. 8. 2. A meer passive evill is not sin 3. The pretended evill may by the Divine Providence be prevented 4. The remedy used is the worst of evills It is like the Flounders leaping out of hot water into flaming fire The pretence of preventing torments that might cause Apostacy implieth Pusillanimity and Infidelity As if God could not prevent or mitigate or give sufficient Strength Courage and Comfort in all Tortures 3. Some pretend an hastning of their heavenly glory thereby Heathen Authors give instances hereof namely of Cleambrot us and Cato Answ. That is no way to hasten but for ever to exclude ones self from heavenly glory 4. Some thinking to give evidences of their salvation set down the confidence they have in Gods mercy and leave it written in their pocketâ—…s that it may be seen by Survivers Answ. It is a plain mockage of God to crave
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
members of one and the same body and in regard of their spirituall condition animated by one and the same spirit and thus all of them spoken to as to one On this ground where it is said that Moses spake unto all Israel he thus expresseth his minde The Lord thy God will go before thee He it is that doth go with thee He will not fail thee nor forsake thee Deut. 31. 1 3 6. 4. God doth account all beleevers as dear unto him as if they were but one They are therefore all as one spouse to his Son Cant. 4. 8 9. 2 Cor. 11. 2 They are all heirs of the same Kingdom Iam. 2. 5. To be an heir is the property of one Gen. 21. 10. This is a good ground for every particular beleever to apply the precious promises of the Gospel to himself in particular The like may be said of the duties which God requireth of children of men For in the Decalogue or ten Commandments they are laid down as a particular precept to every person in the singular number thus THOU shalt have no other Gods THOU shalt not make to thy self c. §. 73. Of Gods not failing nor forsaking his THe substance of this promise I will not fail thee nor forsake thee giveth assurance of Gods constant and continuall carefull providence over his Concerning it the Psalmist upon his own experience thus saith I have been young and now am old yet have I not seen the righteous forsaken c. and again The Lord forsaketh not his Saints they are preserved for ever Psal. 37. 25 28. Very elegantly doth the Prophet by an argument from the less to the greater thus enforce this point Can a woman forget her sucking childe that she should not have compassion on the sonne of her womb yea they may forget yet will not I forget thee Isa. 49. 15. This negative promise is much pressed in Scripture as 1 Chro. 28. 20. 1 Sam. 12. 22. 1 King 6. 13. Isa. 41. 17. The ground hereof resteth upon the unchangeableness of Gods love God is in all things unchangeable God is immutable in his nature in which respect he thus saith I am the Lord I change not Malach. 3. 6. He is also immutable in his Counsell in his Word in his Oath Heb. 6. 17 18. and in his Love Ioh. 13. 1. Besides the relations which he hath caused to pass betwixt himself and us giveth us further assurance that he will never leave nor forsake us When my father and mother forsake me then the Lord will take me up Psal. 27. 10. Doubtless thou art our Father though Abraham be ignorant of us and Israel acknowledge us not c. Isa. 63. 16. Obj. Iob by reason of his soar and heavy crosses and Lazarus who died a beggar may seem to be left and forsaken of God Answ. Losses crosses pain penury and other afflictions are no argument of Gods forsaking men His wise providence is much manifested in ordering his childrens estate here in this world For 1. God never suffers his to be tempted above that they are able to bear He giveth strength answerable to the burden he laieth upon his We are troubled on every side yet not distressed we are perplexed but not in despair persecuted but not forsaken cast down but not destroyed 2 Cor. 4. 8 9. 2. God alwaies gives a good issue to the trials of his children 1 Cor. 10. 13. Iob had all that was taken from him doubled Iob 42. 10. The Angels carried Lazarus his soul into heaven Luk. 16. 22. 3. God recompenseth outward losses and crosses with far better things For wealth he giveth grace for bondage of body freedom of conscience for pain patience for corporall death eternall life Obj. 2. Saints themselves have complained that they have been forgotten and forsaken Isa. 49. 14. Answ. That was the misapprehension of their weak flesh which is no sufficient evidence against Gods express promise The Psalmist acknowledgeth this misapprehension Psal. 77. 10 Obj. 3. Christ himself complaineth that he was forsaken Matth. 27. 46. Answ. Christ together with our flesh took the infirmity thereof and thereupon complaineth according to his present apprehension But to shew that he did not utterly despond nor judge himself totally and finally forsaken he premiseth this clause of affiance My God my God Do they beleeve the foresaid promise of God who â—…aint and sink under the burden of any triall or under any fear that they shall be forsaken yet how many be there in the number of those that profess the Christian faith who upon great losses cry out and say they are utterly undone and upon some soar afflictions despairingly say they shall never be able to endure it Such are more like to Cain who said My punishment is greater then I can bear Gen. 4. 13. then to David who when he was greatly distressed encouraged himself in the Lord his God 1 Sam. 13. 6. or Iehoshaphat who in his distress said O our God we know not what to do but our eyes are upon thee 2 Chron. 20. 12. or Abraham who when Gods promise and precept seemed to cross one another about the sacrificing of his son said God will provide Gen. 22. 8. This promise of Gods not leaving nor forsaking his is of singular use to support us in all trials and distresses whatsoever It is so generall as it may be applied to spirituall and corporall distresses In such losses as Iob had Iob 1. 15 c. in such jealousies as Daniel was tried withall Dan. 6. 4. in such a prison as Paul and Silas was cast into Act. 16. 24. in such a dungeon as Ieremiah was let down into Ier. 38. 6. in such a sickness as Hezâ—…kiah fell into Isa. 38. 1. When we are falsly accused as Paul was Act. 24. 5. when we are forsaken of men as Paul was 2 Tim. 4. 16. when we are disquieted in minde as David was Psal. 42. 11. At the point of death in which case Stephen was Act. 7. 59. 60. In our thoughts and cares about our children and posterity such as came into Iacobs head Gen. 49. 1 2 c. we may and must meditate on this promise and with confidence thereon support our selves §. 74. Of the persons whom God will not forsake THe persons to whom in speciall this promise of Gods not leaving and forsaking is made is comprised under this Pronoun THEE This promise was of old by God himself made in particular to Ioshua Ioshua was a man of such courage and confidence in Gods Word as he together with Caleb stedfastly believed that God would not leave nor forsake them when the whole Congregation of Israel so fainted as they wept that God had brought them out of Egypt and murmured against the Ministers imployed in that service of bringing them out They must therefore be such as Ioshua was who have right to apply this promise to themselves Such were they to whom Moses
the God of peace we may be children of peace Matth. 5. 9. §. 164. Of Gods raising his Sonne from dead THe person on whom the Apostle calleth is further described by an act of his power in raising his Sonne from the dead This phrase He brought again is the interpretation of one Greek compound Verb. The simple Verb signifieth to bring The compound to bring again Our English doth fitly and fully answer the Greek The enemies of Christ brought him to death but God his Father brought him again from death This phrase sets forth the resurrection of Christ. It is frequently attributed to God his Father as Act. 2. 32. 4. 10. 5. 30. 10. 40. 13. 30. Indeed this act is oft attributed to Christ himself In reference thereunto thus saith Christ Destroy this Temple and in three daies I will raise it up Joh. 2. 19. And again I lay down my life that I may take it again I have power to lay it down and I have power to take it again Joh. 10. 17 18. Answ. The very same act may be applied to the Father and the Son for they are both one Joh. 10. 30. in regard of the Divine nature What things soever the Father doth these also doth the Sonne likewise As the Father raiseth up the dead and quickneth them even so the Sonne quickneth whom he will John 5. 〈◊〉 〈◊〉 This point of the resurrection of Christ is a great mystery the ground of our resurrection and thereupon typified and prophesied of before Christ was incarnate foretold by Christ himself in the daies of his flesh distinctly recorded with sundry evidences thereof and much published after it was accomplished 1. Many were the Types thereof as 1. Adams waking out of a dead sleep God causeth a deep sleep to fall upon Adam and took one of his ribs and made a woman Gen. 2. 21 22. and then the man awoke Thus by Christs death was the Church made a fit Spouse for him and then was he raised 2. Isaacs delivery from being sacrificed Gen. 22. 12. Heb. 11. 19. 3. Israels passing through the red sea Exod. 14. 29. 4. Aarons dead rod which bâ—…dded and brought forth buds and bloomed blossoms and yielded Almons Num. 17. 8. 5. The bird that was dipt in blood and let go Lev. 14. 51 53. and the scape-goat Lev. 16. 21. 6. The translation of Enoch Gen. 5. 24. and rapture of Eliah 2 King 2. 11. 7. The raising of the son of the widow of Zarephath 1 King 17. 22. and of the Shunamite 2 King 4. 35. 8. The restoring of dry bones to living men Ezek. 37. 10. 9. The building of the second Temple Ezr. 6. 14. 10. Ionah his coming out of the Whales belly Ion. 2. 10. Matth. 12. 40. 2. There were also sundry Prophesies of Christs resurrection as these He shall prolong his daies He shall see of the travell of his soul He shall justifie many Isa. 53. 10 11. This phrase This day have I begotten thee Psal. 2. 7. is applied to Christs resurrection Acts 13. 33. So is this Thou wilt not leave my soul in hell Psal. 16. 10. Act. 2. 31. and this The sure mercies of David Isa. 55. 3. Act. 13. 34. 3. Christ foretold his resurrection not only in dark terms as Ioh. 2. 19. but also plainly Matth. 12. 40 41. 16. 21. 17. 23. 4. The distinct narration of Christs resurrection is set down by all the Evangelists with sundry circumstances thereabouts 5. There were many eye witnesses thereof as Angels Luke 24. 4. Women Matth. 28. 5. All sorts of men Foes Matth. 28. 11. Friends Ioh. 20. 19. He was seen of about five hundred brethren at once 1 Cor. 15. 6. Those bodies of the Saints which came out of the graves after his resurrection were also witnesses thereof Matth. 27. 52 53. 6. Christs resurrection was a principall point that the Apostles Sermons published in planting Churches Act. 2. 24. 7. This is one of the Articles of the Christian faith expresly set down in all Christian Creeds and beleeved by every true Christian. 1. God brought again his Sonne from the dead to manifest the brightness of his glory Christs passion was as a cloud that overshadowed his Divine glory That it might not be thought that his glory was either extinguished or eclipsed but only hid for a time it began to shine forth at his resurrection for he was declared to be the Sonne of God with power by the resurrection from the dead Rom. 1. 4. 2. He did it to declare that full conquest which his Sonne had over all his enemies The last enemy was death so as his rising from death was a full demonstration of his full conquest In this respect the Apostle saith that he was raised again for our justification Rom. 4. 25. The Apostle having cleared the point of the resurrection of Christ from the dead maketh this holy exaltation against death it self O death where is thy sting O grave where is thy victory 1 Corinth 15. 55. 3. Christ was raised from the dead to make way for the finishing of the work of his Priesthood which was by ascending into heaven and there making continuall intercession for us Rom. 8. 34. This he could not have done if he had not been brought again from the dead 4. Christ was raised to give assurance of our resurrection both former and later Our former resurrection is our regeneration concerning which it is said that God hath begotten us again unto a lively hope by the resurrection of Iesus Christ from the dead 1 Pet. 1. 3. Our later resurrection shall be of our bodies for Christ rose as an Head to make way for the resurrection of all his members Hereupon saith the Apostle Christ is risen from the dead and become the first-fruits of them that sleep 1 Cor. 15. 20. 1. This gives an instance of the greatness of Gods power which the Apostle thus to the life expresseth The exceeding greatness of his power to us-ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead Eph. 1. 19 20. Where the Apostle maketh mention of Christs resurrection he ordinarily addeth a word of power thereunto as Rom. 1. 4. 6. 4. 2 Cor. 13. 4. Experience declareth the raising from death to be a work of Almighty power For what are armies of men or beasts to death If death seize on them what are they Death so brings down the lion as the fearfull hare may pull him by the beard Where death hath seized on any we say there is no hope of life yet this instance sheweth the contrary The devil is said to have the power of death Hebr. 2. 14. The devil therefore and all the power of hell are manifested to be vanquished by Christs resurrection Of all evidences of Gods power meditate on this because of the greatness clearness and manifold fruits
be that publick sword of Justice which is war be punished Iosh. 22. 12. Iudg. 20. 10. In such cases professors make themselves to be as Heathen-men and Publicans Matth. 18. 17. Of war betwixt Professors of the Faith see The Churches Conquest on Exod. 17. 9 § 16. 1. By the foresaid point of warring with Aliens the ambitions envies jeaâ—… quarrels and warrs of Christians against Christians and Churches against Churches are justly taxed This is a matter much to be lamented Religion it self much suffers hereby Superstition Idolatry Heresy and Schism get two great ground hereby While Churches are at variance among themselves enemies of the Church get great advantage Here that mind in us which was in Abraham Gen. 13. 8. c. the very consideration of this that we are Sons of the same Father the Lord God and of the same Mother the Church would make us yield as he did from our right rather than by bloody war seek to recover it 2. O let us pray for the peace of the Church and every way seek it If any desire to give proof of their valour let them do it upon right objects even such as are Gods Enemies Such as are Aliens Idolaters Antichristians Thus they may in Faith expect and obtain such success and victory as the weakning of enemies may proove to be the strengthning of the Church §. 240. Of the meaning of these words Women received their dead raised to life again Hebr. 11. 35. Women received their dead raised to life again and others were tortured not accepting deliverance that they might obtain a better resurrection A Tenth effect of the vigor of Faith is in these words Women received their dead c. This differeth from the former nine two ways 1. In the persons who manifested that effect Women 2. In the strangeness of the effect which was a receiving their dead to life The persons were of the weaker sex This hath a particular respect to a widow at Zarephath 1 King 17. 23. And to a married wife at Shunen 2 King 4. 36 37. For throughout the whole old Testament we read of no other women to whom this evidence of Faith can be applyed Though these were of the weaker Sex yet the evidence here given is the greatest of all For death is the most irresistable and irrecoverable that can be Lions Fire Sword Armies of Enemies are nothing in comparison of death That which makes those and other like terrible things formidable is that they are means to bring men to death By strength valour agility and quicknes of body or by wit warines and such like properties of the mind mouths of Lions may be stopped violence of fire may be quenched the edge of the sword may be avoided Armies of men may be put to flight but by no strength or wit of man can any be raised from the dead Many of the other instances have been found among the Heathen but this last of being raised from death was never heard of but in those that were endued with divine power The emphasis of this effect which makes it to be applyed to Women resteth upon this word received which is the proper signification of the Greek word Object It was the Faith of Prophets who raised the dead children rather than of the women who received them being raised Answ. The women first desired the Prophets to restore their children being dead which argued their faith 1 King 17. 18. 2 King 4. 30. Had not they believed and made known their desires to the Prophets the Prophets would not have attempted to raise them Nay we may further say that if the women had not believed that the Prophets could have restored their Children the Prophets could not have raised them up It is said of Christ himself that in his own Countrey he could do no mighty work Mark 6. 5. the reason whereof is thus rendred because of their unbelief Matth. 13. 58. Christ said to one who desired the Devill to be cast out of his Son If thou canst believe all things are possible to him that believeth Mark 9. 23. And it was usuall for him to say to others be it unto you according to your Faith Matth. 9. 29. And of the woman of Canaan who importuned him to dispossess her daughter he said Oh woman great is thy faith Matth. 15. 28. So as faith is manifested in believing that the dead may be raised even in those who received that benefit though they be not themselves Ministers or instruments to raise them The Syrâ—…ack translation takes away this amplification of faith by the persons in turning the words thus They delivered to women their Sons from the Resurrection of the dead Thus this relative they hath reference to the Prophets that raised the dead and not to the women that received them being raised But the original Greek is as our English and other translations have turned it Onely in the Greek it is from or out of the resurrection This is an elegant hyperbole Whereas death had taken away their children resurrection restored them for if they had not been raised their Mothers could not have had them again Our English hath plainly and fully expressed the meaning of the phrase by this paraphrase raised to life againe This phrase their dead hath reference to the Sons of the foresaid women which were raised and therefore well expressed in the masculine gender §. 241. Of Faith in raising the dead THE express mention of women in these great effects of Faith giveth proof that women may give as good proof of Faith as men It hath been shewed in the former session that this evidence of receiving their dead raised to life is the greatest effect that hath been noted of Faith among all the worthies here set down See more hereof v. 11. § 53. The particular effect of Faith here mentioned giveth further proof that the vigor of Faith extends it self to the raising of the dead Witnes the two forementioned instances of the widow of Zarephath and the Shunamiâ—…e Witness also the Faith of another widow Luke 7. 15. and the Faith of Iairus and his wife Mark 5. 40. and of Mary and Martha John 11 34. and of the Widows that remained by Dorca's dead corps Act. 9. 39. To raise the dead is within the compass of Gods power and not always against Gods Will as the forementioned examples shew Now what God can do Faith in an humble submission to Gods Will believeth 1. Herein we have a confirmation of the eleventh Article of the Creed concerning the Resurrection of the dead 2. Here is a demonstration of the want or at least the weakness of their Faith who are affrighted with such dangers as may prove deadly especially if they be so frighted as to renounce their holy profession or any way sin against God He that can raise from death can prevent death 〈◊〉 sufficiently support a man in death Faith in Gods power
of raising the dead will enbolden a man to any thing witness Martyrs 3. It will be usefull frequently and seriously to meditate on this evidence of Faith as it is the greatest evidence of Gods power so of the strength and vigour of mans faith 4. By way of allusion and inference we may be here stirred up to use all means for quickning the dead in sin and to use them in Faith for we have 〈◊〉 ground here in this world to believe the Resurrection from death in sin than from a natural death When Dorcas was dead Peter was sent for Act. 8. 38. So send for Ministers or at least carry thy Children and other friends unto the means of quickning their souls as the friends of him that had a dead palsey carried him unto Christ Mark 2. 1. §. 242. Of Believers receiving the benefit of others Faith THough they were Prophets that were the Ministers of raising the dead yet the women that believed the Prophets in Gods Name could do it received the benefit hereof They received their dead Elijah delivered the Child whom he raised unto his Mother 1 King 17. 23. So did Elisha 2 King 4. 36. and Christ delivered the young man whom he raised to his Mother Luk. 7. 15. and Peter presented Dorcas whom he raised from the dead to the Widows Act. 9. 41. The like is noted of other miracles wrought by Christ and his Apostles Yea Faith is of such power as it can draw vertue and benefit from the labour and gifts of others that receive not the benefit thereof themselves They that entred into the Ark enjoyed the benefit of their pains and skill who built the Ark though the builders thereof perished The like may be said of those who were cured by wicked mens working miracles Matth. 7. 22 23. and who were wrought upon by the ministery of Iudas Mark 6. 12. Faith hath an attractive vertue It is to Gods Power Truth Mercy and other like properties wheresoever they appear as the Loadstone to Iron drawing them or rather the benefit of them to it self 1. This sheweth one reason of that little or no profit which is reaped from those excellent endowments which God hath conferred on many of his servants in these later days and from those powerfull means of grace which he hath afforded the reason is unbelief 2. To other Motives of getting and nourishing Faith add this thereby maist thou partake of the benefit of all Gods properties and excellencies in himself in his Son in his Spirit in his Saints in other men and in other creatures Who would be without so usefull so behoovefull a gift §. 243. Of Faith inabling Saints to beare sore trials IN the two verses immediately before this and former part of this verse the Apostle hath noted ten distinct rare acts whereby the vigour of the Faith of Gods ancient Worthies was manifested Here he beginneth to add great sufferings whereby a like vigour is demonstrated They are ten in number but may be drawn to three heads 1. Of such as were Professors 2. Of such as were Martyrs 3. Of such as were Confessors Of the first rank five particulars are mentioned The first is thus expressed And others were tortured c. This copulative and is in Greek but which being joyned with this distributive particle others implieth that howsoever some may be inabled unto worthy exploits yet God calls others to sore sufferings and that Faith is exercised and manifested in the one as well as in the other For Faith inables to endure as well as to do and the excellency of this grace doth shine forth as much in the one as in the other For this phrase through Faith vers 33. must be extended to all the particulars following to vers 39. I cannot produce greater instances to prove the point than are here set down by our Apostle They shew to what trials Saints are subject hereof see the whole Armour of God on Eph. 6. 15. § 12. and how Faith inables to passe through all Faith perswades the Soul of such principles as are sufficient to support it in the greatest trials even such as these 1. God is our Father 2. God ordereth our estate 3. All our enemies can do no more than what our Father permits 4. Our Father is with us in our greatest trial even in fire and water Isa. 43. 2. 5. Our Father knoweth the greatnesse of our pressures 6. He is not ignorant of our strength or weaknesse 7. He can lighten the burden 8. He can give us sufficient strength to bear it 9. He will not suffer us to be tempted above that we are able to bear 10. He will with the temptation make a way to escape 1 Cor. 10. 13. 11. He will make all things work together for our good Rom. 8. 28. §. 244. Of the Apostles quoting things out of humane Authors THe particular instances wherein and whereby the trials of the Saints are exemplified are such as are not registred in any part of the old Testament 〈◊〉 hereupon some infer that the trials of Christians for the Gospel are here intended But that is not probable for 1. This Epistle was written by an Apostle that lived in Christs time see Chap. 2. vers 3. § 27. 2. It is said of all those that were brought to these trials that they received not the promises vers 39. namely the promise of Christ exhibited and of the full Revelation of the Gospel by Christ. If they which received not the promises endured so much what should not we endure It is more than problable that the Apostle doth in the suffering of Saints set down in this and the verses following aim at the persecutions of the Church after the Jews return from the Babylonish captivity Quest. How could the Apostle come to the knowledge of them Answ. He might have them either out of humane records or from traditions conveied from Fathers to Children age after age So had Paul the expresse names of Jannes and Jambres 2 Tim. 3. 8. So had another Apostle the striving of Michael with the Devil about the body of Moses and the Prophesie of Enoch 〈◊〉 vers 9. 14. and our Apostle this of Moses that he said I fear and quake Heb. 12. 21. Quest. Doth not this make humane records as authentick as sacred Scripture and Traditions equal to the written word Answ. In no wise For though in humane records there may be and are maâ—… truths yet we cannot absolutely rest upon them because there may be falsehood in them but sacred Scripture is the word of truth Jam. 1. 18. Yea truth it self Joh. 17. 17. and that in three respects 1. In regard of the Author who is the God of truth Psal. 31. 5. from whom nothing but truth can come He cannot lie Tit. 1. 2. 2. In regard of the matter there is nothing but truth in it no falshood no 〈◊〉 no uncertainty Psal. 19. 8. 3. In regard of the