and fully For such as are just and holy Mark 6. 20. â—…trous and blamelesse Luke 1. 6. may have sinne in them for the regeneration of men is not perfect in this world but to be without sinne is to be perfectly pure for sinne only polluteth and defileth a man Christ then is here set forth to be light in whom is no darknesse to be perfectly pure There was no corruption within him no speek or spot without him This was prefigured by the quality of the sacrifices which under the Law were to be offered up as a type of him In generall every sacrifice was to be without blemish Lev. 1. 10. In particular the Paschall Lamb which was an especiall type of Christ was to be without blemish Exod. 12. 5. And the red Cow which was a like speciall type was to be without spot and without blemish Numb 19 2. The perfection of Christs purity is more fully set forth under the Legall sacrifice by these inhiâ—…tions that they might not be blinde nor lame nor sick Mal. 1. 8. That which was blinde wanted a member That which was lame was defective in what it had Thâ—… which was sick was inwardly infected By these negatives is implied that the sacrifice should be sound within and full in all the parts and perfect in those which it had Thâ—… it set forth the inward sincerity of Christ the outward integrity of all parts of obedience and the perfection of every thing that he did In reference to the sacrifice under the Law Christ is styled a Lamb without blemish and without spot 1 Pet. 2. 19. As legall sacrifices so Priests also did set out the integrity of Christ for they 〈◊〉 to have no blemish Lev. 21. 17 18. and the Highpriest was to carry this title 〈◊〉 to the Lord Exod. 28. 36. The Prophets also foretold as much and that both negatively thus He had 〈◊〉 〈◊〉 violence neither was any deceit in his mouth Isa. 53. 9. and affirmatively 〈◊〉 The Spirit of the Lord shall rest upon him the spirit of wisdome c. Isa. 11. 2 c. In these respects he is styled just Zech. 9. 9. the branch of righteousnesse 〈◊〉 33. 15. The Lord our righteousnesse Jer. 33. 16. The holy of holiest 〈◊〉 9 24. In the New Testament this is more plentifully and distinctly set forth in his conâ—… birth and whole course of life and thereupon called that holy thing Luk. 1. 〈◊〉 and the Iust one Act. 22. 14. Obj. Sin is naturall Ioh. 3. 6. Psal. 51. 5. Iob 14. 4. Aâ—…sw 1. Sinne is not essentially naturall it is only an accident 2. It is an inseparable accident to such as come from man by man in the ordiâ—…y course of nature yet not so but that God can sever this accident and not â—…roy the nature 3. Though Christ came from man yet he came not by man He was conceived 〈◊〉 â—…e holy Ghost Matth 1. 20. Obj. 2. Christ was in the loyns of Adam and thereupon guilty of Adams 〈◊〉 Answ. 1. The Proposition may be denied if Adam be considered as a publike perâ—… representing others and receiving or losing for them For Christ was himself another publick person and root as is evident by these phrases The first 〈◊〉 The last Adam The first man the second man 1 Cor. 15. 45 47. â—…n this respect Adam is styled the figure of Christ Rom. 5. 14. As Adam was a Head and a Root so was Christ. If Adam had not fallen Christ had not been born 2. The consequence may also be denied If the Proposition be meant of that common matter from whence all men came For though the matter of Christs body were from Adam yet it was not by naturall generation but by a supernaturall operation of the holy Ghost As there was no originall sinne in Christ so nor actuall Not inward for he knew 〈◊〉 sinne â—… Cor. 5. 21. Not outward for not in speech No guile was found in his 〈◊〉 1 Pet. 2. 22. Nor in deed for he challenged his adversaries if they could â—…peach him of any blame And when the devil himself sifted him he found nothing in him for he loved the Lord with all his heart c. and his neighbour as himself and therein fulfilled the whole Law and so transgressed no part thereof As for Christ it was sufficient that he took mans nature He needed not to take 〈◊〉 corruption This which the Apostle here cites as a prerogative of Christ discovers the doâ—…age of Papists about the conception of the Virgin Mary without originall sinne She was conceived by naturall propagation and so had sinne conveyed into her Had the had no originall sinne she could have had no actuall sinne If no actuall sinne why was she reproved by Christ Luk. 2. 49. Ioh. 2. 4. If she had had no sinne she had needed no Saviour nor offering for sinne yet she acknowledged Christ her Saviour Luk. 1. 47. and carried a pair of turtle Doves for her offerâ—…g Luk. 2. 24. Christ was pure without sin upon these grounds 1. That his humane nature might be fit to be united to the Divine nature 2. That he might be a sufficient Saviour of others For such an Highpriest beâ—… us who is holy set apart by God for that Function harmlesse without â—…uall sinne having never done harm nor wrong to God or man undefiled free from originall corruption separate from sinners exempt from the common guilt of Adams sinne under which all men lie Heb. 7. 26. 3. That we might be made the righteousnesse of God in him 2 Cor. 5. 21. which he could not have been if he had not been without sinne 4. That we might be saved and yet the Law not frustrate Rom. 8. â—… 10. 4. 5. That Satan might have nothing to object against him 6. That death grave and devil might lose their power by seizing on him 〈◊〉 was without sinne 1. The foresaid purity of Christ to be without sinne puts a difference 〈◊〉 Christ and other Priests who offered for themselves and for the errours of the 〈◊〉 Heb. 9. 7. But Christ being without sinne offered not for himself 2. It hence appeareth that no other man could have been a sufficient Priest 〈◊〉 there is none righteous no not one All have sinned Rom. 3. 10 23. 3. This affordeth much comfort to us against our manifold sinnes For 〈◊〉 we appear before God he beholds us in our Surety Gods eye is especially 〈◊〉 upon him who is without sinne 4. This may be a good incitement unto us to cleanse our selves from all 〈◊〉 as farre as possibly we can that we may be like unto him Every man that 〈◊〉 hope in Christ purifieth himself even as he is pure 1 Joh. 3. 3. Christ was free 〈◊〉 originall corruption We must labour to subdue it in us Eph. 4. 20 21 22. 〈◊〉 knew no sinne within him We ought to be so circumspect over our inward 〈◊〉 position as in truth to say I
Abraham In a third generation Levi descended from Abraham in which respect he was in him For that which commeth out of one must needs be first in him Of this word loines and of comming out of ones loines see v. 5. § 41. This adverb of time translated yet signifieth for the most part a continuance of time as Heb. 11. 4. Abel yet speaketh that is he still continueth to speak It hath reference also to all distinctions of time as to time present thus while he yet talked Matth. 12. 46. and to the time to come Ioh. 14. 30. and to the time past Act. 21. 28. Here without question this particle hath reference to the time past and for perspicuity sake may be translated then He was then in the loines of his Father when Melchisedec met him Of Melchisedecs meeting Abraham see v. 1. § 8. §. 59. Of childrens doing what their parents do and that in their loynes LEvi is said to do what Abraham did because he was in Abrahams loines so as Parents bare in their bowels and represent the persons of all that are to come from them Not only Isaack who was Abrahams immediate Son but also Iacob his sons son yea and Levi also the son of his sons son was as the Apostle here saith in Abrahams loines and paid tithe to Melchisedec The like may be said of Aaron who was the son of the sons son of Levi. For Kohath was Levi's son Amram Kobaths son and Aaron Amrams son Exod. 6. 16 c. The like may be applied to all succeeding generations which have been and shall be to the end of the world God made this promise to Iacob Kings shall come out of thy loines Gen. 35. 11. Yet there came not Kings from Iacobs stock not Kings of Israel which are especially meant in that promise for the space of six hundred years after that This is further manifested by these metaphors wherein the extent of Gods promise was transfested Thy seed shall be as the dust of the earth Gen. 13. 16. as the stars of 〈◊〉 Gen. 15. 5. as the sand on the Sea-shore Gen. 22 17. Hereby was meant the promised seed out of which the Church should sprout yet Abraham himself had 〈◊〉 one son of that seed and that one son had but one other son and that other many sons the Grand-child had but twelve sons so as many generations succeeding 〈◊〉 after another were comprised under the seed of Abraham God in his eternall counsell hath appointed that such and such shall by 〈◊〉 come from such a stock and thereupon he accounteth them to be in that very 〈◊〉 and withall accounteth the things done by that stock to be done by all them 〈◊〉 all that time after time shall sprout from thence Hereupon as a corollary and just consequence it may be inferred that children and childrens children generation after generation stand accessary to the 〈◊〉 actions of Parents I say naturall because actions of grace are more properly the actions of Gods Spirit then our own For it is God that in that case worketh 〈◊〉 both to will and to do of his good pleasure Phil. 2. 13. All such graces are the 〈◊〉 â—… the Spirit Gal. 5. 22. This action of Levi was an action of mans common condition In regard of Gods accounting a mans posterity to be in his loynes the â—…ning against transgressors is thus enlarged I will visit the iniquity of the Fathers 〈◊〉 their children Exod. 34. 7. Object Promises also of reward upon that grace that is in Fathers is extended unto their children as well as threatning of revenge for sin Exod. 20. 5 6. Answ. True but upon a different ground The promise of reward is of 〈◊〉 grace but the threatning of vengeance is upon desert On the foresaid ground it may well be inferred that all Adams posterity did 〈◊〉 of the forbidden fruit in him Wherefore by one man sin entred into the world and death by sin and so death pussed upon all men sor that all have sinned namely in Adam And by the offence of one judgement came on all men to condemnation Rom. â—… 12 18. Herein this proverb is verified The Fathers have eaten soâ—…re grapes and the hilâ—…ens teeth are set on edge Ezek. 18. 2. Object The Jewes are blamâ—…d for using that proverb Answ. 1. They are blamed for putting sin off from themselves as if they had been punished only for their Fathers sins as they themselves in their own persoâ—… 〈◊〉 2. The foresaid proverb holdeth not in such as are true penitents neither their own nor their Fathers sins shall be laid to their charge A double instruction hence ariseth One concerning children or posterity The othâ—…r concerning parents or progenitors The former concerning children is to instract them how far they ought to ascâ—… in examining their spirituall estate and in making their confession of sin to God even to their Father and Fathers Fathers till they come to Adam A due consideration hereof will be an especiall meanes to humble our soules the more For when we shâ—…ll well weigh how to the numberlesse number of our own most â—…ctuall transgressions the sins of our fore-fathers lye upon our neck it canâ—… deeply humble us especially if we well understand the heinousnesse of Adam 〈◊〉 sin which if well considered in all the circumstances thereof will be found the greâ—…test sin thaâ—… ever was committed As Levi in Abrahams loynes by giving titâ—… testified an homage to Melchisedec so we in Adams loynes by eating the forbiddâ—…n fruit testified our homage to Satan The latter instruction concerning parents is that they be the more way and watchfull of their actions even for their children and posterity sake Because they are counted to do those things which themselves do That dammage which by our Lawes extendeth to the children and posterity of felons and traytors 〈◊〉 many that have respect to their posterity from those transgressions See mâ—…e hereof in Domest Dut. Treat 6. § 6 7. §. 60. Of the resolution and observations of Heb. Chap. 7. v. 9 10. And as I may so say Levi also who receiveth tithes paid tithes in Abraham For he was yet in the loynes of his Father when Melchisedec met him THe sum of these two verses is Levi's paying tithes in Abraham This is 1. Propounded v. 9. 2. Proved v. 10. In the proposition two points are observable 1. The manner of bringing it in thus As I may so say 2. The matter This consisteth of two Acts 1. An Act of superiority which was to receive tithes 2. An Act of inferiority Herein is laid down 1. The kind of Act He paid tithes 2. The manner of doing it in Abraham In the proof are two points Vers. 10. 1. The union betwixt parents and children A son is in the loynes of â—…is Father 2. The extent of this union unto succeeding generations This is implied under this phrase when Melchisedec met him Doctrines I. Strange phrases must
their life yet neither their bodies nor their cloathes were consumed Let. 10. 5. A like instance of Mercy remembred in judgement was given in that Prophet who was slain but not devoured by a Lyon 1 King 13. 24. To the fourth This phrase his iniquity is upon him implyeth that he himself was the cause of the judgement he justly deserved it It implyeth the same thing thâ—… this phrase doth he shall bear his iniquity which is spoken of him that onely makes himself accessary to anothers sin by not making it known Lev. 5. 1. To the fift The Apostles resemblance is of unequals his argument is drawn from the lesse so as that place rather maketh against them then for them It is as if he had said If a sin lesse then the sin against the Holy Ghost escaped not 〈◊〉 how much sorer punishment c. This by the way I have noted to keep some weak ones from despaire who from the forenamed Text Numb 15. 30 have inferred that every presumptuous sin is unpardonable But to return to the main point the Apostle useth such a word as compriseth under it all manner of sins and that both in the nature of the word because every sin proceedeth from errour in judgement and also by just consequence for 〈◊〉 sins which may seem to have some extenuation by reason of errour of judgement must be expiated by blood much more more haynous sins Heb. 10. 28 29. Thus it appeareth that all sins must be expiated by blood even the least of them as a sin thorow ignorance Lev. 4. 2. c. Numb 15. 27. On this ground it is said that Christ was delivered to death for our slips Rom. 4. 25. The least slip is against the law which is so strict as it denounceth a curse against every transgression Gal. 3. 10. 1. This discovereth the vain distinction betwixt mortall and veniall sins Hereof see Chap. 5. v. 2. § 10. 2. This manifesteth their deceit who think to excuse themselves because they sinned on ignorance and errour See Chap. 5. v. 2. § 10. 3. A like conceit or rather deceit is theirs who count it a point of puritanisâ—… to make conscience of every small sin Christ saith that every idle word that 〈◊〉 shall speak they shall give an account thereof in the day of judgement Matth. 12. 36. 4. We may hence learn throughly to examine our selves that if it be possible we may finde out our errors and acknowledge them and crave pardon for them and apply the blood of Christ to them Who can understand his errours Psal. 19. 12. 5. This should make us very watchful against all manner of sins even errors 6. Ministers on this ground ought so to instruct their people as they may be kept from errors 7. It concerns people to use all means for attaining such knowledge as may keep them from errors §. 29. Of the Resolution of and Observations from Heb. 9. 7. THiâ—… verse setâ—…eth down special sanctions of an High Priest Hereof are two 〈◊〉 1. The place where he performed his functions 2. The particular duties that he performed 1. The place is propounded in this word the second 2. It is amplified two wayes 1. By a restraint in these two words alone once 2. By the extent every year The duties that he performed were two 1. That he carried in blood He went not without blood 2. That he offered This is illustrated 1. By the persons for whom he offered These are of two sorts 1. For himself 2. For the people 2. By the sins for which he offered errors Doctrines I. The Law had an High-Priest He is here expresly named See § 40. II. Under the Law there was a difference of holy places There was the second as well as the first Tabernacle See § 40. III. The High-Priest alone went into the most holy place So much is expresly set down See § 40. IIII. The High-Priest went every year into the most holy-place This also is expresly set down See § 41. V. The High-Priest went but once in a year into the holy place See § 41. VI. Means must be used for expiation of sin by those that appear before God See § 43. VII Blood is the means of expiating sin This phrase not without blood intendeth these two points See § 43. VIII The High-Priest was subject to sin See § 44. IX The High-Priest was to use means for expiating his own sin These two points arise from the High-Priests act in offering for himself See § 44. X. The High-Priest was to use means for expiating the sins of others He was to offer for the people See § 44. XI All sorts of sins are to be expiated This ariseth from the word errours See § 44. §. 46. Of the Holy Ghost testifying the uses of the legal types Heb. 9. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing THe Apostle having declared both the legall types and services which were done by all sorts of Priests he proceedeth to set out their end and uses v. 8 9 10. The generall end and principal use of them all was to raise up Gods peoples mindes unto things to come which were more spirituall and powerfull then the things that they enjoyed To move them to whom he wrote more diligently to heed what he should deliver here-about he bringeth in the holy Ghost testifying the truth of that which he was about to deliver thus The holy Ghost this signifying Moses declared those types and services which signified that which is here set down But as other holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. So did Moses Oâ—… the Holy-Ghost testifying See chap. 3. v. 7. § 74. The word translated signifying implyeth a clear and full manifestation of a matter It is derived from an adjective that signifieth evident certain and manifest as 1 Cor. 15. 27. Gal 3. 11. 1 Tim. 6. 7. Another Apostle useth this very word of Christ testifying unto him the kind of his death And it is translated shewed Hence then it appeareth that the testimonies of the holy Ghost are sure and cerâ—… He is the spirit of truth and leadeth into all truth All credence therefore and all obedience is to be yielded to that which the holy Ghost testifieth In that it is said the holy Ghost signifieth that such and such types services had such uses as hereafter follow it is evident that both the types and services themselves and also their use were of divine institution This is further evident in that Moses was admonished of God to do thereabout what he did chap. 8. v. 5. Such was their institution that they might be for their time more religiously observed And that the faith of Gods people built upon the truths typified by them might have a sure ground and firm foundation as divine
several duties required in the one and in the other yet in this they agree that something is required on mans part in both Lev. 18. 5. Mark 1. 15. 6. In an ability which God giveth to man to fulfil the one and the other Though 〈◊〉 the former God left the ability that he gave in mans power to retain it or lose 〈◊〉 and not so in the latter Covenant yet in both there is an ability given 〈◊〉 7. 29. Ier. 31. 33. 7. In the ratification of both which was by certain seals The two Trees in Eden for the former Gen. 2. 9. And sundry Sacramenâ—…s for the latter 8. In the same general ends of both which were Gods glory and mans good Prov. 16. 4. Isai. 43. 7. Rom. 10. 5. Ioh. 6. 47. 9. In the same general extent of both The former extended to all the branches of the first root which was Adam with whom the first Covenant was made The latter to all the branches of the other Root which is Christ with whom the other Covenant was made Rom. 5. 18. 10. In the penalty against transgressors of the one and other which is death and damnation Gen. 2. 17. Deut. 27. 26. Iohn 3. 18. Luke 13. 35. §. 48. Of the difference betwixt the two Covenants of Works and Grace The Covenants of Works and Grace do differ in the particulars following 1. In the different consideration of the Authour of the one and the other which are in the first Gods supreme Soveraignty and in the latter his rich mercy 2. In the procuring cause of them which was of the former Gods meer will and pleasure of the latter pitty and compassion 3. In the manner of making the one and the other The former was without a Mediator the latter with one 4. In the time the former was made before man had sinned the latter after his transgression 5. In the occasion of making the one and the other The occasion of the former was to try mans faithfulnesse in that integrity wherein God made him The occasion of the latter was to shew the necessity of mans continual dependance on God 6. In the confederates or parties with whom the one and the other was made The former was made with all mankinde The latter with the Elect only 7. In the particular good that was promised In the former a reward was promised upon fulfilling the condition by man himself Rom. 10. 5. In the latter was afforded 1. A Surety for Man Heb. 7. 22. 2. Ability to do what God would accept Ezek. 36. 27. 3. A better reward in Mans Communion with Christ Iohn 14. 3. and 17. 23 24. 8. In the duties required by the one and the other Perfect obedience was required by the former Faith and Repentance by the latter 9. In the order of Gods accepting In the former God accepted the person for the work which is thus expressed If thou do well shalt thou not be accepted Gen. 4. 7. In the latter the work is accepted in reference to the person 10. In the ratification The former was ratified by Word Promise and Seals The latter was further ratified by Oath Heb. 7. 20. and bloud Heb. 9. 16 17. 11. In the issue of the one and the other The former was violable It might be forfeited and was forfeited The latter is inviolable and shall never be broken Ier. 33. 20 21. 12. In the matter of the one and the other These two Covenants do so far differ in the very matter and substance of them as they can no more stand together than the Arke of God and Dagon 1 Sam. 5. 3 4 The Apostle doth so far oppose Works and Grace in the case of justification and salvation as they cannot stand together Rom. 11. 6. This difference betwixt the Covenant of Works and Grace giveth evidence of Gods wisdom in working by contraries and in bringing light out of darknesse 2 Cor. 4. 6. and good out of evil as he brought meat out of the eater Iudg. 4. 14. For mans sin and misery that fell thereupon caused this better Covenant This is an especial instance to prove that all things work together for good 〈◊〉 8. 28. The foresaid difference doth also much amplifie the goodnesse of God For God did not only repair or renew the Covenant of Works after it was broken but entered into a far better Covenant Observe the particulars wherein the Covenant of Grace excelleth the Covenant of Works and you will clearly discern how 〈◊〉 Gods goodnesse is amplified by substituting the covenant of grace insteed of the coâ—… of workes §. 49. Of the agreement betwixt the covenant of grace as it is stiled old and new THe covenant of grace hath continued from Adams fall and shall continue to the end of the world In this respect it is stiled an everlasting covenant But it hath been variously dispensed in the severall ages of the world The greatest difference in the dispensation thereof hath been manifested in the 〈◊〉 that passed before and since Christ was exhibited This difference is so great as the covenant of grace though alwayes one and the same in substance hath been distinguished into an old and new covenant Heb. 8. 13. In what respect it is called new hath been shewed § 35. The old covenant is so called in respects contrary thereunto The latitude of the covenant of grace will more clearly be discerned if we duly consider the agreement and difference as it is called old and new The agreement is manifested 1. In their author and that considered in the same respect Namely as he is our Creator and Lord and as he is our Redeemer and Father for so was God of old called and acknowledged Deut. 32. 6. 2. In the procuring cause which was the feee grace and rich mercy of God 〈◊〉 1. 54 55 72 78. 3. In the same ground and meritorious cause of both which is Jesus Christ Heb. 13. 8. Rev. 13. 8. 4. In the same promises which are remission of sins reconciliation with God and everlasting happinesse Exod. 34. 7. Lev. 8. 15. Psal. 91. 16. 5. In the same duties required which are faith Gen. 15. 6. and repentance 〈◊〉 33. 11. 6. In the same ground of stability which is the continuall abode and operation of the Spirit in Gods confederates Psal. 51. 11 12. 7. In the same generall end which is the praise of the free grace of God Exod. 33. 18 19. and 34. 6. 8. In the same persons with whom the covenants are made which are sinners by nature but elect of God Psal. 33. 12. and 89. 3. 9. In the same word of faith whereby the one and other covenant is revealed Galat. 3. 8. Heb. 4. 2. 10. In the same substance of Sacraments and the same spirituall food 1 Cor. 10. 3 4. §. 50. Of errors contrary to the Identitie of the covenant of grace distinguished into the old and new THe Identitie in substance of the covenants of grace distinguished into old and
translated that he might sanctifie having cleansed it This is farther evident by these words it is finished John 19. 30. which Christ uttered immediately before his death 1. Heaven is no place of suffering it was therefore requisite that all suffering should be finished before Christ came thither 2. Heaven was the place where possession was to be taken of that which Christ by his blood had purchased the price therefore of the purchase must needs be paid before he could take possession Quest. Why then doth Christ in Heaven make intercession Answ. Christ his intercession is no addition of new merit but an application of what he did and endured on earth See chap. 7. v. 25. § 106. This is a strong motive to trust wholly and only on that which Christ hath done for our redemption §. 62. Of mans Redemption by Christ. THe great benefit which Christ obtained for man is expressed under this word Redemption The Greek Verb from whence this noun is derived among other things signifieth to pay a debt and this noun signifieth such a Redemption as is accomplished by discharge of a debt To this purpose another like noun is used which signifieth the price of redemption Mat. 20. 28. Redemption is in general a freeing one out of thraldom Exod. 6. 6. This is done three wayes 1. By interceding and pacifying wrath Thus the Prophet Oded procured redemption for the Captives of Judah by his intercession 2 Chron. 28. 9. c. 2. By force and might Thus Abraham redeemed his brother Lot and the people that were captives with him by overcoming their enemies Gen. 14. 16. 3. By ransom or paying a price Thus an Hebrew that was sold a slave to a stranger might be redeemed by one of his Brethren Lev. 25. 48 49. The last of these is most agreeable to the notation of the several words which in the three learned Languages do signifie to redeem Though the last be especially intended in that mention is here made of a price namely Christs blood yet the other two are not altogether exempted For Christ hath every way redeemed man This will more clearly appear if we duly weigh the distinct kinds of bondage in which mâ—…n were by reason of sin 1. They were debtors to divine justice in which respect Christ teacheth us thus to pray forgive us our debts Mat. 6. 12. 2. They are Children of wrath Eph. 2. 3. 3. They are slaves to Satan Heb. 12. 14 15. 1. As debtors Christ paid a ransom for them 1 Tim. 2. 6. 2. As Children of wrath Christ makes intercession for them Rom. 8. 34. 3. But though justice be satisfied and wrath pacified the Devil will not let his captives go Therefore Christ by a strong hand wrested them out of Satans power and destroyed him that had the power of death that is the Devil c. Heb 2. 14 15. And he spoiled principalities and powers c. Col. 2. 15. The ransom which Christ paid was the ground of mans full redemption For by satisfaction of justice way was made to pacifie wrath both which being accomplished the Devil lost his right and power over such as he held in bondage This redemption is a full freedom from all that misery and compriseth under it reconciliation justification sanctification salvation Thus true redemption was wrought for man by Christ. I say true in opposition to the types and shadows of redemption under the Law Here the truth and substance of them is intended even redemption from all iniquity Tit. 2. 14. and from the curse of the Law Gal. 3. 13. The consequences and effects following hereupon do prove as much for by this redemption divine justice is satisfied wrath pacified grace procured and all spiritual enemies vanquished and we that are redeemed are also justified sanctified and saved That which effecteth all these must needs be true The ground hereof iâ—… 1. The dignity of his person who undertook the work Christ God-man Thâ—… was he worthy to stand before God to satisfie his justice and procure his favour Thus also was he able to vanquish all that stand against him 2. The value and worth of the ransom and price that he paid which was hiâ—… own blood as was shewed § 57. See more hereof chap 2. v. 15. § 152. §. 63. Of the difference betwixt the work of Creation and Redemption MUch matter of admiration doth this work of Redemption afford unto us The work of Creation is many wayes very admirable yet not to be compared to the work of Redemption wherein the power wisdom justice mercy and other divine attributes of God do much more brightly shine forth and wherein the redeemed reap much more good then Adam by his Creation Particular differences are these and such like 1. In the Creation God brought something out of nothing but in Redemption out of one contrary he brought another out of death he brought life this was a work of far greater power wisdom and mercy Death must first be destroyed and then life brought forth 2. In Creation there was but a word and thereupon the work followed In Redemption there was doing and dying And this for Redemption could be done by none but God God must come from Heaven God must be made man God must be made sin God must be made a curse 2 Cor. 5. 21. Gal. 3. 13. 3. In the Creation God arrayed himself with majesty power and other like properties fit for a great work in the work of Redemption he put on weaknesse he assumed a nature subject to infirmities and the infirmities of that nature he did as David did when he fought against Goliah he put off all Armour and took his staffe in his hand and drew near to the Philistine 1 Sam. 17. 39 40. 4. In the work of Creation there was nothing to withstand In the work of Redemption there was justice against mercy wrath against pitty death and he that had the power of death was to be vanquished 5. By Creation man was made after Gods Image like to him By Redemption man was made a member of the same mystical body whereof the Son of God is the head 6. By Creation man received a natural being By Redemption a spiritual 7. By Creation man received a possibility to stand By Redemption a certainty of standing and impossibility of falling 8. By Creation man was placed in an earthly Paradise By Redemption he is advanced to an heavenly Paradise §. 64. Of that humiliation gratulation and subjection which the Doctrine of Redemption teacheth THough the work of Redemption be glorious in the kinde thereof yet it puts us in mind of such an estate and condition as ministreth much matter of humiliation The need that man had of Redemption sheweth that he was a slave and a captive This bondage was the most woful estate that a Creature could fall into Slaves are not their own but they are altogether theirs who hold them in slavery Now according
1. By the subject purged your conscience 2. By the object purged away dead works 3. By the end This is set out 1. By a duty on our part to serve 2. By the object of that duty which is God Amplified by his property living §. 87. Of observations raised out of Hebrews 9. 13 14. Vers. 13. I. TRuths may be confirmed It is a cleer case that Christ by his own blood obtained eternal redemption yet the Apostle here proves it as iâ—… evident by this causal particle FOR. See § 68. II. Proofes are to be taken from things known These Hebrews well knew the use and end of the rites of the law therefore the Apostle draws his argument from them See § 68. III. Things taken for granted may be conditionally propounded This particle IF is conditional yet thereby a granted truth is set out See § 68. IV. Blood is a means of expiation To this end mention is here made of blood See § 69. V. Bruit beasts were types under the law Such were buls and goats See § 63. VI. There were types of sanctification as well as justification The ashes here mentioned being mingled with water did typify means of sanctification See § 70. VII Sanctification floweth from Christ. The heifer out of whose ashes the sanctifying water was made prefigured Christ. See § 82. VIII The benefit of Christs death is made ours by application of the same The riâ—…e of sprinkling did typifie as much See § 72. IX The unclean may be cleansed It is here expresly said that by the rites of the law the unclean were sanctified See § 74. X. Legall purgations were onely externally They were only a purifying of the 〈◊〉 See § 75. Vers. 14. XI There is no comparison betwixt the type and truth This phrase 〈◊〉 much more intends as much See § 76. XII Christs blood was typified by the blood of beasts So much is here demonstrated by the mention of Christs blood See § 76. XIII Christ in his divine nature was a Spirit See § 77. XIV That Spirit was eternall These two last points are plainly expressed and shew that Christ is God eternal See § 77. XV. Christs deity made his sacrifice so effectuall as it was For this end the Apostle here saith through the eternal Spirit he offered See § 77. XVI The sacrifice which Christ offered was himself This is plainly expressed See § 78. XVII Christ was a Priest in both natures His divine nature is set out by this phrase Eternal Spirit His humane is comprized under this word himself The word offered notes his Priestly function See § 78. XVIII Christ voluntarily died XIX Christs death was a ransome These two doctrines arise out of this phrase offered himself See § 79. XX. Christ was perfectly pure He was without spot See § 80. XXI Christ was offered up to God So much is expresly set down § 81. XXII Christs blood hath a purging virtue It is here said thereof that it 〈◊〉 See § 82. XXIII The purging virtue of Christs blood extendâ—…th it self to the soul of man So much is â—…ntended in this word conscience See § 83. XXIV Conscience is most affected with sin This is the reason why conscience is here put for the whole man For guilt of sin most affrighteth the conscience and pardon of sin most quieteth it See § 83. XXV Sins are dead works So they are here expresly called See § 84. XXVI They are sins from which Christs blood doth cleanse This follows from that which is intended under dead works See § 84 XXVII God is a living God So he is here stiled See § 85. XXVIII God is to be served This by just consequence is here implyed § 85. XXIX The end of freeing from dead works is to serve the God of life This is here directly 〈◊〉 down See § 85. §. 88. Of the inserence of v. 15. upon that which went before Heb. 9. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance THe Apostle having demonstrated Christs blood to be the 〈◊〉 〈◊〉 〈◊〉 redemption here proceedeth further to prove the point His main argument is taken from the end of Christs Priest-hood which was to confirm the ćovenant that his Father had made with with children of men which could not be done but by blood This point is handled 1. Simply v. 15 16 17. 2. Comparatively in reference to the types under the law from v. 17. to v. 24. The argument in the simple consideration thereof is taken from a speciall function that Christ undertook to make good his Fathers engagement to the sons of men and that was to be a mediator betwixt them The argument may be thus framed A mediator to ratifie a Testament must do it by blood But Christ was a mediatour to ratifie his Fathers Testament Therefore he must do it by blood The proposition is propounded and proved v. 16 17. The assumption is laid down v. 15. The manner of introducing this argument doth clearly demonstrate that it tends to the foresaid purpose which is thus And for this cause as if he had said Christ having undertaken to be the mediatour of the new Testament thereby undertook to do what might be requisite for the ratification thereof The Greek phrase here properly translated for this cause is in other places translated therefore which word intends as much as this phrase Hereof see Chap. 1. v. 9. § 117. The copulative particle And prefixed before this phrase wants not emphaâ—… It implyeth that Christ undertaketh office upon office for mans greater good He was a Priest to purchase mans redemption and withall he is a mediatour to assure man of the benefit thereof Many other functions are noted in Scripture to be undertaken by Christ. By this means may we have a more distinct and full knowledge of the many benefits we receive from Christ. As one type could not set out all that Christ did and endured for man and thereupon there were very many types See v. 2. 5. 6. So there is no one office that can set out all the benefits of Christ. What may be done by a Priest what by a mediatour what by a king what by a surety what by a redeemer what by an advocate what by an head what by an husband what by a Father and so what by other like relations may be expected from Christ. If therefore we duly observe the many undertakings of Christ in Scripture for sont of men manifested by sundry relations and withall observe the distinct ends and uses of them They will be of singular use to strengthen our faith in obtaining all things that may bring us to full happiness Of this great office of Christ mediatour and of appropriating it to a covenant or Testament see Chap. 1. v. 6. § 23 24. Of a covenant
in general and of the difference betwixt a covenant and a Testament See Chap. 7. v. 22 § 94. Of the excellency of the covenant or Testament comprized under this epithite 〈◊〉 See Chap. 8. v. 8. § 35. 1. The office of mediatour is to stand betwixt two at variance The two at variance were God and man Man had offended and incensed God against him Gods wrath was an insupportable burthen and a consuming fire No creature was able to stand under it or before it Therefore Christ to rescue and redeem man becomes a mediatour Herein we see the necessity of Christs undertaking this function for mans redemption 2. Christ undertaking to be a mediatour both procured a covenant to pass betwixt God and man and also engaged himself for the performance thereof on both parts This could not be without satisfaction of divine justice which must be by such blood as his was 3. To assure man of partaking of the benefit of Gods covenant Christ turns the covenant into a Testament that the conditions of the covenant on Gods part might be aâ—… so many legacies which being confirmed by the death of the testator none might disanul 4. The old covenant being ratified c. even a new Covenant or a new Testament which should be ratified with the blood of the Son of God Thus we see how upon the frequent mention of the blood of Christ the Apostle hath fitly and justly made this inference And for this cause he is the mediatour of the new Testament §. 89. Of Redemption of transgressions A Principall end why Christ was mediatour of the new Testament is thus expressed That by means of death c. Word for word it is thus in Greek death being done that is Christ having dyed so as this takes it for granted that Christ had really and actually dyed Thereupon he here alleadgeth three ends of Christs death 1. To redeem transgressions 2. To give possession of the eternal inheritance 3. To rarifie the New Testament In setting down the first end there are three observable points 1. The benefit it self redemption 2. The subject matter of that redemption transgressions 3. The object or persons whose transgressions were redeemed Them that were under the first Testament Concerning the benefit itself there is a little difference in Greek betwixt this word here translated redemption and the word that is so translated v. 12. § 62. That was a simple noune but this a compound That properly signifieth a purchase this a purchase from something both of them are put for one and the same thing namely for our redemption from sin and from all that misery whereinto by sin we implunged our selves The former simple noun is used in that sense Luk. 1. 68. and 2. 38. This latter is used in that sense Rom. 3. 24. 1 Cor. 1. 30. This latter is most frequently used for it is the more emphaticall and implyeth a bondage from which we are delivered Of redemption see v. 12. § 62 c. Of redemption by Christs blood v. 12. § 57 The misery from which we are here said to be redeemed is comprised under this title transgressions Of the notation of the Greek word See Chap. 2. v. 2. § 14. The transgressions here meant are transgressions of Gods law which are all manner of sins Quest. Did Christ purchase and buy sins Answ. Some to salve this scruple answer that sins are here metoniâ—…ycally pâ—…t for sinners True it is that Christ came to save sinners 1 Tim. 1. 15. for such 〈◊〉 gave himself a ransome 1 Tim. 2. 6. yet we need not flye to any such trope for this phrase redemption of transgression is both proper and emphaticall For it hath reference to Christs death which was a satisfaction for sins and an expiation of them Sins were a debt Christs death was a discharge of that debt The discharge of a debt is a buying it out Thus to redeem sins is no more harsh a phrase then to be delivered to death for offences as Rom. 4. 25. or to give himself for sin Gal. 1. 4. Or to be mercifull to unrighteousness Chap. 8. v. 12. § 76. From this phrase we may then infer that Christs death was a satisfaction for mens sins It was a ransome 1 Tim. 2. 6. It was a valuable recompence In this respect we are said to be bought 2 Pet. 2. 1. and that with a price 1 Cor. 6. 20. yea and a precious one 1 Pet. 1. 18 19. The strictnesse and perfection of divine justice required as much Till justice were satisfied no place was left for mercy but with satisfaction of justice mercy did the more brightly shine forth God would have all his properties manifested in their perfection Hereby we learn how to repose our faith in God namely as on him who is perfect in all his properties Thereby we have surer ground of confidence then if our faith were placed only on his mercy The apprehension of justice might terrifie conscience but concurrence of mercy with justice afford two strong props to our faith It will uphold us against all assaults §. 90. Of Christs redeeming such as lived before him THe persons whose transgressions are here said to be redeemed are thus described Them under the first Testament By Testament is here meant the covenant of grace made with man after his fall It is called a Testament because it was ratified with blood with blood of unreasonable Creatures before Christ exhibited and with blood of the Son of God after Christ was exhibited It is here called The first Testament in reference to that which was ratified by Christs own blood which is called the second See chap. 8. v. 7. § 27. The persons then here meant are the Jews which lived before Christ the truth of legal types had fulfilled them all by his death Quest. Were their transgressions only taken away by Christ Answ. No. This description of the persons is not to be taken exclusively as if non but they were redeemed but extensively namely that they also as well as such as lived under the new Testament after Christ was made a sacrifice were redeemed 2 Quest Why then are they only mentioned Answ. 1. Because the doubt only was about them Some imagined that they hoped only for temporal blessings others thought that by the observation of the legal rites and not by the death of Christ they hoped for eternal life Therefore to resolve those doubts the Apostle saith even of them that they by Christs blood were redeemed 2. Because the Apostle had copiously proved that the Law could not make perfect lest any should infer thereupon that they who lived under the Law had not their transgressions removed he here sheweth that Christs death was for the redemption of their transgressions also 3. Because by just and necessary consequence it follows that if they who were under the first Covenant had redemption of their transgressions through Christs death much more they
34. Of the hainousnesse of incredulity 3. This is a strong motive to believe the promises of the Gospel This is the main end of Christs ratifying them by his death Herein we shall shew our selves children of Abraham Rom. 4. 19 20. As God for this end addeth to his promise an oath So hath he given his Son to confirm all by his death See Heb. 6. v. 17. § 143 144. God would have our faith and confidence to be strong and stedfast not weak not wavering 4. This may incite us to search the Scripture wherein Christs last will and new Testament is registred Therein observe the promises made to us Consider the nature and kind of them That as legacies they are absolutely and unalterably set down This is the ground of a stedfast faith and strong confidence This is to be applyed as to the inheritance it self Ioh. 10. 28. Luk. 12. 32. So to the means whereby we attain to that inheritance Sundry of them are expresly noted Chap. 8. v. 10 11 12. So others in other places As mortification Rom. 6. 6. Vivification Ezek. 11. 19 20. Perseverance in grace 1 Cor. 1. 8. If we believe all these it shall be to us according to our faith It is noted of Hezekiah that he spread the letter which Senacherib wrote against the God of Iudah before the Lord 2 King 19. 14. and upon consideration that God was concrned therein his heart was much enlarged in prayer and his faith strengthned God is much concerned in the Testament that Christ hath ratified with his blood Let us thererefore spread Christs Testament before God in our prayers Let us plead it before God and it will much sharpen our prayers and strengthen our faith §. 96. Of the resolution of and observations from Heb. 9. 15 16 17. Vers. 15. THe sum of these three verses is a ratification of the New Testament This point is 1. Propounded v. 15. 2. Proved v. 16 17. In the proposition we are to observe 1. The inference of it upon that which went before in this phrase and for this cause 2. The substance This sets out a special office of Christ concerning which is declared 1. The kind of office 2. The end thereof The end of office is a mediatour amplified by the subject whereabout he is a mediatour the New Testament The end thereof is the fruition of an eternal inheritance This is set out 1. By the means of purchasing it death 2. By the effect of that means redemption amplified by the subject of that redemption transgressions and by the persons whose transgressions they were them that were under the first Testament 3. By the persons that partake of the benefit they which are called 4. By the benefit it self inheritance This is amplified 1. By the ground of it promise 2. By the continuance of it eternal Vers. 16. The proof of the main point that Christ died to ratifie the New Testament iâ—… taken from the custome of ratifying other Testaments That custome is 1. Propounded v. 16. 2. Confirmed v. 17. In the proposition is declared 1. The point confirmed a Testament 2. The means of confirming it the death of the Testator 3. The ground thereof necessity The confirmation is set down two wayes 1. Affirmatively wherein the validitie of a Testament is declared A Testament is of force after men are dead 2. Negatively whereby the invalidity of a Testament is manifested otherwise it is of no strength c. Doctrines Vers. 15. I. Christ undertook many offices for mans good This ariseth from the inference in these words and for this cause See § 88. II. Christ is a mediatour This is plainly expressed See § 88. III. The covenant of grace is by Christ made a Testament See § 88. IV. The Testament under the Gospell is a new one So it is here called See § 88. V. Christ ratified the New Testament by his death This is the main point here intended See § 88. VI. Redemption is one end of Christs death His death is here said to be for redemption See § 89. VII Christ redeemed men from their transgressions This is here plainly expressed See § 89. VIII Christs redemption extended to those that lived before he died These were those that were under the first Testament See § 90. IX They who were called have a right to heaven These are here set down for that end See § 91. X. The reward purchased by Christ is an inheritance It is here so called See § 92. XI That inheritance is eternall So it is here stiled See § 92. XII The ground of the eternal inheritance is Gods promise It is here called 〈◊〉 promise of inheritance See § 92. XIII That which God hath promised they who are called shall receive Of them iâ—… is here said recâ—…ive the promise See § 92. Vers. 16. XIV Christ conformeth himself to the commendable customes of man Aâ—… men use to ratifie their Testament so did Christ. See § 93. XV. The death of a Testator ratifieth his last will This is the Apostles main argument See § 93. XVI There is a necessity of the Testators death for ratiâ—…ying his covenant The Apostle plainly expresseth this See § 93. XVII A Testament then receiveth â—…orce when the Testator is dead See § 93. XVIII Till the Testator be dead his last will is of no sorce Those two last doctrines are plainly expressed See § 94. §. 97. Of the equity of legal rites Heb. 9. 18 19 20 21 22. Vers. 18. Whereupon neither the first Testament was dedicated without blood Vers. 19. For when Moses had spoken every precept to all the people according to the law he took the blood of calves and of goats with water and scarlet wooll and â—…ysop and sprinkled both the book and all the people Vers. 20. Saying This is the blood of the Testament which God hath enjoyned unto you Vers. 21. Moreover he sprinkled with blood both the Tabernacle and all the vessels of the Ministry Vers. 22. And almost all things are by the law purged with blood and without shedding of blood is no remission IN these five verses the Apostle further proveth the main point that mans redemption is puchased by Christs blood comparatively or relatively in reference to the law See v. 15. § 88. Thus much is implyed under this phrase of transition whereupon neither c. This transition hath immediate reference to the 16. and 17. v. where the common equity of ratifying wils by the death of the testator was declared Because that was the common custome of all people in all ages therefore God would have the legal rites to be answerable thereunto and appointed beasts to be slain and their blood to be so and so used Hereby it appeareth that legal ceremonies were grounded on the rule of equity Prophets and Apostles are plentifull in particular proofs hereof Take one instaâ—…ce from each of them If ye offer the blind for sacrifice is it not evill and iâ—… ye
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
who are under the second Testament which is here called the new Testament Hereby thâ—…n the Apostle giveth us to understand that Christs blood was effectual to the taking away of transgressions before it was actually shed Where the Apostle setteth forth the efficacy of Christs blood he doth thus far extend it for the remission of sins that are past Rom. 3. 25. even such as were committed before the time of the Gospel In this respect is Christ said to be the Lamb slain from the foundation of the world The very sacrifices which among Gods people were in use from the beginning of the world do prove as much for they pointed at Christ and shewed forth his death by vertue whereof those Sacrifices were of force to assure the consciences of believers of the pardon of their sins and to pacifie them thereby Those sacrifices had been of no force if Christs death typified by them had not then been effectual In regard of this efficacy the Jews in the Wildernesse are said to eat the same 〈◊〉 and to drink the same drink namely which we Christians do that is Christ 1 Cor. 10. 3 4 It is also said of them that the Gospel was preached unto them chap. 4. v. 2. § 17. St. Peter sheweth that both we and they are saved by the grace of the Lord Iesus Christ Acts 15. 15. Christ was ever the same in sundry respects 1. In regard of the eternal purpose of God 2. In regard of the immutable promise of God made anon after mans fall Gen. 12. 15. 3. In regard of the value and merit of Christs death which was ever the same chap. 13. v. 8. § 112. 4. In regard of the nature and vertue of faith which gives a kind of being and efficacy to things to come Heb. 11. 1 4. This particular application of redemption to them that were under the first Testament is a strong argument against the popish dotage of the faithful Jews being in a place out of Heaven which they call limbus patrum before Christ was exhibited And also their dotage who would seem to deny that popish tenet and yet hold the like that Saints departed before Christs death entered not into that heaven whereinto Saints since Christs death do enter Of these two errours see chap. 8. v. 8. § 50. This also is a strong incitation to us that are under the second which is the 〈◊〉 Testament with much confidence to trust to that redemption which Christ hath wrought for the remission of our transgressions for if they were redeemed much more we It is the main end of the Apostles inferring the former instance to quicken us up to believe If the benefit of Christs death redounded to them how much more to us §. 91. Of such as are called AMong those that were under the first Testament such only did partake of the benefit of Christs death as were called of the notation and derivation of this word called see chap. 2. v. 11. § 107. Hereby are meant those who are said to be partakers of the heavenly Calling See chap. 3. v. 1. § 13. Some refer this to Gods calling of Abraham from his Fathers house Gen. 12. 1. and extend it to him and his whole seed But certain it is that many which came from Abraham never enjoyed that eternal inheritance which they did who are here meant Therefore in this acception of the word there will be either too great an extent or too great a restraint of the persons here intended for if it be applyed to all the posterity of them that came out of Chalde with Abraham the extent is too great for many of them had no right to this inheritance If it be restrained only to such persons the restraint is too great for many others besides them had a right thereto Yet I will not deny but that by way of allusion it may have reference to them that as they who were called out of idolatrous Chalde inherited fruitful Canaan â—…so they who are called out of this idolatrous world shall enjoy the glorious inheritance here intended The Calling here meant is a more spiritual and heavenly Calling then that was That was a Calling from one place to another on earth Of this Calling a very reprobate may partake But the Calling intended by the Apostle is from one estate or condition to another namely from a natural condition to a spiritual whereof only the Elect do partake Redemption being appropriated unto them cannot be universal to all of all sorts They who would gain assurance of their redemption and of the eternal inheritance following thereupon must try their Calling 2 Pet. 1. 10. §. 92. Of receiving the promise of eternal Inheritance THe benefit of the foresaid redemption is thus expressed Might receive the promise of eternal inheritance Of the notation of the Greek word translated promise see chap. 4. v. 1. § 6. By promise of inheritance is meant that inheritance which is promised and it sheweth that the ground of enjoying the eternal inheritance is Gods promise Hereof see chap. 6. v. 12. § 87. They are here said to receive the inheritance in reference to Gods offer thereof For by promise God makes offer of that which he promiseth and by faith men receive what God offereth In this respect it is said that men through faith inherit the promises chap. 6. v. 12. God freely offers he that believeth the truth of Gods promise receiveth and enjoyeth the thing promised For faith is the hand of the soul whereby we receive and enjoy to our own use what God in his promise reacheth out unto us On this ground to receive and to believe in reference to Christ as 〈◊〉 object of faith are joyned together as signifying one and the same thing Ioh. 1. 12. The meaning then of this phrase might receive is that they might have for their own and ever enjoy as their own the eternal inheritance The inheritance here intended is that glorious estate which Christ hath purchased and God hath promised to believers Of the notation of the Greek word and of sundry instructions thence arising See Chap. 1. v. 14. § 160. This is much amplified by the epithite added thereunto which is this eternal Hereof see v. 12. § 65. The foresaid inheritance is said to be eternal as in reference to an everlasting continuance and an immutable stability so also in reference to Gods decree which was before all time Matth. 25. 34. §. 93. Of ratifying a Testament by the Testators death Heb. 9. 16 17. For where a Testament is there must also of necessity be the death of the Testator For a Testament is of force after men are dead otherwise it is of no strength at all whilst the Testator liveth THese two verses are added as a proof of the necessity of Christs manner of confirming the New Testament as he did namely by his death The causall conjunction FOR declareth the