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
vvhile it lived and is severed from it by death vvhether it do or can before the resurrection enter into that body again and in that body perform any duty of a living man vvithout a miracle for Papists teach that the Soul of Samuel appeared unto Saul after he was dead For this they render these reasons 1. The Scripture expresly saith that Saul perceived that it was Samuel and that Samuel said to Saul 1 Sam. 28. 14 15. Ans. It is usual in Scripture to give the names of things to resemblances of them even to such things as are like them Besides Saul might be deceived and think that he perceived that to be Samuel vvhich vvas not so 2. He that is called Samuel foretold things to come even such things as did answerably fall out 1 Sam. 28. 19. Ans. 1. There vvas probability of that vvhich he that appeared to Saul did foretell namely That Israel should be delivered into the hands of the Philistines the next day and that Saul and his sons should be dead For the enemies vvere very strong vvell prepared to battel and resolved to put it to the Trial the next day vvithall he knew that God had forsaken Saul and supposed that God would leave him in that straight and thereupon conclude that he and his sons should be destroyed 2. God might use evil spirits to declare some things to come as vvell as evil men Deut. 13. 2. 3. What did the Devil care if that which he foretold had proved 〈◊〉 He is the Father of lies and cares not to be found a liar so as he may work any mischief by his lie That it was not the Soul of Samuel appears by these Arguments 1. The Souls of those that depart in the Lord are so preserved by the Lord as nor Witches nor Sorcerers nor the Devil himself can disquiet them and bring them to their bodies again 2. The uniting of body and soul again after they are separated by death is a Divine work and cannot be done by a Diabolical power Eliah and Elisha were declared to be the Prophets of God by a like work 1 King 17. 〈◊〉 2 King 4. 35 36. and 13. 21. So Christ declared himself to be the son of God by like acts Matth. 9. 25. Luke 7. 15. Ioh. 11. 44. And Peter hereby shewed himself to be an Apostle of Christ Act. 9. 40. So did Paul Act. â—…0 10. 3. Had he been Samuel indeed he would not have suffered himself to be worshipped as Saul worshipped that personage which appeared to him An Angel would not suffer Divine worship to be done unto him Rev. 19. 10. Not Peter Act. 10 25 26. We may therefore well conclude that Samuel himself being dead quietly rested and could not be molested by the Devil upon any ones motion as is suggested §. 224. Of Samuel's being a type of Christ. THE last point to be observed about Samuel is to shew wherein he was a type of Christ. This will appear in the particulars following 1. In the ground of his birth Samuel was a Child of prayer and a Child of promise intended in this phrase God grant thee thy petition that thou hast asâ—…ed of him 1 Sam. 1. 17. This he spake as High-Priest by the Spirit of God So was Christ Isa. 9. 6. and 14. 7. 2. In the great favour and especial grace wherein he grew up after he was born 1 Sam. 2. 26. So did Christ Luk. 2. 40 52. 3. In the rejoycing that was after his birth A solemn form of praise was spâ—…ung thereupon 1 Sam. 2. 1. So after Christ's birth Luk. 2. 13 14. 4. In the Stock out of which he was brought forth which was a barren woman 1 Sam. 1. 15. So Christ out of a Virgin Matth. 1. 23 25. 5. In his worth and excellency for so were all Children of prayer and promise of singular worth 1 Sam. 3. 19 c. But Christ herein infinitely surpassed all 6. In Gods timely manifesting himself to him even when he was but a child 1 Sam. 3. 1 c. So in Christ at twelve years old Luk. 2. 42. 7. In his distinct offices for Samuel was a Priest 1 Sam. 7. 10. a Prophet 1 Sam. 3. 20. And a Judge 1 Sam. 7. 15. So was Christ a Priest a Prophet and a King 8. In his faithfulness 1 Sam. 3. 20. Christ surpassed all sorts as in other things so in faithfulnes Heb. 3. 2. 9. In the end of his raising up which was to rescue Gods people from their enemies 1 Sam. 7. 13 14. This was the end of Christ assuming our nature Lâ—…k 1. 71. Therefore at the time when the one and the other were raised up 〈◊〉 people of God were in great servitude 10. In that ingratitude of the people against him notwithstanding his diliâ—…ence in well-governing them and the great deliverances wrought by him he was rejected 1 Sam. 8. 5. So was Christ dealt withall Luk. 19. 14. Matth. 11 42. §. 225. Of the speciall evidences of the Prophets Faith THE seventh and last particular is more indefinite than the former were They were set down by their distinct roomes These are many of them implyed under this title of function Prophets The word is of the plurall number because there were many included under it Of this title Prophet Of the function comprised under it of the distinct 〈◊〉 thereof Of their extraordinary endowments of the reasons why they were 〈◊〉 up and of sundry other points concerning them See Chap. 1. ver 1. â—… 12. That which I here intend to add about them is concerning the speciall evidences of their Faith for for that end is mention here made of them The evidences were these 1. Faithfulnes in their function this is manifested two wayes 1. They delivered nothing but what they had received hereupon many of their Prophesies began with this stile Thus saith the Lord The Word of the Lord Isa. 7. 7. Zec. 4. 6. 2. They concealed nothing they had received Though it were a burden This therefore was another phrase of Prophets The burden of the Lord. Mal. 1. 1. When by reason of the peoples unworthines Ieremiah had a thought of concealing Gods Word it was in his heart as a burning fire shut up Jer. 20. 9. 2. Diligence in their calling This is set out by their rising betimes 2 Chro. â—…6 15. And rising up early every day Jer 7. 25. 3. Courage they would not be daunted with peoples opposition Their faces were hardy strong as an adamant Ezek. 3. 8 9. 4. An humble submission to whatsoever God should call them Isaiah walked bareâ—…foot Isa. 20. 3. Ieremiah went with a yoke about his neck Jere. 27. 2. and 28. 10. Ezek. 1. Elie eat his bread made of all sorts of course corne mingled together and drunk water by a stinted measure which was a very small measure Ezek. 4. 11 12. 5. Patient bearing of all manner of persecution Christ testifieth thus much of them Matth. 5. 12. and Stephen Act.
all that Christ indured either in body or soul. To demonstrate the truth hereof the Apostle with an emphasis thus expresseth the kinde of his death even the death of the Crosse Phil. 2. 8. which was a cursed death Gal. 3. 13. This will yet more evidently appear if to Christs external sufferings be added the sufferings of his soul. A Prophet saith that his soul was made an offering for sinne Isa. 53. 10. This was manifested by his inward agony concerning which he himself thus saith My soul is exceeding sorrowfull unto death with strong crying and tears he thus prayeth O my Father if it be possible let this cup pass yea again and the third time he fell on his face and praied in the same manner Such was his agony as his sweat was as it were great drops of blood falling to the ground So great was his agony as an Angell is said to appear unto him from heaven strengthening him When he was upon the Cross he cried with a loud voice saying My God my God why hast thou forsaken me Do not these effects further prove that the Apostle had cause to adde Suffering to Christs death and to stile it Suffering of death All this was to keep us from suffering what by our sinnes we had deserved For Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. Who is able to comprehend the breadth and length and depth and height of Christs love to us which passeth knowledge Ephes. 3. 18 19. What now should not we do and indure for Christs sake thereby to testifie our love to him §. 77. Of this reading Without God THe proper end of Christs suffering is thus expressed that he by the grace of 〈◊〉 should taste death for every man This conjunction THAT is a note of the finall cause as Matth. 5. 16. Whâ—… in special that end was is shewed in this phrase for every man Hereof See § 83. The chief procuring cause is here said to be The grace of God It appears that some of the Ancients read this clause otherwise then now we reade it though it be confirmed by a constant consent of all Greek copies as we now have it That other reading is thus That WITHOUT God he might taste death The Greek words translated Grace in the Nominative case and without are somewhat like they differ but in one letter Thence might the mistake arise For some have here taken grace in the Nominative case for Christ who died as if he had said That the grace of God might taste death for every man He called him grace 〈◊〉 tasted death for the salvation of all saith one and the Sonne is called the grace of God the Father saith another But the word used by the Apostle is of the Dative case so as hereby the likenesse of the Greek words is taken away and the mistake appears to be the greater The sense wherein the Fathers used this phrase without God was this that though Christ consisted of two Natures Divine and Humane yet he suffered only in his Humane nature his Deity did not suffer But Nestorius a notorious Heretick and his followers inferred from those words without God that Christs Humane nature was a distinct person of it self and so suffered without God not united to God For they held that God and man in Christ were two distinct Persons Thus we see what advantage is given to Hereticks by altering the words of Scripture §. 78. Of Gods grace the cause of Christs death TO come to the true reading of this text which is this by the grace of God Grace is here put for the free favour of God Thus it is oft taken in the holy Scriptures All blessings tending to salvation yea and salvation it self are ascribed thereunto as Election Rom. 11. 5. Redemption Eph. 1. 7. Vocation 2 Tim. 1. 9. Justification Rom. 3. 24. Salvation Eph. 2. 8. It was therefore of Gods grace that Christ was given to man and that he did what he did and endured what he endured for man Iohn 3. 16. Ephes. 2. 4 7. There is nothing out of God to move him to do any thing He worketh all things after the counsell of his own will Eph. 1. 1. See more hereof § 37. and Chap. 4. v. 16. § 97. As for man there can be nothing in him to procure so great a matter as is here spoken of at Gods hand By this it is manifest that Gods free grace and the satisfaction that Christ hath made for our sinnes may stand together Christs satisfaction is so farre from being opposite to the freeness of Gods grace as it is the clearest and greatest evidence that ever was or can be given thereof More grace is manifested in Gods not sparing his Sonne but giving him to death for us then if by his supream authority and absolute prerogative he had forgiven our sinnes and saved our souls We that partake of the benefit of Christs death nor do nor can make any satisfaction at all For God to impute anothers satisfaction to us and to accept it for us is meer grace and that the rather because he that is true God even the proper Son of God made that satisfaction Thus we see how in working out our redemption Divine grace and justice meet together and sweetly kiss each other Iustice in reference to the Sonne of God who hath satisfied Gods justice to the full Grace in reference to us who neither have made nor can make any satisfaction at all Learn hereby to ascribe what thou hast or hopest for to grace and wholly rely thereupon It is the surest ground of comfort and safest rock of confidence that poor sinners can have Paul ascribes all in all to it 1 Cor. 15. 10. 1 Tim. 1. 14. He taketh all occasions of setting it forth yet never satisfieth himself therein He stileth it abundance of grace Rom. 5. 17. Exceeding abundant grace 1 Tim. 1. 14. Riches of grace Eph. 1. 7. Exceeding riches of grace Eph. 2. 7. Let us be like minded Let us acknowledge the grace of God to us and ascribe all the good we have thereunto Let us so deeply meditate thereon as we may be ravished therewith Let us so apply it to our selves as we may render all the praise of what we have or are able to do to this grace of God Had it not been by the grace and good pleasure of God no violence or force of man or devils could have brought Christ to die Did he not with a word of his mouth drive back those that came to apprehend him Ioh. 18. 6. He could have had more then twelve legions of Angels to defend him Matth. 26. 53. He was delivered by the determinate counsel of God Acts 2. 23. And this God did upon his free grace and good will towards man This moved Christ to lay down his life Joh. 10. 18. and to give himself
the same particle that here it is thus seeing therefore Chap. 4. 6. It is evident hereby that the Son of God became a son of man for their sake whom God had given to him Of the Son of God being one with sons of men See § 104. To declare that in the conformity of Christ to others the Apostle intends the same persons whom he mentioned before he useth the very same words children in both places Of this title children See § 128. §. 137. Of this phrase Flesh and blood THat wherein Christ is here said to be conformable to these children is styled Flesh and blood Flesh in Scripture is used Properly or Tropically 1. Properly for that part of man which covereth the bones and is covered with skin through which the veins nerves sinews arteries and other ligaments of the body do pass Thus doth Iob distinguish flesh from skin bones and sinews Iob 10. 11. Thus distinguished It is a soft substance made of blood coagulated 2. Tropically flesh is used sundry waies As 1. By a Synecdoche as when it is put 1. For the whole body distinguished from a mans soul. The dead bodies of thy servants have they given to be meat unto the fowls c. the flesh of thy Saints unto the beasts of the earth Psal. 79. 2. 2. For the person of man consisting of body and soul. All flesh shall see the salvation of God Luk. 3. 6. In these two respects flesh is attributed to Christ namely in reference to his body 1 Pet. 3. 18. and to his whole humane nature Ioh. 1. 14. 1 Tim. 3. 16. 3. To a mans wife who is styled his flesh Gen. 2. 23. and by rule of relation to a womans husband For man and wife are said to be one flesh Matth. 19. 5. 4. For such as are of kin St Paul thus styles those that were of the stocâ—… from whence he came Them which are of my flesh Rom. 11. 14. 5. For a neighbour Hide not thy self from thine own flesh Isa. 58. 7. Kinsmen and neighbours are of the same flesh the former more near the later more remote therefore both are called flesh 6. For all creatures cloathed with flesh God giveth food to all flesh Psal 136. 25. 2. By a Metonymy as when flesh is put 1. For corruption That that is born of the flesh is flesh Joh. 3. 6. Flesh in the later place is put for corruption of nature 2. For infirmity Thus horses are said to be flesh Isa. 31. 3. In regard 〈◊〉 their weakness and in this respect are opposed to spirit 3. For outward appearance Ye judge after the flesh Joh. 8. 15. that is 〈◊〉 things outwardly appear Corruption weakness outward shew are but adjuncts or accidentâ—… which belong to mens bodies which are flesh 3. By a Metaphor as when flesh is put 1. For abrogated ceremonies This the Apostle intends where he said Are you now made perfect by the flesh Gal. 3. 3. 2. For humane excellencies We have no confidence in the flesh Phil. 3. 3. 〈◊〉 means thereby such prerogatives as men esteemed excellencies and used 〈◊〉 boast in them These and other like things are as flesh alone without spirit which râ—…sume putrifie and vanish to nothing as meer flesh doth Flesh is here put for the humane nature and that as it is accompanied with 〈◊〉 nifold frailties By way of diminution blood is added thereunto flesh and blood Blood is a liquor consisting of the four humours in it life and spirit is convâ—… through the whole body The Philosopher saith that blood is the matter olâ—… whole body By a Metonymy blood is put for life and for death For life because it is 〈◊〉 means of life Gen. 9. 4. For death because upon shedding of blood death followeâ—… Gen. 37. 26. Compare Psal. 72. 14. with Psal. 116. 13. In this respect Christs blood put for his death Rom. 5. 9. Eph. 2. 13. By a Metaphor blood is put for the corruption of nature Ioh. 1. 13. Ezek. 16. 6 Blood is here joyned with flesh to shew that quick flesh is here meant 〈◊〉 that hath blood in it And by reason thereof is subject to many infirmities yeaâ—… sensible of them As good blood is the nourishment of the flesh and makes it quick and fresh so distemper of blood causeth many maladies in the flesh By the wasting of the 〈◊〉 the flesh consumeth Fitly are these two flesh and blood joyned together I finde them thus â—…ed five times in the New Testament Here Matth. 16. 17. 1 Cor. 15. 50. Gal. 1 Eph. 6. 12. Flesh and blood thus joyned set out in generall mans externall substance 〈◊〉 visible and sensible and in that respect exposed to spirit Luk. 24. 39. In particular flesh and blood is put 1. For mans earthly disposition and incapacity of heavenly mysteries soâ—… himself he can neither know them nor make them known Thus flesh and blâ—… opposed to God who is omniscient and revealeth what mysteries he pleased whom he will Matth. 16. 17. Gal. 1. 16. 2. For mans weaknesse Thus it is opposed to principalities and poâ—… Eph. 6. 12. 3. For mortality whereunto our sins brought us Thus it is opposed to gloâ—… bodies 1 Cor. 15. 50. Here it is used in the generall acception of the phrase as flesh was noted before to be used namely for humane nature subject to manifold infirmities Flesh and blood as it is a visible substance so it is gross heavy drousie subject to hunger thirst cold heat pain wearisomness sickness fainting yea and death it self In regard of the outward visible part a man is little better then a bruit beast which is also flesh and blood Eccles. 3. 19. Sundry beasts in sundry excellencies appertaining to flesh and blood go beyond men as in bigness swiftness strength vigor of severall senses as of sight hearing smelling tasting touching and other like endowments That flesh and blood is such as hath been shewed it came first from sinne For sinne brought death and all manner of infirmities are concomitants to death This is a point most worthy their due and serious 〈◊〉 â—…deration who are or may be puffed up by reason of their reasonable soul or any abilities thereof or by reason of the comly feature beauty strength or other excellencies of the body or by reason of victories over enemies successes in their endeavours honours dignities revenews stately pallaces sumptuous houses or any other like things Notwithstanding these or any other like excellencies they who lay claim to those excellencies are but flesh and blood Flesh and blood are in this case like the Peacocks black feet when her gay feathers are in her eye she struts up her self in beholding them but when her eye is cast on her black feet down fals her gay feathers A due consideration of flesh and blood would take away all proud conceits of any outward excellencies Considering all others are as we are flesh and blood What folly is it to trust in man Isa.
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
Israelites who having tasted of Manna lusted after the fish cucumbers melons leeks 〈◊〉 and garlick that they had in Egypt and said Let us return into Egypt Numb 11. 5. 14. 4. Such are all they as are not truly regenerate but remain in their naturall estate though they professe the faith 3. It is an incitation unto those to whom this kinde of power is made known to be more watchfull against Satan more manfull in resisting him and the better prepared against his assaults Hereof see more in the whole Armour of God on Eph. 6. 1â—… Treat 1. part 3. § 2 c. 4. It warneth all of all sorts to renounce the devil and all his works to come oâ—… of his Babel to come into and abide in the glorious liberty of the Sonnes of God which Christ hath purchased for us and to renounce Satans service As the devil hath the power of death so Christ hath the power of life Iohn 6. 39 40. 5. It amplifieth both the glory and also the benefit of that conquest which Christ hath gotten over him that hath the power of death The glory of that victory appeareth herein that he hath overcome so potent an enemy as had the power of death The benefit thereof herein appears that he hath overcome so malicious and mischievous an enemy as exercised his power by all manner of death Hence ariseth the ground of this holy insultation O death where is thy sting 1 Cor. 15. 55. He who had the power of death being destroyed death now can have no more power over them that are redeemed by Christ. Hereof see more § 148. §. 144. Of Christ overcoming the Devil by death THe means whereby Christ overcame him that had the power of death is expresly said to be death To atchieve this great and glorious victory against so mighty and mischievous an enemy Christ did not assemble troops of Angels as he could have done Matth. 26. 53. and as he did Rev. 12. 7. in another case nor did he aray himself with majesty and terrour as Exod. 19. 16 c. but he did it by taking part of weak flesh and blood and therein humbling himself to death In this respect the Apostle saith that Christ having spoiled Principalities and powers made a shew of them openly triumphing over them in the Crosse meaning thereby his death The Apostle there resembleth the Crosse of Christ to a trophe whereon the spoyls of enemies were â—…nged Of old Conquerours were wont to hang the armour and weapons of enemies vanquished on the walls of forts and towers To this purpose may be applied that which Christ thus saith of himself If I be lifted up from the earth I will draw all men unto me Joh. 12. 32. Hereby he signifieth both the kind of his death and also the power thereof The kind under this phrase lifted up namely upon the Crosse the power under this I will draw all men unto me shewing thereby that he would rescue them from Satan to himself Christ by his death offered himself up a sacrifice whereby such a price was paid for our sinnes as satified Gods justice pacified his wrath removed the curse of the Law and so spoiled Satan of all his power wrested his weapons out of his hands set free those whom he held captive and brought him himself into captivity Thus was he as a Bee that had lost her sting which might buz and make a noise but could not sting Christ also by his death hath clean altered the original nature of our death which was a pastage from this world into Satans prison even into hell it self where his vassals are tormented but now it is made a passage into Heaven where he hath nothing at all to do so as thereby beleevers are clean out of his clutches so as he cannot so much as assault them This being done by Christs death thereby is the devil spoiled of his power This God thus ordered 1. To accomplish that ancient promise to the seed of the woman which was Christ and threatning against the Serpent which was the devil Gen. 3. 15. It shall bruise thy head that is Christ should utterly vanquish the devil The means whereby that should be accomplished was this Thou shalt bruise his heel Gen. 3. 15. By the heel is meant Christs mortall body which was bruised by death 2. To deliver man by satisfying justice Had the devil been by an almighty power vanquished justice had not thereby been satisfied 3. To magnifie the power of the conquest the more for divine power is made perfect in weaknesse 1 Cor. 12. 9. 4. To bring the greater ignominy and shame upon the devil for what greater ignominy then for an enemy to be vanquished in his own Kingdom and that with his own weapon The strongest and sharpest weapon that Satan had was death and by it he did most hurt Christ deale in this case as Benaiah did with an Egyptian he plucked the spear out of his hand and slew him with his own spear 2 Sam. 23. 21. 5. To take away the ignominy of the Crosse of Christ Jews Pagans and all Infidels scoff at our crucified God but this glorious victory which Christ by his death obtained on the Crosse sheweth that it is a matter of much glory and much rejoycing The Apostle apprehended so much hereof as comparatively he would glory in nothing saving the Crosse of our Lord Iesus Christ Gal. 6. 14. 6. To put a difference betwixt Christs death and the death of all others even of the best of men The death of others is only a freedom from troubles of soul and body and an attaining unto rest and glory which is by virtue of Christs death Christs death is a conquering death a death that tends to the advantage of all that beleeve in Christ. 7. To take the old wily Serpent in his own craft Satan laboured at nothing more then to bring Christ to death he used Scribes Pharisees Priests Rulers and people of the Jews yea Iudas Pilat and his Souldiers as his instruments herein They thought all sure if Christ might be put to death but Christs death proved Satans destruction Thus God taketh the wise in their own craftinesse Job 5. 13. On these and other like grounds may we look upon the Crosse of Christ as the Israelites when they were stung with fiery Serpents looked on the brazen Serpent Numb 21. 9. Christ himself teacheth us to make this application Ioh. 3. 14 15 §. 145. Of exemplifying of an indefinite Point THat none might mistake the Apostle about the person that is said to be destroyed he explains himself as this phrase that is sheweth That phrase is used in interpreting a strange word Where the Apostle had used this Hebrew word Aceldama he addeth that is the field of blood Acts 1. 19. And in clearing an ambiguous word Where the Apostle had used this phrase in me he addeth that is in my flesh Rom. 7. 18. And in
his wrath but he would also vanquish that implacable enemy and so deliver us out of his hands This therefore was an end of the former end Our deliverance was the end of destroying the devil Christs death was for us and our good See § 83. Thanks therefore to thee O Saviour that hast destroyed so mighty an adversary of ours by thine own death §. 149. Of natural mens fear of death THe miserable condition here intended is said to be fear of death Death here is taken in as large an extent as it was § 142. namely for temporal spiritual and eternal death Death even death of the body which is a separation of the soul from the body is by the Heathen counted the most terrible of all things and the greatest of all evils every living thing shunneth death this they do naturâ—… upon a desire of preserving their being and love of life On this ground it was 〈◊〉 Satan said to the Lord Skin for skin and all that a man hath will he give for his 〈◊〉 Iob 2. 4. This works in men a fear of death Fear is a disturbed passion arising from the expectation of some evil which 〈◊〉 would shun For the Greek word cometh from a Verb that signifieth to flee free and this word here used by the Apostle is sometimes put for flight Men use to 〈◊〉 from such things as they fear and if men could they would flee from and 〈◊〉 death Death therefore being taken to be the greatest of evils and man continuâ—… expecting it must needs fill mans heart with fear even fear of a bodily death â—… fear of man See Chap. 13. § 84. But to such as are instructed in the nature of 〈◊〉 which addeth a sting to death and in the resurrection of the body and the intolerable and everlasting torment of body and soul in hell death must needs be a 〈◊〉 greater fear till they have some assurance of their deliverance from it For 〈◊〉 as it was first inflicted for sinne is the very entrance into eternal damnation 〈◊〉 then can the thought and remembrance of death be but very dreadfull It was 〈◊〉 of death that made Adam and Eve to hide themselves from Gods presence 〈◊〉 they heard his voice in the garden Gen. 3. 8. This was it that made Cain say 〈◊〉 punishment is greater then I can bear Gen. 4. 13. This made Nabals heart to die 〈◊〉 in him 1 Sam. 25. 37. And it made Saul to fall along on the earth as a man 〈◊〉 swoon 1 Sam. 28. 20. This made Faelix to tremble when he heard Paul preachâ—… the judgement to come Acts 24. 25. Fear of the second death makes Kings are great men yea and bond-men too cry to the mountains to fall on them and 〈◊〉 hide them from the face of him that sitteth on the Throne and from the wrath 〈◊〉 the Lamb Rev. 6. 15 16. Surely there is nothing more difficult then not to 〈◊〉 death The conscience of men unregenerate doth bring in a bill of 〈◊〉 against them and convince them of rebellion against the great Lord they are 〈◊〉 that respect as a malefactor who is arraigned and condemned and liveth in fear 〈◊〉 the gallowes and is much disquieted therewith taking no joy or comfort in 〈◊〉 foâ—…d sleep or any way else An evil conscience to the soul is as the Gout or 〈◊〉 in the body which tortureth it in the midst of feasts pastimes and greatest mâ—…ments yea it is like the hand-writing that appeared to Belshazzar Dan. 5. 5 6. Obj. It is said that the houses of the wicked are safe from fear and that they die 〈◊〉 strength being wholly at ease and quiet Job 21. 9 23. Answ. 1. All other joy is only from the teeth outward as we speak they have 〈◊〉 true found inward joy they have not the ground of true joy which is an assuraâ—… of Gods favour in Christ. 2. Their joy is but short As the craking of thorns under a pot so is the laughtâ—… fools Eccles. 7. 6. 3. Many times it falleth out that when they seem to be very jocond there is 〈◊〉 inward terror in the soul Even in laughter the heart is sorrowfull Prov. 14. 13. 4. Their joy is inconstant they have their fits of anguish and vexation Lam. 5. 1â—… 5. All their joy is but as in a dream like him that dreameth he eateth but 〈◊〉 is awake his soul is empty Isa. 29. 8. his rejoycing ariseth from the slumbering of 〈◊〉 conscience which for the time ceaseth to terrifie him 6. A man may be so intoxicated and as it were made drunk with earthly â—…ceits as he may end his daies in a foolish pleasing conceit as a thief made 〈◊〉 may die in a desperate merriment and that under the gallowes hereticks may 〈◊〉 so intoxicated with their errors as to suffer death for them with much seeming 〈◊〉 ambitious persons may with an outward glory cast themselvs into the jaws of deâ—… as Marcus Curtius but albeit no effects of fear appear in such yet because â—…cause of fear is not taken away they cannot be truly said to be freed from fear not before yet at the great day of judgement shall their fear break forth and the trembling appear In which respect saith Christ Wo unto you that laugh now say shall lament and weep Luk. 6. 25. Go to now ye rich men weep and howl for your 〈◊〉 series which shall come upon you James 5. 1. Wofull wofull in this respect must needs be the state of unregenerate men 〈◊〉 nothing can seem blessed to him over whose head terror doth alwayes 〈◊〉 Damocles a flatterer of Dionysius the tyrant said to his face that he was the happiest man in the world and made mention of his wealth and power and Majesty and abundance of all things Hereupon the tyrant set that flatterer in a Royall estate at a Table furnished with all dainties and attended upon as a King but with a heavy sharp sword hanging by a horsehair over his head this made him quake and tremble and desire to be freed from that estate thereby was declared how miserable a thing it is to live in continuall fear Some see it and are in that respect the more terrified others are the more sencelesse but not the lesse miserable There is no cause to envy a naturall mans condition though he abound never so much in wealth honour pleasure or any other thing that the natural heart of man desireth Who would envy Dives his condition that duely weigheth his end Luke 16. 19 c. This is it which the Psalmist forewarneth us of Psa. 37. 1. David in his own example sheweth how prone we are hereunto Psa. 73. 3 c. and therefore we had need to be the more watchfull against it § 150. Of a naturall mans bondage IT is here further said that through or by fear of death they are subject to bondage The terrour with which unregenerate persons are afflicted
1 Tim. 4. 14. and the Apostle setteth out the Act of ordination under this rite where he saith Lay hands suddenly on no man 1 Tim. 5. 22. Such as under the Gospell are to be set apart for ordinary Ministers are Pastours and Teachers Mens abilities to these functions are to be tried and good Testimony given of their orthodox judgement and pious conversation and in a publique assembly on a day of fasting and prayer they are after some exhortation and direction concerning the Ministeriall function and prayer made for Gods blessing on them they are to be set apart to the Ministeriall function by this rite of imposition of hands This rite was used to shew that the blessing which they desired and the ability which was given or was further to be expected was from above and for obtaining thereof prayer used to be joyned with imposition of hands Act. 6. 6. and 13. 3 and 20. 8. Of ordaining Ministers see more Chap. 3. v. 2. § 35. §. 18. Of principles about Prayer and Thanksgiving BEcause Prayer was joyned with imposition of hands and lifting up of hands is a rite proper to Prayer and put for Prayer 1 Tim. 2. 8. I suppose this to be a fit place to bring in that head of our Christian Religion which was questionless one branch of that ancient Catechisme Principles about Prayer may be such as these Prayer is a bounden duty It is to be made onely to God and in the name of Jesus Christ. It is to proceed from the heart and to be made with reverence and and in faith It is a meanes of obtaining all needfull blessings All things that tend to Gods glory our own or brothers good whether temporall or spirituall may be sought of God by Prayer To this head also may Thanksgiving be referred Christians ought to be as conscionable in giving thankes as in making Prayers Hereby they shall testifie their zeale of Gods glory as well as they testifie their desire of their own good Thankes must be given to God and that for all things and at all times and in all places publiquely and privately ever in the name and thorow the mediation of Jesus Christ. Of Prayer and Thanksgiving see more in the Whole Armour of God Treat 3. Part. 1. on Eph. 6. 18. § 1. c. §. 19. Of principles about Death THe fifth principle is thus set down And of the resurrection of the dead Of this principle there are two heads One concerning the dead the other concerning their resurrection About the dead there might be these principles No man ever yet remained alive on earth for ever It is appointed unto men once to dye Heb. 9. 27. onely one exception is recorded which was Enochs of whom it is said that God took him Gen. 5. 24. which phrase the Apostle thus expoundeth Enoch was translated that he should not see Death Heb. 11. 5. as for Elijah who went up by a whirlewind intâ—… heaven 2 King 2. 11. it is not expresly said that he died not Though in his body he were taken up from the earth yet might his soul onely be carried into heaven Yet I will not deny but that he also might be exempted from Death But if this be granted there are onely two that we read of exempted from this common condition and one or two exceptions especially they being extraordinary do not infringe a generall rule This rule must not be extended to such as shall be living at the moment of Christ's comming to judgement for in reference to them thus saith the Apostle We shall not all sleep 1 Cor. 15. 51. and again we which are alive shall be caught up together in the clouds with them that are raised from the dead 1 Thess. 4. 17. Death is only of the body which the soul leaveth and thereupon it remaineth dead the soul it self is immortall Eccles. 12. 7. mans body was not at first made mortall for Death came by sin Rom. 5. 12. yet by Christ is the sting of Death pulled out 1 Cor. 15. 55. and the nature of it is altered For at first it was denounced as an entrance to hell Gen. 2. 17. Luk. 16. 22 23. by Christ it is maâ—… a sweet sleep 1 Thes. 4. 13. and the entrance into heaven 2 Cor. 5. 1. Phil. 1. â—…3 it is to believers a putting off the rags of mortality 1. Cor. 15. 53 54. it is a full abolition of sin Rom. 6. 7. and they rest from all labours and troubles Rev. 14. 13 §. 20. Of principles about Resurrection THe bodies of men are not like the bodies of beasts which ever remain in the earth but they shall be raised Which the Apostle proveth by many argumeâ—… 1 Cor. 15. 12 c. They shall be raised by the power of Christs voyce Ioh. 5. â—… and that at the last and great day Matth. 13. 49. all at once in a moment 1 Câ—… 15. 52. even the very same bodies that they had on earth Iob. 19. 27. not the substance but the quality onely of the bodies shall be changed 1 Cor. 15. 43 44. Bâ—…ing raised each body shall be united to his own soul and that for ever not to be separated again As for mens soules they never dye but immediately upon their separation from the body they go to those places where after the day of Judgement their bodies shall be with them Luk. 16. 23. they that are living at the day of judgement shall be changed 1 Cor. 15. 51. and suddenly caught up to judgement onely the dead shall first rise and then the quick shall be taken up with thâ—… 1 Thes. 4. 15 17. of Christ's Resurrection see Chap. 13. v. 20. § 164. §. 21. Of principles concerning the last Iudgement THe sixt and last principle is thus expressed and of eternall Iudgement This principle noteth out two points 1. The matter it self Iudgement 2. The continuance thereof Eternall About the matter it self these particulars following are observable There shall be a day of Judgement All men shall be judged Jesus Christ in his humane nature shall be the visible Judge Act. 17. 31. He will judge all men according to their workes Matth. 16. 27. every work shall be brought to Judgement whether it be open or secret whether it be good or evill Eccles. 1â—… 1â—… men shall give an account for every idle word Matth. 12. 36. all shall not receiâ—… the same sentence The righteous shall receive a blessed sentence of life the wicked a fearfull doom of condemnation Matth. 25. 34 c. There is a set day for this Judgement Act. 17. 31. but it is unknown to men and Angels that men might alwayes watch Mar. 13. 32 33. but it shall not come till the number of Gods 〈◊〉 shall be fulfilled Rev. 6. 11. The continuance of the day of Judgement under this word Eternall which is to be taken of the time following that shall never have an end hath respect to 〈◊〉 reward of the
vengeance must needs follow upon despisers of the Gospel That this application might more clearly appear the Apostle sets down both the kinde of punishment and kinde of sin To make these points the more regarded he brings them in with an interrogative Thus Of how much sorer c. Of the emphasis of an interrogation in affirming a thing See Chap. 1. v. 5. § 46. and v. 14. § 155. and Chap. 9. v. 14. § 76. This word of comparison hath reference to the punishment before mentioned which was capitall implying the death of the body § 103. So as there are greater punishments then a bodily death whereupon the Lord sayeth Feare not them that kill the body and after that have no more that they can do But rather fear him which is able to destroy both bodie and soul in hell Matth. 10. 28. The Greek word translated sorer is comparative but anomalous The positive is put for any manner of evill either of sin or of punishment Thus this comparative word of my text is used in the case of sin 1 Tim. 5. 8. and in the case of punishment Luke 27. 64. So here For the word punishment is expresly mentioned and that under a word that signifieth a vindictive punishment or revenge The root whence it sprouteth signifieth a revenger The verb signifieth to revenge Paul twice attributeth it to himself in regard of that violent revenge he sought to do to the professors of the Christian Religion Acts 22. 5. and 26. 11. §. 107. Of the vengeance that followeth contempt of the Gospel THis emphaticall phrase how much sorer punishment giveth us to understand that despisers of the Gospel make themselves guilty of heavier vengeance then despisers of the Law This is intended Chap. 12. v. 25. and Matth. 10. 14 15. and 11. 22 24. Gods goodnesse and mercy is more manifested to man by the Gospel then was by the Law It hath shined more and more unto the perfect day Prov. 4. 18. The greater the mercy is that is deâ—…ised the greater is the sin in despising it And answerable to the sin the judgement useth to be By the Gospel so much is done for children of men as God is moved to say What could have been done more to my vineyard that I have not done in it Isa. 5 4. This affordeth an admonition to us that live under the Gospel that we have it in high esteem lâ—…st disrespect thereto cause a despising thereof and despising of the Gospel cause the severest iudgement Take for an example Capernaum Math. 11. 23. And remember the pithy exhortation of the Apostle Chap. 2. v. 1. § 5. Obj. We read of many sorer judgements under the Law then under the Gospel Answ. 1. If it were so it would not follow that Gospel sins were lesse but that the patience of God was greater 2 Pet. 3. 9. 2. When punishment is defer'd it may be the severer Rom. 2. 5. Psal. 50. 21 22. 3. Judgements under the Gospel are more spirituall and in that respect more insensible yet sorer as hardnesse of heart a seared conscience a reprobate sense and greedinesse in sin These are scorpions in comparison of those whips which were under the Law 1 King 12. 14. These especially are effects of Gods just revenge As assurance of faith peace of conscience and joy in the holy Ghost are far greater blessings then outward peace worldly riches temporall delights and earthly honours so the spirituall judgements are the greater they are blind who see it not See more of this point Chap. 2. v. 3. § 21. §. 108. Of the evidence of Gods just proceedings against Sinners THe forementioned proceeding of God against despisers of the Gospel is so evident as the Apostle refers it to their own judgement and determination in this word suppose yee In like sense it is used by Christ himselfe Luke 13. 2 4. Iohn 5. 39. Of the divers acceptions of this word See Chap. 4. v. 1. § 13. It sheweth that such is the equity of Gods proceedings against sinners as men themselves may discern the same This is manifested by other like phrases as Iudge ye Isa. 5. 3. Know ye Rom. 3. 19. and 6. 16. Ye know 1 Cor. 6. 9. 1 John 3. 15. What will he do Matth. 21. 40. There are certaine common notions in a reasonable man which do demonstrate the equity of Gods proceeding with them This teacheth us well to use that stamp of Gods Image which he hath reserved in man notwithstanding his fall And for this end to compare Gods dealing with man in punishing him with his desert Thus shall we justifie God and shew our selves Children of Wisedome Luk. 7. 35. §. 109. Of sinners deserving what they suffer THe justice of Gods proceedings against sinners is set down in this phrase shall be thought worthy Of the meaning of the Greek word See Chap. 3. v. 3. § 42. In this respect the punishment of sin is called wages Rom. 6. 23. The word translated wages signifieth that allowance which was used to be given to souldiers which was alwayes accounted most just yea it is said to be a righteous thing before God 2 Thes. 1. 6. And the day of punishing every one is called the day of the reâ—…elation of the righteous judgement of God Rom. 2. 5. 1. The Judge who inflicteth punishment is called a righteous Iudge 2 Tim. 4. 8. Gen. 18. 25. 2. The nature of sin sheweth the equity of the judgement for all sin is of an infinite natâ—… and this sin is a wilfull rejecting of the means whereby the wounds of sin should be 〈◊〉 and the guilt thereof taken away Obj. Sin is 〈◊〉 temporary the punishment is eternall How can a temporary crime 〈◊〉 thought worthy of an eternall punishment Answ. See the treatise 〈◊〉 〈◊〉 sin against the Holy Ghost part 2. § 30 31. Of the just punishment of transgressors See Chap. 2. v. 2. § 16. 17. §. 110. Of the aggravation of Apostasie THe Apostle contenteth not himself with a generall declaration of the equity of Gods dealing with Apostates but maketh it more clear by a particular enumeration of sundry aggravations The first of them is thus expressed who hath trodden under foot the Son of God The first phrase hath trodden under foot is the interpretation of one Greek word which is a compound and implieth the basest using of a thing that can be It is compounded of a verb that signifieth to trample upon or to spurn at a thing Luk. 10. 19. and 21. 24. The preposition with which it is compounded aggravateth the aggravation implying a scornfull trampling upon a thing as where it is said of salt that hath lâ—…st his savour It is good for nothing but to be cast out and to be trodden under foot of men Matth. 5. 13. And it is applyed to swines trampling pearles under their feet Matth. 7. 6. Things trampled upon are counted nothing worth and therefore
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
Ely 1 Sam. 2. 11. and 3. 1. There he manifested his obedience 1. To his Parents by a abiding in that place and calling wherein they setled him 2. To his tutor or Master to whom he was by his Parents committed as is intended under this phrase He ministred before Ely 1 Sam. 3. 1. This is further confirmed by his readiness to run again and again and that in the night time when he supposed that Ely had called him and by declaring the whole message which he had received from the Lord to Ely upon his charge 1 Sam. 3. 18. A worthy pattern this is for such as are under Authority When he came to riper years he became a Prophet and a Iudge As a Prophet he was faithfull 1 Sam. 3. 20. This is an especial property of a good Prophet 1 Cor. 4. 〈◊〉 His faithfulness was manifested two wayes 1. In declaring Gods minde to the people 2. In putting up the peoples desire unto God which was by prayer wherein he was very powerfull Ier. 15. 1. Psal. 99. 6. He took a right course to make his prayer available for the people for 1. He brought the people together to joyn with him in publick prayer 2. He fitted them to that publick duty by calling them to forsake their sins 3. He caused them deeply to humble themselves and to pour out their Souls before God In which respect they are said to draw water and pour it out before the Lord. 4. He brought them further to sanctifie and enlarge their humiliation by fasting 1 Sam. 7. 3 4 c. 5. He promiseth to pray for the people himself and acknowledgeth it a sin to omit that duty 1 Sam. 12. 23. 6. His own prayer was so powerfull as thereby he did not onely obtain preservation from enemies but also such extraordinary thunder as scattered the enemies 1 Sam. 7. 10. The other function whereby Samuel's life in his elder years is set out respecteth his government as he was a Judge Hereof two things are especially recorded 1. His sedulity 2. His integrity To these two heads may all things becoming a good Governour be referred Either of these without the other makes ones government very defective and faulty Let a Governour take indefatigable pains yet if he be corrupt his pains may prove the more pernicious Let him be upright if he be negligent and idle 〈◊〉 is the glory of his uprightness But if both concur much may be expeâ—… from the government of such a one for much will be performed thereby 〈◊〉 by Samuel in whom both concurred This testified his diligence that he stayed not at his own house for all the peoâ—… come thither for judgement but he went from place to place He had 〈◊〉 yearly progresse and circuit not for his own pleasure but for his peoples 〈◊〉 and good The places whither he went in his yearly circute were Bethel 〈◊〉 Gilgal and Mizpeh 1 Sam. 7. 16. all of them in the utmost wastes of 〈◊〉 Concerning his incorruptness he challengeth all the people if any way they 〈◊〉 impeach him But they were so far from that as they bare publick witâ—… to his integrity O that Christian Magistrates would set Samuel as a pattern before them in 〈◊〉 and integrity §. 222. Of Samuel's crosses IT could not be but that Samuel living and ruling in such evil times as he 〈◊〉 should meet with many crosses Among them two are most observable 〈◊〉 in the beginning the other toward the end of his government 〈◊〉 began with one of the most lamentable Tragedies that had befallen 〈◊〉 State since they were setled in Canaan Israel was twice smitten before their 〈◊〉 Once about 4000 men were slain and at another time 3000 and 〈◊〉 the Ark of God was taken and the Priests that carried it were slain 〈◊〉 dismal was this news as old Ely who then was Judge and whom Samuel 〈◊〉 at the first news thereof fell from off his seat backward and brake his 〈◊〉 Such an enterance into the government could not be but a heavy crosse 〈◊〉 〈◊〉 who was their governour The other cross about the end of his goverment was his rejection aggreâ—… by the quarrel which was picked to collâ—…ur the same that it was his sons 〈◊〉 governing 1 Sam. 8. 5. To reject him whom God had chosen and setled for a Judge over his people 〈◊〉 not be but an heavy crosse to that good old man and that two wayes 1. In regard of himself who was much disgraced hereby 2. In regard of the people who herein manifested a tumultuous minde against God and provoked him to give him a King in anger Hos. 13. 1â—… 〈◊〉 that they should lay the cause thereof on him and his Sons must needs 〈◊〉 more pierce his Soul therefore it is said that it pleased him 1 Sam. 8. 6. True it is that his Sons were corrupt Judges but must the Father be rejected 〈◊〉 this was a remedy worse than the malady Though it be said that he made his Sons Iudges over Israel yet doth not that phrase intend that he gave over the whole government to them much lesse that 〈◊〉 justified them in their male-government The people might have made their complaint to him for redress vvhich if he had refused or neglected to do they might have had some more colour for what they did The advantage vvhich the people took at Samuels Sons ill government sheweth what pious Parents may suffer for their impious Children This was before manifested in Elies case §. 223. Of blessings conferred on Samuel THe blessings conferr'd on Samuel were many and great as 1. His extraordinary birth He vvas a Childe of prayer and after an especial manner given of God 2. Gods Son appearing unto him even vvhen he was a Childe 3. His high advancement to be a Prophet and a Judge 4. Gods continual abode vvith him and fulfilling his Prophesie 1 Sam. 3. 19. 5. Gods hearing his prayers 6. Gods blessing his government with the conversion of his people and confusion of his enemies 1 Sam. 7. 3 c. 7. Gods associating himself with him when he was rejected 1 Sam. 8. 7. 8. Gods sealing up his integrity by a visible sign vvhereby the people vvere brought to see their sin 1 Sam. 12. 18 19. 9. The esteem wherein both King and people had him even after Saul was made King 1 Sam. 11. 7. 10. The fulnesse of dayes vvhereto he attained 1 Sam. 8. 1. and 28. 14. 11. An honourable funeral 1 Sam. 25. 1. 12. Resting after his death This I do the rather note in opposition to that Popish position of Samuels being raised by a vvoman that had a familiar spirit 1 Sam. 28. 11 12 c. For quietly to rest after death is a common priviledge of all Saints True it is that the bodies of the best may be taken out of the grave and may be hurried up and down but the question here is concerning the Soul vvhich animated the body
much content and found much benefit to their souls wellfare And whereas many persons of quality came out of their good respect to Visit him he would indeavour so to order their conference as it might be profitable to edification or if their Visies were meerly complementall he accounted it a great burden unto him He was allwaies of a very friendly and courteous disposition whom the meanest not only of his Parish but of the City found easie of access and as easie to be intreated yea ready to do what he could to all Among other graces Humility was eminent in him for he was not observed to be puffed up either with the flocks of multitudes unto his Ministery which were many and great nor with any applauses of men but would still say he knew more of himself to a base him than any could know to extoll him He was much in Communion with God and contented not himself only with daily constant ordinary holy exercises but was also frequent in extraordinary duties In the Bishops time when it might not be permitted to keep a Fast openly in the Church he was one of those Ministers who frequently helped pious Christians in their private Fasts In times of fear and danger he and others had sometimes weekly sometimes monethly Fasts whereof many in his own House and Vestry which he was eminently observed to perform with extraordinary reverence and awfullness of spirit His confessions were accompanied with much sense of sin broakennesse of heart self-abhorrency judging of the creature and justifying of God In petition very pertinent Judicious Spirituall Seasonable accompanied with Faith and Fervour like a true Son of Iacob wrestling with tears and supplications as resolving not to let him go without a blessing But none like him in Thanksgiving after a man would think he had spent the last drop of his Spirit in Confession and Praier O how would he revive and gather up his Spirits when he came to the work of Thanksgiving wherein he would be so large particular warm and vigorous that in the end of the day he would quicken the auditory as if then the work had been but newly to begin and that only had been the work of the day Wherein he may be a pattern to all his surviving Brethren in the Ministery He was very inquisitive after the good and wellfare of the Church of God as at home so abroad that accordingly he might order his prayers in their behalf being ever mindfull of them in his prayers And when he heard it went ill with the Church of God in any place like another Nehemiah he sat him down and wept and mourned and fasted and prayed unto the God of heaven in their behalf Great was his patience under the visiting hand of God especially in his old age when God visited him with painfull Maladies Though by reason of the bitterness of his paines by the Stone and sharpness of Urine and that Lethalis arundo as he oft called it that deadly Arrow in his side which he knew could never be pluckt out of it but by death I mean his Asthma which he got by an excessive cold in attending upon publick imployment notwithstanding I say by reason of these he hath been often heard to groan yet was he never heard once to grumble But he would oft say Soul be silent Soul be patient it is thy God and Father that thus ordereth thy estate Thou art his clay he may tread and trample on thee as it pleaseth him thou hast deserved much more it is enough that thou art kept out of hel though thy pain be grievous yet it is tolerable thy God affords some intermissions he will turn it to thy good and at length put an end to all none of these can be expected in hel He would oft make mention of the extent of Obedience which he said was not only to endeavour to do what God requireth but also patiently to bear what Gods will is to lay upon his creature as Christ himself though he were the Son yet learned obedience by the things which he suffered In his greatest pangs he oft used this speech of Iob Shall we receive good from the hands of God and not evill He often commended his Soul unto Christ and would say I am perswaded that he is able to keep that which I have committed to him against that day When any of his Friends went about to comfort him in those gifts which God had bestowed on him and works which he had wrought by him he would answer I dare not think of any such thing for comfort Iesus Christ and what he hath done and endured is the only ground of my sure comfort Many that came to visit him in his weaknesse professed that they went away better than they came by reason of those savoury and gracious expressions that proceeded from him Though towards his latter end his fits of the Stone were frequent and sharp having some times 4. or 5. in an hour yet such was his desire to finish that so much desired Commentary of his upon the Epistle to the Hebrewes that so soon as the bitterness of the pain of a fit was over he returned to his work and made some progresse therein And thus he continued labouring at his work through much pain till Tuesday the sixth of Decem. 1653. About which time as his naturall strengh was exceedingly decayed so his Intellectuals began to fail and for the three following daies drowsiness seized upon him insomuch that he could not hold up his head to look into a book but slumbered away his time in his Chair and upon the Friday being the third day since he had given over his studies enquiring what day it was he cried out Alas I have lost three daies The day following being Saturday he had no desire to arise out of his bed neither indeed could in regard of his weaknesse which was such as he said Now I have not long to live in this world the time of my departure is at hand I am going to my desired haven the apprehension whereof was no little joy unto him for he had often said unto such of his friends as came to visit him in his sickness I am most willing to dy having I bless God nothing to do but to dy Indeed he seemed sometimes to be in Pauls strait between Life and Death having a desire to depart that he might be with Christ which was best but yet very desirous was he to finish his Commentary on the Epistle to the Hebrews which he knew would be usefull to the Church of God and in that respect was willing to live and God so far answered his desire in that particular that he lived to finish it within half a Chapter But when he perceived that his time in this world could not be long O! how sweet and joyfull was the apprehension of Death unto him which he
often termed his best friend next unto Iesus Christ. And that Saturday though he kept his bed through weaknesse yet was he more wakefull and his spirit more lively and cheerfull than for severall daies before which questionlesse was from his joyfull apprehension of his approaching departure His speeches that day were more than ordinarily heavenly speaking much in admiration of the freenesse of Gods grace and riches of his Mercy in Iesus Christ. As while he lived he led an heavenly life so about the time of his death by those comforts and joyes which he found in his Soul he seemed to be in Heaven while he was upon the Earth and so continued full of sweet comfort and heavenly expressions to the last of his understanding and speech which continued till Monday morning when both failed him from which time he lay breathing but shorter and shorter till eight of the clock that night about which time in the presence of all his Chilren and divers friends he quietly slept in the Lord making an happy change from earth to heaven Dec. 12. Anno Christi 1653. Being 79. years old having served God faithfully and painfully in his generation The Names of such Books as this Author hath written 1. OF Domesticall duties eight treatises out of part of the fifth and sixth Chapters of the Epistle to the Ephesians 2. The whole Armour of God on part of the sixth Chapter of the Epistle to the Ephesians 3. A Treatise of the sin against the Holy Ghost out of Matth. 12. 31 32. Mark 3. 28 29. 4. Two Catechismes one handling the fundamentall principles of Christian Religion the other brief answers to the chief Articles of Religion 5. A Guide to go to God or an Explanation of the Lords prayer 6. Gods three Arrowes Plague Famine Sword in three treatises 1. A plaister for the Plague on Num. 16. 44. to the 50. 2. Dearths death on 2 Sam. 21. 1. 3. The Churches Conquest over the Sword on Exod. 17. 8. to the end 7. The extent of Gods providence A Sermon on Matth. 10. 29 30 31. preached Nov. 5. 1623. on occasion of the downâ—…all of Papists in Black-friers ten daies before with the Relation of the said downfall 8. The Dignity of Chivalry A Sermon on 2 Chron. 8 9. preached before the Artillery Company of London June 13. 1626. 9 The Saints Sacrifice or a Commentary on the 116. Psalm 10. Two treatises 1. The Sabbaths Sanctification 2. A Treatise of Apostacy on Luke 15 31. 11. The Saints support A Sermon on Neh. 5. 19. preached before the Commons of Parliament June 29. 1645. 12. Mercies Memoriall A Sermon on Evod. 13. 3. preached in Pauls Church London Nov 17. 1644. being the day of Q. Elizabeths inauguration 13. The progress of divine providence A Sermon on Ezek. 36. 11. preached before the house of Peers Sep. 24. 1645. 14. A Sermon on Ezek. 24. 16. preached at the Funerall of Mrs. Margaret Duck with a large Relation of her life and death 15. The right way A Sermon on Ezra 8. 21. preached before the Lords Sep. 12. 1648. The day of humiliation for a blessing on the Treaty between the King and Parliament 16. A large Commentary and exposition on the whole Epistle of Saint Paul to the Hebrewes These Books are lately printed and are sold at the Kings Armes in Pauls Church-yard AN exposition of the Book of the Prophet Isaiah by William Day late Fellow of Kings Colege Cambridge now Minister at Maple Durham in Oxford-shire Of Government and Obedience as they stand directed and determined by Scripture and Reason Four books by Iohn Hall of Richmond Judiciall Astrology largely confuted from Scripture Authority Nature Reason Experience Confession large observations on History and from severall other particulars of that unlawfull Art by Iohn Gaule of Staughton in Huntingdon-shire A large Scripture Concordance containing a Survey of Theologiâ—…all propositions with their Reasons and Uses Alphabetically digested by William Knight The History of the Counicll of Trent written in Italian by Picero Soave Polano and translated into English by that learned Kinght Sir Nathaniel Brent and enlarged in this fourth edition with many considerable and remarkable additions A Scripture Chronology wherein the principall Periods of time from the Creation of the world to the death of Christ are included and many questions of great importance resolved by William Nisbet Minister in Scotland The Character and History of the Bishops in the Reigns of Queen Elizabeth and King Iames written by Sr. Iohn Harrington for Prince Henry Nâ—…w observations on the Creed Commandements Sacrament with the use of the Lords prayer maintained and a Treatise of popular errors in Religion by Iean Despagne The Magistrates Authority in matters of Religion aâ—…erted or the Right of the State in the Church A discourse written by Hugo Grotius Loci communes D. Martini Lutheri ex Scriptis ipsius latinis in 5. classes distributi â—… M. Theodosiâ—… Fabricio A Teatise of Contrition Conversion and Self-deniall being the summe of 80. Sermons on Act 2. 37. by R. Ienison Dr. of Divinity A plain Discovery of the whole Revelation of St. Iohn by Iohn L. Napier The great mystery of Ungodliness discovered from the writings and speakings of a company of spirituall Juglers called Quakers wherein their cheats are manifested to the world by Ralph Farmer Minister at Bristoll A Vindication of the Parish-Churches and Parcchial Ministers of England from the uncharita ble Censure and infamous Title of Antichristian and Rabylonish by Thomas Gage Preacher of the Word at Deâ—…l in Kent A COMMENTARY Upon the EPISTLE to the HEBREVVS §. 1. Of the Authority of this Epistle 1. THAT we may with the better warrant collect Articles of Faith and Rules for Life out of this Epistle it is requisite that we be well informed in the Divine Authority thereof and also well weigh the excellency of it These Evidences following make clear the Divine Authority of this Epistle 1. The Matter of it which is beyond the reach of humane invention So profound Mysteries are revealed therein as could not be known but by divine Revelation 2. The Manner of unfolding those Mysteries which is with such Majesty and Gravity as argueth a divine Spirit 3. The Congruity of it with other Canonical Scriptures so as if all Scripture be given by inspiration of God then this also 4. The direct Refutation of pernicious heresies which since the writing of this Epistle have been forged so as it must needs be inspired by a fore-knowing Spirit 5. The whole Tenour of this Epistle and manner of expressing the legal Ordinances therein shew that this Epistle was written while the Temple stood and Levitical Rites were in use which was in the Apostles time so as if it had not been Canonical it would questionless have been discovered by them 6. The Pen-man of it whom we shall shew hereafter to be Paul the Apostle 7. The express Approbation which St Peter gives of it for he makes
1. By purging away this kinde of filth Christs sacrifice is distinguished from all the legal sacrifices and purifications none of them could purge away sinne Sinne makes too deep a stain even into the very soul of man to be purged away by any external and earthly thing That which the Apostle saith Heb. 10. 4. of the blood of Bulls and Goats which were the greatest and most efficacious sacrifices of the Law may be said of all external means of purifying It is not possible that they should take away sinnes Therefore they are said to sanctifie to the purifying of the flesh Heb. 9. 13. not to the purifying of the soul. Quest. Was not legal uncleanness a sinfull pollution Answ. Not simply as it was legal that is as by the Cerimonial Law it was judged uncleanness For 1. There were sundry personal diseases which by that Law made those that were infected therewith unclean as Leprosie Lev. 13. 3. Running of the Reins Lev. 22. 4. Issue from the flesh Lev. 15. 2. and other the like 2. There were also natural infirmities which were counted uncleanness yet not sins in themselves as womens ordinary flowers Lev. 15. 33. their lying in ehildbed Lev. 12. 2. 3. Casual matters that fell out unawares and could not be avoided caused uncleanness Lev. 5. 2. Numb 19. 14. 4. So also did sundry bounden duties for the Priest who slew and burnt the red Cow and he who gathered up her ashes were unclean yea and he who touched a dead corps which some were bound to do for a decent burial thereof Numb 19. 7 10 11. Quest. 2. Was it not a sinne to remain in such uncleanness and not to be cleansed from it Answ. It was and thereupon he that purified not himself was to be cut off Numb 19. 13 26. But this sinne was not simply in the legal uncleanness but in the contempt of that order which God had prescribed Lev. 22. 9. or at least in neglect of Gods Ordinance The like may be said of an unclean persons touching any holy thing Lev. 22. 3. It was sinne if he came to knowledge of it Lev. 5. 3. because therein he wittingly transgressed Gods Ordinance Quest. 3. Were not sinnes also taken away by the oblation of legal sacrifices Answ. True it is that by the offering up of those sacrifices people were assured of the pardon of sinne but not as they were external things but as they were types of the allsufficient sacrifice of Christ It was then peoples faith in the mysticall substance of those sacrifices which was Christ whereby they came to assurance of the pardon of sinne It therefore remains a true conclusion that sinne is purged away by Christs sacrifice alone so as herein the sacrifice of Christ surpasseth all other sacrifices Whereas the Apostle further addeth this relative particle OUR our sinnes he maketh a difference therein also betwixt the Priests under the Law with their sacrifices and Christ with his For they offered for their own sinnes Lev. 16. 6. as well as for others But Christ had no sinne of his own to offer for His sacrifice was to purge away Our sinnes our sinnes only not his own Thus is this phrase to be taken exclusively in relation to Christ himself but in relation to others inclusively None no not the best excepted For the Apostle using the plural number indefinitely includes all of all sorts and using the first Person puts in also himself though an Apostle and so one of the most eminent Christians §. 29. Of Christs purging our sinnes by HIMSELF A Third difference betwixt Christ and the legal Priest is in the sacrifice by which the one and the other purged people The Priests sacrifice was of unreasonable beasts Christ of HIMSELF He by himself purged our sinnes The first particle of this verse who having reference to that excellent Person who is described in the words before it and after it noteth out the Priest This clause by himself sheweth the sacrifice or means of purging The Sonne of God the Creator of all things the Sustainer and Governour of all is the Priest and this Priest offered himself and so by himself purged our sinnes True it is that the humane nature of Christ only was offered up whereupon it is said that he was put to death in the flesh 1 Pet. 3. 18. and suffered for us in the flesh 1 Pet. 4. 1. yet by reason of the hypostaticall union of his two natures in one Person he is said to give himself Ephes. 5. 2. and to offer up himself Heb. 7. 27. And thereupon it is said that he put away sinne by the sacrifice of himself Heb. 9. 26. And as here purged our sinnes by himself For as much as it was impossible that the Word should die being the immortal Sonne of the Father he assumed a body that he might die for all and yet remain the incorruptible Word Great is the emphasis of that phrase It sheweth that this work of purging our sinnes was above humane strain though an humane act or rather passion were requisite thereto as to suffer to shed blood to die yet a divine value and vertue must needs accompany the same to purge sinne It must be done even by him himself who is God-man He himself must be offered up In which respect it is said that God hath purchased the Church with his own blood Acts 20. 28. This title Himself having reference to that Person who is both God and man includes both the natures This Person himself offered up himself to purge our sinnes by himself This is a great mystery the like was never heard of The Priest that offereth the sacrifice that is offered one and the same The same mystery is implied under this phrase Christ sanctified the people with his own blood Heb. 13. 12. But this of sanctifying or purging with or by himself hath the greater emphasis More cannot be said to set out the invaluable price of our redemption the indelible stain of sinne and available means of purging it See Chap. 9. v. 12. § 57. §. 30. Of Christs glory after his suffering A Fourth difference betwixt Christ and the Levitical Priesthood is in these words He sate down on the right hand of the majesty on high Hereby is implied a continuance of Christs Priesthood after his death This is denied of the Priesthood under the Law Chap. 7. 23. But Christ having by his death offered up a sufficient sacrifice for all our sins and by his burial sanctified the grave and that estate wherein the bodies of beleevers after death are detained till the day of consummating all things rose from the dead and ascended into Heaven there to continue an high-Priest for ever This then notes out another part of Christs Priesthood The former was of subjection and suffering this of dignity and raigning By that was the work wrought and price laid down by this is the efficacie and virtue thereof applied and the benefit
heirs of salvation or as it is in the Greek who shall inherit salvation so as they are set out by that estate whereunto they were ordained and by the right which they have thereunto Salvation is that whereunto they are ordained and their right is a right of Inheritance §. 159. Of Salvation THE word here translated Salvation is frequently used in the New Testament I finde it three times put for temporal preservation or deliverance as Act. 7. 25. where this phrase give salvation is thus translated according to the true meaning deliver and Act. 27. 34. where the same word is turned health and Heb. 11. 7. where this phrase to the salvation is thus expounded to the saving The Hebrew word which the LXX use to interpret by the word in this Text translated salvation sets out for the most part some temporary preservation or deliverance But in the New Testament it sets out except the three fore mentioned places the eternall salvation of the soul and that as it is begun and helped on in this world Luk. 19. 9. 2 Cor. 16. 2. or perfited in the world to come 1 Pet. 1. 5 9. There is another Greek word derived from the same root and translated salvation four times used in the New Testament namely Luk. 2. 30. 3. 6. Act. 28. 28. Eph. 6. 17. But for the most part put metonymically for the authour and procurer of Salvation The Lord Jesus Christ. The primary root from whence all the Greek words are derived which signifie not only safe exempt and free from all evil danger and fear but also entire and perfect So as it setteth out both the privative part of blessednesse full freedome from sin Satan death hell and all fears and also the positive part thereof integrity and perfection of soul and body and of all gifts and graces appertaining to them and withall immortality agility beauty and other excellencies even of the body Phil. 3. 21. By the salvation here mentioned is meant that blessed and glorious estate which is in heaven reservd for the whole mysticall body of Christ. Well may that estate be called salvation in that all that have attained or shall attain thereunto are delivered out of all dangers freed from all enemies and set safe and secure from all manner of evil Into heaven where that rest safety security and salvation is enjoyed no devil no evil instrument can enter to disturb the same There shall God wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain Rev. 21. 4. All contentment agreement tranquillity unanimity joy pleasure and what can be desired shall be there everlastingly enjoyed There shall be a continuall communion with glorious Angels glorified Saints yea with Christ the head and husband of his Church and with God himself whom we shall in his glory so farre behold as our nature is capable of beholding such glory This beatifical vision will not only fill our heads with admiration but our hearts also with joy and delight These are the things which eye hath not seen nor ear heard neither have entred into the heart of man 1 Cor. 2. 9. §. 160. Of our right to salvation by Inheritance THe right which Saints have to salvation is thus expressed Who shall inherite so as the right is by inheritance The Greek word that signifieth to inherite is compounded of a Noun that signifieth a lot or portion and a Verb to give distribute or set apart For an Inheritance is a lot or portion given and set apart for one most properly such a portion as a Father sets apart for his Sons to possesse and enjoy Iosh. 17. 14. 1 King 21. 3. Of all Titles an inheritance useth to be the surest and that which hath no date See v. 2. § 17. In this respect this metaphor of inheriting is applied to eternall life Mat. 19. 23. To a Kingdom Mat. 25. 34. To the Promises namely to those blessed things in heaven which are promised Heb. 6. 12. and to all things namely all the joys of heaven Rev. 21. 7. Salvation is also called an Inheritance Act. 20. 32. Eph. 1. 14 18. Col. 3. 24. 1 Pet. 1. 4. And they to whom salvation belongs are called heirs Gal. 3. 29. Tit. 3. 7. Iam. 2. 5. This right of Inheritance is the best right that any can have The ground of it is the good-will grace and favour of a Father Luk. 12 32. and that from all eternity Mat. 25. 34. The Persons to whom it belongs are children of God Rom. 8. 17. Such as are begotten again 1 Pet. 1. 3 4. and adopted Rom. 8. 15 17. and united to Christ Ioh. 17. 21. The time of enjoying that Inheritance is everlasting Heb. 9. 15. 1 Pet. 1. 4. Herein lieth a difference between Leases which have a date and Inheritances which have no date The quality of this Inheritance is incorruptible and undefiled §. 161. Of the time and certainty of inheriting Salvation THE fruition of the aforesaid priviledge is expressed in the future tense Shall inherit Saints are while here they live heirs They have a right to salvation so soon as they are regenerate The first-born is an heir while he is a childe before he come to possesse the Inheritance Gal. 4. 1 5 7. We are therefore said to be begotten again to this Inheritance 1 Pet. 1. 3 4. And it is said to Saints ye shall receive the reward of the Inheritance Col. 3. 24. namely when this life is ended For the soul when it leaves the body presently enjoys the Inheritance The Apostle intendeth the spirits of Saints where in the time present he saith They inherit the Promises Heb. 6. 12. And at the resurrection both body and soul shall enjoy the same for to such as are raised and have their bodies and souls united will the great God say Inherit the Kingdom Mat. 25. 34. Though the possession of this Inheritance be to come while the heirs thereof here live yet is it sure and certain What Title so sure among men as an Inheritance Much more sure is this Inheritance of salvation then any earthly Inheritance can be For 1. It is prepared for us from the foundation of the world Mat. 25. 34. 2. It is purchased by the greatest price that can be the precious bloud of the Son of God Eph. 1. 14. 1 Pet. 1. 19. 3. It is ratified by the greatest assurance that can be the death of him that gives it Heb. 9. 14. 4. It is sealed up unto us by that holy Spirit of promise which is the earnest of our Inheritance Eph. 1. 13 14. 5. Gods promise is engaged for it therefore they who possesse it are said to inherite the Promises Heb. 6. 12. 6. The Faith of Beleevers addeth another seal thereto Ioh. 3. 33. 7. It is reserved in heaven for us 1 Pet. 1. 4. In heaven
who is the image of God should shine unto them 2 Cor. 4. 4. If they be blessed who have not seen and yet have beleeved Ioh. 20. 29. surely the case of those who do not now see Jesus crowned with glory and honour must needs be a most wretched case As for us who can say with this blessed Apostle we see Iesus crowned what cause have we to bless God for this evidence of his good providence that our Saviour after all his sufferings being entred into glory that glory should be so clearly revealed and we to see him crowned with glory Christ who is in heaven is to us on earth invisible in regard of bodily sight yet by faith we see him which is enough to work in us such a spirit as Moses Heb. 11. 27. and Stephen had Acts 7. 56. Let us therefore make use of this spirituall sight till we come to the beatificall sight of Jesus §. 73. Of this Title JESUS THe Person of whom the Apostle here speaketh is here stiled by his proper Name Iesus which is the Greek expression of Ioshua and signifieth a Saviour Iesus in Hebrew is the same that Saviour is in english So as these two phrases Iesus which is called Christ Matth. 1. 16. and A Saviour which is Christ Luk 2. 11. intend one and the same thing This Name Iesus was by God himself given to his Sonne For before the conception of Christ an Angel from God thus saith to her that was to be his mother Thou shalt call his name Iesus Luk. 1. 31. and again after he was conceived but before his birth it was said to his reputed father Thou shalt call his name Iesus Matth. 1. 21. Actually it was given to him at his circumcision Luk. 2. 21. as our Name useth to be given to us at our baptism By this Name he was called in his infancy Matth. 2. 1. Luk. 2. 27. in his childhood Luk. 2. 43. in his youth Luk. 2. 52. in his man-age Matth. 3. 13. So all his life time by friends Ioh. 1. 45. foes Ioh. 18. 5 7 country-men Ioh. 6. 42. Aliens Ioh. 12. 21. at his death Matth. 27. 37. after his death and that by Angels Matth. 28. 5. Acts 1. 11. by Evangelists Luk. 24. 15. Apostles Rom. 8. 11 yea and by devils Acts 19. 15. This Title Iesus is a most honourable title intimating that full salvation which he bringeh to his people The Angel that brought the message of his birth and name rendreth this reason thereof He shall save his people from their sinnes Matth. 1. 21. In this respect he is stiled A Saviour Luk. 2. 11. Our Saviour 2 Tim. 1. 10. The Saviour of the body Ephes. 5. 23. The Saviour of the world Joh. 4. 42. The Saviour of all men 1 Tim. 4. 10. yea salvation it self Luk. 2. 30. By the Name Iesus people were put in minde of that great end of his coming into the world namely to save them Yet the envious Jews under this Name scorned and derided him by adding his country thereunto thus Iesus of Galilee Iesus of Nazareth Matth. 26. 69 71. And in scorn this title was set over his head This is Iesus c. Mattâ—… 27. 37. The Apostle therefore in setting forth the excellency of Christ oft useth this Name Iesus It is oftner used alone without any addition in this Epistle then in any other one Epistle that these Hebrews might be kept from that base conceit which their countrymen had of Iesus and move them to have him in high esteem There are two whom the LXX in the old Testament stile Iesus namely Ioshua the sonne of Nun John 1. 1. and Iosuah the sonne of Iosedech Hagg. 1. 14. Both these were accounted Saviours of Israel in regard of temporall deliverances and therein were types of Christ. In the new Testament where mention is made of Ioshuah he is stiled Iesus as Acts 7. 45. Heb. 4. 8. There is mention of another also called Iesus Col. 4. 11. who being a Jew was as is probable in Hebrew called Iosuah The Apostle had before called Christ the Sonne of God the first begâ—…tten God Lord which are titles proper to his divine nature But here he speaketh of his excellency as man and thereupon giveth him that title which setteth out the distinct reason why being God he assumed mans nature namely that he might be a fit and able Saviour of man Fit as he was man able as he was God Well may this title Iesus in regard of the signification of it be given unto Christ For 1. He was a true Saviour Heb. 8. 2. not a typicall Saviour as Ioshua and other like Saviours Neh. 9. 27. 2. He was a most free Saviour According to his mercy he saved us Tit. 3. 5. Nâ—… for price 1 Pet. 1. 18. 3. He was an allsufficient Saviour He satisfied divine Justice asswaged divine wrath indured the infinite curse of the Law overcame death hell and him that had the power of them v. 14. Rev. 1. 18. 4. He was an universall Saviour The Saviour of all that are or shall be saved 1 Tim. 4. 10. 5. He was a totall Saviour He saveth soul and body 1 Cor. 6. 20. 6. He was an everlasting Saviour He brings all that beleeve in him to everlasting life As he is so he was from the beginning and ever will continue so Heb. 13. 8. Rev. 13. 8. Heb. 7. 24. 7. He was a perfect Saviour Heb. 7. 25. He leaves nothing simply in the case of salvation for any other to do 8. He is the only Saviour Acts 4. 12. Isa. 63. 5. On these grounds it becomes us 1. To consider the need that we have of a Saviour This will make us enquire how we may be saved Acts 16. 30. 2. To fly to Christ for salvation He invites all so to do Ioh. 7. 37. He casts away none that come unto him Ioh. 6. 37. 3. To trust on him Acts 16. 31. 1 Tim. 4. 10. 4. To rejoyce in him Luk. 1. 47. 5. To blesse God for him Luk. 1. 68. 6. To serve him who saveth us Luk. 1. 74 75. 7. To do all in his Name Col. 3. 17. Of this title Iesus joyned with the other Christ See Chap. 3. v. 1. § 29. §. 74. Of applying the testimony THat it may the more evidently appear that Jesus was especially intended in the foresaid testimony the Apostle applieth to him both that low estate to which the man mentioned by the Psalmist was humbled and also that high estate whereunto he was advanced and both these in the very words of the testimony The former thus Who was made a little lower then the Angels The latter thus crowned with glory and honour The meaning of both these hath been before declared See § 57. This high exaltation of Christ is here again brought in to prove that all things were put under him For the first particle of this verse But hath reference to the exaltation of Christ as
is aggravated by a kinde of bondage whereinto it brings them For the fear of death is like a scourge which keeps them that are under it in bondage so as they dare not speak nor stir nor attempt any thing for their freedom They who are in such a manner under the lash as we speak are in a miserable bondage The word translated bondage is a relative it hath reference to a superiour power which keeps one in awe The Nown whence it ariseth signifieth a Servant Servant according to the Master to whom he hath relation implieth a dignity or a slavery A Servant of God Tit. 1. 1. of the Lord Luk. 1. 38. of Iesus Christ Rom. 1. 1. are honourable Titles But a Servant of sin Rom. 6. 20. a Servant of corruption 2 Pet. 2. 19. and of the devil Eph. 2. 3. are base and servile Titles So the verb to serve is taken in a good and in a bad sense as to serve the Law of God and the Law of sin Rom. 7. 25. But the word here translated bondage being five times used in the New Testament is alwaies taken in a bad or base respect as here and Rom. 8. 15. 21. Gal. 4. 24. 5. 1. The bondage here meant is spirituall under sin and Satan It compriseth under it a miserable anxiety and perplexity of minde upon a continual expectation of death and damnation The word translated subject intendeth such an one as is bound or fast tied to a thing The verb whence it is derived is translated entangled Gal. 5. 1. Here is implied such a subjection as a man cannot free himself from it It is translated guilt Mar. 14 64. 1 Cor. 11. 27. Iam. 2. 10. He that is guilty of a penalty is bound to undergo it To the same purpose this very word is five times translated in danger of as Mat. 5. 21 22. Mar. 3. 29. Such danger is intended as he that is in it cannot free himself from it Like that wherein Ioseph was being cast into a pit Gen. 37. 24. and wherein Ieremy was in the dungeon Ier. 38. 6. §. 151. Of the continuance of a mans bondage all his life THe aforesaid thraldome is aggravated by the continuance thereof expressed in this phrase all their life time There is a special graecism which intendeth a continuance of the aforesaid fear and bandage even so long as a man liveth and that without intermission Qu. How can any be said to be delivered from that to which they are subject or fast tied uâ—…to all their life time Ans. This continuance all their life time is to be taken 1 Of the time wherein men lived before they were delivered even all the time of their life wherein they were in bondage 2 Of such as never were nor ever shall be delivered 3. Of the time of the bondage here intended It is not for a set determined time as an apprentiship but of a time without date as of a bondslave This continued subjection to bondage doth further set out the miserable condition of natural men who are in perpetual bondage The Apostle setteth it forâ—… under a fit type which was Agar who under a type representeth the mother 〈◊〉 all born after the flesh Of her it is said She gendreth unto bondage and again She and her children are in bondage Gal. 4. 24 25. Well weigh the Masters under which such are in bondage and it will evidently appear how woful a plight they are in 1 They are servants of sin whose wages is death Rom. 6. 17 23. 2 They are of their Father the devil and the lusts of their Father they do He was â—… murderer from the beginning Ioh. 8. 44. 3 They are in bondage under the Law Gal 4. 3. and that in regard of the rigâ—… thereof Iam. 2. 10. and of the curse thereof Gal. 3. 10. 4 They are children of wrath Eph. 2. 3. even of Gods wrath which is an insupportable burthen 5 They shall come forth to the Resurrection of condemnation Iob. 5. 29. This is it that will make them put themselves in the dens and in the rocks of the mountains c. Rev. 6. 15 16. A due consideration of a natural mans bondage is of great force to beat down all high conceits that he may have of himself What if he be as great a Conquerour as Alexander was as highly promoted as Haman as deep a Polititian â—… Achitophel as rich as Dives as mighty as Goliah as comely as Absalom yâ—… so long as he remains in his naturall condition he is a very base slave God as a jâ—… and severe Judge will exact the uttermost of him which because he performeth not his wrath will lie heavy upon him The Law will be as a bond or obligation against him the devil ready to arrest him and cast him into the prison of hell Every thing that the natural man enjoyeth makes his bondage the worse the ambitioâ—… man is made the greater slave by his honours the rich man by his wealth the roluptuous man by his pleasure the Polititian by his wit So others by other things §. 152. Of deliverance from spirituall bondage FRom the foresaid evils fear of death and bondage deliverance is procured by the Lord Jesus The Verb translated deliver is a Compound The simple Verb signifieth 〈◊〉 change 1 Cor. 23. 51. Gal. 4. 20 The Compound signifieth to change from namely from one state or condition to another They who having been in bondage are delivered are changed from one state to another from a miserable condition to â—… happy Three times is this Compound word used in the New Testament and in every of them it intendeth such a change or deliverance as here and Luk. 12. 58. Act 19. 1 2. This deliverance presupposeth a former miserable condition Men are not sail to be delivered from a good and happy condition They are willing to continue and abide therein But from a bad and miserable condition to be delivered is acceptable to any one As when the Israelites were delivered from the Egyptianâ—… Exod. 18. 10. and men from their spirituall enemies Luk. 1. 74. Such a deliverance is that which the Apostle here speaketh of a deliverance from the worst bondage that any can fall into Where the Apostle in reference to this bondage thus complaineth O wretched man that I am who shall deliver me from the body of this death He himself gives this satisfaction I thank God through Iesus Christ our Lord Râ—… 7. 24 25. That for which he thanks God is that Christ had delivered him from the foresaid bondage which he further confirmeth in these words There is now no câ—…demnation to them that are in Christ Iesus Rom. 8. 1. That redemption which is frequently attributed to Christ intendeth this deliverance The word which most usually setteth out that redemption is derived from â—… Verb which signifieth to loose or unbinde one Now there is a double bond whereby men may
created all things and for thy pleasure they are and were 〈◊〉 Rev. 4. 11. The other is taken from his redeeming of the Church 〈◊〉 〈◊〉 〈◊〉 that follow thereupon which they thus expresse Thou art worthy 〈◊〉 takâ—…â—…he 〈◊〉 and to 〈◊〉 the seals thereof And again Worthy is the Lamb to 〈◊〉 〈◊〉 and honour and glory and blessing c. For thou wast stain and hast redeemeds to God by thy blind And hath made us unto our God Kings and Priests c. 〈◊〉 5 â—… 12. Give therefore unto the Lord Glory and Strength Give unto the Lord the glory 〈◊〉 unto his Name Psa. 29. 1 2. For this end learn to know what is his due what he is worthy of Be well instructed in his excellencies as he is the Sonne of God Chap. 1. 3. and as he is the Mediator betwixt God and Man Thereby thou shalt understand that he is infinitely above all thy praises This is it that will enlarge thy heart and open thy mouth to praise him with the utmost of thy power Hereunto we shall much more be incited if we duely weigh his low condescention his great undertakings his bitter sufferings his glorious conquest over sin Satan death and hell the high exaltation even of his humane nature the many and great benefits that we reap by all these Were our souls throughly affected with the asoresaid considerations we should count him most worthy of all glory and never be satisfied with setting out 〈◊〉 praises Hereof See more in The Saints Sacrifice on Psa. 116. 17. § 108. §. 44. Of Christs surpassing glory THE Apostle doth not content himself with a simple expression 〈◊〉 worth but comparatively amplifieth it by this particle oâ—… 〈◊〉 more The Greek word is used to set forth sundry kindes of degrees as 1. Of number More then twelve Legions of Angels Mat. 26. 53. 2. Of distance of place That it spread no farther Act. 4. 17. 3. Of time To tarry longer Act. 18. 20. 4. Of measure or quantity Lovest thou me more then these Joh. 21. 15. 5. Of weight No greater burthen or no heavier Act. 15. 28. 6. Of worth Behold a greater then Jonas a greater then Solomon 〈◊〉 41 42. 7. Of excellency A more excellent Sacrifice Heb. 11 4. All those fore-mentioned degrees may fitly be applied unto Christ who in 〈◊〉 these respects and what other may be thought of is to be accounted more worthy of glory then Moses or any other 1. There were in number more excellencies in Christ then in any other God â—…nointed him with the â—…yl of gladnesse above his Fellows Psal. 45. 7. God giveth 〈◊〉 〈◊〉 Spirit by measure unto him Joh. 3. 34. 2. Christ is celebrated throughout the whole world No mans Name for â—…stance of place is further made known All people are to laud him Rom. 15. 21. 〈◊〉 great multitude which no man could number of all Nations and Kindreds and â—…ple and Tongues stood before the Throne and before the Lamb and cried saying Salvation to our God which sitteth upon the Throne and unto the Lamb 〈◊〉 7. 9 10. 3. Christ from everlasting to everlasting is God Psa. 90. 2. And glory is 〈◊〉 unto this our God for ever and ever Rev. 7. 12. 4. For measure of glory Christ is advanced above all Thou art fairer 〈◊〉 〈◊〉 children of men Psa. 45. 2. As the Apple-trees among the trees of the Wood so 〈◊〉 〈◊〉 Beloved among the Sons Cant. 2. 3. And again He is the chiefest among ten 〈◊〉 Cant. 5. 10. 5. Such a weighty Crown of glory was set on Christs head as never on any â—…thers Heb. 2. 7. Cant. 3. 11. 6. Christs worth far exceeded all others when Iohn wept because no man was found worthy to open and reade the Book he was thus comforted Weep aâ—…t Behold the Lion of the Tribe of Iudah the root of David hath prâ—…vailed to open the Book Hereupon they sung this new Song Thou art worthy to take the Book c. Rev. 5. 4 5 9. 7. Christ must needs be more excellent in glory then any other for he is the brightnesse of his Fathers glory Heb. 1. 3. §. 45. Of the Prerogatives of Moses wherein Christ excels him THE person before whom Christ is here preferred is Moses That we may the better discern the excellency of Christ set out in this comparison of Unequals betwixt Christ and Moses It is mees to take distinct notice of the Prerogatives of Moses and withall to observe how Christ excelled Moses in all of them I will exemplifie this in ten particular branches 1. Moses was a Prophet yea there arose not a Prophet since in Israel like unto Moses Deut. 34. 10. 1. God saith of his Son to Moses I will raise them up a Prophet from among their brethren like unto you Deut. 18. 18. This was a Prophet mighty in deed and word before God and all the people Luke 24. 19. yea he was greater then Moses 2. God made Moses a Governour over his people He was a Ruler Act. 7. 35. 2. Christ is Lord over all All power is given to him in heaven and in earth Mat. 28. 18. 3. Moses was a Saviour and deliverer of the people Act. 7. 35. I will send thee unto Pharaoh saith the Lord unto Moses that thou 〈◊〉 bring forth my people the Children of Israel out of Egypt Exo. 3. 10. 3. Christ was a greater Saviour from a more cruell Tyrant and from a greater bondage Heb. 2. 14 15. 4. Moses was Gods speciall Embassadour to whom God revealed all the Commandments and the Statutes and the Iudgements which he should teach the people Deut. 5. 31. 4. Christ needed not any Revelation For it pleased the Father that in him should all fulnesse dwell Col. 1. 19. 5. Moses was as Gods special Friend With him he spake mouth to mouth Deut. 12. 8. 5. Christ was more He is the only begotten Sonne which is in the bosome of the Father Joh. 1. 18. 6. Moses saw the back-parts of God himself Exo. 33. 23. 6. Christ is in the Father and the Father in him he that hath seen him hath seen the Father Joh. 14. 9 10. 7. Moses was mighty in words and in deeds Act. 7. 22. 6. Christ was more mighty Never man spake like him Joh. 7. 46. Christ did the works which none other man did Joh. 15. 24. 8. Moses his face shone so as the people were afraid to come nigh him Exod. 34. 36. Christ his face did shine as the Sun and his raiment was white as the light Matth. 17. 2. Christ is the brightness of the glory of his Father Heb. 1. 3. 9. Moses was learned in all the wisedom of the Egyptians Act. 7. 22. 9. In Christ was hid all the treasuros of wisedom and knowledge Col. 2. 3. 10. When Moses died God buried him Deut. 34. 6. 10. Christ being dead was raised again and taken into heaven Act. 1. 9. Notwithstanding all the Prerogatives of
in Christs stead 2 Cor. 5. 20. But Christ doth so communicate his work and Office to them as he 〈◊〉 all the power in his own hands Ministers are only instruments and their Ministry is of power so much and so long as it pleaseth God to adde his blessing thereto without which blessing they are nothing Neither is he that planteth any thing neither he that watereth but God that giveth the increase 1 Cor. 3. 7. Without me saith Christ to his Disciples ye can do nothing Joh. 15. 5. Thus though Ministers in regard of their Office be sowers planters waterers fathers builders c. yet in regard of their persons they are Gods corn plants gardens children houses So was Moses so were all other Prophets so were the Apostles and all other Ministers The Jews therefore had two high a conceit of Moses They accounted him their Lord and Master and professed themselves to be his Disciples and that in opposition to Christ Ioh. 9. 28. Yea they trusted in Moses Joh. 5. 28. Men may also have Ministers of the Gospel in too high an esteem Indeed it is the most usuall fault to despise Ministers yet some are prone to fall into the other extream People ought to take heed thereof for it is a kinde of secret Idolatry and it may draw our minde too much from Christ himself Let Ministers also take heed of thinking too highly of themselves They are but parts of that house whereof other Christians also are parts Let them therefore make themselves equall to them of the lower sort and account all of this spirituall house as brethren Christ himself was not ashamed to call them brethren Heb. 2. 11. § 108. See § 3 4. of this Chapt. Ministers being of this house that is built by another they must be diligent in using the same means for their spirituall edification that they teach others They must pray for themselves and preach to themselves and partake themselves of the Sacraments least they prove like the builders of Noahs Ark who perished with the wicked world Finally Moses being as others of that house that was built people must not expect too great matters from their Ministers as if they were the builders of the house They must use them as Ministers of God depending on God for his blessing yet must they pray for them and bear with them and succour them and do all meet kindnesses for them §. 49. Of the Church having what it hath by Christ. THe second part of the assumption set down § 46. is here proved It is 〈◊〉 Christ is the builder It is proved by a generall thus God hath built all thiâ—… therefore Christ hath built that house whereof Moses is a part This title God must here in particular be applied to Christ or else there is 〈◊〉 consequence in the argument The Apostle doth purposely expresse Christ under this title God for these reasons 1. The work he speaks of is a Divine work proper to God 2. It sheweth that without question and beyond comparison Christ was greâ—…er then Moses 3. This ratifieth what he had before declared in the first Chapter concerniâ—… Christ that he was true God Some restrain this generall all things to the Church as if he had said Goâ—… hath built up all the members of the Church and all things appertaining thereunto Thus they restrain this phrase Who worketh all things after the counsell of his 〈◊〉 will Eph. 1. 11. to the things of the Church If the phrase be taken in the most generall extent that may be even for all creatures it will tend to the same scope for then the argument will be this from the generall to the speciall He that hath built all things hath assuredly built the Church and the severall members thereof and all things appertaining thereto To 〈◊〉 at this generall tendeth to the same end that the point proved doâ—… which 〈◊〉 â—…hus laid down ver 3. He who hath builded the house hath more â—…nour then the house The Apostle useth the very same word both here anâ—… there This manner of expressing the builder before-mentioned by this title God and by the extent of his work all things much amplifieth the excellency of Chriâ—… above Moses and it confirmeth two great articles of our Christian faith which are these 1. Christ is true God Hereof see more Chap. 1. v. 8. § 107. where this title God is applied to him And Chap. 1. v. 10. § 128. where this title Lord as the interpretation of Iehovah is applied to him 2. Christ is the Creator of all things For so much this word built in reference to this extent all things importeth Hereof see more Chap. 1. v. 2. § 18. Chap. 1. v. 10. § 127. Two arguments are here set down against Arius 1. The title God which is properly taken 2. The work of creating all things which is proper to the true eternal God The speciall point here intended by the Apostle is that the Church is made aâ—… house of God and the severall members of the Church so ordered and qualified as they make up that Church and all this by Christ. By Christ children of meâ—… who are by nature dead in sinne are quickned and made lively stones by him they are gathered together and indued with all needfull graces whereby they come to be an holy house and a fit Temple for God to dwell in The Son quickneth whâ—… he will John 5. 21. In Christ all things are gathered together in one Eph. 1. 10. Of his fulnesse have all we received and grace for grace John 1. 16. In this respect Christ is styled The Head of the Church and the Saviour of his Body Eph. 1. 22. 5. 23. 1. The members of the Church before they were members were dead and scattered and destitute of all grace Therefore there must be some to quicken theâ—… to gather them and to furnish them with grace 2. Christ of all is the fittest to do this He is the very wisdom and the power of the Father By him all things were made and all things are preserved sustained and ordered Most meet therefore it is that the Church should receive her spirituall being and preservation and every good thing from and by Christ. 3. For working the great work of mans redemption which is proper to the Church Christ humbled himself even to death the death of the Cross. Most meet it is therefore that he should have the honour of building up his Church Thus he seeth of the travell of his soul and is satisfied according to the promise Isa. 53. 11. reade Phil. 2. 8 9 10 11. This honour is given to the Son of God that all men should honour the Son even 〈◊〉 they honour the Father Joh. 5. 23. Let us therefore that are of this house that finde our selves quickened gathered and built up in this holy house and freed from our former miseries acknowledge as much as
13 c. The disswasion may have an immediate reference to that which in the siâ—… 〈◊〉 verses of this Chapter is set down concerning Christs Propheticall Office 〈◊〉 the whole Divine testimony being included in a parenthesis this verse may be â—…ferred to the first particle of the 7th verse Thus Wherefore take heed c. See § â—… Or else it may have reference to this note of comparison AS v. 7. and then 〈◊〉 perspicuity sake the other particle of comparison SO be here prefixed in this 〈◊〉 ner As the holy Ghost saith c. So take heed c. Both references tend to 〈◊〉 same end The Apostle enforceth this admonition by this mild sweet insinuating 〈◊〉 brethren Here he seems to be jealous of them and to fear that they might 〈◊〉 Apostates Wherefore to make this bitter pill of jealousie and fear to be the 〈◊〉 taken he sweetens it with this title which is an especiall evidence of his entiâ—… 〈◊〉 to them and tender care over them This is yet more fully evidenced Gal. 4. 11 â—… Heb. 6. 9. Of this title Brethren See § 3 4. There it was shewed that exhortations are 〈◊〉 to be sweetned So are Admonitions 2 Thess. 3. 15. Commands 2 Thes. â—… Prohibitions Iam. 2. 1. Reprehensions Iam. 3. 10. and other like kinâ—… dealing For these are as fulsom potions and bitter pils they have need of â—…ning that they may the better relish Thus it is manifested that Commands Aâ—…nitions Prohibitions Reprehensions Fears and Jealousies do not proceed 〈◊〉 anger or hatred but from love and good will and tend not to the disgrace 〈◊〉 the good of those to whom they are applied That therefore which the Apostle in this kinde practised himself he gave in charge to his Successor 1 Tim. 5. 1. 2 Tim. 2. 25. and is to be observed of all that have power and occasion to command exhort disswade forbid and reprove others §. 122. Of circumspection in preventing Apostasie THe word whereby the Apostle setteth out his admonition properly signifieth to see It is applied in the New Testament both to corporall and also to spirituall sight See Chap. 2. v. 9. § 72. Seeing is an especiall means to avoid danger Blinde men that cannot see if they walk abroad without a guide are ready to rush upon every wall to knock themselves by every post to stumble at every block to fall into every ditch that iâ—… in the way where they passe and to implunge themselves into many other dangers Now because seeing is a means to prevent such mischiefs prudent care in avoiding danger is set out under this word See and it is thus translated in a spirituall sense Heb. 12. 25. It is also thus translated look to 2 Joh. 8. Beware Mar. 12. 38. Take heed Luke 21. 8. So here in this Text. It being here premised as a means to avoid backsliding and falling away sheweth that great circumspection must be used for preventing Apostacy yea and other sinnes also To this purpose is this caveat in this very word frequently used in the New Testament and in other like words and phrases both in the Old and New Testament as Deut. 4. 9 15. 29. 18. Prov. 4. 23 26. Matth. 16. 6. Rom. 11. 20. Heb. 4. 1. 12. 15. Great need there is of much circumspection in regard 1. Of sinne whereby men are brought to fall away 2. Of Satan who continually tempts men thereto 3. Of our selves who are too prone to decay 4. Of God who may be provoked to leave us to sinne Satan and our selves 1. For sinne it is exceeding deceitfull Therefore this Apostle attributeth unto it this Epithete Deceitfulness v. 13. Sinne never presents it self in its own colours but takes upon it the shape of some virtue or other as superstition the dress of Religion licentiousness of Christian liberty coveteousness of thriftiness prodigality of liberality and it ever makes some pretence of delight profit advancement or other like thing that gives content to man as Gen. 3. 6. 34. 23. Mark 12. 7. Prov. 7. 18. Herein it shews it self to be a brat of the devil and like to iâ—… Sire for Satan can translate himself into an Angel of light 2 Cor. 11. 14. Sinne is also of a bewitching nature It insensibly soaks into a man as lust did into David 2 Sam. 11. 2. c. and when once it hath possessed a man that mans heart cannot be withdrawn from it as appears by Davids prosecuting his lust not only by committing adultery with Uriahs wife but also by making him druâ—…k and working his destruction 2 Sam. 11. 13 14. Yea it so bewitched Sampson as though he kâ—…ew that Delilah had consented to the Philistims to betray him into their hands yet he could not leave her Iudg. 16. 5 c. Even so many are so bewitched with sinne as though they know it will cost them both their temporall and eternall life yet they cannot give it over See more of sinnes deceitfulnesse § 148. 2. For Satan he is a mortall enemy unplacable sedulous restlesse and very terrible All these are set forth to the life in these words Your adversary the devil as a roaring lion walketh about seeking whom he may devour 1 Pet. 5. 8. 1. His name devil declares him to be an accuser and therein one that seeketh all the advantages that he can against us 2. He is an adversary who will do us all the spight he can as an adversary in Law 3. He is as a lion strong ravenous fierce and cruell 4. He is as a roaring lion doing what he can to affright us and make us yield to him 5. He walketh up and down Herein he shews himself to be sedulous yea and restless Matth. 12. 43. 6. He seeks whom he may devour This declares him to be a deadly enemy He aims at our death even the damnation of our souls It there not just cause to be very watchfull against such an enemy 3. For our selves We are exceeding foolish like the silly fish that by a 〈◊〉 soon taken with the hook By reason of the flesh that is in us we are prone 〈◊〉 forward to yield to every temptation as dry tinder soon takes the least spark 〈◊〉 fire and as gunpowder taking the least spark is soon all on a flame so we 〈◊〉 nature are soon taken with the least temptation and soon set all on fire 〈◊〉 there is in us a naturall pronenesse of our selves to decay in grace and to fall 〈◊〉 it as in a stone weight of lead or any other earthy and heavy thing to fall â—…ward if continually by some means or other it be not held up or as water to 〈◊〉 cold if fire be not continually kept under it 4. For God he is oft provoked by mens security and carelesnesse to leave 〈◊〉 to the temptations whereunto they are subject which if he do how can we 〈◊〉 Take instance in this case of
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 §.
that unbelief was a cause of them all This was the cause of the first judgement inflicted on man Gen. 3. v. 4 5 c. This was the cause of the general deluge 1 Pet. 3. 19 20. So of other judgements Of Unbelief See more v. 12. § 128 c. See also Chap. 4. v. 1. § 11. §. 172. Of the Resolution and Instructions of Heb. 3. 18. 18. And to whom sware he that they should not enter into his rest but to them that believed not THe Summe of this verse is The damage of Unbelief Here as in the former verse observe two points 1. The manner of setting down his minde interrogatively 2. The matter Which containeth two things 1. The principal sin which is Unbelief 2. A fearfull effect following thereon The Effect was an irreversible judgement Hereof are two parts 1. An exclusion from rest amplified by the kinde of rest which is Gods rest ' They shall not enter into his rest 2. The ratification thereof which is by Gods oath He sware Doctrines I. God may be provoked to swear vengeance This is here taken for grant See v. 11. § 114. II. Unbelief is an high provoking sinne This was it made God swear See v. 11. § 128. III. Unbelief is the root of every provoking sin This is inferred from this Particle BUT God swore against none but such as believed not See § 170. IV. There is a rest for Gods people This is presupposed under this word rest See v. 11. § 116. V. The rest of Gods people is Gods rest It is here in reference to God called HIS rest See v. 11. § 117. VI. Gods people may be deprived of their promised rest For that which they shall not enter into they are deprived of See v. 11. § 118. §. 173. Of the meaning of Heb. 3. 19. Verse 19. So we see that they could not enter in because of unbelief THe main point which is to be observed out of Davids testimony before-mentioned v. 7 c. and out of the Apostles explication thereof is here set down as a conclusion thus So we see c. The Greek particle translated SO is the ordinary copulative conjunction AND It might fitly have been here retained as joyning the issue of Gods 〈◊〉 with the oath it self Thus God sware they should not enter c. AND we see 〈◊〉 they could not enter in As if he had said We finde by the event that what God 〈◊〉 swear is accomplished This conclusion is here set down as a Transition betwixt the two Chapters 〈◊〉 it concludeth the accomplishment of that which went before and it layeth down 〈◊〉 ground of the Admonition in the beginning of the next Chapter Of this phrase 〈◊〉 see See Chap. 2. v. 9. § 72. This word here implieth an experimental proof or a proof verified by experience as that which we see with our eyes In this sense saith the Apostle I 〈◊〉 another Law in my members Rom. 7. 23. And again Ye see your calling 〈◊〉 1 Cor. 1. 26. That which was so evident was That they could not enter in The same word 〈◊〉 here used that was in the verse before this and in the same sense The Rest whereinto they could not enter is here understood and may be repeâ—…ed out of the former verse This causal conjunction Because is in Greek a Preposition which 〈◊〉 be translated through But it signifieth the cause of a thing and therefore iâ—… 〈◊〉 for sense translated because of Of the Greek Preposition See Chap. 2. v. 9. § 74. v. 10. § 89. The word translated unbelief is the same that was used v. 12. Hereof see § 〈◊〉 §. 174. Of the sure execution of divine vengeance THis Conclusion So we see that that they could not enter c. giveth â—…dence that what God threatned was accordingly accomplished So 〈◊〉 then So was it ever before and after Take for instance the first threatning 〈◊〉 ever was made which was this In the day thou eatest thereof thou shalt 〈◊〉 die Gen. 2. 17. So soon as ever man had eaten thereof his body was 〈◊〉 mortall and he in the clutches of death and guilty of eternall damnation 〈◊〉 might adde hereunto all the judgements that ever God threatned even from 〈◊〉 first and I might say of them all as here it is said So we see that thus and 〈◊〉 it fell out even as God had threatned The curse is poured upon us and the oath 〈◊〉 is written in the Law of Moses saith a Prophet Dan. 9. 11. My words and my â—…tutes which I commanded my servants the Prophets did they not take hold of your â—…thers Zach. 1. 6. Truth is manifested in every word of God as well threatnings as promises 〈◊〉 by the execution of his threatnings he is known to be a God of truth as well 〈◊〉 by accomplishment of promises Besides The Lord is known by the judgement which he executeth 〈◊〉 9. 16. His Power his Justice his hatred of evil his Jealousie his 〈◊〉 his Providence and other his Divine Attributes are manifested evidently in and 〈◊〉 his Judgements Object Though many of Gods judgements threatned have answerably 〈◊〉 executed yet not all For God said to Hezekiah Thou shalt die and noâ—… 〈◊〉 2 Kings 20. 1. yet Hezekiah did not then die but recovered of that 〈◊〉 ease And God by his Prophet Ionah said That Nineveh should be 〈◊〉 thrown within fourty dayes yet God repented of the evil and he did it 〈◊〉 Jon. 3. 4 10. Answ. 1. Concerning Hezekiah the word of the Lord was not uttered 〈◊〉 reference to the event as if indeed he should then die but in reference 〈◊〉 the nature of the disease which had so farre seised upon Hezekiah as in 〈◊〉 ordinary course of nature it was impossible for him to recover and so to 〈◊〉 His recovery was extraordinary and even miraculous as if he had been 〈◊〉 from death 2. Concerning the threatning against Nineveh it was but in part reâ—…ed The whole was this That Niniveh should be destroyed except they â—…peated Such a threatning is in whole denounced against Abimelech thus Restore the man his wife and thou shalt live and if thou restore her not know thou that thou shalt surely die Genesis 20. 7. Now in that Niniveh repented the intent of the threatning was accomplished though Niniveh were not destroyed The certainty of the execution of Gods threatning should make us take heed of slighting them leâ—…t he make us such examples of suffering vengeance as others shall have cause to say So we see that they could not escape Thus saith the Lord of Zedekiah Seeing he despised the oath he shall not escape Ezek. 17. 18. And thus saith Christ to the Jews Ye generation of vipers how can ye escape the damnation of hell §. 175. Of the Resolution and Observations of Heb. 3. 18. 18. So we see that they could not enter in because of unbelief THe Summe of this verse is The certainty of divine vengeance The parts
man in this world ceaseth from his own works Therefore no man in this world entreth into his Rest. Of the meaning of the word here translated rest and of this phrase enter into 〈◊〉 Chap. 3. v. 11. § 116. 〈◊〉 relative HIS is not reciprocal as if it had reference to him that enâ—… but it hath reference to another namely to God and it is taken in the 〈◊〉 sense that it is taken vers 1. There is a like word consisting of the very same 〈◊〉 but different spirits used in this verse which is reciprocal and for distinctiâ—… 〈◊〉 translated his own In what respect the heavenly Rest here intended is calâ—… Gods rest See v. 1. § 9. Some apply this phrase of entring into his rest unto Christ and to his Resurâ—… and Ascension and thence infer a conformity of the members to their 〈◊〉 But no mention being heretofore made of Christ in the Apostles discourse 〈◊〉 Rest it is not probable that he would have reference to Christ without naâ—… him Others apply it to a spiritual Rest. But that Rest is only a beginning of a Rest. It 〈◊〉 be the full Rest here intended It is therefore most proper and pertment to 〈◊〉 〈◊〉 in hand to refer it to our heavenly Rest which is to come §. 59. Of the works which are here called his own works FOr finding out the meaning of this phrase His own works we must consider 〈◊〉 difference betwixt Saints on earth and in heaven For the Rest here spoken of is proper to Saints who are Gods people 〈◊〉 here on earth may be considered in that entire estate wherein God at first 〈◊〉 him and also in that corrupt estate whereinto he fell In his entire estate there were these kinde of works 1. Such as tended to the preservation of his body as to eat drink and 〈◊〉 God gave man the fruits of the earth for meat Gen. 1. 29. And Adam slept Gen. 2. 21. In heaven our bodies shall need no such means of preservation 2. Such as were of use for increase of mankinde For thus saith God Be fruitfull and multiply Gen. 1. 28. To this head may be referred all works which by vertue of relations as betwixt husband and wife parents and children and other superiours and inferiours should have been performed In heaven they neither marry 〈◊〉 are given in marriage but are as the Angels Mat. 22. 30. 3. Such as man used partly for obtaining things needfull for his body and partly for trial of his obedience as diligence in his place and calling For God put man 〈◊〉 the garden of Eden to dresse it and to keep it Gen. 2. 15. In heaven there shall be to such labour In the corrupt estate whereinto man sell we may consider sin it self and the punishments thereof Here on earth we commit innumerable sins but in heaven we are freed from all Glorified Saints are not only fully justified but also perfectly sanctified The Church there is holy and without blemish Eph. 5. 27. The punishments of our sins are natural or accidental Natural are all manner of infirmities whether of minde or body or both Of minde as anger fear care grief and such like Of body all kinde of labour toil wearisomness with the like Accidental are all manner of miseries calamities crosses losses pains 〈◊〉 and finally death it self Of these there shall be none in heaven Rev. 14. 1â—… 21. 4. These and other works like unto them are said to be our works in these respects 1. We do them in by and of our selves 2. They come originally from our selves 3. They are most agreeable to our nature minde and will None of the fore-mentioned works are done in heaven They therefore that enter into Gods rest are truly and properly said to cease from them and in that respect to rest See § 55. The Verb translated cease is the very same that is used of Gods forbearing to create any new creatures on the seventh day and translated rested v. 4. From that Verb the Noun which is oft translated rest is derived So as to cease or rest is to leave off doing such things as one did before This is that rest or keeping of a Sabbath mentioned v 9. § 54. This is a point of singular comfort and sufficient to support us in all our toâ—…s travels troubles cares fears griefs sins and effects thereof There is a rest wherein we shall cease from them all By this kinde of rest a vast difference betwixt earth and heaven is manifested the ultimate end of Gods people is demonstrated and our likenesse to God is coâ—…summated In this Rest God is all in all §. 60. Of Saints ceasing from their own works as God from his THe Apostle to expresse his minde more fully about ceasing from ones 〈◊〉 work giveth instance of Gods ceasing from his Hereof he made mention before v. 4. There we shewed what works of God were meant and how God ceased from them See § 31. This note of resemblance AS sheweth that this instance of God is produced as an illustration of the point Hereabout three things are observable 1. That the works from which God ceased were his own The Greek word translated his own is emphatical Indeed many times it is indefinitely translated His as here and Matth. 22. 5. Most usually this reciprocal particle own is added as his own servants Matth. 25. 14. His own â—…loaths Mark 5. 20. Sometimes this restrictive Adjective proper is added as their proper tongue Act. 1. 19. His proper gift 1 Cor. 7. 7. It is attributed to the one onely-begotten proper Sonne of God and thus translated His own Sonne Rom. 8. 32. The works which God created were the works from which he ceased and these were his own prâ—… works 2. That God ceased from ALL his works Hereof see § 31. in the end 3. That God utterly ceased from those his works He never returned to the work of Creation again In all these respects shall the people of God cease from their works 1. They shall cease from their own proper works even from their sinnes which are most properly their own and from all the effects which they have produced 2. They shall cease from all manner of works which here on earth they did and endured 3. They shall utterly cease from all such works as cumbered them here on earth so as never to be encumbred with them again Thus Gods people cease from their own works as God did from his Besides as God in ceasing from some works namely works of Creation yâ—… continued to do other works namely works of Providence So Gods people though they cease from their works here on earth shall have other kinde of works which are fit for the place where they shall be therein to exercise themselves See § 54. Yet further as God ceased not till the seventh day for he continued to work all the six dayes
all sorts of sinners THe other sort of persons on whom compassion is to be shewed are thus set out On them that are out of the way which is the interpretation of one Greeâ—… word which signifieth to erre and is so translated Ch. 3. v. 10. Some here take it for erring in the will which implieth wilfulnesse which is aâ—… aggravation of sinne as was shewed Ch. 3. v. 10. § 107 108. Thus it implieth that compassion is to be had not only on the ignorant but also on the wilfull provided that they be not such as are intended Heb. 10. 26. It will be the safest to take the word erring or being out of the way indefinitely as if he had said on the ignorant and on other sinners Gods Law is styled a way To transgresse that Law is to wander out of the way wherein we should walk and to erre Thus it sheweth the extent of compassion to all sorts of sinners ignorant and others For thus saith the Lord When a man or woman shall commit any siâ—… 〈◊〉 men commit c. they shall confesse their sin c. Numb 5. 6. Every sinne is a spiritual malady and makes a man miserable therefore as Christ had compassion on blinde deaf dumb lame sick and others affected with any malady or misery so ought the Priest under the Law to have compassion on all sorts of sinners So also should we Christians whom Christ hath made Priests Rev. 1. 6. This will be an evidence that the compassion we shew is not on by-respects but for compassion and pities sake in tender love to our brother which will make it to be the more acceptable and manifest us to be the children of God herein §. 12. Of High-priests subject to infirmities THe reason of the Priests compassion is thus expressed For that he himself also 〈◊〉 〈◊〉 with infirmity Of the Greek word translated infirmity see Chap. 4. v. 15. § 89. The singular number infirmity is here to be taken indefinitely An indefinite 〈◊〉 is equivalent to a general as The wages of sinne is death Rom. 6. 23. 〈◊〉 of every sinne The High-priest was subject to every infirmity not any 〈◊〉 excepted whether natural or personal whether inward in soul as disturbed passions and other the like or outward in body as sicknesse lamenesse and 〈◊〉 maladies whether oppressions and wrongs from men or afflictions and 〈◊〉 from God or whatsoever else may be grievous to man not sinne it self excepted The word translated compassed about implieth a necessary subjection to the foreâ—… infirmities so as there is no avoiding of them I finde the Greek word applied to a milstone hung about ones neck Mark 9. 42. Lâ—…k 17 2. and to a chain wherewith one is bound Act. 28. 20. There is no avoiding these It is also applied to a thick cloud that compasseth one 〈◊〉 Heb. 12. 1. Here it implieth that the High-priest was at all times and in all places as it were 〈◊〉 〈◊〉 with infirmities as he could not be clean freed from them yea and 〈◊〉 every where arose occasions of more and more infirmities These words He himself also carry emphasis They are to be taken in opposition to other men on whom he was to have compassion by reason of their inâ—… as if it had been said Not only other men to whom compassion was to be shewed were subject to infirmities but even he also who was to shew comâ—… The infirmity here intended being especially meant of sinne sheweth plainly that the High-priest himself was subject as to other humane infirmities so also to 〈◊〉 Aaron one of the best High-priests that were gave many evidences hereof as his murmuring against Moses Levit. 12. 1. His rebelling against Gods word 〈◊〉 the water of Meribath Numb 20. 21. His making the molten Calf Exod. 32. 4. So Eli who restrained not his sons vilenesse 1 Sam. 3. 13. and Abiathar who conâ—… with Adâ—…nijah 1 Kin. 1. 7. High-priests were sons of Adam their office did not alter their nature they still continued weak and frail men subject to the same temptations and passions that others are This the Lord suffered that they might the better know in what need they themâ—… stood of a Sacrifice of others prayers of Gods mercy and of a Saviour 〈◊〉 this the rather that they should not be too much pussed up with their functiâ—… This was further an occasion of making them carefull in using means for redâ—…essing of sin and establishing them in grace and to make them also more ready to bear with others infirmity tenderly to deal with them to comfort them and to hope the best of them That which is here said of High-priests may be applied to Ministers of the Word 〈◊〉 to extraordinary Ministers Moses manifested his infirmity Num. 20. 12 So did Peter Gal. 2. 11. People therefore had need to pray for their Ministers But especially they must learn to distinguish betwixt a Ministers Office and Person and not despise the ministerial function by reason of the Ministers infirmiâ—… §. 13. Of experience of infirmities making fit to succour others THis phrase for that are the interpretation of one Greek particle which implieth a reason of a thing and here sheweth that sense and experience of infirmity makes one more fit and ready to succour others This is a reason why Christ made himself subject to humane infirmities Hereof see Chap. 2. v. 18. § 183 186. §. 14. Of the meaning of Heb. 5. 3. Verse 3. And by reason hereof he ought as for the people so also for himself to offer 〈◊〉 sinnes IN this verse is set down a consequence following upon the legal Priests 〈◊〉 which is that he offered for his own sins as well as for others This phrase And by reason hereof is in the Greek thus expressed And for 〈◊〉 The particle This hath reference to the last word of the former verse 〈◊〉 being repeated may thus make up the sense And for this infirmity Or else 〈◊〉 word which signifieth cause may be added thus And for this cause Our 〈◊〉 hath to the full expressed the sense of the phrase This Verb he ought implieth a necessity of the consequence The necessity is double 1. In regard of Gods command Lev. 4 3. 2. In regard of the means sanctified to obtain pardon For by offering Sacrifice faith in the bloud of Christ was testified which was the only means of 〈◊〉 king away sin The word of necessity here used sheweth That we ought to use the 〈◊〉 which make for our own good This is to be done as we tender Gods honour and our own â—…nesse Gods honour is set out in subjecting our selves to his Ordinance Our happinesse may be promoted by using the means which 〈◊〉 thereto This clause As for the people takes it for grant That the Priest was to 〈◊〉 for the peoples sinnes For he had said before that the High-priest was 〈◊〉 for men namely for
bear the â—…then of sins punishment and then to cast it from him Besides it could not 〈◊〉 with the dignity of his Person for ever to lie under that burthen nor with the 〈◊〉 for which he undertook that burthen which was to deliver them who were subjâ—… to bondage Heb. 2. 15. and to free them from the curse Gal. 3. 13. 2. As the burthen which Christ undertook was very weighty so the humane nature which he assumed was very weak in all things like ours even in infirmities that were not sinfull Chap. 2. 17. 4. 15. His disability in bearing his Crosse giâ—…s instance of his weaknesse for though at first the Crosse was laid upon himself 〈◊〉 19. 17. yet before he came to the place of execution they were forced to lay it upon another Luke 23. 26. Quest. If such were the weight of the burthen and such his weaknesse how 〈◊〉 it that he was not overwhelmed therewith Answ. He was supported by his Divine Nature which though it somewhat â—…drew assistance for a while that he might feel the burthen yet it suffered him 〈◊〉 to sink under the same nor to be overwhelmed therewith Some supposing it to be incongruous that the Sonne of Gods love shoâ—… lie under Gods wrath produce other reasons of the greatnesse of Christs Agony As 1. The apprehension of the terrible Majesty of God shewing himself a Judge against sinners Answ. If there were no feeling of any effects of wrath coming from so terrible a Judge his terrour might afright and astonish one but would not make him cry and weep and pray as Christ did 2. The fore-sight of the Jews rejection and dispersion and of the persecution â—… the Church yea also that so excellent a Person as his was should be so 〈◊〉 under foot as a worm and one so innocent as Christ was be so evilly entreated and Satan by his ministers so much prevail Answ. These and other like things were long before known by Christ How 〈◊〉 was it that they should then at the time of his death work upon him so much as they did and not before 3. His bodily pains which they aggravate two wayes 1. By the kindes thereof 2. By Christs extraordinary sensiblenesse of them For the kindes they mention his scourging the platting of a crown of thorns upon his head and the nailing of his hands and feet unto the crosse His more then ordinary sensiblenesse they make to arise from a perfect mixture of humours and qualities in 〈◊〉 body so as a small prick on his flesh was more painfull then a deep woâ—… in anothers And further they say That his sense was not dulled by â—…nuall languishing â—… but that at the very instant of his death he retained the 〈◊〉 vigour of his sense for he cryed with a loud voice and gave up the Ghost 〈◊〉 15. 37. Answ. 1. True it is that Christs bodily torments were very great and greater 〈◊〉 by many they are taken to be And it may be granted that he retained the â—…igour of all his senses to the last moment of his life But yet I take it to be without question That many Martyrs have endured more sharp bodily torments 〈◊〉 that longer together then Christ did and also in full vigour of sense yet have 〈◊〉 without such cryings as Christ made endured all Besides we never read that Christ quitcht at his bodily pains They therefore cannot be the reason of his great Agony Christ was cast into his Agony before he felt any pains It remains therefore that the burthen and punishment of sinne was it that made Christ to 〈◊〉 such strong cries and shed such tears as are here noted and that especially 〈◊〉 his soul. 1. There is a conceit that many have that the least drop of Christs bloud even 〈◊〉 â—…rick of a needle in any part of his body had been sufficient to redeem many 〈◊〉 by reason of the dignity of his Person But that which is noted in Scripture of the extream Agony of Christ sheweth that this is but a meer conceit â—…losophers say That Nature doth nothing in vain Much more may we Chriâ—… truly say That Christ the God of Nature in that which he undertook for 〈◊〉 redemption would do nothing in vain nor more then was needfull Satisfaction was to be made to Divine Justice which the prick of a needle could 〈◊〉 do 2. The great Agony whereunto Christ was brought doth much amplifie the incomprehensible love of God Father and Son to us sinners 3. It doth also much aggravate that wofull plight whereunto man by sinne was bâ—… ought If such loud crying and tears were forced from our Surety by undertaâ—…g to free us What should we our selves have been brought to even unto outer 〈◊〉 where shall be weeping and gnashing of teeth and everlasting fire Mat. 25. 30 41. There can no like instance be given to aggravate the horrid and heavy beâ—…den of sinne as this of Christs Agony Indeed sinne pressed the evil Angels from the highest heaven to the lowest hell It forced Adam out of Paradise It 〈◊〉 away the old world with a general deluge It destroyed Sodom and other Cities and their Inhabitants with fire and brimstone It brought sundry fearfull judgements upon other people in every age of the world It maketh the very life of many to be so grievous unto them as to lay violent hands on themselves It causeth mercilesse and remedilesse torments in hell Yet this particular instance of the Agony of him that was the Son of God even true God upon his undertaking to expiate sin far surpasseth all other instances Quest. If such be the burden of sin How is it that many wicked ones do so lightly carry it Answ. Two reasons may be given hereof 1. Their spiritual senslesnesse and deadnesse If a Church lie upon a dead man he feels nothing 2. Sinne is as the proper element wherein unregenerate persons lie and live Now creatures feel no burden in their proper element as Fishes in a River 4. Christs crying and tears as being our Surety for sinne should make us cry and weep for our sinnes Shall we make light of that which forced our Surety to make such strong cries as he did We have cause every one of us to say sinsâ—… â—… Jer. 9. 1. §. 39. Of praying in distresse THe fore-said Agony of Christ put Christ upon praying For his prayers and supplications were WITH strong crying and tears He being in an agony prayed 〈◊〉 earnestly Luk. 22. 44. This prayer My God my God why hast thou forsaken 〈◊〉 â—… Mat. 27. 46. was in the extremity of his Agony 1. Christ ever apprehended God to be his Father even when he felt the greatest effects of his wrath Ioh. 12. 27. Mat. 26. 39. 27. 46. 2. Christ knew no better means of supportance and deliverance then prayer Therefore as he prayed himself so he called upon his Disciples to watch and pray Mat. 26. 41.
Hiâ—… shalt thou come and no further and here shall thy proud waves be stayed 〈◊〉 38. 11. This ministreth much comfort and hope in death In this respect we may after an holy manner insult over death and say O death where is thy sting 1 Cor. 15. 55. Though death may arrest us yet we need not fear that judgement and 〈◊〉 shall be got against us â—…o this may be applied that ancient Prophecy The sucking childe shall play upon the hole of the Asp and the weaned childe shall put his hand on the Cockatrice-den Isa. 11. 8. Christ was saved from death not as 〈◊〉 private man but as a publick person and as an Head to save all his Members 〈◊〉 death Heb. 2. 15. The mention of death in this place gives us to understand that Christ was offered up to death though he prayed to be saved from death As therefore his prayers and supplications were the gifts that as a Priest he offered up so the putting of 〈◊〉 body to death was the Sacrifice Oâ—… Christs death See Chap. 2. v. 9. § 80 83. § 43. Of Gods hearing Christ. THe issue of Christs Intercession as a Priest is thus expressed And 〈◊〉 heard If we well observe the whole sentence in this verse we shall finde thâ—… copulative AND to be a redundancy or else the sentence must be extended 〈◊〉 the next verse The issue here set down sheweth That the prayers Christ offered up to 〈◊〉 Father were accepted of him They were not made in vain but effectual 〈◊〉 available The Greek word translated heard is a compound and signifieth 〈◊〉 onely hearing but also granting the request that is heard Luke 1. 13. Acts 10. 31. Gods sending of an Angel to strengthen him when he was in his prayer is 〈◊〉 evidence of Gods hearing him Luke 22. 42 43. When Christ at his Baptism prayed The heavens was opened and the holy Ghost descended and a voice from 〈◊〉 which said Thou art my beloved Sonne in thee I am well-pleased Luk. 3. 21 22. When Christ in his Agony thus prayed Father glorifie thy Name there 〈◊〉 a voice from heaven saying I have both glorified it and will glorifie it 〈◊〉 John 12. 28. When Christ raised Lazarus he thus said Father I 〈◊〉 thee that thou hast heard me and I know that thou hearest me alwayes 〈◊〉 11. 41 42. Such like grounds as these may be produced for Gods hearing Christ. 1. The Dignity of Christs Person and near relation betwixt him and the Father Heb. 1. 5. 2. The affection which the Father bare him He was his beloved Sonne in 〈◊〉 he was well pleased Mat. 3. 17. 3. The matter of his prayer which was according to the will of his Father Not as I will but as thou wilt â—…aith Christ to his Father Mat. 26. 39. If we 〈◊〉 thing according to his will he 〈◊〉 us 1 Joh. 5. 14. 4. The end of Christs prayer which was Gods glory Father glorifie thy 〈◊〉 Joh. 12. 28. 1. This respect of God to his Son in hearing his prayer is a strong prop to 〈◊〉 faith in the Intercession of Christ. Whom can we better use to present our prayers to God then he who is alwayes heard 2. This ratifieth Gods approbation of Christs Priesthood For the prayeâ—… which he offered up were a part of his Priestly function If Gods hearing 〈◊〉 prayer of Elijah did assure the people that he was a Prophet sent of 〈◊〉 1 Kings 18. 36. much more doth Gods hearing Christ shew that Christ is a 〈◊〉 ordained of God 3. This may be an incitation unto us when we are in any distresse and 〈◊〉 cause to fear in faith to offer up prayers unto God As Christs patern is a 〈◊〉 to pray So Gods hearing him is a ground of faith especially if our prayers 〈◊〉 made thorow the mediation of Christ. He that heard Christs prayer will 〈◊〉 those that pray in Christs name §. 44. Of the fear from which Christ was delivered THe Greek Noun translated fear is compounded of a Verb that signifieth to take and an Adverb that signifieth well so as according to the notation of the word it implieth well to take or apprehend a thing Thence followeth a very circumspection and an holy fear They who are circumspect and wary 〈◊〉 the things which concern Gods worship are expressed under this word 〈◊〉 our English translates devout Luk. 2. 25. Act. 2. 5. 8. 2. It is used to set 〈◊〉 naturall fear thus The chief Captain fearing least Paul should have been pulâ—… pieces Act. 23. 10. By reason of the divers acceptations of the word some translate it piety or reâ—… and some fear Our last Translators have noted both the later in the 〈◊〉 the former in the margin They who take it for piety or reverence make this clause to be a cause why God 〈◊〉 him which was that piety which was in Jesus and reverence which he bare 〈◊〉 Father and thus translate it for his piety or for his Religion or for his 〈◊〉 This interpretation may well stand with the generall scope of the Apoâ—… and with the analogy of faith But it doth not well agree with the Preposiâ—… which properly signifieth from The other acception of the word which signifieth fear will very well stand with the fore said Preposition and word for word may be thus translated He was heard 〈◊〉 his fear that is he was so heard as he was delivered from that which he 〈◊〉 This Substantive is only twice used in the New Testament and that in this Epiâ—… Once here and again Heb. 12. 28. where it is translated godly fear A Participle derived from the same root is used Heb. 11. 7. and thus translated moved with fear Other Authors do put this word for fear and that where they speak of a naturall fear Thus may it be here taken and imply that fear which possessed Christ in the depth of his agony which was one of his sinlesse infirmities Christ upon the present sense and feeling of that heavy burden might in that 〈◊〉 fear lest he should be left alone and pressed above his strength Herein he was heard in that he was not forsaken nor overpressed but enabled to bear the burden and to free himself from it Thus was Paul heard when there was given to him a thorn in the flesh the messenger of Satan to buffet him and he prayed and received this answer My grace is sufficient for thee 2 Cor. 12. 7 8 9. This plainly sheweth that Christ was subject to fear Christs fear may be reckoned among the other infirmities whereunto in his humane nature he was subject so as 〈◊〉 all fear is not simply in it self a sin Of the generall nature of this passion of fear See Chap. 13. v. 6. § 84 85. This effect of fear doth much amplifie Christs agony It shews it to be exceeding great For it was no small matter that could make Christ who was of a most
The paterns that are set before us do prove as much for the choycest â—…thies of God in all former ages are set before us as examples for us to follow Heâ—… Chap. 11. We are commanded to take the Prophets for an example who were â—…ed with an extraordinary spirit Iam. 5. 10. and an Apostle requires us to 〈◊〉 him as he followed Christ 1 Cor. 11. 1. And as if the best paterns on earth were not sufficient we are enjoyned to pray to do Gods will on earth as it is in 〈◊〉 Mat. 6. 10. and as if the paterns of all mere creatures were not sufficient it is required that that minde be in us which was also in Christ Iesus Phil. 2. 9. yea yet â—…ther we are exhorted to be followers of God Eph. 5. 1. and to be perfect as he 〈◊〉 Mat. 5. 48. Such is the excellency such the commodity such the sweetness of Christian knowledge and grace as a man ought never to be satisfied therewith How corrupt is the treasure of the men of this world who account an earnest â—…suance after those things to be more then needs yea not only needless but â—…ness as Festus said to Paul Act. 26. 24. Let this adde a spur to those who are most forward still to press on further 〈◊〉 to do as the Apostle professeth of himself Phil. 3. 13. c. Of propounding a perfect patern and aiming at more then we can attain to See The guide to go to God or my explanation of the Lords prayer on 3. Petit. § 68 69. §. 6. Of building upon a foundation well laid THis phrase not laying again the foundation is metaphoricall In effect it 〈◊〉 down the same thing which was intended under this phrase leaving the â—…ciples § 3. Only by this metaphor the point is more fully and plainly declared For he resembleth principles to a foundation If only a foundation be laid and 〈◊〉 more no benefit will redound to the builder but rather loss of labour there is no fit house to dwell in We can be no fit house or temple as is intended 〈◊〉 should be Heb. 3. 6. Eph 2. 21. 1 Cor. 3. 16. if we stick only in principles What a foundation in the proper signification of the word is hath 〈◊〉 shewed Chap. 1. v. 10. § 131. A foundation is both the beginning of a greater building Luk. 14. 29 3â—… and also the ground-work whereupon the rest of the building is erected 〈◊〉 whereby it is upheld Eph. 2. 20 21. It is therefore needfull that it be very solid and substantiall for it must 〈◊〉 long as the building and it useth to be but once laid By the way here note an undue cavill of the Rhemists against reading the Scripture and for traditions raised out of this place which is this we see hereby 〈◊〉 there was ever a necessary instruction and belief had by word of mouth and 〈◊〉 before men came to the Scriptures To grant there was such a kinde of instruction I deny that it was 〈◊〉 by tradition without the word of God I deny also that it was before 〈◊〉 came to the Scriptures for all of all sorts had liberty to read 〈◊〉 Scriptures As for the points which by word of mouth were taught them 〈◊〉 were catechised they were no other then the Doctrine of the Prophets and â—…postles as also the higher and deeper mysteries were For milk and 〈◊〉 meat may for matter be of the same Doctrine but the difference betwixt them 〈◊〉 〈◊〉 the manner of delivering it For that instruction which was brought into easie 〈◊〉 familiar principles and by word of mouth delivered to babes was taken out of 〈◊〉 Scripture as the severall heads following shew See more hereof 〈◊〉 â—… v. 14. § The participle laying joyned with this noune foundation addeth further emphasis It signifieth to cast or lay down and from thence is derived another Greek word which also signifieth a foundation as is shewed Chap. 4. v. 3. § 29. This conjunction again giveth hint of a totall apostacy as if they were in danger to fall from all their former principles so as a new foundation must be laid or else there could be no further going on This danger is more fully manifested v. 6. In this caution not laying again the foundation each word is observable 1. For erecting a good edifice there must be a foundation the first principles must be taught them who would be well instructed in the Christian faith See Chap. 5. v. 12. § 64. 2. A foundation must be well laid surely and soundly The notation of this word laying intends as much This Christ distinctly observeth Luk. 6. 48. This phrase As a wise master builder I have laid the foundation 1 Cor. 3. 10. sheweth that the Apostle was very circumspect about laying the foundation Now there is no such way to lay the foundation of Religion soundly as to ground it on Gods word Sâ—…e Chap. 5. v. 12. § 65. 3. Laying a foundation intendeth a further building For a foundation is but the beginning of an edifice The negative particle not imports thus much for by forbidding to lay a foundation he stirs them up to diligence in building up the house So as more must be learned then the first principles See § 4. 4. The inserting this word again gives us to understand that a foundation useth to be but once laid A Christian once well instructed must not stand in need to be taught the first principles again Such an one in disgrace is called a babe See Chap. 5. § 71. §. 7. Of the six principles of the Apostles Catechisme THe manner of joyning the particular principles following with this generall word foundation sheweth that they are as so many stones of that foundation They are joyned with this note of the genitive case OF This phrase The Foundation of 〈◊〉 Stones 1 Kings 7. 10. sheweth that those stones made up the foundation The number of principles here set down is diversly taken by different expositors I leave others to their own opinion I suppose that the most proper distribution will be into six heads 1. Repentance from dead works which manifesteth the naturall mans misery 2. Faith towards God which declareth the way of freeing man from misery and bringing him to happiness 3. The Doctrine of Baptismes which pointeth at the outward meanes of working faith and repentance and of revealing and sealing up unto us Gods mercy which are the Word and Sacraments 4. Imposition of hands which hinteth the order and discipline of the Church 5. Resurrection from the dead namely of our bodies 6. The eternall judgement and that of all sorts good and evill the one to receive the sentence of everlasting life the other the doom of eternall death These are the heads of that Catechisme which the Church had in the Apostles time and was to be learned of such as were to be admitted into the Church §. 8. Of repentance from
dead workes THe first of the foresaid principles is thus expressed Repentance from dead works By dead works are meant all manner of sins which are so stiled in regard of their cause condition and consequence 1. The cause of sin is privative the want of that spirit which is the life of the soul as the want of life is the cause of putrefaction Men that are without that spirit are said to be dead in sin They must needs be dead works which come from dead men Eph. 2. 1. 2 The condition of sin is to be noisome and stinking in Gods nostrils as dead carrion Psal. 38. 5. 3. The consequence of sin is death and that of body and soul temporall and eternall Rom. 5. 12. and 6. 23. Repentance implieth a turning from those workes The severall notations of the word in all the three learned languages imply a turning The Hebrew noune is derived from a verb that signifieth to turn and is used Ezek. 33. 11. The Greek word according to the notation of it signifieth a change of the minde 〈◊〉 change of counsell So the Latine word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componuntur ex prepositione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat post Act. 15. 13 Prior vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mens Tit. 1. 15. seu intellectâ—… Phil. 4. 7. Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligo confidero Matth. 24. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post vel iâ—…erum considero ut ij solent quos hujus vel illius facti poenitet Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posterior cogitatio qualis suit in Prodigo Luc. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convertâ—… vel convertor tanquam Synonyma conjunguntur Act. 3. 19. 26. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cura est Est impersonale Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poeniteâ—… Impersonale Est enim poenitentia posterior cura Solemus nos pâ—…itere alicujus facti cum animum id attentius expendentes cura solicitudo subit Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentia ducor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponitur apud alios authores mutatio consilij sed nunquam legitâ—…â—… novo Testamento Alij componunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditor 1 Tim. 4. 15. Ita ut significet iterum vel postea meditor ut senior filius Matth. 21. 29. In generall repentance implieth a reformation of the whole man It presupposeth knowledge sense sorrow and acknowledgement of sin but yet these mâ—…e not up repentance For they may all be where there is no true repentance Iâ—…das had them all yet was he not reformed He retained a murtherous mind foâ—… he murthered himself Reformation makes a new man A man turnes from what he was to what he was not This the Apostle thus expresseth to turn them from darkness to light and from the power of Satan unto God Act. 26. 18. From this ground there are made two parts of repentance 1. Mortification whereby we die to sin Sin is like the Egyptian darkness which extinguished all lights it is like thornes in the ground which soak out all the life thereof Sin therefore must be first mortified 2. Vivification which is a living in righteousness If grace be not planted in the soul it will be like the ground which will send forth weeds of it self The soresaid reformation is of the whole man For the minde seeth a necessâ—…y thereof the will pursueth it the heart puts to an holy zeale and the outward parts help to accomplish it Therefore repentance consisteth not simply in sins leaving a man for a prodigall when he hath spent all may cease to be prodigall and an old adulterer when his strength is ceased may forbear his adulterous acts but in these and others like them though the act be forborn the inordinate desire may remain Nor doth repentance consist in leaving some sins onely So did Herod Mar. 6. â—… Nor in turning from one sin to another as from prophaness to superstition so did they whom the Pharisees made Proselytes Matth. 23. 15. Nor in a meer ceasing to do things unlawfull so may such as are idle on the Sabbath day The speciall principles that are comprised under this first head have reference either to the expression of dead workes or of repentance from them They are such as these 1. Man by nature is dead in sin Eph. 2. 1. Tit. 1. 16. though he live a nâ—…rall life 1 Tim. 5. 6. 2. All the acts of a naturall man are dead workes His thoughts words and deeds though they may seem never so fair Gen. 6. 5. Tit. 1. 15. for they are 〈◊〉 of dead men 3. The end of all a naturall man doth is death Rom. 6. 16. 4. There is a necessity of mans being freed for there must be repentance from deâ—… workes He were better not be then not be freed Repentance is necessary for freedome from dead works Luk. 13. 3 5. for this end knowledge sense sorrow desire resolution and endeavour to forbear dead workes are requisite Under this first head is comprised whatsoever is meet to be taught in a Cateâ—…hisme of the law rigour and curse thereof of sin the kinds and issue thereof of death and the severall sorts of it of all mans misery and impotency of repentance of the nature necessity and benefit thereof of meanes and motives to atâ—…in it and signes to know it §. 9. Of principles concerning God THe second principle is this Faith towards God By vertue of this principle they were instructed in two great points One concerning God The other concerning Faith God is here to be considered essentially in regard of his divine nature or personally in reference to the three distinct persons Father Son Holy-Ghost In the former respect they were taught what God is what his divine properties what his workes In the latter respect they were taught the distinction betwixt the three persons and that in regard of order and kind of workes which are to beget to be begotten and to proceed and also in their distinct manner of working the Father by the Son and Holy-Ghost the Son from the Father by the Holy-Ghost the Holy-Ghost from the Father and the Son Concerning the Father they were taught that he is the primary fountain of all good that he sent his Son to save the world Ioh. 3. 17. that he gave the comâ—…orter which is the Holy-Ghost Ioh. 14. 16 26. Concerning the Son they were instructed in his two distinct natures and the union of them in one person which was God manifest in the flesh 1 Tim. 3. 16. and in his three offices which were King Priest and Prophet A King to gather preserve and protect his Church A Priest to make
righteous and of the wicked The righteous shall be taken with Christ into the highest heaven where they â—…all enjoy such glory and happiness as the tongue of man cannot express nor heart of man conceive It shall never be altered but be everlasting and therefore called eternall life Matth. 25. 46. The wicked shall be cast down into hell fire prepared for the devill and his angels where they shall be tormented in soul and body which torment shall be endless and remediless and therefore called eternall fire Iud. v. 7. Many more principles especially such as may be counted strong meat might have been reckoned up But the principles intended by the Apostle are such as may be comprised under the metaphor of Milk In that respect we have reckoned up no more Yet these which are reckoned up do evidently demonstrate that the six principles named by the Apostle are such as may comprise a compleat Catechisme even all the fundamentalls of Religion §. 22. Of the resolution of Heb. 6. 1 2. Heb. 6. 1 2. Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God Of the Doctrine of Baptismes and of laying on of hands and of resurrection of the dead and of eternall judgement THe sum of these two verses is an exhortation to progress in the Christian Religion Hereabout are two points 1. An inference Therefore 2. The substance The substance is set down two wayes 1. Negatively 2. Affirmatively The Negative declares from what we must proceed The Affirmative to what The Negative is 1. Propounded 2. Repeated In the Proposition there is 1. An act required leaving 2. The object to be left Herein is shewed 1. The kinde of object the principles of the Doctrine 2. The Author thereof Christ. The Affirmative also noteth 1. An act to be done Let us go on 2. The mark to be aimed at unto perfection In the repetition of the negative another act is inhibited not laying again And another object is specified and that is 1. Generally set down in a Metaphor the foundation 2. Particularly exemplified in six heads The first declares a duty of repentance and the subject thereof from dead workes The second manifesteth a grace of faith and the object thereof towards God The third hinteth two speciall meanes of grace Doctrine and Baptismes The fourth pointeth at an ancient rite laying on of hands The fifth reveales a speciall priviledge resurrection and the persons to be made partakers thereof the dead The sixt declareth the last act of Christ as Mediator judgement and the continuance or the issue thereof eternall §. 23. Of the Doctrines raised out of Heb. 6. 1 2. I. TO reproof instruction must be added This Chapter containes many instructions which the Apostle addes to his reproof in the latter end of the former Chapter See § 2. II. Christians must not alwayes stick in first principles This is the meaning of this word leaving See § 3. III. The principles taught in Christs Church must be the Doctrine of Christ. This is here expressely set down See § 3. IIII. Christians must daily grow in grace This is to go on See § 4. V. Perfection must be a Christians aime This is it whereunto he must go oâ—… See § 5. VI. A foundation of Religion must be laid This is implied under the Metaphor of a foundation here used See § 6. VII The foundation must be but once laid It is here forbidden to be laid again See § 6. VIII The primitive Church had a set Catechisme The distinct principles here set down import as much See § 7. IX The naturall mans workes are all dead So here they are said to be See § 8. X. Repentance is necessary It 's here set down as the first principle See § 8. XI God is to be known For this end mention is here made of God See § 9. XII Faith is a true grace It is therefore here expressely required See § 10 XIII Faith is to be fixed on God This is the meaning of this phrase towards God See § 10. XIIII Gods word is the Churches Doctrine It is that wherein the members of the Church are to be instructed See § 11. XV. Baptisme is the Churches priviledge It is here reckoned among the priâ—…ledges which belong to the Church See § 14. XVI There is an inward and outward Baptisme This may be one reason of using the plurall number Baptismes See § 12. XVII Baptisme is common to many This may be another reason of the plurall number See § 12. XVIII Imposition of hands is an evangelicall rite It is one of the principles of the Christians Catechisme See § 16. XIX Ministers may be set apart by imposition of hands Hereabout was this 〈◊〉 used in the Apostles time See § 17. XX. Our bodies are subiect to death This is here taken for granted See § 19. XXI Our dead bodies shall be raised The resurrection here mentioned is of our bodies See § 20. XXII There shall be a generall judgement This also is here taken for graâ—… See § 21. XXIII The sentence at the last judgement will be inalterable In this respect it 〈◊〉 stiled eternall judgement See § 21. §. 24. Of the sense of these words And this will we do Heb. 6. 3. And this will we do if God permit THe Apostle to his exhortation made to the Hebrewes that they would go 〈◊〉 persection by this copulative particle AND addeth a promise of his OWN indevour to do what in him lyeth for helping them on in that progress The relative THIS hath reference to that generall point which he intended about leaving principles and going on to persection There about he maketh this promise We will do namely that which belonged to a Minister to help on peoples going to perfection which was not to lay the foundation again but to open deeper mysteries as he doth in the seventh and other Chapters following In setting down the promise he useth the plurall number We will do 1. In reference to other Ministers For there were other Ministers of this Church besides the Apostle himself who were all of the same minde as the Apostle testifeth of himself and Titus thus Walked we not in the same Spirit 2 Cor. 12. 18. 2. To set forth the disposition of other Ministers in his own example as where he saith We Ambassadours for Christ as though God did beseech you by us we pray 〈◊〉 3. In relation to the indevour of them to whom he wrote For being perswaded that they would make progress according to that Doctrine which should be delivered to them by him he saith this will we do I in Doctrine and you in proâ—…iency will go on to perfection Thus he includes them with himself where he saith in the plurall number and first person Let us go on vers 1. Thus it appeares that it was not an ambitious episcopall
covenant whether Jewes or Gentiles so as the Jewes are not excluded though this be not appropriated to them alone §. 37. Of the union of all nations under the new covenant THe conjunction of the two foresaid houses Israel and Iudah setteth out the union of all manner of nations who by the Gospell shall be brought under the new covenant This is expresly proved Eph. 2. 14 15 16 17. There 1. The point it self is plainly expressed in these phrases made nigh one one body and one new man The Gentiles who were before two being out of the Church of another profession and conversation are made nigh by being in the Church and professing the true faith yea they being two before two distinct people having divers lawes and ordinances are now one in all priviledges all of one body under one head Jesus Christ and one new man by the grace of adoption and regeneration 2. The meanes whereby this union is made is declared to be by the blood and â—…sse of Christ that is by his death for at the death of Christ the vaile of the Temple was rent Matth. 27. 51. and thereby the partition wall betwixt Jew and Gentile was broken down 3. The manner of uniting them is by making them all one new man 1. This is a motive to all that live under this new covenant to endeavour to keep the unity of the Spirit in the bond of peace This was foretold Isa. 2. 4. 2. This also is a motive to pray for the recalling of the Jewes For as the Gentiles are comprised under the house of Israel and Iudah so much more the Jewes That Jewes may be Christians is shewed Chap. 3. v. § 28. Of their calling See the â—…rogresse of divine providence in a Sermon on Ezek. 36. 11. § 17. This new covenant is made with the seed of the Jewes as well as with the Gentiles Such Jewes as shall believe are accounted to be of the spirituall stock and house even of the house of Israel and Iudah As we ought to take notice of all Gods promises and pray for the accomplishment of them Ezek. 36. 37. so of this particular concerning the calling of the Jewes and pray for the accomplishment thereof This is so much the rather to be done because the time was when we were out of Christ and then they prayed for us so as zeale of Gods glory desire of the enlargement of Christs Kingdome and gratefulnesse to that stock whence they come ought to stir us up to do what lies in us for the accomplishment of Gods promise concerning their call §. 38. Of Gods like respect to the Church of the Gentiles as to the antient Iewes THe conjunction of these two houses Israel Iudah further giveth evidence that Christians of what nation soever are as pretious to God as the Jewes were before their rejection for Gentiles are comprised under Israel and Iudah In this respect believing Gentiles are called the children and seed of Abraham Gal. 3. 7 29. and sons of Zion Zechary 9. 13. and the Church of the Gentiles is stiled Hierusalem Rev. 3. 12. and Sion Zech. 9. 9. and Ministers of the Gospell are stiled Priests and Levites Isa. 66. 21. This is further evident by the application of prerogatives of old belonging to the Jewes to believing Christians For proof hereof compare 1 Pet. 2. 9. with Deut. 7. 6. and Exod. 19. 5. The same reason that moved God to choose them at that time moveth him to choose us Gentiles in these latter dayes to be his Church namely his own good pleasure and love This reason for them is rendred Deut. 4. 37. and 7. 7 8. and Ezek 16. 6 7. And for the Gentiles it is rendred Eph. 2. 4. and Tit. 3. 4. Learn hereby in reading the old Testament to observe the many great promises made to the Jewes and the accomplishment of them and withall the great works which God did for them and the many deliverances which from time to time he gave them and make these grounds of thy faith and as occasion serveth plead them before God Apply all the evidences of Gods love manifested to the Jewes apply them to your selves you believing Gentiles The promise which God made to Abraham the Apostle teacheth us to apply to our selves Rom. 4. 23 24. What soever things were written afore time were written for our learning c. Rom. 15. 4. When enemies arise against us let us call to mind the prayers and supplications which the faithfull Jewes made and how they put God in mind of his covenant and of his promises and of his ancient love Let us do so likewise and with like steadfastnesse of faith expect a blessing from him We have such grounds of faith as they had This also may be applyed to such judgements as God inflicted on them to move us to take heed of those sins for which these judgements were inflicted The Apostle setteth down a particular Catalogue of these and thus concludeth All these things happened unto them for ensamples and they are written for our admonition 1 Cor. 10. 6. c. §. 39. Of a covenant divine and humane THere being expresse mention made in this verse of a new covenant my purpose is to endeavour to set it forth at large and for that end distinctly to note 1. What a covenant in generall is 2. What kinds of covenant are mentioned in Scripture 3. What is the difference betwixt the old and new covenant Of the notation of the Hebrew and Greek words translated covenant See Chap. 7. v. 22. § 94. I. A covenant in generall intendeth an agreement An agreement is sometimes on one part only and setteth out an absolute promise Thus Gods promise of not destroying the earth any more with a flood is called his covenant Gen. 9. 9 11. In this respect a Testament is called a covenant See Chap. 7. v. 22. § 94. But for the most part a covenant is put for an agreement betwixt two if not two single persons only yet two sides Then it consisteth of two parts 1. A promise of one party 2. A restipulation or retribution by the other party In the latter sense a covenant is taken tropically or properly Tropically when by a synecdocke a part is put for the whole thus the promise is called a covenant Exod. 2. 24. or by a metonimy the seal or signe of the covenant is put for the covenant it self Gen. 17. 10. Properly a covenant is taken when with a promise there is a kind of retribution or restipulation of performing some duty Thus a covenant binds each to other as Deut. 26. 17 18. A covenant thus taken is either divine or humane Humane betwixt man and man Gen. 21. 27. Divine betwixt God and man This is twofold One is made by God with man The other by man with God In this man to obtain some speciall blessing from God binds himself to some speciall duty to God In this respect saith
in once into the holy place having obtained eternall redemption for us THe Apostle having distinctly set down sundry legall types and services here he beginneth to shew forth the substance of them all This he continueth to do in the remainder of this Chapter in the former part of the next Chapter to the 19. v. In handling this point concerning Christ the truth and substance of the legall Priest-hood and the manifold types thereof the Apostle applyeth the substance to the shadows and the truth to the types This he doth generally in the 11. and 12. v. and more particularly in the verses following The first particle But implyeth that that was done by the truth which could not be done by the types He had before declared that the types could not make perfect BUT Christ the truth could Of this title Christ see Chap. 3. v. 6. â—… 54. Of Christs being an high Priest See Chap. 2. v. 17. § 173. This phrase being come implyeth an actuall exhibition of Christ after a long expectation of him It is a compound word and signifieth sometimes to come to a place as Matth. 2. 1. And sometimes to be present at a place Matth. 3. 1. Thus Christ came to his Church when he was first incarnate Ioh. 1. 11. And being come he continueth ever with his Church Matth. 28. 20. Christ being so come is said to be an high Priest of good things to come Of the various acception of the word good see Chap. 13. v. 9. § 116. By good is here meant that which is true solid and substantiall Good is not here exposed to evill but to figures shadowes types which are impotent and insufficient to make good Chap. 10. v. 1. They are said to be things to come not iâ—… relation to the Apostles time for then those good things were actually exhibited but to the time of the law while the legall types were in force Thus it may haâ—… reference to this phrase which was a figure for the time then present v. 9. At the present time these good things were to come If it be demanded what these good things are I answer 1. In generall All the truths typified under the law 2. In particular Christ himself His body and soul. The union of them with the divine nature His doings his sufferings especially his death as a sacrifice 〈◊〉 resurrection ascension and intercession The benefits also flowing from those 〈◊〉 expiation of sin reconciliation with God justification sanctification salvation 〈◊〉 two words Grace and Glory These are stiled good 1. In their kind and quality For they are good and perfect in themselves 2. In their unity and excellency They do good to such as partake of them Thus we see that the things where-about Christs Priest-hood was exercised were substantiall truths sufficient to make those that trust in him perfect In this respâ—… he is said to be a Minister of the true Tabernacle Chap. 8. 2. This must needs be so by reason of the excellency of his person who was God-man Yea this was the end which he aimed at in assuming the office of Priest-hood This manifesteth a main difference between the legall and Christs Priest-hood even as great a difference as is between a shadow and substance a type and truth â—… signe and things signified that which is imperfect and perfect carnall and spirituall unprositable and prositable earthly and heavenly O that Christs Priest-hood were esteemed by us Christians according to this difference §. 54. Of good things to come THat the foresaid good things were then even under the law to come it is the priviledge of Christians living under the Gospell for to them they are no longer to come They do actually enjoy the benefit of them In this respect the Apostle saith that God provided a better thing for us that they without us should not be made perfect It was that good respect which God did bear to the latter times which moved him thus to order matters for he could have sent his son sooner But thus as he honoured his son so he honoured all that should place their confidence on him We Christians have just cause in this respect to rejoyce that we have been reserved to these latter times And it becomes us to walk worthy of this priviledge See more hereof Chap. 8. v. 16. § 80 81 82. §. 55. Of the excellency of the true Tabernacle which is Christs body AS Christ is set forth to be the true high Priest typified by Aaron so the Aposile proceeds to set forth other truths of other types He begins with the Tabernacle which he stileth a greater and more perfect Tabernacle c. The Tabernacle here intended signifieth the body of Christ as is shewed Chap. 8. v. 2. § 5. where the resemblance betwixt the Jewes Tabernacle and Christs body is distinctly set forth This Tabernacle is here said to be a greater and more perfect 1. Greater not in quantity but in dignity Christs body was not in bulk greater but in worth It was worth more then Moses Tabernacle Solomons and Zorobabels Temple yea and all the world besides Because this mysticall Tabernacle Christs body appeared in Zorobabels Temple it is said that the glory of that latter house should be greater then of the former Haâ—… 2. 9. 2. More perfect as in the kind of it for Christs body was more perfect in the very nature and kind of it then the Tabernacle so in the vertue and efficacie of it for no legall type could make perfect v. 9. § 49. But Christ in and by his body and in and by those things which he did and endured in his body made all that trusted in him fully perfect So perfect were all things that Christ undertook as nothing needeth to be added hereunto Of this word perfect See more Chap. 2. v. 10. § 97. Yet further to set forth the excellency of this mysticall Tabernacle it is said that it was not made with hands namely with hands of men See v. 24. § 121. This the Apostle sets down in opposition to the Jewish Tabernacle which was made by the hands of men Exod. 36. 1 8 c. This negative expression not made with hands implyeth that it was no human work no work of such as have hands but the work of him that hath no hands which is God himself Thus it implyeth the very same thing which was expressed under this phrase which the Lord pitched and not man Chap. 8. v. 2. § 5. This phrase that is to say is added by way of explication Of explaining strange difficult and obscure words or sentences See Chap. 7. v. 2. § 19. The explanation is thus set down not of this building The word translated building is the very same that is translated creature Chap. 4. v. 13. § 75. There see the derivation and various acceptions of the Greek word here used The relative this hath reference to things here below
conspicuously manifested himself This world appeared intendeth as much See § 130. XIV Christ did but once come into the world This word once hath reference to Christs appearing in the world See § 129. XV. Christ was exhibited in the end of the world See § 129. XVI The best things are reserved to the last times This followeth by just consequence from the former doctrine for by and with Christ came the best things into the world See § 130. XVII The end of Christs appearing was to put away sin XVIII Sin was put away by a Sacrifice XIX The Sacrifice that put away sin was Christ himself These three last doctrines are plainly expressed See § 131. §. 133. Of all mens subjection to death Heb. 9. 27 28. Vers. 27. And it is appointed unto men once to die and after this judgement Vers. 28. So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation THese two verses are added as a reason to prove the former point that Christ did but once offer himself The reason is taken from the condition of man which is but once to die Of the Greek word translated to die See Chap. 7. v. 8. § 51. The note of comparison as especially as it hath reference to the next verse wherein the second part of the comparison is set down under this note of the second part of a comparison so demonstrateth as much There are two Greek words which are comprised under this small particle as and may be translated in as much as But our little particle as doth expresse the meaning to the full and the more properly in regard of the latter part of the comparison in the next verse This note of resemblance as sheweth that Christ subjected himself to the common condition of man As man he dyed As man he dyed but once We have shewed how in all things it behoved him to be made like unto his brethren See Chap. 2. v. 17. § 168 c. It is here taken for granted that men must die There needs no proof hereof experience besides the frequent mention hereof in Scripture gives evident proof to the truth hereof See Chap. 7. v. 23. § 97. Sin is the true proper cause hereof Death was first threatned against sin Gen. 2. 17. So as death entred into the world by sin Rom. 5. 12. And the wages of sin is death Rom. 6. 23. Object Sin is taken away from justified persons if then the cause be taken away 〈◊〉 doth the effect remain Answ. 1. Sin is not utterly taken away from any man while here he liveth 1 Ioh. â—… 8. It is one benefit that death bringeth even to those that are justified that all remainder of sin is taken away thereby 2. By Christs death the nature of death is altered and the sting of it is pulled out 1 Cor. 15. 55. whereas death was first instituted as the enterance into hell It is now made to justified persons the enterance into heaven It is to them but an uncloathing and putting off the ragged garment of mortality for flesh and blood cannot inherit the kingdome of God neither doth corruption inherit corruption 1 Cor. 15. 50. In this respect death is as no death This that is indefinitely spoken of men must be applyed to all of all sorts for an indefinite particle is equivolent to a general But to put the point out of all doubt the Apostle plainly expresseth the generall thus death passed upon all men Rom. 5. 12. On this ground the Prophet was commanded to cry all flesh is grasse Isai 46. Object 1. An Apostle seemeth to affirm the contrary thus we shall not all sleep 1 Cor. 15. 51. Answ. 1. That is spoken only of such as are living at the very moment of Christs comming to judgement All before them shall dye 2. Even they shall be changed that is their ragged robe of mortality shall be taken away which is equivolent to death Object 2. Enoch was translated that he should not see death Heb. 11. 5. Answ. 1. One or two extraordinary instances do not infringe an ordinary rule especially when it is altered by him that set the rule Object 3. Eliah also was wrapt up into heaven and died not 2 King 2. 8. Answ. 1. Some affirm that his body was burnt in the region of fier above the clouds but there is no good warrant for that 2. The former Answers about Enoch may be applyed to Eliah 3. It is sufficient that both of them were changed and that their mortality was taken away before they were admitted into heaven 4. A speciall reason of freeing these two from death may be this many years passed betwixt the promise of Christ and the exhibition of him Therefore to support the faith of believers in freedome from death by Christ the Lord was pleased to give two reall demonstrations hereof One in one world before the flood the other since the flood Object 4. Righteousnesse delivereth from death Prov. 11. 4. Answ. There is a threefold death 1. Spiritual 2. Eternal which is called the second death Rev. 2. 11. From both these justified persons are fully freed Rom. 6. 13. Iohn 8. 51. 3. Corporall death even from this in sundry respects may a righteous man be said to be freed 1. In that God doth oft prolong his dayes Exod. 20. 12. Prov. 3. 16. Hezekiah is a particular instance hereof Isa. 38. 3. But on the other side it is threatned that bloody and deceitfull men shal not live out half their dayes Psal. 55. 23. take Absalom for instance 2 Sam. 18. 9 c. 2. Righteous men are kept from capitall lawes For Daniels adversaries could find no occasion or fault against him concerning the kingdome though they sought it Dan. 6. 4. 3. Their name is not swallowed by the death of their body Prov. 10. 7. 4. The sting of death is pulled out to them 1 Cor. 15. 55. So as their death is no death but a sleep 1 Thes. 4. 13. 5. They shall be raised to everlasting life Ioh. 5. 29. 1. This subjection of man to death gives just cause of walking humbly Man who at first was made like God is now like the beasts that perish Psal. 49. 12. Now he is dust and to dust he shall return Gen. 3. 19. He who was created Lord over all must now say to corruption Thou art my Father and to the worm thou art my Mother and my Sister Job 17. 14. This is the reward of sin therefore for sin we ought especially to be humbled When proud man is puffed up with the gay feathers of honour wealth wit beauty or any other like seeming excellency if he cast his eyes upon his black feet of mortality it may move him to cast down those gay feathers 2. We may well think that many are far from making this use of this their
condition in that they so live here as if they should ever live here as covetous persons who are never satisfied with the things of this life and proud disdaiâ—…full persons who scoffe at the threatnings of Gods word Isa. 28. 14 15. And hard hearted oppressors and all impenitent persons 3. This condition of mortality instructeth us in sundry duties which are 1. To learn to number our dayes aright which is a lesson that God most teach us Psal. 90. 12. 2. To provide for the time to come This is the main scope of the parable of the steward Luk. 16. 1 c. 3. To trust in the living God The Psalmist because his dayes were like a shadow trusted in the Lord that endureth for ever Psal. 102. 11 12. 4. Not to fear man who is but mortall 4. This subjection to death is a matter of great comfort unto believers and that 1. In regard of the myseries of this world from which they are freed There the weary be at rest Job 3. 17. 2. Against the plots and practises of men 3. Against the remainder of sin in them which maketh even them to complain and say Oh wretched man that I am who shall deliver me from the body of this death Rom. 7. 24. The death of the body will deliver believers from this body of death 5. The extent and community of this condition teacheth all of all sorts to apply all the forenamed uses to themselves They who are Gods on earth shall die aâ—… men Psal. 82. 6 7. The wise man dyeth as the fool Eccles. 2. 16. Riches profit not in the day of wrath Prov. 11. 4. The rich man died Luk. 12. 20. and 16. 22. Such as are a staffe in a state shall all be taken away Isa. 3. 1 2 3. §. 134. Of Dying but once TO the foresaid common condition of all men to die the Apostle addeth this limitation Once which is to be taken as before exclusively see v. 26. § 129. Hereupon Christ saith that man when he hath killed the body can do no more Luk. 12. 4. Experience giveth evidence to the truth hereof Object Many were raised from the dead and died again as the Son of the widow of Zarephah 1 King 17. 23. And the Shunamites son 2 King 4. 36. And another man 2 King 13. 21. And in the new Testament Iairus daughter Mark 5. 42. The widows Son Luk. 7. 15. Lazarus Joh. 11. 43. And Dorcas Acts 9. 41. Answ. 1. Some say that their souls slept in their bodies and manifested no vigor or life at all But this is not to be admitted for then the raising of such from the dead had not been true miracles 2. It may be supposed that all that were raised from the dead were Saints and that they to manifest the glory of God were content to come into their bodies again 3. For full answer to the point this of dying but once is to be taken of the ordinary course of nature The Lord of nature can order it as it pleaseth him 1. This is good encouragement against all that man can do Luk. 12. 5. Martyrs â—…reby were encouraged against their cruel adversaries in that when they had once â—…ed the body they could do no more 2. This instructeth us about well using the time of life which God affordeth unâ—… 〈◊〉 It is the day of grace and time of repentance If once a period be put to it â—…re is no returning again Christ made advantage hereof Ioh. 9. 4. The wise 〈◊〉 giveth advice so to do Eccles. 9. 10. As a man once dyeth so for ever he abiâ—…th §. 135. Of the ground of mans dying but once THe ground of mans dying but once is thus expressed It is appointed The Greek word doth properly signifie to lay aside or to lay up So it is used Luk. 〈◊〉 10. Col. 1. 5. 2 Tim. 4. 8. Now because what God determineth before hand is 〈◊〉 a thing laid up firm and sure it is here applyed to Gods decree He hath set it down as an inviolable law This law or decree of God is to be extended both to the condition it self that men 〈◊〉 die and also to the limitation thereof but once Some make the ground hereof to arise from nature which consisteth of contrary qualities that destroy each other But that destructive contrariety was not in mans primary nature as God made it it came from sin That decree therefore is of God as a punishment of sin 1. This demonstrates an inviolable necessity of the former points cencerning mans subjection once to death The law of the Medes and Persians which altereth not Dâ—… 6. 12. is not so firm as this appointment or decree 2. This teacheth us to make a vertue of necessity which is willingly and comfortably to yield to that which cannot be avoided Malefactors by light of nature are taught to make this use of necessity namely quietly to submit themselve to exeâ—…on That we may do it with the greater comfort let us acquaint our selves â—…ith the end and benefits of death to believers whereof see before § 133. §. 136. Of judgement immediatly following death THe word here translated judgement is ost put for that general judgement that in the last day of the world shall passe upon all men which day is stiled the day of judgement Matth. 10. 15. and 11. 22 24. and that judgement is stiled the judgement of the great day Jud. v. 6. It is also put for that estate wherein a man is set immediately upon his death Thus is it here taken as is evident by this phrase after this which intendeth the time of a mans death so as judgement immediatly followeth a mans death so soon as he dyeth he receiveth his doom Three are two sorts of people that die 1. The Elect. Concerning such an one Christ said upon the day of his death Today shalt thou be with me in Paradice Luk. 23. 43. Such an one was he who said I desire to depart and to be with Christ Phil. 1. 23. Such an one also was Lazarus who died and was carried by the Angels into Abrahams bosom Luk. 16. 22. 2. The reprobate such an one was Dives who died and fell into hell Luk. 16. 27. This life is the only time of probation when that is ended nothing remaines but judgement Object 1. He that believeth shall not come unto judgement Joh. 5. 24. The same word is there used that is used in this place Answ. There are two kinds of judgement One of absolution The other of condemnation This word signifieth the one and the other Our translation in that place of Iohn turneth it to condemnation So is the verb used and thus translated he that believeth on him is not judged or not condemned The simple verb and noun is in both places put for the compound Object 2. Christ expresly saith that he that believeth not is condemned already even
but only that they have been guilty of them to be thereby the â—…re put in mind of Gods tender compassion towards them in pardoning their 〈◊〉 for true faith worketh peace and quietnesse of conscience Rom. 5. 1. bâ—… in the legall sacrifices there was an acknowledgement of a present gâ—… Obj. 5. The believing Jews had the guilt of their sins taken away as well as believing Christians Answ. True but not by those sacrifices They rather manifested a guilt The main point here intended is that the guilt of sin once taken away remains no more to accuse the conscience That to this purpose may be applyed which Christ said to Peter He that is washed needeth not save to wash his feet but is clean every whit John 13. 10. The cause being taken away the effect followeth Obj. The cause may be recalled Answ. Not by the wise and immutable God whose guifts and Calling are without repentance Rom. 11. 29. This might be urged against the Arminian errour of excision or abscission and abjection from Christ or a totall falling away of true believers Hereof see more Chap. 3. v. 12. § 132. c. §. 6. Of the meaning of the third verse Heb. 10. 3. But in thâ—…se sacrifices there is a remembrance again of sins every year THe first particle BUT is here the note of an assumption The proposition may be gathered out of the former verse and thus framed If the legal sacrifices had perfected the offerers there would have been no more conscience of sin But in the legal sacrifices there was a remembrance again of sin Therefore the legal sacrifices did not perfect the offerers The sacrifices here meant are the same that were intended v. 1. The noun translated remembrance again is a compound and derived from a simple verb that signifieth to be mindful of and a preposition that signifieth again The compound verb signifieth to call to mind or bring to mind 1 Cor. 4. 17. Our English translators have well added this preposition again to set out the full meaning of the composition a remembrance again Some Latin Interpreters turn it a repeated mention The things again and again remembered are here said to be sins It is the same word that was used in the former verse In all sin-offerings people used to make acknowledgement of their sins both to shew that they were mindful of their sins and also that they believed the pardon of them The type and outward rite manifested their mindfulnesse of sin the truth and inward substance gave them assurance of the pardon of their sin The sacrifices which the Apostle here in special intendeth were those solemn sacrifices which were offered up on their annual day of humiliation Lev. 16. 5. c. as is evident by the last phrase in this verse every yeare which is the same that was used v. 1. § 3. §. 7. Of remainder of sin in the regenerate THat which the Apostle inferreth from the frequent offering of sacrifices that there is a remembrance again of sins giveth us to understand that remembrance of sin implyeth a remainder of sin On this ground that we may know that sin remains in us so long as we remain in this world the Lord that prescribed the Lords prayer for all his Saints hath inserted this Petition to be daily made forgive us oâ—… treâ—…passes Mat. 6. 12. Quest. How can this stand with Christs taking away the sins of believers Answ. By distinguishing betwixt the guilt condemnation raigning power and remainder of sin Christ taketh away 1. The guilt of sin from believers Rom. 4. 7 8. 2. He freeth them from condemnation Rom. 8. 1. 3. By his Spirit he so subdueth the power of sin as it raigneth not in believers Rom. 6. 6 14. Yet there may be and there are remainders of sin in the very best Experience of all Ages gives evidence hereof In reference hereunto Christ saith of justified persons he that is washed needeth not save to wash his feet John 13. 10. This phrase of limitation save to wash his feet implyeth a remainder of sin in him that is clean every whit in regard of justification Had there been no sin in them what needed a remembrance again of sin that had been but a plain mockage 1. Doctrines delivered by many about perfection of sanctification in this world appeare hereby to be false and presumptuous Doctrines 2. This may afford unto us a good direction for setting our selves apart and examining our selves concerning such sins as remain in us that we may see what they are and what cause there is of remembrance again of sin Wherefore comâ—…ne with your own heart upon your bed Psal. 4. 4. And let us try and search our wayes â—…am 3. 40. Sin lyeth close and the heart is deceitful they who are most careful in searching themselves hardly finde out all Some Idols may remain as there did in Iacobs Family Gen. 31. 35. and 35. 2. what hope then can there be of finding out all if no search at all be made 3. Upon finding out sin we ought to be humbled for it A due consideration thereof will make such as are duly affected therewith to cry unclean unclean Lev. 〈◊〉 And O wretched man that I am who shall deliver me from the body of this death 〈◊〉 7. 24. 4. Upon sight and sense of sin and due humiliation for the same it will be our 〈◊〉 to look up unto Christ who is an advocate with the Father and the propitiaâ—… for our sins 1 John 1. 1 2. Thus as the Israelites were healed by looking up to 〈◊〉 Serpent Numb 21. 9. So may such as by faith look upon Christ be cuâ—… their sins Iohn 3. 14 15. In this case we may say to God as Iehosaphat did 〈◊〉 〈◊〉 what to do but our eyes are upon thee 2 Chron. 20. 12. They who rightly 〈◊〉 on Gods name Christs merit and mediation cannot but finde sure ground 〈◊〉 comfort 5. Upon this ground we may and ought to be bold in craving pardon because 〈◊〉 is a means sanctified for obtaining the same and that first generally aske and 〈◊〉 Mat. 7. 7. and then particularly concerning pardon of sin Mat. 6. 12. 〈◊〉 5. 15. 6. â—…craving pardon for sins past repentance must be truly intended This is a 〈◊〉 annexed to one mans forgiving another Luke 17. 4. Much more doth God 〈◊〉 repentance of those whose sins he pardoneth True repentance moveth God 〈◊〉 of his wrath God hath said it and sworn it As I live I have not pleasure 〈◊〉 â—…ath of the wicked but that the wicked turn from his way c. Ezek. 33. 11. 7. To repentance for sins past watchfulnesse against sin for the future must be adâ—…ed There is a pronenesse in our nature to sin that if we be not the more watchâ—…l ovâ—…r our sins we shall soon fall into sin again Hereupon Christ gave this caveâ—… to
of body and soul. Thus is this word used in this Sacramentall phrase This is my body Matth. 26. 26. and in sundry other places The body was the visible part of Christs humane nature and by the motions thereof it was manifested to be animated with a reasonable soul. This may be one special reason of setting out Christs humane nature under this word body 2. A body is fit for a sacrifice fit to be slain fit to have bloodshed out of it fit to be offered up fit to be made a price and a ransome for our sins fit to answer the types under the law Pertinently therefore to this purpose is it said of Christ He himself bare our sins in his own body 1 Pet. 2. 24. 3. Those infirmities wherein he was made like unto us Chap. 2. v. 14 17. were most conspicuously evidenced in his body 4. Hereby he was manifested to be a true man Nothing could more evidently declare as much then a body To this purpose tends the word flesh frequently used to set forth the humane nature of Christ Iohn 1. 14. and sometimes blood is added thereunto thus flesh and blood See Chap. 2. v. 14. § 137. This shâ—…ws that Christ was a true man that he had a body like ours a body subject to manifold infirmities and to death it self Of these points see Chap. 2. v. 9. § 75. and v. 14. § 139 140. and v. 17. § 169. That body which Christ had is said to be prepared by God The Greek word which we translate prepared is a compound and signifieth to make perfect Of the composition and derivation of the word see Chap. 13. v. 21. § 172. It here implyeth that God ordained formed made fit and able Christs humane nature to undergo and fulfil that for which he was sent into the world In this severall sense it answereth to this Hebrew phrase Mine eares hast thou opened Psal. 40. 7. That iâ—… thou hast enabled and made me ready and willing to do what thou requirest From this particular instance of Christ it appears that God enableth men to that whereunto he setteth them apart Thus God is said to make the Captain of our salvation perfect Chap. 2. v. 10. § 97. Thus he prepared Bezaleel to the work of the tabernacle Exod. 31. 2 3. c. Thus when he made Saul King he gave him another heart 1 Sam. 10. 9. Thus God sanctified Ieremiah Jer. 1. 5. And he gave sufficient power to all the Apostles to do what they were called unto Matth. 10. 1. Eph. 3. 7. This God doth that the work whereunto he deputeth men may be the better 〈◊〉 Hereby â—…ryal may be made whether men be deputed by God to that function 〈◊〉 work which they undertake or no. God doth not send forth dumb Orators 〈◊〉 seers lame Messengers Such are not prepared of God §. 19. Of Christs willingnesse to do his Fathers will CHrists readinesse and willingnesse to do what God required for mans salvation is yet further manifested by himself in this phrase Then said I loe I come â—…y word carrieth special emphasis as 1. The time Then Even so soon as he perceived that his Father had prepaâ—… his body for such an end then without delay This speed implyeth forwardâ—… and readinesse He would lose no opportunity 2. His profession in this word said I. He did it not closely secretly timeâ—… as being ashamed thereof but he maketh profession before hand 3. This note of observation Loe. This is a kind of calling Angels and men â—…esse and a desire that all might know his inward intention and the disposiâ—…n of his heart wherein was as great a willingnesse as any could have to any 〈◊〉 4. An offering of himself without any enforcement or compulsion This he â—…eth in this word I come 5. That very instant set out in the present tense I come He puts it not off to a 〈◊〉 and uncertain time but even in that moment he saith I come 6. The first person twice expressed thus I said I come He sendeth not another person nor substituteth any in his room but he even he himself in his own person cometh All these give evident proof of Christs willingnesse and readinesse to do his Fathers will yea though it were by suffering and by being made a sacrifice See more â—…of v. 5. § 15. §. 20. Of Christs subjecting himself to Gods will THe matter whereunto Christ so readily offered himself is thus expressed To do thy will O God Gods will was the rule of Christs obedience It was both the ground thereof and also the motive to put on Christ to do what he did This is the ground of all that God himself doth see chap. 2. v. 4. § 37. This therefore ought to be the ground the rule and motive to us to do what we do Hereof see chap. 13. â—… â—…1 § 173. In setting down this ground and rule of obedience Christ directeth himself to God and by an Apostrophe thus speaketh unto him O God Hereby he testifieth 1. That his Father was God Iohn 20. 17. 2. That the reason why he so willingly subjected himself was because it was to the will of God 3. That what he did was in respect to God as well as to man â—… That his desire was to approve himself to God §. 21. Of Scriptures foretelling what Christ did THe means whereby Christ came to know the will of God concerning himself is thâ—…s included in a Parenthesis in the volume of thy Book it is written of me There be that translate the phrase here used by the Apostle in the beginning And to make the Apostle to agree with the Psalmist they translate the Hebrew word in the beginning but without any sufficient warrant They say that the Apostle in this Text hath reference to this clause in that first Psalm His delight is in the Law of the Lord. And that thereupon he useth this phrase In the beginning of thy Book But it it most evident that the Psalmist there speaketh indefinitely of any righteous man and not particularly of Christ himself The root of the Hebrew word signifieth to role up a thing round thence the noun used by the Psalmist is derived and â—…nifieth a role of paper or parchment wound up For of old both the Hebrews and other people were wont to enter their records and such other things as they would have preserved in parchment which they roled up as our Court Rollâ—…s use to be Such an one was that wherein Baruch wrote what Ieremiah delivered unto him Ier. 36. 2. c. Such an one was that which contained the curses against sweaâ—…ers and Theeves Zach. â—… 1 2. And such an one was that which was offered to Ezekiel to eat Ezek. 2. 9. In all these places the same word is used Answerably the Greek word used by the Apostle doth also signifie a volume as our English translators do turn it especially when it is joyned with
vigour of Christs sacrifice §. 26. Of Gods will the ground of the efficacy of Christs sacrifice Heb. 10. 10. By the which will we are sanctified through the offering of the body of Iesus Christ once for all THat which the Apostle intimated in this general phrase establish the second he doth here in expresse termes declare namely that it was the body of Christ which was that sacrifice wherein God resteth well pleased and thereupon it is established for ever In this first clause by the which will The relative which hath reference to that which goeth before In the seventh verse this very word will is used and applyed to God the Father But withall there is intimation given of Christs will in that he said Loe I come This giveth evidence even of the will of Christ himself So as I would exclude neither the one nor the other for they both agree in one and by both of them is the foresaid sacrifice made perfect The will of the Father was the cause of Christs being made a sacrifice and because it was the will of the Father that his Son should be a sacrifice the Son willingly offered himself Hereupon saith Christ I came down from heaven to do the will of him that sent me Indeed he there inserteth this negative not to do mine own will but that is intended exclusively as if he had said not mine own will alone or in way of opposition if in any case it could be so that Christs will should be against the will of his Father as where it is said not as I will but as thou wilt Matth. 26. 39. The will of God gives a being to all things Under this phrase God said Gen. 1. 3. which is used in the beginning of every dayes work at the creation the manifestation of Gods will is meant So soon as God manifested his will that such and such a thing should be it was so and that as he would have it to be Our God is in the heaven he hath done whatsoever he pleased Psal. 115. 3. In those actions which Christ did the concurrence of his will with his Fathers addeth much to the strengthning of our faith and is a forcible motive for us to trust thereunto and rest thereupon Fitly therefore hath the Apostle thus expressed the ground of the efficacy and perfection of Christs sacrifice by which will we are sanctified Of Gods will the rule and ground of all that Christ did See v. 7. § 20. §. 27. Of perfection consisting in holinesse THe vertue efficacy and benefit of that which ariseth from the foresaid will of God is expressed under this word Sanctified Of the notation and divers acception of this word see Chap. 2. v. 11. § 101 102 103. It is not here to be taken as distinguished from justification or glorification as it is 1 Cor. 1. 30. and 6. 11. But so as comprising under it all the benefit of Christs Sacrifice In this general and large extent it is taken verse 14. and Chap. 2. 11. and Act 26. 18. Only this word giveth us to understand that perfection consisteth especially in holinesse for he expresseth the perfection of Christs Sacrifice under this word Sanctified which implyeth a making holy This was that special part of perfection wherein man was made at first Ecles 7. 31. Hereunto the Apostle alludeth where he exhorteth to put on that new man which after God is created in righteousness and true holinesse Eph. 4. 24. For this end Christ gave himself even unto death for his Church that he might sanctifie it c. Eph. 5. 25. This should move us to labour after holinesse Of holinesse and the excellency thereof and motives thereto and means of obtaining it See Chap. 3. v. 1. § 5 c. §. 28. Of Christs Sacrifice making perfect THe principal thing intended under this word sanctified in this place is that Christs sacrifice maketh perfect In this respect Christs sacrifice is here opposed to the legall sacrifices which could not make perfect So as Christs sacrifice was offered up to that which they could not do The like is said in general of the law Heb. 7. 19. For this end was Christs Sacrifice surrogated in the room of the legal Sacrifices This surrogation had been in vain if Christs Sacrifice had not made perfect If the dignity of his persan that was offered up and his almighty power unsearchable wisdome and other divine excellencies be duly weighed we cannot but acknowledge that his Sacrifice as it is perfect in it self so sufficient to make us perfect Hereof see more Chap. 7. v. 19. § 87. in the end and v. 25. § 103. §. 29. Of Christs body a sacrifice THat the Apostles mind in this general phrase by the which will we are sanctified might be the better conceived he doth thus explain it through the offering of 〈◊〉 of Iesus It was shewed before v. 6. § 18. that by the body of Christ his whole huntane 〈◊〉 is understood We may further adde that Christs whole person God-man is 〈◊〉 intended not that the deity was sacrificed but that it had a peculiar work in tâ—…s sacrifice namely to support him that offered himself and to sanctifie that saâ—…fice and to adde dignity thereto Therefore it is said that it was the body of Jesâ—…s Christ which titles set forth both the natures of him who was the sacrifice 〈◊〉 intended Of these two titlet Iesus Christ see chap. 3. v. 1. § 29. Of this word â—…ing see chap. 5. v. 1. § 6. The notation of the Greek word implyeth a bringing 〈◊〉 the common use of it an Offering up And here it intendeth that Christs body was given up as a price and ransom and offered up as a sacrifice See chap. 9. v. 14. § 79. 89. Herein lieth a main difference betwixt the body of Christ and the bodies of Martyrs put to death None but Christ was offered up for a sacrifice others â—…ght be to seal the truth of the Gospel and to be an example of constancy unto others It was the body of him that was the most excellent which was a sacrifice for our 〈◊〉 For God hath purchased his Church with his own blood Act. 20. 28. Well thereâ—…re is it stiled precious blood 1 Pet. 1. 19. And the Lord of glory is said to be crucified 1 Cor. 2. 8. No other body could do the great work What is said of Bulls and Goats that it is not possible that their blood should take away sins may be applyed to all other meer Creatures For infinite wrath was to be pacified perfect justice to be satisfied and divine favour to be procured to sinners 1. This instructeth us in sundry mysteries which are 1. The horrible nature of sin It could not be expiated without a sacrifice no sacrifice was sufficient to that end but the body of Iesus Christ. 2. The value and worth of mans Redemption There was no greater price to be found in earth or in heaven all
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
by the Sea-shore The simple expression of the issue is in this word Innumerable §. 63. Of Observations raised out of Heb. 11. 11 12. I. Women may prove Worthyes Sarah a Woman is here put in the Catalogue of Gods antient Worthyes See § 53. II. God is carefull to support weak ones This was the end why God turned this name Sarai into Sarah See § 52. III. Faith works vigour It was by faith that Sarah manifested such vigour as is set down in this verse See § 52. IV. Believers receive that which they have not of themselves Sarah recâ—…d strength for that which is here noted of her See § 54. V. Children are an especial blessing Under these phrases conceiving Sâ—… and delivered of a Child that blessing is meant See § 54. VI. Faith continueth till that which is blessed be accomplished Sarah by faith did not onely conceive Seed but also was delivered of a Child See § 55. VII A weak faith may become strong Sarah who at first doubted is here noted to be strong in faith See § 56. VIII No difficulty hinders the vertue of true faith Sarah had been long barren and was past age yet by faith was delivered of a Child See § 56. IX Perswasion of the truth of Gods promise makes it powerfull to the Believer Sarahs judging God to be faithfull was it that made the promise effectual to her See § 56. X. Gods promise is the ground of faith This moved Sarah to believe because God had promised See § 56. XI Gods faithfulness is an especial prop to faith Sarah judged God to be faithfull and thereupon believed See § 56. XII Faith hath a recompence The inference of the twelfth verse upon the eleventh by this particle therefore gives proof hereof See § 57. XIII A numerous Of-spring is a blessing This ariseth in general from the main scope of this verse and in particular from this word sprang See § 57. XIV God can with small means effect great matters Out of one he raised an innumerable company See § 5â—… XV. Husbands and Wives may prove a blessing each to other This ariseth from the change of the gender He had before spoken of Sarah in the feminine gender but he applyes the blessing to her Husband in the masculine gender See § 58. XVI God can bring his purpose to pass by unlikely means Sarahs Husband was as good as dead yet an innumerable issue proceeded from him See § 61. XVII Old age makes men as dead In this respect is Abraham said to be as good as dead See § 57. XVIII Hyperbolical speeches are not unlawfull These phrases as the Stars as the Sand are hyperbolical yet used by the Apostle See § 60. XIX God can increase his blessing beyond mans apprehension This word inâ—…rable and these metaphors as the Stars as the Sand prove as much See § 61. §. 64. Of persevering in Faith Heb. 11. 13. These also dyed in faith not having received the promises but having 〈◊〉 them afar off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on the Earth THe Apostle from the beginning of this verse to the seventeenth inserteth a general commendation both of those whom he had named and of others also This commendation is propounded in this verse and amplified in the three verses following Some extend this general phrase these all both forwards and backwards Forwards to such as were named before Backwards to such as are named in the other part of the Chapter He useth this relative these because he wrote this Epistle and expressed all the names in this Chapter before they to whom it was sent should read it So as to them he might say all these that are set down in this Catalogue This is the rather supposed to be the extent of this phrase because it is agreeable to the two last verses of this Chapter By this it appeareth that true faith exerciseth the like vigour in all of all 〈◊〉 For under this general particle all sundry sorts of persons are comprized as male female old young great mean and other sorts Iâ—… it the same spirit that worketh in all and sheweth forth his power in all 2 â—…or 4. 13. The perseverance of all the Believers here intended is set down in this phrase 〈◊〉 in faith This word dyed is in Greek a compound whereof see Chap. 7. v. 8. § 51. It here implyeth that their faith continued all the daies of their life so long as they had use thereof even till death when in soul they attained to the fruiâ—…ion of that which they believed The faith wherein they dyed is the same that is described in the first verse â—… justifying saving faith In this faith they are said to dye because they possessed not the things promised in this life The preposition translated in properly signifieth according to implying that their faith remained in them till death Obj. It is expresly said of Enoch that he was translated that he should not see death v. 5. Answ. 1. This may be taken of all that dyed as it is said that Iacob brought all his Seed with him into Egypt Gen. 46. 7. namely all that were with him for Ioseph was before him in Egypt 2. The phrase may be taken synechdochically for the greatest part onely one being excepted Thus it is said that Athaliah destroyed all the Seed Royal yet Ioash the youngest of the Kings Sons was not destroyed 2 King 11. 1 2. 3. Though Enoch did not dye as others yet he was translated and his moâ—…ulity turned into immortality which was a kind of death 4. As long as he lived he continued to live by faith which is ' the main thing here intended 5. While he lived he had not the fruition of what he believed Of persevering in faith which is the main thing here intended see Chap. 3. v. 6. § 68. §. 65. Of Believers resting on that which they enjoy not TO amplifie their continuing in faith the Apostle addeth this clause 〈◊〉 having received the promises The word received is the same that was used v. 8. § 39. It implyeth an actual possessing and enjoying of a thing The other word promises is that which is used v. 9. § 43 46. It is here taken metonymically for the things promised And because they were many the plural number is used promises As 1. A numerous Seed 2. The Land of Canaan 3. Christ himself 4. Heaven also Besides the same promise was oft repeated as to Abraham Gen. 1â—… â—… 15. 5. 22. 17. Then to Isaac Gen. 26. 3 4. After that to Iâ—… Gen. 28. 13 14. None of these nor any of their Children that came immediatly from their loyns enjoyed the particulars promised while they lived on earth In this respect they dyed in faith still believing that every promise should in due time be accomplished Quest. How can Believers that lived before Abraham be here intended when as
what may be fit to give in charge to our posterity oâ—… to Counsell and Advise them concerning future times even after our departure especially in regard of those that are under our charge and those to whom we have any speciall relation 〈◊〉 This is a motive to such as are present at the time of the departure of such persons to give more than ordinary heed to their directions exhortations admonitions and other kinde of speeches Hereof see more in Domest Duties Treat 6. of Parents § 58. §. 120. Of Believers perswading others that which themselves believe THe first evidence of Ioseph's faith here specified is this He made mention of 〈◊〉 departure of the Children of Israel In the history this is thus expressed 〈◊〉 surely visit you and bring you out of this land c. Gen. 50. 24. Hereof 〈◊〉 was confident by reason of the express promises which God had made to 〈◊〉 〈◊〉 Gen. 15. 13 14. and 26. 3. and 46. 4. Hereby we have an instance that they who do themselves believe Gods proâ—… are carefull to perswade others of the truth of them This was the end of 〈◊〉 mention that he made of the point in hand The Greek word here used is the same that was before used ver 15. and 〈◊〉 mindful and it is also used Chap. 13. 7. and translated remember The making mention here intended is a calling to mind such a thing as should 〈◊〉 come to passe which he would have them now to take notice of and 〈◊〉 to remember The like to this is noted of Moses Deut. 31. 3. Iosh. 〈◊〉 5. 6. 1 Chron. 22. 11. 2 Chron. 20. 20. 2 Cor. 5. 11. The like is noted of other Prophets and Apostles and it is the duty and 〈◊〉 to be the practice of all Ministers yea and of other Saints 〈◊〉 apprehending the truth of God in his promises worketh in the heart a 〈◊〉 of Gods glory and love to others These graces are operative and put on 〈◊〉 to communicate to others what they know and believe themselves as Anâ—… and Philip. Iohn 1. 41 45. §. 121. Of Gods delivering his out of trouble THat whereof Ioseph here made mention was the departing of the Children of Israel By the Children of Israel are meant that numerous and holy seed which was 〈◊〉 to Abraham Gen. 15. 5. and to Isaac Gen. 26. 4. and to Iacob Geâ—… 28. 24. 〈◊〉 was also stiled Israel Gen. 32. 28. and because he was the immediate 〈◊〉 of those twelve sons which were the heads of the twelve Tribes his 〈◊〉 is mentioned and of his two names that which was the more honourable 〈◊〉 Israel The departing here intended was their freedom from a miserable bondage 〈◊〉 which those Children of Israel were pressed yea even oppressed Exod. 〈◊〉 13. So as their departing out of Egypt was a great deliverance from a miserable 〈◊〉 and it giveth instance that God will deliver his out of their troubles This is oft exemplified in time of the Iudges yea and of the Kings also and especially in the return of the Iews from the Babylonish captivity See more hereof in the Guide to go to God or Explanation of the Lords Prayer on the eighth 〈◊〉 § 188. And in the Churches Conquest on Exod. 17. 15. § 77. §. 122. Of Reserving Joseph's bones ANother evidence of Ioseph's faith is a charge that he gave concerning his bones The word which we translate gave commandement is the same that is used Chap. 9. ver 20. § 106. and translated enjoyned It implyeth a strict charge which by no means he would have omitted or neglected This hath reference to that oath which Ioseph imposed upon the Children of Israel Gen. 50. 25. It must needs therefore be a strict charge whereunto they were bound by oath A like charge with a like bond did Iacob lay upon his son Ioseph Gen. 47. 31. So as herein this pious Son imitated his pious Father as the said Father imitated his Father Isaac in blessing his Son The manner of commanding by an oath doth give warrant for requiring an oath and for taking an oath Hereof see more Chap. 6. ver 16. § 116 119. The matter which so strictly Ioseph commanded concerned his Bones namely that they should carry his bones out of Egypt Ioseph believed that God would bring the Children of Israel out of Egypt into the land of Canaan promised to their Fathers To give them assurance of his faith therein and also to strengthen their faith he giveth this charge He foresaw that they should abide in Egypt a long while yea and that they should there be much oppressed but yet he believed that they should be delivered and that in Canaan should be the continual residency of the Church There therefore he would have his bones perpetually to lye as his Predecessors desired to be buried in a cave that was in that Countrey Gen. 49. 31. He maketh mention of bones rather than of body because they were long to continue in Egypt For after Ioseph's death they there abode an hundred and forty years and after that they were forty years in the wilderness and they were also sundry years in conquering Canaan So as from the death of Ioseph to the buriall of his bones Iosh. 24. 32. might be about two hundred yeares In this time his flesh though it were enbalmed could not but be clean wasted away yet his bones might remain being kept dry In general we here see that care of ones dead corps is a fruit of faith This made Abraham so carefull of a place for the burial of his wâ—…ves and his own corps and Isaac and Iacob carefull to have their own and their wives corples buried where Abraham and Sarah's bodies were Gen. 47. 30. Hereby hope of the Resurrection of the body is nourished This warranteth a decent funeral This is promised as a blessing 1 King 14. 13. But the contrary is threatned as a curse Ier. 22. 19. 1. By this means is manifested a difference betwixt the bodies of men and beasts 2. This ministreth comfort against death both in regard of our own departure and also in regard of our friends that depart before us 3. This is the rather to be done among Gods people because their bodies while they were living were Temples of the Holy Ghost 1 Cor. 6. 19. 4. The dead bodies of believers still remain members of Christ. This therefore as a duty lieth upon surviving friends who hereby may give testimony of a good respect to their deceased friends Neerest and deerest friends have taken special care hereof as Children who have survived their Parents 1 Gen. 25. 9. And Parents that have survived their Children Luke 7. 12. And husbands Gen. 23. 4. And friends Iohn 11. 17. and 19. 39 40. Act. 8. 2. See more hereof in Domest duties Tract 5. Of Children § 45. Papists here raise a use about reserving the Reliques of Saints and ground it upon this instance about reserving Ioseph's bones
books of Moses and Ioshua then are here recited 2. There were without question many more in the severall ages of the world than are 〈◊〉 in the foresaid books or in any other part of the Bible It is said of Enoch that then began men to call upon the Name of the Lord. Gen. 4. 26. Yet none of thâ—… men that did so are by name registred It is said of all those pious long-liv'd atriarks that lived befored and after the Flood that they begat Sonns and Daughters Gen. 5. 4 c. and 11. 11 c. No doubt but that many of those Sonns and Daughters gave good proof of their true faith Yet are they not by name registred It is of person as of things Many commendable things were done which are not set down Heb. 5. 11. John 20. 31. and 21. 25. So many persons that did worthily are not in publick records 1. In regard of those Saints themselves It was enough that God took speciall notice of them registred their name in his book of life gave them evidences of his favour while they lived received their souls to glory when they died and gave them assurance of the resurrection of their bodies 2. In regard of others that from time to time lived after them it is sufficient that God hath afforded them so many patterns and examples registred in his book as he hath done By them direction and encouragement sufficient and given to run the race as they did They who are not moved by them would not be moved with millions more if they were registred 1. Considering that many Worthies have had their names buryed with their bodies let not us be over sollicitous about memorialls after our death but leave it to the divine providence and to the wisdom of our survivors There may be a good use of Chronicles and of Memorialls of some mens names and acts yet there 〈◊〉 be too great excess therein Some things that in their compass are very usefull may beyond their compass be unusefull if not hurtfull Should there be â—…emorialls of all good mens names I suppose the world would not contain them especially if thereto were added their Meditations Sermons Conferences Works and Labours 2. This may stay those who in their time and generation do the will of God faithfully imploying their talent and doing much good by their words and works and yet nothing thereof remembred after death It is enough that in their generation they have been enabled to do good and that the present age in which they liâ—…ed had the benefit thereof They may so much the more rest herein in that the 〈◊〉 living God knowes it remembers it and will aboundantly recompense it Their works will follow them Rev. 14. 13. The answer which the Apostle himself gives to his own question thus for the 〈◊〉 will fail me being a reason of his forbearing to go on in setting down more particular examples as he had done before giveth us to understand that there 〈◊〉 very many more whom he might have produced The multitude of Believers is very great very many are registred in sacred Scripture which the Apostle stiâ—… a cloud of witnesses Hebr. 12. 1. But questionless there were many more age after age whose names are concealed When Elijah thought that he had been leâ—…t alone God knew seven thousand more and that in Israel 1 King 19. 18. besides those that were in Iudah If there were before Christ was exhibited multitudes of beleevers what are there since considering these promises I will pour out 〈◊〉 Spirit upon all flesh Joel 2. 28. And many shall come from the East and West 〈◊〉 sit down with Abraham c. Matth. 8. 11. See Chap. 2. ver 10. 〈◊〉 91. This reason as it hath reference to the altering of the stile in contracting such points as he more inlarged himself upon in the former examples sheweth that â—…ediousnes must wisely be avoided Having many things to write unto you faith â—…n Apostle to an Elect Lady I would not write with paper and ink 2 Joh. v. 12. The like he saith to Gaius 3 John v. 13. Tediousnes dulls the mind wearies the spirit hinders devotion draws away affection yea and many times deprives people of that comfort which otherwise they might receive from Gods Ordinances Some who have some while given good attention and that with cheerfull affection by overmuch tediousnes have been so dâ—…lled in their devotion as their former comfort hath been taken away It is therefore a point of prudence somewhat carefully to observe ordinary times 〈◊〉 for sacred duties There are times wherein men may enlarge themselves both in praying and preaching namely when dayes are set apart for those duties for then people come prepared to hold out the day As for private duties performed by one alone as any finds the vigor of his spirit to be in him he may enlarge himself But we must not measure others spirits by our own Christ when he was alone spent nights in prayer Luk. 6. 12. But we do not read that he did so with his Disciples §. 192. Of the Apostles setting the more excellent before others UPon the foresaid transition the Apostle continues his Catalogue of Worthies but much contracted In this verse he setts them down two ways 1. By their particular name 2. By the function of some of them in this word Prophets There are six set down by name whereof four were Judges One a King One a Judge and a Prophet both which is Samuel The four Judges are as the Apostle hath set them down Gideon Barak Samson and Iephthah There were in all betwixt Ioshua their General and Saul their first King fifteen Judges 1 Othniel 2 Ehud 3 Shamgar 4 Barak 5 Gideon 6 Abimelech 7 Tola 8 Iair 9 Iephthah 10 Ibran 11 Elon 12 Abdon 13 Samson 14 Ely 15 Samuel Out of these only five are called The rest were either not worthy to be named as Abimelech who usurped that dignity by fraud and blood or had no memorable matter recorded of them in their histories as Tola Iair Ibzan 〈◊〉 and Abdon The others as Othniel Ehud Shamgar and Ely did no greater matters than those which were done by those who are named Therefore there was no great need to mention them especially in this place where the Apostle labors to contract his discourse In the particulars which are set down the precise order of the history is not observed For Gideon who is in the first place was after Barak and Samson the third was after Iephthah and David the fift was after Samuel Hereupon some say that the Apostle had an eye only on his matter to set down some choyse Worthies as they came to his head but had no respect to method or order But I suppose that he rather aimed at some special thing in altering the order of these and that might be to prefer the more excellent For thereis a double method One of
was as a naked sword 1 Sam. 18. 11. and 19. 10. Yea though Saul commanded his servants to kâ—…l David 1 Sam. 19. 1 11. pursued him himself 1 Sam. 19. 22. and that with an Army 1 Sam. 23. 8. yet David escaped So Elijah escaped the edge of Ahab's and Ahaziah's sword 1 King 18. 10. and 19. 2. 2 King 1. 9. so Michaiah 1 King 22. 28. and Elisha 2 King 6. 14 31. This instance sheweth that by Faith desperate dangers may be escaped I say desperate not in regard of God and his power as if there were no hope of help in him but in regard of man the danger being above his strength to stand against it and above his ability to overcome it or to free himself from it That which to sense is desperate without beyond above hope to Faith in God is sperable under hope and recoverable David was ost in danger of death Psal. 18. 4 5. Psal. 116. 2. so Hezekiah Isa. 38. 10 11 c. and Paul 2 Cor. 48 9 10 and 11. 23 24. Yet were they all delivered from those deadly dangers Faith makes a man depend on him who is able to deliver him in the greatest straits A Heathenish King could say to Daniel Thy God whom thou servest continually he will deliver thee and again Is thy God able to deliver thee from the Lions Dan. 6. 16 20. But much more to the purpose is this of an Apostle We had the sentence of death in our selves that we should not trust in our selves but God which raiseth the dead c. 2 Cor. 1. 9 10. Quest. May Saints in confidence expect every deliverance that God can give Answ. Not simply but with submission unto his will as they who said our God whom we serve is able to deliver us and he will deliver us but if not we will not serve thy Gods c. Dan. 3. 17 18. see more hereof in the Saints sacrifice on Psal. 116. 8. § 52. This is a great consolation and encouragement in the greatest straits and distresses whereunto in this world we are or may be brought None are or can be so great as to give just occasion of despair because none do or can exceed Gods ability to help On this ground the believer is confident when that man that walketh onely by sence utterly despaireth §. 233. Of Saints being weak A Seventh effect of Faith is thus set down out of weaknesse were made strong These words were made strong are the interpretation of one Greek compound verb it is used both actively and passively The simple verb whence it is compounded signifieth to be able This compound to make able or to make strong It is applied to God 1 Tim. 1. 12. 2 Tim. 4. 17. In the passive it is attributed to Abraham Rom. 4. 12. To Paul Act. 9. 22. To Timothy 2 Tim. 2. 1. And to all Christians Eph. 6. 10. Here it is passively taken And may be applied to sundry of Gods Worthies who were brought to great weaknesse but yet recovered and made strong Of the Greek word translated weaknesse see Chap. 4. vers 16. § 89. To aggravate the weaknesse whereunto they were brought the abstract is used He doth not say of weak which is the concrete but out of weaknesse which is the abstract were made strong This carrieth emphasis implieth such an extremity of weaknesse as there was little or no hope of recovery from the same This fruit of Faith in being made strong out of weaknesse differeth from other fruits before mentioned in this that it setteth out the vigour of Faith in a mans weakness The former instances shewed the vigour of Faith against other strong and violent things as Kingdoms Lions Fire and Sword which presupposed strength in those that believed But here is weaknesse weaknesse in themselves and out of that made strong This may fitly be applied to the bodily weaknesse of Hezekiah he was sick â—…to death And thereupon he received this message from the Lord Thou shalt 〈◊〉 and not live 2 King 20. 1. It appears that he was sick of the Plague or Peâ—…ence for he had a boil or Plague-sore which arose on his body and was afterwards healed by a lump of Figs The venom of that sickness had seized on his â—…al parts and it is probable that the tokens appeared upon his body which are counted apparent signs of death In this respect it was truely said according to the course of nature Thou shalt die and not live Thus was Hezekiah very weaknessâ—… so weak as there was no hope of gathering strength Yet out of this weakness was he made strong that is he recovered his health and strength again This recovery was extraordinary Yet was it obtained by Faith as is evident by the faithfull prayer which he made 1 King 20. 3. and which was graciously heard whereupon we may conclude that it was in Faith For the prayer of Faith shall save the sick Jam. 5. 15. Obj. In his prayer he pleads his walking with God which implieth works Ans. 1. He pleaded not the merit of his works but his sincerity in doing what he did as an evidence of Gods spirit in him and of his respect to God â—… He doth not plead his walking before God as a thing done by him but as a condition prescribed by God whereby it might be known to whom Gods promise did belong For God had said That David should not want one of his â—…ed to sit on the Throne of Israel if they did take heed to their way to walk before God in truth 1 King 2. 4. But Hezekiah being conscious to his own integrity and having at that time no Son to succeed him on the Throne in his prayer calls Gods promise to minde and pleads that to God The word remember iâ—… Hezekiah's prayer sheweth that he had reference to Gods promise as Moses had in his prayer Exod. 32. 13. This sheweth that by Faith incurable diseases may be cured Quest. May recovery of health and longer life when one is sick be prayed 〈◊〉 Ans. Yes with submission to Gods will And that on these grounds 1. They are comprised in the fourth petition 2. Christians are enjoyned so to do Iam. 5. 14. 15. 3. Such things are promised as a blessing Exod. 23. 25. Psal. 41. 3. 4. Saints have prayed for those blessings 2 Sam. 1â—… 16. 5. God hath accepted and granted such prayers Phil. 2 27. 6. Saints recovery and continuance on earth is a blessing to the Church Phil. 1. 24. Though the weaknesse here intended may be applied to bodily sicknesse yet iâ—… it not to be restrained thereunto Fâ—…r the word weaknesse is such an indefâ—…ite word as may be applied to all manner of weakness whether of body or Soul under weaknesse of Soul are comprised all manner of troubled passions as anger grief fear with the like so also Satans manifold temptations and sundry effects following thereupon as trouble
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
1 King 21. 12 13. Or otherwise heady people may tumultuously rise against Gods servants as in Davids case 1 Sam. 30. 6. And in Christs case Iohn 8. 59. 10. 31. §. 255. Of sawing Professors asunder A Seventh kind of persecution setteth out a second sort of death in this word they were sawn asunder The Greek word may seem to be derived from a noun that signifieth a saw The word here is properly translated according to the usual succession thereof Some Authors do also use it more generally for any cutting or pulling asunder as in the story of Susanna where it is said the Angell waiteth with his sword to cut thee in two v. 59. this word is used in the Greek It is also used about cutting off the tongue and utmost parts of the eldest Sons body 2 〈◊〉 4. 7. We do not read in sacred Scriptures of any that were sawn asunder But the Jewes among other their traditions have this that the Prophet Isaiah was sawn asunder with a wooden saw in the time of King Manasseh Epiphanius in setting out Isaiah's life noteth as much so doth Hierom in the last close of the fifteenth Book of his Comment on Isaiah 57. Whether that be true of Isaiah or no most sure it is that some have after such a manner been Martyred either by sawing them asunder or by pulling the members of their body asunder This testimony of the Apostle is sufficient to assure us of the truth thereof and it giveth an instance of the cruelty of Persecutors which sheweth it self even in the death of Martyrs They think it not enough to torment them before hand for trialls sake to see if they can make them yield noâ—… after that to take away their lives but to take them away with bitter and griâ—…vous torment as sawing asunder especially with a wooden saw Thus Antiochus after he had cut out the tongues flead off the skinns pull'd asunder many parts of the body of the seven Brethren fried them in panns to death The Râ—…man Persecutors dealt as cruelly with the Martyr St. Laurence after they had scourged him and plucked off a great deal of his flesh with red hot pinchers they broyl'd him to death on a gridiron They rosted others to death on spits They boil'd others to death in scalding lead They brake the bones of others and let them lie on engines till they died other like cruell kinds of death they put others unto The ordinary kind of means whereby Papists put Martyrs to death is burning with fire which is a cruell kind of death especially as they used it for some Martyrs were houres together burning in the fire and some had limb after limb dryed up with the fire before their breath was taken away Some had barrells of pitch over their head set on fire to drop down and scald them on their head and other parts Some were hanged upon a Gibbet with a pulley thereon and a burning fire under them into which they were let down till the lower part of their feet were burnt off then drawn up and let down again till other parts were consumed and thus kept long under torment Time will not suffer to set down all their kinds of cruelty See § 245. The ground of all was their extreme hatred of truth and malice against maintainers thereof which made them cast out all bowells of pity yea it made them take a divelish delight in cruelty Herein lieth a difference betwixt cruelty that tends to death and that which is in death The former may be to make men yield but this is on malice and a meer divelish disposition 1. This giveth instance of the depth of mans corruption which makes him as a Devill incarnate worse than the most savage beasts Some Tyrants have so far exceeded in cruelty as they have hired men to invent instruments for cruell kinds of death Phalar is among the Heathen is famous or rather infamous for this Perillus at his motion made a Bull of Brass hollow within which with fire might be heated red hot and men put thereinto their crying out for that torture seemed to be as the lowing of a Bull and thereupon no pity taken of them Other like things are noted of Dionysius Rouser is and other tyrants 2. These tortures do give demonstration of the unconceivable supportance and comfort of the Divine Spirit whereby Martyrs have been enabled with patience to endure what cruelties could be inflicted on them and in the midd'st of torments meekly and sweetly to commend their Spirits into Gods hand to the worlds astonishment 3. How should this stir us up patiently to bear smaller trialls Yea not to be affrighted or discouraged with any thing that man can do but to rest upon this that that God who hath enabled his servants in former times to endure such exquisite tortures unto death will enable us to endure what he shall bring us unto Pertinent to this purpose is the advise of Christ Luke 14. 4 5. §. 256. Of the danger of Temptation on the right hand BEtwixt the second and third kind of death This is inserted were tempted which is the eighth kind of persecution Great question is made concerning this word tempted and concerning the Apostles inserting it in this place Some conceive that it was not here inserted by the Apostle but put in the margent by some that would give a sum of all the trialls here mentioned and that afterwards it was by others put into the text But thus it would imply a mixture of human inventions with sacred Scripture which is not to be admitted Others conceive the Greek word was mistaken thorough the mistake of a letter Instead whereof a vowell is here used For the Greek word with the single letter signifieth to be burnt In sense this might well stand and thus there would be four distinct kinds of death set down 1. Stoned 2. Sawen asunder 3. Burnt 4. Slain with the Sword Many of our later expositors yield to this But seeing all the Greek copies agree in the former which is were tempted I suppose it is not safe to open such a Gap to Atheists and Papists about the imperfection of the original To take it therefore as it is in the text were tempted it may be inserted as a reason why they were put to such cruell deaths even because being tempted they remained resolute and would not yield to their persecutors Thus in the next verse he inserts these words of whom the world was not worthy as the reason why Saints wandred up and down so as they did In this sense it is agreable to this phrase in the former verse They had trialls of mockings c. Or else it may be taken for long and grievous oppressions either by enemies in a strange Land or by cruell Governours in their own Countrey which by their long continuance proved great trialls and temptations even worse than death And therefore here set
This is done by the Spirit of Christ conveyed into us whereby we are sanctified Rom. 8. 11. 3. The Spirit enableth such as are united to Christ to stand against all assaults and to persevere in a spiritual growth till they come to be perfect men in Christ Ephes. 4. 13. 4. The receiving of the Soul to glory when it leaves the body In assured conâ—… hereof not onely Christ Luk. 23. 46. but Stephen also Act. 7. 59. commended his soul to God 5. The Resurrection of the body to eternall life Iohn 5. 28 29. 6. The uniting of Body and Soul together again and setling them in glory eterâ—… Matth. 22. 32. Christs Argument as it holdeth for the resurrection of the body so for the union of them with their souls For God is not the God of our bodies alone but of our persons consisting of Body and Soul All these are the degrees of mans perfection None of them may be left out In all these were believing Jews made perfect and in all these are and shall be all believing Christians made perfect And without every one of them can none of them be made perfect Quest. 1. How then is perfection denied to them as it seemeth to be denied 〈◊〉 thiâ—… phrase that they should not be made perfect Answ. It is not simply denied but restrictively in relation to us Therefore it 〈◊〉 added without us â—… Quest. How doth their perfection depend on us or on our perfection Ans. 1. In that the Resurrection of the bodyes of all Believers shall be at once and so their perfect consummation in body and Soul Iohn 5. 28 29. Abel the first Believer that died and all others after him must rest in their graves till the last of Gods elect be perfected 2. In that the means of perfecting believing Jewes were reserved to our times which were Christs Incarnation subjection to the Law and accomplishment thereof oblation of himself a Sacrifice Resurrection from the dead and Ascension into heaven All these were in the last dayes in the time of the Jewish Church they were not actually done If in our dayes they had not been done those ancient Believers had not been perfected But being all actually done in our dayes we thereby are perfected and they also are perfected with us For they believed that in the latter dayes they should be accomplished as indeed they were and by that Faith they were justified and sanctified in this life died a blessed death had their souls received to Heaven shall have their bodies raised and united to their souls to enjoy eâ—…ernall rest and glory as we also who believe in Christ exhibited This I take to be the cleer meaning of the text Hereby sundry errors raised from thence are plainly refuted 1. None of the Souls of the faithfull shall be in Heaven till the last day This was the opinion of many ancients as of Tertullian Vigilantius and others Among other arguments they press this text But they erre not knowing the Scriptures nor the power of God Matth 22. 29. For they apply that to the Soul separated from the body which belonged to the last union of body and soul together I deny not but that by Christs entrance into Heaven there was a great access of joy and glory to such Saints as were dead in their soules glorified before But that then their souls should first enter into heaven may and must be denied Besides they take that to be spoken of the effect which is meant of the actuall eâ—…hibition of the means Whereas the means of making men perfect which was Christ was not actually exhibited before the last dayes they deny the effects thereof which is the perfecting of Saints thereby Quest. Could the effect be before the cause Answ. 1. The highest procuring cause was before the effect which was Gods Decree and purpose 2. So also was a primary efficient cause Gods promise Gen. 3. 15. 3. So likewise the vertue and efficacy of the working cause Rev. 13. 4. 4. The instrumentall or applicatory cause which is faith Hebr. 11. 1. As they who maintain the foresaid errors mistake the maine ground thereof which is this text so they goe against the current of other Scriptures which are these and other like 2 Cor. 5. 1 2. c. Luk. 23. 43. Phil. 1. 23. A second error is this The Souls of the faithfull were in a place in the uppermost part of Hell called Limbus Patrum Of this see Chap. 8. v. 8. § 50. A third error is this The Souls of the faithfull before Christ were in a place of beatificall vision but not in heaven This is the error of some Protestants who cut but a third betwixt 〈◊〉 and Papists Hereof see more Chap. 8. v. 8. § 50. §. 279. Of the insufficiency of externall means in case of perfection THE deniall of perfection to the Jews before Christ exhibited is in regard of the means which they had Those means were not sufficient to make them perfect All the means which they had may be comprised under this word Law but the Law made nothing perfect Chap. 7. v. 19. § 86. which in this case must be the moral or ceremonial Law The morall Law cannot make perfect by reason of our impotency Rom. 8. 3. In reference to that law the Apostle saith No man is justified by the Law in the sight of God Gal. 3. 11. Of the Ceremoniall Law it is expresly said that the offerings thereof could not make him that did the service perfect Chap. 9. v. 9. § 49. and Chap. 10. v. 1. § 3. In this respect it is called a carnal Commandement Chap. 7. v. 16. § 21. And the Ordinances thereof are stiled weak and beggerly Elements Gal. 4. 9. 1. Quest. Why was that Law then ordained Answ. 1. To shew we stood in need of means to perfect us 2. To point out those means Therefore they are called â—… shadow of good things to come 2. Quest. Were not then believing Jewes made perfect Answ. Yes But by the means which were typified under their rites This gives a demonstration of their blindness and folly who expected perfection from the observation of that Law Against such the Prophets much inveighed Isa. 1. 11. Mic. 6. 6 7. And Christ in his time Luk. 16. 15. And the Apostles in their time Gall. 4. 9. Great also is their folly who wish the continuance of that external Law yet still and also of them who think to be perfected by humane inventions If external Divine Ordinances could not make perfect â—…uch less can humane §. 280. Of perfecting all Believers in all ages by the same means TO shew that God did not leave his people utterly destitute of all means of perfection This phrase of limitation Without us is inserted Whereby we are given to understand that they had means to be made perfect but such as belong to us Christians and are expresly manifested in our dayes Hereof see more Chap. 7. v. 19.
dangle about his feet and hinder him Because there are many things which may prove burdenous and so hinder us in our Christian course the Apostle addeth this generall or indefinite particle every For there are very many burdens both inward and outward Particulars are these 1. Actuall sins especially if they be grosse ones Psal. 38. 4. 2. Cares of this life Luk. 21. 34. 3. The world Iam. 4. 4. Under it are comprised 1. Riches Mark 11. 25. 2 Tim. 4. 10. 2. Honors Ioh. 5. 44. 3 Ioh. v. 9. 3. Pleasures 2 Tim. 3. 4. These an Apostle doth thus set out All that is in the world the lust of the flesh the lust of the eyes and the pride of life 1 Joh. 2. 16. 4. Company many of an ingenuous disposition are clean drawn out of their Christian course hereby instance Rehoboam 2 Chro. 2. 8. And Ioash 2 Chro. 24. 17. 5. Fashions These steal away mens hearts Isa. 3. 16. 6. Sundry kinde of Callings especially such as are questionable 7. Multitude of businesses This makes many find no leisure for piety 8. A mans self namely all his own corrupt desires A man must deny himself Matth. 16. 24. §. 6. Of originall corruption besetting us TO that word weight which compriseth under it all outward burdens the Apostle addeth another which intendeth inward hinderance translated the sin which doth so easily beset us This phrase so easily beset us is the interpretation of one Greek word which is a double compound The simple verb signifieth to set settle or establish Matth. 4. 5. The first compound signifieth to compasse about Act. 25. 7. The double compound is here only in the New Testament used It signifieth to be ready and forward to compasse one about The sin whereunto this is here added as an epithite is our originall corruption that inward naturall pollution wherein we are conceived and born and which we carry in us and about us as long as we live This sin is ever ready on all sides to assault and hinder us in every good course This is it that moved the Apostle thus to complain I see another Law in my members warring against the law of my mind and bringing me into captivity to the law of sin and when I would do good evill is present with me Rom. 7. 21 23. This sin lives in us flowes forth out of us and polluteth every thing that passeth from us In all our good purposes and endeavours it is ever at hand and ready to molest us so as it becommeth us to be very diligent in suppressing and keeping it down Every one that striveth for the mastery is temperate in all things 1 Cor. 9. 25. He observeth a strict diet to keep down corrupt humors within which otherwise might make him unweldy and unfit to accomplish his task This taketh it for granted that originall corruption is truly and properly a sin It is here expresly so called and in sundry other places as Psal. 51. 5. Rom. 5. 12. and 7. 17. It is against the Law 1 Ioh. 3. 4. It is against the whole Law which is spirituall and requireth such integrity in man as God in his creation endued him withall but originall corruption is not only a waut or deprivation of the same but also an aversnesse or depravation of the whole man for by reason thereof there is none righteous no not one for all have sinned and come short of the glory of God Rom. 3. 10 23. Yea every imagination of the thoughts of mans heart is only evill continually Gen. 6. 5. In particular originall corruption is a speciall sin against the first commandement which requireth an entire disposition towards God and against the last which requireth an entire disposition towards man 1. Hereby the position of Pelagians is refuted who taught that mans nature was like a paper whereon nothing was written but any thing good or evill might be written thereon They meant thereby that mans nature was neither endued with virtue nor infected with vice and that Adam no further hurt his posterity then by example and that all the evill which the posterity of Adam drew from him was by imitation These grosse errors have by ancient Fathers and later Divines been sufficiently refuted 2. Papists themselves do too much mince mans naturall corruption 1. Some hold that originall corruption hath not the true nature of sin 〈◊〉 〈◊〉 that Infants have no sin in themselves but only bear the punishment of Adams sin 2. Others say that it is lesse then any veniall sin which according to their position deserveth not damnation Hereupon they have forged a limbus Insantum for such Infants as die in originall sin See Chap. 8. v. 8. § 50. 3. Others hold that by baptisme originall sin is clean washed away and that in the regenerate such as they account all baptized to be there is nothing that God hates but that they are pure and free from all sin till by actuall sins they defile themselves None of these positions can stand with this text which manifesteth this sin to compasse them about who were baptized and believed 3. There be that dream of a perfection of sanctification in Saints but so long as 〈◊〉 besetting sin remains in man which will be so long as he here lives there canâ—… be any such perfection in him 1. This besetting sin doth much aggravate the â—…ilnesse of mans natural disposiâ—… The disposition of unreasonable creatures no not of the worst of them is so 〈◊〉 Sin is the vilest thing that can be it is contrary to the purity and perfectiâ—… of God 2. What cause have we then to be humbled for the same If Iohn had cause 〈◊〉 weep for mans Impotency in reference to divine matters Rev. 5. 4. What cause 〈◊〉 we to weep and howl for Mans naturall pravity Many can mourn for parâ—… grosse sins but very few take notice of this besetting sin If Men well weighed what kinde of sin this besetting sin is they would cry out with the Apostle O wretched man that I am who shall deliver me from the body of 〈◊〉 death Rom. 7. 24. for 1. It containes in it the seed of all sin All particular sins are counted works of the flesh Gal. 5. 19. 2. It defiles the whole man Gen. 6. 5. 3. It is ever soliciting man to go on further and further in sin Rom. 7. 23. In this respect it is said to lust against the Spirit that is readily eagerly sorely to assault and fight against the new man Gal. 5. 17. 3. The power of the divine Spirit is much magnified by restraining suppressing and renewing the corrupt nature of man §. 7. Of suppressing inward corruption THe foresaid besetting sin is here set down as an inward impediment of a christian in his race joyned with the former outward weight by this copulative and So as it dependeth upon the participle of laying aside Mans endeavour must be for suppressing
of his inward inbred corruption as well as for laying aside externall weights We must as much as in us lyeth lay aside this besetting sin This title Sin in the singular number is frequently put for our naturall corruption Five times in Rom. 6. six times in Rom. 7. three times in Rom. 8. It is also called a body of sin a body of death flesh old man Exhortations about this sin are that we suffer it not to reign Rom. 6. 12. that we destroy it Rom. 6. 6. That we 〈◊〉 it Gal. 5. 24. that we cast it off Eph. 4. 24. 1. The condition of this enemy should the rather incite us to subdue and destroy it It is an enemie within us More danger ariseth from Traytors that are within a Nation or City then from forrein enemies without David was never in such danger by reason of any or of all the Nations without as of those that rose against him in his own Kingdome As for this inbred enemy no enemie without nor world nor Devill nor all the power of Hell can hurt our soules unlesse they get this Traytor within to take part with them 2. This enemy is tumultuois and troublesome never at rest as it can easily so it will willfully on every side set upon us We cannot do speak or think any thing but it will infest us and that at all tinâ—…es in all places in Company when we are alone at Church and at home in duties of piety Charity and Justice in duties of our Calling Waking and Sleeping Great is their folly who let this enemie do what he please who care not to hold him in much lesse to cast him off This is the cause of the many outward abhominable enormities that men fall into that they suffer this enemy within them to plot and practise what he lists For suppressing of this besetting sin observe these few rules 1. Keep thine heart with all diligence Prov. 4. 23. The heart is as a spring Matth. 12. 34 35. 2. Keep the doores of thy soul by which good or evill is let into it These are thy senses Iob 31. 1. 3. Use such meanes as in Gods word are sanctified for subduing Corruption they will be as water cast upon fire Such are Temperance Sobriety Diligence in Calling Duties of piety Fasting and other waies beating down thy body 1 Cor. 9. 27. 4. Set the bias of thy thoughts aright Acquaint thy self with the divine art of meditation especially when thou arâ—… alone or awake in thy bed Mens thoughts will be working and that on evill if they be not set on good matter If good seed be not sown in the ground it will send forth noysome weeds 5. Get the stronger man into thy house Matth. 12. 29. This is the Spirit Gal. 5. 17. For this pray Luke 11. 13. Thus thou shalt be safe §. 8. Of a Christians course resembled to a race THe main duty which the Apostle intendeth by setting before us the example of such as well finished their course is in these words Let us run with patience the race that is set before us He doth here set out a Christians course of life by a race and answerably the manner of carrying themselves to their behaviour who in running a race look to get the prize For they will make all the speed they can with as much patience as they may till they come to the end of that race which they are appointed to run and where the prize is to be had In setting out the poynt he appropriateth not the duty to himself saying I will run Nor putteth it off to others thus do ye run but by a word of the first person and plurall number includes others with himself and incites both others and himself by this phrase Let us run Hereof See Chap. 2. v. 1. § 4. In the foresaid exhortation every word hath an emphasis and are all pertinent to the Metaphor of a race whereunto he doth resemble a Christians course which is some what more fully set out 1 Cor. 9. 24. Particulars wherein they may be resembled are these 1. There is a distance betwixt the goale where they begin and the goale where t ey end On earth we begin our race at death it is 〈◊〉 〈◊〉 in Heaven is the prize We may not think to be in heaven so soon as we 〈◊〉 into this race 2. There is a prize at the end of the race 2 Tim. 4. 7 8. 3. An endeavour must be used to attain the prize Luk. 13. 24. 4. There are many runners Luk. 13. 24. 5. All that run do not obtaine the prize 6. Runners fit themselves to the race so do true Christians 1 Cor. 9. 24. 7. There are like duties to be observed by Christians which runners in a race observe 2 Tim. 2. 5. God hath thus ordered our Christian course 1. To give proof of those graces which he conferreth upon children of men As of Faith Hope Obedience Patience Courage and other like Our Faith in God our Hope of Heaven our Obedience to Gods word our Subjection to his will our Patience in holding out our Courage against opposition are hereby manifested proved and exercised 2. To wean us from this world Had we not a race to run and a prize set before us we should be like Peter and think it is good to be here still Matth. 17. 4. 3. To make us long for Heaven and to make death the more wellcome In these and other like respects our Christian course is also resembled to a jourâ—… to a pilgrimage to a battaile to a labour and to other like things Answeâ—… Christians are stiled travailers pilgrims souldiers labourers §. 9. Of running our Christian race with patience OF the Greek word translated Run see Chap. 6. v. 20. § 158. It is an act that importeth the best speed that a man can make Man hath not wings like â—…owles to flee It is by running that he doth most put forth himself to the speedy attaining of a thing and in a race especially doth he most manifest his speed by runâ—… a little lazinesse may lose the prize The Apostle then doth here by this metaphor imply that we may not be slothful in our Christian course but diligent earnest and zealous therein striving to outstrip others as runners in a race do See more hereof Chap. 4. v. 11. § 64. and Chap. 6. v. 11. § 79. Every one in his Christian course is like to meet with many Crosses which may prove as sharp stones or stumps in the way or as briars and thornes or as stumbling blocks which may hinder him slacken his speed the Apostle therefore prescribeth the best remedy that can be to passe them over the more lightly which is Patience Hereof see Chap. 6. v. 12. § 86. and Chap. 10. v. 36. § 135. This phrase Let us run the race implieth an holding out in our Christian course till it be finished A
because he is stiled the Lord. But though this be not excluded yet so generall a phrase is not to be restrained to one particular For in a larger extent the Lord may in some measure bee seen with both the eyes of the Soul Understanding and faith in this world and the world to come In this world The Lord is seen in his holy ordinances as his word and Sacraments Prayer and praising him in which being duly performed the soul is as it were wrapt out of the body and presented before God contemplating him Yea further in this world the Lord is seen by an experimentall knowledge of hiâ—… grace and favour to believers and by an assured faith and confidence which is so clear and evident as if they did see Gods face That which is seen to the eyes of the body cannot be more sure In the world to come the Lord is seen by an apprehension and sensible fruition of Gods glory and favour so far as the creature is capable of §. 78. Of the honor and benefits of seeing God THe foresaid point of seeing God giveth evidence of the great and good respect which God beareth to man though God be invisible incomprehensible yet he is pleased to afford means whereby man may see him Among the Persians and other Heathen it was accounted an high honour to be admitted to see the Kings face Hest. 1. 14. and 5. 2. But what was that to the seeing of the Lord of heaven and earth It is one branch of that which the Apostle stileth a great mystery that God was seen of Angels 1 Tim. 3. 16. What is it then to be seen of sons of men Moses desired this as an especiall evidence of Gods favour Exod. 33. 18. and Iacâ—…b as a testimony of his high account thereof and as a memoriall to all posterity of that favour named the place where he saw God Peniel that is the face of God Gen. 32. 30. This honour and favour have all true believers This honour is the greater in regard of the many benefits which flow from thence both in this life and the life to come In this world sight of God 1. Makes men fearfull of sin and that not only in the sight of men but also in secret where they see God Gen. 39. 9. Herein lieth a main difference betwixt the unholy and holy God seeth them both but the unholy see not God as the holy do 2. It maketh men carefull to please God instance Enoch Gen. 5. 24. Heb. 11. 5. 3. It imboldneth against all that man can do and maketh Saints endure any thing Heb. 11. 27. For by seeing God they are assured to have sufficient assistance and seasonable deliverance 4. It much encourageth and comforteth even in death it self witnesse the case of Stephen Act. 7. 55 56. 5. It assureth us of a blessed resurrection In the world to come that sight which Saints shall have of God will possesse and fill their souls with all the content joy and delight that possible can be Psal. 16. 11. and 17. 15. It is therefore stiled a beatificall vision The sweetnesse the fullnesse the hapinesse thereof no tongue can expresse no heart can conceive The souls of the glorified Saints are ravished therewith This is it whereof most truely it may be said Eye hath not seen nor ear heard neither hath entred into the heart of man the things which God hath prepared for them that love him 1 Cor. 2. 9. §. 79. Of holinesse as a qualification of them that see God THe aforesaid honour of seeing God is not common to every one It is proper to holy ones Christ himself termeth those that were made partakers of this honour pure in heart Matth. 5. 8. which is all one as holy All who in Scripture are noted to see God as Iacob Gen. 32. 30. Moses Exod. 33. 23. Isa. 6. 5. Ezek. 1 29. Dan. 7. 9. and 10. 5 c. God himself is holy This they who best know God do with much earnestnesse professe Isa. 6. 7. Rev. 4. 8. I will not deny but that this trebling of the word â—…oly 〈◊〉 â—…oly may have reference to the three Persons yet withall and that most especially to the infinite excellency of Gods holinesse Now nothing makes us so like to God as holinesse Nothing makes us so amiable in his sight and so pleasing unto him as holinesse This therefore must needs be an especiall means to move God to afford us accesse to himself to come into his presence and to behold his face Hesters beauty pleased Ahashuerah therefore she had accesse to him Hest. 5. 6. No beauty no deckings can make any Woman so gracious in mans eyes as holinesse makes Saints in Gods 1. This doth much amplifie the benefit of holinesse Whereof see Chap. 1. v. 1. § 2. This is a good incitation to labour after holinesse even because it is the means of seeing God Hereof see more Chap. 3. v. 1. § The greater care ought to be taken hereabouts because of the absolute necessity thereof This is two waies set down in my text and that by two negatives The first denies the thing Without holinesse God cannot be seen The second denies the persons No man of what rank and degree soever he be can without holinesse see God There are in the Greek these three negatives not without no man Of the emphasis see Chap. 13. v. 5. § It is said concerning heaven that there shall in no wise enter into it any thing that defileth Rev. 21. 27. but unholy ones defile This the Apostle referreth to the judgment and conscience of men themselves thus Know ye not that the unrighteous shall not inherit the kingdome of God 1 Cor. 6. 9. There is such an infinite distance betwixt the holy God and unholy men so as these can no way come to see him 1. This manifesteth an absolute necessity of holinesse It is as necessary as to see God but in the sight of God consisteth our happinesse A man were better not be thâ—…n not be happy 2. This manifesteth the great damage which unholy persons bring to themselves they deprive themselves of that which is most to be desired even of seeing God Without this we can have no experimental comfort in Gods gracious presence no sound confidence in his mercy or in any thing to be done by him for our good yea all hope of future communion with God in coelestiall glory is taken away And is this all were it all it were enough and too much But from this deprivation of â—…eeing God followeth in this world horror and terror of conscience and a certain fearfull looking for of judgement Heb. 10. 27. And in the world to come torture and torment endlesse and easelesse mercilesse and remedilesse The schooles raise a dispute about the privation of the beatificall vision and subjection to hellish torment whether of them be the greater vengeance But that dispute is in this place needlesse in that
heaven John 6. 32. So likewise of Angels Gal. 1. 8. Of the Spirit Iohn 1. 32. Of Christ 1 Cor. 15. 47. Of the Father Matth. 6. 9. As heaven it self is most excellent so the things which are in heaven For men on earth to have a doctrine from heaven how excellent must it needs be 2. Which may stir us up to have it in high esteem and to give the more diligent heed thereto On such a ground saith the Apostle Heb. 2. 1 Therefore we ought to give the more earnest heed to the things which we have heard c. Shall God vouchsafe to speak to us from heaven and shall not we on earth regard it surely such shâ—…w themselves worse then swine Matth. 7. 6. Meditate therefore on this circumstance Saint Peter 2 Pet. 1. 17. urgeth this circumstance to this very purpose 3. Be exhorted therefore to have an heavenly disposition and conversation as Phil. 3. 20. This is to walk as becommeth the Gospel Phil. 1. 27. and to be cast into the mould thereof §. 127. Of the punishment of transgressors of the Law THe Apostle in setting down the penalty of the transgressors both of the Law and the Gospel First shews that there was an agreement in the general viz. that neither the transgressor of the one nor yet of the other escaped Secondly that there was a certainty and severity of the latter which are both expressed in these words If they escaped not who refused him who spake on earth much more shall not â—…eescape if we turn away from him that speaketh from heaven Whereby the Apostle giveth us plainly to understand two things 1. That transgressors of the Law were surely punished 2. That despisers of the Gospel shall be most surely and soarly punished For the former that transgressors of the Law were surely punished appeareth 1. From the many penalties enjoyned Exod. 21. 12 c. and 22. 1. c. Lev. 20. 2. c. 2. From many threatnings in the Scripture Gen. 17. 14. Exod. 12. 15. Lev. 26. 16 c. Deut. 27. 15 c. and 28. 15 c. 3. From the manifold executions of Gods wrath against the transgressors of his Law whereof see a Catalogue in 1 Cor. 10. 5 c. 1. Which should admonish us to take heed of offending God and transgressing his Law 2. It should direct us to acquaint our selves with Gods former courses Consider what befell Adam Cain the old world Sodom the Egyptians Canaanites and others for their sins and transgressions that so we may be the more watchful over our selves against those sins knowing that God is still the same God For the latter That despisers of the Gospel shall be most surely and soarly punished the Apostle plainly expresseth under these words Much more For if they escaped not who refused him that spake on earth MUCH MORE shall not we escape if we turn away from him that speaketh from heaven See hereof Chap. 2. v. 3. § 21. and Chap. 10. v. 29. § 107. §. 128. Of the meaning of the six and twentieth verse Vers. 26. Whose voyce then shook the earth but now he hath promised saying Yet once more I shake not the earth only but also heaven THe Apostle proceedeth to aggravate the terror of turning from Christ and that comparatively by another argument from the lesse to the greater The former comparison was betwixt persons Moses and Christ this is betwixt Majesty and Majesty or power and power It may be thus framed If he that shaketh the earth be to be feared much more he that shaketh both earth and heaven too Whereas the Apostle saith whose voyce This is meant of Christs voyce in delivering the Law Thereunto hath the particle THEN reference For then Mount Sinai was altogether on a smoak and the whole Mount quaked greatly Exod 19. 18. But now hath relation to the time of the Gospell And because that which he intendeth is a glorious and joyous matter the Apostle expresseth it in the words of a Prophet viz. Hag. 2. 6. and stileth it a promise in this word hath promised In quoting the Prophet the Apostle hath more respect to the sense then to the words Translators must hold close to the words but relators or quoters of Text are not so strictly bound thereto It s enough if they faithfully deliver so much of the sense as is pertinent to their purpose Now that we may see how the Apostle doth this let us consider the scope which the Prophet aimed at and apply it to the Apostles purpose The scope of the Prophet was to comfort the faithful Jewes who had after forty years distrubance built a new Temple but far inferior to that which Solomon had built before and were thereupon much troubled in their minds for at the sight of the foundation thereof many of them wept Ezr. 3. 12. To comfort them he tels them that the glory of this latter shall be greater then of the former Hag. 2. 9. The reason is in this Text taken from the Majesty and power of the Lord that should come into this Temple who thus saith of himself I will shake the heavens and the earth namely at the exhibition of this Lord in the flesh while this Temple stood His argument in general thus standeth At giving the Law the earth only was shaken But at bringing in the Gospel earth and heaven too were shaken Therefore the Gospel is the more glorious And therefore the Gospel is with more diligence and reverence to be heard Only the latter part of the argument concerning the shaking of earth and heaven too is here proved 1. Quest. When were these shaken Answ. At the beginning and progresse of the Gospel This is evident both by the main scope of the Apostle in this place which is to magnifie the glory of the Gospel above the Law 2. Quest. How were they both shaken 1. By evident signes 2. By powerful effects The signes are these 1. The extraordinary light that shined about the shepherds at Christs birth Luk. 2. 9. 2. The extraordinary starr Matth. 2. 2. 3. The opening of heaven at his baptisme Matth. 3. 17. and transfiguration Matth. 17. 5. 4. The Voice from heaven that was thought to be a thunder Ioh. 12. 28 29. 5. The darknesse of the Sun the renting of the veil of the temple the earth-quakes the cleaving of stones opening of graves raising of bodies out of the graves at Christs death and resurrection Mattk 27. 45 51 52 53 and 28. 2. 6. Christs entring with his body into heaven Act. 1. 9 10. 7. The sound which suddenly came from heaven as of a rushing mighty wind and the cloven tongues like as of fire Acts 2. 3. 8. The shaking of the place where the Apostles prayed together Acts 4. 31. 9. The opening of the heaven when Stephen saw Christ Acts 7. 55 56. 10. The transplendent light and voice from heaven which astonied Saul Acts 9. 3 4. 11. The opening of the
4. 2. Be well informed in thine own nakednesse emptinesse nothingnesse and unworthinesse So was Abraham 18. 27. Iacob Gen. 32. 10. Iob 42. 6. David Psal. 22. 6. 143. 2. Isa. 6. 5. Paul 1 Tim. 1. 15. and others This will much amplifie our esteem of God §. 136. Of serving God with an holy fear THe second special property of our service to God is Godly fear The word in the original signifieth a good or religious circumspection which moves men cantiously or warily to enterprise what they do in that respect its translated fear The word here translated godly fear is compounded of a verb that signifieth to take and an adverb that signifieth well so as according to the notation of the word it implieth well to take or apprehend a thing Thence followeth a wary circumspection and a godly fear They who are circumspect and wary about the things which concern Gods worship are expressed under this word which our English translate devout Luk. 2. 25. It is a grace in man that hath relation and respect to God in which respect this Epithite godly is here applied to it thus godly fear This kind of word is seven times used in the new Testament as Luk. 2. 25. Act. 2. 5. and 8. 2. In these three places it s translated devout Heb. 5. 7. and 11. 7. and here In all these places it importeth a godly fear onely once I find it used to set out a natural fear viz. Act. 23. 10. By this speciall property of our service to God the Apostle evidently demonstrateth that An holy fear is a speciall means of well ordering the service we do to God The grounds whereof may be 1. That goodnesse and kindnesse which in God is mixed with greatnesse and Majesty and power and justice He is truly that which the Heathen unduly stiled their Iupiter Optimus Maximus In like manner doth God proclaim his own name Exod. 34. 6. and his Son sets him forth Matth. 11. 25. and 6. 9. Now as his greatnesse requires fear Ier. 10. 7. Mal. 1. 6. So his goodnesse requires that it be a good and godly fear 2. That alteration of our nature which is wrought by the powerful work of Gods Spirit True it is that the flesh remaineth in all while they remain in this flesh Rom. 7. 23 24. Gal. 5. 17. In this respect God gives to his even to the best of his a Spirit of fear Note 2 Cor. 5. 11. Act. 5. 11. But with this flesh there is also the Spirit in such as are regenerate This sanctifying Spirit makes that fear in them to be a good and godly fear such a fear was Noahs Heb. 11. 7. For the Spirit works love in the Souls of men Gal. 5. 22. 2 Tim. 1. 7. Now love mixed with fear makes it to be a godly fear 1. This may inform us in the condition of regenerate persons It s a kind of middle condition betwixt mans entire estate wherein God at first created man and that corrupt estate whereinto man fell In his entire estate he needed nothing but love in his corrupt estate nothing works on him but a servile slavish fear such a fear as Adam had in the garden Gen. 3. 8 10. and Gain Gen. 4. 13. and Pharaoh Exod. 12. 31. such a fear casts out love 1 Joh. 4. 18. But the regenerate estate is mixed of both and that by reason of that double principle which is in man flesh and spirit fear arising from the flesh love from the spirit But by this mixture of love servile fear is made a godly fear which is ever accompanied with love and therefore in sacred Scripture oft joyned together as Deut. 10. 12. Of this kind of fear see My Domestical Duties Treat § 4. 2. This demonstrates unto us thâ—…â—…xcremes whereunto most are given some in the defect some in the excâ—…sse The defect is of such as have no fear at all such commonly are the most impudent and audacious sinners like unbroken and unbrideled horses which run headlong to their own and their riders destruction These will be held from no sin that they have power and opportunity to commit Note Gen. 20. 11. Rom. 3. 18. The excesse of such fear is nothing but wrath and vengeance This is a plain servile slavish fear which is so far from being accompanied with love as by perfect love it s cast out 1 Ioh. 4. 18. It s joyned with hatred It hath two violent effects 1. It oft casts men into strange extacies as Dan. 5. 6. and makes them despair Gen. 4. 3 It s a plain diabolicall fear Iam. 2. 19. 2. It puts strange desires into mens heads and makes them wish there were no death no judgement no hell no Judge no God The godly fear here mentioned is as a vertue in the mean betwixt these two extremes 3. Upon the foresaid ground let us be exhorted to possesse our souls with this godly fear when we draw near to God to worship and serve him Such an exhortation Christ giveth about patience Luk. 21. 19. This will be a speciall meanes to make thee serve God acceptably For godly fear ariseth from faith as I have shewed in My Domestical Duties Treat 1. § 4. 4. Direction how to get this godly fear 1. Acquaint thy self with God as Eliphaz adviseth Iob 22. 21. and be well instructed in his divine properties and excellencies as in his supream soveraignty c. Of which see The Churches Conquest on Exod. 17. 11. § 43. Ignorance of the excellency of a thing makes it to be disesteemed But true knowledg thereof workes an high esteem and due respect 2. Chron. 28. 9. Hereby God wronght in Iob a godly fear Iob 42. 2 3. 2. Get all the evidences that thou canst of Gods Fatherly respect to thee Call to mind his offers of grace revealed in his word Observe his gracious dealing with thee how long he hath born with thee wherein he hath dealt better with thee then with many others Well observe what fruits of his sanctifying Spirit are wrought in thee These give evidence that God is our Father and will make us thereupon desirous to please him 3. Set this God allwaies before thee and remember that the eyes of the Lord are in every place beholding the evill and the good as Prov. 15. 3. This also will work a godly fear For it will make thee to do all things as in his presence Note Gen. 39. 9. 4. Be well informed in the horrible nature of sin how contrary it is to God and that in his chiefest excellency which is his purity and holiness Nothing more contrary to another not darknesse to light nor death to life Nothing makes a creature so loathsome in Gods sight as sin Sin only incenseth Gods wrath Sin causeth all judgements Sin makes the Devill so terrible as he is Sin puts a sting into death Sin excludes from heaven and implungeth into hel Were this thorowly
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
as is proved Chap. 8. v. 13. § 81. 2. To shew that the vigour of this Covenant ever remaineth and that therefore no other Covenant is ever to be expected So as we may the more confidently rest hereupon and content our selves herewith By blood is here meant the death of Christ. Of blood in generall See Chap. 2. v. 14. § 137. The Apostle doth not here speak of the blood of Christ as it remained in his veins in that respect it would set forth the life of Christ Gen. 9. 4 5. but he speaketh of it as shed out of his body for so it signifieth death and withall the kind of his death which was a sacrifice For the blood of those beasts which were made sacrifices under the Law was shed Lev. 1. 5. In reference to the blood of the beast sacrifices frequent mention is made of Christs blood It was Christs death that ratified the new Covenant whereby it became a Testament Hebr. 9. 16 17. Thereby this Covenant came to be unalterable Gal. 3. 15. This doth much magnifâ—…e the new Covenant in that it was ratified with so great a price as the blood of Christ which the Apostle might well style precious 1 Pet. 1. 19. For never was there in the world any thing of more worth or greater price then the blood of Christ And that 1. In regard of the person whose blood it was even the blood of him that was true God whereupon the Apostle saith that God hath purchased the Church with his own blood Act. 20. â—…8 2. In regard of the precious effects that are wrought thereby which are freedom from every thing that may make man miserable as the curse of the Law the wrath of God Divine justice the sting of death the power of the grave bondage under sin and Satan and from hell and damnation Yea also participation of every thing that may make us happy as reconciliation with God justification of our persons and eternall salvation All these and other like to these are branches of the new Covenant as it is ratified by the blood of Christ. Well therefore might the Apostle adde to the former priviledges this great one In or through the blood of the everlasting Covenant §. 171. Of adding Prayer to other means of Instruction Verse 21. Make you perfect in every good work to do his will working in you that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen THe substance of the Apostles prayer is contained in this verse He had before exhorted them to sundry good works here he prayeth that God would enable them thereunto It is usuall with the Apostles to pray to God to enable their people to do those things that they exhort them to All exhortations and other means which man can use are altogether in vain without Gods blessing thereupon And prayer is an especiall means for obtaining Gods blessing Commendable in this respect is the custom of Ministers in making prayers after their Sermons for a blessing on what they have delivered Little is this considered by them who in the end of their Sermon having named Christ thus conclude all To whom with the Father and the holy Ghost be all glory now and for ever more This is a good close but too scanty in regard of that blessing that should be sought It is to be feared that a speciall reason of mens small profiting by much hearing is this that they are not so earnest in seeking a blessing of God as they should §. 172. Of being perfect in every good work THe first branch is a very large one comprising under it every spirituall blessing that is needfull for a Christian. The first word in Greek is a compound The Adjective whence it is derived doth signifie sound not hurt not defective The compound wants not emphasis It signifieth to make up a thing that is rent or defective as where it is said that the sonnes of Zebede were mending their nets Matth. 4. 21. and where the Apostle exhorteth to restore one that is overtaken in a fault Gal. 6. 1. Usually it signifieth as here to perfect 1 Cor. 1. 10. 2 Cor. 13. 11. It is used to Gods preparing the body of Christ for a fit sacrifice Hebr. 12. 5. and to the framing of the worlds Hebr. 11. 3. Both Christs body and also the worlds were perfectly made up It here intendeth a perfection and giveth evidence that perfection may be prayed for as 1 Cor. 1. 10. 2 Cor. 13. 11. Christ himself exhorteth us to be perfect See more hereof in the Guide to go to God or Explanation of the Lords Prayer on the 3. Petit. § 65 68 69. The Noun translated work is attributed both to that which God doth and also to that which man doth Of the notation of the word See Chap. 4. v. 3. § 28. Here it is applied to that which man doth and is extended to every kinde of work to be done by man either in reference to God or a mans neighbour or himself therefore he here addeth this generall particle every For man is bound to do what work soever is required of him by God as is proved Chap. 8. v. 5. § 16. Though the extent aforesaid be very large yet it must be limited within the compass of that that is good Therefore this epithete good is here added to limit and restrain that generall every The notation of the Greek word is taken from another word that signifieth admirable or worthy of all admiration For in truth nothing is so worthy of admiration as that which is truly good This is the commendation of every work that God made in the beginning that it was good yea very good Gen. 1. 4 31. There is nothing wherein the creature can be more like his Creator then in goodness This was that Image or likeness of God after which God made man at first Gen. 1. 26 27. Under this word good all fruits of holiness to God and righteousness to men are comprised These then are the good works whereunto we are created Eph. 2. 10. and unto which the man of God must be thorowly furnished 2 Tim. 3. 17. and which he must learn to maintain Titus 3. 8 14. and whereof he must be zealous Tit. 2. 14. These are they that must be seen that men may glorifie our Father which is in heaven Matth. 5. 16. 1 Pet. 2. 12. Dorcas is commended for being full of these Act. 9. 36. These become women professing godliness 1 Tim. 2. 10. A widow that is received to do service in the Church must be well reported of for good works 1 Tim. 5. 10. Rich men must be rich therein 1 Tim. 6. 18. Ministers must be a pattern therein Tit. 2. 7. And we must all provoke one another thereto Heb. 10. 24. See more hereof in the Saints Sacrifice on Psal. 116. 9. § 59. §. 173. Of doing Gods Will. THat it might be
Shame despised by Christ 12. 21 Sâ—…edding of blood procures remission 9. 111 Sheep of Christ 13. 169 Sheeps properties 169 Shepherd Christ is 13. 166 Shepherd great 13. 168 Shepherds effects 13. 166 Shew-bread typified Christ 9. 13 Sight spirituall 2. 72 Sight of God makes sincere 13. 174 Sight of God beneficiall and honourable 12. 78 Signes 2. 31 32 Sin a filth and purged by Christ 1. 28 Sin hath degrees 2. 18. 3. 85 Sin how it appears horrible 3. 88 Sins of old punished warnings unto us 3. 89 Sins why registred 3. 90 Sin continued in the greater 3. 102 Sin deceitfull 3. 122 148 Sin is in justified persons 9. 131. and 107 Sin seen by God in justified persons 4. 78 Sin none in Christ 4. 91 Sin pardonable 5. 8 Sin See Pardon Sin put away by Christ 9. 131 Sin born by Christ 9. 1â—…9 Sin destroyed by Christs last comming 9. 144 Sin purged troubleth not 10. 5 Sin to be confessed 10. 7 8 Sin against evidence of the Spirit 10. 93 Sin may prove unpardonable 10. 94 Sin not pardoned bringeth damnation 10. 95 Sin the cause of Saints suffering 12. 27 Sincerity 3. 70 126 Singing commended 2. 115 Syon a type of the christian Church 12. 1â—…0 Sit how Christ doth in heaven 1. 31 Six daies why spent in creating 4. 31 Slâ—…th about grace 6. 81 Small things not to be despised 11. 57 Snuffers typified discipline 9. 10 Solitarinesse fit for communion with God 8. 19 Son-ship of Christ 1. 15. 3. 55 Son appointed of the Father 1. 16 Son of God variously taken 1. 47 Son of God begotten 1. 49 Son and Father the same essence 1. 51 Son and Father distinct persons 1. 52 Son of God how subject to the Father 1. 109 Son of Man 2. 54 Sons of Christ How known 2. 50 128 Sons of God subject to suffering 5. 47 Soul how attributed to God 10. 149 Soul-suffering of Christ 2. 76 Souls of men are of a spirituall substance 12. 110 Souls excellency above Angels 12. 110 Souls in heaven greater glory since Christ then before 8. 53 Souls perfection in heaven 12. 112 Souldiers to be succoured 7. 8 Speech why given 11. 70 Speciall relation betwixt God and his people 8. 67. and 11. 78 Spies lawfull 11. 186 Spirit resembled to oile 1. 119 Spirit in Christ above others 1. 123 Spirit for Christs divine nature 9. 77 Spirit diversly taken in Scripture 12. 110 Spirituall what it intendeth 7. 80 Sprinkling blood 11. 157 Sprinkling blood and water 9. 71 Sprinkling Christs blood 9. 72 Sprinkling the booke of the Covenant 9. 104 Sprinkling all the people 9. 105 Stability none here 13. 138 Standing what it implieth 1. 31 Stand not at a stay 6. 3 Stars are innumerable 11. 60 Stedfastnesse of Gods word and Law 2. 11 12 Stoning to death 11. 254 Strange tongues to be interpreted 7. 19 Strange phrases to be mollified 7. 55 Strange doctrines 13. 115 Strange Land 11. 44 Strangers Saints are 11. 68 Strong meat 5. 66 72 Study for heaven 4. 64 Subjection 2. 43 Subjection to Christ 2. 62 Substance preferred before circumstance 13. 189 Suffer word of exhortation 13. 18â—… Sufferings of Christ 2. 76 96 97. and 12. 17 Sufferings of Christ and his members moderated 2. 59 Sufferings of Saints glorious 2. 97 Sufferings make Christ and Saints conformable 2. 100 Suffering the portion of Gods Sons 5. 46 Sufferings of Saints short 10. 138 Sufferings of Jewes for religion 11. 244 Suffering of Saints for advantage 11. 250 Superiours command no warrant for evill 11. 130 Superiority in office may stand with equality in state 7. 41 Superstitious too sedulous 13. 120 Supper of the Lord. Principles about it 6. 15 Supports in trials 11. 243 Suretiship Gods oath is 6. 138 Surety Christ is and wherein 7. 93 Swearing is a kind of suretiship 6. 138 Swearing attributed to God 3. 114 115 and 6. 97 Swearing of God infallible 4. 26 And immutable 6. 140 Swear why God doth 7. 91 Swearing of God by himself 6. 98 Swearing God conforms himself to man 6. 115 Swear man may 6. 116 Swear lawfully 6. 117 Swearing severall kinds 6. 119 Swear by God alone 6. 120 Swear not by creatures 6. 123 Swear not things unlawfull 6. 124 Swear not falsly 6. 127 Swear not rashly 6. 128 Swearing a solemn rite 7. 91 Swear God did in ordaining Christ a Priest 7. 91 Sword The word like it 4. 71 Sword two edged 4. 71 T. TAble typified communion 9. 11 12 Tables of the Covenant 9. 30 Tables why of Stone 9. 30 Tabernacle a type of Christs body 8. 5 and 9. 55 Tabernacle who serve it 13 124 Tabernacles of Patriarchs 11. 46. See Tents Taste 2. 79 How Christ tasted death ibid. Tasting the heavenly giâ—…t 6. 33 Tasting the good word 6. 35 Tasting heavenly glory 6. 36 Teachers excellency requires hearers heed 2. 2 5 Teachers wisdome in disposing their matter 9. 33 Tears may sometimes be in vain 12. 96 Teares when acceptable 12. 96 Terrible God is 10. 15 Testament See New Testament or last will ratified by death 9. 93 Testament ratified inviolable 9. 94 Testament unjust anull 9. 94 Testaments how violated 2. 94 Testament See Covenant Testators generall intent to be observed 9. 94 Testimony See Witness Testimony of Scripture See Scripture Tempted how many wayes Christ was 2. 96 Tempted how far and why Christ was 2. 182 183 Tempted how any man may be 2. 185 Tempt God how a man doth and what the causes and effects thereof 3. 96 Tempted how Abraham was 11. 83 Tempted best are 11. 83 Temptations on the right hand dangerous 11. 256 Temporall blessings no sure evidence of Gods favour 3. 92 Temporall blessings not the only object of faith under the Law Tents of Patriarchs 11. 45 Tenths given to Melchisedeck 7. 16 Tenths how far due to other Ministers 7. 17 Tenths why given to Levites 7. 33 40 Tenths argue superiority 7. 33 Tenths paid by Levy in Abraham 7. 56 Therefore 1 117. 2. 2 Threats of God assuredly executed 3. 174 Throne of Christ 1. 106 110 Throne of grace 4. 94 Thrones Angels 1. 84 Time See Opportunity See Sâ—…t Timotheus 13. 185 Tithes See Tenths Titles before Epistles 1. 3 Tortures on Professors of truth 11. 245 Trading in sin 10. 89 Traditions how usefull 11. 244 Transitions usefull 8. 2 Translation of Enoch 11. 17 Transgression distinguished from disobedience 2. 14 Transgression punished 2. 15 16 17 12 127 Transubstantiation refuted 9 107 Trie See Tempt Trials See Afflictions Trials many and great Christians are subject unto 10. 120 123 125 Treasure what is 11. 143 True and tipycall opposed 8. 6 Truth to be granted to adversaries 9. 2 Truth received 10. 91 Trust in God 2. 119 Types were not the the truth nor to be rested in 4. 49 Types why instituted 4. 49 Types had their truths 4. 50 Types had their heavenly truths 8. 13. and 9. 115 117 122. Types in what cases rejected 4. 50. and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quievit c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Noah See Chap. 4. v. 4. §. 31. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parâ—… * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—… f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why Canaan called Rest. Gods providence in affording rest Israel utterly deprived of rest l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 co venio n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incredulous deprive themselves of the benefit of Gods promise Faith and repentance Evangelical conditions Vers. 8. Vers. 9. Vers. 10. Vers. 11. Vers. 7. Vers. 8. Vers. 9. Vers. 10. Vers. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The danger wherein blinde men are Why circumspection needfull 1. Sin deceitful 2. Satan a soaâ—… tempter b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contralitigator Est verbum sorense 3. We foolish and prone to sinne 4. God in justice gives men over Want of circumspection exposeth to danger a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who fail in looking to themselves They come short of their duty who only look to themselves * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duty without respect of persons a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heart above all to be kept Heart a command over all The heart is a spring The heart is Gods Throne Sincerity of heart most acceptable How the heart is fenced a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labor molestia Iâ—…de 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malus qui molestiam facessit c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Description of an evil heart a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sin first entred by unbelief Unbelief makes void all means a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Professors may fall away e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mor consuctudo Many Professors unfound Examine â—…self The elect cannot clean fall away Sanctifying grace cannot be utterly lost Effectually called fall not finally 1. Stability of Gods Decree 2. Faithfulness of Gods promise 3. Gods continual care 4. Salnts union with Christ. 5. Christs intercession 6. The Spirits abode in Saints * Votum affectus non effectus The effects of Davids fall a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ God The living God Christ is the living God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocare c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oâ—… nouns derived from this verb â—…ee Ch 6. v. 18. §. 144. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 donec usq quo quoad What a day is b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See § 76. Ch. 4. v. 7. §. 43. How long opportunity lasteth c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What sinne is deceitfull b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—… 〈◊〉 Psa. 78. 17. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inâ—…care l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dolor p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quafâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esca qua animalia capiuntur q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The manifold deceits of sin * Mâ—…dicum non noâ—…t si non sumatur a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Quo sustâ—…tamur f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Ambr. de vocâ—…t Gent. l. 2. Chrys. Theophyl Theodoret. Occumen Calv. Beza Pareus Scult Occolamp Gryn Naâ—…um Dioâ—…at aliâ—…que Why faith is ordained to make us partakers of Christ. How united to Christ by the Spirit and by faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in dicendâ—… c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same words repeated See Chap 9 v. 28 §. 138 Chap. 10. v 8. §. â—…2 Why matters repeated a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 to be 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What it is to provoke God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad fervorem excito c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad iram provoco To hear Gods Word and rebell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israels deliverance out of Egypt remarkable a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel came willingly out of Egypt b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Israel fully freed c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 2. v. 9. §. 74. Cha. 6. v. 12. §. 84. Why Gods work attributed to mâ—…n a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why points propounded interrogatively b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How God grieves at sinne and misery a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cadaver d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The death of them who died in the wilderness was extraordinary Who grieve God sinne against their own souls * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 si non nisi Unbelief in all that died in the wilderness a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hainousnesse of unbelief 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Best need means of establishment a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What fear is What fear here implieth A good fear of
sins See v. 14. Sect. 79. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Jews only redeemed Why redemption applyed to such as lived before Christ. Christs blood effectual before shed Jesus Christ ever the same Limbus patrum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are the called here meant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e A parte post f A parte antâ—… * Or bâ—… brought a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Testators death ratifieth his Testament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Testament inviolable Why a Testament is inviolable An unjust will is as no will Testators generall intent to be observed Christs death ratifieth the New Testament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why Christ ratified new Testament Promises ofâ—… new Testament absoluâ—… as legacies Christ by death establisheth eternal life What concâ—… to a Testament are in Christs Now Christs Testament is inviolable Papists violate Christs last will * Pâ—…pa potest dispensare contra Apostolum Contra jus naturale divinum Gratian. Unbelief makes void Christs last will Christs last will a prop to saith Search the rolls of Christs last will * Or purified * Or purple Legall rites grounded on equity a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encaenia e initiari Types were of truths like to thine See v. 19 Sect. 102 103. See 2. v. 7. Sect. 43. The Covenant is explained before the seal be annexed Ministers must teach what God commands Ministers impartiality The whole will of God to be declared Gods word to he delivered to all Law and precept how differ Good to be well done Bullocks Goats Sheep Doves Little birds Water and blood sprinkled Blood Water Scarlet a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est granum quo purpuâ—…a tingitur c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secunduâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ravit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 câ—…cineus Faith resembled to scarlet The Spirit resembled to scarlet Christ typified by scarlet Wool Hysop Why the hook sprinkled Against justification by the law Pure things impure to the impure Tit. 1. 15. All are unclean Means of cleansing afforded to all a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15. 3. Rhem in Annoâ—… on Heb. 9. 2â—… Particular Sacraments afforded to the Church in several ages Why Sacraments must â—…e of divine institution a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were What of the ministry d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apply Christs sacrifice Do all in saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 7. v. 5. Sect. 38. and Chap. 8. v. 4. Sect. 11. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 18. Sect. 99. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effundâ—… * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mitto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitto inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remissie a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a Sacrifies is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How heavenly things are purified by Sacrifice b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein the true Sacrifice is better then typicall Sacrifices b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See more of this word Chap. 14. v. 14. Sect. â—…0 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vultus d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why blood of beasts ordained Why Priests offered not themselves a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What sufferings of Christ are behind a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An errour thaâ—… God seeth nor sin in the justified An errour that there is no sin in the justified Believers are so acquitted of sin as if they had no sin Christ came to put away sin How far sin is put away b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The scope of the two last verses * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ subject to death Men must die Why justified persons die All men must dye Who shall not die Enoch died not Nor Eliah How the righteous are delivered from death Mortality should humble men Who live as if they should never die Duties from mortality Mortality ministreth comfort to believers All sorts to apply uses of mortality Men die but once Some raised died again Courage against mans sury Well use this life a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnatiâ—… Judgement to come is most sure Nor body nor soul are utterly destroyed by death The day of judgement terrible to wicked The day of judgement comfortable to believers Duties arising from