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
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
Christs death was sufficient to redeem every one In this respect it is said The blood of Christ cleanseth from all sinne 1 John 2. 7. 5. In regard of the impotency of all other means There is no other means to redeem man but the death of Christ so as every one that is redeemed is redeemed by his death In this respect saith this Lord I am the Lord and beside me there is no Saviour Isa. 43. 11. Where in a City there is but one Physician we use to say all that are sick are cured by him meaning all the sick that are cured §. 82. Of Gods impartiality THis in generall verifieth that which was of old affirmed by Moses Deut. 10. 17. by Elihu Job 34. 19. in Iehoshaphat 2 Chron. 19. 7. by Peter Acts 10. 35. by Paul Rom. 2. 11. and sundry others namely that with God is no respect of persons All sorts in all Nations whether male or female great or mean free or bond learned or unlearned rich or poor or what other outward difference may be betwixt them All are alike to God By this may every one be bold to apply Christs death to himself Hereof see more in The whole armour of God on Eph. 6 16. Treat 2. of Faith § 29 30 c. §. 83. Of Christs dying for us THe end of Christs death being thus set down for every man sheweth that it was man even mans good for whom and for which Christ died Rom. 5. 8. His birth his life his death were all for us children of men A Prophet who was a sonne of man thus setteth out Christs birth Unto us a Childe is born unto us a Sâ—… is given Isa. 9. 6. And an Angel speaking to sons of men thus Unto you is born â—… Saviour Luke 2. 11. The obedience of Christs life was also for us Rom. 5. 19. So he died for us 1 Thes 5. 10. The like is said of his buriall for in regard of the benefit which we receive from Christs buriall we are said to be buried with him Roâ—… 6. 4. Col. 2. 12. yea he was made sinne for us 2 Cor. 5. 21. and a curse for us Gal. 3. 12. For us he vanquished the devil Heb. 2. 14. The like also of his resurrection Rom. 4. 25. Of his ascension Iohn 14. 2. Of his intercession Rom. 8. 34. and oâ—… his abode in heaven Iohn 17. 24. All is for us Good ground we have hereupon to apply as other things of Christ so especially that which is here in particular expressed his death and to rest thereon as on a satisfaction for our sinnes and as the means of pulling out the sting of death 1 Câ—…r 15 55. and making it a sweet sleep to us 1 Thes. 4. 14 15. §. 84. Of the Resolution of Heb. 2. 9. But we see Iesus who was made a little lower then the Angels for the suffering of death crowned with glory and honour that he by the grace of God should tast deaâ—… for every man THe summe of this verse is The End of Christs humiliation This is set down by way of Answer to the Objection propounded in the former verse The Objection was against the supream Authority of Christ over 〈◊〉 creatures Of the Objection See § 68. The Answer hath reference unto two branches of the Objection One concerns the Person intended which was man meaning a meer man This the Apostle so yields unto as notwithstanding he affirmeth Jesus who was morâ—… then man to be so highly exalted as is mentioned in the Testimony The other concerns the evidence alleadged against the foresaid supream Authority which is thus set down We see not yet c. This he answereth by a distinction of sights to this purpose though with bodily eyes we can see no such matter yet we may with the eyes of our soul. See § 7â—… In setting down the foresaid end two points are distinctly expressed 1. A description of Christs humiliation 2. A declaration of the end thereof Christs humiliation is set down by the low degree thereof and that comparatively in reference to Angels thus Lower then Angels Hereof see § 64. The end is 1. Generally propounded 2. Particularly exemplified In the generall is declared 1. The end it self 2. The consequence that followeth thereupon The end it self is 1. Propounded in this word Death 2. Aggravated by this Epithete Suffering The consequence following was exaltation This is 1. Propounded in the metaphor of a Crown which implieth a royall dignity 2. It is amplified two waies 1. By the excellency of that Crown in this word Glory 2. By the esteem that others have of it in this word Honour Of these two words See § 60. In the particular exemplification of the end are set out 1. The manner of Christs partaking of death in this metaphor Tast. 2. The causes thereof Which are two 1. The procuring cause The grace of God 2. The finall cause For every man §. 85. Of Doctrines raised out of Heb. 2. 9. I. OBjections against truth are to be answered Thus such clouds as obscure truth will be removed Thus may men be kept from forsaking the truth This particle BUT intendeth the Doctrine See § 68. II. Christ is the Saviour of man For he is Iesus See § 73. III. Things supercelestiall may be seen Supercelestials are such as are above the starres even in the highest heaven where Jesus hath abode ever since his ascension There may we now see him namely with the eyes of the soul. See § 72. IV. Truths invisible are most sure to Beleevers They are Beleevers of whom the Apostle thus saith We see See § 72. Of Doctrines raised out of these words made a little lower then the Angels and out of these Crowned with glory and honour See § 65. V. Christ was incarnate that he might be a fit sacrifice See § 74 75. VI. Christ suffered unto death His death is here expresly mentioned VII Christs death was with great suffering It is here stiled the suffering of death See § 76. VIII Great glory followed upon Christs great suffering This phrase the suffering of death imports great suffering and this Crowned with glory great glory and the order of setting down these two shews that the later followed upon the former See § 74. IX Christs high dignity giveth proof of the subjection of all things under him The Apostle here proveth that subjection by Christs Dignity See § 74. X. Gods free grace was the procuring cause of Christs suffering for man This is here directly set down See § 78. XI Gods grace and Christs merit may stand together See § 78. XII Christ was not swallowed up of death XIII Christ actually and really died XIV Christ began the cup of death to us These three last Doctrines arise from this metaphor Tast. See § 80. XV. Christ died for all of all sorts See § 81. XVI Christ died not for himself See § 74. XVII God is no respecter of persons For he gave his Sonne
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
them himself He sanctified the creatures that are usefull for man by using them himself Other ends follow more distinctly to be handled in the words following in this Chapter All the forementioned ends and others also like to them demonstrate that Christ was in all things like to us for our good The benefit thereof redounds to us How just and equall is it that we should endeavour in all things wherein we may be like to him to endeavour to be so It will be our wisdom our honour and glory so to be yea though it be in suffering The Apostles rejoyced that they were counted worthy to suffer shame for Christs Name Act. 5. 41. If we be like him here in afflictions and sufferings we shall be like him hereafter in glory 2 Tim. 2. 12. §. 172. Of Christ a true Priest THe most usefull and behoofull Office that Christ undertook for man is comprised under this compound Highpriest The Hebrew word translated Priest is derived from a Verb that signifieth in generall to minister The Noun also in generall signifieth a Minister It is sometimes used for a Minister in Civil affairs and is translated Prince or chief Ruler Gen. 41. 45. 2 Sam. 8. 18. 20. 26. Most frequently it is put for a Minister in sacred matters and translated d Priest The Greek word is derived from an Adjective that signifieth e holy The Function of a Priest is sacred and thereupon his name that carrieth holinesse in it is given unto him Aaron by reason of his Function is styled Gods holy one Deut. 33. 8. and the Saint of the Lord Psal. 106. 16. The notation of the Latine word is most proper to the title which signifieth Priest for it is from giving or offering sacred things Our English word Priest is supposed to be a contract of a Greek word that signifieth a President or one that is set over others or put before them For Priests are over Gods people in spirituall matters concerning their souls According to the severall notations in every language was Christ a Priest For 1. He was a Prince Isa. 9. 6. and a Minister for Gods Church Rom. 15. 8. 2. He was an Holy One Luk. 1. 35. Act. 2. 27. 3. 14. 3. He offered himself a sacrifice to God Eph. 5. 2. 4. He is set over the House of God Heb. 3. 6. All those things whereby this Apostle describeth a Priest Chap. 5. 1. do most properly belong to Christ. For 1. A Priest is taken from among men Christ also himself likewise took part of the same flesh and blood whereof other men are partakers See § 139. 2. A true Priest is ordained Christ also glorified not himself to be made an High-priest but his Father glorified him in that respect Heb. 5. 5. he Ordained him 3. A Priest is for men What Christ undertook he undertook for us See § 83. 4. A Priest is in things pertaining to God Thus much is expresly affirmed of Christ in this verse He is a Priest in things pertaining to God He is the one Mediator between God and men 1 Tim. 2. 5. 5. A Priest offereth up sacrifices Wherefore it is of necessity that Christ haâ—… somewhat also to offer Heb. 8. 3. He hath given himself for us an offering and a sacrifice to God for a sweet smelling savour Eph. 5. 2. A Priest offereth for sins Christ by himself purged our sins See Chap. 1. § 28. By all these it appeareth that Christ is a true Priest Thus was he foretold to be Psalm 110. 4. Zech. 6. 13. Thus is he very oft testified to be in this Epistle In that he is said to be a true Priest this Epithete true is not here opposed to false and deceitfull but to typicall and metaphoricall Priests He is a Priest indeed Such an one as really in truth and deed effecteth all that is to be done by a Priest All the Priests under the Law were typicall even Types of Christ that is sucâ—… as could not themselves perform indeed what was typified by them as to make atonement to take away sinne to satisfie justice to pacifie wrath to reconcile to God to make persons and services acceptable to God c. yet they shew that there was a Priest to come that could and would indeed perform all that belonged to a Priest This was Jesus Christ. All called Priests in the New Testament are but metaphoricall Priests by way of resemblance because they do such like offices as Priests did and offer such things to God as were like to sacrifices Their offices are to approach to the throne of grace to pray for themselves and others to offer gifts and services to God Of Christians particular sacrifices see § 175. In this respect it was thus foretold concerning Christians Ye shall be named the Priests of the Lord Isa. 61. 6. I will take of them for Priests and for Levites saith the Lord Isa. 66. 21. And in the New Testament it is said Christ hath made us Priests unto God Rev. 1. 6. 5. 10. Yea Christians are said to be an holy Priesthood â—… royall Priesthood 1 Pet. 2. 5. 9. Christ and Christ alone was a true Priest in that all things requisite for a true Priest were found to be in him and in him alone For he was both God and man and as God-man in one person he was our Priest All those things which concern a Priest may be drawn to two heads 1. Matters of Ministry 2. Matters of Dignity 1. In regard of Ministry a true Priest must 1. Obey and fulfill the Law Christ thus saith of himself It becometh us to fulfill all righteousnesse Matth. 3. 15. 2. Be subject to infirmities Heb. 4. 15. 3. Suffer Heb. 5. 8. 4. Die v. 9 10. 5. Be made a curse Gal. 3. 13. These and other things like to them Christ could not have done and endured except he had been a creature even a man 2. In regard of Dignity a true Priest must be 1. Of Divine dignity to be worthy to appear before God 2. Of Almighty power to bear the infinite burthen of sin to endure the curse of the Law to overcome death devil and hell 3. Of Infinite merit to purchase by what he did and endured Divine favour and heavenly glory No meer creature was capable of these requisites Finally a true Priest must be a Mediator betwixt God and man He must be fit and able to appear before God Heb. 8. 1. And such an one as men may appear before him Heb. 4. 15 16. In this respect an Hypostaticall union of the Divine and humane nature in one person was requisite for a true Priest This could none be but Jesus Christ God-man Immanuel God manifested in the flesh 1 Tim. 3. 16. By vertue of this union Christ himself was all in all As man he was a fit sacrifice He gave himself an offering and a sacrifice Eph. 5. 2.
and fully For such as are just and holy Mark 6. 20. â—…trous and blamelesse Luke 1. 6. may have sinne in them for the regeneration of men is not perfect in this world but to be without sinne is to be perfectly pure for sinne only polluteth and defileth a man Christ then is here set forth to be light in whom is no darknesse to be perfectly pure There was no corruption within him no speek or spot without him This was prefigured by the quality of the sacrifices which under the Law were to be offered up as a type of him In generall every sacrifice was to be without blemish Lev. 1. 10. In particular the Paschall Lamb which was an especiall type of Christ was to be without blemish Exod. 12. 5. And the red Cow which was a like speciall type was to be without spot and without blemish Numb 19 2. The perfection of Christs purity is more fully set forth under the Legall sacrifice by these inhiâ—…tions that they might not be blinde nor lame nor sick Mal. 1. 8. That which was blinde wanted a member That which was lame was defective in what it had Thâ—… which was sick was inwardly infected By these negatives is implied that the sacrifice should be sound within and full in all the parts and perfect in those which it had Thâ—… it set forth the inward sincerity of Christ the outward integrity of all parts of obedience and the perfection of every thing that he did In reference to the sacrifice under the Law Christ is styled a Lamb without blemish and without spot 1 Pet. 2. 19. As legall sacrifices so Priests also did set out the integrity of Christ for they 〈◊〉 to have no blemish Lev. 21. 17 18. and the Highpriest was to carry this title 〈◊〉 to the Lord Exod. 28. 36. The Prophets also foretold as much and that both negatively thus He had 〈◊〉 〈◊〉 violence neither was any deceit in his mouth Isa. 53. 9. and affirmatively 〈◊〉 The Spirit of the Lord shall rest upon him the spirit of wisdome c. Isa. 11. 2 c. In these respects he is styled just Zech. 9. 9. the branch of righteousnesse 〈◊〉 33. 15. The Lord our righteousnesse Jer. 33. 16. The holy of holiest 〈◊〉 9 24. In the New Testament this is more plentifully and distinctly set forth in his conâ—… birth and whole course of life and thereupon called that holy thing Luk. 1. 〈◊〉 and the Iust one Act. 22. 14. Obj. Sin is naturall Ioh. 3. 6. Psal. 51. 5. Iob 14. 4. Aâ—…sw 1. Sinne is not essentially naturall it is only an accident 2. It is an inseparable accident to such as come from man by man in the ordiâ—…y course of nature yet not so but that God can sever this accident and not â—…roy the nature 3. Though Christ came from man yet he came not by man He was conceived 〈◊〉 â—…e holy Ghost Matth 1. 20. Obj. 2. Christ was in the loyns of Adam and thereupon guilty of Adams 〈◊〉 Answ. 1. The Proposition may be denied if Adam be considered as a publike perâ—… representing others and receiving or losing for them For Christ was himself another publick person and root as is evident by these phrases The first 〈◊〉 The last Adam The first man the second man 1 Cor. 15. 45 47. â—…n this respect Adam is styled the figure of Christ Rom. 5. 14. As Adam was a Head and a Root so was Christ. If Adam had not fallen Christ had not been born 2. The consequence may also be denied If the Proposition be meant of that common matter from whence all men came For though the matter of Christs body were from Adam yet it was not by naturall generation but by a supernaturall operation of the holy Ghost As there was no originall sinne in Christ so nor actuall Not inward for he knew 〈◊〉 sinne â—… Cor. 5. 21. Not outward for not in speech No guile was found in his 〈◊〉 1 Pet. 2. 22. Nor in deed for he challenged his adversaries if they could â—…peach him of any blame And when the devil himself sifted him he found nothing in him for he loved the Lord with all his heart c. and his neighbour as himself and therein fulfilled the whole Law and so transgressed no part thereof As for Christ it was sufficient that he took mans nature He needed not to take 〈◊〉 corruption This which the Apostle here cites as a prerogative of Christ discovers the doâ—…age of Papists about the conception of the Virgin Mary without originall sinne She was conceived by naturall propagation and so had sinne conveyed into her Had the had no originall sinne she could have had no actuall sinne If no actuall sinne why was she reproved by Christ Luk. 2. 49. Ioh. 2. 4. If she had had no sinne she had needed no Saviour nor offering for sinne yet she acknowledged Christ her Saviour Luk. 1. 47. and carried a pair of turtle Doves for her offerâ—…g Luk. 2. 24. Christ was pure without sin upon these grounds 1. That his humane nature might be fit to be united to the Divine nature 2. That he might be a sufficient Saviour of others For such an Highpriest beâ—… us who is holy set apart by God for that Function harmlesse without â—…uall sinne having never done harm nor wrong to God or man undefiled free from originall corruption separate from sinners exempt from the common guilt of Adams sinne under which all men lie Heb. 7. 26. 3. That we might be made the righteousnesse of God in him 2 Cor. 5. 21. which he could not have been if he had not been without sinne 4. That we might be saved and yet the Law not frustrate Rom. 8. â—… 10. 4. 5. That Satan might have nothing to object against him 6. That death grave and devil might lose their power by seizing on him 〈◊〉 was without sinne 1. The foresaid purity of Christ to be without sinne puts a difference 〈◊〉 Christ and other Priests who offered for themselves and for the errours of the 〈◊〉 Heb. 9. 7. But Christ being without sinne offered not for himself 2. It hence appeareth that no other man could have been a sufficient Priest 〈◊〉 there is none righteous no not one All have sinned Rom. 3. 10 23. 3. This affordeth much comfort to us against our manifold sinnes For 〈◊〉 we appear before God he beholds us in our Surety Gods eye is especially 〈◊〉 upon him who is without sinne 4. This may be a good incitement unto us to cleanse our selves from all 〈◊〉 as farre as possibly we can that we may be like unto him Every man that 〈◊〉 hope in Christ purifieth himself even as he is pure 1 Joh. 3. 3. Christ was free 〈◊〉 originall corruption We must labour to subdue it in us Eph. 4. 20 21 22. 〈◊〉 knew no sinne within him We ought to be so circumspect over our inward 〈◊〉 position as in truth to say I
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
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
Sin is thus expressed to make it the more loathsome unto us For dead things are loathed Among other dead things nothing so loathsome as these dead works It is utterly destitute of the spirit of life and is acted by him that hath the power of death It makes us odious in the sight of God Angels and Saints and brings us to eternal death and damnation Well may sin be said to be deceitfull that causeth any to delight therein The issue thereof if it be considered in the extent of it will be found to be more woefull then can be expressed then can be conceived On the other side this doth much amplifie the benefit of Christs sacrifice in that it hath a vertue to purge from dead works This is the main end of setting out this effect of Christs blood after this manner There can be no such incouragement against death no such comfort in death as that dead works are purged away The sting of death is sin 1 Cor. 15. 56. Take away these dead works and death will be no death Christ manifesteth his power in quickning such as are dead in sin as much as â—…e did in raising Lazarus out of the grave §. 85. Of serving the living God AN especiall end of purging away sin is to serve the living God The Greek word translated to serve is the same that was used v. 9. § 49. It compriseâ—… under it all duties which on our parts we owe to God The former act of Christ in purging our conscience from dead works gives evidence of Gods mercy to us This of our duty to God The former sets out our justification this our sanctification This is inferred upon the former to shew that it is a proper effect thereof and an inseparable companion of it It declareth both a duty on our part and also an ability which Christ on his part giveth to perform the same as if it had been said he 〈◊〉 purged us from sin that we might be able to serve God This 〈◊〉 prefigured in the preface to the decalogue wherein mention is made of freeing Gods people and thereupon all the commandements which comprise all that service we owe to God are inferred much is this pressed by Prophets and Apostles Psal. 56. 13. Luk. 1. 74. This serving of God is inferred upon Christs purging us from dead works to shew that all manner of righteousnesse is from Christ both the righteousnesse of justification and also the righteousnesse of sanctification 1 Cor. 1. 31. Eph. 5. 26. Of sanctification accompanying justification See The Guide to go to God or an explanation of the Lords prayer 6. Petit. § 89. This was râ—…presented by that blood and water which issued out of Christs side Ioh. 19. 34. Of Christ the Author of sanctification See Chap. 2. v. 11. § 102. 1. This discovers the perverse disposition of such as clean pervert Gods wise order in bringing man to salvation God freeth man from the bondage of satan whose wages is death to be his free servants whose wages is life But many that desire to be freed from the foresaid bondage think much to subject themselves to Gods yoaâ—… They take liberty to live as they list They desire to be justified but care not to be sanctified Like Balaam they desire to dye the death of the righteous Numb 23. 10. but are loath to live the life of the righteous They know that sin is the sting of death and that the issue thereof is very bitter yet they feel so sweet a relish therein as to please their corrupt humour they will not forsake it to serve God This is an high pitch of impiety and a point of egregious folly for they prefer death before life and a master whose wages is death before a master whose wages is life Such are all impious persons that make profession of the Gospell It will be our wisdome to endeavour after that which Christ aimed at in purging us from dead workes Thus will not Christ repent the offering of his blood to purge us Let us therefore enquire wherein we may serve God acceptably Rom. 12. 2. This is distinctly and fully set down in Gods word wherewith we ought diligently to acquaint our selves The God whom we ought to serve is here stiled the living God in opposition to those dead works from which our conscience is purged and it implyeth that the serving of God is a ready way to life in that he is the living God Of this title the living God See Chap. 3. v. 12. § 138. §. 86 Of the resolution of Heb. 9. 13 14. Vers. 13. For if the blood of bulls and goats and the ashes of an Heâ—…ser sprinkling the unclean sanctifyeth to the purifying of the flesh Vers. 14. How much more shall the blood of Christ who through the eternall Spirit offered himself without spot to God purge your conscience from dead works to serve the living God Vers. 13. THese two verses set down a proof of the efficacy of Christs sacrifice The proof is drawn from a comparison which is of the lesse to the greater Herein we may observe 1. The manner of propounding the argument 2. The matter whereof it consisteth The manner is by way of supposition in a connex proposition manifested by this conditional particle If. The matter consisteth of two parts 1 A thing taken for granted v. 13. 2. A consequence inferred thereupon v. 14. The thing taken for grant is that the legal rites had their efficacy In setting down this he expresseth 1. Some distinct rites 2. The kind of their efficacy The rites are of two â—…rts 1. Blood 2. Ashes metonimichally put for the water also with which the aâ—…s was mixed The former is amplified by the kinds of beasts whose blood it was bulls and 〈◊〉 The latter also is amplified two wayes 1. By the beasts whose ashes it was an heifer 2. By the manner of using it This is set down 1. By an act sprinkling 2. By the object of that act The unclean The efficacy of those rites is set out by an extent and by a restraint The extent is in this word sanctifieth The restraint in this phrase to the purifying of the flesh Vers. 14. In the consequence inferred upon the forenamed granted observe 1. The manner of inferring it in this phrase How much more 2. The matter inferred 1. The matter sets out the efficacy of the truth typified by the forementioned â—…ites Hereabout is set down 1. The kind of truth The blood of Christ. 2. The vertue thereof This is manifested 1. By the causes 2. By the effect The causes are two 1. Efficient in this word the Spirit amplified by his property eternal 2. The material in this word Himself This is illustrated 1. By the act of using it offered 2. By the quality of it without spot 3. By the object to whom it was offered to God The effect of the foresaid sacrifice is 1. Propounded in this word purge 2. Amplified three wayes
in general and of the difference betwixt a covenant and a Testament See Chap. 7. v. 22 § 94. Of the excellency of the covenant or Testament comprized under this epithite 〈◊〉 See Chap. 8. v. 8. § 35. 1. The office of mediatour is to stand betwixt two at variance The two at variance were God and man Man had offended and incensed God against him Gods wrath was an insupportable burthen and a consuming fire No creature was able to stand under it or before it Therefore Christ to rescue and redeem man becomes a mediatour Herein we see the necessity of Christs undertaking this function for mans redemption 2. Christ undertaking to be a mediatour both procured a covenant to pass betwixt God and man and also engaged himself for the performance thereof on both parts This could not be without satisfaction of divine justice which must be by such blood as his was 3. To assure man of partaking of the benefit of Gods covenant Christ turns the covenant into a Testament that the conditions of the covenant on Gods part might be aâ—… so many legacies which being confirmed by the death of the testator none might disanul 4. The old covenant being ratified c. even a new Covenant or a new Testament which should be ratified with the blood of the Son of God Thus we see how upon the frequent mention of the blood of Christ the Apostle hath fitly and justly made this inference And for this cause he is the mediatour of the new Testament §. 89. Of Redemption of transgressions A Principall end why Christ was mediatour of the new Testament is thus expressed That by means of death c. Word for word it is thus in Greek death being done that is Christ having dyed so as this takes it for granted that Christ had really and actually dyed Thereupon he here alleadgeth three ends of Christs death 1. To redeem transgressions 2. To give possession of the eternal inheritance 3. To rarifie the New Testament In setting down the first end there are three observable points 1. The benefit it self redemption 2. The subject matter of that redemption transgressions 3. The object or persons whose transgressions were redeemed Them that were under the first Testament Concerning the benefit itself there is a little difference in Greek betwixt this word here translated redemption and the word that is so translated v. 12. § 62. That was a simple noune but this a compound That properly signifieth a purchase this a purchase from something both of them are put for one and the same thing namely for our redemption from sin and from all that misery whereinto by sin we implunged our selves The former simple noun is used in that sense Luk. 1. 68. and 2. 38. This latter is used in that sense Rom. 3. 24. 1 Cor. 1. 30. This latter is most frequently used for it is the more emphaticall and implyeth a bondage from which we are delivered Of redemption see v. 12. § 62 c. Of redemption by Christs blood v. 12. § 57 The misery from which we are here said to be redeemed is comprised under this title transgressions Of the notation of the Greek word See Chap. 2. v. 2. § 14. The transgressions here meant are transgressions of Gods law which are all manner of sins Quest. Did Christ purchase and buy sins Answ. Some to salve this scruple answer that sins are here metoniâ—…ycally pâ—…t for sinners True it is that Christ came to save sinners 1 Tim. 1. 15. for such 〈◊〉 gave himself a ransome 1 Tim. 2. 6. yet we need not flye to any such trope for this phrase redemption of transgression is both proper and emphaticall For it hath reference to Christs death which was a satisfaction for sins and an expiation of them Sins were a debt Christs death was a discharge of that debt The discharge of a debt is a buying it out Thus to redeem sins is no more harsh a phrase then to be delivered to death for offences as Rom. 4. 25. or to give himself for sin Gal. 1. 4. Or to be mercifull to unrighteousness Chap. 8. v. 12. § 76. From this phrase we may then infer that Christs death was a satisfaction for mens sins It was a ransome 1 Tim. 2. 6. It was a valuable recompence In this respect we are said to be bought 2 Pet. 2. 1. and that with a price 1 Cor. 6. 20. yea and a precious one 1 Pet. 1. 18 19. The strictnesse and perfection of divine justice required as much Till justice were satisfied no place was left for mercy but with satisfaction of justice mercy did the more brightly shine forth God would have all his properties manifested in their perfection Hereby we learn how to repose our faith in God namely as on him who is perfect in all his properties Thereby we have surer ground of confidence then if our faith were placed only on his mercy The apprehension of justice might terrifie conscience but concurrence of mercy with justice afford two strong props to our faith It will uphold us against all assaults §. 90. Of Christs redeeming such as lived before him THe persons whose transgressions are here said to be redeemed are thus described Them under the first Testament By Testament is here meant the covenant of grace made with man after his fall It is called a Testament because it was ratified with blood with blood of unreasonable Creatures before Christ exhibited and with blood of the Son of God after Christ was exhibited It is here called The first Testament in reference to that which was ratified by Christs own blood which is called the second See chap. 8. v. 7. § 27. The persons then here meant are the Jews which lived before Christ the truth of legal types had fulfilled them all by his death Quest. Were their transgressions only taken away by Christ Answ. No. This description of the persons is not to be taken exclusively as if non but they were redeemed but extensively namely that they also as well as such as lived under the new Testament after Christ was made a sacrifice were redeemed 2 Quest Why then are they only mentioned Answ. 1. Because the doubt only was about them Some imagined that they hoped only for temporal blessings others thought that by the observation of the legal rites and not by the death of Christ they hoped for eternal life Therefore to resolve those doubts the Apostle saith even of them that they by Christs blood were redeemed 2. Because the Apostle had copiously proved that the Law could not make perfect lest any should infer thereupon that they who lived under the Law had not their transgressions removed he here sheweth that Christs death was for the redemption of their transgressions also 3. Because by just and necessary consequence it follows that if they who were under the first Covenant had redemption of their transgressions through Christs death much more they
5. 7. The remission that the Apostle here speaketh of is the remission of sins The word translated remission hath for the most part this noun sins added to it as Matth. 26. 28. Mark 1. 4. But sometimes it is set alone and the word sins understood as Mark 3. 29. Luke 4. 18. and here The manner of setting down this point with a double negative thus without No carrieth Emphasis It implyeth that there is no other way for obtaining remission of sins 1. This reason taketh it for granted that sin is remissible It may be pardoned Hereof see the Treat of the Sin against the Holy Ghost Part. 1. § 5 at the end of Domest Dâ—… 2. It is also taken for granted that blood is the means of purging away sin Of these two points see v. 7. § 43. and v. 18. § 99. 3. The main point here intended is that there is no other way to expiate sin but by blood This is to be taken of the procuring cause of remission of sins for there are many means as courses to be taken by us whereby we may gaine assurance that sins are pardoned But if you read the Scripture thorowout you shall finde no other purchase of sin then blood The truth that was tipyfied by the blood under the Law namely the blood sacrifice or death of Christ is the only price that can make satisfaction for sin Sin is that barr which keepeth the flood-gates fast shut against the current of mercy Satisfaction of Justice pulleth out the barr and then mercy flows in apace This is sufficient to disprove the many foolish inventions of Papists wherby they doe egregiously delude their people in seeking pardon of sin In particular this discovereth the vanity of the Popish distinction of a bloody and unbloody sacrifice They say that their Masse is an unbloody sacrifice and yet they affirme that it is a propitiatory sacrifice for remission of sins They thinke to salve up all by a concepit of a concomitancy of blood with flesh But even that conceipt is here refuted by the word which the Apostle here useth shedding of blood without shedding of blood is no remission It is not sufficient that blood be with flesh but blood must be shed and powred out as the notation of the word implyeth Thus much doth Christ expresse in the institution This is my blood which is shed Math. 26. 28. Of the distinction betwixt a bloody and unbloody sacrifice see Chap. 7. v. 27. § 115. For our parts let us learne to trust and that wholy and only to this means of remission the blood of Jesus Christ shed for our sins §. 112. Of the resolution of Heb. 9. 18 19 20 21 22. Vers. 18. Whereupon neither the first Testament was dedicated without blood Vers. 19. For when Moses had spoken every precept to all the people according to the Law he tooke the blood of Calves and of Goats with Water and Scarlet Wooll and Hysop and sprinkled both the book and all the people Vers. 20. Saying This is the blood of the Testament which God enjoyned unto you Vers. 21. Moreover he sprinkled with blood both the Tabernacle and all the vessels of the Ministry Vers. 22. And almost all things are by the Law purged with blood and without shedding of blood is no remission Vers. 18. IN these five verses is set downe a legall dedication In it we may observe 1. The inference of it upon that which went before in these words whereupon neither 2. The substance of the dedication This is 1. Generally propounded 2. Particularly exemplified In the generall two things are declared 1. The thing dedicated the first Testament 2. The means of dedicating it blood Vers. 19. In the particular exemplification are considerable 1. The Time when the dedication was performed and that was when the meaning thereof was declared In describing this circumstance are noted 1. The person that declared the meaning Moses had spoken 2. The matter that was spoken precept Amplified by the generality every precept 3. By the persons to whom it was spoken to all the people 4. The manner of ordering what he did deliver according unto the 〈◊〉 2. The means of dedicating this is described in four particulars 1. The blood of calves and goats 2. Water 3. Scarlet-wool 4. Hysop 3. The manner of using the blood in this word sprinkled 4. The things dedicated which were either such as were then present or afterwards dedicated v. 21 22 The things then present were of two sorts 1. The book 2. All the people Vers. 20. In the 20. v. is particularly set down the words whereby Moses explained the meaning of what he did This is 1. Generally hinted in this word saying 2. Distinctly expressed where is shewed 1. The matter intended this is the blood of the Testament 2. The warrant he had for what was done which God hath enjoyned you Vers. 21. The things afterwards dedicated are set down v. 21 22. Therein is 1. A repetition of the means of dedicating he sprinkled with blood 2. An expression of the things dedicated and that 1. In two particular kinds 1. The holy place the Tabernacle 2. The holy things all the vessels of the Ministery Vers. 22. 2. In a generall comprehension thus almost all things This generall is amplified 1. By a repetition of the means blood 2. By the effect thereof purged 3. By the ground of all the law 4. By the reason of using that rite Here we may observe 1. The benefit attained thereby remission 2. The manner of using the blood shedding 3. The necessity thereof without such shedding no remission §. 113. Of observations gathered out of Heb. 9. 18 19 20 21 22. Vers. 18. I. LEgall rites were grounded on equity This word of inference â—…upon intendeth as much Because Testaments were usually ratified with the death of the Testator thereupon Gods Testament was ratified with blood See § 97. II. Gods covenant made with the Iewes was the first Testament So it is here â—…alled See § 98. III. God would have sacred things dedicated Thus much is expressed See § 98. IV. Blood is the meanes of attonement between God and man The mention of blood in this place intendeth thus much See § 99. Vers. 19. V. The Covenant must be explained before the seal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not use the seal of sprinkling blood before he had spoken and declared what 〈◊〉 intended See § 100. VI. Ministers must teach what God commands This is implyed under this word 〈◊〉 See § 101. VII The whole counsel of God must be made known Moses spake every precept See § 101. VIII Gods word is to be delivered to all of all sorts Moses spake to all the people See § 101. IX What Ministers doe they must do according to Gods word Moses did what he did according to the Law which was Gods word See § 101. X. Vnder the law the blood of beasts was used Such were Calves and Goats See § 102. XI
God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the Spirit of grace Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and again The Lord shall judge his people Vers. 31. It is a fearfull thing to fall into the hands of the living God THe sum of these six verses is in two words Apostates punishment Hereof are two parts 1 A description of their sin 2. A declaration of their punishment Both these are 1. Propounded 2. Aggravated Their sin propounded is in v. 26 and aggravated v. 29. The punishment propounded is v. 26 27. and aggravated 28 29 c. In propunding their sin two things are observable 1. The manner of propounding it in two circumstances Vers. 26. 1. By way of supposition in this particle if or participle siâ—…ing 2. By way of extention in the plurall number and first person we 2. The matter which is sâ—…t out 1. By the kind of sin wilfully 2. By the time of committing it after that we have received the knowledge of the truth This is aggravated 1. By an act received 2. By the object thereof knowledge 3. By the subject of that knowledge The truth The punishment is propounded 1. Negatively by taking away the means of pardon Where is noted 1. The kind of means Sacrifice for sins 2. The manner of taking it away There remaineth no more The positive punishment is Vers. 27. 1. Generally hinted in this conjunction of opposition But. 2. Particularly expressed In the expression there are declared 1. The kinde of punishment in two branches 1. Iudgement 2. Fiery indignation 2. The terror thereof fearfull looking for 3. An effect which shall devour This is amplyfied by the persons devoured who are stiled Adversaries Vers. 28. The punishment of Apostates is aggravated comparatively The comparison is taken from Moses law There are two parts thereof 1. The doom of obstinate transgressors of the law Here is set down 1. Their sin 2. The punishment thereof Their sin is set down 1. By the kind of Act despised 2. By the object Moses law The punishment of their sin is 1. Propounded in this word died Vers. 29. 2. Amplified by the extent without mercy And by the restraint under two or three witnesses 2. The doom of Apostates under the Gospel Hereof are two parts 1. A description of their doom 2. A farther description of their sin Their doom is declared by a just consequence following upon the severity executed on those who obstinately transgresse the law and it setteth down three distinct poynts 1. The severity of the punishment of how much sorer punishment 2. The equity of it shall he be thought worthy 3. The certainty thereof in this phrase suppose ye 2. The sin is described by a double relation 1. of Christ 2. of the Spirit In the former relation is set down 1. The excellent name of him that is despised The Son of God amplyfied by the kind of despight who hath trodden under foot 2. The benefit that we reap by the Son of God in this phrase blood of the Covenant amplyfied by the despight don to it in this phrase hath counted unholy further amplified by the effect wherewith he was sanctified The other relation setteth down 1. The object despised The Spirit of Grace 2. The kind of despight hath done despight Vers. 30. The 30. verse produceth further proofs of the maine poynt namely of the certainty and severity of the punishment of Apostates The proofs following are taken from divine testimony Here about note 1. The manner of producing them in this phrase ye know him that hath said 2. The addition of testimony to testimony in this phrase and againe 3. The matter of the testimonies The testimonies are two Of the first there are two branches 1. Gods prerogative vengeance belongeth unto me 2. Gods performing what he undertakes I will repay saith the Lord. In the second testimony there is a threatning of divine vengeance wherein we may observe 1. The person who threateneth The Lord shall 2. The punishment threatened judge 3. The persons judged his people Vers. 31. In the 31. verse there is an elegant conclusion of all that hath been before said of the doom of Apostates In it two things are taken for granted 1. That Apostates fall into Gods hand 2. That the Lord is the living God 3. That it is a most fearfull thing for Apostates to fall into his hand §. 117. Of Doctrines raised out of Heb. 10. 26 27 28 29 30 31. I. THe utmost danger is to be set before professors Great is that danger which the Apostle here implyeth professors to be subject unto and such were they to whom he here wrote See § 87. II. Danger is to be set before our selves as well as before others The Apostle in setting down the danger of Apostates speaketh to himself as well as to others and sayeth if we sin See § 87. III. Wilfullnesse much aggravateth sin It is here brought in as a great aggravation to sin wilfully See § 88. IV. It is very dangerous to trade in sin The participle we sinning intends as much See § 89. V. The Gospel is the word of truth That is it which is here so called See § 90. VI. The Gospel hath a power to cause men to receive what they do conceive We are in this respect here said to receive the truth See § 91. VII To sin against the evidence of the Spirit is the highest pitch of impiety These are they that sin after they have received the knowledge of the truth See § 93. VIII A sacrifice is necessary to expiate sin To demonstrate this point the Apostle proveth that their sin remaineth who have no sacrifice to take away their sin See § 94. IX Sin may prove inexpiable If there remaineth no sacrifice for sin that sin cannot be expiated See § 94. X. Apostates shall not be for given These are they for whom no expiation remaineth See § 94. Vers. 27. XI They who are not pardoned shall be condemned This particle of opposition BUT intendeth as much § 95. XII Apostates cannot but look for fearfull judgements This the Apostle doth here plainly expresse See § 96. XIII Apostates incense divine wrath They make it to be a fiery indignation See § 97. XIV Gods wrath is very fierce So much is comprised under this phrase fiery indignation See § 98. XV. Iudgement against Apostates is certain It shall devour them See § 99. XVI Apostates are adversaries They are here so called See § 100. Vers. 28. XVII Gods law given by Moses was Moses law It is here so stiled See § 101. yet it remained to be the law of God XVIII To despise a law is a heinous sin So it is here accounted See § 102. XIX Despisers of Moses law were put to death This is plainly expressed See § 103. XX. In some cases no pitty was to be
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
did judge this sinne to be worthy of death For Nebuchadnezzar rosted in the fire two men for committing adultery with their neighbours wives Jer. 29. 22 23. 10. Adultery is made worse then theft Pro. 6. 30. yet theft amongst us is accounted worthy of death Obj. Lust is a violent passion and a man is more put on to adultery then he can be to thefâ—… Ans. There may be a greater instigation to steal namely to satisfie a mans hunger Pro. 6. 30. then to commit adultery Though lust be violent yet married persons have a ready remedy to allay it which is a seasonable use of the lawful marriage duty §. 40. Of Gods judging Fornicators and Adulterers THis act of judging attributed to God hath reference Sometimes to all sorts indefinitely Sometimes distinctly to the righteous or distinctly to the unrighteous In the indefinite respect it is used two wayes 1. To set out Gods righteous governing the whole world and his equal dealing with all men Thus it is said of God He shall judge the world in righteousnesse Ps. 9. 8. 2. To demonstrate Gods rewarding every one according to his works as where it is said How shall God judge the world Rom. 3. 6. His rewarding of all is thus set out especially at the last day In the day when God shall judge c. Rom. 2. 16. Distinctly in reference to the righteous it implies Gods trying their truth and integrity Iudge me O Lord for I have walked in my integrity Examine me O Lord and prove me c. Psal. 26. 1 1. 2. His determining their cause The Lord judge between me and thee and see and plead my cause c. 1 Sam. 24. 12 15. 3. His justifying them by revenging their adversaries Psal. 9 4 5. 4. His chastening them here to prevent their eternal damnation 1 Cor. 11. 32. In reference to the unrighteous it signifieth 1. To revenge them in this world Rev. 6. 10. 2. To condemn them in the world to come Luk. 19. 22 compared with Matth. 25. 30 In these two last respects is this word judge here used Concerning Gods judging these sinners it is in general said That because of these things the wrath of God cometh upon the children of disobedience Eph. 5. 6. Particular judgements are either such as God mediately by the Ministry of man inflicteth on these kinds of sinners or such as immediately he sendeth down from himself Mediate judgements by the Ministry of men are either extraordinary or ordinary Of extraordinary mediate judgements we have these instances Phineas his thrusting thorow with a Javelin Zimri and Cosbi in their Tent Num. 25. 6 7 c. And the sons of Iacob destroying the Shechemites Gen. 34. 25 c. And the Israelites destroying almost the whole Tribe of Benjamin Judg. 20. 48. And Absoloms destroying his brother Amnon 2 Sam. 13. 29 32. The ordinary mediate judgement against adulterers was death The Law for this is expresly set down Deut. 22. 22. This judgement was in use among Gods people even before the Law of Moses for Iudah adjudged Tamar his daughter to be burnt for this sin Gen. 38. 24. The very Heathen by the light of Nature saw the equity hereof For Abimelech charged all his people not to touch Isaac or Rebeccah upon pain of death Gen. 26. 11. Some take this touching especially of Isaacs wife to be of committing adultery with her But more clear is that instance which the Prophet Ieremiah giveth concerning the King of Babylons rosting in the fire Zedekiah and Aâ—…ab because they committed adultery with their neighbours wives Ier. 29. 22 23. Heathen Authors give us many instances of the practice of States among the Gentiles in putting adulterers to death The Arabians used so to do Draco's Law among the Athenians judged adultery to be a capital sin The Goths used to put adulterers to death The Laws of the Romans called the twelve Tables did also make adultery to be a capital offence So did the Iulian Law Thus was it also among the Romans in the dayes of Augustus Caesar. Judgements immediately from God have been of divers sorts As 1. Upon particular persons namely those four and twenty thousand which died of a plague for committing adultery with the daughters of Moab Numb 25. 9. 2. On Cities The Prophet declareth this sin to be one cause of that extraordinary judgement that was executed on Sodom and the Cities near unto her he saith They committed abomination Ezek. 16. 50. hereby he means their buggery and other kinds of uncleannesse 3. Upon Nations God expresly saith That the Land where Israel dwelt spued out the Nations that were before them for sinnes of uncleannesse Levit. 18. 27 28. 4. Upon the whole world For concerning the old world which was destroyed with a â—…loud it is said That the sons of God saw the daughters of men that they were fair and they took them wives of all which they chose Gen. 6. 2. Their adulteries are hereby described and set down as a special cause of the general deluge More particularly kinds of judgement may distinctly be considered as inflicted in this world or in the world to come In this world while they live or after their death While they live Temporal or Spiritual Temporal judgements inflicted in this life on unclean persons are 1. In their Name Shame and Disgrace as we noted before § 38. 2. In their Body sundry diseases God saith of an Adulteresse That he would cast her into a bed and them that commit adultery with her into great tribulation Revel 2. 22. By casting into a bed diseases which force persons to keep their bed are meant 3. In their State with extream poverty as was shewed § 38. 4. In their Soul with terror of conscience Certainly David was herewith sorely punished who in that Psalm which he penneth as a testimony of his repentance for his adultery thus prayeth Make me to hear joy and gladnesse that the bones which thou hast broken may rejoyce Psal. 51. 8. Under that metaphor of broken bones terror of conscience is signified Hardnesse of heart and a reprobate sense hath ceised on others These are spiritual judgements inflicted in this life 5. All manner of bitternesse The end of a strange woman is bitter as wormwood and sharp as a two-edged Sword Prov. 5. 4. By experience the Wiseman thus saith of such an one I finde more bitter then death the woman whose heart is snares and nets c. Eccl. 7. 26. 6. A miserable death which the Wiseman speaking of an Adulterer and Adulteresse thus expresseth He goeth after her straightway as an Ox goeth to the slaughter or as a fool to the correction of the stocks till a dart smite thorow his liver as a bird hasteth to the snare and knoweth not that it is for his life Pro. 7. 22 23. After death his infamy continueth for his reproach shall not be wiped away Pro. 6. 33. And this sin is a fire that will root
himself to sit at Gods right hand but Iehovah that said to him Sit on my right hand glorified him herein God hath highly exalted him and given him a Name which is above every Name God was pleased thus highly to exalt his Sonne in sundry respects 1. In regard of that entire love which as a Father he did bear to a Sonne Ioh. 3. 35. 5. 20. 2. In regard of the low degree of Christs humiliation Philip. 2. 8 9. Ephes. 4. 9 10. 3. In regard of that charge which Christ undertook to provide for his Church and to protect it Hereunto is he the better enabled by that high advancement Mat. 28. 18 19 20. Ioh. 17. 2. 4. In regard of the Saints who are Christs members that they might with stronger confidence depend on him Psa. 80. 17 18. 2 Tim. 1. 12. 5. In regard of his enemies that he might be the greater terrour unto them and be more able to subdue them Psa. 110. 2. §. 150. Of Christs continuance at Gods right hand TO the greatnesse of Christs dignity is added his continuance therein which is until one principall end of his high advancement shall be accomplished which is the subduing of all his enemies This word until though it point at a time how long Christ shall retain his dignity yet it setteth not down a date thereof or a period thereto For it hath not alwaies reference to the future time as excluding it but to that whole space of time that is to passe to the accomplishing of the thing mentioned including in it all that space of time and that because the question is concerning it alone as where Christ saith Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Mat. 5. 18. his meaning is not that the Law shall passe when heaven and earth passe away but that so long as the world continueth the Law shall remain to be the rule of righteousnesse This word until oft implieth rather a deniall of a determination then an affirmation thereof as 2 Sam. 6. 23. where it is said that Michal had no childe until the day of her death None will imagine that after her death she had any but because the question of having a childe must be about the time of her life this phrase Until the day of her death is used In the same sense a like phrase of the Virgin Maries bringing forth the Lord Jesus is used Mat. 1. 25. Joseph knew her not till she had brought forth her first born Sonne that is he never knew her Thus is this word until here to be taken Sit on my right hand until I make thiâ—…e enemies my footstool Sit till then and ever after that So as here is implied an everlasting continuance of Christs dignity If until all his enemies be subdued then for ever For what shall hinder it when there be no enemies Will his Subjects hinder it Will his members that are advanced with him hinder it Will good Angels whose Ministry is made the more glorious thereby hinder it Will his Father whose love and respect to him is unchangeable and everlasting hinder it Obj. Subduing of enemies is here set down as the end of Christs sitting at Gods right hand when that end is accomplished there will be no need of his sitting there Answ. Though subduing of enemies be one end yet it is not the only end Sundry other ends have have been noted before § 149. It will be requisite that Christ having to the full accomplished all things that were to be done or endured for mans full redemption and eternal salvation should for ever retain that dignity whereunto he was advanced after he had accomplished all To depart from any part of his dignity at any time would be some impeachment of his glory Object 2. It is expresly said that when the end cometh the Sonne shall deliver up the Kingdom to God the Father And when all things shall be subdued unto him then shall the Sonne also himself be subject c. 1 Cor. 15. 24 28. The Answer to these words is set down before § 109. §. 151. Of Christs Enemies THE time of Christs sitting at Gods right hand being thus expressed Until I make thine enemies thy footstool plainly declareth that Christ hath enemies and shall have enemies so long as this world continueth These enemies are not only such as directly oppose Christ himself as the Scribes and Pharisees Priests and Rulers among the Jews who at length brought him to that shamefull death upon the Crosse Act. 2. 23. or as Saul who afore his taking up into heaven thought with himself that he ought to do many things contrary to the Name of Iesus Act. 26. 9. and Iulian who with his breath breathed out this scornfull Title against Christ O Galilean thou hast overcome but also such as revile wrong oppresse or any way persecute the Church of Christ or any of the members of his body It was in relation unto them that Christ said to Saul when he breathed out threatning and slaughter against the Disciples of the Lord Saul Saul why persecutest thou me Act. 9. 1 4. for beleevers are so united unto Christ as members unto an head Ephes. 1. 22 23. and thereupon it is that he that toucheth them toucheth the apple of his eye Zech. 2. 8. That we may the better discern who and what these enemies are I will endeavour to rank them out as it were in battle array In a well set army there is a Generall and under him Colonels Captains Lieutenants Majors Corporals Ancients Trumpeters Drummers Scouts and of Souldiers there useth to be a Van-guard man Battalio Reer right and left Wings and Ambushments The Generall is that great Dragon and old Serpent which is called the devil and Satan Rev. 12. 9. Colonels Captains and other Commanders and Officers who whet on and embolden all such as take part with Satan are all sorts of infernall spirits and fiends of hell The Van is made up of Athiests Idolaters Persecutors and other like open and impudent enemies of the Church The Battalia consists of all manner of prophane and licentious persons In the right wing are all the lusts of the flesh in the left all the honours and pleasures of the world In the Reer follow sinne death grave and hell it self with such like mortall enemies and their deadly instruments In ambushment lie hypocrites false brethren corrupt teachers and treacherous Politicians There being such enemies it much concerns us to be very watchful against them and to take heed of security And we ought to be strong in the Lord and in the power of his might Eph. 6. 10. Yea we ought alwaies to be prepared and stand armed with the whole armour of God Eph. 6. 13. c. Obj. Christ on his Crosse having spoiled Principalities and Powers made a shew of them openly triumphing over them in it Col. 2. 14 15. And when he ascended
may be said to be little in measure and in time and both these simply and comparatively 1. Simply Because for measure it was no other then is common to man and for continuance it was at the furthest but from his conception to his ascension 2. Compartively It was but light in measure having reference to his almighty power and but short in time having reference to his eternity Christ verily as a surety for sinners underwent the wrath of God and curse of the Law Gal. 3. 13. which was so heavy a burthen as it troubled his soul Joh. 12. 27. made him exceedingly sorrowfull to the death Mar. 13. 34. and it cast him into such an agony as his sweat was as it were great drops of blood falling down to the ground Luk. 22. 44. It made him once and twice and again thus to pray O my Father if it be possible let this cup passe from me Matth. 26. 39. and to cry out and say My God my God why hast thou forsaken me Matth. 26. 46. In these respects if ever any on earth were such an one as the fore-mentioned Hebrew word signifieth a miserable man in a desperate and incurable case Christ as a meer man according to humane strength was in that his bitter agony Yet in regard of the union of his divine nature with the humane that agony was neither desperate nor incurable but tolerable and momentany He well endured it and freed himself from it Thus was it but little in regard of measure and time Christs humiliation was thus moderated because it was not for his own destruction but for the salvation of others In relation to his bitter agony it is said that in the days of his flesh he offered up prayer and supplication with strong crying and tears and that he was heard in that he feared Heb. 5. 7. By Gods ordering his Sonnes estate in his sufferings we may rest upon this that he will answerably order the sufferings of the members of Christ so as they shall neither be too heavy nor too long they shall be but little in measure and time This the Apostle thus expresseth Our light affliction which is but for a moment c. 2. Cor. 4. 17. And again There hath no temptation taken you but such as is common to man And God will not suffer you to be tempted above that you are able but will with the temptation also make a way to escape 1 Cor. 10. 13. Their sufferings are by God inflicted not in hatred but in love not for their destruction but for their instruction This is a forcible motive to patience Herein lies a main difference betwixt the afflictions of Christs members and others Though God correct the former yet his mercy shall not depart away from them but from others it may clean depart 2 Sam. 7. 15. §. 60. Of Gods crowning Christ with glory and honour THe point which the Apostle principally aimeth at is the excellency of Christ which he doth here set out two wayes 1. Singly in this phrase Crowned with glory and honour 2. Relatively in this set him over the works c. To shew the ground of this exaltation of Christ the Apostrophe to God is still continued thus Thou crownest him See § 55. This Metaphor of crowning hath reference to a Royall dignity To crown is properly to set a crown upon ones head and that act declareth one to be a King thus it is said of Solomon Behold King Solomon with the crown wherewith his mother crowned him Cant. 3. 12. Of Christs Royall dignity See Chap. 1. § 106 111. 112. Of Gods conferring upon Christ that Royalty whereunto he was advanced See Chap. 1. § 119 149. This Metaphor of crowning may also have reference to Christs labours and travels in his life time and to the reward which God gave him after he had fully accomplished all and gotten an absolute conquest over all his enemies In publike undertakings the Champion that hath well finished his task and overcome was in way of recompence crowned Hereunto alludeth the Apostle in this phrase They which run in a race run all but one receiveth the prize They do it to obtain a corruptible crown 1 Cor. 9. 24. 25. Thus Christ after he had run his race and overcome was crowned by his Father To this tendeth that which is said of Christ Psal. 2. 8 9. He humbied himself and became obedient unto death even the death of the cross Wherefore God also hath highly exalted him Thus may all the members of Christ expect after they have finished their course and overcome to be crowned The Apostle with strong confidence expected as much for thus he saith I have fought a good fight I have finished my course I have kept the faith henceforth there is laid up for me the crown of righteousnesse 2 Tim. 4. 7 8. with the expectation hereof do the Apostles incite Christians to hold out in doing the work of the Lord 1 Pet. 5. 4. and in enduring temptations Iam. 1. 12. For he that can and will perform what he hath promised hath made this promise Be thou faithfull unto death and I will give thee a crown of life Rev. 2. 10. To amplifie that Royall dignity these two words Glory Honour are added Glory is oft put for the excellency of a thing See Chap. 1. v. 3. § 19. so as this dignity was the most excellent that any could be advanced unto The Hebrew word according to the notation thereof importeth a ponderous or substantiall thing opposed to that which is light and vain The Greek word sets out that which is well spoken of or is of good report and a glory to one The other word Honour in Hebrew implieth that which is comely or bright It is translated beauty Psal. 110. 3. The Greek word intendeth that a due respect be given to such as we have in high account Where the Apostle exhorteth to render unto others their due he thus exemplifieth it honour to whom honour is due Rom. 13. 7. The duties therefore which inferiours owe to their superiours are comprised under this word honour as the duty of servants 1 Tim. 6. 1. of children Ephes 9. 2. and of subjects 1 Pet. 2. 17. This then sheweth that as Christ is most excellent in himself so he is highly to be esteemed by others Honour is due unto him therefore honour is to be yeelded to him Psal. 45. 2 3 11 17. We honour Kings crowned with gold shall we not honour Christ crowned with glory These are fit epithets to set out the Royall dignity of Christ. They shew him to be most excellent in himself and to be highly esteemed by others When the Apostle saith of Christ God hath exalted him and given him a name which is above every name he sets out his glory And where he addeth That at the name of Iesus every knee should â—…ow he sets out his honour By this the ignominy
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
if they had been thus joyned together But we see Iesus crowned with glory and honour The thing questioned in the former verse was this we see not yet all things put under him To that in way of opposition the Apostle addeth this But we see Iesus Crowned This crowning of Jesus is a cleer demonstration that all things are put under his feet for it sheweth that he hath dignity and authority over them all And it is here again upon the mention of Christs suffering set down to take away the scandall of Christs cross for Christ crucified was unto the Iews a stumbling block and unto the Greeks foolishness 1 Cor. 1. 23. But the glory of Christ after his suffering made his suffering to be accounted no despicable matter but rather most glorious it being the way to a Crown of glory and honour To shew wherein Iesus was made lower then Angels this phrase is inserted For the suffering of death The Preposition translated FOR is diversly used in the new Testament It is sometimes set before the genitive case and then it signifieth the efficient cause and that principall as Rom. 1. 5. or instrumentall as Matth. 1. 22. or the means whereby a thing is effected as Acts 5. 12. In all these senses it is translated By. See Chap. 3. v. 16. § 164. Sometimes it is set before the accusative case and is translated FOR then it signifieth the finall cause as Matth. 14. 3 9. and in this sense it is sometimes translated because as Matth. 13. 21. In the next verse both cases are joyned to it so as it signifieth both the finall and the efficient cause Here it is joyned with the accusative case But the sentence is so placed between the humiliation and exaltation of Christ as it may be referred to either Some refer it to the one some to the other It being referred to Christs humiliation implieth the end of his being made less then Angels namely for death that he might suffer death or that he might die For Jesus as God was eternall immortall and could not die but as man he was mortall he could he did die Some place Christs humiliation below Angels in his death and thus translate it lower then the Angels by the suffering of death Our english giveth an hint of this by putting this divers reading in the margin thus or by But the accusative case with which the preposition is here joyned will hardly bear that interpretation Again Others referre this clause concerning Christs death to his exaltation thus We see Iesus for the suffering of death crowned which is as if he had said Because he suffered death he was crowned c. If this be taken of the order or way of Christs entring into glory namely that after he had suffered death he was crowned with glory it well agreeth with other Scriptures which thus speak Ought not Christ to have suffered these things and enter into glory Luk. 24. 26. He became obedient to death wherefore God also hath highly exalted him Phil. 2. 8 9. But thereupon to inferre what Papists do that Christ by his passion merited his own glorification is no just consequence nor an orthodox position For 1. The Greek phrase noteth the finall rather then the meritorious cause 2. The glory whereunto Christ was advanced was due to him by virtue of the union of his humane nature with his divine 3. The glory whereunto he was advanced was too great to be merited 4. It impaireth the glory of Christs passion to say that hereby he merited for himself implying that he aimed therein more at his own glory then our good 5. It lesseneth Gods love to man as if God should give his Sonne to suffer that thereby he might attain unto another glory then he had before 6. Christ going out of the world thus prayeth O Father Glorifie thou me with thine own self with the glory which I had with thee before the world was Joh. 17. 5. How was that merited in the world which he had before the world was 7. The Rhemists themselves and other Papists acknowledge that Christ was strait upon his descending from Heaven to be adored by Angels and all other creatures I suppose that the main scope of the Apostle is to set out the end of Christs being made lower then Angels namely that he might be a sacrifice to expiate mans sin and thereby to make reconciliation betwixt God and man In this respect the first interpretation is the fittest namely that Christ was made man for this very end that he might die This is most agreeable to the proper meaning of the phrase and minde of the Apostle Thus do many Ancient and later Divines take it This is a second proof of Christs true manhood namely his death See § 1. §. 75. Of Christs being man to die HAd not Christ assumed an humane nature which in the substance and sundry infirmities thereof is inferior to the Angelicall nature which is spirituall and incorruptible he could not have died To imagin that as God who only hath immortality 1 Tim. 6. 16. he should die would imply the greatest contradiction that could be God is a Spirit of spirits more free from any corporall infirmity and from death then any created spirits can be Yet to effect what Christ did by his death he that died must be God For Christ died not as a private person to pay his debt but as a Surety for man and a Redeemer of man For man therefore he was to satisfie infinite justice to remove the insupportable curse of the Law to break the bonds of death to overcome the devil that had the power of death No single creature could do all these Immanuel God with us God made man died and by death effected whatsoever was requisite for mans full Redemption As by being man he was made fit to suffer so that manhood being united to the Deity was made able to indure whatsoever should be laid upon it and thereby also an infinite value worth and merit was added to his obedience for it was the obedience of him that was God but in the frail nature of man Behold here the wonder of wonders Christ undertakes a task above the power of all the Angels and to effect it he is made lower then Angels If ever power were made perfect in weaknesse it was in this §. 76. Of Christs Sufferings THe Apostle here addeth suffering to death For the suffering of death to shew that it was not an easie gentle light departure out of this world but a death accompanied with much inward agony and outward torture This word in the plurall number Sufferings is frequently used in the New Testament both to set out the manifold sufferings of Christ as 1 Pet. 1. 11. and also the sufferings of Christians for Christs sake as Rom. 8. 18. The singular number Suffering is used in this only place but collectively it compriseth under it
Eph. 5. 25. §. 79. Of Tasting THe evidence of the grace of God here specified is thus expressed That he should tast death c. Of tasting See Chap. 6. v. 4. § 33. To tast is the proper act of that sense which is called Tast. Thereby is discerned the â—…avour of things and men distinguish betwixt sweet and sowr fresh and salt and other like different tasts Iob 12. 11. 2 Sam. 19. 35. In sacred Scripture it is taken two waies 1. Indefinitely for the participation of a thing and that affirmatively The Ruler of the feast tasted of the water that was made wine that is he drank it Ioh. 2. 9. and negatively None of them shall tast of my supper that is shall eat thereof Luke 14. 24. 2. Exclusively by way of diminution implying a small quantity This also affirmatively I did but taste a little hony that is I took but a little quantity 1 Sam. 14. 29. and negatively Tast not Colos. 2. 21. that is take not the least quantity In the former sense it is taken for eating and so translated Acts 10. 10. 20. 11. In the later sense it is opposed thereunto When he had tasted thereof he would not drink Matth. 27. 34. Eating and drinking in this case intendeth the same thing It is oft in the New Testament especially metaphorically used and applied both to things comfortable as to the heavenly gift good Word of God Heb. 6. 4 5. and gratiousness of God 1 Pet. 2. 3. and also to such things as are grievous as to that which of all things is most bitter unto naturall men namely death They sâ—… not tast of death Matth. 16. 28. So Iohn 8. 52. and here The ground of this phrase may arise from the ancient custom of the Grecians in putting men to death which was by giving them a cup of poyson to drink In allusion hereunto death is stiled a Cup especially death inflicted by men accompanied with some horrour and suffering death a drinking of that Cup Iohn 18. 11. Matth. 20. 22 23. It was usuall with the Prophets to set out Gods judgements under this metaphor of a Cup a Cup being Metonymically put for the liquor in the Cup which in this case is taken to be bitter and deadly Isa. 51. 17 22. Ier. 25. 15 17 28. Ezek. 23. 31 c. To drink or tast of such a Cup is to partake of the grievous and bitter thing that is intended thereby whether it be death or any other affliction or judgement The liquor in the Cup whereof Christ is here said to tast is plainly expressed to be death How bitter his death was hath been shewed before § 76. §. 80. Of Christs tasting Death CHrist suffering death is here set out under this metaphor of Tasting in three respects 1. In that he did truly and really partake thereof The History of his Passion punctually set forth by four Evangelists which are four authentick Witnesses giveâ—… abundant proof hereunto He was our Surety and took our sinnes on him and undertook to make full satisfaction for them To do this he must of necessity partake of death even such a death as he did suffer This reall suffering of Christ is to be held as an undeniable ground of faith 2. In that Christ was not swallowed up of death For he was but three daies under the power of death and in none of those daies did he see corruption Acts 2. 31. In both these was Ionas a type of Christ Ionas 1. 17. 2. 10. Matth. 12. 40. This doth much strengthen our faith in that our Surety who did really partake of death did yet but tast thereof He was not utterly destroyed thereby 3. In that he began to us in that Cup. A Physician will himself tast of the Potion that he hath prepared for his Patient to encourage his Patient more contentedly and readily to drink it up For by the Physicians first tasting of it the Patient is assured that there is no hurtfull thing therein but that which is good and wholesom Even so Christ tasting death encourageth Beleevers to submit unto it It is said of the Unicorn that he putting his horn into the water draws out all the poyson thereof and then other beasts drink of it after him Thus from Christs death it is that the sting of death is pulled out 1 Cor. 15. 55 56. His tasting of death hath seasoned and sweetned death unto us So as that which was sharp vinegar and bitter gall to him is sweet wine to us Thus it is set out in the Lords Supper Luke 22. 20. It is a Cup of consolation Jer. 16. 7 of benediction 1 Cor. 10. 16. of salvation Psal. 116. 13. §. 81. Of Christs dying for every man THe persons for whom Jesus tasted that bitter Cup of death are set forth in this indefinite phrase for every man This collective phrase in the singular number is answerable to the generall in the plurall number for all 2 Cor. 5. 15. It was before noted § 66. that this generall or indefinite particle All or every one admits limitations In this case of Christs death it must needs be limited For in another place Christ saith I laid down my life for the sheep John 10. 15. but every man is not of Christs fold nor one of those sheep It is said again He shall save HIS people Matth. 1. 21. of this number every man is not He gave himself for the Church Eph. 5. 25. of which Society none are but the Elect. Christ made intercession for those for whom he died Rom. 8. 34. But he praies not for the world Iohn 17. 9. They for whom he died are Redeemed Rev. 5. 9. but Christ hath redeemed men out of every Kindred and Tongue and People and Nation not every one in each of these From Redemption follows Remission of sinnes Col. 1. 14. but all have not their sins pardoned The Father gave some out of the world to Christ Iohn 17. 6. This universall particle all or every one must therefore have here some limitation as on all hands it is granted to have in these words of Christ I if I be lifted up from the earth will draw all men unto me John 12. 32. Limitations are such as these 1. In regard of distinct sorts and kindes of persons So is the generall particle limited Gen. 7. 14. Matth. 4. 23. Luke 11. 42. 2. In regard of the universality of the Elect. These are they of whom Christ thus saith All that the Father giveth me shall come unto me and him that cometh unto me I will in no wise cast out John 6. 37. Gods people have their fulnesse and in the Elect there is a kinde of speciall universality So as the whole world may seem to be redeemed out of the whole world 3. In regard of the indefinite offer of the benefit of Christs death to every one none excepted Isa. 55. 1. Rev. 22. 17. 4. In regard of the sufficiency of the price
for all men See § 81. XVIII Mans good was the end of Christs sufferings See § 81. §. 86. Of the respect wherein it became God that his Sonne should be man and suffer for man Verse 10. For it became him for whom are all things and by whom are all things in bringing many sonnes unto glory to make the Captain of their salvation perfect through sufferings THe first particle of this verse FOR shews that it is added as a reason of that which goes before In generall it is a third reason to prove that Christ was man See § 1. In particular it declareth the reason of the last clause of the former verse which is this By the grace of God Christ tasted death for every one If the question be asked Why Gods grace chose that way to redeem man here is a ready answer It became him so to do The Greek word translated became is diversly used 1. It implies a necessity of doing this or that as in this phrase Such an high Priest became us who is holy c. Heb. 7. 29. It was necessary that we should have such an one no other could serve the turn 2. It implies a duty as in this phrase It becometh us to fulfill all righteousnesse Matth. 3. 15. It is our duty so to do 3. It implies an answerablenesse or agreement of one thing to another as in this phrase Speak thou the things which become sound doctrine Tit. 2. 1. that is as are agreeable thereto 4. It implies a decency comlinesse and glory of a thing as in this phrase Which becometh women professing godlinesse 1 Tim. 2. 10. He there speaketh of women adorning themselves with good works and this is a decent and comly thing the beauty and glory of Professors Thus it is here taken for never did any thing more make to the glory of God then his making of his Son lower then Angels that â—…e might taste death for every one We reade that upon the first news of Christ coming into the world a multitude of Angels thus praised God Glory to God in the highest c. Luke 2. 14. And Christ himself when he was going out of the world thus saith to his Father I have glorified thee on earth John 17. 4. And upon his suffering Christ said Father glorifâ—… thy Name And the Father thus answered I have both glorified it and will glorifâ—… it again John 12. 28. All this was in relation to Christs humiliation even unto death §. 87. Of Gods glory in giving his Son to dye IF we take a view of Gods special Properties we shall finde the glory of them so set forth in Christs Incarnation and Passion and the Redemption of man thereby as in nothing more I will exemplifie this in five of them 1. The power of God hath been often manifested by many wonderfull works of his since the beginning of the world The book of Iob and book of Psalms do reckon up catalogues of Gods powerfull and mighty works but they are all inferiour to those works which were done by the Son of God becoming man and dying For hereby was the curse of the Law removed the bonds of death broken the devil and his whole host vanquished infinite wrath appeased The Son of God diâ—… all this and much more not by araying himself with Majesty and power but bâ—… putting on him weak and frail flesh and by subjecting himself to death Hereiâ—… was strength made perfect in weakness 2 Cor. 12. 9. 2. The wisdom of God was greatly set forth in the first creation of all things iâ—… their excellent order and beauty and in the wise government of them but afâ—… that by sinne they were put out of order to bring them into a comely frame again was an argument of much more wisdom especially if we duly weigh how by the creatures transgression the just Creator was provoked to wrath To finde out â—… means in this case of atonement betwixt God and man must needs imply mucâ—… more wisdom For who should make this atonement not man because he waâ—… the transgressor Not God because he was offended and incensed yet God bâ—… taking mans nature upon him God-man by suffering did this deed he made the atonement God having revealed this mystery unto his Church every oâ—… that is instructed in the Christian faith can say Thus and thus it is done But hâ—… not God by his infinite wisdom found out and made known this means of reconciliation though all the heads of all creatures had consulted thereabout their counsels would have been altogether in vain We have therefore just cause with 〈◊〉 holy admiration to break out and say Oh the depth of the riches both of the wisdâ—… and knowledge of God! Rom. 11. 33. 3. The justice of God hath been made known in all ages by judgements executed on wicked sinners as the punishment of our first parents the drowning oâ—… the old world the destroying of Sodom and Gomorrah with fire and brimstone the casting off the Jews the casting of wicked Angels and reprobate men into 〈◊〉 fire but to exact the uttermost of the Sonne of God who became a Surety for man and so to exact it as in our nature he must bear the infinite wrath of his Father and satisfie his justice to the full is an instance of more exact justice then ever was manifested 4. The truth of God is exceedingly cleared by Gods giving his Son to die and that in accomplishment of his threatning and promises For threatning God had said to man In the day thou eatest of the tree of the knowledge of good and evil thou shalt surely die Gen. 2. 17. How could Gods truth have been accomplished in this threatning and man not utterly destroyed if Christ 〈◊〉 not died in our nature For promise the first that ever was made after mans Fall was this The seed of thâ—… woman shall bruise the Serpents head Gen. 3. 15. As this was the first promise so was it the ground of all other promises made to Gods elect in Christ. Now God having accomplished this promise by giving his Sonne to death how can we doubt of his truth in any other promise whatsoever The accomplishment of no other promise could so set out Gods truth as of this for other promises do depend upon this and not this on any of them Besides this is the greatest of all other promises We may therefore on this ground say He that spared not his own Sonne but delivered him up for us all how shall he not with him also freely give us all things Rom. 8. 32. 5. Gods mercy is most magnified by sending his Sonne into the world to die for man The mercies of God are over all his works Psal. 145. 9. But the glasse wherein they are most perspicuously seen is Jesus Christ made man and made a sacrifice for mans sinne This is thus set out to the life God so loved the world that he gave his only begotten Sonne
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
All the places that make mention of atonement made by the Priest for any give further proof hereof Reconciliation and atonement do signifie one and the same thing If Priests under the Law did make a Legall reconciliation and atonement much more doth Christ the true Priest make a true and reall reconciliation betwixt God and man It is therefore said that when we were enemies we were reconciled to God by the death of his Son Rom. 5. 10. And again 〈◊〉 that were alienated now hath he reconciled Col. 1. 21. This reconciliation is a re-uniting of persons at ods It hath relation to a double estate one precedent the other subsequent The precedent importeth two things 1. A primary mutual amity 2. A breach of that amity The subsequent estate is a making up of that breach and uniting again of those who were disunited All these may be exemplified in the case betwixt David and Absalom David intirely loved Absalom but Absalom by the murther which he committed on his brother provoked his father against himself and thereupon fled from him yet by the mediation of Ioaâ—… Absalom was again brought into favour with his father 2 Sam. 14. 33. even thus stands the case between God and man For effecting reconciliation under the Law Priests did two things 1. They offered a Sacrifice Lev. 16. 11. 2. Chro. 29. 23 24. 2. They offered incense Lev. 16. 12 13. Numb 16. 46. In both these they were types of Christ. 1. Their Sacrifices typified the Sacrifice of Christ Heb. 10. 5. c. 2. Their Incense typified the Intercession of Christ For as the Priests offered incense after their Sacrifice so Christ after he had offered himself a Sacrifice for our sins maketh continual intercession for us Heb. 10. 12. Of Christs intercession typified by incense See The Plaister for the Plaguâ—… on Num. 16. 46. § 38. Christ offered up but one Sacrifice and that but once Heb. 7. 27. 10. 10. for it was every way so perfect as there needed no other to be added to it nor that to be reiterated Christs Intercession is continuall and perpetuall Heb. 7. 25. 10. 12. For thereby the merit and vertue of Christs Sacrifice is from time to time continually applied to Gods people who stand in continuall need thereof The fore-mentioned reconciliation is amplified by that which is taken away thereby even sins In that it is said that Christ maketh reconciliation for sins the meaning is that by appeasing Gods wrath he hath freed us from the guilt and punishment of sin Hereby is intended as much as was comprised under this phrase purged our sins See Chap. 1. § 28. §. 181. Of the people for whom reconciliation is made THe persons for whom Christ is here said to make reconciliation are thus expressed The people By people are here meant the whole number of Gods elect for whom God hath entred into a New Covenant in and with Christ of whom God saith Thâ—… art my people Hos. 2. 23. These are stiled The people 1. In allusion to the custome of Priests under the Law who made an atonement for the people Num. 16. 47. 2. By way of exclusion to shew that the reconciliation were not for his own sins but for the sins of others which are stiled the people Herein Christ the true High-Priest differed from the High-Priest under the Law who made atonement for himself and for the people Lev. 16. 24. But Christ for the people alone 3. For limitation sake To shew that Christ made not reconciliation for all and every man but only for such as may be comprised under this word the people which is restrained by this relative HIS his people Mat. 1. 21. Some here restrain this Title The people to the Nation of the Jews but that is directly contrary to the end of Christs coming which was to reconcile both Jews and Gentiles unto God For he is our peace who hath made both one and hath broken down the middle wall of partition between us Eph. 2. 14. I will not deny but that the Jews may typically be put for the number of the Elect and so they comprised under this word They only who are chosen out of the world and given to Christ are the people here intended Thus this phrase setteth forth the same persons that were set forth by these phrases the seed of Abraham v. 16. Children v. 14. Brethren v. 12. Of restraining the benefit of what Christ did and suffered to the Elect See § 81 113 133 162. §. 182. Of Christs suffering being tempted Verse 18. For in that he himself hath suffered being tempted he is able to succour them that are tempted THis causall particle FOR sheweth that this verse is added as a reason of that which went before It hath reference to the qualification which made Christ a fit Highpriest That was a conformity to his brethren For he is said to be in all things made like to his brethren Not only in nature but also in infirmities and sufferings and in all manner of trials and temptations Now if a reason be demanded why Christ should this way be qualified to his Priesthood a direct answer is given in this verse namely because thereby he might better succour such as are tempted The Proposition is set down in this verse thus He that suffered being tempted is able to succour them that are tempted The Assumption may be raised out of the former verse thus But Christ being in all things made like unto his brethren suffered being tempted Therefore Christ in all things being like his brethren was able to succour them that are tempted This phrase In that hath especiall reference to this word suffered It was not simply this that he was tempted that made him able to succour for God himself may be tempted Numb 14. 22. And man may be so tempted as to be very little or nothing at all moved therewith But such temptations as make one suffer do so work on him as he is thereby put on to pity others that are so tempted and to succour them in what he can Here then is set out the extent and extremity of Christs temptations They were such as made him suffer This leadeth us to consider both the kindes and also the degrees of Christs temptations Of tempting in generall and of persons tempting and tempted See The Guide to go to God or The Explanation of the Lords Prayer on Petit. 6. § 170. The Verb here used is of the passive voice and setteth out such temptations at Christ was assaulted withall Of the distinct kindes of those temptations See § 96. Here we will further consider how he suffered under them 1. Being led by the Spirit into the wildernesse he there continued fourty daies fasting and was thereupon an hungred Matth. 4. 1 2. Hunger is a suffering so also is wearisomnesse and other like infirmities under which Christ suffered 2. Satan in tempting him hurried him from the wildernesse to a
evidence that we are the house of Christ in that it keepeth from falling away from Christ. It is as an Anchor of the Soul sure and stedfast Heb. 6. 19. This world is as a Sea Christs Church which is the house here spoken of as a Ship therein Satans assaults persecutions in the world all manner of troubles are as violent windes which blow against that Ship but it hath such an Anchor as holds it fast no other Ship hath the like all other Ships are tossed up and down and at length overwhelmed in the Sea If therefore we have this Anchor of Hope which holds us fast there is a good evidence that we are the house of Christ. §. 63. Of true rejoycing what it is and whence it ariseth THat Hope which giveth evidence that we are the house of Christ is here 〈◊〉 by an especial effect which is rejoycing The Greek word imports an high degree of rejoycing such an one as 〈◊〉 a glorying or boasting in a thing and so in other places it is translated It were better for me to die then that any man should make my glorying void saith the Apostle 1 Cor. 9. 15. And again Lest our boasting of r you should be in vain 2 Cor. 9. 〈◊〉 There is another like word which signifieth the same thing frequently useâ—… The root whence the Greek words are derived signifieth a neck For they who glory in a thing will stretch forth their neck Isa. 3. 16. The word here used and applied to Hope sheweth that true Christian Hope produceth a great degree of rejoycing even such a degree as cannot be abated by 〈◊〉 fliction Rom. 5. 2 3. This rejoycing is an expression of that joy which is in a man and a â—…tion of ones liking of and delighting in the good which he hath Joy is a liking dilating affection Or more fully to expresse the nature of 〈◊〉 Joy is a liking affection which enlargeth the heart upon the apprehension of sooâ—… good thing Of the general nature of an affection and of the difference betwixt liking and disliking affections See The Saints Sacrifice on Psa. 116. 1. § 4. That whereby Joy is differenced is in this word Dilating or in this phrase who enlargeth For Desire lifts up the heart after the thing desired Love unites the 〈◊〉 to the thing loved Ioy enlargeth the heart with a pleasing content in that which's apprehendeth to be good Thus it is said of the Church that in regard of the â—…ence of people her heart should be enlarged Isa. 60. 5. that is she should 〈◊〉 joyce Joy is contrary to Grief Now Grief contracteth and streigthneth the 〈◊〉 and consumeth it Psal. 31. 9 10. But Joy enlargeth and reviveth it Gen. 45. 27. The proper object of true Christian rejoycing is that which concerns our 〈◊〉 happinesse The Disciples who rejoyced in the power of their Ministry in thaâ—… 〈◊〉 Devils were made subject to them were somewhat checked by Christ who said 〈◊〉 this rejoyce not that the spirits are subject unto you but rather rejoyce because 〈◊〉 names are written in Heaven Luk. 10. 17 20. Common gifts are not the 〈◊〉 ground of rejoycing Now casting out of Devils was but a common gift 〈◊〉 hypocrites had but the writing of their names in Heaven tended to their eternal happinesse therefore in this later they were to rejoyce Hope is a saving grace so as it properly produceth rejoycing so doth Faith Acts 16. 34. so do other like graces As for other things which do not make thereunto they may be enjoyed by him on whom the guilt of sinne lieth and who is himself under the dominion of sinne who is a slave to Satan over whom the wrath of God hangeth who shall be excluded out of Heaven and eternally damned What matter of true rejoycing then can there be in such things Here by the way we may be informed in the deceitfull rejoycing of most men Take a view of the ordinary matters of rejoycing and you shall finde cause to say as the Wise-man doth Vanity of vanities all is vanity yea vexation of spirit Eccles. 1. 2. 2. 11. This we may finde from the cradle to the grave The childe rejoyceth in bawbles the young maid in her beauty the young man in his propernesse the strong man in his strength the Scholar in his learning the honourable man in his dignities the rich man in his wealth the Counsellour in his great practice So others in other like things Are any of these like that power of the Disciples Ministry concerning which Christ said In this rejoyce not Luk. 10. 20. In pangs of gout and stone in sicknesse in death in the day of Judgement what Joy and rejoycing can those produce Have they not a sting in their tail Note the issue of Nebuchadnezzars rejoycing in his great Babel and Belshazzars rejoycing in his cups Daniel 4. 27 28. 5. 5. I may therefore well say to him that spends his time in pleasure In this rejoyce not To him that Dives-like is daily araied in glorious apparel and fareth delicately In this rejoyce not And of such as have great successe in their undertakings either in war or merchandizing or any other like In this rejoyce not § 64. Of the rejoycing of Hope in troubles WEll might the Apostle attribute rejoycing to Hope because Hope maketh us cast our eyes on the end of our Faith which is hoped for The salvation of our Souls 1 Pet. 1. 9. Hereby it cometh to passe that as an Husband-man beholding his ground that is sowed with corn fairly to grow up rejoyceth in expectation of a great Harvest so we that have sown here to the Spirit rejoyce in hope and expectation of reaping life everlasting Gal. 6. 8. Though believers before they come to the fruition of that end are oft in sore troubles outward and inward on body and soul in goods or good name Sometimes immediately from God and sometimes through the malice of men yea sometimes from the apprehension of their own sinnes yet there is no estate whereunto in this world they can be brought but his hope of the issue thereof and glory following thereon may produce a rejoycing The Hebrews took joyfully the spoiling of their goods knowing in themselves that they had in Heaven a better and an enduring substance Heb. 10. 34. I. Believers are subject to persecution but the cause their present assistance and future recompence do all give matter of rejoycing 1. Their cause is the most glorious that can be Christs name Act. 5. 41. 2. Their assistance is more then ordinary 2 Tim. 4. 16 17 18. Such hath been their assistance as they have sung for joy in the midst of their greatest trials Act. 16. 25. 3. The end is such as no suffering is worthy thereof Rom. 8. 2 Cor. 4. 17. Therefore Christ exhorteth his when they are persecuted To rejoyce and be exceeding glad because great is their
patience This doth God manifest himself to be 1. To set forth his own glory For when he proclaimed his Name among other excellencies he sets down this Long-suffering Exod. 34. 6. 2. To bring men to repentance Despisest thou the riches of Gods goodness 〈◊〉 forbearance and long-suffering not knowing that the goodness of God leadeth 〈◊〉 repentance Rom. 2. 4. 3. To keep us from destruction The Lord is long-suffering to us-ward not willing that any should perish 2 Pet. 3. 9. 4. To bring us to salvation Account that the long-suffering of the Lord is sâ—…vation 2 Pet. 3. 15. These being the ends which God aimeth at in his long-suffering we that have experience of this Divine property as who hath not ought to have an eye 〈◊〉 those ends And 1. To magnifie the Name of God even in and for this excellent Property 2. To endeavour after repentance and so long as God beareth us to renew 〈◊〉 repentance 3. To come out of all those courses that lead to destruction 4. To lay hold on eternall life while we have time so to do In these respects let us ofâ—… cast our eye back upon our former courses We mâ—…y many of us say If God had not long born with me I had now been in a most â—…full plight If God had cut me off and taken me out of this world at such a tiâ—… in such a course as I then eagerly pursued I could have had little or no hope Bâ—… now blessed be God I have better hope that my desperate course is made knoâ—… to me I loath it God hath given me some measure of repentance and assuraâ—… of his favour I dare cast my soul on Jesus Christ for remission of sinnes and reconciliation with God! I am perswaded that when I die I shall be saved These these are they that have cause to magnifie the patience of God We ought further in forbearance and long-suffering to set God before us 〈◊〉 to indeavour as in other graces so in this to be like unto God Colosâ—… 3. 1â—… Eph. 4. 32. We may not be hasty to take revenge upon every offence but rather try if 〈◊〉 forbearing the wrong doer may be bettered Be not overcome of evil but overcâ—… evil with good Rom. 12. 21. §. 102. Of the hainousness of sin continued in Verse 10. Wherefore I was grieved with that generation and said They dâ—… alway 〈◊〉 in their hearts and they have not known my waies THe fearfull effect of their sin is here propounded in this verse and aggravâ—… in the next This first particle Wherefore is not in the Psalm but here fitly added by 〈◊〉 Apostle to set out more distinctly both the cause of Gods grief and also 〈◊〉 effect or consequence of the peoples sinne It is the very same that was used before v. 7. § 73. It giveth to understand that long continuing in sinne grieveth Goâ—… Spirit Because they tempted God fourty years therefore God was grieved To this purpose is this time of Israels continuing fourty years to sinne against God oft pressed as Numb 32. 13. Amos 5. 25. Acts 7. 42 13. 18. This their long continuing in sin is also upbraided as a great aggravation thereof Exod. 16. 28. Nâ—…h 9. 30. Psal. 78. 40. Luk. 13. 34. For 1. Sin the longer it continueth the stronger it groweth and proves to be the more daring and outfacing and in that respect the more provoking Ierem. 44. 17. 2. Continuance in sinne is a multiplication of sinne and in that respect an addition of more fuell which maketh the flame of the fire greater Thus Gods Spirit is more grieved and his wrath more incensed whether by the same man lying in one sin or adding sin to sin or by other men children or other successors treading in the footsteps of their Fathers and predecessors This may be a forcible motive to such as have sinned to repent and not to continue in sinne As continuing in sinne causeth grief and wrath so there is jâ—…y in the presence of the Angels of God over a sinner that repenteth Luke 15. 10. This also may be a warning to such as observe the sinnes of others to take heed that they hold not on in the same course lest they cause more grief and wrath §. 103. Of Gods grieving at sinners THe Greek word translated grieved is emphaticall Some derive it from a Noun that signifieth a bank of a river or a bunch in a mans body Thence cometh a simple Verb which signifieth to take a thing grievously For the heart of him who is grieved or offended doth as it were swell and rise up The compound here used signifieth to be much grieved and exceedingly offended There is another Greek Noun like to that before mentioned differing only in one small letter and signifieth a weight or grief and a Verb thence derived which signifieth to be pressed with a burden or to be offended Both notations or derivations of the word here used tend to the same purpose namely to set out the greatness of Gods displeasure which he took at their manifold kinds of tempting him and at their long continuing so to do The compound here used doth adde aggravation to the offence which God took at his people It is no where else used in the new Testament but here and vers 17. Yet by the Greek Interpreters of the old Testament it is frequently used It is used to set out the great grief and offence which Rebekah conceived at Esaus hatred of his brother and thus translated I am weary of my life Gen. 27. 46. and penitents loathing themselves for their former sinnes Ezek 36. 31. and a Lands â—…ing out her inhabitants for their monstrous abominations Levit. 18. 25. The same Hebrew word that is used Psal. 95. 10. and translated grieved is also used Ezek. 36. 31. the place before mentioned and translated loath These significations of this word shew that it carrieth much emphasis and imports an high degree of Gods displeasure Herein such passion by way of resemblance for teaching sake is attributed to God as is incident to Parents and other Governours who earnestly desiring the good of those that are under them are exceedingly grieved and offended when they see them stubbornly runne on in destructive courses notwithstanding all the mean that have been used to reclaim them Under the Law a parent that had a stubborn and rebellious child that regarded no admonition but despised private correction brought him forth to the Judges to stone him to death Deut. 21. 18 c. This is a manifestation of very great displeasure and much aggravates the childes stubborn disposition In this respect saith God to his people O Ephraim what shall I do unto thee O Iudah what shall I do unto thee Hos. 6. 4. And our Lord Christ O Hierusalem Hierusalem How 〈◊〉 would I have gathered thy children together even as a hen gathereth her
benefit of it more thankfull and obedient and to â—…gravate the sin of those who by their incredulity deprived themselves thereof 〈◊〉 they deprived themselves of an especial pledge of Gods favour Learn hereby to acknowledge that rest and quiet which any way you have 〈◊〉 be Gods The rest which we have had in this Land since Queen Maries dayes 〈◊〉 Gods The rest that this City hath had in special or any other Cities or Towns The rest that we have in our houses or in our beds when we quietly sleep 〈◊〉 in is Gods God gives God continues it To God praise and thanks is to be â—…ven for the same and the good and benefit we reap thereby is to be turned to 〈◊〉 glory of his Name § 118. Of mans forfeiting the benefit of Gods promise Quest. HOw can Gods oath for depriving the Israclites of this Rest 〈◊〉 with the promise which he sware to their Fathers of giving it them Answ. By distinguishing the persons who entered into that Rest and who 〈◊〉 deprived thereof the two oaths of God may easily be reconciled and stand â—…ther without any contradiction His oath of promise was made to such as should believe the word of God 〈◊〉 walk in the way of God His oath of threatning was made against the incredulous who would not 〈◊〉 that course which God had prescribed for entring into that Rest. Gods oath of promise was accomplished in those that entred His oath of â—…ning was accomplished in those who were destroyed in the wilderness This â—…tion may be gathered out of Gods own words Deut. 1. 34 35 c. By this we see that incredulous and rebellious persons deprive themselves of 〈◊〉 benefit of those promises which are made to the faithfull Thus the old world â—…prived themselves of the benefit of the Ark 1 Pet. 3. 20. Thus Lots sons in Law deprived themselves of that preservation which they might have had Gen. 19. 14. Memorable in this case is the example of the incredulous Prince who upon the relieving of Samaria was trod to death 2 King 7. 17 c. The Pharisees rejected the counsell of God against themselves Luk. 7. 30. So did the wicked guests Luk. 14. 18 c. Faith and obedience are two conditions which God requireth of those to whom he maketh his good and gracious promises Though it be most true that God doth all the good which he doth and bestoweth all the blessings which he bestoweth upon his â—…ree Grace and meer mercy and that mans faith and obedience doth not simply move God to make promise of good unto him or to do good unto him yet he requires these as means wherein and whereby man should be partakers of his Grace and whereby man may gain assurance to himself and give evidence to others that God intendeth such and such good things to him In this respect they who believe not are said to put away from them that which God hath promised Act. 13. 46. For unbelief as a thick mist before the eyes of our understanding Luk. 19. 42. and brings obstinacy upon the will Exod. 5. 2. Num. 14. 41. Wherefore as we desire to partake of the benefit of Gods promise and Covenant let us take heed of forfeiting the same by not observing the course which God hath prescribed God hath promised to give to them that ask Matth. 7. 7. But if we regard iniquity in our heart the Lord will not hear Psa. 66. 18. God hath promised not to fail nor forsake his Heb. 13. 5. Yet will he forsake them that forsake him Deut. 31. 16 17. Of forsaking the promise of celestial Rest. See Chap. 4. v. 1. § 7. §. 119. Of the Resolution of Chap. 3. v. 7 8 9 10 11. 7. Wherefore as the holy Ghost saith To day if you will hear his voice 8. Harden not your hearts as in the provocation in the day of temptation in the wildernesse 9. When your Fathers tempted me proved me and saw my works fourty years 10. Wherefore I was grieved with that generation and said They do alwayes erre in their hearts and they have not known my wayes 11. So I sware in my wrath they shall not enter into my rest IN these five verses Gods dealing with the Israelites in the wilderness is set down The end hereof is to deter Christians from disrespecting Christ. This is done by way of disswasion The disswasion is 1. Generally propounded in the fore-said verses 2. Particularly exemplified in the rest of the Chapter In the General observe 1. The manner of propounding it 2. The matter whereof it consisteth The manner is in these words Wherefore as the holy Ghost saith Herein are four distinct points observable 1. The Inference in this word Wherefore 2. The Resemblance in this particle AS 3. The principle Author The holy Ghost 4. The kinde of expressing his minde in this word saith The Matter sets out 1. A virtue 2. A vice The virtue is premised as a means to prevent the vice as is evident by this conditional conjunction IF The virtue is set out by an act Hear and the object voice limited by a double restriction 1. Of the person HIS 2. Of the time TO DAY The vice prohibited is set out 1. By the kinde of it v. 8 9. 2. By the consequence following upon it v. 10 11. The kinde of vice is 1. Propounded 2. Aggravated It is propounded 1. Under an act forbidden Harden not 2. Under the object thereof Your heart The aggravation is taken 1. From the place where this sinne was committed The place is described 1. By two titles taken from their sinnes Provocation Temptation ampâ—…fied by the time the day 2. By the barrennesse of it Wildernesse 2. An aggravation is taken from the persons who committed the sinne The persons are described 1. By a note of relation Fathers 2. By a distinct expression of their acts which were two Tempted proved and enforced 1. By the means of restraining them They saw my works 2. By continuance thereof Fourty years Herein two points are intended 1. Gods patience in continuing to do wonders fourty years 2. Their obstinacy in continuing to sinne all that time though they saw his 〈◊〉 so long 2. The consequence following upon their sinne hath reference to God and 〈◊〉 in two respects 1. To his fatherly affection v. 10. 2. To his just indignation v. 11. His fatherly affection is 1. Implied 2. Manifested Gods fatherly affection is implied 1. By the kinde of it in this phrase I was grieved 2. By the persons at whom he was grieved This generation Generation intendeth two points 1. A multitude 2. A succession of people The manifestation of Gods affection is 1. Generally hinted by his complaint in this word said 2. It is particularly expressed in the substance of the complaint which consâ—… of two vices whereof he complaineth The former is set out 1. By an act They erred 2. By the subject thereof is heart 3. By
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
â—…selves to the Spirit thus The Spirit of wisdome the Spirit of counsell the 〈◊〉 knowledge c. Isa. 11. 2. So the Spirit of Faith 2 Cor. 4. 13. They properly are said to be made partakers of the Holy-Ghost in whom the â—…fying Spirit hath wrought speciall spirituall Gifts such as are above nature 〈◊〉 such as cannot be attained either by the instinct of nature or by any help of 〈◊〉 without an especiall work of the Holy-Ghost Such were those morall 〈◊〉 which were wrought in him of whom it is said Iesus loved him Mark 10. 2â—… 〈◊〉 such was that counsell wherewith Achitophel was endued 2 Sam. 16. 23. and 〈◊〉 â—…bility which Saul had to govern the Kingdom 1 Sam. 10. 9. and 11. 6. and 〈◊〉 gift of prophecy and working of miracles that was bestowed on them 〈◊〉 Christ would not acknowledge Matth. 7. 22 23. and that obedience which 〈◊〉 yeelded to Iohns Ministry Mark 6. 20. and that rejoycing which the Jewes hâ—…d 〈◊〉 that light which Iohn held forth Iohn 5. 35. Quest. Can hypocrites and reprobates partake of the gifts of the sanctifying 〈◊〉 Answ. Yes they may partake of such gifts as the sanctifying Spirit 〈◊〉 though not of his sanctifying gifts They are said to be made 〈◊〉 of the Holy-Ghost because that Spirit which sanctifieth others doth work 〈◊〉 gifts in them and because many of those gifts which arewrought in them 〈◊〉 in others to be sanctifying gifts as knowledge wisdom faith repentance 〈◊〉 God temperance and such like The difference betwixt that participation of the Holy-Ghost which they 〈◊〉 are effectually called and they who are only formally called have lyeth in 〈◊〉 things especially 1. In the kind of them For the former are altered and renewed in their 〈◊〉 In this sense saith David Create in me a clean heart O God and renew a right Spirit within me Psal. 51. 10. The other are onely restrained As Saul and 〈◊〉 were This difference is herein discerned in that they who are effectually called 〈◊〉 wrought upon thorowout as David who is said to have a perfect heart but the other in some respects only as Abijam 1 Kin. 15. 3. and Herod Mar. 6. 20. 2. In the use of them Renewing gifts are for the good of the parties themselves even their own Salvation Eph. 2. 8. 1 Pet. 1. 9. Restraining gifts are for the good of others in which respect the Apostle saith that they are given to prâ—…fit 〈◊〉 1 Cor. 12. 7. such was Achitophels prudence 2 Sam. 16. 23. These gifts are as the Lanthorn in the Admiralls Ship for the good of the whole Navy 3. In the continuance of them Renewing gifts are permanent they never 〈◊〉 Rom. 11. 29. The other are like the corn sown in stony ground which endureth but for a while 〈◊〉 13. 21. If they continue the whole time of a mans life yet then they clean fall away For when a wicked man dyeth his expectation shall perish Prov. 11. 7. Quest. What difference is there betwixt the second and third step namely betwixt tasting the heavenly gift and being made partakers of the Holy-Ghost Answ. Though the second may be comprized under the third for the 〈◊〉 〈◊〉 the heavenly gift is wrought by the Holy-Ghost yet by the latter such effects as follow upon the former and are extraordinary evidences of the work of Godâ—… Spirit in men are meant The effects are such as make a difference betwixt a diâ—…bolicall and hypocriticall faith For the Devill believes and trembles Iaâ—… 〈◊〉 but many hypocrites who are outwardly called believe and rejoyce as the Jeâ—…es did Iohn 5. 35. and Herod Mark 6. 20. This joy presupposeth comfort and conâ—… and restraineth from many sins and putteth upon the practise of many duties Extraordinary evidences of Gods Spirit are those gifts which the Apostle 〈◊〉 up 1 Cor. 12. 8 9 10. These confirm the truth of Gods word to themselves and others Thus they prove the more usefull in which respect they who fâ—…ll from them are the more inexcusable That which is here said of hypocrites being made partakers of the Holy-Ghost should work care and diligence about trying and proving those gifts of the Spirit which we think we have and not upon every work of the Spirit too rashly infer that we are certainly sanctified and shall undoubtedly be saved §. 35. Of tasting of the good word of God Verse V. THe fourth step whereon hypocrites ascend towards salvation is thus expressed And have tasted the good word of God This Metaphor taste is here used in the same sense wherein it was before § 33. Of this phrase Word of God See Chap. 4. v. 12. § 69. By the good word of God he meaneth the Gospel which according to the Greek and our English notation also signifieth a good word a good speech or good message and tidings Hereof see more Chap. 4. v. 2. § 16. The Gospell brought the best tidings that ever was brought to any The sum thereof is expressed Ioh. 3. 16. The law also is called good Rom. 7. 12. but a thing may be stiled good two wayes 1. In the matter of it 2. In the effect that proceedeth from it The law in regard of the matter of it is most pure and perfect no corruption no falâ—…hood therein and in this respect it is also stiled holy and just Rom. 7. 12. The Gospell is not onely good in the matter of it but also in the profit and benefit of it The law to a sinner in and by it self brings no profit but the Gospell doth by making known a Saviour and the meanes of attaining to salvation by him yea further the Gospell is a word of power enabling sinners to observe the condition which it requireth of them In this respect it is stiled the power of God unto salâ—… Rom. 1. 16. for want of this power the law is said to be a killing letter a ministration of death 1 Cor. 3. 6 7. but the Gospel the word of life To taste of the good word is not onely to be enlightned in the truth thereof which was comprised under the first step § 32. but also to have an apprehension and sense of the benefit of it namely of Gods love to man and of his gracious offer of Jesus Christ and of pardon of sin and eternall salvation in and with Christ such a taste this may be as for the time to work a sweet smack but yet to bring no true fruit nor lasting benefit to him that hath it This degree exceeds the other three in two especiall respects 1. In that it followeth after them and presupposeth them to be first wrought in a man for upon enlightning and tasting of the heavenly gift and partaking of the Holy Ghost a man feels such sweetness in the means whereby those gifts were wrought as he doth exercise himself the more therein he reads the word and performes other duties of piety privately and frequents the publick
2. The ceremoniall Law was as a wall of partition betwixt Jew and Gentile whereby the Jewes were so fensed as the Gentiles could not be mixed with them as when beasts of one Lord are so fenced in a pasture as other beasts cannot come iâ—…to their pasture Therefore when Christ came to unite Jew and Gentile and 〈◊〉 make of them one He is said to break down this stop of partition wall Eph. â—… 14. â—… that Law had not been abrogated the Gentiles could not have been brought into Christs fold as of necessity they must be Ioh. 10. 16. Till the fulnesse of 〈◊〉 wherein the truth and substance of all the ceremonies and types was exhibited 〈◊〉 accomplished that Law of ceremonies remained in force with the Jewes upon 〈◊〉 grounds 1. The severall branches thereof were parts of Gods outward worship 2. Thereby they were kept from will-worship 3. They were also thereby kept from conforming themselves to the Gentileâ—… iâ—… their Idolatrous Services 4. They being types and shadows of Christ to come were as a looking glâ—…sse tâ—… shew unto them that Image of Christ. 5. They being many heavy burthensome painfull chargeable rites they 〈◊〉 the Jewes the more to long after Christ. In this respect the Apostle saith of 〈◊〉 Law that it was our School-master to bring us unto Christ Gal. 3. 24. For 1. It pointed out Christ under rudiments and ceremonies It forced men to seek help else-where because it could not perfect those that came unto it 1. This aggravateth those dotages which were noted § 61. 2. It informs us in Gods goodnesse to us who are reserved to that fulnesse of time wherein Christ hath been exhibited for we are freed from that yoak which neither 〈◊〉 nâ—…r our Fathers are able to bear Act. 15. 10. This is a bondage worse then the Egyptian bondage They that were freed from that bondage had many memorials of Gods goodnesse to them therein the more to quicken up their spirits to praise God for their deliverance and to continue the memory thereof from generation to generation 3. The change of the Law is a strong motive to stir us up willingly and cheerfullâ—… to submit our selves to this Law whereinto that is translated that is to the Law of the Gospell which is established under Christs Priest-hood This Law requires 〈◊〉 impossibilities as to ascend into heaven or to descend into the deep Rom. 10. 6 7. but it requires faith and repentance Mar. 1. 15. Faith to give evidence to the free gâ—…ace of God who requireth of us but to receive what he graciously offereth Repentance to demonstrate the purity of God who though he freely justifie a sinner yet he will not have him continue in sin Yea this Law of the Gospel giveth power and ability to perform what it requireth If this Law into which the other is translâ—…ted be thorowly compared with that we shall find just cause to acknowledge that this is an easie yoak and a light burden Matth. 11. 30. but that a yoak and burden 〈◊〉 none could bear Act. 15. 10. §. 69. Of the judiciall Law of the Iewes BEsides the ceremoniall Law the Jewes had a judiciall Law proper and peculiar to that polity This Law concerned especially their civil estate Many branches of that Law appertained to the Jewish Priest-hood as The particular Lawes about the Cities of refuge whether such as slew any unawares fled and there abode till the death of the High Priest Numb 35. 25. And Lawes about Lepers which the Priest was to judge Lev. 14. 3. And sundry other cases which the Priest was to judge of Deut. 17. 9. So also the Lawes of distinguishing tribes of reserving inheritances to special tribes and families of selling them to the next of Kin 〈◊〉 4. 4. Of raising seed to a brother that died without issue Gen. 38. 8. 9 Of all manner of freedomes at the year of Jubilee Levit. 25. 13. c. There were other branches of the judiciall Law which rested upon common equitie and were meanes of keeping the morall Law as putting to death Idolaters and such as inticed others thereunto and witches and wilfull murtherers and other notorious malefactors So likewise Lawes against incest and incestuous Marriages Lawes of reverencing and obeying Superiours and Governours and of dealing justly in borrowing restoring buying selling and all manner of contracts The former sort were abolished together with the Priest-hood The latter remain as good directions to order even Christian polities accordingly 1. By these kinds of Lawes the wisdome of God was manifested in observing what was fit for the particular kind and condition of people and in giving them answerable Lawes and yet not tying all Nations and States thereunto 2. That liberty which God affordeth to others to have Lawes most agreeable to their own Country so as they be not contrary to equity and piety bindeth them more obediently to submit themselves to their own wholesome Lawes and to keep peace unity and amity among themselves §. 70. Of the Morall Law THe Morall Law is a generall rule for all sorts of people It was therefore given to Adam and his posterity yea it was engraven in mans heart Rom. 2. 15. It is a perfect rule of all righteousnessâ—… whereby is declared what is due to God and man It is an inviolable unchangeable and everlasting Law of perpetuall use never 〈◊〉 be abrogated This is that Law which Christ came not to destroy but to fulfill Matth. 5. 1â—… 〈◊〉 is the Law which through faith we establish Rom. 3. 31. This is that Law 〈◊〉 which not one jot or one title shall passe till heaven and earth passe Matth. 5. 18. Yet because through mans corruption it is so far from bringing man to 〈◊〉 which was the primary and principal â—…nd thereof as it beateth him down into 〈◊〉 most woful and cursed estate it is by Jesus Christ who is the resurrection and 〈◊〉 Iohn 11. 25. in sundry circumstances altered or rather mollified It will be therefore requisite distinctly to declare both wherein that alteration 〈◊〉 qualification consisteth and also wherein the morall Law stil remaineth of use 〈◊〉 Christians It is mollified in these circumstances 1. In regard of justification Act. 13. 39. The Law was first given to justifie 〈◊〉 observers thereof but now in regard of mans corruption that is impossible 〈◊〉 8. 3. Gal. 3. 11. God therefore now hath appointed another meanes for that end 〈◊〉 is Christ and saith in him Act. 13. 39. Rom. 3. 28. 2. In regard of the rigor thereof The Law accepteth no duty but that which is every way absolute and perfect Thus much is implyed under this phrase 〈◊〉 man which doth these things shall live by them Rom 10. 5. This therefore is 〈◊〉 doom of the Law cursed is every one that continueth not in all things which are 〈◊〉 in the Book of the Law to do them Gal. 3. 10. Yet there is a righteousnesse though not
7. 23 24. Vers. 23. And they truly were many Priests because they were not suffered to â—…nue by reason of death Vers. 24. But this man because he continueth ever hath an unchangeable â—…hood IN these two verses there is a fourth argument to prove the excellency of Christs Priest-hood above the Leviticall see § 1. The argument is taken from the different condition of the one and other persons Christ ever endureth They did not so The argument may be thus framed He that ever remaineth to execute his office himself is more excellent 〈◊〉 they who are forced by death to leave their office to others But Christ ever remaineth c. And the Levites were forced by death to leave their office to others Therefore Christ was more excellent The copulative particle AND whereby these verses are knit to the former sheweth that these verses contain in generall the same matter that the former did Of the adverb translated truly see v. 5. § 37. This numerall adjective many may imply many Priests together because one was not able to perform all the offices appertaining to the Priest-hood Or it may be taken of many successively one after another because one could not ever remain in that office But as one died another must come in his room Boâ—…h these were points of infirmity and in both Christ excelled the Leviticall Priests For he alone did all that his Priest-hood required No creature afforded any assistance or help unto him And he ever liveth so as he needeth no successor The circumstances of the Text do plainly demonstrate that the latter is here especially intended For the Apostle himself rendreth this reason why they were many 〈◊〉 because they were not suffered to continue c. This phrase they were not suffered is the interpretation of one Greek word which signifieth to hinder Luk. 11. 52. or forbid Mar. 9. 38. So here they are fâ—…rbidden by death or hindred death as an injurious Lord forbids men alwayes to abide here and hinders them in their work The verb translated to continue is a compound The simple verb signifieth to remain This compound hath an emphasis which the Latine expresseth with a like composition but our English with these words abide 1 Cor. 16. 16. continâ—…e Iam. 1. 25. Death suffers them not to abide or continue on earth for ever no nor very long See § 97. §. 97. Of Priests subject to death BY the foresaid explanation of the verse it is evident that Priests under the Law were subject to death There needs no proof of the point Experience hath confirmed the truth thereof For where now are any of them Are they not all dead 1. They were Sons of Adam and therefore subject to that doom which was denounced against him Gen. 3. 19. 2. Sin was in them They brought it into the world and retained it while they lived in the world Rom. 5. 12 1 King 8. 46. Of applying this to Ministers see v. 8. § 51. Priests under the Law had a great priviledge yet it exempted them not from death neither doth any outward priviledge Do the Prophets live for ever Zacch 1. 5. Where are the Patriarks where Kings where other great ones It is appointed unto men none excepted once to die Heb. 9. 27. Should outward priviledges exempt men from death they would puffe them up too much Hezekiah having assurance of fifteen yeares continuance on earth rendred not again according to the benefit done unto him for his heart was lifted up 2 King 20. 6. 2 Chro. 3â—… 25. This may be a good warning to such as are advanced above others whether Kings Nobles Rich Magistrates Masters or others Though those Priests were as other men subject to death besides other infirmities yet that was no impediment to that function whereunto God had called them so long as God was pleased to preserve them on earth Though they were taken from among men and so as other men yet they were for men in things pertaining to God Heb. 5. 1. The like may be said of Prophets Ministers Magistrates and other sorts God who appointeth them their place giveth them power to do their work When God made Saul King he gave him another heart 1 Sam. 10. 9. When by Gods appointment there were 70. Elders chosen to assist Moses the Lord gave the Spirit of Moses unto them Numb 11. 25. God maketh able Ministers of the new Testament 2 Cor. 3. 6. This is a great encouragement to those who are deputed according to Gods word to any function It also warneth others more to consider the speciall function of men then their common condition That which is here noted of the power of death that it suffers not men to continue shewes that here is no hope of ever abiding here He that well knew this said here 〈◊〉 we no continuing City Heb. 13. 14. This is for the comfort of beleevers but for terror to the impenitent Beleevers have a better place provided for them where they shall ever be Impenitents shall have another place where they shall receive the just desert of their sinnes even easelesse and endlesse â—…orments This clause they were many Priests is a consequence following upon the foresâ—… mortality of Priests and sheweth that among men it is needfull that a success 〈◊〉 〈◊〉 Ministers be nourished for continuing Gods service To this end Governours 〈◊〉 Families succeeded one another as Isaac succeeded Abraham Afterwards 〈◊〉 〈◊〉 Priests succeeded one another As Eleazar succeeded Aaron There were after 〈◊〉 Schooles and Colledges of Prophets to train up the younger to succeed the elder 〈◊〉 they should be taken away 1 Sam. 19. 20. 2 King 2. 3 5. and 6. 2. and 22. â—… These were as nurseries Commendable in this respect is their care who have â—…rected Schooles and Colledges which ought to be continued and prayed for §. 98. Of Christs enduring ever IT was a deficiency and imperfection which was before noted of the mortaliâ—… of the Legall Priests Therefore the Apostle setteth out Christ in a contrary coâ—…tion as appears by this conjunction of opposition BUT which is 〈◊〉 so used in the Proverbs The Greek particle here translated this man is not the same that 〈◊〉 translated v. 4. § 31. It is here a single article which signifieth HE. The continuance of Christ here intended and expressed under this word â—…dureth is not to be taken as that continuance which was denyed to the Priâ—… 〈◊〉 the former verse namely here on earth For Christ did not here ever endure 〈◊〉 of a continuance where he may exercise his Priestly function and that is in 〈◊〉 The other Priests function was to be exercised on earth Of the phrase translated ever see Chap. 5. v. 6. § 29. That which is 〈◊〉 said of Christ enduring ever is to be applyed to him as he was man and mediatâ—… betwixt God and man and Priest for men in things appertaining
to God Thus iâ—… Iesus Christ the same yesterday and to day and for ever Heb. 13. 8. The Son abideth for ever Joh. 8. 35. So cleer was this point that the adversaries of Christ could say we have heard out of the Law that Christ abideth for ever 〈◊〉 12. 34. His humane nature being united hypostatically to the divine nature it was not possible that he should be holden of death Act. 2. 24. Object Christ did die Matth. 27. 50. Answ. 1. It was no forced death but that whereunto he voluntarily subjected himself Iohn 10. 18. For when it pleased him he took up his life again Ioâ—… 2. 19. Rom. 1. 4. 2. He continued under the power of death but three dayes 3. Christs death was a part of the execution of his Priestly function so aâ—… it caused no intermission of his office 4. Christ being raised from the dead dieth no more death hath no 〈◊〉 dâ—…on over him Rom. 6. 9. This is he that saith of himself I am he that liveth and 〈◊〉 dead and behold I am a live for evermore Rev. 1. 18. This is the enduring 〈◊〉 whereof the Apostle here speaketh 1. Great ground of confidence hence ariseth It was the ground of 〈◊〉 â—…nfidence that his redeemer lived Job 19. 25. By reason of the mysticall and spirituall union that is betwixt Christ and beleevers they may rest upon it that so long as the head liveth the members shall not be utterly destroyed Because I live yee 〈◊〉 all 〈◊〉 also saith Christ Iohn 14. 19. God hath given unto us eternall life and this life 〈◊〉 〈◊〉 his Son 1 Joh. 5. 11. Your life is hid with Christ in God Col. 3. 3. 2. The Apostle layeth down this as a speciall point wherein we should be 〈◊〉 unto Christ Rom. 6. 11. For this end we must labour to feel the life of Christiâ—… 〈◊〉 Gal. 2. 20. And we must nourish the Spirit of Christ in us Rom. 8. 11. 3. This is a forcible motive to draw us unto Christ and to make us hold close unto him and never depart from him Christ being the living God is to be truâ—…ed in 1 Tim. 4. 10. and 6. 17. Peter and the rest of the Disciples would not depâ—… from Christ because he had the words of eternall life and was the Son of the being God John 6. 68 69. We cannot go from him but to death and damnation 4. On this ground we need not fear man for his breath is in his nostrils Is. 2. 22. Hezekiah was encouraged against the railings of a potent enemy because he reproached the living God Isa. 37. 17. §. 99. Of the unchangablenesse of Christs Priest-hood AN especiall consequence that followeth upon Christs abiding ever is thus expressed He hath an unchangable Priest-hood Of the Greek word translated Priest-hood See v. 11. § 61. The adjective translated unchangable is here only used in the New Testament It is a double compound The simple verb whence it is derived signifieth 〈◊〉 The first compound to go or passe over This compound is in the New Testament used metaphorically to transgresse a Law Matth. 15. 2 3. 2 Iohn v. 9. This double compound is with a privitive preposition It signifieth that which cannot passe away and perish In which respect some translate it everlasting Our last English translators unchangable It signifieth also that which cannot passe from 〈◊〉 to another This our last English translators have noted in the margent thus which passeth not from one to another This I take to be here especially intended Though both be true yet the latter is most proper and pertinent It giveth proof that the Priest-hood of Christ is inseparably annexed to his own person It cannot passe from him nor be transferred upon another As the meaning of the word so the force of the Apostles argument declares as much For herein lyeth a main difference betwixt the Leviticall Priest-hood and Christs that that passeth from party to party but this not so The type doth excellently clear this For Melchisedec had no predecessor no successor Hence is it that Christs sacrifice was but one and but once offered up v. 27. 1. There is no need that Christs Priest-hood should passe from himself because he is sufficient of himself to do all things required thereby Three things make Christ a sufficient Priest of himself 1. His Almighty power 2. The perpetuall vigour of his sacrifice Heb. 9. 28. 3. His continuall abode at Gods right hand Heb. 10. 12. 2. There is none able to go on in it if he should passe it over and that in three respects 1. The impotency of creatures in so great a work 2. Their unworthinesse to have any hand in such a work 3. Their mortality This is an unanswerable argument against Popish Priests who they say succeed Christ. In this and the former verse there are four arguments against that Hereticall position 1. The difference betwixt Christ who is only one able to do all of himself and them who are many 2. Their mortality 3. Christs eternity 4. The inseparablenesse of Christs Priest-hood from himself This one Heresie is enough to make us separate from the Church of Rome and have no communion with her Learn we as to stick close to Christ our only Priest so to rest us wholy and only upon his Priest-hood which passeth not away from him §. 100. Of the resolution and observations of Heb. 7. 23 24. Vers. 23. And they truly were many Priests because they were not suffered to continue by reason of death Vers. 24. But this man because he endureth ever hath an unchangeable Priest-hood THe sum of these two verses is a difference between Christ and the Leviticall Priests The difference is especially about the continuance of the one and of the other There are two parts 1. The mutability of the Leviticall Priest-hood v. 23. 2. The stability of Christs Priest-hood v. 24. There is to be considered in both 1. The substance 2. A consequence In the substance of the former is set down 1. The point it self They continued not 2. The reason thereof By reason of death The consequence thereof is implyed in this word Many In the substance of the latter is set down 1. The point it self he endureth 2. The extent thereof for ever The consequence hereof is that he hath an unchangeable Priest-hood Doctrines Vers. 23. I. The Leviticall Priest-hood did not alwayes continue This is â—…sed See § 97. II. Death is an imperious Lord. This phrase suffered not implyeth as 〈◊〉 See § 96. III. Death hinders a perpetuall abode on earth It suffers not to continue See § 97. IV. Gods service on earth is continued by succession This is intended under 〈◊〉 noun of multitude Many See § 97. Vers. 24. V. Christ still exerciseth his Priest-hood In this respect he is said to â—…dure See § 98. VI. There is no end of Christs Priest-hood As Priest he endureth ever See § 9â—… VII
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
34. Of the hainousnesse of incredulity 3. This is a strong motive to believe the promises of the Gospel This is the main end of Christs ratifying them by his death Herein we shall shew our selves children of Abraham Rom. 4. 19 20. As God for this end addeth to his promise an oath So hath he given his Son to confirm all by his death See Heb. 6. v. 17. § 143 144. God would have our faith and confidence to be strong and stedfast not weak not wavering 4. This may incite us to search the Scripture wherein Christs last will and new Testament is registred Therein observe the promises made to us Consider the nature and kind of them That as legacies they are absolutely and unalterably set down This is the ground of a stedfast faith and strong confidence This is to be applyed as to the inheritance it self Ioh. 10. 28. Luk. 12. 32. So to the means whereby we attain to that inheritance Sundry of them are expresly noted Chap. 8. v. 10 11 12. So others in other places As mortification Rom. 6. 6. Vivification Ezek. 11. 19 20. Perseverance in grace 1 Cor. 1. 8. If we believe all these it shall be to us according to our faith It is noted of Hezekiah that he spread the letter which Senacherib wrote against the God of Iudah before the Lord 2 King 19. 14. and upon consideration that God was concrned therein his heart was much enlarged in prayer and his faith strengthned God is much concerned in the Testament that Christ hath ratified with his blood Let us thererefore spread Christs Testament before God in our prayers Let us plead it before God and it will much sharpen our prayers and strengthen our faith §. 96. Of the resolution of and observations from Heb. 9. 15 16 17. Vers. 15. THe sum of these three verses is a ratification of the New Testament This point is 1. Propounded v. 15. 2. Proved v. 16 17. In the proposition we are to observe 1. The inference of it upon that which went before in this phrase and for this cause 2. The substance This sets out a special office of Christ concerning which is declared 1. The kind of office 2. The end thereof The end of office is a mediatour amplified by the subject whereabout he is a mediatour the New Testament The end thereof is the fruition of an eternal inheritance This is set out 1. By the means of purchasing it death 2. By the effect of that means redemption amplified by the subject of that redemption transgressions and by the persons whose transgressions they were them that were under the first Testament 3. By the persons that partake of the benefit they which are called 4. By the benefit it self inheritance This is amplified 1. By the ground of it promise 2. By the continuance of it eternal Vers. 16. The proof of the main point that Christ died to ratifie the New Testament iâ—… taken from the custome of ratifying other Testaments That custome is 1. Propounded v. 16. 2. Confirmed v. 17. In the proposition is declared 1. The point confirmed a Testament 2. The means of confirming it the death of the Testator 3. The ground thereof necessity The confirmation is set down two wayes 1. Affirmatively wherein the validitie of a Testament is declared A Testament is of force after men are dead 2. Negatively whereby the invalidity of a Testament is manifested otherwise it is of no strength c. Doctrines Vers. 15. I. Christ undertook many offices for mans good This ariseth from the inference in these words and for this cause See § 88. II. Christ is a mediatour This is plainly expressed See § 88. III. The covenant of grace is by Christ made a Testament See § 88. IV. The Testament under the Gospell is a new one So it is here called See § 88. V. Christ ratified the New Testament by his death This is the main point here intended See § 88. VI. Redemption is one end of Christs death His death is here said to be for redemption See § 89. VII Christ redeemed men from their transgressions This is here plainly expressed See § 89. VIII Christs redemption extended to those that lived before he died These were those that were under the first Testament See § 90. IX They who were called have a right to heaven These are here set down for that end See § 91. X. The reward purchased by Christ is an inheritance It is here so called See § 92. XI That inheritance is eternall So it is here stiled See § 92. XII The ground of the eternal inheritance is Gods promise It is here called 〈◊〉 promise of inheritance See § 92. XIII That which God hath promised they who are called shall receive Of them iâ—… is here said recâ—…ive the promise See § 92. Vers. 16. XIV Christ conformeth himself to the commendable customes of man Aâ—… men use to ratifie their Testament so did Christ. See § 93. XV. The death of a Testator ratifieth his last will This is the Apostles main argument See § 93. XVI There is a necessity of the Testators death for ratiâ—…ying his covenant The Apostle plainly expresseth this See § 93. XVII A Testament then receiveth â—…orce when the Testator is dead See § 93. XVIII Till the Testator be dead his last will is of no sorce Those two last doctrines are plainly expressed See § 94. §. 97. Of the equity of legal rites Heb. 9. 18 19 20 21 22. Vers. 18. Whereupon neither the first Testament was dedicated without blood Vers. 19. For when Moses had spoken every precept to all the people according to the law he took the blood of calves and of goats with water and scarlet wooll and â—…ysop and sprinkled both the book and all the people Vers. 20. Saying This is the blood of the Testament which God hath enjoyned unto you Vers. 21. Moreover he sprinkled with blood both the Tabernacle and all the vessels of the Ministry Vers. 22. And almost all things are by the law purged with blood and without shedding of blood is no remission IN these five verses the Apostle further proveth the main point that mans redemption is puchased by Christs blood comparatively or relatively in reference to the law See v. 15. § 88. Thus much is implyed under this phrase of transition whereupon neither c. This transition hath immediate reference to the 16. and 17. v. where the common equity of ratifying wils by the death of the testator was declared Because that was the common custome of all people in all ages therefore God would have the legal rites to be answerable thereunto and appointed beasts to be slain and their blood to be so and so used Hereby it appeareth that legal ceremonies were grounded on the rule of equity Prophets and Apostles are plentifull in particular proofs hereof Take one instaâ—…ce from each of them If ye offer the blind for sacrifice is it not evill and iâ—… ye
â—…ffer the lame and sick is it not evill offer it now unto thy Governour will he be pleased with thee Mal. 1. 8. It was so equall that sound sacrifices should be offered unto God as equity shewed the like was to be done to men In the case of Ministers maintenance the Apostle laid down sundry grounds of equity and among others produceth legal institutions as Thou shalt not muzzle the mouth of the ox and they which minister about holy things live of the things of the Temple and they which wait at the Altar are partakers with the Altar 1 Cor. 9. 7 9 13. As God is just and equall in all his dealings so his care is to satisfie men in all the ordinances which he imposeth upon men and thereupon ordereth them according to common equity that we may the better discern the equity thereof 1. This discovereth their erroneous conceit who put the books of the law oâ—…t of the Canon of Scripture There were of old certain Hereticks called 〈◊〉 who denyed the divine authority of Moses books The Manichees went further and rejected all the Old Testament These have of old been condemned by ancient councels There are many among us who too lightly esteem the books of the law and think they might be well spared surely such know not the right use which we christians may make of the legal types Of their use see Chap. 4. v. 8. § 50. and Chap. 8. v. 5. § 13. 2. The equity that is couched under the legall rites giveth demonstration of the â—…ent and perpetuall use of them And for this end we have everlasting records of them in the sacred Scripture They who can well discern the truths shadowed 〈◊〉 in types and the equity that is comprised under them will find that even the legall rites are among those things which were written aforetime for our learning Rom. 15. 4. 3. It will be labour well spent to exercise our selves as in other parts of sacred Scripture so in these and to pray for the Spirit of illumination that we may understand the truth and equity of them Of helps hereunto see Chap. 4. v. 8. § 50. §. 98. Of legall rites typifying like truths BY the first is here meant the very same thing that was called the first Testament or Covenant v. 15. § 90. And to make up this sense our English have well expressed this word Testament It is that which is also called the old in opposition to the new covenant Chap. 8. v. 13. § 80. This Covenant is called a Testament because after the manner of Testaments it was ratified with the blood of such creatures as were slain and so dead The ratification thereof is comprised under this word dedicated The Greek word is derived from a noun that signifieth new When sacred places or things were newly built or renewed they used by sacred solemnities to dedicate or consecrate the same The word implyeth a religious act whereby a person or thing was set apart to an holy use Here it is passively used and actively Chap. 10. v. 20. where it is thus translated he hath consecrated The feast and other solemnities which were a dedication are expressed under a title derived from this word and translated the feast of the dedication Joh. 10. 22. The latin useth a word of a like notation for dedicating of a thing which according to that notation our English translateth to initiate They who are baptized are according to that word said to be initiated that is consecrated and dedicated to God The main scope of the Apostle in this verse and the force of the argument which he useth demonstrateth that the rites of the law typified truths like to themselves They were for the most part with blood so Christ doth all for us with blood namely by his death Concerning the point here intended the Apostle saith of the Ministers of the law that they served unto the example and shadow of heavenly things Chap. 8. 5. As the body is like the shadow so the truth like the type The types themselves made nothing perfect Chap. 7. 19. Therefore to raise up mens minds to such truths as could make perfect the types were like to them This may be an especial means to help us in finding out the truth of types See Chap. 4. v. 8. § 50. §. 99. Of blood the means of agreement with God THis phrase of dedicating the first Tabernacle with blood gives instance that blood is the means of consecrating things to God Thereby all things are made acceptable to him All agreements since mans fall betwixt God and man have been by blood Under the first Testament here mentioned are comprised all agreements from mans fall till Christ was exhibited Under the second Testament which is the new all from Christs time till the end of the world Both these Testaments were dedicated with blood Thus much is implyed under this phrase Neither the first â—…hat iâ—… nor the first nor the second were dedicated without blood From hence we may infer that all agreements with God are in blood This might easily be exemplified by an induction of particulars as 1. The bruising of the heel of the seed of the woman Gen. 3. 15. imlpyeâ—… blood 2. Abels acceptable sacrifice was a bloody one Gen. 4. 4. and so was Noahs and all other like sacrifices in succeeding ages 3. Their Sacraments were bloody as circumcision Exod. 4. 26. and the paâ—…over Exod. 12. 6 7. Thus our Sacraments Matth. 26. 28. Rom. 6. 3. This is not in regard of Gods delight in blood but in regard of sin which in reference to Gods truth Gen. 2. 17. and justice cannot otherwise be expiated This is a great aggravation of the hainousness of sin that God thereby is kepâ—… from entring into covenant without blood If that true blood which doth properly take away sin even the blood of the Son of God be duly weighed the foresaid aggravation will be much heightned §. 100. Of making known Gods Covenant before the Seal be put to it Vers. 19. THe aforesaid general point of dedicating things under the law with blood the Apostle exemplifieth by sundry particulars In setting them down he beginneth with the time when that course was first observed and with the ground of observing the same The time is in these words When Moses had spoken every precept Of Moses See Chap. 3. v. 2. § 37. The Apostle in that which is here set down hath relation to Exod. 24. 7 8. For besides the sprinkling of blood there mentioned the very words spoken by Moses are quoted in the next verse This phrase had spoken implyeth that Moses declared the meaning of what he did before he used that rite of sprinkling blood whereby the Covenant of God was ratified so as Gods Covenant might be made known before the seal be put to it The blood that was sprinkled was a sign a seal a ratification yea and a kind of Sacrament
This was sprinkled in two respects One of it self another of the people 1 In regard of the law it self It was not able to make perfect as hath been shewed Chap. 7. v. 19. § 86. Therefore it was requisite that another means even Christs blood should be added thereto 2. In regard of children of men who by use or rather abuse made it a condemning letter it needed to be sprinkled with blood 1. This sprinkling of the book with blood and water is directly against the Popish proud conceit of justification by works All works come under the law If man could be justified by the law what need was there of sprinkling this book Object They are works dipt in Christs blood which justifie Answ. Christs blood was added to the law not to enable the law to justifie a man but to bring in a new way of justification Rom. 8. 3. Christ is therefore said to be a new and living way Chap. 10. v. 20. 2. Object Christ merited to make our works meritorious Answ. This is to make Christ to dye that we should be redeemerâ—… 2. Let us by this sprinkling of the book take notice of the necessity of Chriâ—… death without it all Covenants betwixt God and man are in vain Only in Christ the Covenant of God is made effectual to sinners 3. This sprinkling of the book giveth instance that pure and holy things are made impure to sinfull men not that they are so in themselves but in mens use of them The law that was written in this book is pure and clean Psal. 19. 8 9. Bâ—… yet to men a killing letter 2 Cor. 3. 7. yea the Gospell is made a savour of death 2 Cor. 2. 16. And the holy Sacrament judgement or damnation 1 Cor. 11. 29. 〈◊〉 Christ himself a stone of stumbling and rock of offence 1 Pet. 2. 8. The ground hereof is mans sin which turneth blessings into curses and that corruption which is in man whereby he perverteth every good thing that he useth As the sweetest herbs are made poysonous to spiders the cleer sun noysome to dunghils The purest waters that come from heaven produce weeds in ranck groundâ—… not in themselves but by reason of the venom in the spider the stanch in the dunghil and the rancknesse in the ground so is it in this case 1. Much matter of humiliation doth this minister unto us If Iohn had cause to weep because no man was found worthy to open the book Rev. 5. 4. what cause have men to mourn because the book being opened is made death to them Whether iâ—… worst not to have the book opened which endangereth life or to have the book so opened as death to follow thereupon 2. Upon sprinkling the book with blood and water great matter of gratulation is ministred unto us for hereby death is taken away God thought it not enough to give unto his people that book of the Covenant but that it might be usefull unto them he causeth it to be sprinkled with the blood of his Son §. 105. Of sprinkling all the people THe second instance of being sprinkled is here said to be all the people Thiâ—… must here be taken either representatively for the heads that represented all the rest or inclusively for all that were present This general particle all implyeth that all of all sorts are unclean Isay 64. 6. Ioh. 3. 6. Eph. 2. 3. For who can bring a clean thing out of an unclean Job 14. 4. What David said of himself every one hath just cause to say I was shapen in iniquity and in sin did 〈◊〉 mother conceive me Psal. 51. 5. This is a point to be known and acknowledged to keep us lowly and from all self conceit yea and to make us enquire after means of cleansing The sprinkling of all the people sheweth that means of cleansing are afforded to all in the Church 1 Cor. 10. 1 2 3 4. The extent of Gods covenant made to Abraham Gen. 17. 10. declares as much so doth the extent of Christs charge Matth. 28. 19. For with God is no respect of persons See § 101. 1. This is enough to strip man that remains unclean of all excuse Luk. 14. 24. They who living in the Church are not cleansed reject the means of cleansing â—…dered unto them and manifest a contradicting spirit against Christs good will towards them forcing him to say I would but you would not Matth. 22. 3â—… Let this stir us up to use the means of cleansing afforded unto us What stronger motive can we have then this general motive See the Whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. § 29 30. §. 106. Of reconciling Moses and the Apostle Heb. 9. 20. Saying This is the blood of the Testament which God hath enjoyned unto you IN this verse the Apostle by way of parenthesis joyneth together the word and sign the Covenant and Seal The sign and seal was the sprinkling of blood Here is shewed the end and use of that riâ—… â—…n this phrase this is the blood of the 〈◊〉 c. The end of the foresaid holy rites were to be signes of the Covenant betwixt God and his people This word of transition seeing implyeth that that which followeth is a declaration of the meaning of that which was done It is necessary that these two testament and blood be joyned together For a Teâ—…ent is of no validity without blood as hath been shewed v. 17. § 93 94. And 〈◊〉 is of no efficacy without a Testament This Text is taken out of Exod. 24. 8. where it is thus expressed Behold the blood of the covenant which the Lord hath made with you concerning all these words In the words of the Prophet and the Apostle there is some seeming difference but in sense there is none The difference in words is either by leaving out or altering some of them 1. This note of attention Behold is left out That being but a circumstance altereth no sense Besides it is implyed in this particle of reference This. 2. The last words concerning all these words are left out Moses in those words had reference to sundry ordinances which he read whereof because the Apostle had no occasion to mention he omitted The alterations are these 1. What Moses calleth a Covenant the Apostle stileth a Testament Answ. 1. The word which the Apostle useth signifieth both a Covenant and a Testament as hath been shewed Chap. 7. v. 22. § 94. 2. Moses wrote before the death of the Testator The Apostle after his death so as the same thing which in Moses time was a Covenant in the Apostles time was a Testament 3. Moses speaking of the matter which was an agreement betwixt God and his people stileth it a covenant but the Apostle speaking of the manner of ratifying it stiles it a Testament 2. Where Moses useth this word covenanted or made the Apostle turns it enjoyned or commanded Answ. Moses used a word
Yea there be many theeves and robbers such as are described Eph. 6. 12. Therefore put on the whole armour of God Eph. 6. 17. A wise traveller will not go without his sword It imboldneth theeves to set upon a traveller that hath no weapon Much more doth the want of spirituall furniture embolden our spirituall enemies How justly may they be charged with egregious folly who 1. Being ignorant of the way care not to learn it 2. Are so wilfull as they will not come into the right way though it be shewed them 3. Having entred into the right way repent their good beginning and wittingly wander in by-paths 4. Being over-bold do make themselves a prey to their spirituall enemies §. 55. Of Christ consecrating the way to Heaven THe aforesaid way is described first by the manner of preparing it in this word consecrated This is that word which was used Chap. 9. v. 18. § 98. And translated dedicated The differences betwixt them is that that was of the passive voice this of the active This way is here said to be consecrated for us That is fitted and prepared for our use so as we may now boldly walk in it and make use of it as the Jewes might boldly use their houses their grounds and other things after they were once consecrated Christ did not consecrate the way for himself That needed not But for us sinners The consecration here intended was by the blood of Jesus as things under the law were consecrated by the blood of beasts This phrase consecrated for us in reference to the foresaid way giveth us to understand that Christ hath made the way to heaven sit for us He hath prepared it he hath so ordered all things that we may now freely walke in that way In the former verse it was implyed that heaven was opened for us Here Christ is set forth to be the ladder which being set on earth reached to heaven Gen. 28. 1â—… For Christ as man was set upon the earth as God he reached to heaven Hereunto allusion is made by Christ himself Iohn 1. 51. In this respect Christ is stiled the way the truth and the life John 14. 16. that is the only true way that leadâ—…th unto lise And in this respect also he is stiled a doore Iohn 10. 7. as he is the meanes of our entring into heaven Christ hath consecrated the way as aforesaid in regard of his three offices For 1. As a Priest he hath truly consecrated and dedicated it and that by his own blood as by the blood of sacrifices things were consecrated and dedicated under the law Christ by his blood hath taken away our sins 1 Iohn 1. 7. which made the way to heaven impassible Thus also hath he consecrated us and thereby made 〈◊〉 â—…t to go on in that way 2. As a Prophet he hath revealed and made known this way to us This he did while he was on earth by himself and since his taking into heaven he hath done it by all sorts of true Ministers extraordinary and ordinary Eph. 4. 11. 3. As a King he causeth the way to be laid out fenced and made common for all his people So as it may well be stiled the Kings high way 2. He sendeth his servants to make that way plain Isa. 40. 4. 3. He hath appointed watch-men to keep this way safe and to conduct his people through it These watch-men are magistrates and Ministers 4. As a guide he hath gone before us and in this respect is stiled the Prince of life or chief guide Act. 3. 15. and f Captain of Salvation Heb. 2. 10. This is a forcible motive to stir us up to enter into this way and never to wander out of the same but to hold on therein till we come to the end thereof Thus it will never repent the Lord Jesus that he hath consecrated it for us §. 56. Of the new way THe way which Christ hath consecrated is here stiled new The Greek word thus translated is very emphatical 'T is here only used in the New Testament It is a compound The simple verb whence it is compounded signifieth to slay and this word properly setteth out a thing new slain Hence some take it to be an abusive speech To such I answer 1. That word which seemes to have a strange derivation may by common use be as the most proper words 2. The word here is the more fit because the way whereunto it is applyed is by the death of Christ opened unto us or rather Christ put to death is this way 3. The Apostle hath not so much reference to the notation of the word as to the matter that it setteth forth not so mvch to this title way as to him who is this way 4. Other Greek Authors do use this word of things spoken or done newly or lately There is an adverb of the same composition that is translated lately Act. 18. 2. Quest. Was there ever any other way for attaining unto heaven then this Answ. No For Christ was a lamb slain from the foundation of the world Rev. 13. 8. and he is the same yesterday to day and for ever Heb. 13. 8. Quest. Why then is it called new Answ. It is not simply so called but in sundry particular respects as 1. In regard of the cleer manifestation thereof Ier. 31. 31. 2. In opposition to the old way of the law which is abrogated Heb. 8. 13. 3. In reference to the latter times Isa. 2. 2. 4. In respect of the perpetuall vigour thereof Heb. 8. 8. We may from this particular instance infer that the things prepared for the Church under the Gospel are new Hereof see more Chap. 8. v. 8. § 35. §. 57. Of the living way THere is another Epithite added unto the foresaid way namely living The Greek word here used by the Apostle is the same that was used Chap. 4. v. 12. § 70. and translated quick This word hath relation rather to the matter which is Christ himself then to the word way This Epithite is here used in these and other like respects 1. In opposition to the old way of the law which is not able to give life It is therefore called the ministration of death 2 Cor. 3. 7. Yea it is abrogated perished and dead 2. In relation to Christs resurrection who though he were put to death yet was he raised again and ever lives Rom. 6. 9. In this respect this Epithite is fitly added to the former which properly signifieth one newly slain 3. In regard of the end of the way which is life For Christ is the way the truth and the life Joh. 14. 6. For this end was this way consecrated as before 4. In reference to the effect of it It puts life into us and quickens us Ioh. 11. 25 Gal. 2. 20. 5. By a kind of excellency and property All other wayes are wayes of
c. See also v. 25. § 79. §. 99. Of the certainty of judgement against apostates YEt further to aggravate the foresaid judgement the Apostle addeth this effect thereof It shall devour the adversaries The word translated devour properly signifieth to eat up a thing as the seven lean kine in Pharaohs dream did eat up the seven fat kine Gen. 41. 20. Thus fire is said to eat up a thing when it burns it up and consumes it this is to devour it Yet this is not here properly to be taken for hel-fire doth not consume the damned but because that fire which consumeth a thing useth to be very hot and the hotter it is the sooner it consumeth therefore this effect is here set down to aggravate the heat of this fire and the greatnesse of their torment yea and an impossibility to be freed from it For that which is devoured cannot escape Here is further added a participle that setteth out the time to come in this word shall to shew that howsoever their doom may be spared for a while and they impudently go on in their sin yet they shall assuredly be judged and devoured as here is set down So as there is no escaping hell-torments Apostacy makes men lyable to certain judgement There is no withstanding Gods fiery indignation Of this point see The Treatise of the sin against the Holy Ghost Part 2. § 20 21 c. §. 100. Of Apostates being adversaries A Speciall reason of the severity and certainty of the aforesaid judgement upon Apostates is implyed in this title given unto them the adversaries The word in Greek is a double compound of a preposition that signifies under and another that signifieth of or from and an adverbe that signifieth contrary They have a disposition contrary to God contrary to his son Christ contrary to the Spirit of God contrary to the Children of God contrary to the Gospel of God and contrary to their own soules Yea such adversaries as having made profession of the true religion under colour thereof do the greater mischeife Some therefore translate this word secret Adversaries This sheweth that Apostates are the greatest adversaries in the Church of God The Apostle sayeth of such an one that he exalteth and opposeth himselfe above all that is called God c. 2 Thes. 2. 4. The Apostle expresly calleth such adversaries 1 Cor. 16. 9. Phil. 1. 28. 1 Tim. 5. 14. and thus he describeth them They both killed the Lord Iesus and their own Prophets and have persecuted us and they please not God and are contrary to all men 1 Thes. 2. 15. Fitly is this title given unto them 1. In regard of their mind to God 2. In regard of Gods mind to them The Apostle useth a word that setteth out both these It is translated haters of God Rom. 1. 30. which is used both actively haters of God and passively hated of God Such were the Pharisees and Alexander the Copper-smith 2 Tim. 4. 14. and Iulian the Apostate of whose story read The Recovery from Apostacy § 56. 1. This informes us in the equity of the severity of the foresaid judgement If it be equall that such as have neglected to receive Christ should be cast into hel fire Mat. 25. 42 c. How much more equall is it that adversaries such adversaries as have been described should be devoured with fiery indignation Is it not most meet that they should be judged that their consciences should be made to looke for judgement that the indignation of the Lord should be upon them that it should be a fiery indignation that it should devoure them 2. This esteeme of Apostates before God that they are adversaries and that so fearfull a vengeance doth wait upon them should make us fearefull of giving any way to this sin To be in Gods account an adversary is as to be a Devill for so the Devill is counted 1 Pet. 5. 8. §. 101. Of the Law of Moses Heb. 10. 28. Vers. 28. He that despised Moses Law died without mercy under two or three witnesses THe Apostle further proceeds to confirme the equitie of the fore-named judgement by an argument taken from the Lesse Thus The Law of Moses was lesse then the Gospel But he that despised Moses law died without mercy Therefore he that despiseth the Gospel may much more die without mercy By Moses Law is meant the Law of God delivered to the people by the ministry of Moses Thereof there were three kinds 1. Morall which a generall rule of righteousnesse for all Adams Children in the Decalogue or ten Commandements 2. The Ceremoniall which was a particular prescript forme of piety for the time of the law 3. Judicial which was the rule of policy for the politie of the Iews Some restrain this to the Judiciall law But neither of the fore-mentioned kinds must be excluded For the blasphemer sinned against the Morall law Lev. 24. 16. He that gathered sticks on the Sabbath day and was stoned Numb 15. 32 c. offended against the ceremoniall Law For howsoever the Sabbath be a part of the morall law yet the strictnesse of not kindling the fire thereon Exod. 35. 3. against which that man transgressed was a part of the Ceremoniall law The law for putting the disobedient Child to death was judiciall Deut. 21. 21. Because Moses was Gods Minister therefore Gods law is stiled Moses law For where Matthew speaks of dishonoring Parents thus he expresseth it God commanded Matth. 15. 4. An other Evangelist thus expresseth it Moses said Marke 7. 10. In like manner Moses is said to bring Israel out of Egypt Hereof see more Chap. 3. v. 16. § 164. §. 102. Of despising the law THe fault here intended is thus expressed He that despised The Greek word so translated signifieth utterly to reject a thing It is applyed 1. To rejecting of mens petitions Mark 6. 26. 2. To despising government Iude v. 8. 3. To disanulling mens wills and testaments Gal. 3. 15 4. To despising of Ministers of Christ and of God Luke 10. 16. 5. To the frustrating of Gods counsell Luke 7. 30. 6. To the casting off of faith 1 Tim. 5. 12. 7. To making void the grace of God Gal. 2. 21 8. To nullifying the law Marke 7. 9. 9. To Gods bringing mens wisedome to nought 1 Cor. 1. 19. 10. To Gods disanulling of the law Heb. 7. 18. § 85. There see more of the notation of the word By these exemplifications of the word the high pitch of the sin here spoken of is set out to the full This sheweth that there is a difference between transgressions Some are beside the law yea and contrary to it whereof see Chap. 2. v. 2. § 14 c. Others are a plain despising of the law as the word of the text here implyeth The different words in all the learned languages that do set forth sin do imply degrees therein So do the different sacrifices that were
offered up for different sins whereof read Lev. 5. 6. and 6. 6. and 4. 3. and Numb 15. 31. and 1 Sam. 3. 14. So also do the divers punishments inflicted upon different sinners Luke 12. 47 48. Maâ—… 11. 22. And finally expresse testimonies as Gen. 15. 18. Ezek. 16. 13 51 52. Ioh. 9. 41. and 19. 11. §. 103. Of putting despisers of Gods Law to death THe punishment here mentioned of despisers of the law is in generall set down under this phrase died Of the derivation of the Greek word See Chap. 7. v. 8. § 51. It is here spoken of a violent death inflicted by a magistrate who stood in Gods room and bare his image and it sheweth that even in case of religion for despising the divine law the despiser might be put to death A capitall punishment might be inflicted on such an one This was not only permitted but also enjoyned Lev. 20. 1 c. Deut. 13. 5. Answerably hath that course been practised Numb 15. 36. Lev. 24. 23. This was thus enjoyned by God and practised by his people 1. To prevent further mischief for if such should live longer they might be brought to do more hurt 2. To keepe others from being infected a limb that begins to be gangrene useth to be cut off to prevent the infecting of other parts 3. To be a terror to others Deut. 13. 11. 4. To be a means of salvation to the parties themselves 1 Cor. 5. 5. Iosh. 7. 17. This justifieth the practise of Magistrates in like cases Only let them take care that that which is lawfull in it self be done in a right and due manner for it is a matter of great consequence to take away the life of a man Therefore 1. The cause must be just 2. It must be weighty 3. It must appear to be so Here the crime is set down to be despising of Gods law and to this have the proofs before alleged speciall reference 1. God is the highest Soveraign over all he is King of Kings 1 Tim. 6. 15. So as despising his law is the highest treason that can be 2. Gods lawes are the rule of righteousnesse from them all lawes take their equities 3. If despisers of Gods law should be sufferred to live God would be provoked to take the sword into his own hand and Gods stroak would reach far and cut deepe In this particular we may see how little respect States and Governours have to God and to his law Many that are very severe against dispising humane lawes suffer Hereticks Idolaters Blasphemers Apostates and sundry other like to them to walk up and down unpunished How can such expect divine protection How can they not but expect divine Vengeance As publick Magistrates So Masters Parents Tutors School-Masters and others in authority shew themselves in this case much blame-worthy in that they can suffer such as are under them to despise Gods Lawes unpunished and yet be severe enough in other cases §. 104. Of Cases wherein Iustice is to be executed without pitty BEcause the taking away of a mans life doth ordinarily work compassion in men the law in the case of despising his Law would have no pitty or compassion to be shewen The Greek word here translated Mercy commeth from a root that signifieth pitty or compassion The word of my text is five times used in the New Testament It is twice attributed to God Once as he is the subject thereof and stiled Mercies of God Rom. 12. 1. An other time as he is the Father and fountain of mercies 2 Cor. 1. 3. Twice the word that signifieth bowels is joyned with it as Bowels and mercies Phil. 2. 1. And bowels of mercies Col. 3. 12. The fist place is my Text. A negative being added to this word as here it is without mercies sheweth that there may be cases wherein no pitty is to be manifested This is exemplified in Gods peoples dealing with the Canaanites Deut. 7. 2. and with Idolaters Deut. 13. 7 c. and with wilfull murtherers Deut. 19. 13. Though God himself be infinite in mercy yet there are cases wherein the Lord will have no mercy Isa. 9. 17. Ier. 13. 14. Hos. 1. 6. This may be by reason 1. Of the hainousnsse of the sin 2. Of the obstinacy of the sinner 3. Of the contagion whereby others may be infected This may be a good admonition to such as are in place of authority to consider the kinds of offences the disposition of persons offending and the danger that may follow upon undue pitty In these and such like cases they that stand in Gods room and bear his Image must set God before their eyes continually and labour to have their hearts possessed with such a zeal of Gods glory as their ears may be stopped against the cries of such malefactors and their eyes closed against their teares or other signes of anguish §. 105. Of punishing malefactors on good ground BEcause severity may not be shewed rashly but upon very good ground he addeth in the close this limitation Under two or three witnesses Though one man may be so malicious as to accuse another unjustly and Swear falsly against him yet it is not probable that two or three will agree together therein They will fear lest they should betray one another It is said of the witnesses that came against Christ that there witness agreed not together Marke 14. 56. Had there been but one witnesse he might have agreed with himselfe though not with the truth The Law therefore doth much insist upon this and tha both affirmatively and negatively Deut. 17. 6. and 19. 15. Hereunto alludeth Christ under the Gospel Matth. 18. 16. 1. All punishments are grevious if therefore they be unjustly inflicted they do exceedingly exasperate 2. Capitall punishments if they be wrongfully inflicted are irreparable who can restore life when once it is taken away As therefore in all cases we are to proceed on good grounds so especially in cases of severity Thus shall we justifie our selves before God and man Thus shall we have the more peace in our own consciences Thus shall we have a good warrant against â—…urers and gaine-sayers By this kinde of proof undue prejudice rash suspition and false calumniation will be prevented Where there are two or three witnesses by diligent sifting and examination if the matter be doubtfull the truth may the better be found out §. 106. Of the meaning of these words Of how much sorer punishment Heb 10. 29. Of how much sorer punishment suppose yee shall he be thought worthy who hath trâ—…dden under foot the Son of God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the Spirit of Grace THe reddition or application of the former argument is here set down The former part sheweth the great and just vengeance that despisers of the law brought upon themselves This application thereof sheweth that far greater
21 15 16 17. For true saving grace cannot be utterly lost See more hereof Chap. 3. v. 12. § 132. c. This is a great enforcement to such as by any occasion have fallen from grace and grieved Gods good Spirit thorowly to repent thereof and to turn to their God again §. 203. Of Samsons kind of death THE last act of Samson was the greatest and best It was the greatest evidence of his faith and the most profitable to Gods Church Yet out of it a double question ariseth 1. Whether it were a lawfull act 2. Whether the like may lawfully be don by others His act was this that he pulled down a great house where he was upon himself and upon the enemies of the Church which were in and upon that house Iudg. 16. 27. c. This personal act was in it self as he did it lawfull For 1. He did it with true devotion and invocation of Gods Name Iudg. 16. 28. So true so hearty so intire was his devotion as God had respect thereto even as he had to his Prophet Iona. 2. 2. 2. He did it with a true and stedfast faith For it was his last act and he is here brought in as a pattern of faith Of him as well as of others it is said These all having obtained a good report through faith c. v. 39. 3. He did it by vertue of his vocation and function which was deputed to him from his mothers womb Iudg. 13. 5. Which was to deliver Israel out of the hands of the Philistines If a valiant Souldier should cut asunder a post of a bridge whereon an Army of enemies stand though the bridge should fall upon himself yet he did but what his calling required 4. He did it with a well composed mind not in any such passion or perplexity of mind as self murderers do It was a zeal of Gods glory love of the Church of his and of his own Country due and just revenge on the Churches enemies and a recompence of his former folly 5. He did it with a special warrant which was the immediate and extraordinary motion of Gods Spirit He did it with such a Spirit as Elijah did when he called for fire upon the Messengers that came to apprehend him 2 King 1. 10. 6. He did it as a type of Christ. Hereof see § 206. §. 204. Of self-murther COncerning the second question § 203. whether the like may be lawfull in others a negative answer must be given unless they have such a Spirit This answer of Christ Ye know not of what manner of Spirit ye are of Luk. 9. 55. is perâ—…inent to the point in hand Self-murther is in it self a capitall and damnable sin For 1. It is apparently against the very letter and sense of the morall Law Exod. â—…0 13. 2. It is against the rule of Charity For this phrase Thou shalt love thy neighâ—… as thy self Math. 22. 39. sheweth that a mans self is the rule of loving 〈◊〉 For a man therefore to destroy himself is to break the very rule of 〈◊〉 3. Divine revenge is expresly threatned against it For this distinction of Gods requiring blood at the hand of man and at the hand of every mans brother Gen. 9. 5. sheweth that God will require that blood which one man 〈◊〉 of himself as well as of his brother 4. Self-murther is the highest pitch of tempting God This was it which the Devill assayed to bring Christ unto Matth. 4. 6 7. It provoketh God to let the 〈◊〉 sink into hell or in an unusuall and strange manner to save it 5. It is a presumptuous usurpation of Gods prerogative unto whom belong the issues of death Psal. 68. 20. 6. It is a preposterous prevention of Gods call thrusting a mans self out of that place wherein his Lord hath set him 7. It setts a dam against Gods mercy for who can tell if God will turn and 〈◊〉 and turn away from his fierce anger that we perish not Jona 3. 9. But self 〈◊〉 give judgment against themselves as if they knew that God would not turn away from his anger 8. It is a violent preruption of the place time and means of ones own repenâ—…ance The place is a body animated by the soul a dead carcass cannot reâ—… The time is this life Heb. 3. 13. The means are Gods Word Christian conference Invocation and such like whereof the Self-murtherer depriveth himself 9. It is against the most principal principle of nature which is to preserve its own being 10. It is against that remainder of Gods Image which is reserved in man â—…y vertue whereof sundry of the Heathen Philosophers and others have condemned it The Roman Orator excludes them out of heaven The prime of Roman Poets placeth them in hell wishing that they might be on earth to enâ—…ure any want or hard labour §. 205. Of the future estate of self-murtherers A Question is moved of self-murtherers whether there is any hope of their salvation or no. Answ. 1. All the instances that the Scripture giveth of self-murtherers are branded for Reprobates as Saul Achitophel and Iudas 2. We have as little ground of hope for them as for any 3. The order of the Church in denying them Christian buriall imports as much 4. The very Heathen had such a Law which forbid their buriall Yet because the wayes of the Lord are unsearchable and the mercies of the Lord infinit and the work of his Spirit unconceâ—…vable For at the moment of death the Spirit can work Faith and repentance we cannot we may not pass a peremptory sentence on them Pretences alledged for the hope of the salvation of many of them are these 1. They may be distracted in their witts Answ. Such are not to be accounted self-murtherers Our Law doth acquit such 2. They do it to avoid sin or to prevent such Tortures as they fear may draw them from the profession of the true Faith Answ. 1. They are undue pretences For 1. No evill is to be done upon pretence of good Rom. 3. 8. 2. A meer passive evill is not sin 3. The pretended evill may by the Divine Providence be prevented 4. The remedy used is the worst of evills It is like the Flounders leaping out of hot water into flaming fire The pretence of preventing torments that might cause Apostacy implieth Pusillanimity and Infidelity As if God could not prevent or mitigate or give sufficient Strength Courage and Comfort in all Tortures 3. Some pretend an hastning of their heavenly glory thereby Heathen Authors give instances hereof namely of Cleambrot us and Cato Answ. That is no way to hasten but for ever to exclude ones self from heavenly glory 4. Some thinking to give evidences of their salvation set down the confidence they have in Gods mercy and leave it written in their pocketâ—…s that it may be seen by Survivers Answ. It is a plain mockage of God to crave
signifieth a frame of wood wherein one piece is fastned acrosse unto the other fitted for Malefactors to be stretched thereon As we use to hang Malefactors upon a Gallows or Gibbet So the Romans were wont to nayle them to a crosse So was Christ being delivered by the Iewes to the Remans So as here the instrument of Christs death is Metonymically put for the kind of his death which was a most painfull and shamefull death yea and a cursed death too Gal. 3. 13. Here also under this word Crosse Synecdochically all Christs suffâ—…rings from his Conception to his Ascension may be comprised For this word Crosse both in sacred Scripture and also in other Authors is put for all manner of afflictions In this respect Christs whole life was a Crosse that is full of afflictions Christs crosses were either connaturall or accidentall Connaturall were such degrees of his humiliation as made him like unto man Hereof see Chap. 2. v. 17. § 169. Accidentall crosses were such as arose from externall causes Hereof See Chap. 2. v. 10. § 96. His heaviest Crosses were at the time of his death for that was the hower of his adversaries and the power of darknesse Luk. 22. 53. Those crosses may be drawn to foure heads 1. His apprehension 2. His examination 3. His condemnation 4. His execution 1. To apprehend him one of those whom he had chosen to be his disciples and an Apostle came as a guide This was foretold as an aggravation of the point Psal. 55. 12 13 14. Others that followed that Traitor came with swords and staves as to â—… thiefe Luk. 22. 52. and they bound him as a notorious Malefactor Ioh. 18. 12. 2. To examin him they hurry him from one Judge to another five severall times 〈◊〉 all which places he is egregiously abused and kept waking all night and the next day to his death 1. He is brought to Annas John 18. 13. There they smote him with a staffe or wand 2. From Annas to Caiphas Joh. 18. 28. There they spit in his face and buffet him Matth. 26. 67. 3. From Caiphas they send him to Pilat Luk. 23. 1. 4. From Pilat to Herod Luk. 23. 7. There he was ill intreated by Herod and his guard 5. From Herod to Pilat again 〈◊〉 11. There they scourged him and platted a crown of thornes on his 〈◊〉 Ioh. 19. 1 2. and smote him with their staves on the head so crowned Matth. 27. 30. 3 He is condemned 1. By the Senat of the Iewes who adjudged him worthy of death Matth 26. 66. 2. By the suffrage of the common people a Murtherer and raiser of sedition is acquitted rather then he 3. By the like suffrage it is required that he should be crucified 4. By Pilat the Judge he is condemned to the crosse meerly upon the importunity of the Iewes for the Judge professed that he found no fault in him Matth. 27. 24. 4. About his execution 1. They force him to carry his own Crosse under which by reason of his former ill usage he even fainted So as a stranger was forced to help him to beare it Compare Ioh. 19. 17. wiith Luk. 23. 26. 2. They bring him to a most noysome place Matth. 27. 33. 3. They gave him Vinegar to drink mingled with Gall. So they did againe whilst he was hanging on the Crosse Matth. 27. 34 48. 4. They disrobe him and strip him naked to all kind of weather Matth. 27. 35. 5. They nayle to the Crosse his Hands and Feet the most sensible parts of his body where store of sinnews and nerves meet together Ioh. 20. 25. 6. They caused him so nayled to hang on the Crosse till he died By the aforesaid particulars we may observe how they offended all his senses 1. His Hearing by crying Crucifie him Crucifie him 2. His Sight with scoffing and scorning gestures 3. His Smell with the noysome place of Golgotha 4. His Tast with Vinegar Gall and Myrrh 5. His Feeling with Thornes on his Head boxes and blowes on his cheekes filthy spittle on his face peircing his hands and feet with nayles cruell lashes on all his body So torne was his flesh with whipping as Pilat thought it might have satisfied the Iewes Thereupon bringing him out in that case he said Behold the Man Joh. 19. 1 5. Thus from the crown of his head to the soales of his feet there was no part not vexed not tortured Great and heavy were these crosses but his inward anguish of soul was infinitly more Hereof see Chap. 2. v. 9. § 76 And Chap. 5. v. 7. § 38 An internall curse accompanied the kind of Christs death which was upon a Crosse. By the law this kind of death was accursed Deut. 21. 23. Quest. Why this kind of death rather then any other Answ. To be a type of that curse which Christ took upon him as our surety Gal. 3. 13. The heavy weight of Christs Crosse doth 1. Much commend the transcendent love of God and of Christ to man 2. It doth aggravate the horrible nature of sin 3. It doth amplifie the invaluable price of mans redemption §. 18. Of Christs enduring the Crosse. OF the aforesaid Crosse collectively comprehending all Christs sufferings it is said that Christ endured it Of this verb See Chap. 10. v. 32. § 121. The word is sometimes used to set out a couragious standing against an hostile power Here it implyeth a so bearing the Crosse as not to be discouraged or hindred thereby in his course Among other vertues it intendeth two especially namely Patience and Constancy The verb is translated to take patiently 1 Pet. 2. 20. and the noun Patience Luk. 21. 19. It is also put for perseverance Matth. 10. 22. Act. 17. 14. Rom. 2. 7. Thus Christ most patiently endured 〈◊〉 Crosse and constantly abode under it Christs Patience had respect to God 〈◊〉 and his enemies the instruments of his troubles 1. In relation to God Christ did 1. Obediently submit himself to Gods will This was the ground of all Phil. 2. 8. In nothing did he thwart the same nor failed in fulfilling any part thereof Heb. 5. 8. 2. Contentedly he endured what was the good pleasure of his Father to lay upon him though otherwise through the great extremity of agony he could have wished that it might have passed over Matth. 26. 39. 3. He willingly endured all 4. With much humility he submitted himself He humbled himself Phil 2. 8. 5. Confidently he depended on God in his greatest extremitie This title My Father and the ingemination of this phrase My God My God shew as much Matth. 26. 39. and 27. 46. He neither doubted of his Fathers favour nor despaired of his succour 2. In relation to himself Christ most meekly and mildly endured the Crosse without any inward fretting and vexing his Spirit Indeed his Soul was troubled and very heavy but that was by some unexpressible burthen that pressed upon his Soul not by perplexing his Soul
else that such stones fell from heaven as Iosh. 10. 11. and thuâ—…der-bolts which were as darts This could not but cause much terror These were the signes of terrors The effects concerned beasts and men 1. Beasts might not yea durst not come neere the mount Though they had no understanding of the Law yet they were affrighted with the manner of delivering it 2. Men likewise were affrighted both of the common sort and also the most eminent and excellent amongst them all he that had greatest familiarity with God and freest accesse to him and was the strongest in spirit even Moses himself was affrighted The common people v. 19. entreated that the word should not be spoken to them any more See Exod. 20. 19. and Deut. 5. 24 25. The reason hereof is rendered in v. 20. where it is said They could not endure that which was commanded And that in regard both of the matter of the law and also of the manner of delivering it The matter is an exact observance of all that the Law requires which is impossible by reason of flesh and a curse upon every transgression Who could endure this The manner was noted before to be so terrible as none could endure it As for Moses though a man eminent in grace yet he professeth of himself I exceedingly fear and quake Our English hath well put in this adverb exceedingly For the two compounds have their emphasis This is a great aggravation that such a man as Moses should be so affrighted Quest. Where is this recorded concerning Moses Answ. 1. Some say that Moses being the Mediator for the people might say it in the peoples name But to this Answer may be replyed that thus the Apostles aggravation of the terror of the Law is taken away 2. Thomas Liranus and Cajetan apply it to Exod. 3. 6. But to their answer may be replied that 's nothing to the scope of the Apostle who spake of the Law 3. It s noted Exod. 19. 19. that in the midst of the terrors Moses spake and God answered him Moses might then speak these words and God thereupon comfort him 4. The Apostle might come to the knowledge of them by speciall inspiration or extraordinary revelation for note what the Apostle saith Gal. 1. 12. 5. This of Moses might be registred in civill Chronicles of the Jewes as 1 King 14. 19. Thus you have seene how terrible the discipline of the Law was manifested by the first manner of delivering it it s further proved in 2 Cor. 3. 6 7 9. where its called a letter that killeth the ministration of death the ministration of condemnation Many weighty reasons may be given hereof 1. To set out the Majesty of God as Psal 68. 7 and 50. 3. 2. To set out our vilenesse and weaknesse as Iob. 40. 4. and 42. 6. Isa 6. 5. Ezek. 1. 29. Dan. 10. 8. That thus much was effected by the terrible delivery of the Law it evident Exod. 20. 19. Deut. 5. 24 c. 3. To draw them from the Law that they might not rest on it for justification note Gal. 4. 21 c. 4. To seek after other means as the Apostle expresseth Gal. 3. 24. where the Law is said to be our School-master a sharp and severe School-master that it might force us to seek after another discipline 5. To work earnest desire after Christ and high prizing of him as it s said Ioh. 8. 56. Matth. 13. 17. 6. To make the ministry of the Gospell be better respected 2 Cor. 3. 6 c. 7. To keep us from despising mans ministery For that terror of the Law upon Gods delivering it shews a necessity of mans ministry This terror of the Law affords us many profitable uses as 1. Instruction in the Majesty and terror of God Where he is pleased to manifest his glory Mountains will quake and tremble Psal. 68. 8. Fire shall devour before him and it shall be very tempestuous round about him read Psal. 97. 2 3 4 5. and 18. 7 8 c. such is the glory of his Majesty such his terror as it hath frighted the most excellent of men as Isaiah Isa. 6. 5. Ezekiel Ezek. 1. 29. Daniel Dan. 10. 8. Saint Iohn Rev. 1. 17. Iacob Gen. 28. 17. Moses Exod. 33. 22. The Angels Isa. 6. 2. 2. Admonition to fear that fearfull Lord and to tremble before him A heathen King made a decree to this purpose as Dan. 6. 26. I make a decree saith King Darius that in every dominion of my Kingdome men tremble and fear before the God of Daniel who should not fear before such a God as this is Object We never saw him araied with such terror Answ. It s enough that he hath given evidence thereof and that that evidence is come to our hearing should he continually shew his glory the earth could not stand it would be turned upside down It is for mans sake that he conceals his glory so much as he doth wilt thou so far pervert his goodnesse to thee as to respect him the lesse because he tenders thy weaknesse and covers that from thee which would not only dazle and affright thee but also confound or consume thee He deales with thee as he did with Moses Exod. 33. 22. I will cover thee saith God with my hand while I passe by thee O the more then monstrous ingratitude of men Thus dealt they with Christ because he humbled himself so low as he did for our sake he was despised So much was foretold Isa. 53. 3. But â—…oe to them that now despise him He shall appear in such glory as will make such as have here lightly esteemed him to tremble Note Rev. 6. 12 c. 3. Disswasion from resting on the Law or thinking to be justified thereby It s a terrible Law a killing letter It can work no true sound confidence but terror in soul and horror of conscience In many things thou transgresseth against it and therefore art thou cursed as Deut. 27. 26. Cursed be he that confirmeth not all the words of this law to do them 4. Exhortation with all due respect to use the Ministry of men though they be but as other men yet are they not to be despised Our weaknesse requireth such kind of Ministers The Israelites at the delivery of the morall Law experimentally â—…ound the need thereof Wherefore they make an humble motion for it and God granted it Therefore he hath appointed such as we are able to endure to be his Ambassadors In that respect they are to us in Gods roome Esteeme them as Gods Ambassadors receive their word as the word of God Note Luke 10. 16. and Iohn 13. 26. §. 100. Of Mount Sion a type of the Church of Christ. Vers. 22. But yee are come unto Mount Sion and unto the City of the living God the heavenly Jerusalem and to an innumerable company of Angels Vers. 23. To the generall assembly and Church of the first borne which are written in heaven
respects there are wherein Christs blood may well be stiled blood of sprinkling and truly said to be communicable One in regard of the merit The other in regard of the vertue of it The merit whereby the guilt and punishment of sin is taken away The vertue whereby the dominion and power of sin is abated and subdued The former was especially typified under the Law For the sprinkling of the blood of beasts was for cleansing such as were unclean whereby both the guilt and punishment of their uncleannesse was taken away as the uncleannesse of the Leper Lev. 14. 7 8. and the uncleannesse of him that touched a dead corps or were any other way unclean Numb 19. 18 19. Hereunto alludeth the Apostle Heb. 9. 19. In this respect being cleansed with such sprinkling as the Law enjoyned they might freely and boldly do service to God otherwise it was death Numb 19. 13 20. But the sprinkling of Christs blood that is a right application thereof by the Spirit of Christ on his part and by faith on our part wrought by the said Spirit doth every way cleanse from all sin taking way the guilt and freeing from the punishment in which respect the beloved Disciple Iohn saith 1 Ioh. 1. 7. the blood of Iesus Christ cleanseth us from all sin Yea also it hath a vertue and power to subdue in us the power of sin and to free us from the dominion thereof in which respect Christ is said thereby Heb. 9. 14. to purge our conscience from dead works to serve the living God And Heb. 10. 22. we are said to be sprinkled in our hearts from an evill conscience These phrases import a freedom from the power as well as from the guilt of sin In this respect Act. 15. 9. God is said to purifie our hearts by faith because faith applieth Christs blood to the soul. 1. This doth inform us of the means whereby Christs blood is made useful and profitable to us His blood is shed and being shed it is expiatory and satisfactory But how may we be made partakers of the benefit of it this legal rite sheweth even by having it sprinkled upon our souls Though the Paschal Lamb were slain and the blood thereof poured into a Bason yet if it had not been sprinkled on the door the destroyer would have entered in So though Christs blood be shed and preached by the Gospell and represented in the Sacraments yet if it be not sprinkled on us it doth us no good we may be destroyed with the rest of the wicked Our heart is as the door of the soul Psal. 24. 7. if that be sprinkled with Christs blood the destroyer dares not enter in Therefore as the Apostle admonisheth Heb. 10. 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water 2. This may teach us how to have this blood sprinkled on our hearts It s sprinkled by a particular application thereof to our selves which is done by faith For by faith we apply unto our selves in particular that which in the word is indefinitely revealed concerning Christs death and the benefit thereof By faith we apply the merit thereof By faith we draw a speciall vertue from thence By faith we apply Christs intercession and there place all our confidence for acceptance §. 117. Of the continuall efficacy of Christs Sacrifice THis phrase that speaketh is an elegant Prosopopeia whereby the vertue and efficacy of Christs blood is set out to the life This phrase shews it to be so great aâ—… if Christ with all his wounds opened and with all his blood in a vessel brought to his Father should earnestly call and cry to his Father for pardon he could not more prevail It hath respect to Christs intercession and importeth a perpetuall efficacy of Christs sacrifice Therefore it s set down in the present tense participle Whereby the Apostle giveth us to understand That Christs Sacrifice hath a continuall efficacy Those principles of our Christian Religion and articles of our Christian faith which are noted to follow hereupon do prove as much as resurrection ascension and intercession His resurrection shews Christ he being sacrificed was not as the legal sacrifices swallowed up of death and utterly consumed so as they were but for one only turn and for the present use But as he liveth after death so he continueth to speak His ascension shews that he was not as the Priests under the Law who being dead could no more enter into the holy place But he after death entred into the true holy place Herein the Apostle makes a difference betwixt the typicall Priests and the true Priest Heb. 7. 23 24. His intercession sheweth the end of the two former He rose and ascended into heaven that he might continue the use power and efficacy of his sacrifice which he doth by his intercession So as hereby the point is evidently confirmed That these three followed upon his death is evident Rom. 8. 34. In regard of this continuall efficacy of Christs sacrifice he is said Heb. 7. 25. ever to live to make intercession for us Christs continuall intercession is that which is intended under this Metaphor of speaking for to intercede is to speak for one This is attributed to Christ by way of resemblance See more hereof Chap. 7. v. 25. § 106. §. 118. Of dead Saints speaking MOre fully to expresse the efficacy of Christs blood the Apostle sets out the matter thereof comparatively thus Better things then that of Abels To understand the meaning thereof we must search out what it is that Abel or that his blood speaketh Most Greek Copies set down an article of the Masculine gender and so refer it to the person It seems that learned Erasmus met with some Copies that have the article in the neuter gender and so refer it to blood Our English so taketh it for it saith not then Abels but then that of Abel viz. that blood Now we read of both namely of Abel himself even his person that he being dead yet speaketh Heb. 11. 4. And also of his blood that it being shed the voyce of it cried unto God from the earth Gen. 4 10. 1. Abel himself speaketh in that his faith and the fruits thereof being in everlasting records to all posterity call upon all that read or hear them to be followers of him as evidently as if his voyce were heard 2. Abels blood speaketh in that at first the shedding of it could not be concealed and thereupon required judgement against his brother that slew him Yea still it remaineth crying against all such fratricides and homicides as Cain was 3. Both Abel himself and also his blood speaketh in that his soul is among the soulâ—… of them that were slain who under the Altar cry with a loud voyce saying how long O Lord holy and true dost thou not judge and aveâ—…ge our
ground marriage is honourable if the bed be kept undefiled I deny not but that the bed undefiled addeth much to the honour of marriage and that the defiled bed taketh much from the honour thereof yet marriage by virtue of the first Institution thereof is in it self honourable though afterwards it may be dishonoured A Sacrament is in it self sacred though by prophane persons it be polluted Bed is here metonymically taken for the conjugall act which useth to be done in the bed as a Table is put for that which is done at the Table or for that which is set upon the Table 1 Cor. 10. 21. The simple Verb from whence this compound undefiled is derived signifieth to defile Iude v. 8. A privative Preposition added thereto implieth a freedom from pollution This privative compound useth to be applied to things perfectly pure without any spot or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 emish as to the heavenly inheritance 1 Pet. 1. 4. To pure religion Jam. 1. 27. And to Christ himself Heb. 7. 27. Here the marriage-bed is called undefiled not simply as if in the act of married persons there were no manner of pollution no sinne at all But in regard of Gods Ordinance and of the Act considered in it self and exempt from the frailties and faults of them that use it Adam and Eve might have used it in their innocent estate It is no more a defiled act then to eat and to drink are Well therefore is it here opposed to acts of uncleannesse namely to whoredom and adultery In this respect married persons may live as chastly as single persons whether male or female if not more chastly They were married wives whom the Apostle exhorteth to be chaste Tit. 2. 5. Of Matrimonial chastity See Domest Dut. Treat 2. Part. 2. § 4. That which in it self is undefiled ought to be used so far as in us lieth without any pollution or defilement Though the marriage-bed be in it self the bed undefiled yet by licentiousnesse it may be and useth to be too too much defiled We must therefore pray that it may be sanctified to us and we must use it with moderation and sobriety having an eye to the right ends thereof and carefully observing the Directions of Gods Word thereabout §. 37. Of Fornication and Adultery THe Apostle by way of opposition produceth two vices which much pervert the dignity and purity of Marriage as is evident by this particle of opposition BUT This I do the rather note against the manifest mistake of the Vulgar Latine and Rhemist-English translation and also against most of the Popish Expositors who make the former clause an injunction to use marriage as an honourable thing and to keep the bed undefiled thus Let marriage be honourable in all and the bed undefiled Hereupon they take this last clause as a reason to move men so to do thus For God will judge whoremongers and adulterers Yet they can produce no authentique Greek Copy to justifie that causal particle Quest. Wherein is the sinne of whoremongers it being between single persons opposite to marriage If not why is it here brought in Answ. 1. Whoredom in the general is a base sin and a bed defiled In this respect it may well be brought in opposition to marriage which is honourable and the bed undefiled 2. Marriage is a remedy to prevent fornication 1 Cor. 7. 2. So as whoredom might have been prevented if marriage had been duly used Thus also it is opposite to marriage 3. The Gentiles among whom the Hebrews lived made too light account of whoredom scarce thinking it to be simply a sin this made the Apostles to forbid it among indifferent things Act. 15. 29. Therefore this Apostle here joyneth it with adultery as he doth in many other places to move them the more to deâ—…est it 4. Most of the particulars which aggravate adultery aggravate also whoredom Therefore the Apostle might well joyn them together These two words Whoremongers Adulterers are oft promiscuously used and indefinitly put for all manner of uncleanness The first word translated Whâ—…remongers is oft translated Fornicators as 1 Cor. 5. 9 10 11. 6. 9. Heb. 12. 16. The Greek word according to the notation thereof signifieth to prostitute ones body for a price or for gain The root whence it cometh signifieth to sell thereupon they who commit uncleannesse for gain are said to sell their body or to set it as we speak to portsail Ezek. 16. 33. This is the proper notation of the word but it is also used for the sin of uncleannes though no gain be intended thereby Most properly it is put for that sin which in this kinde is committed betwixt single persons So it is to be taken when whoremongers or fornicators are joyned together and distinguished the one from the other as Gal. 5. 19. and in sundry other places It is sometimes put for Adultery it self Matth. 5. 32. Sometimes for Incest 1 Cor. 5. 1. The other word translated Adulterers is supposed to be taken from an Hebrew word which signifieth to put out or to destroy as where it is said said of an adulterer His reproach shall not be wiped away Prov. 6. 33. And where this advice is given Give not thy strength to women nor thy wayes to that which destroyâ—…th Kings Prov. 31. 3. Those two Texts of Scripture shew how fitly the notation of the Greek word is taken from the Hebrew For nothing useth more to put out and destroy a mans state name body and soul then adultery The notation of our English word Adultery is taken from the Latine and that from going to anothers bed Thus is Reubens incestuous adultery described Thou 〈◊〉 up to thy fathers bed Gen. 49. 4. And the Adulteresse inticeth a young man to her husbands bed Pro. 7. 16 17 18. As fornicators so adulterers are indefinitely put for all kind of unclean persons as in the seventh Commandment Here these two words Whoremongers and Adulterers are distinguished one from another Whoremongers are such as being both single persons commit the sin of uncleannesse betwixt themselves as Shechem and Dinah did Gen. 34. 2. Adulterers are such as one of them at least if not both also is contracted or married In that the same punishment was by Gods Law adjudged against him that defiled a Virgin betrothed unto an husband as to one that defiled a woman married namely death Deut. 22. 22 23 24. It appears that the sin of the one and of the other is of the same kinde namely adâ—…ltery Having distinctly declared who are Whoremongers and Adulterers and how they are distinguished one from the other I will further indeavour to set out the â—…ainousnesse of their sins and remedies against them §. 38. Of the hainousnesse of Whoredom or Fornication IN setting out the hainousnesse of the sinnes here mentioned by the Apostle it will be first meet to note out such
be with us are mo then they that be with them 2 King 6. 16. And this Say to them that are of a fearfull heart Be strong fear not behold your God will come with veâ—…geance even God with a reâ—… he will come and save you Isa. 35. 4. About all sorts of afflictions or temptations it is said There hath no temptation taken you but such as is common to man But God is faithfull who will not suffer you tâ—… be tâ—…mpted above that you are able but will with the temptation also make away to â—…scape that you may be able to bear it 1 Cor. 10. 13. About death we have this glorious insultation put into our mindes and mouths Dâ—…ath is swallowed up in victory O death where is thy sting 1 Cor. 15. 54 55. And they are pronounced blessed who die in the Lord c. Rev. 14. 13. Of a particular application of Gods promises See more in Domâ—…st duties on Eph. 6. 16. Treat 2. part 6. § 72 c. 6. Assurance of our right to Christ and interest in him All things are theirs whose Christ is This doth the Apostle not only in generall affirm but also in sundry particulars exemplifie For having laid down this generall position All things â—…re yours he doth thus exemplifie it Whether Paul or Apollo or Cephas or the world or life or death or things present or things to come all are yours Hereof he tenders this reason and ye are Christs and Christ is Gods 1 Cor. 3. 21 22 23. Well may they who have Christ rest content in any estate For 1. Christ is more worth then all the world He is that treasure for which a wise man will â—…ell all that he hath to buy that field where this treasure is He is that pearl for which a wise man will sell all that he hath to buy it Matth. 13. 44 45 46. 2. God with Christ freâ—…ly gives us all things Rom. 8. 32. 3. Christ can make all wants and all sufferings an advantage unto us To me to live is Christ and to die is gain Philip. 1. 21. Have not now they whose Christ is just cause to be content with that which they have whatsoever it be 7. Frequent and serious Meditation on that excellent inheritance which is purchased and prepared for us in heaven An heir that hath title to a rich inheritance will be content with such diet and apparel as his Father is pleased to allow him The heir as long as he is a childe diâ—…fereth nothing from a servant though he be Lord of all Gal. 4. 1. He goeth contentedly to School he doth what his father enjoyns him to do he rests contented with his present condition upon expectation of a future great inheritance yet at the most is it but an earthly inheritance How much more content should we be with the present on hope of an heavenly Inheritance 1 Cor. 9. 25. This was one special ground of Martyrs not contentment only but rejoycing also in their sufferings For the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us Rom. 8. 18. Our light affliction which is but for a moment worketh for us a farre more exceeding and eternall weight of Glory 2 Cor. 4. 17. This was a reason whereby the Patriarchs were induced to live all their dayes in Tabernacles For they looked for a City which hath foundations whose builder and maker is God Heb. 11. 9 10. §. 64. Of the Necessity Equity Excellency and Commodity of Contentednesse TO the seven fore-mentioned grounds of Contentednesse other grounds may be added taken from sundry Adjuncts which do much commend the virtue and grace As 1. The Necessity of Contentednesse No man hath power over his own estate or condition of life to order it as he will Will he nill he that shall befall him which God allotteth to him Who can make that straight which God hath made croâ—…ked Eccles. 7. 13. The rich and poor meet together the Lord is the maker of them all Prov. 22. 2. This is spoken of God not only as the Creator of all of all sorts but also as the disposer of all mens estates and conditions He maketh some rich he maketh others poor 1 Sam. 2. 7. Which of you by taking thought can adde one cubit to his stature Matth. 6. 27. The very hairs of your head are all numbred Mat. 10. 30. There is therefore an absolute necessity of being in that estate and condition wherein God will have a man to be Now then to be willingly content with that which a man cannot alter is to make a virtue of necessity 2. The equity of contentedness Hardly can such an estate befall any one the like whereof or a worse hath not befallen others whom he hath cause to judge better then himself For every man ought to esteem other better then himself Phil. 2. 3. Is it not then most meet that we should be contented with that which others better then our selves have been content withall This is the Argument which Uriah pleaded for not going down unto his own house The Ark and Israel and Iudah abide in Tents and my Lord Ioaâ—… and the servants of my Lord are encamped in the open fields Shall I then go into my house to eat and to drink c. 2 Sam. 11. 11. 〈◊〉 renders this as a reason why he was content to die For I am no better then my Fathers 1 King 19. 4. Can any now living think himself better then they to whom the holy Ghost gives this testimony Of whom the world was not worthy Heb. 11. 38. yet thy waâ—…dred about in sheep-skins and goat-skins being destitute afflicted tormented they wandred in deserts and in moâ—…ntains and in dens and caves of the earth To saint and sink under a lighter burden then others carry contentedly and cheerfully doth not so much argue the weight of the burden as the weakness of him that sinketh under it 3. The Excellency of Contentment 1. Among other graces this is an especial one that maketh us most like unto God What greater excellency can be attributed to any creature then to be like his Creator When God would set forth the excellency wherein he intended to make man he thus expresseth it Let us make man in our Image after our likenesse Gen. 1. 26. We shewed § 61. that the Greek word translated contentednesse signifieth self-sufficiency and that this excellency was proper in the full extent thereof to God One of those Titles which in the Old Testament is given to God signifieth self-sufficient Now of all men the contented person is most sufficient in himself and by himself This is not to be taken in opposition to God as if any could be sufficient to any thing without God For we are not sufficient of our selves to think any thing as of our selves but our sufficiency is of God 2 Cor. 3 5. But it is meant
the God of peace we may be children of peace Matth. 5. 9. §. 164. Of Gods raising his Sonne from dead THe person on whom the Apostle calleth is further described by an act of his power in raising his Sonne from the dead This phrase He brought again is the interpretation of one Greek compound Verb. The simple Verb signifieth to bring The compound to bring again Our English doth fitly and fully answer the Greek The enemies of Christ brought him to death but God his Father brought him again from death This phrase sets forth the resurrection of Christ. It is frequently attributed to God his Father as Act. 2. 32. 4. 10. 5. 30. 10. 40. 13. 30. Indeed this act is oft attributed to Christ himself In reference thereunto thus saith Christ Destroy this Temple and in three daies I will raise it up Joh. 2. 19. And again I lay down my life that I may take it again I have power to lay it down and I have power to take it again Joh. 10. 17 18. Answ. The very same act may be applied to the Father and the Son for they are both one Joh. 10. 30. in regard of the Divine nature What things soever the Father doth these also doth the Sonne likewise As the Father raiseth up the dead and quickneth them even so the Sonne quickneth whom he will John 5. 〈◊〉 〈◊〉 This point of the resurrection of Christ is a great mystery the ground of our resurrection and thereupon typified and prophesied of before Christ was incarnate foretold by Christ himself in the daies of his flesh distinctly recorded with sundry evidences thereof and much published after it was accomplished 1. Many were the Types thereof as 1. Adams waking out of a dead sleep God causeth a deep sleep to fall upon Adam and took one of his ribs and made a woman Gen. 2. 21 22. and then the man awoke Thus by Christs death was the Church made a fit Spouse for him and then was he raised 2. Isaacs delivery from being sacrificed Gen. 22. 12. Heb. 11. 19. 3. Israels passing through the red sea Exod. 14. 29. 4. Aarons dead rod which bâ—…dded and brought forth buds and bloomed blossoms and yielded Almons Num. 17. 8. 5. The bird that was dipt in blood and let go Lev. 14. 51 53. and the scape-goat Lev. 16. 21. 6. The translation of Enoch Gen. 5. 24. and rapture of Eliah 2 King 2. 11. 7. The raising of the son of the widow of Zarephath 1 King 17. 22. and of the Shunamite 2 King 4. 35. 8. The restoring of dry bones to living men Ezek. 37. 10. 9. The building of the second Temple Ezr. 6. 14. 10. Ionah his coming out of the Whales belly Ion. 2. 10. Matth. 12. 40. 2. There were also sundry Prophesies of Christs resurrection as these He shall prolong his daies He shall see of the travell of his soul He shall justifie many Isa. 53. 10 11. This phrase This day have I begotten thee Psal. 2. 7. is applied to Christs resurrection Acts 13. 33. So is this Thou wilt not leave my soul in hell Psal. 16. 10. Act. 2. 31. and this The sure mercies of David Isa. 55. 3. Act. 13. 34. 3. Christ foretold his resurrection not only in dark terms as Ioh. 2. 19. but also plainly Matth. 12. 40 41. 16. 21. 17. 23. 4. The distinct narration of Christs resurrection is set down by all the Evangelists with sundry circumstances thereabouts 5. There were many eye witnesses thereof as Angels Luke 24. 4. Women Matth. 28. 5. All sorts of men Foes Matth. 28. 11. Friends Ioh. 20. 19. He was seen of about five hundred brethren at once 1 Cor. 15. 6. Those bodies of the Saints which came out of the graves after his resurrection were also witnesses thereof Matth. 27. 52 53. 6. Christs resurrection was a principall point that the Apostles Sermons published in planting Churches Act. 2. 24. 7. This is one of the Articles of the Christian faith expresly set down in all Christian Creeds and beleeved by every true Christian. 1. God brought again his Sonne from the dead to manifest the brightness of his glory Christs passion was as a cloud that overshadowed his Divine glory That it might not be thought that his glory was either extinguished or eclipsed but only hid for a time it began to shine forth at his resurrection for he was declared to be the Sonne of God with power by the resurrection from the dead Rom. 1. 4. 2. He did it to declare that full conquest which his Sonne had over all his enemies The last enemy was death so as his rising from death was a full demonstration of his full conquest In this respect the Apostle saith that he was raised again for our justification Rom. 4. 25. The Apostle having cleared the point of the resurrection of Christ from the dead maketh this holy exaltation against death it self O death where is thy sting O grave where is thy victory 1 Corinth 15. 55. 3. Christ was raised from the dead to make way for the finishing of the work of his Priesthood which was by ascending into heaven and there making continuall intercession for us Rom. 8. 34. This he could not have done if he had not been brought again from the dead 4. Christ was raised to give assurance of our resurrection both former and later Our former resurrection is our regeneration concerning which it is said that God hath begotten us again unto a lively hope by the resurrection of Iesus Christ from the dead 1 Pet. 1. 3. Our later resurrection shall be of our bodies for Christ rose as an Head to make way for the resurrection of all his members Hereupon saith the Apostle Christ is risen from the dead and become the first-fruits of them that sleep 1 Cor. 15. 20. 1. This gives an instance of the greatness of Gods power which the Apostle thus to the life expresseth The exceeding greatness of his power to us-ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead Eph. 1. 19 20. Where the Apostle maketh mention of Christs resurrection he ordinarily addeth a word of power thereunto as Rom. 1. 4. 6. 4. 2 Cor. 13. 4. Experience declareth the raising from death to be a work of Almighty power For what are armies of men or beasts to death If death seize on them what are they Death so brings down the lion as the fearfull hare may pull him by the beard Where death hath seized on any we say there is no hope of life yet this instance sheweth the contrary The devil is said to have the power of death Hebr. 2. 14. The devil therefore and all the power of hell are manifested to be vanquished by Christs resurrection Of all evidences of Gods power meditate on this because of the greatness clearness and manifold fruits
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
Christ last and second 9. 143 144 Comming of Christ looked for by believers 9. 145 Comming of Christ yet to come 10. 139 Comming of Christ speedy 10. 140 Communication of properties in Christ 9 57 Companions with sufferers 10. 126. Lord 11. 138 Company with wicked dangerous 11. 138 Comparisons see Parables Compassion in Priests and Ministers 5. 9 Compassion on all sorts 5. 11. and 10. 128 Complaints of God 3. 105 Concealing such as in danger 11. 125 Conclusion to be expressed 4. 53 Conception of Christ 8. 6 Conditions stand with free grace 12. 43 Confessors and Professors distinguished 11. 259 Confessors brought to wander 11. 261 Confessors brought to want 11. 262 Confession of sin 10. 7 8 Confessors hardly handled 11. 264 Confidence for profession of faith or faith it self 3. 61 Confidence to be maintained 10. 132 Confesse thy condition 11. 67 Conscience what it is 13. 155 Conscience good and evill 13. 155 Conscience not quieted by legal rites 9. 49 Conscience most affected with sin 9. 83 Conscience quieted when purged from sin 10. 5 Conscience evil 10. 66 Consider what it intendeth 3. 21 Consider weighty matters 3. 22 Consider Christ above all 3. 23 41 Consider one another 10. 75 Consecrated a way is by Christ 10. 55 Consolation from Gods promises 6. 144 Consolation strong 6. 145 Conspiring in sin aggravates it 3. 104 Constancy See Perseverance Constancy of Christ in sufferring 12. 18 Content with thy gifts 2. 37 Content with any estate 11. 45. And 53. 61 62 c. Continue See Persevere Continue God doth his great works among opposers 3. 100 Continuance in sin aggravates it 3. 102 109 Contradictions of sinners against miseries 12. 24 Contradiction make weary 12. 2 Contrary vices to be avoided 6. 8â—… Contraries cause contrary consequences 4. 31 Converted ones at first most assaulted 10. 119 Converted ones at first great courage 10. 121 Conviction works on affection 7. 77 Corruption bitter 12. 84 Corruption to be kept down 12. 85 Corruption defileth many 12. 87 Courage spirituall needfull 12. 25 Covenant what it is 7. 94. and 8. 39 Covenant made with Christ â—… 118. 8. 45 Covenant and Testament differenced 7. 94 Covenant with Christians wherein better 7. 94 Covenant established on the Mediator 8 24 Covenant of God established on promises 8. 26 Covenants four causes 8. 40 Covenant new 8. 35 Covenant a prop to faith 8. 41 Covenant of works 8. 42 Covenant of works why promulged after mans fall 8. 42 Covenant of Grace 8. 45 46 Covenant upon tables of stone 9. 30 Covenant of God the ground of the good he doth 10. 46 Covet best gifts 2. 37 Courage spiritual needful 12. 25 Country of believers 11. 72 Councell of God immutable 6. 135 Creation not understood by reason 1â—… 8 Creation by Gods word 11 8 Creation of nothing 11. 8 Creatures variously taken 4. 75 Creatures perish how many wayes 1. 137 139 Creatures how altered by Christ 1. 140 Creatures cannot work miracles 2. 28 29 Crosse what it is 12. 17 Crosse of Christ 12. 17 See sufferings Crown Crowning 2. 60 Cruelty in death 11. 255 Cruelty of men exceeds beasts 11. 271 Crucifie Christ again 6. 41 Curse followes rejecting 6. 49 Custome no sure rule 10. 80 D. DAnger See Distresse Danger utmost to be declared 6. 30. and 10. 87 Danger of others to be prevented 11. 125 187 Danger to be timely prevented 11. 126 Danger to be prevented so long as may be 11. 127 Danger avoided by such as have courage 11. 147 158 168 Dangerous places made the safest 11. 168 Davids name frailties crosses graces priviledges 11. 211 212 c. Day To day taken for eternity 1 50 This Day applied to set times 1. 58. and 1. 61 Day the extent of it 3. 76 91 146 Daily do good 3. 145 146 Day the last 10. 82. How it approacheth 10. 83 Day the last how it is seen to appear 10. 84 Day the last how fitted for it 10. 85 David the penman of the book of Psalms 4. 44 David a type of Christ 11. 217 Death of Christ vanquished Satan 2. 144 Death See Mortall Death fearful 2. 149 Death in Gods power 5. 41 42 Death principles about it 6. 19 Death of Christ a death of suffering 2. 76 Death in causes of Religion 10 103 Death approaching take care of posterity 11. 112 119 Death most irrecoverable 11. 240 Dead works 6. 8. and 9. 8â—… Dearest yeelded to God 11. 93 Dearest subject to destruction 11. 159 Deceitfull sin is 3. 122 148 Defer not repentance 3. 76 Defences against God in vain 11. 175 Degrees of sin 2. 18. 3. 85 Deliverance from spirituall bondage 2. 152 Deliverance out of troubles 11. 121 Depart from God See Apostates Deputed to his function Christ was 3. 33 See Appointed Desertions spirituall take not away all comfort 3. 64 Desire of doing good 13. 156 Desires though earnest may be in vain 12. 96 Desperat distresse avoided 11. 23â—… Despâ—…se the Law who do 10. 102 Despisers of the Law put to death 10. 103 Despisers of Gospel more sorely punished 10. 107 Determined God hath whom to blesse 11. 90 Devil destroyed 2. 141 Devils power of death 2. 142 143 Devil an accuser 2. 146. 3. 122 Devil compriseth all the evill angels 2. 147 Devil described 3. 122. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—… 74 81. and 3 164. and 6. 84. and 10. 5 Dy men must 9. 133 Dy but once men do 9. 134 135 Different times argue different things 4. 29 Different things discerned by faith 11. 144 Different priviledges from God 11. 277 Diffidence See unbelief Diligence about heavenly rest 4. 64. and 6. 79 Directions to be added to admonitions 3. 143 Disgraces See reproaches Disgrace put upon professors â—…0 124. Disgrace a kind of persecution ibid. Disobedience distinguished from transgression 2. 14 Distresse no just cause of distrust 3. 39 See Danger See Desperate Distrust See unbelief Divers doctrines 13. 115 Divine truths differenced 2. 22 Doctrines divers and strange 13. 115 Dominions 1. 84 Dominion of Christ 2. 61 69 Doubling a word an emphaticall hebraisme 6. 103 Draw neer to God 10. 62 Drinks legall 9. 50 Dulnesse in hearing 5. 50 Dulnesse from want of exercise in Gods word 5 68 Duty necessary 2. 3 Duty daily to be done 3. 145 E EArth the foundation 1. 131 Earths and heavens extent 1. 130 Earth the place of Saints plgrimage 11. 69 Efficay of Christs propheticall office 2. 122 127 Efficacy of Christs blood before shed 9. 90 Elder not ever the worthier 11. 11 106 Elders who are 11. 6 Election Gods power therein 2. 131 Elect only given to Christ 2. 133 Elect perfected by Christ 10. 40 Eliah died not 9. 133 Elohim when to be taken of God when of creatures 1. 107 Encrease of Gods goodnesse to his Church 8. 53. And 11. 57 61 End of world cleared 9. 119 End justifieth not an act 11. 125 Endeavour after heaven 4. 63 Endeavour acceptable 13.
6. 131 God makes matters most cleer to man 6. 132 God the most high 7. 6 God to be spoken of with reverence 7. 6 God a peculiar God 8. 67. and 11. 78 God of peace 13. 163 God is the living God 3. 138. and 3. 85 God desires that which he delights in 10. 17 God to be believed that he is 11. 22 God the rewarder 11. 23 God resembled to Abraham in offering his Son 11. 94 God returns what he receives 11. 100 God seen by believers 11. 150. 12. 77 78 God invisible 11. 151 God carrieth through danger 11. 168 God can make things that stand in his way to yeeld of themselves 11. 176 God makes men differ 11. 277 God how seen 12. 77 78 Gods wrath terrible 12. 137 Good variously taken 13. 116 Good report See Report Good works to be done See works 13. 172 Good works 10. 77 Goods spoiled a persecution 10. 129 Good things to come 9. 53 Gospel to be heeded 2. 5 6 Gospel of Salvation 2. 20 Gospel Preached before Christ 2. 20 Gospel reveales the better things 2. 21 Gospel sins the greater 2. 21. and punishments 10. 107 Gospel first published by Christ 2. 24 Gospel confirmed 2. 25 Gospel-benefits 4. 16 17 Gospel a good word 6. 35 Gospel times blessed times 10. 83. 12. 115 Gospel the truth 10. 90 Gospel more excellent then the Law 12. 115 Gospel came from heaven 12. 126 Gospel-despisers surely and soarly punished 12. 127 Gospel came in with power 12. 130 Gospel unchangeable 12. 132 Governors are servants 3. 51 52 Grace of God cause of Christs death 2. 78 Grace stands with Christs merit 2. 78 Grace to be accepted in the season 3. 76 Grace ground of all good 4 97. 13. 196 Grace put for the Gospel 13. 117 Grace rejected dangerous 10. 92 Grace a cause of preferment 11. 11 192 Grace decayed may be recovered 11. 202 Grand-fathers respect to childrens children 11. 111 Growth in grace 6. 4 5. and 10. 135 Grieved how God is 3. 103 167 168 H. HAbit what it is How gotten 5. 75 Hand attributed to God 2. 33 132 133 Hands of men make external things 9. 121 Things made without hands better then things made with hands 9. 121 Harden See Heart Harlots believed 11. 183 Hatred of iniquity 1. 116 Hear Christ 3. 25 78 Hear aright 3. 77 Hear Christs prayer God did 5. 43 Hearers capacity to be observed 5. 62 74 Hearing how iâ—… profits not 4. 18 19 Heresies against Christs humane nature 2. 140 Heart What it is 3. 79 Heart to whom attributed 3. 79 Heart how hardned 3. 80 81 Causes thereof 3 84 Heart how hardned by God Satan other men 3 82 83 Heart hardned by ones self 3. 85 Heart hardned by degrees 3. 85 Heart hardned a wofull plight 3. 86 Heart hardned how discerned 3. 87 How redressed 3. 88 Heart above all to be kept 3. 126 Heart evill 3 127 Hearts sincerity 3. 70 126 Heart-searcher God is 4. 74 76 77 Heart leads to God 10. 63 Heart how pure 10. 64 Heaven Christ exalted unto 1. 35 Heavens and earths extent 1. 130 Heaven the work of Gods hands 1. 132 and 11. 49 Heavens glory 2. 93 Heaven the hope of believers 11. 76 Heaven opened 4. 84 85. and 10. 53 Heaven an holy place 9. 59. and 10. 53 Heaven the place where Christ continueth his Priesthood 9. 123 124 Heavens way 10. 54 Heaven the place of reward 10. 131 Heaven a City 11. 47 Heaven a Country 11. 72 Heavenly calling and gifts 3. 15. and 6. 33 Heavenly things purified 9. 118 Heavenly things the substances of types 9. 117 Hebrews what they were 1. 5 Hebrews much affected by the Apostle ibid. Heed See Circumspection Heed to be especially given to a speciall charge 8. 15 Heir Christ 1. 17 Heires of Salvation 1. 160 161 162 Heires of promise 6. 133 Heires none but believers 6. 134 Hell-fire how materiall how not 10. 98 Hereticks 11. 270 Hezekiahs sicknesse and recovery 11. 133 Hide such as in danger 11. 125 High-Priest Christ is See Priest 2. 173. and 5. 27 High-Priests infirmities 5. 12 High-Priests function honourable 5. 18 High-Priest and Christ resembled 8. 4 High-Priest alone entered into the most holy place 9. 40 High-Priest went once a year into the most holy place 9. 41 High-Priest entered with blood into the most holy-place 9. 42 Himself Christ offered 1. 29 Highest God is 7. 6 Hold fast 10. 132 Holy-Ghost 2. 35 Holy-Ghost true God and a distinct Person 3. 76 Holy-Ghost put for his gifts 6 34 Holy-Ghost how communicated to hypocrits 6. 34 Holy-Ghost testifieth things written before 9. 46 Holy See Saints Holy who and what so called 3. 5 Holy how men come to be 3. 6 Holy who may be accounted ibid. Holy how things are 9. 14 Holy place 9. 14 Holy of Holies 9. 15 Holy ones draw neer to God 10. 69 Holinesse excellency utility necessity 3. 7 Holinesse an evidence of Gods good respect to man 3. 8 Holinesse vilified by many 3. 9 10 Holinesse to be pursued 3. 11 Holinesse how attained 3. 12 Holinesse makes perfect 10. 27 Holinesse of God conferred on Saints 12. 56 Honour distinguished from glory 2. 66 Honour refused 11. 136 Honour may be sought 11. 136 Honour to grace 11. 11 192 Hope of Saints heaven 6. 148 157 Hope is an evidence that we are Christs 3. 62 Hope causeth rejoycing 3. 63 Hope of believers not uncertain 3. 66 and 6. 80 154 Hope of things not seen 6. 156 Hope better 7. 87 Hope a needfull grace 10. 71 Hope to be professed 10. 72 House of God Saints are 3. 37 58 House variously taken 3. 47. and 8. â—…6 House of Christ excellent and large 3. 59 House of Christ we are 3. 58 House of Christ compriseth all believers before and since Christ exhibited 3. 59 Humane Authors how usefull 11. 244 Humiliation the way to exaltation 2. 63 Husbands faith usefull to wives 11. 58 Hyperbolees how to be used 11. 60 Hypostaticall union of Christ 1. 15 Hypocrites how partakers of Holy Ghost 6. 34 Hypocrites taste of Gods good word 6. 35 Hypocrites how far they may ascend and fall 6. 36 37 Hysop what it typified 9. 103 I. IAcob his name 11. 106 Jacobs prerogatives 11 09 Iacobs trials 11. 110 Iacob worshipped on his staffe 11. 113 Idolatry hatefull 11. 38 Iealousy good over others 4. 2 Iehovah Christ 1. 28 Iephthahs Name Birth Infirmities and Excellencies 11. 207 208 209 Iephthahs rash vow 208 Iericho described How destroyed 11. 174 Iesus 2. 73 Iesus Christ joyned 3. 29 Iewes who so called 8 36 Iewes may be Christians 3. 28 Iewish Christians 7. 61 Iewes liturgy belongs not to Christians 7. 73 Iewes calling to be prayed for 8 37 Iewes priviledges belong to Christians 8. 38 Iewes perfected with Christians 11. 279 If is not alwayes conditional 2. 8 3. 60 Ignorance how it extenuates or aggravates sin 3. 111 Ignorances damages 3. 112 Ignorance a sin
hate the truth most 11. 247 Persecutors cruelty far exceedeth beasts 11. 271 Perseverance without intermission or revolt 3. 68 Motives to perseverance 3. 69 Meanes of persevering 3. 70 Grounds of persevering 3. 134 See Apostacy Objections answered 3. 135 Perseverance grounded on Christs Priesthood 4. 86 Persevere in charity 6. 72. 11. 23 127 Persevere in obedience 11. 42 Persevere in faith 1. 64. Person in trinity 1. 21 Persons of Father and Son distinct 1. 52 Perswaded well 6. 56 Pilgrims Saints are 11. 68 Pleaces fit for divine service 9. 4 Plerophory of Hope 6. 20 Plerophory of Faith 10. 64 Pleased God was by Enoch 11. 19 Pleased how God is 11. 21 Pleasures lawfull but dangerous 11. 139 Pleasures how to be used 11. 139 Pleasures momentany 11. 140 Popes usurped power 2. 70 Popes usurpation above Kings 7. 33 Popish See Papist Popish Priests needlesse 7. 99 and 8. 10 Popish Churches treasure 7. 103 Posterity to be cared for at death 11. 112 Postscripts not Canonicall 13. 198 Power of mans will 4. 63 Power of Christs word 1. 25 Not hindered by unbeleef 3. 100 Powers Angels 1. 84 Power of God a prop to faith 11. 97 Practice the end of knowledge 10. 52 Prayer Principles about it 6. 18 Prayers frequent and fervent by Christ 5. 34 37 Prayer in distresse 5. 39 Prayer supported by faith in Gods power 5. 40 Prayer of Christ heard 5. 43 Prayers sometimes to be more fervent 13. 158 Prayers to be added to other meanes 13. 171 Prayers why sometimes not heard 12. 96 Praise a sacrifice 13. 142 Praise to be added to prayer 13. 177 Preachers must preach to themselves 4. 3 Preaching a meanes of salvation 2. 2â—… Precepts of God according to Law 7. 38 Predestination different from divine generation 5 54 Predecessors See Fathers Prejudiciall opinions to be prevented 6. 53 Preparation for Gods service 9. 36 Prepare meanes 11. 29 Prepared heaven is 11. 79 Preserve God can from common judgements 11. 162 Presumption from diffidence 3. 96 Presumption causeth destruction 11. 170 Prevent Apostacy 3. 122 Priest Christ is in both natures 2. 172. and 9. 78 Priests from among men 5. 2 3 4. See High Priest Priests for men 5. 4 Priest in things of God 5. 5 6 Priests offered for themselves and others 5. 14 Priest true typicall metaphoricall 2. 172 Priest Christ is 2. 172. Such an one as he never was 7. 108 Christ a Priest for ever 5. 29 Priests taken from among men ordained for men 5. 2 3 4 Priests in things to God 5. 5 6 Priests before the Law the first born were 7. 63 Priests subject to death 7. 97 Priests none succeed Christ 7. 99 Priests stand ministring 10. 33 Priest-hood necessary 2. 179 and 7. 63 Priest-hood of Christ everlasting 7. 26 Priest-hood of Christ sufficient 1. 26 Most excellent 2. 174 Priest-hood of Christ brings many benefits 2. 175 Priest-hood of Christ the ground of perseverance 4. 86 Priest-hood of Christ hath many profound mysteries 5. 57 Priest-hood of Melchisedec greater then Levies See Melchisedec 7. 42 Priest-hood of Levi imperfect 7 61 Priest-hood of Christ doth that which others cannot It maketh perfect 7. 87. Priest-hood of Christ a weighty point 7. 91 Priest hood of Christ unchangeable 7. 99 Priest-hood of Christ spirituall and coelestiall 8. 2 Priest-hood of Christ not on earth 8. 10 11 Principalities Angels 1. 84 Principles undeniable 7. 46 Privat exhortations 3. 144 Profanesse an heynous sin 12. 90 Profession of faith 3. 27 Profession of good purposes may be made 6. 24 Profession to be made of hope 10. 73 Profession of ones condition 11. 70. Professors may fall away 3. 131 and 10. 148 Professors provoke God 3. 162 Professors of the truth tortured 11. 245 Professors may fly from persecution 11. 259 Professors and Confessors distinguished 11. 259 Proficiency answerable to meanes 5. 60 Proof added to proof 1. 63 Prophets ordinary extraordinary 1. 12 Christ a Prophet 1. 14 2 22 24 111 112 A Prophet Christ was for God and Man 2. 114 Prophets Gods mouth 4. 25 Prophets faith 11. 225 Propitiation 8. 75 Promise prime Christ is 11. 275 Promises may be forfeited 3. 118 and 4. 7 8 Promises of rest 4 6 Promises of future things as of present 4. 24. and 8. 33 Promises of God accomplished in some 4. 37 and 7. 75 Promise for things promised 6. 87 Promises to Abraham 6. 94. Promises to Abraham comprise Christ 6. 95 Promises the ground of faith and patience 6. 96 Promises a priviledge 7. 44 Promises better 8 25 Promises the ground of Gods Covenant 8. 26 Promises absolute 8. 77 Promses enlarged to beleevers 11. 57. Promises embraced 11. 66 Promises appropriated to Isaack 11. 88 Promises how obtained 11. 229 Promised land 11. 43 Promises of men submitted to Gods will 13. 187 Prone man is to sin 3. 122 Providence 1. 24 c. Providence of God is manifold 3. 93 Providence of God extended to incredelous 3. 97 Provoke God who do 3. 162 Provoke others to duty 10. 75 Prudence and faith in preventing danger 11. 158 Psalmes all penned by David 4. 44 Psalmes of divine authority 4. 44 Punish on good ground 10. 10â—… Punishment of sin a just reward 2. 15 16 17. and 10. 108 109 Punishment on others our warning 3. 89 See Judgement Purifying water 9. 7â—… Purity of Christ 4. 91. and 7. 109. and 9 80 Pure heart 10. 64 Purgatory 8. 50 Purging vertue of Christ â—… 27. and 9. â—…2 Purposes good may be professed 6. 24 Purposes of men to be subjected to Gods will 6. 27 Purpose how accepted 11. 84 Q QUoting Sccripture without naming the particular place â—…2 50 52 R RAce Metaphoricall 12. 8 Race set before us 1â—… 10 Rahabs name faith and effects thereof 11 181 182 c. Rahab preserved 11. 184 Ransome Christs death was 9. 79 89 Rashnesse to be avoided 11. 141 Reconciliation made by Christ 2. 180 Reconciliation appropriated to Gods people 2. 181 Recovery how prayed for 11. 233 Red Cow what it tipyfied 9. 70 Red Sea passed through by the Israelites 11. 165 Red Sea a like figure to Baptism 11. 171 172 Redemption what it is 9. 62 Redemption not universall 2. 81 Redemtion perfected by Christ on earth 9. 61 Redemption more excellent then creation 9. 63 Redemption by Christ perfect 9. 65 Redemption of transgressions 9. 89 Repemption of such as lived before Christ § 90 Reformation in time of the Gospel 9. 50 Resuge Gods promise is 6. 146 Regeneration different from divine regeneration 1. 56 Regeneration the signes and causes thereof 12. 105 Registring Predecessors sins 3. 90 Reâ—…erations argueth imperfection 7. 112 Rejoyce See joy Rejecting what it intends 6. 48 Relation betwixt God the Father and Son 1. 22 Religion every one can not save 10. 57 Reliques unwarrantable 11. 122 Remember what and how God doth 6. 63 65 Remember sin how God doth not 8. 76 and 10. 47 Remember encouragements 12. 30 Repent how
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
self over to sin is to give himself over to judgement In what respects the Gospell is stiled truth The Gospel a touch-stone The Gospel to be highly esteemed a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Gospel causeth such as conceive it to receive it Papists wrong people in keeping the word from them Gospel a touch-stone The Gospel a matter of gratulation Humiliation for not prositing by the Gospel Exhortation to make the best use of the Gospell b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 10. § 29 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They who are not pardoned shall be damned a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expecto Apostates sin against conscience a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fervos Act. 18. 25. Ro. 12 11. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is there matstiall fire in hel a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e Occultè adversarij f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a A 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cautions about putting to death Why despisers of Gods Law put to death a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Misericordia a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greater punishments then bodily b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Ro. 1. 30. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ultor g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dignus â—…ensebatur * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What to tread under foot c See Chap. 6. v. 6. §. 41. Son of God despised Blood of Christ precious d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of this verb See Chap. 11. v. 11. §. 56. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is known in his dealings God punisheth evill doers a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How fearfull God is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illuminatâ—… c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contract pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 semper 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maneo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sub b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A good cause works courage in suffering b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patience a great support in suffering a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christians are subject to many Tryalls Christians made a gazing-stock b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 19. 29 31. How Christ was put to open shame see Chap. 6. v. 6. Sect. 42. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reproach a kind of persecution a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 premere ut calceuâ—… dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 premere pedem â—…vae dicuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see §. 123. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acknowledge kindnesse a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Extruimusque toros dapibusque epulamur opinis Harpyiâ—… diripiunt que dapes c. Virg. Aeneid lib. 3. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sum f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Recompence answerable to damage Reward surpasseth damage a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Liberam illa professionem d Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reward afteâ—… work a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Patience an help to perseverance Grace not perfect at first a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods will is mans rule c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. aâ—…rist Reward after work d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veniendo veniet a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Mâ—… a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are just men a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirituall life Difference betwixt just and unjust How faith brings life Agreement between the Prophet and Apostle Want of faith makes unstable a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 25. 9. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See §. 151. e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Soul how attributed to God a Mâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Non sumus substractionis Vulg. Lat. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉
points as declare the hainousnesse of them both and then such aggravations as make Adultery to exceed Whoredom The hainousnesse of Fornication and Adultery is herein manifested that these sins are committed against God our Neighbour and Our selves Against God in that This is the will of God even our sanctification that we should abstain from fornication 1 Thess. 4. 3. A Prophet thus aggravateth this sin Have we not all one Father Why do we deal treacherously every man against his Brother Mal. 2. 10. The treachery there meant is the sin here spoken of and that is committed against God as our Father It is also committed against the Sonne of God In which respect the Apostle thus expostulateth this caâ—…e Know ye not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid 1 Cor. 6. 15. And it is likewise committed against the Spirit of God For the Apostle thus again expostulateth the same case What know ye not that your body is the Temple of the holy Ghost which is in you which ye have of God 1 Cor. 6. 19. Thus is this sin committed against each person of the Trinity 2. Against our Neighbour and that is sundry respects 1. Against the party with whom the sinne is committed for it is alwayes committed with another Hereupon the brethren of Dinah whom Shecbâ—…m defiled said Should he deal with our Sister as with an Harlot Genesis 34. 31. 2. Against the children that are born in Fornication which are in that respect bastards These by Gods Law could not inherit The sonne of the bonawoman shall not be heir with my sonne saith Sarah Gen. 21. 10. which sentence God approved By Gods Law a bastard was not to enter into the Congregation of the Lord to his tenth generation Deut. 23. 2. By entring into the Congregation of the Lord is meant some special office and service whereby he had liberty to enter into the house of God That which is noted of Gileads sons thrusting out Iephthah and saying unto him Thou shalt not inherit in our Fathers house for thou art the sonne of a strange woman Judg. 11. 2. sheweth that it was a custom among Gods people to keep bastards from inheriting The opposition which the Apostle makes betwixt bastards and sons in this phrase Then are ye bastards and not sons Heb. 12. 8. sheweth that bastards have not a right to the priviledge of true sons 3. Against the friends kindâ—…ed and alliance of each party It is expresly said of a Priests daughter that playeth the whore That she profaneth her Father Levit. 21. 9. And the brethren of Dinah took themselves dishonoured in that their sister was defiled Gen. 34. 7. 4. Against the whole family For this sin is a fire that consumeth to destruction Job 13. 12. God thus threatneth David The sword shall never depart from thy house because thou hast taken the wife of Uriah the Hittiâ—…e to be thy wife 2 Sam. 12. 10. 5. Against the very Town City and Nation where such unclean birds do roost For severe judgements have been executed upon those places as we shall afterwards shew This is one of the sins for which the Prophet saith The Land shall mourn Hos. 4. 2 3. 6. Against the Church For by the lawfull use of Marriage among Professors of the truth a godly seed is preserved Mal. 2. 15. This is the seminary of the Church but by this sin a spurious brood is brought forth and the Church thereby destroyed 3. This sin is committed against our selves even against our Souls Bodies Name and State and against these in an especial manner 1. It is expresly said of him that committeth adultery That he destroyeth his own soul Prov. 6. 32. 2. It is said that he that committeth fornication sinneth against his own body 1 Cor. 6. 18. He maketh this very body the instrument whereby that sin is committed Other actual sins are said to be without the body that is some other object that is without the body is abused and made the instrument of sin in other cases as wine in the sin of drunkennesse 3. Who so committeth adultery getteth a wound and dishonour and his reproach shall not be wiped away Prov. 6. 32. Infamy or an ill name is hereby set out 4. Such bring themselves to extream poverty For by means of a whorish woman a man is brought to a piece of bread Prov. 6. 26. that is his state is much impaired and even consumed he hath not enough for his own sustenance Thus hath the holy Ghost set forth the hainousnesse of both their sins of uncleannesse Adultery admits of further aggravations §. 39. Of the Aggravations of Adultery above Fornication 1. ADultery is expresly mentioned in the seventh Commandment which is this Thou shalt not commit adultery Exod. 20. 14. It is counted an aggravation of a sin to be by name expressed in any of the ten Commandments For therein it is made an head of many other sins 1. Adultery makes the nearest and firmest bond wherewith two persons are joyned together dissoluble That bond is marriage whereby two distinct persons are made one flesh Gen. 2. 24. It is by Gods Ordinance an inviolable bond and ought not to be dissolved but by diremption which is by severing man and wife by death Com. 7. 2. But that adultery makes this bond of marriage dissoluble is evident by this restriction of Christ saving for the cause of fornication Mat. 5. 32. meaning adultery 3. Adultery nullifies a special Covenant of God This phrase The wife of thy Covenant Mal. 2. 14. intendeth a Covenant made before God whereof God is the Author Gen. 2. 18. and a witnesse Mal. 2 14. and in that respect called the Covenant of God Prov. 2. 17. 4. Adultery makes an incurable wound For jealousie is the rage of a man therefore he will not spare in the day of vengeance he will not regard any ransom c. Prov. 6. 34 35. It is not so in the case of fornication for a recompence is set down in that case Deut. 22. 29. 5. By adultery the affections of married persons are so alienated as they are brought many times to wish and practise one anothers death 6. By adultery a spurious brood may be put in the room of legitimate children and false heirs enjoy that inheritance which belongeth to true children which we have shewed in the former Section to be against Law and Right Genes 21. 10. Iud. 11. 2. 7. By adultery the Goods of the family cannot be but much wasted the adulterous husband spending that wherewith he should provide for his family on his harlot and the adulterous wife purloining what she can from her husband Herein they shew themselves worse then Infidels 1 Tim. 5. 8. 8. Adultery is by Gods Law judged to be a capital crime Deut. 22. 22. But fornication not so Deut. 22. 29. 9. The very Heathen by the light of nature