to free us from our sins He appeared to put away sin So clearly is this revealed to Christians by the Gospell as an Apostle saith to them ye know that the was manifested to take away our sins 1 Joh. 3. 5. An Angel before the birth of Christ declaring by what name he should be called giveth this reason thereof Thou shalt call his name Iesus for he shall save his people from their sins Matth. 1. 21. And his forerunner upon Christs first appearing publickly thus set him out Behold the Lamb of God which taketh away the sin of the world Joh. 1. 29. 1. Sin was it that implunged man into so wofull a plight as it had been better for him not to be then not to be freed from sin 2. Such was his case as neither he himself nor all creatures in the world were able to free him 3. God was pleased to take pitty on man in that miserable condition On these and other like grounds Christ appeared to take away sin This is such an instance of Gods love to man as exceedeth all expression all apprehension If it be demanded how far sin is taken away I answer in a double respect 1. In reference to the condemning power of sin Rom. 8. 1. This is set out in Scripture by many metaphors whereof see The Guide to go to God or An Explanation of the Lords Prayer 5 Petit. § 130 c. 2. In reference to the domineering power of sin for by Christ that power is subdued Sin hath not power in believers to make them slaves to it Object Sin remains in the best and maintains a combate in them Rom. 7. 21 23. Answ. Sin remains in the regenerate as one that hath a deadly wound which can never be cured yet may retain life and so struggle and strive This the Lord suffereth for the tryall and exercise of his Saints These two respects about the condemning and domineering power of sin may be the more fitly applyed to this taking away of sin by reason of that double law which concerneth sin One is a law against sin which is the law of God The other is the law of sin whereby sin hath a kind of command Of this speaketh the Apostle Rom. 7. 23 25. The word here used of putting away is applyed to the ceremonial law and translated a disanulling Heb. 7. 18. and it may imply in some respect a disanulling of the foresaid double law about sin This taking away of sin affords great matter of comfort to poor sinners who know the nature of sin and feel the burthen hereof Were it not for knowledge of this doctrin and faith therein they could not but be cast into Belshazzars passion Dan. 5. 5. But by this doctrine that fear is taken away and matter of thanks is ministred Rom. 7. 25. Yea also of an holy triumph 1 Cor. 15. 55 56. When therefore we have accesse to God for pardon of sin let us think on this But withall let us by the latter namely freedome from the domineering power of sin gain assurance of the former which is freedome from the condemning power of sin For where the Apostle â—…aith there is no condemnation to them which are in Christ he addeth who walk not after the flesh but after the Spirit Rom. 8. 1. They deceive themselves who being held as slaves under sin dream of freedome from the punishment of sin For the wages of sin is death Rom. 6. 23. The means or rather the true proper cause of taking away sin as aforesaid is thus expressed By the Sacrifice of himself The Sacrifice according to the notation of the Greek word implyeth blood yeâ—… death even that which is slain so as Christ put away sin by his death See v. 22. § 111. This Sacrifice was of himself even his own blood See v. 12. § 57. and Chap. 1. v. 3. § 29. These are great amplifications of Christs good respect to us §. 132. Of the resolution of Heb. 9. 25 26. And observations thence raised Vers. 25. Nor yet that he should offer himself often as the high Priest entereth into the Holy place every year with blood of others Vers. 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself Vers. 25. THâ—…se two verses set down another difference betwixt Christ and legall Priests The difference is 1. Propounded v. 25. 2. Proved v. 26. The difference as propounded consisteth in two things especially 1. In the things offered For Christ offered himself but the high-Priest offered the blood of others 2. In the time for Christ did not offer himself often but the high-Priest every year offered the blood of others This latter part of the difference is amplified by the place whereinto the high-Priest entered here sâ—…iled the Holy place Vers. 26. The proof is taken from the kind of Christs offering which was a suffering 1. This is set down by way of supposition then must he often have suffered which is amplified in the time since the foundation of the world 2. An inference is made thereupon The inference is thus expressed he hath appeared And it is enlarged 1. By the time which admits a double consideration 1. One that it was but once 2. The other that it was in the end of the world 2. By the end to put away sin This is illustrated by the means whereby he put away sin the Sacrifice of himself Doctrines I. Christ brought an offering Vers. 25. II. The offering that Christ brought was himself These two doctrines are here taken for granted See § 126. III. Christ did not often offer himself This is here expressed See § 126. IV. Christ in not offering himself often was unlike the legall high-Priest The negative particle nor applyed to Christ and the note of comparison as applied to the high-Priest proves this point See § 127. V. There was an high-Priest under the law See § 127. VI. The high-Priest under the law entered into the tabernacle That was the holy-place here mentioned See § 127. VII The legall Priest oft offered Sacrifice Every year his solemne Sacrifice was offered up See § 127. VIII The legal Priest appeared before God with blood This is here intended under this phrase with the blood See § 127. IX The blood which the legal Priest carried before the Lord was the blood of beasts Under this word others beasts are understood See § 127. X. Christ offering himself was a suffering to death This is raised from the meaning of this word suffered as it is inferred as a reason of Christs not offering himself See § 128. XI Christ must not oft have suffered This is here taken for granted See § 128. XII There was but one Sacrifice of Christ from the beginning of the world to the end This is implyed under this phrase since the foundation of the world See § 128. XIII Christ hath
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
conspicuously manifested himself This world appeared intendeth as much See § 130. XIV Christ did but once come into the world This word once hath reference to Christs appearing in the world See § 129. XV. Christ was exhibited in the end of the world See § 129. XVI The best things are reserved to the last times This followeth by just consequence from the former doctrine for by and with Christ came the best things into the world See § 130. XVII The end of Christs appearing was to put away sin XVIII Sin was put away by a Sacrifice XIX The Sacrifice that put away sin was Christ himself These three last doctrines are plainly expressed See § 131. §. 133. Of all mens subjection to death Heb. 9. 27 28. Vers. 27. And it is appointed unto men once to die and after this judgement Vers. 28. So Christ was once offered to bear the sins of many and unto them that look for him shall he appear the second time without sin unto salvation THese two verses are added as a reason to prove the former point that Christ did but once offer himself The reason is taken from the condition of man which is but once to die Of the Greek word translated to die See Chap. 7. v. 8. § 51. The note of comparison as especially as it hath reference to the next verse wherein the second part of the comparison is set down under this note of the second part of a comparison so demonstrateth as much There are two Greek words which are comprised under this small particle as and may be translated in as much as But our little particle as doth expresse the meaning to the full and the more properly in regard of the latter part of the comparison in the next verse This note of resemblance as sheweth that Christ subjected himself to the common condition of man As man he dyed As man he dyed but once We have shewed how in all things it behoved him to be made like unto his brethren See Chap. 2. v. 17. § 168 c. It is here taken for granted that men must die There needs no proof hereof experience besides the frequent mention hereof in Scripture gives evident proof to the truth hereof See Chap. 7. v. 23. § 97. Sin is the true proper cause hereof Death was first threatned against sin Gen. 2. 17. So as death entred into the world by sin Rom. 5. 12. And the wages of sin is death Rom. 6. 23. Object Sin is taken away from justified persons if then the cause be taken away 〈◊〉 doth the effect remain Answ. 1. Sin is not utterly taken away from any man while here he liveth 1 Ioh. â—… 8. It is one benefit that death bringeth even to those that are justified that all remainder of sin is taken away thereby 2. By Christs death the nature of death is altered and the sting of it is pulled out 1 Cor. 15. 55. whereas death was first instituted as the enterance into hell It is now made to justified persons the enterance into heaven It is to them but an uncloathing and putting off the ragged garment of mortality for flesh and blood cannot inherit the kingdome of God neither doth corruption inherit corruption 1 Cor. 15. 50. In this respect death is as no death This that is indefinitely spoken of men must be applyed to all of all sorts for an indefinite particle is equivolent to a general But to put the point out of all doubt the Apostle plainly expresseth the generall thus death passed upon all men Rom. 5. 12. On this ground the Prophet was commanded to cry all flesh is grasse Isai 46. Object 1. An Apostle seemeth to affirm the contrary thus we shall not all sleep 1 Cor. 15. 51. Answ. 1. That is spoken only of such as are living at the very moment of Christs comming to judgement All before them shall dye 2. Even they shall be changed that is their ragged robe of mortality shall be taken away which is equivolent to death Object 2. Enoch was translated that he should not see death Heb. 11. 5. Answ. 1. One or two extraordinary instances do not infringe an ordinary rule especially when it is altered by him that set the rule Object 3. Eliah also was wrapt up into heaven and died not 2 King 2. 8. Answ. 1. Some affirm that his body was burnt in the region of fier above the clouds but there is no good warrant for that 2. The former Answers about Enoch may be applyed to Eliah 3. It is sufficient that both of them were changed and that their mortality was taken away before they were admitted into heaven 4. A speciall reason of freeing these two from death may be this many years passed betwixt the promise of Christ and the exhibition of him Therefore to support the faith of believers in freedome from death by Christ the Lord was pleased to give two reall demonstrations hereof One in one world before the flood the other since the flood Object 4. Righteousnesse delivereth from death Prov. 11. 4. Answ. There is a threefold death 1. Spiritual 2. Eternal which is called the second death Rev. 2. 11. From both these justified persons are fully freed Rom. 6. 13. Iohn 8. 51. 3. Corporall death even from this in sundry respects may a righteous man be said to be freed 1. In that God doth oft prolong his dayes Exod. 20. 12. Prov. 3. 16. Hezekiah is a particular instance hereof Isa. 38. 3. But on the other side it is threatned that bloody and deceitfull men shal not live out half their dayes Psal. 55. 23. take Absalom for instance 2 Sam. 18. 9 c. 2. Righteous men are kept from capitall lawes For Daniels adversaries could find no occasion or fault against him concerning the kingdome though they sought it Dan. 6. 4. 3. Their name is not swallowed by the death of their body Prov. 10. 7. 4. The sting of death is pulled out to them 1 Cor. 15. 55. So as their death is no death but a sleep 1 Thes. 4. 13. 5. They shall be raised to everlasting life Ioh. 5. 29. 1. This subjection of man to death gives just cause of walking humbly Man who at first was made like God is now like the beasts that perish Psal. 49. 12. Now he is dust and to dust he shall return Gen. 3. 19. He who was created Lord over all must now say to corruption Thou art my Father and to the worm thou art my Mother and my Sister Job 17. 14. This is the reward of sin therefore for sin we ought especially to be humbled When proud man is puffed up with the gay feathers of honour wealth wit beauty or any other like seeming excellency if he cast his eyes upon his black feet of mortality it may move him to cast down those gay feathers 2. We may well think that many are far from making this use of this their
condition in that they so live here as if they should ever live here as covetous persons who are never satisfied with the things of this life and proud disdaiâ—…full persons who scoffe at the threatnings of Gods word Isa. 28. 14 15. And hard hearted oppressors and all impenitent persons 3. This condition of mortality instructeth us in sundry duties which are 1. To learn to number our dayes aright which is a lesson that God most teach us Psal. 90. 12. 2. To provide for the time to come This is the main scope of the parable of the steward Luk. 16. 1 c. 3. To trust in the living God The Psalmist because his dayes were like a shadow trusted in the Lord that endureth for ever Psal. 102. 11 12. 4. Not to fear man who is but mortall 4. This subjection to death is a matter of great comfort unto believers and that 1. In regard of the myseries of this world from which they are freed There the weary be at rest Job 3. 17. 2. Against the plots and practises of men 3. Against the remainder of sin in them which maketh even them to complain and say Oh wretched man that I am who shall deliver me from the body of this death Rom. 7. 24. The death of the body will deliver believers from this body of death 5. The extent and community of this condition teacheth all of all sorts to apply all the forenamed uses to themselves They who are Gods on earth shall die aâ—… men Psal. 82. 6 7. The wise man dyeth as the fool Eccles. 2. 16. Riches profit not in the day of wrath Prov. 11. 4. The rich man died Luk. 12. 20. and 16. 22. Such as are a staffe in a state shall all be taken away Isa. 3. 1 2 3. §. 134. Of Dying but once TO the foresaid common condition of all men to die the Apostle addeth this limitation Once which is to be taken as before exclusively see v. 26. § 129. Hereupon Christ saith that man when he hath killed the body can do no more Luk. 12. 4. Experience giveth evidence to the truth hereof Object Many were raised from the dead and died again as the Son of the widow of Zarephah 1 King 17. 23. And the Shunamites son 2 King 4. 36. And another man 2 King 13. 21. And in the new Testament Iairus daughter Mark 5. 42. The widows Son Luk. 7. 15. Lazarus Joh. 11. 43. And Dorcas Acts 9. 41. Answ. 1. Some say that their souls slept in their bodies and manifested no vigor or life at all But this is not to be admitted for then the raising of such from the dead had not been true miracles 2. It may be supposed that all that were raised from the dead were Saints and that they to manifest the glory of God were content to come into their bodies again 3. For full answer to the point this of dying but once is to be taken of the ordinary course of nature The Lord of nature can order it as it pleaseth him 1. This is good encouragement against all that man can do Luk. 12. 5. Martyrs â—…reby were encouraged against their cruel adversaries in that when they had once â—…ed the body they could do no more 2. This instructeth us about well using the time of life which God affordeth unâ—… 〈◊〉 It is the day of grace and time of repentance If once a period be put to it â—…re is no returning again Christ made advantage hereof Ioh. 9. 4. The wise 〈◊〉 giveth advice so to do Eccles. 9. 10. As a man once dyeth so for ever he abiâ—…th §. 135. Of the ground of mans dying but once THe ground of mans dying but once is thus expressed It is appointed The Greek word doth properly signifie to lay aside or to lay up So it is used Luk. 〈◊〉 10. Col. 1. 5. 2 Tim. 4. 8. Now because what God determineth before hand is 〈◊〉 a thing laid up firm and sure it is here applyed to Gods decree He hath set it down as an inviolable law This law or decree of God is to be extended both to the condition it self that men 〈◊〉 die and also to the limitation thereof but once Some make the ground hereof to arise from nature which consisteth of contrary qualities that destroy each other But that destructive contrariety was not in mans primary nature as God made it it came from sin That decree therefore is of God as a punishment of sin 1. This demonstrates an inviolable necessity of the former points cencerning mans subjection once to death The law of the Medes and Persians which altereth not Dâ—… 6. 12. is not so firm as this appointment or decree 2. This teacheth us to make a vertue of necessity which is willingly and comfortably to yield to that which cannot be avoided Malefactors by light of nature are taught to make this use of necessity namely quietly to submit themselve to exeâ—…on That we may do it with the greater comfort let us acquaint our selves â—…ith the end and benefits of death to believers whereof see before § 133. §. 136. Of judgement immediatly following death THe word here translated judgement is ost put for that general judgement that in the last day of the world shall passe upon all men which day is stiled the day of judgement Matth. 10. 15. and 11. 22 24. and that judgement is stiled the judgement of the great day Jud. v. 6. It is also put for that estate wherein a man is set immediately upon his death Thus is it here taken as is evident by this phrase after this which intendeth the time of a mans death so as judgement immediatly followeth a mans death so soon as he dyeth he receiveth his doom Three are two sorts of people that die 1. The Elect. Concerning such an one Christ said upon the day of his death Today shalt thou be with me in Paradice Luk. 23. 43. Such an one was he who said I desire to depart and to be with Christ Phil. 1. 23. Such an one also was Lazarus who died and was carried by the Angels into Abrahams bosom Luk. 16. 22. 2. The reprobate such an one was Dives who died and fell into hell Luk. 16. 27. This life is the only time of probation when that is ended nothing remaines but judgement Object 1. He that believeth shall not come unto judgement Joh. 5. 24. The same word is there used that is used in this place Answ. There are two kinds of judgement One of absolution The other of condemnation This word signifieth the one and the other Our translation in that place of Iohn turneth it to condemnation So is the verb used and thus translated he that believeth on him is not judged or not condemned The simple verb and noun is in both places put for the compound Object 2. Christ expresly saith that he that believeth not is condemned already even
the second time but the ten thousand times yea the innumerable millions of time 2. Papists inveigh against Ubiquitaries yet their corporal presence of Christ in their Masse cannot stand without it 3. There have been in all ages since Christs ascension that have imagined Christ to have been on earth The Lord himself foretold that there should be such and gave a good caveat to take heed of them Matth. 24. 23 24. 4. For our parts seeing there is no other comming of Christ to be expected on earth till this second which will be his last let us observe Christs caveat that we be not deceived by believing any other appearings but rather wait for this Though he tarry long yet let us patiently wait for this second comming and faithfully imploy the talents which he committeth unto us that we may be accounted by him such servants as he was to whom the Lord said well done thou good and faithful servant thou hast been faithful over a few things I will make â—…hee ruler over many things enter thou into the joy of thy Lord Matth. 25. 21. Be neither like that evill servant that abused his fellow servants Matth. 24. 48 c. Nor like sloathful servant who â—…id his Lords money Matth 25. 18. §. 144. Of Christs last comming without sin IT is said of Christs last comming that it shall be without sin Hereby this second comming is distinguished from Christs first comming into the world and appearing therein The difference lyeth herein He came at first to be a surety for sinners and to bear the sins of many as was shewed § 139. But now shall he appear in another estate 1. Not bearing a burden but bringing a discharge not as a surety to discharge a debt but as a pay-Master that hath discharged it 2. Not as a sheep to the slaughter or a sufferer but as a Conquerour and deliverer from all sin and punishment 3. In no manner of businesse meannesse or weaknesse occasioned by sin but in glory and Majesty as triumphing over sin death and devil 4. Not with a body subject to any affliction but an impassible and glorious body 5. Not in his own person only but in his whole mystical body full and compleat in all the members thereof without sin even without spot or wrinckle as Eph. 1. 27. Thus it appears that as Christs glorious comming to judgement the utter abolishment of sin shal be manifested He shal appear without sin This is further evident by Christ then destroying the last enemy which is death â—… Cor. 15. 26. For then wil he cast death it self into the lake of fire Rev. 20. 14. The destroying of death presupposeth an utter abolishing of sin This utter abolishing of sin is effected by the perfection of Christs Sacrifice and intercession By the Sacrifice full satisfaction is made by his intercession a sufficient application thereof to every one of the elect the number of whom shall be then fully accomplished 1. If Christs first comming in the flesh were a matter of great comfort and joy to â—…e faithful in that he came to take upon him our sins that we might be freed from 〈◊〉 same what is this which shal be without sin Upon consideration of that first â—…ming saith God Comfort ye comfort ye my people Isa. 40. 1. And again Rejoyce â—…ly O daughter of Sion shout O daughter of Ierusalem Behold thy King comâ—… unto thee c. Zach. 9. 9. The very Angels rejoyced at his first comming Luk. â—… 13. And they who lived to see him first exhibited much blessed God as old Siâ—… and Annah the prophetesse Luk. 2. 20 28. c. What comfort then and matter of rejoycing and praising God doth this second â—…ming minister unto us especially if we well weigh the difference betwixt the 〈◊〉 and the other which was in part observed before 2. A great encouragement this is to strive against sin to stand against Satan and 〈◊〉 to faint but to resist unto blood as Chap. 12. v. 4. This comming of Christ 〈◊〉 sin gives assurance of full conquest to all his members 3. It is a matter of terrour to such as live and die in sin and are not in this world â—…eed from it There can be no hope of freedome for such This phrase without 〈◊〉 â—…eweth that Christ will no more come as a surety and a Sacrifice There reâ—… no more Sacrifice for sins but a certain fearful looking for of judgement c. 〈◊〉 10. 26 27. §. 145. Of believers looking for Christs last comming THe foresaid appearing of Christ is here appropriated unto them that look for him The participle thus translated them that look for is a double compound of two prepositions and a verb all which joyned together imply such an â—…tation as hath both a desire and also hope of receiving and enjoying that which is looked for This word is six times used in the New Testament and alwayes in this sense for it is 〈◊〉 applyed to this second and glorious comming of Christ and to the reward following thereon as Rom. 8. 19 23. 1 Cor. 1. 7. Gal. 5. 5. Phil. 3. 20. and here in this place There is another word comming from the same root which is applyed to that which a man fears would not have come but then there is another word added thereto which distinguisheth it from the proper ordinary acception thereof as fearfull Heb. 10. 27. A certain fearfull looking for of judgement There is another compound of the same simple verb from whence the word in my Texâ—… is compounded which signifieth to look for and is taken in the better seâ—…se 〈◊〉 2. 13. The word of my Text being appropriated to true believers shewâ—…th that they with great desire and much â—…ope look for the last comming of Christ. These are they of whom it is said we our selves which have the first fruits of the Spiâ—… 〈◊〉 we our selves groan within our selves waiting for the adoption to wit thereâ—… 〈◊〉 of our body Rom. 8. 23. And of whom the Apostle in another place saith 〈◊〉 for the comming of our Lord Iesus Christ 1 Cor. 1. 7. And again from heaâ—… we look for the Saviour Phil. 3. 20. 1. Object Many that believe are oft perplexed in soul thorow the apprehension of wrath so as they cannot with desire and hope look for the comming of Christ unto judgement David seemed to be in such a perplexed estate Psal. 6. 1 c. Answ. some violent temptation or other hinders in them the work of faith at that time as a cloud may hinder the bright light of the Sun for a time But as no cloud â—…an so hide the Sun as no light at all should appear so no temptation can clean take away all the light and comfort of faith some vigour will remain and sustain some 〈◊〉 and expectation of the comming of Christ. As the Sun gathering strength 〈◊〉 a cloud and as a
Royall Scepter such as Kings only sway Other Commanders may have Scepters though not so properly as a King for mention is made of Scepters of Rulers in the plural number as Isa. 14. 5. Eze. 19. 11. Such a Scepter may be a Scepter of a City of a Tribe of a Province or of such a jurisdiction as he possesseth who holdeth the Scepter The equity of the former Scepter is thus set out a Scepter of righteousnesse which implieth that the King who swayeth that Scepter ordereth all things in his Kingdom most justly and righteously Order of matter requireth that the latter clause should be in the former place thus The Scepter of thy Kingdom is a Scepter of Righteousnesse But the Learned Languages place an elegancy in transposing the parts of a sentence According to the order of matter we will first speak of the Kingdom of Christ and then of the equity thereof §. 112. Of Christs Kingdom CHrists Kingdom is expresly mentioned in this phrase The Scepter of thy Kingdom The relative particle THY hath reference to Christ as was before shewed on this phrase Thy Throne § 106. Frequent mention is made of Christs Kingdom and that before he was exhibited in the flesh and since Before it was typified as by the Kingdom of other Kings of Iudah so in particular by the Kingdom of David 2 Sam. 7. 12 13 16. Isa. 9. 7. 16. 5. Jer. 23. 5 6. 33. 17. This Kingdom of Christ was also prophesied of before his Incarnation Gen. 49. 11 12 13. Numb 24. 17. Dan. 2. 44. Mic. 4. 8. After his exhibition in the flesh this Kingdom of Christ was published by his forerunner Mat. 3. 2. By Christ himself Luk. 4. 43. 8. 1. And by his Apostles Luke 9. 2. This Kingdom did the Apostles most set forth after Christs ascention Act. 8. 12. 20. 23. 28. 31. Christs Kingdom is that estate where Christ ruleth As God by his absolute power he reigneth over all creatures every where Psa. 103. 19. As Christ is God-man God manifested in the flesh All power is given unto him in heaven and earth Mat. 28. 18. yet hath Christ a peculiar Kingdom wherein he reigneth over a select people called out of the world who are a willing people Psa. 110. 5. This Kingdom is sometimes called the Kingdom of God Mar. 1. 14 15. And that in five especiall respects 1. By a kinde of excellency For excellent and eminent things are said to be of God as Gen. 23. 6. Psa. 87. 3. 1 Chr. 12. 22. Psa. 80. 10. 36. 6. Gen 30. 8. 2. In relation to the King thereof Christ Jesus who is true God Iohn 1. 49. Rom. 9. 5. 3. In opposition to Kingdoms of men Dan. 5. 21. Ioh. 18. 36. 4. In regard of the Laws priviledges and immunities thereof which are all divine and of God Deut. 4. 8. Rom. 14. 17. 5. In reference to the end thereof which is Gods glory Phil. 2. 9 10 11. It is also called the Kingdom of heaven Mat. 3. 2. 4. 17. and that in five other respects 1. To distinguish it from the Kingdomes of the world which the devils shewed to Christ Mat. 48. 2. To shew the kinde of the Laws Ordinances and appurtenances thereof which are all heavenly Heb. 9. 23. 3. To demonstrate the qualification of the subjects thereof whose inward disposition and outward conversation is heavenly Heb. 3. 1. Phil. 3. 20. 4. To set out the extent thereof It doth not only reach from Euphrates to Sihor as Solomons Kingdom did 1 King 4. 21. or from India to Ethiopia over 127. Provinces as Ahasuerus his Kingdom did Esth. 1. 1. but to heaven it self yea and that throughout the whole earth and the whole heaven Psae 135. 6. Mat. 28. 18. 5. To manifest the end of calling men into the Church which is Christs Kingdom of grace on earth that they might be fitted for heaven which is the Kingdom of glory Col. 1. 12. 13. 1 Pet. 1. 3 4. Well may the estate where Christ ruleth be accounted and called a Kingdom because all things which constitute a Kingdom appertain thereunto Such as these 1. An high supream Soveraign who is a true proper King an absolute Monarch which Christ is Isa. 9. 6. Psalm 2. 6. 1 Timothy 6. 15. 2. There be Subjects that take him for their King and willingly subject themselves to him Psa. 18. 44. 110. 3. 3. There is a distinct particular dominion or state in which that King reigneth and ruleth Psa. 2. 6. 4. There be Laws and Statutes whereby this Kingdom is governed the most righteous equall and prudent Laws that ever were These are registred in Gods Word the holy Bible Reade what is said of them Deut. 4. 8. Psal. 19. 7. 2 Tim. 3. 15 16 17. 5. There priviledges and immunities appertaining to this Kingdom such as never any Kingdom had the like Some of the priviledges are these 1. A right to the things of this world 1 Cor. 3. 22 23. 2. A free accesse to the Throne of grace at all times Eph. 2. 18. 3. 12. Heb. 4. 16. This priviledge will appear to be a great one if we well weigh the readinesse of him that sits on the Throne to accept us the abundance of blessings that are there treasured up and the assurance that the subjects of this kingdom have to attain their desires 3. A right to Christ himself and in him to all things that are his And what is not his Rom. 8. 32. 4. A right to heaven it self 1 Pet. 1. 4. Luk. 12. 32. Mat. 25. 34. The Immunities of Christs Kingdom are such as these 1. Freedom from all inconvenient and burdensome laws whether Ceremoniall Judiciall or Morall Rom. 7. 4. Gal. 4. 5. 2. From Sin Rom. 6. 18 22. We are freed from sinne 1. In regard of the guilt of it Rom. 8. 33. 2. In regard of the dominion and power of it Rom. 6. 14. 3. In regard of the punishment of it Rom. 8. 1. 3. From the sting of death 1 Cor. 15. 53. 4. From the power of Satan Heb. 2. 14. Who would not be of this kingdom What care should they have that are of it to abide in it and to say The Lines are fallen unto me in pleasant places yea I have a goodly heritage Psa. 16. 6. How sedulous should they be to bring others thereinto Cant. 8. 8. How conscionable ought the subjects of this Kingdom to be in walking worthy thereof Eph. 4. 1. Col. 1. 10. §. 113. Of the righteousnesse of Christs Kingdom THe Greek word joyned by the Apostle to the Scepter here mentioned signisieth rectitude streightness evenness It is opposed to crookedness roughness unevenness So doth the Hebrew word also signifie It is â—…itly applied to a Scepter which useth to be streight and upright not crooked not inclining this way or that way So as that which is set out by a Scepter namely government is hereby implied to be right and upright
that confirmeth not all the words of this Law to do them Deut. 27. 26. Instances of particular judgements on such as believed not or disobeyed the message that was brought unto them by Angels are old Zacharias who was struck dumb Luke 1. 20. and Lots wife who was turned into a pillar of salt Genes 19 17 26. Now all these things were our examples and are written for our admonition upon whom the ends of the world are come 1 Cor. 10. 6 11. Angels are not now sent to us Yet are the Ministers of Gods word sent unto us of God the Lord that sends is rather to be respected then the Messengers that are sent That therefore which is here said of recompensing disobedience to the word of Angels may be applied to all disobedience against any Minister sent of God Iohn 13. 20. Luke 10. 16. §. 16. Of the reward of transgressors THe judgement on transgressors is thus expressed Received a just recompence of reward This phrase recompence of reward is the interpretation of one Greek word but a compound word and so compriseth under it two words whereof the one signifieth a rendring the other a reward The Verb whence it is derived signifieth to give a reward These two words render reward are sometimes distinctly set down without composition as Matth. 20. 8. Rev. 11. 18. He that hath the Office or power to give or render a reward is stiled a rewarder Hebr. 11. 6. § 23. The word used in this Text I finde three several times in this Epistle as here and Chap. 10. 35. § 132. 11 26. § 125. In all which it implieth a reward whereby somewhat is recompensed The word translated reward is diversly taken according to the persons to whom and work for which it is given If to a person accepted of God for a work approved by him it importeth such a reward as compriseth under it grace mercy blessing If to a wicked person for an evil work it intendeth a fearfull revenge and compriseth under it anger terrour curse Christ useth this word in an indefinite sense which in one case may be applied one way in another case another way My reward is with me saith Christ to give every man according to his work Rev. 12 12. As men and their works are different some good some evil so is Christs reward different The reward of the good is eternall life and of the evil indignation and wrath Rom. 2. 6 7 8. In regard of this difference we reade of the reward of a righteous man Matth. 10. 41. and of the reward of iniquity Acts 1. 18. or the reward of unrighteousness which is also called the wages of unrighteousness 2 Pet. 2. 13 15. In this later sense the word is here used and importeth revenge Judgement executed on the wicked for their wickedness is called a reward because it is as due unto him as the reward which useth to be given to a diligent and a faithfull labourer is due to him This word in Greek is used to set out that which the labourers in the Vineyard received for their labour and is translated hire Matth. 20. 8. There is another Greek word translated wages the wages of sin is death Rom. 6. 23. which doth somewhat more fully set out the reason of this word reward applied to workers of evil It is taken from the allowance or pay which is given to souldiers In this proper signification it is used Luke 3. 14. and translated wages or allowance It is also used 1 Cor. 9. 7. and translated charges That word is likewise used for allowance due to a Minister of the Word 2 Cor. 11. 8. Both this word turned wages and also the other reward intend that which is due to the thing for which it is given Reward is due to the evil works of unbelievers upon desert but to the good works of believers upon Gods gracious promise and faithfulness in making his word good §. 17. Of the just punishment of transgressors TO shew that punishment on transgressors is most due this epithete just is premised thus a just recompence of reward Therefore the damnation of such is also said to be just Rom. 3 8. and that it is a righteous thing with God to recompence tribulation to them 2 Thess. 1. 6. And in this respect the judgement of God is said to be righteous Rom. 2. 5. It is but one word in Greek that setteth out a righteous judgement It is compounded of these two words righteous judgement and shews that righteousness is inseparable from Gods judgement his judgement is alwaies righteous It must needs be so because God that rendereth the recompence is a most just judge Gen. 18. 25. Psal. 98. Rom. 3. 6. Why then may some say are not all transgressours punished for experience of all ages giveth proof that many transgressions and transgressours have from time to time been passed over To remove this scruple we must distinguish betwixt believers and others Christ as a Surety hath received a just recompence of reward for all the transgsessions of all such as have believed in him or shall believe in him Besides the Lord in wisdom and love to such oft taketh occasion from their transgressions to inflict temporary punishments on them not in revenge nor for satisfaction but for their spiritual profit Heb. 12. 10. Unbelievers that receive not a recompence of reward for their evil deeds in this life have their recompence treasured up to the full against that day which is stiled The day of the righteous judgement of God Rom. 2. 5. Thus sooner or later in one kinde or other every transgression and disobedience receiveth a just recompence of reward Transgression is said to receive a reward because the transgressor receiveth it and that for his transgression Transgression therefore by a Metonymy of the effect is put for a transgressor A transgressor is said to receive the reward here intended not as a willing act on his part but as it is a due debt and so to be received for punishment is as justly due to a transgressor as any good reward to him that doth that which is required of him Punishment is a satisfaction for a transgression even as for a debt that is due in which respect sins and transgressions are stiled debts Matth. 6. 12. and they on whom the punishment is inflicted are in the Greek and Latine Dialect said to pay the punishment because by enduring punishment a kinde of satisfaction is made and they who make the satisfaction pay the debt This payment doth not necessarily imply a voluntary act but an act that is most due and just The sense the grief the smart the pain of a punishment or judgement lieth on him that is punished or judged These therefore may well be said to receive the recompence that is or shall be inflicted They that resist shall receive to themselves damnation
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
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
vengeance must needs follow upon despisers of the Gospel That this application might more clearly appear the Apostle sets down both the kinde of punishment and kinde of sin To make these points the more regarded he brings them in with an interrogative Thus Of how much sorer c. Of the emphasis of an interrogation in affirming a thing See Chap. 1. v. 5. § 46. and v. 14. § 155. and Chap. 9. v. 14. § 76. This word of comparison hath reference to the punishment before mentioned which was capitall implying the death of the body § 103. So as there are greater punishments then a bodily death whereupon the Lord sayeth Feare not them that kill the body and after that have no more that they can do But rather fear him which is able to destroy both bodie and soul in hell Matth. 10. 28. The Greek word translated sorer is comparative but anomalous The positive is put for any manner of evill either of sin or of punishment Thus this comparative word of my text is used in the case of sin 1 Tim. 5. 8. and in the case of punishment Luke 27. 64. So here For the word punishment is expresly mentioned and that under a word that signifieth a vindictive punishment or revenge The root whence it sprouteth signifieth a revenger The verb signifieth to revenge Paul twice attributeth it to himself in regard of that violent revenge he sought to do to the professors of the Christian Religion Acts 22. 5. and 26. 11. §. 107. Of the vengeance that followeth contempt of the Gospel THis emphaticall phrase how much sorer punishment giveth us to understand that despisers of the Gospel make themselves guilty of heavier vengeance then despisers of the Law This is intended Chap. 12. v. 25. and Matth. 10. 14 15. and 11. 22 24. Gods goodnesse and mercy is more manifested to man by the Gospel then was by the Law It hath shined more and more unto the perfect day Prov. 4. 18. The greater the mercy is that is deâ—…ised the greater is the sin in despising it And answerable to the sin the judgement useth to be By the Gospel so much is done for children of men as God is moved to say What could have been done more to my vineyard that I have not done in it Isa. 5 4. This affordeth an admonition to us that live under the Gospel that we have it in high esteem lâ—…st disrespect thereto cause a despising thereof and despising of the Gospel cause the severest iudgement Take for an example Capernaum Math. 11. 23. And remember the pithy exhortation of the Apostle Chap. 2. v. 1. § 5. Obj. We read of many sorer judgements under the Law then under the Gospel Answ. 1. If it were so it would not follow that Gospel sins were lesse but that the patience of God was greater 2 Pet. 3. 9. 2. When punishment is defer'd it may be the severer Rom. 2. 5. Psal. 50. 21 22. 3. Judgements under the Gospel are more spirituall and in that respect more insensible yet sorer as hardnesse of heart a seared conscience a reprobate sense and greedinesse in sin These are scorpions in comparison of those whips which were under the Law 1 King 12. 14. These especially are effects of Gods just revenge As assurance of faith peace of conscience and joy in the holy Ghost are far greater blessings then outward peace worldly riches temporall delights and earthly honours so the spirituall judgements are the greater they are blind who see it not See more of this point Chap. 2. v. 3. § 21. §. 108. Of the evidence of Gods just proceedings against Sinners THe forementioned proceeding of God against despisers of the Gospel is so evident as the Apostle refers it to their own judgement and determination in this word suppose yee In like sense it is used by Christ himselfe Luke 13. 2 4. Iohn 5. 39. Of the divers acceptions of this word See Chap. 4. v. 1. § 13. It sheweth that such is the equity of Gods proceedings against sinners as men themselves may discern the same This is manifested by other like phrases as Iudge ye Isa. 5. 3. Know ye Rom. 3. 19. and 6. 16. Ye know 1 Cor. 6. 9. 1 John 3. 15. What will he do Matth. 21. 40. There are certaine common notions in a reasonable man which do demonstrate the equity of Gods proceeding with them This teacheth us well to use that stamp of Gods Image which he hath reserved in man notwithstanding his fall And for this end to compare Gods dealing with man in punishing him with his desert Thus shall we justifie God and shew our selves Children of Wisedome Luk. 7. 35. §. 109. Of sinners deserving what they suffer THe justice of Gods proceedings against sinners is set down in this phrase shall be thought worthy Of the meaning of the Greek word See Chap. 3. v. 3. § 42. In this respect the punishment of sin is called wages Rom. 6. 23. The word translated wages signifieth that allowance which was used to be given to souldiers which was alwayes accounted most just yea it is said to be a righteous thing before God 2 Thes. 1. 6. And the day of punishing every one is called the day of the reâ—…elation of the righteous judgement of God Rom. 2. 5. 1. The Judge who inflicteth punishment is called a righteous Iudge 2 Tim. 4. 8. Gen. 18. 25. 2. The nature of sin sheweth the equity of the judgement for all sin is of an infinite natâ—… and this sin is a wilfull rejecting of the means whereby the wounds of sin should be 〈◊〉 and the guilt thereof taken away Obj. Sin is 〈◊〉 temporary the punishment is eternall How can a temporary crime 〈◊〉 thought worthy of an eternall punishment Answ. See the treatise 〈◊〉 〈◊〉 sin against the Holy Ghost part 2. § 30 31. Of the just punishment of transgressors See Chap. 2. v. 2. § 16. 17. §. 110. Of the aggravation of Apostasie THe Apostle contenteth not himself with a generall declaration of the equity of Gods dealing with Apostates but maketh it more clear by a particular enumeration of sundry aggravations The first of them is thus expressed who hath trodden under foot the Son of God The first phrase hath trodden under foot is the interpretation of one Greek word which is a compound and implieth the basest using of a thing that can be It is compounded of a verb that signifieth to trample upon or to spurn at a thing Luk. 10. 19. and 21. 24. The preposition with which it is compounded aggravateth the aggravation implying a scornfull trampling upon a thing as where it is said of salt that hath lâ—…st his savour It is good for nothing but to be cast out and to be trodden under foot of men Matth. 5. 13. And it is applyed to swines trampling pearles under their feet Matth. 7. 6. Things trampled upon are counted nothing worth and therefore
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
5. 10 Illumination 6. 32 Image what it signifieth 10. 2 Imitation see Example Imitate God 4. 62 Imitate Christ 13 132 Immutability of Christ and creature 1. 136 138 141 142 145 Immutability of Gods counsel 6. 135 Immutability of Gods oath and promise 6. 140 Impartiality of God 2. 82 Impartiality in Ministers 6. 78. and 13. 193. and 9. 101 Impediments removed 11. 175. and 12. 4 Imposition of hands 6. 16 17 Impossible variously taken 6. 38 Impossible what is to God 6. 142 Imprison See Prison Imprisoned Professors were 11. 253 Incredulous no way wrought upon See Unbelief 3. 92 Infidelity See Unbelief Indignation of God fiery 10. 98 Infirmities to what Christ was subject and not subject 2. 169 170 Infirmities of Priests and Ministers 5. 12 Infirmities of the upright passed by 11. 189 Information first 8. 66 Inheritance our right to salvation 1 160 162. and 6. 87 Inheritance what is 11. 40 Invincible true believers are 11. 149 Invisible God is 11. 151 Invisible ones see things visible 11. 151. Invisible things seen by faith 11. 152 Iniquity to be hated 1. 116 Integrity how pleaded before God 11. 233 Intent how accepted 11. 84. See Purpose Insinuation 3. 121. and 6. 54 Intercession of Christ 7. 106 Interpret strange tongues 7. 19 Interrogations emphaticall 1. 26 155 Invisible things credible 11. 4 Iosephs name 11. 115 Iosephs trials graces and prerogatives 11. 116 117 118 Ioshuah setled Israel 4. 47 Ioshuahs name 6. 93 Ioy what it is 3. 63 Ioy of most vain 3. 63 Ioy or rejoycing of hope 3. 64 65 Ioy of believers truest joy 3. 67 Ioy set before Jesus 12. 15 16 Isaacks name 11. 86 Isaacks relations to Abraham 11. 87 Isaack had promises appropriated to him 11. 88 Isaacks commendation 11. 104 Isaacks blessing his sons 11. 105 Israel 8. 36 Israel freed out of Aegypt 3. 163 Iudah 7. 75. and 8. 36 Iudiciall Law 7. 69 Iudge the best of others 6. 56. and 10. 150 Iudges 11. 193 Iudgement to come 6. 21 Iudgements on transgressors 2. 15. and 3. See Punishments 97 Iudgements certain 2. 18 Iudgements on tempters of God 3. 96 Iudgement immediatly after death 2. 136 Iudgement decreed 9. 136 Iudgement answerable to sins 11. 160 Iudgements on some are caveats for others 12. 93 Iust men See Righteous Iust recâ—…mpence of sin 2. 17. and 10 108 109 Iustice without pitty 10. 104 Iustification and sanctification from Christ 9. 73 Iustified none are by the Law 9. 104 Iustified persons have sin in them 9. 131 K. KIndred to be succoured 7. 10 Kindnesse on whom it works not 3. 92. and 8. 57 Kings lawfull antient usefull 7. 3 King of righteousnesse 1. 112. 7. 19 20 Kings evill edicts not to be obeyed 11. 130 Kingdome of Christ 1. 112 Kingdome of Christ everlasting 1. 108 Kingdome of Christ how given up to his Father 1. 109 Kingdome of Christ righteous 1. 112 Kingdome may be subdued 11. 227 Kissing a rite of subjection 1. 67 Know his own conscience a man may 13. 154 Knowledge of Angels 1. 87 Knowledge of Hypocrites 6. 32 Knowledge a priviledge of the new Covenant 8. 72. 73 Known God is in his dealings 10. 111 Known things brought for proofs 9. 68 Known our right to heaven may be 10. 131 L. LAbour for heaven 4. 64 Labour for love 6. 68 Lamps typified light 9. 9 Last daies 1. 13 Last dayes enjoy best things 2. 21 Law how delivered by Angels 1. 96. and 2. 9 Law stedfast 2. 12 Law set out in ten words 7. 38 Law Commandement differenced 7. 38 Law terrible 12. 99 Law delivered by Christ 12. 129 Law and the uses thereof 12. 129 Law alterable 12. 131 Learning by experienc 5. 47 Learners in time must be Teachers 5. 61 Leave See forsake Left how promises 4. 7 8 Legal uncleanesse not simply sinful 1. 28 Legal rites See Types Legal sacrifices made not perfect 10. 3 Legal sacrifices oft offered 10. 4 Letter of Scripture not alwayes held 1. 72. and 3. 100 Lie God cannot 6. 142 Lying an heinous sin 6. 143 Likenesse 2. 168 Likenesse in unequals 7. 50 Like man why Christ was 2. 171 Like to God how man may be 4. 62 Limbus infantum 8. 50 Limbus Patrum a fiction 8. 50. 9. 90 Lincked all graces are 12. 11 Lions mouthes stopped 230 Lips an instrument of praise 13. 143 Live ever in Christ who do 7. 98 Living God 3. 138 139. and 7. 98. and 9. 85 Living or quick word 4 70 Living way 10 57 Look unto Jesus 12. 12 Long-suffering of God 3. 101 Lord Christ 1. 128 Love of man 6 67 Love of Saints 6 70 Love for the Lords sake 6. 69 Love laborious 6. 68 Love of man 10. 77 Love the cause of Gods chastening 12 41 Loynes comming out of them 7. 41. 59 M. MAjesty Gods title 1. 32 Manasseh 11. 111 Man what it signifieth â—… 54 Mans power and will in what 4 63 Manna 9. 22 Manna put in a golden pot 9 27 Manner of doing good 8. 17. and 13. 157. and 9. 101 Many See Multitude Many shall be saved 2. 91. and 6 107 and 9. 140 Many types of Christ 9. 6. and 10. 34 Many offices of Christ 9 88 Many slain by persecutors â—…11 258 Many witnesses 12. 3 Mary the Virgin not without sin 4 91 Martyrs how they endured as they did 11. 152 Masse a blasphemous sacrifice 7. 112. 115 See bloody Means not to be prescribed to God 11. 98 Meanes of some preservation destruction to others 11. 170 Means mean used by God 11. 177 Means unlikely used by God 11. 30 39 Means extraordinary â—… 28 Means no help to God ibid. Means of softning how perverted 3 85 Means of grace to be improved 4. 82 Means ordained of God effectual 9. 69 Means to be prepared 11. 29 Meats forbidden 13. 119 Meats legal 9. 50 Mediator This at large 8 2â—… Mediator of the Covenant 8. â—…4 Mediator of the Gospel more excellent then the Mediator of the Law 12. 115 Meditation strengthens faith 11. 96 Medlings with other mens matters 7. 73 Melchisedec ever liveth 7. 53 Melchisedecs order 5. 30 Melchisedec who he was 7. 2 Melchisedecs bread and wine 7. 27 Melchisedecs greatnesse 7. 31 42 Men are Gods Ministers 3. 164 Mercy ground of all good 4. 27 Mercy-seat 9. 31 Mercifull Christ was 2. 176 Merit Christ merited not for himself 2. 74. and 7. 1â—…1 Merit of Christ and grace of God together 2 78 Merit man cannot 4. 97. and 6. 66 Messiah known by Jewes to be God 1. 1â—…8 Michael is Christ â—… 83. and 2. 45 Mildnesse becomes Ministers 6. 76 Milk plain principles 5. 66 72 Mindfull of man God is 2. 55 Ministers excellency requires heed in hearers 2. 2 5 Ministers Angels 1. 79 Ministry of Angels most excellent 1. 156 Ministers guides to others 2. 127 Ministers appointed of God who and how 3. 34 35 Ministers how to be respected 3. 35. and 13. 148 Ministers receive all they