sparkles of appetite after it and delight in it and care to have recourse unto it in all estates It quickens to a continued diligence in exercising themselves in it and therefore we should study the continuall praises of it and pray God also that he would give his Ministers a doore of utterance to set out the glory of those mysteries contained in it Col. 4.3 and besides it should much humble us for our marvellous neglect both in faith and obedience especially if any way wee have caused the word of God to be blasphemed by our indiscretion or sinne wee cannot worse vexe God then by neglecting or despising or dishonouring his word and contrariwise God is wonderfully pleased with us if hee may finde his word to be had in honour and respect with us and therefore such as love the word heartily have great cause to comfort themselves For they are deare to God and Christ ever for that reason as these places shew Ioh. 14.23 17.6 1 Ioh. 2.5 Revel 3.10 The particular doctrine may be raised either from the coherence or from the words in themselves From the coherence wee may note that the Word is the onely ordinary instrument outwardly for the begetting of the seed of true grace in us Iam. 1.18 Rom. 10.14 c. The Uses are divers 1. For first this may inform us concerning the distinct offices of the word and Sacraments The Word begets grace the Sacraments confirme it the beginning of grace we have from the Word the strengthning and nourishing of grace from the Sacraments 2. This may informe us how much we are bound to God for his Word and how much we are beholding to the ministry of the Word 1 Tim. 5.17 spirituall things are hereby ministred unto us Hereby we are begot againe to God we had perished for ever without the Word 3. This may informe us concerning the wofull estate of all such congregations or particular persons as live without the Word of God in the life and the power of it they sit in darknesse and in the shadow of death There is neither wombe to beare thee nor breasts to give thee suck Oh the depth of the judgements of God upon millions of wretched men Oh the sore famine of the Word and this distresse is the more miserable because people are lesse sensible of it Oh if men would think without grace I cannot be saved without the Word I cannot have grace and therefore what shall it profit me to win the whole world if I lose my owne soule by living in places where I cannot heare the voice of Christ Note that the Spirit of God as the internall efficient is not mentioned of purpose it is lest out to compell in us a care of the outward means in which we are sure to find the Spirit working Ministers should therefore speake it boldly and pray that God would open their â—ouâ—hes to speak of these mysteries as becomes the mysteries of God and Christ Phil. 1.14 Col. 4.2 Hence wee may know also how to judge of those that consent not to the wholsome words of God See 1 Tim. 6.3 4. In themselves the words afford us three doctrines 1. The Word is of God and it is of God as the Author of it For man wrote it by the inspiration of the holy Ghost 2 Pet. 1. ult and men preach it now by the commandement of the everlasting God Tit. 1.3 And it is of God that disposeth of the due times of publishing it Tit. 1.3 and God is the subject of it For the Word principally intreats of God his nature and his works All the successe also of the Word it depends upon God There are divers Uses may be made hereof 1. It should set us on longing after Gods word to heare God speake or write to us wee see men long to reade or heare the speeches of the King much more of GOD the King of Kings 2. It should teach us to heare the word as the word of God and not of men 2 Thes. 2.13 that is 1. Reverently as if the Lord himselfe spake to us from heaven 2. Without ascribing to men the praise and glory is due to God wee should glorifie the word Act. 13.48 3. Not daring to let it run out lest God require it Heb. 2.2 If the Angels keep them how much more we Rev. 22.9 4. With confident assurance trusting upon it infallibly 2 Pet. 1.19 5. With subjection of our reasons and conscience to it nothing but the word hath this soverâ—ignty 6. Without adding or detracting Rev. 22.18 19. 7. With passion or wickednesse Iam. 1.18 c. 8. With all possible care to practice it Iam. 1.18 3. We may be assured it will have effect it cannot be bound no malice of men can hinder the will of God 2 Tim. 2.9 4. Therefore let not men despise it for the Ministers sake It is of God and that will appear when the dust which we have shaken off our feet shall witnesse against the world that receives us not Mat. 10.24 Which liveth This which may be referred to either seed or God or the Word but that in the originall the word for seed is not of the same gender and the testimony of Esay in the next verse quoted shewes it must be referred to the word The word lives in God It is a fountaine issuing out of the spring of Gods knowledge and will It lives in Christ the personall word of the Father The word of life is attributed to Christ 1 Ioh. 1.1 to the Scriptures Phil. 2.15 It lives also in the heart of a Christian who conceives by vertue of the seed cast in by the word It lives by effect as it makes us live and so it doth in divers respects both in respect of our naturall life and in respect of eternall life In respect of naturall life First Man liveth not by bread but by every word that proceedeth out of the mouth of God Deut. 8.3 and the creatures are sanctified by the word of God and prayer 1 Tim. 4.4 5. Secondly because the word upholds the godly in their afflictions David saith heâ— had long since perished in his affâ—â—ctions but for the word and our Saviour Christ prayes that God would keepe his by his word Ioh. 17.14 15 16 17. Now for spirituall life The word lives by effect in that it enlives us three waies For first it quickens us in regeneration so in this verse 2. It sanctifies us to live holily Ioh. 17.17 3. It preserves us in the most deadly spirituall assaults in which else we might perish 1 Ioh. 2.14 The word may also be said to live because it is lively Heb. 4.12 It may be said to live because of the sure performance of that which God promiseth though the promise were made many ages since and because the efficacie of the Scriptures abideth still they are as lively now as in Davidâ— time or in Christs time There may be many Uses made hereof First
yet it is so rich as the tongue of man cannot utter if it be in any measure true and sincere Besides how should this fire our desires after wisedome and spirituall understanding in the world of Christ seeing it is our life and in the same degree we encrease in eternall life that we encrease in acquaintance with God in Christ and therefore above all gettings we should be getting understanding And finally it shewes the wofull estate of ignorant persons that are carelesse of the studie of the Word of God and of hearing of the Gospel preached This is their death and will be their eternall death if they prevent it not by repentance and sound redeeming of the time for the service of the soule about this sacred knowledge Now for the fourth point the things that nourish life are greatly to be heeded both to shew us what we should apply our selves to and with what thankfulnesse to receive the meanes of our good herein 1. We must know that the principall cause of the nourishment and increase of spirituall life is the influence of vertue from Christ our mysticall head by the secret and unutterable working of the spirit of Christ which is therefore called the spirit of life because it both frees us by degrees from the feares of death and from the power and blots of sin Rom. 8.2 and withall it quickens and encreaseth life in us for the better exercise of righteousnesse Rom. 8.10 2. The contemplation of Gods favour and presence doth wonderfully extend and inflame life in us To marke God any where or by any experience to find effectually his love and to taste of the sweetnesse of his goodnesse this is life from the dead better than all things in naturall life it doth a godly mans heart more good than all things in the world can doe as these places shew Psal. 30.5 63.7 8. 36.3 16. ult with coherence 3. The entertainment God gives his people in his house is one speciall cause of encrease of this life in us as it encreaseth both knowledge and joy and all goodnesse and satisfies the heart of man especially amongst all the things that are without us the Word of God as it is powerfully preached in Gods house is the food of this life called the savour of life unto life 2 Cor. 2.16 Christ words are the words of eternall life Iohn 6. see Psal. 36. 8. Iohn 12.50 Pro. 4.22 4. Fellowship with the godly is singular to quicken and excite the life of grace and joy and knowledge in us therefore it is an amiable thing for brethren to dwell together in unity because there God hath commanded the blessing even life for evermore Psal. 133. ult Pro. 2.20 The mouth of the righteous is a veine of life Pro. 10.11 Yea the very reproofes of instruction are the way of life Pro. 6.23 And therefore weake Christians should be instructed from hence with faith to rest upon the God of their lives who by the spirit of Christ can enable them to eternall life and with thankfulnesse to embrace all signes of Gods favour and presence and above all things in life to provide for themselves powerfull meanes in publike and good societie in private and not to be turned off from either of these by slight either objections or difficulties and to resolve to labour more for these than carnall persons would doe to have their naturall lives if they were in distresse or danger It is also excellent counsell which Saint Iude gives in this point concerning eternall life he would have us looke to foure things The first is to edifie our selves in our most holy faith striving to get in more store of Gods promises and divine knowledges and to strive to establish our hearts in our assurance of our right to them The second is to pray in the holy Ghost for he knew that powerfull prayer doth greatly further eternall life in us The third is to keepe our selves in the love of God avoiding all things might displease him chusing rather to live under the hatred of all the world than to anger God by working iniquity The fourth is to looke as often and as earnestly as we can after that highest degree of mercy and glory we shall have in the comming of Christ Iud. 1.19 20. I will conclude this point with that one counsell of Solomon Keepe thy heart with all diligence for thereout come the issues of life Christians that would prosper in spirituall life should be very carefull of the first beginnings of sin in their thoughts and desires and be very diligent in nourishing all good motions of the holy Ghost preserving their peace and joy in beleeving with all good consciences Pro. 4.23 Thus of the fourth point 5. Now for the differences of life in these degrees especially the first and last degree they are very great for though eternall life in the first degree be a treasure of singulaâ— value yet the glory of this life doth greatly excell as it is to be held in another world I intend not to compare life in heaven with naturall life here for that is not worthy to be mentioned in the ballance with that eternall life of glory but with eternall life it selfe as it is held by the godly only in this world And so the difference is very great 1. In respect of the place where the godly live in each degree 2. In respect of the meanes of preservation of life in each degree 3. In respect of the company with whom we live in each degree 4. In respect of the quality of life it selfe 5. In respect of the effects of life eternall in each degree For the first There is great difference betweene the life of grace and the life of glory in the very place of living Here we live in an earthly tabernacle in houses of clay there we shall live in eternall mansions buildings that God hath made without hands 2 Cor. 5.1 Here we live on earth there in heaven Here we are strangers and pilgrims far from home Hâ—b 11. there we shall live in our Fathers house Here we are in Egypt there we shall live in Canaan Here wee live where death sorrow and sin and Divels dwell there we shall live in a place where God and immortality and all holinesse dwels 2 Pet. 3.13 Here we are but banished men there we shall live in the celestiall Paradise Here we have no abiding City but there we shall abide in the new Jerâ—sâ—lem that is above The glory of the whole earth can but shadow out by similiâ—ude the very walls and gates of that Citie Rev. 21. Here wee can but enter into the holy place there we shall enter into the most holy place Heb. 10.19 To conclude there we shall enter into the heaven of heavens which for lightnesse largenesse purenesse delightfulnesse and all praises almost infinitely excells the heavens we enjoy in this visible world For the second In this life unto the
or to the poore or to the Church or to the service of my country or to the conversion of soules c. have I ministred the wit or learning or wealth or power the Lord hath given me Contrariwise it cannot but be wofull to some to remember on their death beds that they have spent their meanes and gifts to promote wicked courses and to procure sinne or to maintaine the riotous or gamesters or whores or dogs or any way their own lusts oh what wil they say when they are asked whom have you clothed fed comforted counselled admonished c. But unto us But why are we honoured thus and not the Prophets The Lord sheweth mercy on whom he will shew mercy I meane it for the manner and time and measure and meanes we must not herein dispute with God yet even this tends wonderfully to the praise of Gods constant love to his Church we see he doth not grow weary of his affection he did not spend all his grace and favour upon Kings Patriarchs and Prophets but he is ready to entertaine even the prodigall sonne of the Gentiles with as hearty or rather more hearty entertainment then ever he did the Jewish children that had not departed out of their fathers houshold Secondly this also shews that extraordinary gifts are not the best for us wee want the gifts of prophesie but to have the glorious grace of Christ is better then all for we see the Prophets desired it more and great reason for one may be a Prophet and yet not be saved Math. 7. but so one cannot have the true grace of Christ but they shall be saved hee is in better case that can pray with the Spirit then he that can prophesie For God is rich to all that call upon him and whosoever calleth on the name of the Lord shall be saved Rom. 10.10 Ioel 2. Besides we may note here that God will not be bound to shew his tenderest kindnesse to his best servants no doubt the Prophets were better servants to God then we are yet you see they must not envie it to know that others shall be more made on then they Finally here is implyed that Gods promises and provisions of grace can never be in vaine If it be not for the Prophets yet it must be for us For so in the originall it is as if it were rendered but yet unto us to note that no word of God shall be in vaine Esay 55.11 They did minister This phrase imports divers things 1. Wee are here againe occasioned to think of a strange depth of respect God beares to the meanest of his children none are too good in his account to doe them service the Prophets must not think scorne to minister to them yea so doth God reckon of them that Kings and Queenes must not be too good to nurse them yea we see here the Angels are desirous to know or doe any thing that concerns them yea the holy Ghost will leave heaven to doe them good Oh the bottomlesse depth of Gods love and oh the barrennesse and shallownesse and unthankfulnesse of mans heart that cannot be more inflamed towards God to render love for love yea wee should be afraid ever to challenge God for want of love we should account it a great offence to call his affection in question the Lord takes it wonderfull ill Esay 49.15 16. 40.26 oh that God should love us so beyond all president all desert yea above all we could desire and yet we be still so slow hearted 2. From this phrase we may note that the greatest in the Church ought to account it their honour to doe service to their brethren It it charged upon all without exception to serve one another by love Gal. 5. and Christ saith of the greatest let him be your servant Mat. 20. The Use is for all of us to search our hearts to see whether we can finde such a noisome pride in our selves as that at any time we should think our selves too good to doe Gods work or to doe service to any of Gods people if we doe find it let us purge it out as vile leaven and be humbled for it before God else the Lord may perhaps finde out waies to shame us and scourge us that we dreame not of 3. This word Minister as it is in the originall excellently imports how we should serve one another For it is to serve as the Deacons did 1. out of conscience of a calling and commandement from God 2. with all diligence 3. constantly 4. cheerfully Rom. 12.5 with all humility making our selves equall with them of the lower sort All this the Deacons did 4. This word imports that spirituall things are from God onely in respect of beginning and as the primary cause For the Prophets doe but minister them They have nothing but that they have received for every good and perfect gift commeth downe from God the Father of lights which should teach us in the use of all meanes to direct our hearts to God The things which were reported unto you These words evidently shew First that the primitive Church was first taught by tradition that is by lively voice not by written Scriptures onely so was Adam so were the Patriarks for the first 2000. yeares 1 Thes. 2.15 But might some one say Doth not this wonderfully make for the Papists in their opinion about traditions No whit at all and that this point may be more fully understood I will shew out of Scripture that the word Tradition hath been taken three waies and then declare particularly that this doctrine can make nothing for the Papists 1. Sometimes by traditions are meant the inventions or precepts of men imposed with opinion of holinesse and necessity upon the consciences of men and so it is taken and taxed Mat. 15.2 3 6. Col. 2.8 2. Sometimes by traditions are meant certaine rules prescribed by the Apostles concerning things indifferent and their use Thus the Corinthians are praised because they kept the traditions as the Apostle delivered them unto them 1 Cor. 11.2 3. Sometimes by traditions are meant certaine orders appointed by the Apostles for the prevention of disorder in manners in the Churches of Christians and thus I take it to be understood 2 Thes. 3.6 when condemning such as would not work he saith they walk disorderly and not after the traditions which ye received of us It seemes the Apostle had prescribed some courses for preventing of idlenesse and such inconveniences 4 Sometimes it is taken for the very word of God delivered by lively voice so the word was delivered 2000. years before the law 5. Sometimes it is taken for the word of God as it was first delivered by the Apostles while the Scriptures was yet unfinished whether it were delivered by report or writings and so 2 Thes. 2.15 1 Cor. 11.23 15.3 According to the fourth sense or this last it is taken here Now this can make nothing for
all the meanes thereof we should labour to be affectionately perswaded that grace and the meanes thereof is better then all gold Psal. 37 16. to 23. Ier. 17 11 22. Prov. 19.1 22.1 Psal 19.14 grace 〈◊〉 called the unsearâ—â—able riches of Christ Eph. 3.9 yea grace with reproch is better then all treasures with honour Heb. 11.26 2. â—t may informe us concerning the wofull estate of rich men especially wicked rich men that have nothing to trust unto but their wealth Alas alas could they but think of death oh how should they tremble let them remember that at the day of Christ many a rich man shall howle and wish the very 〈◊〉 to cover 〈◊〉 and yet cannot escape Rev. 6. the very rust of their riches which proved their corruptiblenesse shall witnesse against them I â—â— 5.1 they should think often of that parable Luke 12.15 20 21. and that other Luke 16. of Dives in hell yea in this life thâ—u maist be in honor and yet be but like a beast that perisheth Psal. 49. especially they are to be bewailed if they trust in their riches and rejoyce in them and boast of them Iob 31.24 25. and will be as vaine as their auncestors Psal. 49.12 13. 3. If outward things in their lawfull use be so base what are they in their sinfull use either of getting or spending 4. How excellent then is the Lord Jesus that did redeeme us when all these could not and how worthy to be beloved 2. For instruction 1. To rich men therefore never to trust more in uncertain riches 1 Tim. 6.17 Psal. 62.10 2. Not to despise poore Christians and admire wicked rich men Iam. 2.5 4. 3. Let not the rich man glory in his riches though he be a godly man Ier. 9.24 4. Let us rather strive to be like greene olive trees in Gods house Psal. 52.7 8. Quest. But what shall we doe with riches are they good for nothing Answ. 1. Make friends with them Luke 16. 2. Buy the meanes of grace with them Prov. 17.16 3. Be rich in good works 1 Tim. 6.19 20. 4. Eate and drink and rejoyce Eccl. 2.24 5. It may teach the godly the willinger both to want gold and silver and to practice all the duties of abnegation and the contempt of them Thus of the first point The second is from what we are redeemed viz. From your vaine conversation received by tradition from your fathers The thing from which wee are redeemed is our owne conversation amplified by the quality it is vaine and by the cause of it viz. the tradition of our fathers First of redemption from our conversation in generall if any aske From what wee are redeemed in Christ if I answer fully I must say from sixe things 1. From the displeasure of God the passion of Christ being a full expiation for all our sins that angred God 1 Iob. 2.2 2. From condemnation unto which wee were justly sentenced this is a fruit of the former expiation also Rom. 8.1 3. From the power of Sathan who as a jaylor and executioner of vengeance had possession of us Heb. 2.14 4. From the rigour of the morall law For Christ having made redemption for the transgressions of the former Testament hee hath obtained for us new conditions by vertue of the New Testament ratified by his bloud Heb. 6.8 Rom. 6. 5. From the present evill world even from the judgements might have fallen upon us for our sinnes and from the bondage under the course of this world and from all the enchantments with which wee were bewitched Gal. 1. â— 6. Lastly we are redeemed from our vaine conversation even from the power of our owne corruption and the practice of a body of sins This last is here mentioned either by a synecdoche by one part meaning the whole or else to note that till we be freed from the power of sin in our conversation we can never actually attaine the comfort of any of the former as were easie to prove in the particulars Thus in generall In particular I consider of two things First of the vanity of our conversation from which we are redeemed Secondly of the cause of it here said to be the tradition of the fathers and in the explication of the first I consider of three things 1. What the vanity of our conversation is 2. I note divers doctrines to be thence observed 3. I resolve certaine questions and then make uses of all together For the first the conversation of unregenerate persons may be said to be vaine in divers respects 1. Because continuing in such an estate they faile of the happinesse unto which man was created and so they are as if they were created in vaine Psal. 89.48 2. Because in their sinfull courses they cannot attaine their owne ends but are alwaies deceived of their expectation Iob 33.27 Psal. 31.7 Psal. 127.1 3. Because of their transitory condition they are daily wearing away Psal. 144.4 4. Because unregenerate men seldome or never attaine that equall condition that might give them a sufficiency without extreames they are either too rich or too poore and this is vanity and lyes Prov. 30.8 5. Because all earthly things are vaine Ecclesiast every where 6. There are divers speciall sins in the life of man for which his conversation may be said to be vaine and this I think is here intended as 1. To worship images is a vanity 2 King 17.15 Zach. 10.2 Deut. 32. 21. Ier. 8.19 10.18 2. Lip-service is a vanity Mat. 15. In vaine doe ye worship me c. compared with Esay 18.13 3. Hypocrisie in carriage is vanity Iam. 1.26 4. To trust in man or vaine helps Psal. 62.9 Esay 30.7 5. The care of life Psal. 39.6 6. Conceitednesse and boasting is a vanity Iob 11.11 2 Pet. 2.18 7. Opposing of the godly or disgracing them is vaine Psal. 4.2 8. The multiplying of devises and projects in the mind is vanity Psal. 94.11 and such are the fruitlesse thoughts of the mind Eph 4.17 9. Flattering and double-dealing is vanity Psal. 12.2 41.7 10. The getting of treasures by a lying tongue is vanity tossed to and fro of them that seeke death Prov. 2â— 6 11. The service of the lusts of the flesh is vanity Eph. 2.3 hence debauched men are said to be vaine men 2 Chron. 13.7 12. The excesse in seeking the unprofitable pleasures of the world and delights of life Ion. 2.8 Psal. 119.37 Eccles. 11. ult Psal. 24.4 The observations are 1. That all men by nature are vaine men such is the depravation of nature in all mankind Psal. 39. 62.9 2. That there needs no more to make a man miserable on earth then to be guilty of a vaine conversation It is an extreame wretchednesse to spend our time in the vanity of conversation it is called a sore sicknesse in it selfe and besides so long as we continue in that condition wee have no part of the redemption by Christ. 3. It
perswaded of their owne conversion 2. That our every daies corruptions even after first repentance doe make us uncleane of our selves and therefore by renuing our repentance we must be made clean again There are some seeds or roots of leprosie yet behind in us though we be clensed truely yet we are not clensed fully VERSE 10. Hitherto of the works of the first and seventh day The works of the 8. day concerne either all ordinary persons to be clensed or else a proviso for such as are poore The ordinary course is set down from ver 10. to 21. For the poore ver 21. to 32. In the first consider 1. The things to be provided by the person to be clensed ver 10. 2. The imployment of them by the Priest ver 11. to 21. The things to be provided for are either sacrifices or oyle The sacrifices are either for sin offerings or meat offerings The things provided for the sin offerings were two 1. The lambe without blemish 2. And one ewe lambe of the first yeere without blemish The meat offering was three tenth deales of fine flower mingled with oyle 1. These things were types of Christ both as our sacrifice and as our nourishment for both we receive and should looke for in Christ. 2. The coherence imports that we must first be setled in our sanctification before we can be comforted in our justification and that no penitent sinner can be deprived of the sacrifice of Christ and that we must seeke to be assured of our justification as well as to be reformed in our sanctification 3. The lambes without blemish did shadow out the innocency of Christ 1 Pet. 1.19 and so shews here the spots of our leprosie are taken away even by the unspotted sacrifice of Christ. 4. The lambes were three because of the three sorts of sacrifice mentioned afterwards viz. The trespasse offering the sin offering the burnt offering which three sorts of sacrifices signified a threefold applicatioÌ„ of Christ viz. for trespassâ—s against men for sins against God in particular and for all sins in generall knowne and unknowne noted in the burnt offerings 5. In that he and not the Priest must provide these sacrifices it shews that every sinner must be saved by his own faith It will not help him that he is in favour with the Priest c. He must provide his lambes c. himselfe 6. In the meat offering consider both the matter and the mixture The matter was fine flower which was a type of Christ and him crucified both as hee was grownd for us betweene the upper and the nether milstone of Gods wrath and as hee was boulted out for us in the Gospell all which shewes 1. That Christ was sowed and grew up out of the same earth with us 2. That his sufferings differ from all the sufferings of the Martyrs For he was not onely cut downe and threshed out of the eare and huske as they were in the death of their bodies but he was grownd in the â—ill of Godâ— wrath in his souls 3. That Gods best provision is for his owne people hee seedeth them with the finest flower and will provide that Christ shall give as much nourishment to their soules as the finest flower can to the body 7. Oyle signifies gladnesse Psal. 45.5 the mingling of the sacrifice with oyle noted the comfort Christians received that lay hold upon Christ for nourishment 8. The cogge of oyle that stood by promised that God had provided abundance of joyes for his people above all that yet they have felt in the beginnings of their faith and that every convert should seek abundance of joy and contentment in the application of Christ. VERSE 11. The things provided for the clensing are mentioned in the former verse The use or imployment of them by the Priest followes in this verse and the rest to ver â—â— and this use had two things 1. Their presentation to God in the generall 2. Their immolation and application in particular In the Presentation consider 1. Who presents them viz. the Priest that makes them cleane 2. What he presents viz. the man and those things 3. To whom viz. before the Lord. 4. Where viz. at the doore of the Tabernacle 1. The Priest presenting of the man to God may note the presentation of the penitent sinner to God either 1. By Christ in his intercession 2. By the ministery of the Gospell Rom. 15. 3. By himselfe as hee hath the spirit of intercession and doth commend himselfe by prayers unto God Ministers present us to God as they carry us to God either 1. In their prayers 2. In their preachings 3. In their accounts at the day of judgement 2 Cor. 11.2 Quest. But how is the Priest said to make him cleane Answ. The Priest was a type either 1. Of Christ justifying the sinner and sanctifying him 1 Cor. 13. 2. Of the Ministers of Christ who as instruments doe sacrifice and save their hearers 1 Tim. 4. ult 2. The things presented are the man that is to be made cleane and the things provided for clensing which signified 1. That Christ and his Word doe present none to God but such as wil be sanctified and healed of their leprosie 2. Not our persons onely but all the meanes of our holinesse must be presented to God They need the intercession of Christ and our owne prayers c. 3. Those things were to be presented to the Lord to signifie 1. That we did acknowledge him as the fountaine of all holinesse and happinesse 2. That we did henceforth resigne our selves unto the Lord as a living sacrifice Rom. 12.1 4. In that all this must be done at the doore of the Tabernacle of the congregation it did teach them 1. That the place most infallibly to finde God in was the assembly of his people in the sanctuary Lev. 16.11 2. That in the practice of publiâ—e duties we are most effectually joyned to God and find most help from Christ and his presence that we are indeed that we are at the doore of the Tabernacle 3. That we seek such acceptation with God as we would desire to hold in communion of Saints VERSE 12. The particular use of them followes and so it concernes either 1. The trespasse offering to ver 19. 2. The sinne offering ver 19. 3. The burnt offering ver 20. The trespasse offering must be considered 1. In the waving of it before the Lord ver 12. 2. In the killing of it in the holy place ver 13. 3. In the sprinkling of it ver 14. to 19. In generall we may note that there needs an offering for trespasses even for those casuall wrongs we doe either against God or man that we need the sacrifice of Christ for them we need to goe to God to forgive us our trespasses through Christ. 2. The waving of them before the Lord might signifie 1. The extreame usage of Christ in suffering for our sins 2. The waving of Christ in the
is the temptations of unbeliefe 2. Against present affliction when wee consider what wee are borne to 3. Against the scornes of the world we are borne not of blouds but which is better of the bloud of Christ Ioh. 1.12 2. For Instruction for the remembrance of our new birth quickens us to a care to live as becomes our new birth which is the true reason why it is mentioned here The Use is first 1. First for Ministers to bend the whole course of their ministery hitherto what doe we profit them if we gain them not to God Yea hereby the glory of many Ministers is to be judged He is the excellentest teacher that can convert most to God Here God will be free 2. For all sorts of men as 1. For all godly men 1. If they be strong to build themselves up in the contentment of their birth 2. If they be weake to looke to the establishing of their hearts in the assurance of it 2. For unregenerate men it should awaken them to a care to shake off their lamentable security procrastination prejudice silence sinfulnesse or what else hinders them from this glorious worke To this end Think of death and the threatnings and anger of God seriously Judge thy selfe for thy sinnes Pray with David for a cleane heart beg a new heart Ezech. 36. Parable Get out of ill company Be warned to fly from the wrath to come Neglect not so great salvation Be not deceived Gal. 6.7 1 Cor. 6.9 Take heed lest God leave you with the very discourse of regeneration What shall it profit to be borne of great bloud c. if thy soule perish for ever I beseech you therefore by the mercies of God save your soules that you perish not in the condemnation of the world Consider God would not have you die c. The second thing that may be noted from hence is that our blessed immortality begins at our new birth for by the Gospell God brings immortality to life and light 2 Tim. 1.10 and by the Spirit of Christ we are then quickned Eph. 2.1 4. being by nature dead in respect of true immortality For from this moment of time Christ lives in us Gal. 2.20 we are alive to God though we be dead to the world The Use should be first to put vs in mind of the marvellous power and glory of the Gospell that brings this life light unto us 2 Tim. 1.10 2. We should be comforted against all our feares and doubts and against all the afflictions or temptations of our naturall life for immortality is begun in us already Those divine sparks are so kindled as they shall never be quenched God hath kindled the light of heaven in us This is very eternal life we have here on earth Ioh. 17.3 God hath made us immortall creatures already for though we have not yet attained to the full degree of the shining brightnesse of our immortall happinesse yet from degree to degree wee shall proceed till we be like the aâ—â—ient of dayes Immortality may be distinguished into foure degrees or states 1. The first iâ— the life of the infant in grace and then we live as babes two things being eminent companions of that estate viz. weaknesse and crying that is many frailties and much griefe for sinne and wants 2. The second is the life of young men in grace 1 Ioh. 2.14 Heb. 5.13 and here two things are eminent 1. affections and 2. strength or might or power of gifts 3. The third is the life of them of ripe age or of fathers in grace 1 Ioh. 2. 14. Heb. 5.13 Here likewise two things more shine 1. greatnesse of judgment or experience 2. an habituall conquest over all sorts of sinnes so as the very taste of them or temptations to them are enseebled and more seldome These three are on earth 4. The fourth estate is that wherein we shall be like the anâ—ient of dayes even God himselfe in the perfection of all gifts and possession of all happinesse Lastly this doctrine may shew the miserable estate of all such as will not be informed by the Gospell They faile of immortality and must die in their sinnes for if they be not borne againe they perish for ever Thus much of the fountaine of new birth The manner followes considered 1. negatively 2. affirmatively Not of corruptible seed Two things are here imported concerning the naturall birth and propagation of all men The first is that our naturall birth doth not advance our immortality and everlasting happinesse we hold not our happinesse by any title from our carnall birth Mat. 3. Rom. 9. We are not borne heires of heaven In our birth we receive the beginning of naturall life from the seed of our naturall parents but not of eternall life The second is that this naturall seed is corruptible we so live that we must die we cannot hold out even in that estate for men will die and they come of men that have dyed Hâ—b 9. Iob 10. Ps. 89. and therefore the Use should be 1. To abate the great thoughts that arise in great persons about the noblenesse of their birth 2. We should all be thereby the more quickned to the care of new birth 3. Therefore we should looke for death and prepare for it and patiently beare the infirmities accompany our mortall bodies till the time of our change come 4. Impenitent sinners should awake to live righteously seeing their perfections must come all to an end they cannot long abide in the greatest glory of the world they can attaine to 5. Here is a manifest difference betweene the children of the two Adams the children of the first Adam are borne corruptible the children of Christ are borne incorruptible 6. Lastly here is a singular consolation to the godly about their perseverance They are confirmed as the Angels of heaven they cannot fall away they are not borne of corruptible seed Thus of the manner negatively considered In the affirmative observe two things 1. what the meanes is 2. and by what it is Or thus The meanes is seed described by the properties It is incorruptible and by the cause or instrument of generation viz. the word of God Seed To omit the usuall acceptation of the word seed It is taken in Scripture in a restrained sense many wayes Sometimes for Christ Hee is that seed in whom all the nations of the earth are blessed Sometimes for the godly The children of the promise are the â—eed Rom. 9.8 Sometimes for the body of man within the grave which is cast into the earth as seed in the day of buriall 1 Cor. 15.43 Sometimes spirituall things in generall 1 Cor. 9.11 Sometimes the fruits of righteousnesse or mercy Iames 3.18 2 Cor. 9.6 So there is sowing to the Spirit Gal. 6.7 8. Sometimes for the word of God Mat. 10.13 Sometimes for saving graces conceived in the hearts of the godly and so I take it here And thus grace is like seed either
Christ and to carrie him into the presence of God and laying hands upon his head to plead their interest in his death who was offered up as a whole burnt sacrifice for their sinnes Wee are Christs and Christ is given unto us as our ransome we must every day then lay hold upon him and see him bleed to death for our sinnes and be consumed in the fire of Gods wrath for our sinnes Secondly A broken and contrite heart is a sacrifice God will not despise yea such hearts are the sacrifices God especially calls for from men He ever loved them better then all the outward sacrifices in the Law Psal. 51.17 It is the heart God calls for and yet not every heart but a heart wounded with the knife of mortification that is cut and bleedeth in it selfe with godly sorrow for sinne and is broken and contrite with the daily confession of sin This is required of all Christians and this very thing makes a great deale of difference betweene Christian and Christian. Thirdly Prayer and thanksgiving to God are Christian and holy Sacrifices as many Scriptures shew Psal. 141.2 Heb. 13.15 Hos. 14.4 Psal. 51.21 Fourthly We must offer our selves our soules and bodies as a living sacrifice to God Rom. 12.2 2 Cor. 8.5 and that First in respect of obedience devoting our selves unto God living to him and wholly resolved to be at his appointment Psal. 40.6 Loe I come to doe thy will this is instead of all burnt offerings Secondly in respect of willingnes to suffer affliction of what kind soever as resolving that through many afflictions as through so many flames wee must ascend up to heaven as the smoake of the incense or sacrifice on the Altar Acts 14.21 Hence are tryals called fiery tryals 1 Pet. 4.12 Thus of the kinds of sacrifices which remain unto Christians The lawes about those sacrifices follow For there bee many things to bee observed by Christians in their sacrifices if they would euer have them acceptable to God which the shadowes in the old law did evidently signifie as First the sacrifice must be without blemish Malach. 1.7 which the same Prophet expounds Malaâ—h 3.11 Our offrings must bee pure offrings wee must tender them in the sincerity of our hearts Our sacrifices are without fault when we judge our selves for the faultinesse of them and desire they might have no fault Secondly it must be presented before the Lord and consecrated to hâ—m which signified that we must walk in Gods presence and do all in the sight of God devoting all to his glory Gen. 17.1 Mic. 6.8 Thirdly our sacrifices must be daily some kindes of them There were Sacrifices every day in the Temple and it was an extreme desolâ—tion when the sacrifices ceased so it must be our every daies work to imploy ourselves in some of those spirituall sacrifices Heb. 13.15 Fourthly There must bee an Altar to consecrate the gifts Matth. 23.19 This Altar is Christ who is the onely Altar of Christians Heb. 13 1â— Rev. 8.3 No service can be acceptable to God but as the Apostle here faith by Jesus Christ We must doe all in the name of Christ Col. 3.17 Fiftly there must be fire to burne the sacrifice This fire is holy zeale and the power and fervencie of the spirit in doing good duties The fire on the Altar first came downe from heaven to signifie that true zeale is kindled in heaven and comes downe from above It is no ordinarie humor nor a rash fury It is no wilde fire And it was required about this fire that they should preserve it and never let it goe out but put fuell still to it and so it was kept for many yeares so must wee doe with our zeale wee must labour by all meanes to preserve the fervencie of our hearts that wee never want fire to burne our sacrifices Our zeale should be as the love mentioned Câ—â—t 7.10 that much water could not quench it Every sacrifice must have fire Mark 9. Sixtly the sacrifices must be salted with salt so must our Christian sacrifices as our Saviour Christ shewes Mark 9.49 50. And thus we must have the salt of mortification and the salt of discretion and we must looke to it that our salt lose no his faltnes but that it have a draining power in it to extract corruption out of our sacrifices our words to God and men must bee powdred with salt Col. 4.6 and so must all our actions Seventhly the Sacrifices must bee without leaven Levit. 2 1â— Leaven in wickednes or malice or sowrenes or deadnes of heart or worldly griefe even whatsoever leaveneth that is infecteth or maketh the meat offring to be heavie or sowâ—e 1 Cor. 5.8 Eighthly in the same place of Leviticus 2.12 Hony likewise is forbidden to be mingled with their sacrifices and by bony may be meant our beloved sinnes or particular corruptions wee should especially watch against them in the time of 〈◊〉 of holy duties that they miâ—gle not themselves with our sacrifices by infecting our â—â—gitations Ninthly the offring must be waved and shaken to and fro before the Lord Levit. 7.3 And this signified the waving of our lips in praier to God for his acceptation our sacrifices should be soundly tossed to and fro in praier before the Lord Iob praied before he sacrificed Iob 42. Tenthly on the Sabbath the sacrifices were to be doubled to signify that in a special manner wee should consecrate our selves to piety and mercy on the Sabbath day Eleventhly our sacrifices must be offred upwith all gladnes of heart and spirituall delight Thus Gods people were said to bee a free-hearted and willing people Psal. 47.9 110.3 And this was shadowed out partly by the oilâ— that was poured into the meat offrings which is expounded to be the oile of gladnes and partly by the feast they made at the end of their solemne sacrifices unto which they invited their friends to joine with them in rejoicing before the Lord and it is likely David alludes to this feast when hee faith hee would take the cup of salvation and praise the name of the Lord For as yet the Lords Supper was not instituted nor do we read of any use of a cup in the sacrifices or Sacraments themselves Ex. 18.12 1 Chron. 16.1 2 3 4. Psal. 116.13 Twelfthly if we be called to it we must not deny unto God thâ—fat of the kidneis and the inwards By the fat was meant the things which are dearest to us most beloved and that most delight us and if the service of God and the Church and the poore require it we must deny our selves and sacrifice what is most deare to us Thirteenthly the Apostle to the Hebrewes Chap. 13.13 addes that wee must not leave off well-doing for reproach sake but be contented to be like Christ who suffered without the gate as scorned of men and like the sacrifice was burnt without the campe Though all men hate us and speak evill of us and
visible mortall and immortall passible and impassible passible on earth and impassible in heaven But we have learned from the Prophets and Apostles to beleeve three Persons and so to acknowledge that the second Person suffered onely and that in his humane nature Secondly we may hence learne that Christ was subject to the Law after a peculiar manner so as no other man was subject for he did not onely fulfill the Law by a most perfect obedience but he suffered the malediction and curse of the Law also Some men are subject to the malediction of the Law onely and so are all the wicked reprobates that obey it not Some men are subject to the Commandements of the Law and not to the malediction and so our first parents were while they continued in their innocency because God did not require them to suffer so long as they obeyed the Law and so all godly men in Christ are under the Law in respect of obedience but not in respect of malediction only Christ is subject to the malediction and obedience of the Law as our surety Thirdly hence we learne a plain demonstration of the truth of the humane nature of Christ He had not a fantasticall body but a true body because he did verily suffer in the flesh as followes afterwards Fourthly hence we may be informed of the excessively vile disposition of the world in that it is so set on wickednesse that the very Saviour of the world if he come into the world shall suffer from the world Fiftly we may hence learne that Christ suffered willingly and of his own accord For in that he that is God suffered it shewes he had power to preserve himselfe so as all the world could not have forced him to suffer and therefore we have cause so much the more to admire his love to us that suffered for our sakes as the next point will shew Sixtly we may hence learne to know how abominable sinne is that makes the Son of God suffer miserable things if he become a surety for sinne Seventhly we may hence learne to know the inevitable destruction and fearfull perdition of impenitent sinners For if God spared not his owne Sonne that was but a suretie for sinne and did none himselfe will hee ever spare them that are principals and monstrous offenders Eightly did even Christ suffer then we should evermore arme our selves with the same mind and provide to suffer in the flesh 1 Pet. 4.1 It is a shame for us to expect or desire a life of ease and prosperity seeing the Prince of our salvation was consecrated through afflictions Heb. 2.10 and 12.3 And the more should we be confirmed to suffer in willingnesse in this life because God hath predestinated us to be conformed to the image of his Sonne in sufferings Rom. 8.29 Lastly in that it was Christ that suffered we may hence gather comfort to our selves in his passion all the dayes of our life because his sufferings must needs be of infinite merit being the sufferings of him that is God as well as man Thus of the Person suffering The persons for whom he suffered follow For us The sufferings of Christ were not casuall such as befell him for no use nor were they deserved by himselfe For he never offended God nor did hee seeke his own peculiar good in them but he suffered all he did for our sakes Isa. 53.5 He was wounded for our transgressions the chastisement of our peace was laid upon him and verse 8. Hee was plagued for the transgression of Gods people and as the Apostle saith he was delivered to death for our sinnes and rose againe for our justification Rom. 4.25 Hee was sacrificed for us 1 Cor. 5.7 He gave himselfe for us Ephes. 5.2 Now he suffered for us in divers respects as First to make satisfaction unto the justice of God for our sinnes and to appease the wrath of God toward us as the former places shew His sufferings were a sacrifice for sinne He bare the curses of the Law which were due to us Gal. 3.10 And thus he paid our ransome and pacified God especially in his death and buriall He nayled the hand-writing that was against us to his crosse Col. 2.15 And as Ionas was cast into the bowels of the sea to still the raging of it so was Christ cast into the bowels of the earth to make the seas of Gods wrath quiet for us Secondly he suffered as to make satisfaction for our sinnes so together with that satisfaction to remove from us the many miseries might have falne upon us for our sinnes Thus he was judged and condemned at the barre of Pilate that we might be acquirted at the barre of God He endured all sorts of paines and torments in soule and body that wee might be delivered from eternall torments in hell He died that hee might deliver us from death and the feare of it and from him which had the power of death which is the divell Heb. 2.13 He was crucified that he might abolish the power of sinne in us Rom. 6.10 Thirdly he suffered for us that so by his sufferings he might merit the supply of our wants and the possession of happinesse Hee suffered to make us blessed Thus he died to ratifie the eternall counsell Heb. 9.15.16.17 He was poore to make us rich 2 Cor. 8.9 He was bound to make us free Hee was unclothed to cover our nakednesse He was forsaken of God for a time that we might be received to everlasting mercy Hee was crowned with a crowne of thornes that he might merit for us a crowne of glory Hee found no mercy from the Priests and Jewes that we might finde sure mercy with God He was cast out of the earthly Jerusalem and suffered without the gates that he might provide a place for us in the heavenly Jerusalem Fourthly he suffered for us in this that he suffered that so he might have a sympathy of our sufferings and have a feeiing of our miseries He suffered being tempted that he might be able to secure us being tempted Heb. 2.17 18. and 4.15 The consideration hereof may serve for divers uses Uses First it should breed in us an admiration of the love of Christ to us that could ever be willing to become surety for us and suffer for us especially considering what we were viz. unjust men 1 Pet. 3.18 wicked men Rom. 5.6 enemies to him Rom. 5.8 10. That one should die for a good or righteous man or for one that is a common good for or to other men is very rare But it might be Ionathan might die for David or a subject be willing to die for a good Prince about no man would die for his enemies as Christ died for us Secondly it should worke in us sorrow and hearty griefe for our sins wee should now mourne as heartily for piercing Christ by our sinnes as if we had lost an only childe c. We complaine of the Jewes and Iudas and Pilate for
of his that we might admire it and adore it and embrace it and in the meane time love and delight in the Lords Supper that exhibiteth the body of Christ spiritually unto us rejoycing in such meetings above the joy of all carnall people before any other things Fiftly we should therefore take heed of sinning against our bodies bâ—â— make conscience to serve God both in body and Spirit and say with David and Christ Lord a body thou hast given me for I come to doe thy will Sixtly what cursed monsters are swearers that reare the body of our Lord with their cursed oathes and rake their nailes in his wounds with their blasphemies On the tree The originall word signifies sometimes a staffe Mat. 26.47 sometimes a paire of stockes Acts 16.24 sometimes a tree growing Rev. 2.11 usually wood â— Cor. 3.12 here a Gallowes made of wood Christ bare our sins on the tree because he did in a speciall manner suffer bitter extremities on the tree which he suffered as our Suretie and for our sins for First to die on a tree was by a speciall Law of God made a curse and so is every one that hangs on a tree Gal. 3.13 Secondly he was debarred of the benefit of ordinary naturall comforts for he lived in paine three houres in the dâ—rke and had not the light of the Sunne Thirdly in that darknesse he was put to the most fearfull conflict with the Divels which at that time did with their utmost fury assault him and sight against him Col. 3.25 Fourthly he endured most grievous paines and torments of body and the effusion of his most precious bloud Fiftly he was reckoned amongst the wicked in his death and therefore hanged betweene two malefactors Esay 53.9 Sixtly he was reviled by the base multitude and mocked and derided by the chiefe Priests and Scribes Mat. 27.39 to 45. Seventhly God his Father poured out upon him the fearfull vials of his wrath in with-drawing for a time the sense of his favour Mat. 27.46 Eighthly his whole body was offered up on the tree as a Sacrifice for the sinnes of the world and the substance of all the Sacrifices in the Law Uses We have therefore cause to rejoyce in the crosse of Christ above all things for on the tree he freed us from the curses of the Law and purchased for us the blessings promised to Abraham as the father of the faithfull Gal. 3.13 14. and besides by suffering so shamefull a death he hath sanctified all sorts of wayes of inflicting death upon the godly so as now they may with comfort in a good cause or after repentance for their faults even suffer that death on a tree with joy And we should the more praise God for his favour if he suffer any of us to die of any other more easie or more honourable death And then we may againe see the hatefulnesse of sin in that God punishing our sins in the person of his owne Sonne doth not omit the very circumstances of abasement his justice exacting not onely death but that painfull and ignominious death on the tree Lastly hence we may see how little cause there is for Christians to plead merit if they think how fearfully sinne hath angred God and withall how senselesse the best of us are when wee heare reade or thinke of these sufferings of Christ they may rather see cause for ever to abhorre the doctrine of merit seeing hereby we proclaime our selves to be worthy of the very merits of Christ that can be so little affected with the thought of his sufferings Thus of the matter of Christs sufferings The effects follow and the effects in respect of us are named to be three first the death of sin secondly the life of grace thirdly the healing of our natures That we being dead to sin Men may be said to die divers wayes First in respect of nature when the Frame of nature is dissolved by the pâ—â—ting of the soule from the body Secondly in respect of God when God is departed from men with his grace and righteousnesse and favour thus wicked men are spiritually dead Eph. 2.1 and 4.17 1 Tim. 5.6 〈◊〉 in respect of the world when a man is overwhelmed with crosses 〈…〉 as are 〈◊〉 wit◠〈◊〉 in his reputation he is said to be dead and his life to be hid under 〈…〉 being despised and 〈◊〉 as 〈◊〉 mâ—n oâ—t of â—inde Col. â— 3 Esay 26.19 Fourthly in respect of sinne and so men either are dead for sin as malefactors or dead in sinne as all wicked men or dead to sinne as the godly here To take the soule from the body is the death of all men To take God from the soule is the death of all wicked men To take sinne from the soule is the death of all godly men To be dead to sinne then is to be mortified in respect of sin Sin is said to be dead either in appearance or in deed In appearance only it is dead in such as have their sins only restrained for a time eâ—â—her by Gods owne strong hand or else by themselves kept downe for certaine hypocriticall ends or else for want of occasion or temptation to stir the sinne thus sinne was dead in Paul when he was unregenerate and revived when the Law came Rom. 7.9 Sin is dead indeed in godly men but with a difference for though in this life they be wholly rid of many sins yet some corruptions are not wholly removed yet are they dead to them in the inchoation of it their sins lie a dying but in the life to come they shall be wholly and fully delivered from all sin Thus of the sense There be many Doctrines may be hence observed as Doct. 1. First it is evidently here implied that all men by nature and out of Christ are alive to sin or live to sin and in sinning they may be said to live or be alive or live to it in divers respects 1. Because all the parts of their life are full of sin sin infecteth their persons and their workes 2. Because they are in bondage to sin so as all their life they are at the command of sin they are servants of sin Rom. 6. 3. Because they account sin to be the life of their lives they could not esteeme life but for the hope of liberty and power of sinning It were a death to them to live restrained of sin as appeares when either by punishment or for other ends they are found to cease sinning 4. Because they doe not destroy sin in letting it live they are guilty of the life of sin in them because they will not use the means to subdue and mortifie sin that dwels in them but let it alone unresisted 5. Because they have most life or are most lively when they have most liberty to sin 6. Because they continue in sinne they spend not an houre but it is in sinne yea they so sinne now that they desire to spend everlasting