dead workes THe first of the foresaid principles is thus expressed Repentance from dead works By dead works are meant all manner of sins which are so stiled in regard of their cause condition and consequence 1. The cause of sin is privative the want of that spirit which is the life of the soul as the want of life is the cause of putrefaction Men that are without that spirit are said to be dead in sin They must needs be dead works which come from dead men Eph. 2. 1. 2 The condition of sin is to be noisome and stinking in Gods nostrils as dead carrion Psal. 38. 5. 3. The consequence of sin is death and that of body and soul temporall and eternall Rom. 5. 12. and 6. 23. Repentance implieth a turning from those workes The severall notations of the word in all the three learned languages imply a turning The Hebrew noune is derived from a verb that signifieth to turn and is used Ezek. 33. 11. The Greek word according to the notation of it signifieth a change of the minde 〈◊〉 change of counsell So the Latine word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componuntur ex prepositione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat post Act. 15. 13 Prior vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mens Tit. 1. 15. seu intellectâ—… Phil. 4. 7. Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligo confidero Matth. 24. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post vel iâ—…erum considero ut ij solent quos hujus vel illius facti poenitet Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posterior cogitatio qualis suit in Prodigo Luc. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convertâ—… vel convertor tanquam Synonyma conjunguntur Act. 3. 19. 26. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cura est Est impersonale Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poeniteâ—… Impersonale Est enim poenitentia posterior cura Solemus nos pâ—…itere alicujus facti cum animum id attentius expendentes cura solicitudo subit Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentia ducor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponitur apud alios authores mutatio consilij sed nunquam legitâ—…â—… novo Testamento Alij componunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditor 1 Tim. 4. 15. Ita ut significet iterum vel postea meditor ut senior filius Matth. 21. 29. In generall repentance implieth a reformation of the whole man It presupposeth knowledge sense sorrow and acknowledgement of sin but yet these mâ—…e not up repentance For they may all be where there is no true repentance Iâ—…das had them all yet was he not reformed He retained a murtherous mind foâ—… he murthered himself Reformation makes a new man A man turnes from what he was to what he was not This the Apostle thus expresseth to turn them from darkness to light and from the power of Satan unto God Act. 26. 18. From this ground there are made two parts of repentance 1. Mortification whereby we die to sin Sin is like the Egyptian darkness which extinguished all lights it is like thornes in the ground which soak out all the life thereof Sin therefore must be first mortified 2. Vivification which is a living in righteousness If grace be not planted in the soul it will be like the ground which will send forth weeds of it self The soresaid reformation is of the whole man For the minde seeth a necessâ—…y thereof the will pursueth it the heart puts to an holy zeale and the outward parts help to accomplish it Therefore repentance consisteth not simply in sins leaving a man for a prodigall when he hath spent all may cease to be prodigall and an old adulterer when his strength is ceased may forbear his adulterous acts but in these and others like them though the act be forborn the inordinate desire may remain Nor doth repentance consist in leaving some sins onely So did Herod Mar. 6. â—… Nor in turning from one sin to another as from prophaness to superstition so did they whom the Pharisees made Proselytes Matth. 23. 15. Nor in a meer ceasing to do things unlawfull so may such as are idle on the Sabbath day The speciall principles that are comprised under this first head have reference either to the expression of dead workes or of repentance from them They are such as these 1. Man by nature is dead in sin Eph. 2. 1. Tit. 1. 16. though he live a nâ—…rall life 1 Tim. 5. 6. 2. All the acts of a naturall man are dead workes His thoughts words and deeds though they may seem never so fair Gen. 6. 5. Tit. 1. 15. for they are 〈◊〉 of dead men 3. The end of all a naturall man doth is death Rom. 6. 16. 4. There is a necessity of mans being freed for there must be repentance from deâ—… workes He were better not be then not be freed Repentance is necessary for freedome from dead works Luk. 13. 3 5. for this end knowledge sense sorrow desire resolution and endeavour to forbear dead workes are requisite Under this first head is comprised whatsoever is meet to be taught in a Cateâ—…hisme of the law rigour and curse thereof of sin the kinds and issue thereof of death and the severall sorts of it of all mans misery and impotency of repentance of the nature necessity and benefit thereof of meanes and motives to atâ—…in it and signes to know it §. 9. Of principles concerning God THe second principle is this Faith towards God By vertue of this principle they were instructed in two great points One concerning God The other concerning Faith God is here to be considered essentially in regard of his divine nature or personally in reference to the three distinct persons Father Son Holy-Ghost In the former respect they were taught what God is what his divine properties what his workes In the latter respect they were taught the distinction betwixt the three persons and that in regard of order and kind of workes which are to beget to be begotten and to proceed and also in their distinct manner of working the Father by the Son and Holy-Ghost the Son from the Father by the Holy-Ghost the Holy-Ghost from the Father and the Son Concerning the Father they were taught that he is the primary fountain of all good that he sent his Son to save the world Ioh. 3. 17. that he gave the comâ—…orter which is the Holy-Ghost Ioh. 14. 16 26. Concerning the Son they were instructed in his two distinct natures and the union of them in one person which was God manifest in the flesh 1 Tim. 3. 16. and in his three offices which were King Priest and Prophet A King to gather preserve and protect his Church A Priest to make
use the word For where he had said How hardly shall they that have riches enter into the kingdome of God he addeth concerning the very same point Witâ—… men it is impossible Mar. 10. 23 27. A thing properly is said to be impossible simply or upon condition That is simply impossible which never was is or can be Thus it is said that it is impossible for God to lie v. 18. See § 141. Upon supposition a thing is said to be impossible either in regard of some present impediment or of a perpetuall impotency in nature It was a present impediment in that course which Christ had set down to work miracles amongst those that did beleeve that Christ could do no mighty work among his own Kin Mark 6. 4 5. Matth. 13. 58 In regard of a perpetuall impotency in nature it is not possible that the blood of Buâ—…s and Goats should take away sins Heb. 10. 4. Some take impossible in this Text in the first sense for hardly Others for a present supposition which may be taken away But the reasons following do evidently demonstrate that a permanent and perpetuall impossibilitie is here meant and that in regard of the course which God hath set down to bring mâ—…n to repentance In this impossibility lyeth a main difference betwixt the sin here meant and all other sins For there are many sins which in the event are not pardoned yet are pardonable In which respect Christ saith in opposition to this Sin All sins shall be forgiven Mar. 3. 28. that is may be forgiven or are pardonable §. 39. Of Renewing again THat which is here said to be impossible is thus expressed to renew them again unto repentance The Greek word translated to renew is a compound The root whence the simple verb is derived signifieth new Thence a verb to make new The preposition with which the verb is here compounded signifieth again The verb compounded herewith to renew This hath reference to mans corrupt estate into which he fell by Adams first sin Mans first estate was after Gods Image Gen. 1. 27. It was a new fresh flourishing glorious estate Mans corrupt estate is resembled to an old man Eph. 4. 22. Rom. 6. 6. To have this old estate altered is to be renewed Col. 3. 10. And the grace it self is stiled renewing Rom. 12. 2 Tit. 3. 5. The conjunction added hereunto and translated again hath reference to the falling away of those who were once before renewed at least in appearance And it intendeth a renewing again of him that had been before renewed For it presupposeth a man to have cast off the old man and to have purged out the old leaven and so after a sort to have been made a new man a new lump so as having escaped the pollutions of the world through the knowledge of the Lord and Saviour Iesus Christ they are again intangled therein and overcome the latter end is worse with them then the beginning 2 Pet. 2. 20. Such an one if he be recovered must have a second new birth a second renovation and this is it which the Apostle saith is impossible That which is here said of the new lump and new man from which they fall is to be understood of one so taken to be in the judgement of charity The word translated to renew them is of the active voyce In this respect it is diversly applyed Some refer it to Apostates themselves some to Ministers some to the word some to God I suppose that without any contradiction it may be referred to 〈◊〉 and every of them for 1. It being applyed to the Apostates themselves it implyeth that they 〈◊〉 rise again repent and turn to God in that they have deprived themselves of 〈◊〉 that spirituall ability which was before wrought in them 2. Applyed to Ministers it implyeth that they though by vertue of their â—…ction and Ministry they did formerly work upon these Apostates and still continue to work upon others yet now to these their labour is altogether in vain they can no more work upon them 3. Applyed to the word it implyeth that that which is a savour of life to others is to such Apostates a savour of death and a killing letter 4. Applyed to God it hath respect to his will his determined purpose and unchangeable truth and so proves to be impossible For as it is impossible that God should lye so it is impossible that God should alter his determined purpose 〈◊〉 resolution v. 18. But to take away all dispute about this point it may indefinitely without respect to any particular person or meanes be thus translated It is impossible to reâ—… 〈◊〉 or it may be taken in sense passively thus It is impossible that they should â—…e â—…ed again Thus some interpret it §. 40. Of Repentance the way to salvation THat whereunto Apostates cannot be renewed again is here said to be â—…pentance Of the notation of the Greek word translated Repentance and 〈◊〉 the generall nature thereof see § 8 Some of the ancient Fathers understand by this word Repentance that soâ—… form of repentance which was used in the Primitive Church for admitting 〈◊〉 into the Church again who for fear of persecution had denyed the Christian 〈◊〉 or otherwise had committed some fowl and scandalous sin But surely that cannot be here intended for 1. We do not read of any such form in the Apostles time 2. There is no impossibility of bringing men to such a form The greatest â—…state that ever was confessed his sin and outwardly repented himself Mat. 27. 3 4. and probably might have been brought to such a form 3. To bring sinners to a publick form of repentance doth not sufficiently exp the emphasis of this phrase to renew unto Repentance or by repentance 4. This phrase whose end is to be burned v. 8. will hardly admit such an â—…pretation Repentance therefore must here properly be taken for a change of the heart 〈◊〉 for such an alteration of minde and disposition as may produce a new life and â—…versation It is impossible that the Apostate before mentioned should have a 〈◊〉 heart Mention is here made of Repentance because it is the onely meanes of recovery and the way to salvation Luk. 13. 3 5. So as the Apostle here implyeth thâ—… iâ—… iâ—… impossible they should be saved and that upon this ground because they 〈◊〉 repent For repentance is necassary to salvation This is the doctrin of the Prophets Isa 1. 16 17. Ier. 3. 1. Ezek. 33. 11. of the Fore-runner of Christ 〈◊〉 3. 7. of Christ himself Mat. 4. 17. and of his Apostles Mar. 6. 12. Act. 〈◊〉 3â—… 1. Repentance is necessary for justifying Gods mercy that it may appear thâ—… 〈◊〉 free grace in pardoning sin giveth no occasion to continue in sin but rather â—…o break off sin For by Repentance sin is broken off 2. Hereby the elamour of the Law against the Gospell
7. 23 24. Vers. 23. And they truly were many Priests because they were not suffered to â—…nue by reason of death Vers. 24. But this man because he continueth ever hath an unchangeable â—…hood IN these two verses there is a fourth argument to prove the excellency of Christs Priest-hood above the Leviticall see § 1. The argument is taken from the different condition of the one and other persons Christ ever endureth They did not so The argument may be thus framed He that ever remaineth to execute his office himself is more excellent 〈◊〉 they who are forced by death to leave their office to others But Christ ever remaineth c. And the Levites were forced by death to leave their office to others Therefore Christ was more excellent The copulative particle AND whereby these verses are knit to the former sheweth that these verses contain in generall the same matter that the former did Of the adverb translated truly see v. 5. § 37. This numerall adjective many may imply many Priests together because one was not able to perform all the offices appertaining to the Priest-hood Or it may be taken of many successively one after another because one could not ever remain in that office But as one died another must come in his room Boâ—…h these were points of infirmity and in both Christ excelled the Leviticall Priests For he alone did all that his Priest-hood required No creature afforded any assistance or help unto him And he ever liveth so as he needeth no successor The circumstances of the Text do plainly demonstrate that the latter is here especially intended For the Apostle himself rendreth this reason why they were many 〈◊〉 because they were not suffered to continue c. This phrase they were not suffered is the interpretation of one Greek word which signifieth to hinder Luk. 11. 52. or forbid Mar. 9. 38. So here they are fâ—…rbidden by death or hindred death as an injurious Lord forbids men alwayes to abide here and hinders them in their work The verb translated to continue is a compound The simple verb signifieth to remain This compound hath an emphasis which the Latine expresseth with a like composition but our English with these words abide 1 Cor. 16. 16. continâ—…e Iam. 1. 25. Death suffers them not to abide or continue on earth for ever no nor very long See § 97. §. 97. Of Priests subject to death BY the foresaid explanation of the verse it is evident that Priests under the Law were subject to death There needs no proof of the point Experience hath confirmed the truth thereof For where now are any of them Are they not all dead 1. They were Sons of Adam and therefore subject to that doom which was denounced against him Gen. 3. 19. 2. Sin was in them They brought it into the world and retained it while they lived in the world Rom. 5. 12 1 King 8. 46. Of applying this to Ministers see v. 8. § 51. Priests under the Law had a great priviledge yet it exempted them not from death neither doth any outward priviledge Do the Prophets live for ever Zacch 1. 5. Where are the Patriarks where Kings where other great ones It is appointed unto men none excepted once to die Heb. 9. 27. Should outward priviledges exempt men from death they would puffe them up too much Hezekiah having assurance of fifteen yeares continuance on earth rendred not again according to the benefit done unto him for his heart was lifted up 2 King 20. 6. 2 Chro. 3â—… 25. This may be a good warning to such as are advanced above others whether Kings Nobles Rich Magistrates Masters or others Though those Priests were as other men subject to death besides other infirmities yet that was no impediment to that function whereunto God had called them so long as God was pleased to preserve them on earth Though they were taken from among men and so as other men yet they were for men in things pertaining to God Heb. 5. 1. The like may be said of Prophets Ministers Magistrates and other sorts God who appointeth them their place giveth them power to do their work When God made Saul King he gave him another heart 1 Sam. 10. 9. When by Gods appointment there were 70. Elders chosen to assist Moses the Lord gave the Spirit of Moses unto them Numb 11. 25. God maketh able Ministers of the new Testament 2 Cor. 3. 6. This is a great encouragement to those who are deputed according to Gods word to any function It also warneth others more to consider the speciall function of men then their common condition That which is here noted of the power of death that it suffers not men to continue shewes that here is no hope of ever abiding here He that well knew this said here 〈◊〉 we no continuing City Heb. 13. 14. This is for the comfort of beleevers but for terror to the impenitent Beleevers have a better place provided for them where they shall ever be Impenitents shall have another place where they shall receive the just desert of their sinnes even easelesse and endlesse â—…orments This clause they were many Priests is a consequence following upon the foresâ—… mortality of Priests and sheweth that among men it is needfull that a success 〈◊〉 〈◊〉 Ministers be nourished for continuing Gods service To this end Governours 〈◊〉 Families succeeded one another as Isaac succeeded Abraham Afterwards 〈◊〉 〈◊〉 Priests succeeded one another As Eleazar succeeded Aaron There were after 〈◊〉 Schooles and Colledges of Prophets to train up the younger to succeed the elder 〈◊〉 they should be taken away 1 Sam. 19. 20. 2 King 2. 3 5. and 6. 2. and 22. â—… These were as nurseries Commendable in this respect is their care who have â—…rected Schooles and Colledges which ought to be continued and prayed for §. 98. Of Christs enduring ever IT was a deficiency and imperfection which was before noted of the mortaliâ—… of the Legall Priests Therefore the Apostle setteth out Christ in a contrary coâ—…tion as appears by this conjunction of opposition BUT which is 〈◊〉 so used in the Proverbs The Greek particle here translated this man is not the same that 〈◊〉 translated v. 4. § 31. It is here a single article which signifieth HE. The continuance of Christ here intended and expressed under this word â—…dureth is not to be taken as that continuance which was denyed to the Priâ—… 〈◊〉 the former verse namely here on earth For Christ did not here ever endure 〈◊〉 of a continuance where he may exercise his Priestly function and that is in 〈◊〉 The other Priests function was to be exercised on earth Of the phrase translated ever see Chap. 5. v. 6. § 29. That which is 〈◊〉 said of Christ enduring ever is to be applyed to him as he was man and mediatâ—… betwixt God and man and Priest for men in things appertaining
8. 21. Answ. This effect was not in regard of that sacrifice it self but in regard of the truth which it typified It is said of Abel to whose sacrifice God had respect Gâ—… 4. 4. that by faith he offered unto God a more excellent sacrifice then Cain Now his faith had respect unto Jesus Christ. 2. Obj. God is well pleased with the spirituall sacrifices of Christians Heb. 13. 〈◊〉 Rom. 12. 1. Phil. 4. 18. Answ. That which makes them pleasing to God is the mediation of Christ which is that incense that is mixed with the prayers of Saints Rev. 8. 3 4. 3. Christ offering himself to God is a strong prop to our faith for thereby it is evident that attonement is made betwixt God and us Whom then need we fear If God accept us who shall be against us Though death Hell Devill and all were vanquished if God were not satisfied our conscience could not be pacified God could have other instruments and means of tormenting us but God being satisfied none can hurt us Rom. 8. 33. Hence is it that the peace of God is said to passe all understanding Phil. 4. 7. §. 82. Of Christs purging blood THe effect and vertue of Christs offering is answerable to the excellency thereof set out in these words purge your conscience from dead works The word here translated purge commeth from the same root that that noâ—…n did which with a verb added to it we translate having purged chap. 1. v. 3. § 27 It implieth a taking away of filth and making foul things clean It is applyed to cleansing of things corporall Luke 11. 39. and to legal purgations v. 22. and to inward spirituall things and that as an act on Gods part Iohn 15. 2. and as an act of man in relation to his indeavour 2 Cor. 7. 1. Iames 4. 8. Here it is meant of a spiritual purging from sin This is evident 1. By the opposition that is here made to the purifying of the flesh v. 13. 2. By the subject here said to be purged which is the conscience Here then we are given to understand three points 1. The blood of Christ is of a purging nature 2. That purging virtue reacheth to the soul. 3. The soul is cleansed from sin These three may be summoned up in this one proposition By Christs blood mans soul is cleansed from sin This is set out by other metaphors as washing and making white Rev. 7. 14. This phrase having our hearts sprinkled from an evil conscience intends as much Heb. 10. 22. But most expresly this The blood of Christ cleanseth from all sin 1 Iohn 1. 7. 1. This effect of purging as here taken presupposeth such uncleannesse as defileth the soul and in that respect ministreth matter of much humiliation for if the Leper under the Law by reason of his legall uncleannesse were to cry unclean unclean Lev. 13. 45. how much more ought we in regard of our spiritual uncleannesse If they were not quiet till they were cleansed how can we rest with our sinfull pollutions in us 2. The foresaid effect of purging attributed to Christs blood ministereth matter of consolation for it giveth proof of that there is a fountain opened to the people of God for sin and for uncleannesse Zac. 13. 1. On this ground it may be said comfort ye comfort ye my people Isa. 40. 1 2. 3. This should stir us up to come to this Fountain and to strive so to enter into it as we may be cleansed thereby as the Jews did at the poolâ—… of Beâ—…hesda John 5. 2 3 4. It is not in this case as it was there that only one should be healed at a time even he that first stepped in but Christ inviteth all of all sorts to come to him Mat. 11. 28. Let us therefore every one go to Jesus as the Leper did and say Lord iâ—… thou wilt thou canst make me clean Mat. 8. 2. Yea let us joyn together as the ten Lepers did and in faith expect to be cleansed Luke 17. 12. c. Had we such sense of our spirituall Leprosie and such faith in Christs power and goodnesse as they had we should as readily and earnestly seek to Christ as they did and finding our selves cleansed should as willingly and joyfully return to glorifie God as the Samaritan that was amongst them did Luke 17. 15 16. §. 83. Of conscience in reference to sin THat which is purged as a foresaid is the conscience Of conscience in generall and of an evill and good conscience See Chap. 13. v. 18. § 155. Conscience is here Synecdochically put for the whole soul of man And it is here the rather expressed because 1. Sin most selseth on the conscience 2. The conscience is most affected with the pardon of sin That sin most seiseth on the conscience is evident by that terror of conscience which seised upon Adam and Eve after they had sinned For it made them ashamed of themselves and afraid of God Gen. 3. 7 8. Fitly therefore to this purpose saith the Apostle of natural men their conscience is defiled Titus 1. 15. Conscience is the most quick lively and sensible power of a mans soul. It is in the soul as the heart is in the body As a pestilentious humour or poysonous ingredient doth most seise on the heart so 〈◊〉 on the conscience There is no such plague no such poyson as sin to the conscience The devill not ignorant hereof like a poysonous adder seeketh to sting the conscience and like a ravenous blood-sucker to suck out this heart blood How watchfull should this make us against sin and Satan and to feare them as we fear to be infected with the plague or drink in poyson Hence is it that the conscience is most affected with pardon of sin Being justified by saith we have peâ—…ce with God Rom. 5. 1. Justification consisteth especially in the pardon of sin Rom. 4. 7 8 And peace with God is peace of conscience As the heart is most affâ—…cted with cordials so the conscience with this spirituall cordiall Thereupon saith Christ to a poor distressed soul Son be of good cheer thy sins be forgiven tâ—…ee Matth. 9. 2. And David might well pronounce the man blessed â—…se transgressioâ—… is forgiven Psal. 32. 1. This teacheth us to acquaint our selves with the Gospel with those things that are revealed therein of Christ especially concerning this spirituall purging That so faith may be bred and strengthned in us for the quieting of our conscience against the infection of sin §. 84. Of dead workes THe filth purged from the conscience is expressed under this phrase dead works Under workes all manner of sinfull motions are comprised whether in thought word or deed They are called dead works in regard 1. Of their cause which is want of life 2. Of their condition which is very noysome 3. Of the consequence which is death it self as hath been shewed Chap. 6. v. 1. § 8.
books of Moses and Ioshua then are here recited 2. There were without question many more in the severall ages of the world than are 〈◊〉 in the foresaid books or in any other part of the Bible It is said of Enoch that then began men to call upon the Name of the Lord. Gen. 4. 26. Yet none of thâ—… men that did so are by name registred It is said of all those pious long-liv'd atriarks that lived befored and after the Flood that they begat Sonns and Daughters Gen. 5. 4 c. and 11. 11 c. No doubt but that many of those Sonns and Daughters gave good proof of their true faith Yet are they not by name registred It is of person as of things Many commendable things were done which are not set down Heb. 5. 11. John 20. 31. and 21. 25. So many persons that did worthily are not in publick records 1. In regard of those Saints themselves It was enough that God took speciall notice of them registred their name in his book of life gave them evidences of his favour while they lived received their souls to glory when they died and gave them assurance of the resurrection of their bodies 2. In regard of others that from time to time lived after them it is sufficient that God hath afforded them so many patterns and examples registred in his book as he hath done By them direction and encouragement sufficient and given to run the race as they did They who are not moved by them would not be moved with millions more if they were registred 1. Considering that many Worthies have had their names buryed with their bodies let not us be over sollicitous about memorialls after our death but leave it to the divine providence and to the wisdom of our survivors There may be a good use of Chronicles and of Memorialls of some mens names and acts yet there 〈◊〉 be too great excess therein Some things that in their compass are very usefull may beyond their compass be unusefull if not hurtfull Should there be â—…emorialls of all good mens names I suppose the world would not contain them especially if thereto were added their Meditations Sermons Conferences Works and Labours 2. This may stay those who in their time and generation do the will of God faithfully imploying their talent and doing much good by their words and works and yet nothing thereof remembred after death It is enough that in their generation they have been enabled to do good and that the present age in which they liâ—…ed had the benefit thereof They may so much the more rest herein in that the 〈◊〉 living God knowes it remembers it and will aboundantly recompense it Their works will follow them Rev. 14. 13. The answer which the Apostle himself gives to his own question thus for the 〈◊〉 will fail me being a reason of his forbearing to go on in setting down more particular examples as he had done before giveth us to understand that there 〈◊〉 very many more whom he might have produced The multitude of Believers is very great very many are registred in sacred Scripture which the Apostle stiâ—… a cloud of witnesses Hebr. 12. 1. But questionless there were many more age after age whose names are concealed When Elijah thought that he had been leâ—…t alone God knew seven thousand more and that in Israel 1 King 19. 18. besides those that were in Iudah If there were before Christ was exhibited multitudes of beleevers what are there since considering these promises I will pour out 〈◊〉 Spirit upon all flesh Joel 2. 28. And many shall come from the East and West 〈◊〉 sit down with Abraham c. Matth. 8. 11. See Chap. 2. ver 10. 〈◊〉 91. This reason as it hath reference to the altering of the stile in contracting such points as he more inlarged himself upon in the former examples sheweth that â—…ediousnes must wisely be avoided Having many things to write unto you faith â—…n Apostle to an Elect Lady I would not write with paper and ink 2 Joh. v. 12. The like he saith to Gaius 3 John v. 13. Tediousnes dulls the mind wearies the spirit hinders devotion draws away affection yea and many times deprives people of that comfort which otherwise they might receive from Gods Ordinances Some who have some while given good attention and that with cheerfull affection by overmuch tediousnes have been so dâ—…lled in their devotion as their former comfort hath been taken away It is therefore a point of prudence somewhat carefully to observe ordinary times 〈◊〉 for sacred duties There are times wherein men may enlarge themselves both in praying and preaching namely when dayes are set apart for those duties for then people come prepared to hold out the day As for private duties performed by one alone as any finds the vigor of his spirit to be in him he may enlarge himself But we must not measure others spirits by our own Christ when he was alone spent nights in prayer Luk. 6. 12. But we do not read that he did so with his Disciples §. 192. Of the Apostles setting the more excellent before others UPon the foresaid transition the Apostle continues his Catalogue of Worthies but much contracted In this verse he setts them down two ways 1. By their particular name 2. By the function of some of them in this word Prophets There are six set down by name whereof four were Judges One a King One a Judge and a Prophet both which is Samuel The four Judges are as the Apostle hath set them down Gideon Barak Samson and Iephthah There were in all betwixt Ioshua their General and Saul their first King fifteen Judges 1 Othniel 2 Ehud 3 Shamgar 4 Barak 5 Gideon 6 Abimelech 7 Tola 8 Iair 9 Iephthah 10 Ibran 11 Elon 12 Abdon 13 Samson 14 Ely 15 Samuel Out of these only five are called The rest were either not worthy to be named as Abimelech who usurped that dignity by fraud and blood or had no memorable matter recorded of them in their histories as Tola Iair Ibzan 〈◊〉 and Abdon The others as Othniel Ehud Shamgar and Ely did no greater matters than those which were done by those who are named Therefore there was no great need to mention them especially in this place where the Apostle labors to contract his discourse In the particulars which are set down the precise order of the history is not observed For Gideon who is in the first place was after Barak and Samson the third was after Iephthah and David the fift was after Samuel Hereupon some say that the Apostle had an eye only on his matter to set down some choyse Worthies as they came to his head but had no respect to method or order But I suppose that he rather aimed at some special thing in altering the order of these and that might be to prefer the more excellent For thereis a double method One of
the God of peace we may be children of peace Matth. 5. 9. §. 164. Of Gods raising his Sonne from dead THe person on whom the Apostle calleth is further described by an act of his power in raising his Sonne from the dead This phrase He brought again is the interpretation of one Greek compound Verb. The simple Verb signifieth to bring The compound to bring again Our English doth fitly and fully answer the Greek The enemies of Christ brought him to death but God his Father brought him again from death This phrase sets forth the resurrection of Christ. It is frequently attributed to God his Father as Act. 2. 32. 4. 10. 5. 30. 10. 40. 13. 30. Indeed this act is oft attributed to Christ himself In reference thereunto thus saith Christ Destroy this Temple and in three daies I will raise it up Joh. 2. 19. And again I lay down my life that I may take it again I have power to lay it down and I have power to take it again Joh. 10. 17 18. Answ. The very same act may be applied to the Father and the Son for they are both one Joh. 10. 30. in regard of the Divine nature What things soever the Father doth these also doth the Sonne likewise As the Father raiseth up the dead and quickneth them even so the Sonne quickneth whom he will John 5. 〈◊〉 〈◊〉 This point of the resurrection of Christ is a great mystery the ground of our resurrection and thereupon typified and prophesied of before Christ was incarnate foretold by Christ himself in the daies of his flesh distinctly recorded with sundry evidences thereof and much published after it was accomplished 1. Many were the Types thereof as 1. Adams waking out of a dead sleep God causeth a deep sleep to fall upon Adam and took one of his ribs and made a woman Gen. 2. 21 22. and then the man awoke Thus by Christs death was the Church made a fit Spouse for him and then was he raised 2. Isaacs delivery from being sacrificed Gen. 22. 12. Heb. 11. 19. 3. Israels passing through the red sea Exod. 14. 29. 4. Aarons dead rod which bâ—…dded and brought forth buds and bloomed blossoms and yielded Almons Num. 17. 8. 5. The bird that was dipt in blood and let go Lev. 14. 51 53. and the scape-goat Lev. 16. 21. 6. The translation of Enoch Gen. 5. 24. and rapture of Eliah 2 King 2. 11. 7. The raising of the son of the widow of Zarephath 1 King 17. 22. and of the Shunamite 2 King 4. 35. 8. The restoring of dry bones to living men Ezek. 37. 10. 9. The building of the second Temple Ezr. 6. 14. 10. Ionah his coming out of the Whales belly Ion. 2. 10. Matth. 12. 40. 2. There were also sundry Prophesies of Christs resurrection as these He shall prolong his daies He shall see of the travell of his soul He shall justifie many Isa. 53. 10 11. This phrase This day have I begotten thee Psal. 2. 7. is applied to Christs resurrection Acts 13. 33. So is this Thou wilt not leave my soul in hell Psal. 16. 10. Act. 2. 31. and this The sure mercies of David Isa. 55. 3. Act. 13. 34. 3. Christ foretold his resurrection not only in dark terms as Ioh. 2. 19. but also plainly Matth. 12. 40 41. 16. 21. 17. 23. 4. The distinct narration of Christs resurrection is set down by all the Evangelists with sundry circumstances thereabouts 5. There were many eye witnesses thereof as Angels Luke 24. 4. Women Matth. 28. 5. All sorts of men Foes Matth. 28. 11. Friends Ioh. 20. 19. He was seen of about five hundred brethren at once 1 Cor. 15. 6. Those bodies of the Saints which came out of the graves after his resurrection were also witnesses thereof Matth. 27. 52 53. 6. Christs resurrection was a principall point that the Apostles Sermons published in planting Churches Act. 2. 24. 7. This is one of the Articles of the Christian faith expresly set down in all Christian Creeds and beleeved by every true Christian. 1. God brought again his Sonne from the dead to manifest the brightness of his glory Christs passion was as a cloud that overshadowed his Divine glory That it might not be thought that his glory was either extinguished or eclipsed but only hid for a time it began to shine forth at his resurrection for he was declared to be the Sonne of God with power by the resurrection from the dead Rom. 1. 4. 2. He did it to declare that full conquest which his Sonne had over all his enemies The last enemy was death so as his rising from death was a full demonstration of his full conquest In this respect the Apostle saith that he was raised again for our justification Rom. 4. 25. The Apostle having cleared the point of the resurrection of Christ from the dead maketh this holy exaltation against death it self O death where is thy sting O grave where is thy victory 1 Corinth 15. 55. 3. Christ was raised from the dead to make way for the finishing of the work of his Priesthood which was by ascending into heaven and there making continuall intercession for us Rom. 8. 34. This he could not have done if he had not been brought again from the dead 4. Christ was raised to give assurance of our resurrection both former and later Our former resurrection is our regeneration concerning which it is said that God hath begotten us again unto a lively hope by the resurrection of Iesus Christ from the dead 1 Pet. 1. 3. Our later resurrection shall be of our bodies for Christ rose as an Head to make way for the resurrection of all his members Hereupon saith the Apostle Christ is risen from the dead and become the first-fruits of them that sleep 1 Cor. 15. 20. 1. This gives an instance of the greatness of Gods power which the Apostle thus to the life expresseth The exceeding greatness of his power to us-ward who believe according to the working of his mighty power which he wrought in Christ when he raised him from the dead Eph. 1. 19 20. Where the Apostle maketh mention of Christs resurrection he ordinarily addeth a word of power thereunto as Rom. 1. 4. 6. 4. 2 Cor. 13. 4. Experience declareth the raising from death to be a work of Almighty power For what are armies of men or beasts to death If death seize on them what are they Death so brings down the lion as the fearfull hare may pull him by the beard Where death hath seized on any we say there is no hope of life yet this instance sheweth the contrary The devil is said to have the power of death Hebr. 2. 14. The devil therefore and all the power of hell are manifested to be vanquished by Christs resurrection Of all evidences of Gods power meditate on this because of the greatness clearness and manifold fruits
Loe here the Glorie of the slightâ—…d Gowne Who was to 's Tribe an ornament and Crowne Who with past Learning and well-study'd Youth Had pious Age soe knew and lou'd the Truth The Graver shews his Face but if you 'd looke Into his Minde t is picturd in this booke By which his Name will liue till Time shall lâ—…e Râ—…uld in Aeternity and Death shall Dâ—…e A LEARNED AND VERY USEFUL Commentary ON THE WHOLE EPISTLE TO THE HEBREWES Wherein Every word and particle in the Originall is explained and the Emphasis thereof fully shewed The sense and meaning of every Verse clearly unfolded Each Chapter and Verse logically and exactly Analysed Genuine Doctrines naturally raised and applied from the severall words and particles in the whole Epistle The manifold Types of Christ clearly and largely unveiled Divers Cases of Conscience satisfactorily resolved Severall Controversies pithily discussed Various Common-places throughly handled Sundry errors and Heresies substantially confuted Very many dark and obscure places of Scripture which occasionally occur perspicuously opened BEING The substance of thirty years Wednesdayes LECTURES at Black-fryers LONDON By that Holy and Learned Divine WILLIAM GOUGE Doctor of Divinity and late Pastor there Before which is prefixed A Narrative of his Life and Death Whereunto is added two Alphabeticall TABLES I. Of the particular points contained in the whole COMMENTARY II. Of the severall Greek words in this EPISTLE which are clearly and fully explained LONDON Printed by A. M. T. W. and S. G. for Ioshua Kirton and are to be sold at his Shop at the Sign of the Kings Arms in Pauls Church-yard 1655. THE EPISTLE TO THE CHRISTIAN READER Christian Reader THou hast here at length that so much desired and long looked for Commentary of Doctor GOUGE on the Epistle to the Hebrews The largeness whereof may be a sufficient plea for the long stay thereof at the Press Though it be a Posthumus a child brought into the world after the death of his Father yet I do assure thee it is his own For though he set not upon this work for the fitting it to the Press till the latter â—…nd of his dayes after he was seventy years of age being kept from â—… by other publick imployments as is well known yet it pleased â—…od so to lengthen out his life that he lived to finish this Commentaâ—…y upon the whole Epistle excepting one half Chapter the complâ—…ting whereof though it cost me some time and pains that it might be answerable to the rest yet in respect both of its form and mattâ—…r it may well be accounted his own work For as being his Amanuensis to a great part of the work I observed his Method so the matter and substance of that half Chapter I found in his own nâ—…tes to which I have added no more than I thought necessary to make it like the rest So that I may truly say thou hast here Doct. GOUGES Commentary upon the whole Epistle to the Hebrews And therein the substance of above a thousand Sermons Preached at that famous Wednesday Lecture in Black-fryers London though now cast into a new mould by way of Section Yea I am perswaded and that upon good grounds that there is scarce a point in Divinity which he handled upon any portion of Scripture in the whole course of his Ministery but he hath brought the substance of it into this Commentary Severall Sermons which upon the first view I thought fit to be published and hereunto had designed them I have since found fully handled in his Commentary wherein I conceive thou maist find as many points of Divinity Cases of conscience and Controversies fully 〈◊〉 though succinctly handled as in any Commentary whatsoever yet 〈◊〉 As he was ever acknowledged by all Scholars that heard him or read any part of his works to be most exact and accurate in the opening of the true sense of a Text in the resolving thereof and raising of genuine observations from the same So in the giving of the naturall sense and meaning of the Apostle in this Epistle and in the analysing first of every Chapter then of every Verse and in raising of the proper deductions and conclusions from each word and particle almost in this Epistle he hath shewed his skill to the utmost it being the fruit as of his yonger so of his elder years when as he grew herein more and more acute and dexterous Though the Doctrines which he raised from each word and particle are not set down under the notions of Doctrines nor the Reasons for the confirmation thereof under the terms of Reasons yet in the Section where the Greek word or particle is opened there are expressed as the doctrines thence naturally arising so the reasons for the confirmation thereof and likewise many practicall inferences ever holding it one part of his art to conceal his art especially in writing though in Preaching as none more slid and judicious so scarce any more clear and perspicuous cordescending to the capacity of the meanest ever affecting thesimplicity of plain preaching rather then obscure and lofty expressions At the end of this Commentary besides a large English Table of all the materiall points treated of by the Author I have added an Alphabeticall Index of above seven hundred Greek words which thou maist find learnedly and dexterously explicated either by their Etimologies Synouimaes or various acceptations if they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or if not yet thou hast the clearest and most familiar explication that each word is capable of For it was one part of the Authors excellency that constantly in the Course of his Ministery he did endeavour to instill into the heads of his Auditors the fullest sense of the Spirit in a familiar way though veiled under many significant simple compound or decomposite notions Such was his depth of Iudgement that after he had conferred place with place he could suddainly methodize the different senses and give forth the quintessence of all his Collations so as the meanest Capacity might be edified by him That I may not exceed the bounds of an Epistle I shall only adde this word concerning the Narrative of my dear Fathers Life and Death Though some things therein may 〈◊〉 credible as his indefagitable pains 〈◊〉 meekness and the like yet I do 〈◊〉 〈◊〉 there is not one particular expressod in the whole but upon mine own knowledge I can avouch for truth having observed most of them my self and heard the rest often from his own month Though he be now dead yet he still speaketh to us in this elaborate Commentary of his of which he died in travell Though it were his Benoni yet to the heedfull Reader it may justly become another Benjamin a Son of the right hand to lead him fully into the bowels of the whole Epistle The Authors sole aim in all his Ministery being the same with Austins and in this Commentary like that of Hierom to hold out clearly the
and an exceeding vileness of things by substantives Thus the most mighty voice arm hand and rod of the Lord is stiled a voice arm hand rod of power and the mighty Angels Angels of power Yea to amplifie the almightiness of Gods power it is stiled a power of might On the other side to set out the excessiveness of evil the most wicked spirits are called spirits of wickedness and most rebellious men children of disobedience Thus we see what the emphasis of this Hebrew phrase is which sets out the irresistible power of Christs word whereby he supports and disposeth all things And that such is the power of Christs own word is evident by this reciprocal particle HIS for it hath not relation to the Father as it hath in this phrase his person but it reflecteth upon Christs own person The Greek makes an apparent distinction by a different spirit over the head of the first letter Our English oft maketh a difference by adding to the reciprocal word this particle own as if here it had been thus translated by the word of his own power or by his own word of power Thus is the royal function of Christ set out to the life §. 26. Of Christs sufficiency for his Priesthood THe manner of expressing the forementioned excellencies of Christ is observable They are set down in Participles thus who BEING the brightness c. and UPHOLDING all things c. This sheweth that they have relation to that which followes and that as an especial cause thereof Now that which followes sets out Christs Priesthood and that in both the parts thereof which are 1. Expiation of our sinnes 2. Intercession at Gods right hand For the full effecting of these divine dignity and ability were requisite There fore to give evidence of Christs sufficiency to that great function he premiseth that excellent description of Christs dignity and dominion and that in such a manner as shews him to be a most able and sufficient Priest For these phrases being the brightness and upholding all things imply the ground of this sufficiency as if he had more fully and plainly said Seeing Christ is or because he is the brightness c. And because he upholdeth all things c. By himself he purgeth our sinnes and having done that he sate down on the right hand of the Majesty on high Had he not been such a brightness and had he not had such power as to uphold all things he could not have purged away our sinnes This work required a divine efficacy nor could he have sate at Gods right hand This advancement required a divine dignity Thus we see what respect the Apostle had to the order of his words and manner of framing his phrases §. 27. Of Christs purging FRom the Regal function of Christ the Apostle proceeds to his Priesthood the first part whereof is noted in these words When he had by himself purged our sinnes The purging here mentioned compriseth under it the expiation which Christ made by his death on the Cross which was an especial act of his Priestly function for it belonged to the Priests under the Law to offer up Sacrifices whereby expiation was made for peoples sinnes The Metaphor of purging is taken from the Law For almost all things are by the Law purged with blood Heb. 9. 22. The word here used is sometimes put for the means of purging Ioh. 2. 6. and sometimes for the act it self of being purged Mar. 1. 44. To make purgation as the Greek phrase here soundeth is to do that which is sufficient to purge and by a metonymie of the cause it also implieth the very act of purging Now Christ by shedding his blood hath done that which is sufficient to purge away sinne yea that which he hath done doth indeed purge the soul when it is rightly applied In both these respects it is said The blood of Christ cleanseth from all sinne 1 Joh. 1. 7. The purging therefore here meant compriseth under it both the merit of Christs sacrifice whereby the guilt and punishment of sinne is taken away and also the efficacy thereof whereby the power and dominion of sinne is subdued This word purged expounds two words of the original Greek which the Rhemists in imitation of the vulgar Latin translating as they suppose verbatim word for word do extenuate the sense and come short of the minde of the Apostle They translate it thus making purgation of sinnes Herein first they miss the emphasis of the tence which implieth a thing finished The Latines wanting that tence are forced to use the passive and to change the case thus purgatione facta or a periphrasis by premising a conjunction of the time past thus postquam purgationem fecisset So our English when he had purged very fitly according to the sense But we have in our tongue a particle which joyned to the Verb doth fully express the emphasis of the tence and voice thus having purged Besides they that translate it by the present tence thus making purgation imply that Christ is still tempering the medicine as if the purgation were not absolutely finished while Christ was on earth I deny not but that Christ still continueth to apply the merit and efficacy of this purgation but there is difference betwixt making and applying a thing The Verb whence the Greek word is derived is sometimes put for clensing or purging the soul from the guilt of sinne and it importeth justification and is distinguished from sanctification as where it is said that Christ gave himself for his Church that he might sanctifie it having cleansed or purged it Sometimes it is put for purging the soul from the inherent filth of sinne as where it is said Christ gave himself for us that he might redeem us from all iniquity this notes out our justification and purifie or purge us this notes out our sanctification And sometimes it compriseth under it both these benefits as where mention is made of Gods purifying or purging our hearts by faith Faith applies the merit of Christs sacrifice for our justification and drawes vertue from him for our sanctification In this last and largest signification is this metaphor of purging here used whereby it appears that Christs purging is a perfect purging §. 28. Of our sinnes purged by Christ. TO discover the filth that by Christ is purged away the purgation here mentioned is stiled a purgation of sinnes Sinne is the worst filth that ever besmeared a creature It makes the creature loathsome and odious in Gods sight It makes it most wretched and cursed for it pulleth upon the sinner Gods wrath which is an unsupportable burthen and presseth the soul down to hell By sinne Angels of light became Devils and by reason of sinne they are called foul and unclean spirits Mark 9. 25. Rev. 18. 2. Matth. 10.
1. By purging away this kinde of filth Christs sacrifice is distinguished from all the legal sacrifices and purifications none of them could purge away sinne Sinne makes too deep a stain even into the very soul of man to be purged away by any external and earthly thing That which the Apostle saith Heb. 10. 4. of the blood of Bulls and Goats which were the greatest and most efficacious sacrifices of the Law may be said of all external means of purifying It is not possible that they should take away sinnes Therefore they are said to sanctifie to the purifying of the flesh Heb. 9. 13. not to the purifying of the soul. Quest. Was not legal uncleanness a sinfull pollution Answ. Not simply as it was legal that is as by the Cerimonial Law it was judged uncleanness For 1. There were sundry personal diseases which by that Law made those that were infected therewith unclean as Leprosie Lev. 13. 3. Running of the Reins Lev. 22. 4. Issue from the flesh Lev. 15. 2. and other the like 2. There were also natural infirmities which were counted uncleanness yet not sins in themselves as womens ordinary flowers Lev. 15. 33. their lying in ehildbed Lev. 12. 2. 3. Casual matters that fell out unawares and could not be avoided caused uncleanness Lev. 5. 2. Numb 19. 14. 4. So also did sundry bounden duties for the Priest who slew and burnt the red Cow and he who gathered up her ashes were unclean yea and he who touched a dead corps which some were bound to do for a decent burial thereof Numb 19. 7 10 11. Quest. 2. Was it not a sinne to remain in such uncleanness and not to be cleansed from it Answ. It was and thereupon he that purified not himself was to be cut off Numb 19. 13 26. But this sinne was not simply in the legal uncleanness but in the contempt of that order which God had prescribed Lev. 22. 9. or at least in neglect of Gods Ordinance The like may be said of an unclean persons touching any holy thing Lev. 22. 3. It was sinne if he came to knowledge of it Lev. 5. 3. because therein he wittingly transgressed Gods Ordinance Quest. 3. Were not sinnes also taken away by the oblation of legal sacrifices Answ. True it is that by the offering up of those sacrifices people were assured of the pardon of sinne but not as they were external things but as they were types of the allsufficient sacrifice of Christ It was then peoples faith in the mysticall substance of those sacrifices which was Christ whereby they came to assurance of the pardon of sinne It therefore remains a true conclusion that sinne is purged away by Christs sacrifice alone so as herein the sacrifice of Christ surpasseth all other sacrifices Whereas the Apostle further addeth this relative particle OUR our sinnes he maketh a difference therein also betwixt the Priests under the Law with their sacrifices and Christ with his For they offered for their own sinnes Lev. 16. 6. as well as for others But Christ had no sinne of his own to offer for His sacrifice was to purge away Our sinnes our sinnes only not his own Thus is this phrase to be taken exclusively in relation to Christ himself but in relation to others inclusively None no not the best excepted For the Apostle using the plural number indefinitely includes all of all sorts and using the first Person puts in also himself though an Apostle and so one of the most eminent Christians §. 29. Of Christs purging our sinnes by HIMSELF A Third difference betwixt Christ and the legal Priest is in the sacrifice by which the one and the other purged people The Priests sacrifice was of unreasonable beasts Christ of HIMSELF He by himself purged our sinnes The first particle of this verse who having reference to that excellent Person who is described in the words before it and after it noteth out the Priest This clause by himself sheweth the sacrifice or means of purging The Sonne of God the Creator of all things the Sustainer and Governour of all is the Priest and this Priest offered himself and so by himself purged our sinnes True it is that the humane nature of Christ only was offered up whereupon it is said that he was put to death in the flesh 1 Pet. 3. 18. and suffered for us in the flesh 1 Pet. 4. 1. yet by reason of the hypostaticall union of his two natures in one Person he is said to give himself Ephes. 5. 2. and to offer up himself Heb. 7. 27. And thereupon it is said that he put away sinne by the sacrifice of himself Heb. 9. 26. And as here purged our sinnes by himself For as much as it was impossible that the Word should die being the immortal Sonne of the Father he assumed a body that he might die for all and yet remain the incorruptible Word Great is the emphasis of that phrase It sheweth that this work of purging our sinnes was above humane strain though an humane act or rather passion were requisite thereto as to suffer to shed blood to die yet a divine value and vertue must needs accompany the same to purge sinne It must be done even by him himself who is God-man He himself must be offered up In which respect it is said that God hath purchased the Church with his own blood Acts 20. 28. This title Himself having reference to that Person who is both God and man includes both the natures This Person himself offered up himself to purge our sinnes by himself This is a great mystery the like was never heard of The Priest that offereth the sacrifice that is offered one and the same The same mystery is implied under this phrase Christ sanctified the people with his own blood Heb. 13. 12. But this of sanctifying or purging with or by himself hath the greater emphasis More cannot be said to set out the invaluable price of our redemption the indelible stain of sinne and available means of purging it See Chap. 9. v. 12. § 57. §. 30. Of Christs glory after his suffering A Fourth difference betwixt Christ and the Levitical Priesthood is in these words He sate down on the right hand of the majesty on high Hereby is implied a continuance of Christs Priesthood after his death This is denied of the Priesthood under the Law Chap. 7. 23. But Christ having by his death offered up a sufficient sacrifice for all our sins and by his burial sanctified the grave and that estate wherein the bodies of beleevers after death are detained till the day of consummating all things rose from the dead and ascended into Heaven there to continue an high-Priest for ever This then notes out another part of Christs Priesthood The former was of subjection and suffering this of dignity and raigning By that was the work wrought and price laid down by this is the efficacie and virtue thereof applied and the benefit
himself to sit at Gods right hand but Iehovah that said to him Sit on my right hand glorified him herein God hath highly exalted him and given him a Name which is above every Name God was pleased thus highly to exalt his Sonne in sundry respects 1. In regard of that entire love which as a Father he did bear to a Sonne Ioh. 3. 35. 5. 20. 2. In regard of the low degree of Christs humiliation Philip. 2. 8 9. Ephes. 4. 9 10. 3. In regard of that charge which Christ undertook to provide for his Church and to protect it Hereunto is he the better enabled by that high advancement Mat. 28. 18 19 20. Ioh. 17. 2. 4. In regard of the Saints who are Christs members that they might with stronger confidence depend on him Psa. 80. 17 18. 2 Tim. 1. 12. 5. In regard of his enemies that he might be the greater terrour unto them and be more able to subdue them Psa. 110. 2. §. 150. Of Christs continuance at Gods right hand TO the greatnesse of Christs dignity is added his continuance therein which is until one principall end of his high advancement shall be accomplished which is the subduing of all his enemies This word until though it point at a time how long Christ shall retain his dignity yet it setteth not down a date thereof or a period thereto For it hath not alwaies reference to the future time as excluding it but to that whole space of time that is to passe to the accomplishing of the thing mentioned including in it all that space of time and that because the question is concerning it alone as where Christ saith Till heaven and earth passe one jot or one tittle shall in no wise passe from the Law Mat. 5. 18. his meaning is not that the Law shall passe when heaven and earth passe away but that so long as the world continueth the Law shall remain to be the rule of righteousnesse This word until oft implieth rather a deniall of a determination then an affirmation thereof as 2 Sam. 6. 23. where it is said that Michal had no childe until the day of her death None will imagine that after her death she had any but because the question of having a childe must be about the time of her life this phrase Until the day of her death is used In the same sense a like phrase of the Virgin Maries bringing forth the Lord Jesus is used Mat. 1. 25. Joseph knew her not till she had brought forth her first born Sonne that is he never knew her Thus is this word until here to be taken Sit on my right hand until I make thiâ—…e enemies my footstool Sit till then and ever after that So as here is implied an everlasting continuance of Christs dignity If until all his enemies be subdued then for ever For what shall hinder it when there be no enemies Will his Subjects hinder it Will his members that are advanced with him hinder it Will good Angels whose Ministry is made the more glorious thereby hinder it Will his Father whose love and respect to him is unchangeable and everlasting hinder it Obj. Subduing of enemies is here set down as the end of Christs sitting at Gods right hand when that end is accomplished there will be no need of his sitting there Answ. Though subduing of enemies be one end yet it is not the only end Sundry other ends have have been noted before § 149. It will be requisite that Christ having to the full accomplished all things that were to be done or endured for mans full redemption and eternal salvation should for ever retain that dignity whereunto he was advanced after he had accomplished all To depart from any part of his dignity at any time would be some impeachment of his glory Object 2. It is expresly said that when the end cometh the Sonne shall deliver up the Kingdom to God the Father And when all things shall be subdued unto him then shall the Sonne also himself be subject c. 1 Cor. 15. 24 28. The Answer to these words is set down before § 109. §. 151. Of Christs Enemies THE time of Christs sitting at Gods right hand being thus expressed Until I make thine enemies thy footstool plainly declareth that Christ hath enemies and shall have enemies so long as this world continueth These enemies are not only such as directly oppose Christ himself as the Scribes and Pharisees Priests and Rulers among the Jews who at length brought him to that shamefull death upon the Crosse Act. 2. 23. or as Saul who afore his taking up into heaven thought with himself that he ought to do many things contrary to the Name of Iesus Act. 26. 9. and Iulian who with his breath breathed out this scornfull Title against Christ O Galilean thou hast overcome but also such as revile wrong oppresse or any way persecute the Church of Christ or any of the members of his body It was in relation unto them that Christ said to Saul when he breathed out threatning and slaughter against the Disciples of the Lord Saul Saul why persecutest thou me Act. 9. 1 4. for beleevers are so united unto Christ as members unto an head Ephes. 1. 22 23. and thereupon it is that he that toucheth them toucheth the apple of his eye Zech. 2. 8. That we may the better discern who and what these enemies are I will endeavour to rank them out as it were in battle array In a well set army there is a Generall and under him Colonels Captains Lieutenants Majors Corporals Ancients Trumpeters Drummers Scouts and of Souldiers there useth to be a Van-guard man Battalio Reer right and left Wings and Ambushments The Generall is that great Dragon and old Serpent which is called the devil and Satan Rev. 12. 9. Colonels Captains and other Commanders and Officers who whet on and embolden all such as take part with Satan are all sorts of infernall spirits and fiends of hell The Van is made up of Athiests Idolaters Persecutors and other like open and impudent enemies of the Church The Battalia consists of all manner of prophane and licentious persons In the right wing are all the lusts of the flesh in the left all the honours and pleasures of the world In the Reer follow sinne death grave and hell it self with such like mortall enemies and their deadly instruments In ambushment lie hypocrites false brethren corrupt teachers and treacherous Politicians There being such enemies it much concerns us to be very watchful against them and to take heed of security And we ought to be strong in the Lord and in the power of his might Eph. 6. 10. Yea we ought alwaies to be prepared and stand armed with the whole armour of God Eph. 6. 13. c. Obj. Christ on his Crosse having spoiled Principalities and Powers made a shew of them openly triumphing over them in it Col. 2. 14 15. And when he ascended
heirs of salvation or as it is in the Greek who shall inherit salvation so as they are set out by that estate whereunto they were ordained and by the right which they have thereunto Salvation is that whereunto they are ordained and their right is a right of Inheritance §. 159. Of Salvation THE word here translated Salvation is frequently used in the New Testament I finde it three times put for temporal preservation or deliverance as Act. 7. 25. where this phrase give salvation is thus translated according to the true meaning deliver and Act. 27. 34. where the same word is turned health and Heb. 11. 7. where this phrase to the salvation is thus expounded to the saving The Hebrew word which the LXX use to interpret by the word in this Text translated salvation sets out for the most part some temporary preservation or deliverance But in the New Testament it sets out except the three fore mentioned places the eternall salvation of the soul and that as it is begun and helped on in this world Luk. 19. 9. 2 Cor. 16. 2. or perfited in the world to come 1 Pet. 1. 5 9. There is another Greek word derived from the same root and translated salvation four times used in the New Testament namely Luk. 2. 30. 3. 6. Act. 28. 28. Eph. 6. 17. But for the most part put metonymically for the authour and procurer of Salvation The Lord Jesus Christ. The primary root from whence all the Greek words are derived which signifie not only safe exempt and free from all evil danger and fear but also entire and perfect So as it setteth out both the privative part of blessednesse full freedome from sin Satan death hell and all fears and also the positive part thereof integrity and perfection of soul and body and of all gifts and graces appertaining to them and withall immortality agility beauty and other excellencies even of the body Phil. 3. 21. By the salvation here mentioned is meant that blessed and glorious estate which is in heaven reservd for the whole mysticall body of Christ. Well may that estate be called salvation in that all that have attained or shall attain thereunto are delivered out of all dangers freed from all enemies and set safe and secure from all manner of evil Into heaven where that rest safety security and salvation is enjoyed no devil no evil instrument can enter to disturb the same There shall God wipe away all tears from their eyes and there shall be no more death neither sorrow nor crying neither shall there be any more pain Rev. 21. 4. All contentment agreement tranquillity unanimity joy pleasure and what can be desired shall be there everlastingly enjoyed There shall be a continuall communion with glorious Angels glorified Saints yea with Christ the head and husband of his Church and with God himself whom we shall in his glory so farre behold as our nature is capable of beholding such glory This beatifical vision will not only fill our heads with admiration but our hearts also with joy and delight These are the things which eye hath not seen nor ear heard neither have entred into the heart of man 1 Cor. 2. 9. §. 160. Of our right to salvation by Inheritance THe right which Saints have to salvation is thus expressed Who shall inherite so as the right is by inheritance The Greek word that signifieth to inherite is compounded of a Noun that signifieth a lot or portion and a Verb to give distribute or set apart For an Inheritance is a lot or portion given and set apart for one most properly such a portion as a Father sets apart for his Sons to possesse and enjoy Iosh. 17. 14. 1 King 21. 3. Of all Titles an inheritance useth to be the surest and that which hath no date See v. 2. § 17. In this respect this metaphor of inheriting is applied to eternall life Mat. 19. 23. To a Kingdom Mat. 25. 34. To the Promises namely to those blessed things in heaven which are promised Heb. 6. 12. and to all things namely all the joys of heaven Rev. 21. 7. Salvation is also called an Inheritance Act. 20. 32. Eph. 1. 14 18. Col. 3. 24. 1 Pet. 1. 4. And they to whom salvation belongs are called heirs Gal. 3. 29. Tit. 3. 7. Iam. 2. 5. This right of Inheritance is the best right that any can have The ground of it is the good-will grace and favour of a Father Luk. 12 32. and that from all eternity Mat. 25. 34. The Persons to whom it belongs are children of God Rom. 8. 17. Such as are begotten again 1 Pet. 1. 3 4. and adopted Rom. 8. 15 17. and united to Christ Ioh. 17. 21. The time of enjoying that Inheritance is everlasting Heb. 9. 15. 1 Pet. 1. 4. Herein lieth a difference between Leases which have a date and Inheritances which have no date The quality of this Inheritance is incorruptible and undefiled §. 161. Of the time and certainty of inheriting Salvation THE fruition of the aforesaid priviledge is expressed in the future tense Shall inherit Saints are while here they live heirs They have a right to salvation so soon as they are regenerate The first-born is an heir while he is a childe before he come to possesse the Inheritance Gal. 4. 1 5 7. We are therefore said to be begotten again to this Inheritance 1 Pet. 1. 3 4. And it is said to Saints ye shall receive the reward of the Inheritance Col. 3. 24. namely when this life is ended For the soul when it leaves the body presently enjoys the Inheritance The Apostle intendeth the spirits of Saints where in the time present he saith They inherit the Promises Heb. 6. 12. And at the resurrection both body and soul shall enjoy the same for to such as are raised and have their bodies and souls united will the great God say Inherit the Kingdom Mat. 25. 34. Though the possession of this Inheritance be to come while the heirs thereof here live yet is it sure and certain What Title so sure among men as an Inheritance Much more sure is this Inheritance of salvation then any earthly Inheritance can be For 1. It is prepared for us from the foundation of the world Mat. 25. 34. 2. It is purchased by the greatest price that can be the precious bloud of the Son of God Eph. 1. 14. 1 Pet. 1. 19. 3. It is ratified by the greatest assurance that can be the death of him that gives it Heb. 9. 14. 4. It is sealed up unto us by that holy Spirit of promise which is the earnest of our Inheritance Eph. 1. 13 14. 5. Gods promise is engaged for it therefore they who possesse it are said to inherite the Promises Heb. 6. 12. 6. The Faith of Beleevers addeth another seal thereto Ioh. 3. 33. 7. It is reserved in heaven for us 1 Pet. 1. 4. In heaven
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
are they which shew unto us the way of salvation Acts 16. 17. That under this word Salvation the Gospel is here meant is evident by the opposition thereof to the word spoken by Angels ver 2. That word was before the time of the Gospel and it is comprised under this title Law Now here he preferreth the Gospel before the Law therefore the Gospel must needs be here meant Fitly may the Gospel be stiled salvation in sundry respects as 1. In opposition to the Law which was a ministration of condemnation 2 Cor. 3. 9. But this of salvation Eph. 1. 13. 2. In regard of the Author of the Gospel Jesus Christ who is salvation it self Luk. 2. 30. 3. In regard of the matter of the Gospel Acts 28. 28. Whatsoever is needfull to salvation is contained in the Gospel and whatsoever is contained in the Gospel maketh to salvation 4. In regard of Gods appointing the Gospel to be the means of salvation For it pleased God by preaching the Gospel to save those that beleeve 1 Cor. 1. 21. 5. In regard of the end of the Gospel which is to give knowledge of salvation Luk. 1. 77. 1 Pet. 1. 9. 6. In regard of the powerfull effects of the Gospel It is the power of God to salvation Rom. 1. 16. Quest. If salvation be appropriated to the Gospel how were any of the Jews that lived before the time of the Gospel saved Answ. They had the Gospel Heb. 4. 2. Gal. 3. 6. In this respect Christ is said to be slain from the foundation of the world Rev. 13. 8. to be ever the same Heb. 13. 8. The first Promise made to man in the judgment denounced against the devil immediatly after mans fall Gen. 3. 15. contained the summe of the Gospel Abels sacrifice Gen. 4. 4. and Noahs Gen. 8. 20 21. and others and the sundry Types of the Ceremonial Law and sundry Prophecies and Promises in the Prophets set out Christ the substance of the Gospel but not so clearly so fully so powerfully as the ministry of the Gospel In this respect not simply but comparatively salvation is appropriated to the ministry of the Gospel and a main difference made betwixt it and the ministry of the Law 2 Cor. 3. 6 7. Oh how blinde are they who trust to any other means of salvation then the Gospel Such blinde beetles were Jews who would be justified and saved by the Law and Papists by their works and Enthusiasts by the inspirations of their own brains and the vulgar sort by their good meaning It will be our wisdom to give good entertaintment to the Gospel to be well instructed therein to beleeve in it to subject our selves thereto and to be conformable to it in the whole man Our labour herein is not lost Salvation is a sufficient recompence I suppose there is none so desperate but like Balaam he could wish to die the death of the righteous and that his last end might be like his Numb 23. 10. Let our care be to use the means as well as to desire the end To us is the word of this salvation sent Acts 13. 26. If we neglect the Gospel we put away salvation and judge our selves unworthy of eternal life Acts 13. 46. §. 21. Of the great Salvation of the Gospel THe excellency of the aforesaid Salvation is set out in this word so great The relative whence this is derived is sometimes joyned with a word of wonder thus how wondrous great In like manner this word here so wondrous great It is a relative and withall a note of comparates yet hath it here no correlative nor reddition to shew how great it is I finde in other places a reddition joyned with it as where mention is made of a very great earthquake it is thus expressed so mighty an earthquake such an out as was not since men were upon the earth Rev. 16. 18. This manner of setting down the word without a correlative wants not emphasis for it implieth it to be wonderfull great so great as cannot be expressed Where the Apostle maketh mention of a very great danger wherein he despaired even of life he thus sets it out God delivered us from so great a death 2 Cor. 1. 10. so great as one would have thought none could have been delivered from it In like manner this phrase here intimateth that this salvation is so great as never the like was brought unto men before nor can a greater be expected hereafter Well may the salvation brought unto us by the Gospel be stiled so great in three especiall respects 1. In regard of the cleer manifestation thereof The types prophesies and promises under the Law were very dark and obscure in regard of the cleer preaching of the Gospel Now salvation is so clearly revealed as a clearer manifestation thereof is not to be expected in this world The vail which was upon the heart of the Iews is taken away under the Gospel and now we all with open face behold as in a glasse the glory of the Lord 2 Cor. 3. 15 16 18. 2. In regard of the large spreading forth of this Gospel Thus said the Lord to his Sonne of old concerning this Point It is a light thing that thou shouldest be my servant to raise up the tribes of Iacob and to restore the preserved of Israel I will also give thee for a light to the Gentiles that thou mayest be my salvation unto the end of the earth Isa. 49. 6. 3. In regard of the efficacy and the power of the God Prophets complained of the little fruit that they reaped of their labours thus I have laboured in vain I have spent my strength for nought Isa. 49. 4. Who hath beleeved our report Isa. 53. 1. The word of the Lord was made a reproach unto me and a derision daily Jer. 20. 8. But the Apostles in most of their Epistles give thanks for the efficacy of the Gospel in those Churches to whom it was preached as Rom. 1. 8. 1 Cor. 4. 1. 4 5. Phil. 1. 3 5. Col. 1. 3 4. 1 Thes. 1. 2 3. 2 Thes. 1. 3. 1 Pet. 1. 3. 2 Ioh. v. 4. This on the one side doth much amplifie the blessing of the Gospel and it ratifieth the promise which God of old thus made to his Church I will do better unto you then at the beginning Ezek. 36. 11. For under the Gospel God hath provided a better thing for us Heb. 11. 40. namely a better Covenant Heb. 8 6. a better testament Heb. 7. 22 better Promises Heb. 8. 6. better Sacrifices Heb. 9. 23 a better hope Heb. 7. 19. So great are the things by the Gospel revealed unto the Church as in former agâ—… were not made known Ephes. 3. 5. Many Prophets and Kings and Righteous men desired to see these things but saw them not Matth. 13. 17. Luk. 10. 24. After this salvation not only the Prophets have enquired but also the Angels
all that Christ indured either in body or soul. To demonstrate the truth hereof the Apostle with an emphasis thus expresseth the kinde of his death even the death of the Crosse Phil. 2. 8. which was a cursed death Gal. 3. 13. This will yet more evidently appear if to Christs external sufferings be added the sufferings of his soul. A Prophet saith that his soul was made an offering for sinne Isa. 53. 10. This was manifested by his inward agony concerning which he himself thus saith My soul is exceeding sorrowfull unto death with strong crying and tears he thus prayeth O my Father if it be possible let this cup pass yea again and the third time he fell on his face and praied in the same manner Such was his agony as his sweat was as it were great drops of blood falling to the ground So great was his agony as an Angell is said to appear unto him from heaven strengthening him When he was upon the Cross he cried with a loud voice saying My God my God why hast thou forsaken me Do not these effects further prove that the Apostle had cause to adde Suffering to Christs death and to stile it Suffering of death All this was to keep us from suffering what by our sinnes we had deserved For Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. Who is able to comprehend the breadth and length and depth and height of Christs love to us which passeth knowledge Ephes. 3. 18 19. What now should not we do and indure for Christs sake thereby to testifie our love to him §. 77. Of this reading Without God THe proper end of Christs suffering is thus expressed that he by the grace of 〈◊〉 should taste death for every man This conjunction THAT is a note of the finall cause as Matth. 5. 16. Whâ—… in special that end was is shewed in this phrase for every man Hereof See § 83. The chief procuring cause is here said to be The grace of God It appears that some of the Ancients read this clause otherwise then now we reade it though it be confirmed by a constant consent of all Greek copies as we now have it That other reading is thus That WITHOUT God he might taste death The Greek words translated Grace in the Nominative case and without are somewhat like they differ but in one letter Thence might the mistake arise For some have here taken grace in the Nominative case for Christ who died as if he had said That the grace of God might taste death for every man He called him grace 〈◊〉 tasted death for the salvation of all saith one and the Sonne is called the grace of God the Father saith another But the word used by the Apostle is of the Dative case so as hereby the likenesse of the Greek words is taken away and the mistake appears to be the greater The sense wherein the Fathers used this phrase without God was this that though Christ consisted of two Natures Divine and Humane yet he suffered only in his Humane nature his Deity did not suffer But Nestorius a notorious Heretick and his followers inferred from those words without God that Christs Humane nature was a distinct person of it self and so suffered without God not united to God For they held that God and man in Christ were two distinct Persons Thus we see what advantage is given to Hereticks by altering the words of Scripture §. 78. Of Gods grace the cause of Christs death TO come to the true reading of this text which is this by the grace of God Grace is here put for the free favour of God Thus it is oft taken in the holy Scriptures All blessings tending to salvation yea and salvation it self are ascribed thereunto as Election Rom. 11. 5. Redemption Eph. 1. 7. Vocation 2 Tim. 1. 9. Justification Rom. 3. 24. Salvation Eph. 2. 8. It was therefore of Gods grace that Christ was given to man and that he did what he did and endured what he endured for man Iohn 3. 16. Ephes. 2. 4 7. There is nothing out of God to move him to do any thing He worketh all things after the counsell of his own will Eph. 1. 1. See more hereof § 37. and Chap. 4. v. 16. § 97. As for man there can be nothing in him to procure so great a matter as is here spoken of at Gods hand By this it is manifest that Gods free grace and the satisfaction that Christ hath made for our sinnes may stand together Christs satisfaction is so farre from being opposite to the freeness of Gods grace as it is the clearest and greatest evidence that ever was or can be given thereof More grace is manifested in Gods not sparing his Sonne but giving him to death for us then if by his supream authority and absolute prerogative he had forgiven our sinnes and saved our souls We that partake of the benefit of Christs death nor do nor can make any satisfaction at all For God to impute anothers satisfaction to us and to accept it for us is meer grace and that the rather because he that is true God even the proper Son of God made that satisfaction Thus we see how in working out our redemption Divine grace and justice meet together and sweetly kiss each other Iustice in reference to the Sonne of God who hath satisfied Gods justice to the full Grace in reference to us who neither have made nor can make any satisfaction at all Learn hereby to ascribe what thou hast or hopest for to grace and wholly rely thereupon It is the surest ground of comfort and safest rock of confidence that poor sinners can have Paul ascribes all in all to it 1 Cor. 15. 10. 1 Tim. 1. 14. He taketh all occasions of setting it forth yet never satisfieth himself therein He stileth it abundance of grace Rom. 5. 17. Exceeding abundant grace 1 Tim. 1. 14. Riches of grace Eph. 1. 7. Exceeding riches of grace Eph. 2. 7. Let us be like minded Let us acknowledge the grace of God to us and ascribe all the good we have thereunto Let us so deeply meditate thereon as we may be ravished therewith Let us so apply it to our selves as we may render all the praise of what we have or are able to do to this grace of God Had it not been by the grace and good pleasure of God no violence or force of man or devils could have brought Christ to die Did he not with a word of his mouth drive back those that came to apprehend him Ioh. 18. 6. He could have had more then twelve legions of Angels to defend him Matth. 26. 53. He was delivered by the determinate counsel of God Acts 2. 23. And this God did upon his free grace and good will towards man This moved Christ to lay down his life Joh. 10. 18. and to give himself
Eph. 5. 25. §. 79. Of Tasting THe evidence of the grace of God here specified is thus expressed That he should tast death c. Of tasting See Chap. 6. v. 4. § 33. To tast is the proper act of that sense which is called Tast. Thereby is discerned the â—…avour of things and men distinguish betwixt sweet and sowr fresh and salt and other like different tasts Iob 12. 11. 2 Sam. 19. 35. In sacred Scripture it is taken two waies 1. Indefinitely for the participation of a thing and that affirmatively The Ruler of the feast tasted of the water that was made wine that is he drank it Ioh. 2. 9. and negatively None of them shall tast of my supper that is shall eat thereof Luke 14. 24. 2. Exclusively by way of diminution implying a small quantity This also affirmatively I did but taste a little hony that is I took but a little quantity 1 Sam. 14. 29. and negatively Tast not Colos. 2. 21. that is take not the least quantity In the former sense it is taken for eating and so translated Acts 10. 10. 20. 11. In the later sense it is opposed thereunto When he had tasted thereof he would not drink Matth. 27. 34. Eating and drinking in this case intendeth the same thing It is oft in the New Testament especially metaphorically used and applied both to things comfortable as to the heavenly gift good Word of God Heb. 6. 4 5. and gratiousness of God 1 Pet. 2. 3. and also to such things as are grievous as to that which of all things is most bitter unto naturall men namely death They sâ—… not tast of death Matth. 16. 28. So Iohn 8. 52. and here The ground of this phrase may arise from the ancient custom of the Grecians in putting men to death which was by giving them a cup of poyson to drink In allusion hereunto death is stiled a Cup especially death inflicted by men accompanied with some horrour and suffering death a drinking of that Cup Iohn 18. 11. Matth. 20. 22 23. It was usuall with the Prophets to set out Gods judgements under this metaphor of a Cup a Cup being Metonymically put for the liquor in the Cup which in this case is taken to be bitter and deadly Isa. 51. 17 22. Ier. 25. 15 17 28. Ezek. 23. 31 c. To drink or tast of such a Cup is to partake of the grievous and bitter thing that is intended thereby whether it be death or any other affliction or judgement The liquor in the Cup whereof Christ is here said to tast is plainly expressed to be death How bitter his death was hath been shewed before § 76. §. 80. Of Christs tasting Death CHrist suffering death is here set out under this metaphor of Tasting in three respects 1. In that he did truly and really partake thereof The History of his Passion punctually set forth by four Evangelists which are four authentick Witnesses giveâ—… abundant proof hereunto He was our Surety and took our sinnes on him and undertook to make full satisfaction for them To do this he must of necessity partake of death even such a death as he did suffer This reall suffering of Christ is to be held as an undeniable ground of faith 2. In that Christ was not swallowed up of death For he was but three daies under the power of death and in none of those daies did he see corruption Acts 2. 31. In both these was Ionas a type of Christ Ionas 1. 17. 2. 10. Matth. 12. 40. This doth much strengthen our faith in that our Surety who did really partake of death did yet but tast thereof He was not utterly destroyed thereby 3. In that he began to us in that Cup. A Physician will himself tast of the Potion that he hath prepared for his Patient to encourage his Patient more contentedly and readily to drink it up For by the Physicians first tasting of it the Patient is assured that there is no hurtfull thing therein but that which is good and wholesom Even so Christ tasting death encourageth Beleevers to submit unto it It is said of the Unicorn that he putting his horn into the water draws out all the poyson thereof and then other beasts drink of it after him Thus from Christs death it is that the sting of death is pulled out 1 Cor. 15. 55 56. His tasting of death hath seasoned and sweetned death unto us So as that which was sharp vinegar and bitter gall to him is sweet wine to us Thus it is set out in the Lords Supper Luke 22. 20. It is a Cup of consolation Jer. 16. 7 of benediction 1 Cor. 10. 16. of salvation Psal. 116. 13. §. 81. Of Christs dying for every man THe persons for whom Jesus tasted that bitter Cup of death are set forth in this indefinite phrase for every man This collective phrase in the singular number is answerable to the generall in the plurall number for all 2 Cor. 5. 15. It was before noted § 66. that this generall or indefinite particle All or every one admits limitations In this case of Christs death it must needs be limited For in another place Christ saith I laid down my life for the sheep John 10. 15. but every man is not of Christs fold nor one of those sheep It is said again He shall save HIS people Matth. 1. 21. of this number every man is not He gave himself for the Church Eph. 5. 25. of which Society none are but the Elect. Christ made intercession for those for whom he died Rom. 8. 34. But he praies not for the world Iohn 17. 9. They for whom he died are Redeemed Rev. 5. 9. but Christ hath redeemed men out of every Kindred and Tongue and People and Nation not every one in each of these From Redemption follows Remission of sinnes Col. 1. 14. but all have not their sins pardoned The Father gave some out of the world to Christ Iohn 17. 6. This universall particle all or every one must therefore have here some limitation as on all hands it is granted to have in these words of Christ I if I be lifted up from the earth will draw all men unto me John 12. 32. Limitations are such as these 1. In regard of distinct sorts and kindes of persons So is the generall particle limited Gen. 7. 14. Matth. 4. 23. Luke 11. 42. 2. In regard of the universality of the Elect. These are they of whom Christ thus saith All that the Father giveth me shall come unto me and him that cometh unto me I will in no wise cast out John 6. 37. Gods people have their fulnesse and in the Elect there is a kinde of speciall universality So as the whole world may seem to be redeemed out of the whole world 3. In regard of the indefinite offer of the benefit of Christs death to every one none excepted Isa. 55. 1. Rev. 22. 17. 4. In regard of the sufficiency of the price
Christs death was sufficient to redeem every one In this respect it is said The blood of Christ cleanseth from all sinne 1 John 2. 7. 5. In regard of the impotency of all other means There is no other means to redeem man but the death of Christ so as every one that is redeemed is redeemed by his death In this respect saith this Lord I am the Lord and beside me there is no Saviour Isa. 43. 11. Where in a City there is but one Physician we use to say all that are sick are cured by him meaning all the sick that are cured §. 82. Of Gods impartiality THis in generall verifieth that which was of old affirmed by Moses Deut. 10. 17. by Elihu Job 34. 19. in Iehoshaphat 2 Chron. 19. 7. by Peter Acts 10. 35. by Paul Rom. 2. 11. and sundry others namely that with God is no respect of persons All sorts in all Nations whether male or female great or mean free or bond learned or unlearned rich or poor or what other outward difference may be betwixt them All are alike to God By this may every one be bold to apply Christs death to himself Hereof see more in The whole armour of God on Eph. 6 16. Treat 2. of Faith § 29 30 c. §. 83. Of Christs dying for us THe end of Christs death being thus set down for every man sheweth that it was man even mans good for whom and for which Christ died Rom. 5. 8. His birth his life his death were all for us children of men A Prophet who was a sonne of man thus setteth out Christs birth Unto us a Childe is born unto us a Sâ—… is given Isa. 9. 6. And an Angel speaking to sons of men thus Unto you is born â—… Saviour Luke 2. 11. The obedience of Christs life was also for us Rom. 5. 19. So he died for us 1 Thes 5. 10. The like is said of his buriall for in regard of the benefit which we receive from Christs buriall we are said to be buried with him Roâ—… 6. 4. Col. 2. 12. yea he was made sinne for us 2 Cor. 5. 21. and a curse for us Gal. 3. 12. For us he vanquished the devil Heb. 2. 14. The like also of his resurrection Rom. 4. 25. Of his ascension Iohn 14. 2. Of his intercession Rom. 8. 34. and oâ—… his abode in heaven Iohn 17. 24. All is for us Good ground we have hereupon to apply as other things of Christ so especially that which is here in particular expressed his death and to rest thereon as on a satisfaction for our sinnes and as the means of pulling out the sting of death 1 Câ—…r 15 55. and making it a sweet sleep to us 1 Thes. 4. 14 15. §. 84. Of the Resolution of Heb. 2. 9. But we see Iesus who was made a little lower then the Angels for the suffering of death crowned with glory and honour that he by the grace of God should tast deaâ—… for every man THe summe of this verse is The End of Christs humiliation This is set down by way of Answer to the Objection propounded in the former verse The Objection was against the supream Authority of Christ over 〈◊〉 creatures Of the Objection See § 68. The Answer hath reference unto two branches of the Objection One concerns the Person intended which was man meaning a meer man This the Apostle so yields unto as notwithstanding he affirmeth Jesus who was morâ—… then man to be so highly exalted as is mentioned in the Testimony The other concerns the evidence alleadged against the foresaid supream Authority which is thus set down We see not yet c. This he answereth by a distinction of sights to this purpose though with bodily eyes we can see no such matter yet we may with the eyes of our soul. See § 7â—… In setting down the foresaid end two points are distinctly expressed 1. A description of Christs humiliation 2. A declaration of the end thereof Christs humiliation is set down by the low degree thereof and that comparatively in reference to Angels thus Lower then Angels Hereof see § 64. The end is 1. Generally propounded 2. Particularly exemplified In the generall is declared 1. The end it self 2. The consequence that followeth thereupon The end it self is 1. Propounded in this word Death 2. Aggravated by this Epithete Suffering The consequence following was exaltation This is 1. Propounded in the metaphor of a Crown which implieth a royall dignity 2. It is amplified two waies 1. By the excellency of that Crown in this word Glory 2. By the esteem that others have of it in this word Honour Of these two words See § 60. In the particular exemplification of the end are set out 1. The manner of Christs partaking of death in this metaphor Tast. 2. The causes thereof Which are two 1. The procuring cause The grace of God 2. The finall cause For every man §. 85. Of Doctrines raised out of Heb. 2. 9. I. OBjections against truth are to be answered Thus such clouds as obscure truth will be removed Thus may men be kept from forsaking the truth This particle BUT intendeth the Doctrine See § 68. II. Christ is the Saviour of man For he is Iesus See § 73. III. Things supercelestiall may be seen Supercelestials are such as are above the starres even in the highest heaven where Jesus hath abode ever since his ascension There may we now see him namely with the eyes of the soul. See § 72. IV. Truths invisible are most sure to Beleevers They are Beleevers of whom the Apostle thus saith We see See § 72. Of Doctrines raised out of these words made a little lower then the Angels and out of these Crowned with glory and honour See § 65. V. Christ was incarnate that he might be a fit sacrifice See § 74 75. VI. Christ suffered unto death His death is here expresly mentioned VII Christs death was with great suffering It is here stiled the suffering of death See § 76. VIII Great glory followed upon Christs great suffering This phrase the suffering of death imports great suffering and this Crowned with glory great glory and the order of setting down these two shews that the later followed upon the former See § 74. IX Christs high dignity giveth proof of the subjection of all things under him The Apostle here proveth that subjection by Christs Dignity See § 74. X. Gods free grace was the procuring cause of Christs suffering for man This is here directly set down See § 78. XI Gods grace and Christs merit may stand together See § 78. XII Christ was not swallowed up of death XIII Christ actually and really died XIV Christ began the cup of death to us These three last Doctrines arise from this metaphor Tast. See § 80. XV. Christ died for all of all sorts See § 81. XVI Christ died not for himself See § 74. XVII God is no respecter of persons For he gave his Sonne
unto Christ he should lose nothing but should raise it up again at the last day John 6. 39. 2. His love is unchangeable Iohn 13. 1. 3. He is faithfull and will do what he hath promised 1 Thess. 5. 24. Admirable is the comfort and incouragement which hence ariseth in regard of our own weaknesse and pronesse to come short of this glory and also in regard of the many stumbling blocks which lie in the way and of the many enemies that oppose us and seek to hinder us in our endeavour after glory Our comfort and incouragement is that Christ hath undertaken to bring us to glory and none can hinder what he undertakes so as we may and ought to hope to the end for the grace that is brought unto us in the revelation of Iesus Christ 1 Pet. 1. 13. This we may do the more confidently because the ground of our confidence is not in our selves who are meer sons of men but in the Son of God In regard of our selves we may not be high-minded but fear Rom. 11. 20. but in regard of Christ we may be perswaded that neither death nor life nor any other thing shall be able to separate us from the love of God which is in Christ Iesus our Lord Rom. 8. 38 39. §. 95. Of Christ the Captain of our Salvation TO incourage us to our course to glory he that undertakes to bring his sonnes thereunto is stiled The Captain of their salvation By salvation is meant the very same thing that was comprised under glory even our future happinesse Why it is called glory was shewed § 93. Why salvation Chap. 1. § 159. The root from whence the Greek word translated Captain is derived signifieth both a beginning and also a Principality Answerably the word here used signifieth both a Captain that goeth before and leads on his souldiers and also an Author and First worker of a thing It is translated Author Heb. 12. 2. and Prince as Prince of life Acts 3. 15. The Author of life who hath purchase and procured it and the Guide who leadeth us thereto going in the way before us To shew that Christ is the Author and worker out of our salvation these 〈◊〉 words Prince and Saviour are joyned together Act. 5. 31. Thus this word heâ—… translated Captain is four times and only four times used in the New Testameâ—… in all which both significations namely Captain and Author may be implied 〈◊〉 both may well stand together The Author of a thing may be a Guide and Leaâ—… of others thereto So is Jesus in reference to salvation To shew that Christ is the Author of our salvation another word which properly signifieth a Cause even the efficient cause is attributed to him and traâ—…slated Author of salvation Heb. 5. 9. Yea he is stiled salvation it self Luke 2. â—…9 On this ground was the Name Jesus given him See § 73. See Chap. 5. ver 9 § 50. That Christ also is our Captain and Guide to salvation is evident by other â—…taphors attributed to him in reference to salvation as a Shepherd that goeth before his sheep Iohn 10. 2 4 14. a Mediatour that presents men to God 1 Tim. 2â—… an High Priest who is for men in things appertaining to God Heb. 5. 1. A Way â—… which one goeth to a place Iohn 14. 6. Yea a new and living Way Heb. 10. 20. 〈◊〉 in that there never was the like before Living in that it puts life into them 〈◊〉 walk therein and brings them to eternal Life Christ is our Captain both to direct us and also to encourage us We of 〈◊〉 selves are blinde in reference to spirituall and heavenly things we know not 〈◊〉 way we cannot see it we cannot walk in it without a guide The Eunuch 〈◊〉 was asked if he understood what he read answered How can I except some 〈◊〉 should guide me Acts 8. 31. Christ is a Light to shew us the way Iohn 8. 12. and a Guide to leade us alâ—… therein Luke 1. 79. We are also full of fears and doubts but Christ going before us puts spirit 〈◊〉 and resolution into us The speech of Abimelech What ye have seen me do make 〈◊〉 and do as I have done Judg. 8. 48. put life into his souldiers and made them reâ—…dily do the like So did a like speech and practise of Gideon Judg. 7. 17. For 〈◊〉 end therefore thus said Christ to his Disciples I have given you an example that 〈◊〉 should do as I have done to you John 13. 15. Let us therefore take courage and being instructed in the right way and 〈◊〉 on by so skilfull a Guide so valiant a Captain so tender a Shepherd so merciâ—… an High Priest and a Mediatour so gracious with the Father let us look unto 〈◊〉 the Author and finisher of our faith Heb. 12. 2. Let us go boldly unto the throâ—… grace that we may obtain mercy and finde grace to help in time of need Heb. 4. 16. Doâ—… not of entring into glory having such a Captain §. 96. Of Christs * sufferings COncerning this Captain it is further said that he was made perfect thrâ—… sufferings In the former verse the Apostle used this word in the singular number because he restrained it to Christs death and added it as an Epithete thereunto 〈◊〉 shew that Christs death was a suffering death accompanied with much inward â—…guish and outward torment But here the plurall number is used to intimate 〈◊〉 Christs sufferings from his entring into this world to his going out of the same 〈◊〉 they were all ordered by God and all tended to the very same end that is here â—…tended namely the bringing of sonnes to glory I suppose it hereupon meet to take a brief view of the many kindes of Chrâ—… sufferings Generall heads of Christs sufferings are such as these Christs sufferings were either connaturall such as appertained to his humane â—…ture or accidentall such as arose from externall causes Of such enduranceâ—… 〈◊〉 were connaturall See § 169. Accidentall crosses were either such as he was assaulted withall or were inflictâ—… upon him Many were the temptations wherewith he was assaulted both by Satan and also by men yea and by God himself Satan tempted him to most horrible sinnes as diffidence presumption and idolatry Matth. 4. 3 6 9. But nothing did cleave to him thereby The purity of his nature was as a sea to a fire-brand which soon quencheth it Christs purity was as clear water in a glasse which hath no dregs no filth at all in it though it be shaken never so much yet it remaineth clear Christ saith of himself The Prince of this world cometh and hath nothing in me Joh. 14. 30. It is evident that Satan tempted Christ after those fierce assaults in the wildernesse For at the end of them it is said When the Devill had ended all his temptations he departed from him for
31. 3. or to fear man Isa. 51. 7 8. §. 138. Of Saints being flesh and blood OF the foresaid flesh and blood Christs children that is such as being elected and given by God to Christ and thereupon redeemed called justified and sanctified are here said to be partakers The Greek Verb it derived from a root that signifieth common and it implieth to have a thing in common with others Thus as the children are here said to be partakers of flesh and blood so the Gentiles are said to be partakers of the Jews spirituall things Rom. 15. 27. that is all to have them in common one as well as another Concerning this common condition of children Apostles who were eminent among these children thus say of themselves We also are men of like passions with you Act. 14. 15. Regeneration altereth not the outward constitution or condition of men Sinne did not altar mans substance for Adam after his fall retained that body and soul with the severall powers and parts of each which he had before So regeneration took not away flesh and blood in the substance thereof nor the common infirmities of it Indeed transgression altered the good quality that was in mans body and soul Namely the integrity the holiness and righteousness in which he was created after Gods Image So regeneration altereth mans evil disposition and corruption wherein he was conceived and born but not his outward condition or constitution Whether he were tall or low fat or lean healthy or sickly strong or weak strait or crooked fair or foul rich or poor before his regeneration he remains the same afterward for ought that regeneration doth to the contrary The Lord will have his children to retain as others flesh and blood and remain subject to all manner of infirmities for sundry weighty reasons 1. That they might not by reason of any spirituall priviledges be too much puffed up for the children while here they live are too prone thereunto 2 Chro. 32. 25 2 Cor. 12. 7. 2. That in Gods presence they might the more abase yea and abhor themselves Iob 40. 4. 42. 6. 3. That they might learn to lay forth their misery and plead their weakness before God Iob 6. 12. 4. That they might take heed of provoking Gods wrath against themselves 〈◊〉 are but flesh and blood Act. 9. 5. 5. That they might have the more compassion on others Heb. 5. 2. Gal. 6. 1. 6. That they might be the more circumspect over themselves 1 Tim. 4. 16. 7. That they might be more carefull in using all means needfull and usefull 〈◊〉 flesh and blood Eph. 6. 10 11 12. 8. That they might the better discern what cause they have to exercise the 〈◊〉 of invocation Psal. 116. 2. yea and of gratulation to for Gods supporting aâ—… doth such as are flesh and blood 9. That they may more confidently depend on God 2 Chron. 20. 12. 10. That they might not rest on man for revelation of Divine truth Maâ—… 16. 17. These and other like ends instruct us in so many duties arising from this our condition that we are flesh and blood §. 139. Of Christs being flesh and blood THe conformity of Christ to his children is thus expressed He also himself liâ—… wise took part of the same Every of these words have their emphasis 1. This copulative also hath reference to the children before mentioned 〈◊〉 also he as well as they Though there were an infinite disparity betwixt Christ 〈◊〉 his children yet he refused not conformity with them Or otherwise this copulatiâ—… also or and may be translated even even he which is a note of speciall emphasis 2. This reciprocall Pronoun himself hath reference to Christs eminency and it implieth that he that was true God the Creator Preserver Redeemer 〈◊〉 Father of those children suffered not his infinite excellency to be any hinderâ—… to this his low condescention He himself 3. The Greek word translated likewise implieth a nearness to one Therâ—… whence it sprouteth signifieth near A word of the same stem is used in this phâ—… â—…igh unto death Phil. 2. 27. The Ad'verb here used is not elswhere found in 〈◊〉 New Testament but in other Greek Authors it is frequent by them it is 〈◊〉 joyned with another word which more expresly setteth out the same thing that 〈◊〉 doth That other word is oft used in the New Testament and joyned with 〈◊〉 copulative also as where Christ saith These also doth the Son likewise Joh. 5. â—… By comparing that place with this text we may observe that He who himself 〈◊〉 was likewise equall with God did also himself likewise take part of the same naâ—… with man 4. The word here translated took part is another then the former translâ—… are partakers The former implieth that all of all sorts were by nature subject 〈◊〉 the same common condition but this other intendeth a voluntary act of Chriâ—… whereby willingly he took upon himself to be like his brethren He was before he was true God eternall allsufficient and needed not in regard of himself to â—… as the children were A like word to this is used ver 16. He took on 〈◊〉 See § 159. The Greek word in the later place according to the notation of it signifâ—… to have with or to have of that which another hath Christians are said 〈◊〉 partakers of the Lords Table one with another to receive the benefit thereof 1 Câ—… 10. 21. They who mutually partake of the same commodity are called parâ—… from the sâ—…me Originall Luk. 5. 7. See Chap. 3. § 17. 5. This relative The same hath reference to flesh and blood The relativâ—… of the plurall number to shew that it includeth both For the one and the othâ—… of the singular number but both joyned include the plurall This doth emphatically set forth Christ not only to be true man but also subâ—… to all manner of frailties so farre as they are freed from sin even such as a company flesh and blood as was before shewed § 137. Behold how low the Sonne of God descended for us sons of men Herein 〈◊〉 peared love How ought this conformity of Christ to take part of flesh and blood quicken â—… up to take part of that Divine nature whereof an Apostle speaketh 2. Pet. 〈◊〉 that so we may be like him in those excellent graces wherein he made himself a pattern to us while he was on earth as in meeknesse and humility Matth. 11. 29. in love Ephes. 5. 2. in forgiving others Coloss. 3. 13. in compassion Luke 10. 37. in patience under sufferings and contempt of the world Heb. 12. 2. Christs conformity to us was in much meanness ours to him is in much glory Upon this ground doth the Apostle presse a like exhortation Philip. 2. 5. What if we be called to conformity with Christ in suffering in bearing reproach or undergoing ignominy for righteousnesse
sake The servant is not greater then his Master Matth. 10. 24 25. The Head who was himself full of glory vouchsafed to take part of flesh and blood that he might suffer for flesh and blood Shall then the members think much to be conformable to their Head in any thing that he shall call them to §. 140. Of Heresies against the Apostles description of Christs Humane nature THis description of Christs Humane nature He also himself likewise took part of the same meets with sundry Heresies that have been broached against the Humane nature of Christ. The Proclianites held that Christ came not in the flesh at all How then did he take part of the same flesh and blood that we have The Manichees maintained that Christ was not in true flesh but that he shewed forth a feigned species of flesh to deceive mens senses If so then did he not likewise take part of the same with us The Cerdonians denied that Christ had flesh at all This is like the first Heresie The Valentinians taught that Christ brought a spirituall and celestiall body from above Then did he not likewise take part of the same flesh and blood that we do The Apolinarists say that Christ took flesh without a soul. Among other Arguments they produce this and other like texts where mention is made only of flesh blood But the Apostle here speaketh of the visible part of man comprising the invisible part which is his soul by a Synecdoche under the visible which is flesh and blood But this phrase He also himself likewise took part of the same sheweth that as our flesh and blood is animated with a reasonable soul so also Christ was By the like reason they might say that Christs body had no bones because it is said The Word was made flesh Ioh. 1. 14. Yea by the like reason they might say that the Israelites which went down into Egypt had no bodies because it is said of them All the souls Gen. 46. 15. An ancient Father attributed this Heresie to the Arians also and for refutation thereof produceth all those texts of Scripture which make mention of the soul of Christ whereby he proveth that Christ had a soul as well as a body The Ubiquitarians hold that the Divine properties as Omnipotency Omnisciency Omnipresence c. are in the humane nature of Christ which if so Christ took not likewise part of the same flesh and blood that we do The like may be said of Popish Transubstantiation There are other sorts of Hereticks namely the Samosatenians who broached this Heresie That Christ then only began to be when he came indued with flesh whereby they imply that he was not before But this phrase He took part of the same sheweth that he was before he took part of flesh and blood Our Divines from a like phrase do inferre the eternity of the Word The phrase is this In the beginning was the Word John 1. 1. Because the Word was in the beginning it is necessarily implied that he did not then first take his beginning but was before §. 141. Of Christs destroying the Devil THe end of Christs assuming his humane nature is thus set down That through death he might destroy him that had the power of death The generall end is implied That which is expressed is an end of that end or a mighty effect that followed thereupon which was to destroy the devil That generall end was to die For if he had not been flesh and blood he could not have died This generall end is implied under this phrase through death as if he had said that he might die and by death destroy the devil Of Christs being man that he might die See § 75. The powerfull effect which was accomplished by Christs death which was also a speciall end why he died was the destruction of him that had the power of death The primary root whence the word translated destroy is derived is a Noun that signifieth a work as where it is said that the Son of God was manifested that he might destroy the works of the devil 1 Ioh. 3. 8. Thence is derived a Verb which signifieth to work He worketh the work of the Lord 1 Cor. 16. 10. But a privative particle being added the Nown signifieth not working or idle Matth. 20. 3. And another compound added thereunto signifieth to make void Rom. 3. 31. Do we make void the Law or to make of none effect Rom. 4. 14. The promise made of none effect And thereupon to bring to naught 1 Cor. 1. 28. To bring to nought things that are And to destroy 1 Cor. 6. 13. God shall destroy c. By the aforesaid derivation and various signification of the word it appeareth that it doth not alwaies signifie to annihilate a thing and bring it utterly to nought for the devil that is here spoken of still retains his being and substance and ever shall retain it both for the greater terror of the wicked and also for his own greater misery But it implieth that he is so vanquished as he shall never prevail against the members of Christ. In this sense is this very word used where the Apostle saith that the body of sinne is destroyed Rom. 6. 6. It cannot be denied but that 〈◊〉 devil like a roaring lion walketh about seeking whom he may devour 1 Pet. 5. 8. and that many of Gods children are so busfited and insnared by him as they may seâ—… to be overcome of him which cometh to passe partly by their own fault in that they do not manfully stand against him but too slavishly yield unto him and partly by Gods wise ordering the matter for the better proof of the graces whiâ—… he bestoweth on his children but yet this ever hath been and ever shall be the issue that he never prevaileth against Gods children but that they in all assauâ—… remain conquerours This was foretold of old where speaking to the devil 〈◊〉 Christ the seed of the woman the Lord saith it shall bruise thy head Gen. 3. 1â—… The devil assaulted Christ himself but prevailed not For after Christ had said 〈◊〉 thee hence Satan the devil left him Matth 4. 10 11. It appears afterwards aboâ—… the time of Christs last sufferings that the Prince of this world came again 〈◊〉 assault Christ but saith Christ He hath nothing in me John 14. 30. that phrase sheweth that the devil could not prevail against Christ. Neither could he prevâ—… against Iob though he had liberty to do what he could against Iob himself and against all that Iob had Iobs life only excepted Iob 1. 12. 2. 6. He desired to 〈◊〉 Peter as wheat but yet he could not make Peters faith to fail Luk. 22. 31 32. Tâ—… this tends this phrase the Prince of this world is judged Joh. 16. 11. And this 〈◊〉 Prince of this world shall be cast out John 12. 31.
his wrath but he would also vanquish that implacable enemy and so deliver us out of his hands This therefore was an end of the former end Our deliverance was the end of destroying the devil Christs death was for us and our good See § 83. Thanks therefore to thee O Saviour that hast destroyed so mighty an adversary of ours by thine own death §. 149. Of natural mens fear of death THe miserable condition here intended is said to be fear of death Death here is taken in as large an extent as it was § 142. namely for temporal spiritual and eternal death Death even death of the body which is a separation of the soul from the body is by the Heathen counted the most terrible of all things and the greatest of all evils every living thing shunneth death this they do naturâ—… upon a desire of preserving their being and love of life On this ground it was 〈◊〉 Satan said to the Lord Skin for skin and all that a man hath will he give for his 〈◊〉 Iob 2. 4. This works in men a fear of death Fear is a disturbed passion arising from the expectation of some evil which 〈◊〉 would shun For the Greek word cometh from a Verb that signifieth to flee free and this word here used by the Apostle is sometimes put for flight Men use to 〈◊〉 from such things as they fear and if men could they would flee from and 〈◊〉 death Death therefore being taken to be the greatest of evils and man continuâ—… expecting it must needs fill mans heart with fear even fear of a bodily death â—… fear of man See Chap. 13. § 84. But to such as are instructed in the nature of 〈◊〉 which addeth a sting to death and in the resurrection of the body and the intolerable and everlasting torment of body and soul in hell death must needs be a 〈◊〉 greater fear till they have some assurance of their deliverance from it For 〈◊〉 as it was first inflicted for sinne is the very entrance into eternal damnation 〈◊〉 then can the thought and remembrance of death be but very dreadfull It was 〈◊〉 of death that made Adam and Eve to hide themselves from Gods presence 〈◊〉 they heard his voice in the garden Gen. 3. 8. This was it that made Cain say 〈◊〉 punishment is greater then I can bear Gen. 4. 13. This made Nabals heart to die 〈◊〉 in him 1 Sam. 25. 37. And it made Saul to fall along on the earth as a man 〈◊〉 swoon 1 Sam. 28. 20. This made Faelix to tremble when he heard Paul preachâ—… the judgement to come Acts 24. 25. Fear of the second death makes Kings are great men yea and bond-men too cry to the mountains to fall on them and 〈◊〉 hide them from the face of him that sitteth on the Throne and from the wrath 〈◊〉 the Lamb Rev. 6. 15 16. Surely there is nothing more difficult then not to 〈◊〉 death The conscience of men unregenerate doth bring in a bill of 〈◊〉 against them and convince them of rebellion against the great Lord they are 〈◊〉 that respect as a malefactor who is arraigned and condemned and liveth in fear 〈◊〉 the gallowes and is much disquieted therewith taking no joy or comfort in 〈◊〉 foâ—…d sleep or any way else An evil conscience to the soul is as the Gout or 〈◊〉 in the body which tortureth it in the midst of feasts pastimes and greatest mâ—…ments yea it is like the hand-writing that appeared to Belshazzar Dan. 5. 5 6. Obj. It is said that the houses of the wicked are safe from fear and that they die 〈◊〉 strength being wholly at ease and quiet Job 21. 9 23. Answ. 1. All other joy is only from the teeth outward as we speak they have 〈◊〉 true found inward joy they have not the ground of true joy which is an assuraâ—… of Gods favour in Christ. 2. Their joy is but short As the craking of thorns under a pot so is the laughtâ—… fools Eccles. 7. 6. 3. Many times it falleth out that when they seem to be very jocond there is 〈◊〉 inward terror in the soul Even in laughter the heart is sorrowfull Prov. 14. 13. 4. Their joy is inconstant they have their fits of anguish and vexation Lam. 5. 1â—… 5. All their joy is but as in a dream like him that dreameth he eateth but 〈◊〉 is awake his soul is empty Isa. 29. 8. his rejoycing ariseth from the slumbering of 〈◊〉 conscience which for the time ceaseth to terrifie him 6. A man may be so intoxicated and as it were made drunk with earthly â—…ceits as he may end his daies in a foolish pleasing conceit as a thief made 〈◊〉 may die in a desperate merriment and that under the gallowes hereticks may 〈◊〉 so intoxicated with their errors as to suffer death for them with much seeming 〈◊〉 ambitious persons may with an outward glory cast themselvs into the jaws of deâ—… as Marcus Curtius but albeit no effects of fear appear in such yet because â—…cause of fear is not taken away they cannot be truly said to be freed from fear not before yet at the great day of judgement shall their fear break forth and the trembling appear In which respect saith Christ Wo unto you that laugh now say shall lament and weep Luk. 6. 25. Go to now ye rich men weep and howl for your 〈◊〉 series which shall come upon you James 5. 1. Wofull wofull in this respect must needs be the state of unregenerate men 〈◊〉 nothing can seem blessed to him over whose head terror doth alwayes 〈◊〉 Damocles a flatterer of Dionysius the tyrant said to his face that he was the happiest man in the world and made mention of his wealth and power and Majesty and abundance of all things Hereupon the tyrant set that flatterer in a Royall estate at a Table furnished with all dainties and attended upon as a King but with a heavy sharp sword hanging by a horsehair over his head this made him quake and tremble and desire to be freed from that estate thereby was declared how miserable a thing it is to live in continuall fear Some see it and are in that respect the more terrified others are the more sencelesse but not the lesse miserable There is no cause to envy a naturall mans condition though he abound never so much in wealth honour pleasure or any other thing that the natural heart of man desireth Who would envy Dives his condition that duely weigheth his end Luke 16. 19 c. This is it which the Psalmist forewarneth us of Psa. 37. 1. David in his own example sheweth how prone we are hereunto Psa. 73. 3 c. and therefore we had need to be the more watchfull against it § 150. Of a naturall mans bondage IT is here further said that through or by fear of death they are subject to bondage The terrour with which unregenerate persons are afflicted
Christ would thereforâ—… be so This is gathered from these words for as much also likewise See § 136. VII Christ hath vanquished Satan This word destroy is a word of conquest See § 141. VIII Satan hath the power over death The very words of the Text declare thus much See § 143. IX Doubtfull points are to be explained This phrase that is is a phrase of explanation See § 145. X. Satan is an accuser This is gathered from the notation of the Greek name translated Devil See § 146. XI Christ by death vanquished him that had the power of death So much is expressed in the very words of the Text. See § 144. XII Christ assumed mans nature to destroy mans enemy He was flesh and blood that he might destroy the devil See § 139. XIII Christ conquered Satan to deliver man The copulative particle and intends as much See § 148. XIV Men naturally dread death This is here taken for grant See § 149. XV. Mans naturall estate is a bondage This also is here taken for grant See § 150. XVI Man is fast held in his bondage The Greek word translated subject intendeth as much See § 150. XVII Man is a slave all his life long How this holds true is shewed § 151. XVIII Christ hath delivered his from their natural bondage This is here necessarily implied See § 152. XIX There are none so fast held in bondage but may be delivered by Christ. See § 152. XX. Fear of death is a very bondage They that fear death are here said to be subject to bondage See § 150. §. 155. Of the transition betwixt Christs Princely and Priestly Function Verse 16. For verily he took not on him the nature of Angels but he took on him the seed of Abraham THis verse is here inserted as a fit transition betwixt the Princely and Priestly Office of Christ. It hath reference to them both as an especiall reason of the one and of the other In reference to the former it sheweth a reason of the two forementioned acts of Christs Kingly Office Why he destroyed the devil and why he delivered man that was in bondage even because he took not on him the nature of Angels but the seed of Abraham The first particle FOR intendeth as much In reference to the later which is Christs Priestly Function this verse layeth down the ground of all the particulars following ver 17 18. He was made like to his brethren he was a mercifull and faithfull High priest c. Even because he took on him the seed of Abraham The Greek conjunction translated verily is a compound The simple is a note of asseveration or ratification It is translated doubtlesse 2 Cor. 12. 1. which 〈◊〉 all one as this word verily The particle with which it is here compounded pointeth at some place In that respect it may here be thus translated he no where took on him So the Vulgar Latine and our ancient notes Thus it may have reference to the Old Testament whereunto the Apostle hath oft reference as Chap. 1. 5 c. and in this Chapter ver 6. 12 13. In this sense it may imply that the Scripture no where testifieth of Christ that he took on him the nature of Angels c. and therefore it may be inferred that he did not take the nature of Angels on him Whether we take this word as a note of asseveration or as pointing to the Old Testament the same sense remaineth for both waies it addeth emphasis to this negative he took not §. 156. Of the meaning of this word He took on him THe Greek word thus translated he took on him is compounded of a Verb that signifieth to take Matth. 14. 19. or to receive Matth. 7. 8. and a Preposition which hath various significations as at Luk. 22. 40. to John 21. 11. in Matth. 23. 2. upon John 19. 19. and sundry others answerably words compounded with that Preposition have divers significations Thus this word in my Text signifieth 1. To catch one being ready to perish Matth. 14. 31. 2. To take one that cannot see to lead and direct him Mark 8. 23. 3. To take one to him for his good Luk. 14. 4. 4. To lay hold upon one against his minde Luk. 23. 26. 5. To lay fast hold on a thing which he would not lose 1 Tim. 6. 12. 6. To take one kindly by the hand to testifie a desire of consederacy with him Heb. 8. 9. In all these significations may this word here be applied to Christ in reference to man For 1. Christ catcht man being ready utterly to perish 2. He took man stark blinde to open his eyes 3. He took man full of sores to cure him 4. When man was unwilling to come Gen. 3. 8. Christ took him 5. He laid fast hold on man and would not let him go 6. Most kindely he took man by the hand and entred into Covenant with him Yea further he took mans nature upon him Thus do most Interpreters both Ancient and Modern here expound this word So do our English Translatours This phrase the nature of is not in the Greek Originall but implied under that word took on him And it is in our English as in other Translations inserted more fully to expresse the meaning of the Greek word Indeed many Expositors both of former and later times do take this word in this Text properly to signifie Christs apprehending or laying hold on man when man would have run away from him but withall they do inferre that for that end Christ assumed mans nature So as herein all agree that Christs assuming our nature is here intended only some would have it properly intended in the meaning of the word others would have it implied by just and necessary consequence The Greek word is of the present tence he taketh Yet for perspicuity sake it is translated in the Preterperfect tense he took For it is usuall in the Hebrew Dialect to put one tense for another as the Present for the Future Zech. 9. 9. to shew that Divine promises of future good things are as sure and certain as things present So here the Present tense is put for the Preterperfect which signifieth the time past to represent a thing past as ever in doing This therefore is an elegant and emphaticall Hebraism §. 157. Of Christs not assuming the nature of Angels OF Angels we have largely spoken on Chap. 1. § 81 c. This phrase he took not Angels is here set down in opposition to that kinde of nature which Christ assumed to him This particle of opposition BUT intends as much It shews that what Christ did not for Angels he did for man and what he did foâ—… man he did not for Angels â—… This negative he took not on him the nature of Angels is here premised for weighty reasons 1. In reference to the fifth verse where it is said that God put not in subjection
Gal. 3. 28. The eight unities mentioned by the Apostle Eph. 4. 4 5 6. intend thus much For all beleevers make one body They have all one Spirit They are all called in one hope They are all servants of one Lord There is one Faith belonging to them all and one Baptism They have all One God and 〈◊〉 Father In reference to that one Father all beleevers are stiled dear children Eph. 5. 1. Great is the emphasis of the Greek word translated dear It signifieth a beloved one one that is so loved as all love is cast on him It is most properly attributed to an only childe where God saith to Abraham Take thine only Son Gen. 22. 2. The LXX thuâ—… translate it Take thy beloved Son He who in Hebrew is called an only Sonne is in Greek called a beloved Sonne So also do other Authors use that Greek word both of male and female as an only sonne an only daughter So when one hath but one only eye that eye in Greek is called a beloved eye This title beloved one is oft attributed to Christ and that most properly for â—…e is the only begotten of God This title beloved one is indeed oft used in the plurall number including many as Eph. 5. 1. Rom. 1. 7. 11. 28. But they are all in Godâ—… account as an one only childe Thus they are all as one spousâ—… to Christ Cant. 4. 8. 2 Cor. 11. 2. They are also all heirs Rom. 8. 17. and Kings Rev. 1. 6. and thâ—… of the same inheritance and of the same Kingdom Now there useth to be bâ—…t one heir of the same inheritance and one King of the same Kingdom These therefore are as one For they have all one Spirit Eph. 4. 4. and they all make oâ—… mysticall body which body is styled Christ 1 Cor. 12. 12. In this respect the duties which are required of us as brethren § 3. are by this unity further pressed upon us 2. They to whom the Apostle wrote were internally and effectually called To be partakers of a thing is not only to have a right thereto by reason of our profession but also to have a part and a share therein and that really actually Thâ—… we are said to be partakers of Christ v. 14. And to be partakers of Gods chastisements Heb 12. 8. The husbandman is said to be partaker of his hope in that he doth in very deed partake of the benefit thereof 1 Cor. 9. 10. The Apostle doth use this emphaticall word Partakers and applies it to them all as he did that former excellent style Holy brethreu Of giving such titles to all members of the Church See § 6. §. 18. Of Signes of Saints Calling THe excellency utility and necessity of the heavenly calling gives us all 〈◊〉 cause thorowly to search and examine our selves thereabout that we be noâ—… deceived in a matter of so great consequence and think we are internally and effectually called when our calling is only externall and formall This use is the rather to be made of this point because the evidences of an effectuall calling are especially inward in the soul and spirit of a man and what 〈◊〉 knoweth the things of a man namely such as are within him save the spirit of 〈◊〉 which is in him It will be therefore not unseasonable to give some signes of 〈◊〉 Calling They are such as follow 1. Illumination Hereby I mean in speciall a distinct understanding of the mysteries of godliness particularly of the work of the Law and the Gospel on us Our calling is from darkness to light 1 Pet. 2. 9. They therefore who still remain in darkness the darkness of ignorance and cannot finde themselves to be enlightned with true knowledge are not called Of those who are called the Lord saith They shall all know me Jer. 31. 34. Though this be not sufficient yet it is necessary 2. Sense and feeling of that wofull estate wherein by nature men are Such they are whom Christ thus invites and cals Come unto me all ye that labour and are heavy â—…en Matth. 11. 28. As for such as think themselves righteous and that their estate iâ—… good enough such as never were brought to feel the heavy burden of sinne Christ saith I am not come to call the righteous Matth. 9. 13. 3. Detestation and loathing of ones former estate and wicked course of life together with a true and sound turning from the same which is repentance For Christ came to call sinners to repentance Matth. 9. 13. They therefore that are not brought to repentance but continue to live lie and delight in sinne are not called 4. Sanctification and renovation of the whole man and a delight in holiness For God hath called us to holiness 1 Thess. 4. 7. 5. Contempt of this world of the promotions profits and pleasures thereof For Christ gave himself that he might deliver us from this present evil world Gal. 1. 4. To this purpose tends the call of the Lord Come out from among them and be â—…e separate saith the Lord and touch not the unclean thing and I will receive you 2 Cor. 6. 17. 6. Peace and unity This the Apostle intends in these words Let the peace of God rule in your hearts to the which also ye are called Col. 3. 15. He cals it the peace of God because God hath setled and established it among his people God hath called us to peace 1 Cor. 7. 15. 7. Readiness to bear all manner of afflictions which by God shall be laid on us or persecutions which by man shall be inflicted for the Gospels sake For even hereunto are we called 1 Pet. 2. 21. 8. Love of God Hereby they who are called are described These two are joyned together them that love God and them that are called Rom. 8. 28. 9. Love of the brethren The Apostle presseth this point by this argument As ye are called in one hope of your calling Eph. 4. 4. 10. A cheerfull expectation of eternall happiness For God hath called us to eternall glory 1 Pet. 5. 10. §. 19. Of sundry uses of Saints Calling THis point of the heavenly Calling of Saints affords matter of Consutation Humiliation Reprehension Admiration Gratulation Consolation Direction Exhortation 1. The errour of attributing such free will to man in his corrupt estate as to be able thereupon to turn from darkness to light is confuted in that unless God both outwardly by his Word and inwardly by his spirit call him he cannot come No man can come to me saith Christ except the Father draw him Joh. 6. 44. The word calling refutes another errour about the universality of it For we are called out from others 2. That wofull plight wherein our selves were before our calling and wherein others still lie which are not yet called gives great matter of Humiliation For it is an estate of darkness and death
God was grieved with none and punished none but such as sinned Gen. 18. 23 c. Ezek. 18. 4 c. Ezek. 9. 4. Rev. 7. 2. For the Lord is a just and a righteous God Gen. 18. 25. Hereof see more in The Plaister for the Plague on Numb 16. 45. § 12 13 14 15. §. 167. Of sinne grieving God THe later Question wherein the Answer to the former consisteth is set down negatively thus Was it not with them c. This implieth a sure certain and unquestionable affirmation and determination of a point as where it is said Have we not all one Father Hath not one God created us Mal 2. 10. This Christ maketh most clear For after he had propounded this negative Question Shall not God avenge his own Elect c. He thus addeth I tell you that he will avenge them speedily Luk. 18. 7 8. This later express conclusion demonstrateth the infallible certainty of the former Question In that this negative Question inferres that they that had sinned grieved God it is most certain that it was the sinne of the Israelites whereby God was so much grieved It was shewed § 148. that the b Greek word here translated sinned by an Hebrew notation signifieth to imbitter and provoke Sinners therefore must needs grieve God It is said that it grieved God at the heart for the sins of the old world Gen. 6. 6. And of the Son of God it is said that he was grieved for the hardness of peoples hearts Mark 3. 5. Object It is also said that the soul of the Lord was grieved for the misery of Israel Judg. 10. 16. If he be grieved at peoples misery then not at their sinnes only Answ. 1. Sinne was the cause of their misery so as in grieving at their misery God also grieved at their sinne yea sinne also might be mixed with their misery 2. There is a double kinde of grief One through indignation The other through compassion With the former God properly grieves at sinne with the later at misery God cannot but be much grieved at sinne because it is directly contrary to 〈◊〉 minde and will to his purity and holiness to his power and Soveraignty and 〈◊〉 other his Divine Excellencies This ought to be as a bridle and curb to hold us in and restrain us from 〈◊〉 Who would grieve the Divine Majesty especially so as to stirre up the fire 〈◊〉 his indignation Who would set the briars and thorns against me in 〈◊〉 saith the Lord I would go through them I would burn them together Isa. 27. 〈◊〉 Will any be so foolish as being like briars and thorns fit fuell for fire 〈◊〉 dare to blow up the fire of Gods indignation §. 168. Of the vengeance that followed upon grieving God ANother effect of their sinne is set out in these words Whose carkasses sell 〈◊〉 Wildernesse This as it was the fruit of their sinne so it was also a just recompence of 〈◊〉 grieving God By their sinne they grieved God and God being grieved â—…stroyed them The Greek word translated carkasse properly signifieth members of 〈◊〉 body but by a Synecdoche it is put for the body which is constituted of membeâ—… So this word is used in other Greek Authors It is no where else in the New Teâ—…ment The Apostle hath taken it from the LXX For they do oft translate 〈◊〉 Hebrew word which signifieth a carkasse or dead body by this word as 〈◊〉 David saith I will give the carkasses of the hoast of the Philistims 1 Samuel 17. 4â—… Three times is this word used in one Chapter Numb 14. 29 32 33 Yea this 〈◊〉 phrase is there thus used Your carkasses shall fall in this wilderness So as the Aâ—…stle may seem to have taken it from thence Our English word carkass betokeneth a dead body For they did not fall â—…ving bodies so as they might rise up again but they were slain The Verb fall implieth a sudden and extraordinary kinde of death It 〈◊〉 to set out the fall of the walls of Iericho Heb. 11. 30. and the fall of the house 〈◊〉 was built on the sand Matth. 7. 27. And of blinde men falling into a ditch Aâ—… 15. 14. And to Ananias and Saphira their sudden falling down dead Act. 5. 5 And to Euâ—…ychus his falling down dead Act. 20. 9. And to those three and 〈◊〉 thousand which fell in one day in the wilderness 1 Cor. 10. 8. And to the fall of â—…bylon Rev. 148. We do not reade of any one that died a natural death as we speak in the â—…-derness all the time that the Israelites were there Both Moses and 〈◊〉 while they were in health and might according to the course of nature have â—…ved longer Even their death was extraordinary and a judgement on them 〈◊〉 fell and so did all the rest that died in the wilderness They all fell Mention is made of the wildernesse wherein the fore-said judgement was excuted to give a more clear evidence of the kinde of judgement The wilderness was but a passage into the promised Land The reason of the long abode there was their murmuring against God Numb 14. 33. To die in 〈◊〉 wilderness was to come short of the promise made to their fathers In this 〈◊〉 respect to die there was reckoned as a judgement to Aaron Numb 20. 24. and 〈◊〉 Moses Deut. 32. 50 51. Of the wilderness See v. 8. § 92 93. This islue of those sinners that grieved God giveth evidence That they 〈◊〉 by their sinnes grieve God do therein sinne against their own souls they 〈◊〉 vengeance upon themselves So did the old world Through their sinne it grâ—… God at his heart that he had made man and thereupon he said I will destroy man 〈◊〉 6. 6 7. God was displeased at Onans sinne and slew him Gen. 38. 10. When Eâ—… offended in Baal he died Hos. 13. 1. Reade through the book of God and 〈◊〉 shall ever finde some judgement following upon offending grieving or 〈◊〉 the Lord. His Justice Power Prudence Truth and other like Attributes stir him up thâ—… maintain the glory of them Otherwise his wrath his grief and otherlike paâ—… to speak of God after the manner of man would be little regarded nay altogether slighted This cannot but much work upon those that well heed it and make them very wary in taking heed how they grieve God If zeal of Gods glory do not move them yet let them have pity upon their own souls that they bring not ruine to themselves O what terrour must this needs bring to obstinate sinners who persist in grieving God! Where shall they appear Where shall they stand If the wrath of a mortal King be as the roaring of a Lion and if he that provoketh him to anger sinneth against his own soul Prov. 19. 12. 12. 1. What is the wrath of the Almighty God And how doth he sin against his own soul that provoketh the wrath of the Lord §.
Unbelief Doctrines I. Saints must be like God The immediate inference of this particle of reference Therefore intends as much See § 62. II. Rest is set before Saints This is taken for grant in that he exhorts us to enter 〈◊〉 See § 6. III. Men must endeavour after rest See § 63. IV. To our endeavours diligence must be added These two last Doctrines arise out of this word Labour See § 64. V. Diligence must be followed with perseverance We must labour till we enter inâ—… See § 65. VI. The more excellent the prize is the greater must our endeavour be after it 〈◊〉 relative particle that points at an especial Rest and thereby he quickens us 〈◊〉 to labour after it See § 65. VII Caution is requisite for Christians This is the intendment of this particle 〈◊〉 See § 66. VIII Circumspection must be extended to others This word any man hath such â—…ent See § 66. IX Professors may fall away This Caution Lest any fall implies as much 〈◊〉 § 66. X. What befals some may befall others This is intended under this phrase After 〈◊〉 〈◊〉 example See § 66. XI Others harms must make us wary This is the intendment of hinting Gods â—…dgements on the Israelites See § 66. XII Unbelief is the cause of Apostasie Upon this ground he here maketh menâ—… of the Israelites unbelief See § 66. § 68. Of the Inference of the 12th and 13th ver on that which went before Verse 12. For the word of God is quick and powerfull and sharper then any two-edged Sword piercing even to the dividing asunder of soul and spirit and of the joynts and marrow and is a discerner of the thoughts and intents of the heart 13. Neither is there any creature that is not manifest in his sight but all things are naked and opned unto the eyes of him with whom we have to do THese two verses are a close of Christs Propheticall function and as the first particle FOR importeth they lay down a reason of that which was formerly delivered The reason is taken from the efficacy of the word whereby Christ exerciseth his Prophetical Office v. 12. and from the piercing Spirit of Christ v. 13. It may be extended to the Apostles whole discourse about the use that we are to make of that Office of Christ thus we must hearken to Christs office and not harden our hearts but take heed of departing from the living God we must hold the beginning of our confidence and labour to enter into the Rest of the Lord because the word of God is quick and because we have to do with an All seeing eye This reason also may have a more immediate reference to the last clause of the former verse where the example of the Israelites falling in the wildernesse is set down as a warning to Christians lest they fall after the same example This admonition is enforced by the efficacious vertue of the Gospel which will discover unbelievers Both these inferences do evidently demonstrate that Gods word shall not return void Isa. 55. 11. In this respect the Apostle thus saith of the Gospel We 〈◊〉 unto God a sweet savour of Christ in them that are saved and in them that perish To the one we are savour of death unto death and to the other the savour of life unto life 2 Cor. 2. 15 16. If we give heed to Gods word we shall finde the comfort and benefit of it but if we turn from it and believe it not we shall feel the vengeance of it we shall not escape This therefore is on the one side a matter of singular comfort and on the other side of horrible terror §. 69. Of this phrase The Word of God SOme referre that which is comprised under this phrase The Word of God to the Sonne of God It cannot be denied but that the Sonne of God is set forth under this title The Word I finde five particular instances hereof Three in Iohn 1. 1. a fourth Ioh. 1. 14. the fiâ—…th 1 Ioh 5. 7. I finde him once called The Word of Life 1 Joh. 1. 1. And once also The Word of God Rev. 19. 13. All these titles were used by one and the same Author which was the Apostle Iohn In no other place of the New Testament do I finde it given to the Son of God Most usually is this title Word of God put for Gods manifesting his will by voice or writing in sacred Scripture Thus it is oft used in this Epistle and styled 〈◊〉 here The Word of God Chap. 13. 7. The Word of the beginning or doctrine of Christ Chap. 6. 1. The Word preached or Word of hearing Chap. 4. 2. The Word of righteousnesse Chap. 5. 13. The Word of exhortation or consolation Chap. 13. 22. The severall Metaphors whereby the power of the word here intended is set out may most â—…itly be applied to Gods Word preached which the Apostle doth 〈◊〉 manifest in another Metaphor The weapons of our warfare are not carnall 〈◊〉 mighty through God to the pulling down of strong â—…olds c. 2 Cor. 10. 6. By this Word have Gods people in all ages been called to enter into that rest whereof the Apostle hath spoken so much before On these and other like grounds we may so take the Word in this place The foresaid word is said to be the Word of God in sundry respects 1. In regard of the Author of it which is God All Scripture is given by inspirâ—…tion of God 2 Tim. 3. 16. 2. In regard of the matter of it which is Gods will By the Word Gods will 〈◊〉 revealed unto us both concerning the good which he hath determined for 〈◊〉 Eph. 1. 9. and also concerning the duty which he requireth of us 2 Tiâ—… 3. 16 17. 3. In regard of the end which is in generall the glory of God and in 〈◊〉 the maniâ—…estation of the manifold wisdom of God Eph. 3. 10. 4. In regard of the efficacy of it For it is the power of God unto 〈◊〉 Rom. 1. 16. All the life vertue and power appropriated to the Word ariseth from this 〈◊〉 it is the Word of Goâ—… Wheresoever mention is made of any power or efficacy 〈◊〉 the Word it is there expresly or by necessary consequence applied to the Word of God No creature hath ability to put such life and vertue into his Word as iâ—… here spoken of For no creature hath it in it self therefore it cannot convey 〈◊〉 give it Such Ministers as desire to work upon people by their word either by quickning or wounding by comforting or beating down must be sure that they 〈◊〉 the Word of God Nor a mans own word nor the word of other men can do 〈◊〉 What was the reason that there was such an alteration wrought in peoples hearts by the Ministry of Iohn of Christ of the Apostles and not by the Ministry of the Scriâ—…es and Pharisces Iohn
all sorts of sinners THe other sort of persons on whom compassion is to be shewed are thus set out On them that are out of the way which is the interpretation of one Greeâ—… word which signifieth to erre and is so translated Ch. 3. v. 10. Some here take it for erring in the will which implieth wilfulnesse which is aâ—… aggravation of sinne as was shewed Ch. 3. v. 10. § 107 108. Thus it implieth that compassion is to be had not only on the ignorant but also on the wilfull provided that they be not such as are intended Heb. 10. 26. It will be the safest to take the word erring or being out of the way indefinitely as if he had said on the ignorant and on other sinners Gods Law is styled a way To transgresse that Law is to wander out of the way wherein we should walk and to erre Thus it sheweth the extent of compassion to all sorts of sinners ignorant and others For thus saith the Lord When a man or woman shall commit any siâ—… 〈◊〉 men commit c. they shall confesse their sin c. Numb 5. 6. Every sinne is a spiritual malady and makes a man miserable therefore as Christ had compassion on blinde deaf dumb lame sick and others affected with any malady or misery so ought the Priest under the Law to have compassion on all sorts of sinners So also should we Christians whom Christ hath made Priests Rev. 1. 6. This will be an evidence that the compassion we shew is not on by-respects but for compassion and pities sake in tender love to our brother which will make it to be the more acceptable and manifest us to be the children of God herein §. 12. Of High-priests subject to infirmities THe reason of the Priests compassion is thus expressed For that he himself also 〈◊〉 〈◊〉 with infirmity Of the Greek word translated infirmity see Chap. 4. v. 15. § 89. The singular number infirmity is here to be taken indefinitely An indefinite 〈◊〉 is equivalent to a general as The wages of sinne is death Rom. 6. 23. 〈◊〉 of every sinne The High-priest was subject to every infirmity not any 〈◊〉 excepted whether natural or personal whether inward in soul as disturbed passions and other the like or outward in body as sicknesse lamenesse and 〈◊〉 maladies whether oppressions and wrongs from men or afflictions and 〈◊〉 from God or whatsoever else may be grievous to man not sinne it self excepted The word translated compassed about implieth a necessary subjection to the foreâ—… infirmities so as there is no avoiding of them I finde the Greek word applied to a milstone hung about ones neck Mark 9. 42. Lâ—…k 17 2. and to a chain wherewith one is bound Act. 28. 20. There is no avoiding these It is also applied to a thick cloud that compasseth one 〈◊〉 Heb. 12. 1. Here it implieth that the High-priest was at all times and in all places as it were 〈◊〉 〈◊〉 with infirmities as he could not be clean freed from them yea and 〈◊〉 every where arose occasions of more and more infirmities These words He himself also carry emphasis They are to be taken in opposition to other men on whom he was to have compassion by reason of their inâ—… as if it had been said Not only other men to whom compassion was to be shewed were subject to infirmities but even he also who was to shew comâ—… The infirmity here intended being especially meant of sinne sheweth plainly that the High-priest himself was subject as to other humane infirmities so also to 〈◊〉 Aaron one of the best High-priests that were gave many evidences hereof as his murmuring against Moses Levit. 12. 1. His rebelling against Gods word 〈◊〉 the water of Meribath Numb 20. 21. His making the molten Calf Exod. 32. 4. So Eli who restrained not his sons vilenesse 1 Sam. 3. 13. and Abiathar who conâ—… with Adâ—…nijah 1 Kin. 1. 7. High-priests were sons of Adam their office did not alter their nature they still continued weak and frail men subject to the same temptations and passions that others are This the Lord suffered that they might the better know in what need they themâ—… stood of a Sacrifice of others prayers of Gods mercy and of a Saviour 〈◊〉 this the rather that they should not be too much pussed up with their functiâ—… This was further an occasion of making them carefull in using means for redâ—…essing of sin and establishing them in grace and to make them also more ready to bear with others infirmity tenderly to deal with them to comfort them and to hope the best of them That which is here said of High-priests may be applied to Ministers of the Word 〈◊〉 to extraordinary Ministers Moses manifested his infirmity Num. 20. 12 So did Peter Gal. 2. 11. People therefore had need to pray for their Ministers But especially they must learn to distinguish betwixt a Ministers Office and Person and not despise the ministerial function by reason of the Ministers infirmiâ—… §. 13. Of experience of infirmities making fit to succour others THis phrase for that are the interpretation of one Greek particle which implieth a reason of a thing and here sheweth that sense and experience of infirmity makes one more fit and ready to succour others This is a reason why Christ made himself subject to humane infirmities Hereof see Chap. 2. v. 18. § 183 186. §. 14. Of the meaning of Heb. 5. 3. Verse 3. And by reason hereof he ought as for the people so also for himself to offer 〈◊〉 sinnes IN this verse is set down a consequence following upon the legal Priests 〈◊〉 which is that he offered for his own sins as well as for others This phrase And by reason hereof is in the Greek thus expressed And for 〈◊〉 The particle This hath reference to the last word of the former verse 〈◊〉 being repeated may thus make up the sense And for this infirmity Or else 〈◊〉 word which signifieth cause may be added thus And for this cause Our 〈◊〉 hath to the full expressed the sense of the phrase This Verb he ought implieth a necessity of the consequence The necessity is double 1. In regard of Gods command Lev. 4 3. 2. In regard of the means sanctified to obtain pardon For by offering Sacrifice faith in the bloud of Christ was testified which was the only means of 〈◊〉 king away sin The word of necessity here used sheweth That we ought to use the 〈◊〉 which make for our own good This is to be done as we tender Gods honour and our own â—…nesse Gods honour is set out in subjecting our selves to his Ordinance Our happinesse may be promoted by using the means which 〈◊〉 thereto This clause As for the people takes it for grant That the Priest was to 〈◊〉 for the peoples sinnes For he had said before that the High-priest was 〈◊〉 for men namely for
1. Judge hereby what spirit is in them who in their dangers and distresses cry aloud and weep and wail much but offer up no prayers and supplications to God Hos. 7. 14. Others murmur against God as the Israelites did oft times in the wildernesse Exod. 14. 10 c. Others blaspheme God 2 King 6. 33. Rev. 16. 11. 2. Labour to be of the same minde that Christ was Let distresses drive thee to God Let the greatnesse of the distresse enlarge thy heart and open thy mouth iâ—… prayer to God This hath been the minde of such in all ages as have been 〈◊〉 by the spirit of Christ Exod. 14. 15. Psal. 130. 1. Ion. 2. 1. Thus shalt thou finde comfort and succour in thy distresse The strong crying and tears of Christ here mentioned were signs of an extraordinary distresse and they were also effects of extraordinary prayer so as extraordinary need requireth extraordinary prayer Of extraordinary Prayer See The whole Armour of God Treat 3. Part. 2. Of Prayer on Eph. 6. 18. § 95 c. §. 40. Of Gods power a prop of faith in prayer HE to whom Christ offered up his prayers is thus set out Unto him that 〈◊〉 able to save him from death This is a description of God and giveth evidence that prayer is to be made to God and to God alone Hereof see The whole Armour of God Treat 3. Part. 1. on Eph. 6. 18. § 5 6. God is here described by his power in this phrase That was able 〈◊〉 Gods Power See The Guide to go to God or An Explanation of the Lords-Prays § 210 c. The power of God is here mentioned to shew that Christs minde was 〈◊〉 in his great extremity and that his faith was thereby supported in his prayer 〈◊〉 God Hereby we are given to understand that Gods almighty power is to be 〈◊〉 and believed by such as call on him It is said That he that cometh to God must believe that he is and that he is â—…der of them that seek him Heb. 11. 6. I may in like manner say He that cometh unto God must believe that God is able to help him This is thus expresly 〈◊〉 of Christ Abba Father all things are possible to thee Mark 14. 36. So Asa 〈◊〉 it is nothing with thee to help 2 Chro. 14. 11. So the Leper Lord if thou wilt thou 〈◊〉 〈◊〉 make me clean Mat. 8. 2. 1. This is a strong encouragement to go to God Who will go to such as 〈◊〉 think cannot help them This was thus upbraided to Amaziah Why hast thou 〈◊〉 after the gods of the people which could not deliver their own people out of thine 〈◊〉 2 Chron. 25. 15. 2. Meditation on Gods power is a strong prop to saith in Gods promise 〈◊〉 〈◊〉 21. Heb. 11. 19. This is a sure ground of patience and of subjection to Gods will Daâ—… 3. 〈◊〉 Mar. 14. 36. He that knoweth that God is able to do what he desireth will 〈◊〉 that if his desire be not granted it is the best for him 4. That we may be moved in our need with boldnesse and confidence to go 〈◊〉 God and be supported in our distresses and willingly subject to what God 〈◊〉 and patiently expect the issue which he will give Let us among other 〈◊〉 of God acquaint our selves with his power Hereof see The whole Armour of 〈◊〉 Treat 2 Part. 6. Of Faith on Eph. 6. 16. § 26. §. 41. Of Gods power over death THe particular object whereabout Gods power is here said to be manifested was Death that God was able to save him from death This is a great 〈◊〉 of Gods Almighty Power Nothing is so powerfull as death No creaâ—… can save from it Eccles. 8. 8. Psalm 49. 7. This therefore is proper unto God God alone hath the power of death Psal. 9. 13. 68. 20. Hosea 13. 14. On this ground have Saints in danger of death called upon God Isa. 38. 3. 〈◊〉 2. 1. Death it self is Gods servant and minister As it was at first appointed by God 〈◊〉 God still holds his dominion over it Obj. The devils is said to have the power of death Hereof See Chap. 2. v. 14. § 143. This is a great comfort in sicknesse in imprisonment against oppressions treaâ—… invasions and other dangers When the people spake of stoning David he enâ—… himself in the Lord his God 1 Sam. 30. 6. When Hezckiah had received the sentence of death he was bold on this ground to call upon God to be preserved Isa. 38. 3. This power of God over death is a good encouragement even in death it self For God in death is able to save us from death and to translate us unto life §. 42. Of Gods saving Christ from death THe exemplification of Gods power over death is here set down in this word Save which is used sometimes for temporary preservation Matth. 8. 25. and sometimes for eternal salvation Acts 4. 12. It is likewise put for a totall freedom from all fear and danger Heb. 7. 25. or for a supportance in danger In which respect the Apostle being in great danger said The Lord will preserve or save me unto his heavenly Kingdom 2 Tim. 4. 18. In this later sense of supportance may the word be here taken For by saving from death we may not think that Christ desired a meer immunity and freedom from death So as he should not taste thereof but rather a supporting and upholding him in death that â—…e should not be swallowed up thereof or overcome thereby For he apprehended death as the punishment of sinne the curse of the Law and the effect of Gods 〈◊〉 Thus it might seem dreadful and horrible unto him and Christ as a weak man be so afrighted therewith as to fear that he should not be able to stand under that insupportable burden By this he sheweth that God was able to preserve those who are subject to death from being swallowed up in death The children of Israel were under sore bondage in Egypt yet God preserved them and exceedingly multiplied them in that bondage They went into the red Sea but passed safe through the red Sea God suffered Ionah to be swallowed up by a Whale but yet preserved him in the fishes belly Ionah 2. 1. He suffered his 〈◊〉 servants to be cast into a fiery fornace yet preserved them in that fornace Daniel 3. 25. and Daniel to be cast into the Lions Den but there kept him 〈◊〉 Daniel 6. 22. Many such evidences doth the Scripture afford Yea all ages have afforded examples of Gods powerfull providence in this kinde To this end 〈◊〉 that promise When thou passest thorow the waters I will be with thee 〈◊〉 thorow the rivers they shall not overflow thee when thou walkest thorow 〈◊〉 fire thou shalt not be burnt neither shall the flame kindle upon thee Isai. 43. 2. Such an absolute power hath God ouer death as he can say to it
and the knowledge of them that are effectually called which doth not thus vanish away Answ. 1. The knowledge of hypocrites is onely a generall knowledge of the word and the mysteries thereof that they are all true but it is not an experiâ—… knowledge of them in themselves The power wisdom mercy and other 〈◊〉 attributes of God are not experimentally known in themselves nor the 〈◊〉 oâ—… Christs death nor the misery of man nor other like points But this experimentall knowledge is in those that are effectually called Eph. 1. 18 19. Phil. 3. 1 Rom. 7. 24. 2. It swimmeth only in the brain of hypocrites it diveth not into their heart 〈◊〉 make them fear and love God and trust in him to make them carry themselves according to that which they know of Gods word of God and of themselves 〈◊〉 the knowledge of them who are effectually called doth so affect them as it is acompanied with other saving graces This knowledge is said to be life eternall Ioh. 17. 3. 3. The knowledge which hypocrites have is as a wind that puffeth them 〈◊〉 1 Cor. 8. 1. it makes them cast their eyes on their own parts and to be too 〈◊〉 conceited therein Ioh. 9. 40. Rev. 3. 17. but the knowledge of them that are effectually called maketh them abhor themselves Iob. 42. 6. This as it may be a tryall of our knowledge whether we may rest in it or noâ—… so it may be an admonition unto such as know much not to be proud thereof in 〈◊〉 it may be no other gift then that which an hypocrite and reprobate may have 〈◊〉 which may aggravate thy damnation Luk. 12. 47. Use all thy good meanes 〈◊〉 canst to get that eye salve of the Spirit whereunto Christ adviseth Rev. 1. 18. which may sharpen thy eye-light and make thee fully and distinctly know the word of Salvation and the mysteries thereof to thy eternall happiness §. 33. Of tasting the heavenly Gift THe second step whereon hypocrites may ascend towards salvation is thus 〈◊〉 down and have tasted of the heavenly Gift Of the meaning of this word tasted See Chap. 2. v. 9. § 79. Tasting is properly an effect of that sense which we call Tast. It is here Metaphorically taken Applyed to the Soul it intendeth two things 1. The beginning of true sound grace For by taste the sweetness and goodness of a thing is discerned and an appetite after it provoked yea and much comfort received thereby 1 Sam. 14. 29. In this sense it is said O taste and see that the Lord is good Psal. 34. 8. 2. A shallow apprehension of the good and benefit of a thing For by tasting only and not eating some sweet smack and relish may be in a mans mouth but 〈◊〉 or no nourishment received thereby By this kinde of taste the benefit of a things is lost A man may starve though after this manner he taste the most nourishing meat that can be In this sense this Metaphor is here twice used Once in this verse and again in the next verse In the former sence tasting is a preparation to eating and it is opposed to an utter 〈◊〉 and rejection of a thing and implies a participation thereof In this sense Christ saith of those that refused to come None of them shall taste of 〈◊〉 Supper Luk. 14. 24. that is none of them shall any way partake thereof In the latter sense tasting is opposed to eating and implieth no true and real participation of a thing As they who being at a Feast do only taste of that which is set before them lose the benefit of that meat To follow this Metaphor Christ is set before all that are in the Church as dainty wholesome meat They who are effectually called being as guests bidden to the Table do by a true justifying faith so eat and digest this spirituall meat as they are refreshed nourished strengthned and preserved thereby unto everlasting life But they who aâ—…e onely outwardly called do only see touch and taste how comfortable and profitable a meat it is yet in that they eat not thereof the sweet taste in time vanisheth without any good or benefit thereby By tasting faith is here meant For faith is that gift whereby we do in any kind receive or apply Christ. Of the nature of faith in generall and of the different kinds thereof See The Wâ—…de Armour of God Treat 2. Part. 6. on Eph. 6. 16. § 11 12 c. Hypocriticall and temporary faith is set out by tasting onely as opposed to eating and this is the faith here meant But justifying and saving Faith is set forth by tasting as it implyeth participation of a thing This cannot be here meant because this kind of faith never falleth away The object of this faith is here stiled The heavenly Gift Hereby Christ himself is meant together with all those blessings which in him and with him are received Eph. 1. 3. Christ is called a Gift because he is given to us of God Ioh. 3. 16. and 4. 10. so are all manner of spirituall graces they are given of God In this respect they are to be sought of God and those means are to be used for partaking thereof which God hath appointed and sanctified And the praise and glory of this Gift is to be ascribed to God by those that are made partakers thereof Rom. 11. 35 36. This Gift is called heavenly 1. In generall by reason of the excellency thereof for excellent things are stiled heavenly See Chap. 3. v. 1. § 15. 2. In a particular reference to the prime author who is above in heaven Iam. 1. 17. And to the kind of Gift which is sent down from heaven Col. 3. 1. and worketh in us an heavenly disposition Phil. 3. 20. Col. 3. 2. and also is a meanes to bring us to heaven 2 Thos 2. 12. The description of the object of Faith doth 1. Aggravate the wretched disposition of Apostates who content themselves with a bare taste of such an heavenly Gift 2. It putteth us on more earnestly to seek after this Gift and not to rest till we â—…nd that we are truly and really made partakers thereof 3. It should make us carefull in proving our faith whether it be a true justifying faith or meerly hypocriticall and temporall Hereof see The Whole Armour of God on Eph. 6. 16. § 12 35. c. §. 34. Of being made partakers of the Holy Ghost THe third step whereupon Apostates are here said to ascend is in these wordâ—… 〈◊〉 were made partakers of the Holy-Ghost Of the meaning of this word partakers See Chap. 3. v. 1. § 17. Of this title Holy-Ghost See Chap. â—… v. 4. § 35. The Holy Ghost is here metonymically put for the gifts and operations of 〈◊〉 Spirit of God which he worketh in men In this sense this title Holy-Ghoâ—…t is fâ—…equently used as Act. 8. 15. and 19. 6. This is evident by joyning of the gilâ—…s
â—…selves to the Spirit thus The Spirit of wisdome the Spirit of counsell the 〈◊〉 knowledge c. Isa. 11. 2. So the Spirit of Faith 2 Cor. 4. 13. They properly are said to be made partakers of the Holy-Ghost in whom the â—…fying Spirit hath wrought speciall spirituall Gifts such as are above nature 〈◊〉 such as cannot be attained either by the instinct of nature or by any help of 〈◊〉 without an especiall work of the Holy-Ghost Such were those morall 〈◊〉 which were wrought in him of whom it is said Iesus loved him Mark 10. 2â—… 〈◊〉 such was that counsell wherewith Achitophel was endued 2 Sam. 16. 23. and 〈◊〉 â—…bility which Saul had to govern the Kingdom 1 Sam. 10. 9. and 11. 6. and 〈◊〉 gift of prophecy and working of miracles that was bestowed on them 〈◊〉 Christ would not acknowledge Matth. 7. 22 23. and that obedience which 〈◊〉 yeelded to Iohns Ministry Mark 6. 20. and that rejoycing which the Jewes hâ—…d 〈◊〉 that light which Iohn held forth Iohn 5. 35. Quest. Can hypocrites and reprobates partake of the gifts of the sanctifying 〈◊〉 Answ. Yes they may partake of such gifts as the sanctifying Spirit 〈◊〉 though not of his sanctifying gifts They are said to be made 〈◊〉 of the Holy-Ghost because that Spirit which sanctifieth others doth work 〈◊〉 gifts in them and because many of those gifts which arewrought in them 〈◊〉 in others to be sanctifying gifts as knowledge wisdom faith repentance 〈◊〉 God temperance and such like The difference betwixt that participation of the Holy-Ghost which they 〈◊〉 are effectually called and they who are only formally called have lyeth in 〈◊〉 things especially 1. In the kind of them For the former are altered and renewed in their 〈◊〉 In this sense saith David Create in me a clean heart O God and renew a right Spirit within me Psal. 51. 10. The other are onely restrained As Saul and 〈◊〉 were This difference is herein discerned in that they who are effectually called 〈◊〉 wrought upon thorowout as David who is said to have a perfect heart but the other in some respects only as Abijam 1 Kin. 15. 3. and Herod Mar. 6. 20. 2. In the use of them Renewing gifts are for the good of the parties themselves even their own Salvation Eph. 2. 8. 1 Pet. 1. 9. Restraining gifts are for the good of others in which respect the Apostle saith that they are given to prâ—…fit 〈◊〉 1 Cor. 12. 7. such was Achitophels prudence 2 Sam. 16. 23. These gifts are as the Lanthorn in the Admiralls Ship for the good of the whole Navy 3. In the continuance of them Renewing gifts are permanent they never 〈◊〉 Rom. 11. 29. The other are like the corn sown in stony ground which endureth but for a while 〈◊〉 13. 21. If they continue the whole time of a mans life yet then they clean fall away For when a wicked man dyeth his expectation shall perish Prov. 11. 7. Quest. What difference is there betwixt the second and third step namely betwixt tasting the heavenly gift and being made partakers of the Holy-Ghost Answ. Though the second may be comprized under the third for the 〈◊〉 〈◊〉 the heavenly gift is wrought by the Holy-Ghost yet by the latter such effects as follow upon the former and are extraordinary evidences of the work of Godâ—… Spirit in men are meant The effects are such as make a difference betwixt a diâ—…bolicall and hypocriticall faith For the Devill believes and trembles Iaâ—… 〈◊〉 but many hypocrites who are outwardly called believe and rejoyce as the Jeâ—…es did Iohn 5. 35. and Herod Mark 6. 20. This joy presupposeth comfort and conâ—… and restraineth from many sins and putteth upon the practise of many duties Extraordinary evidences of Gods Spirit are those gifts which the Apostle 〈◊〉 up 1 Cor. 12. 8 9 10. These confirm the truth of Gods word to themselves and others Thus they prove the more usefull in which respect they who fâ—…ll from them are the more inexcusable That which is here said of hypocrites being made partakers of the Holy-Ghost should work care and diligence about trying and proving those gifts of the Spirit which we think we have and not upon every work of the Spirit too rashly infer that we are certainly sanctified and shall undoubtedly be saved §. 35. Of tasting of the good word of God Verse V. THe fourth step whereon hypocrites ascend towards salvation is thus expressed And have tasted the good word of God This Metaphor taste is here used in the same sense wherein it was before § 33. Of this phrase Word of God See Chap. 4. v. 12. § 69. By the good word of God he meaneth the Gospel which according to the Greek and our English notation also signifieth a good word a good speech or good message and tidings Hereof see more Chap. 4. v. 2. § 16. The Gospell brought the best tidings that ever was brought to any The sum thereof is expressed Ioh. 3. 16. The law also is called good Rom. 7. 12. but a thing may be stiled good two wayes 1. In the matter of it 2. In the effect that proceedeth from it The law in regard of the matter of it is most pure and perfect no corruption no falâ—…hood therein and in this respect it is also stiled holy and just Rom. 7. 12. The Gospell is not onely good in the matter of it but also in the profit and benefit of it The law to a sinner in and by it self brings no profit but the Gospell doth by making known a Saviour and the meanes of attaining to salvation by him yea further the Gospell is a word of power enabling sinners to observe the condition which it requireth of them In this respect it is stiled the power of God unto salâ—… Rom. 1. 16. for want of this power the law is said to be a killing letter a ministration of death 1 Cor. 3. 6 7. but the Gospel the word of life To taste of the good word is not onely to be enlightned in the truth thereof which was comprised under the first step § 32. but also to have an apprehension and sense of the benefit of it namely of Gods love to man and of his gracious offer of Jesus Christ and of pardon of sin and eternall salvation in and with Christ such a taste this may be as for the time to work a sweet smack but yet to bring no true fruit nor lasting benefit to him that hath it This degree exceeds the other three in two especiall respects 1. In that it followeth after them and presupposeth them to be first wrought in a man for upon enlightning and tasting of the heavenly gift and partaking of the Holy Ghost a man feels such sweetness in the means whereby those gifts were wrought as he doth exercise himself the more therein he reads the word and performes other duties of piety privately and frequents the publick
Mâ—…sse Virgin Mary Peter and sundry other Saints but it is also used in their publicâ—… Courts and soleâ—… oathes thus by God and the Virgin Mary by God and the Holy Gospell yea it is also justified by their Divines The Rhemists in their Annotations on Matth 23. 21. have this glosse swearing by creatures as by the Gospell by Saints is all reâ—…erred to the honour of God whose Gospell it is whoâ—…e Saints they are Answ. 1. Their manner of referring that which they do to the honour of God is without and against Gods word and this conceit hath been the occasion of most of their Idolatry 2. Gods honour is simply to be referred to himselfe and not relatively in and through his creatures I am the Lord saith he That is my Name and my glory will I 〈◊〉 〈◊〉 â—…ther neither my praise â—…o graven Images Isa. 42. 8. 3. That manner of referring honour to God drawes mens mindes from the Creator to the creature They have in such an oath their minds so fixed on the creature by whom they swear as they think not on God Herein Papists do justifie Pagans who swear by their false Gods as Laban did Gen. 31 53. Scholars in their ordinary Grammer Scholes yea and in universities too and in other places where they write or speak Latin do justifie the practise of heathens herein by 〈◊〉 the very words and phrases of the heathen which were concisâ—… formes of their swearing by their Idols such as these Hercle Mehercle Pol Aedeâ—… Diâ—… immortales with the like Profane persons among us do herein exceed both Papists and Pagans Scarce a creature can be thought on by which they do not swear They swear by the heaven by the Sun by the light and by all the host of heaven They swear by all things on earth that are for mans use as bread meat drink monâ—…y fiâ—… and what not They swear by the parts of man as soul heart body head and other parts They swearby the body of Christ himself by his blood by his wounds by his crâ—…ss c. They swear by graces and vertues as faith truth honesty with the like They swear by meer toyes As the Gileaâ—…ites and Ephraimites were distinguished by their manner of speech Iudg. 12. 6. so may Pagans Papists profane and pious persons â—…e distinguished by their manner of speech Pagans swear by fâ—…lse Gods Papists by Saints profane persons by mute things pious persons only by the true God and that on just occasion and in a due manner §. 124. Of Swearing things unlawfull A Third error is either to swear or to cause others to swear that which is unlawfull Into this error do Papists fall many wayes 1. They swear and cause others to swear that which oft proves to many impossible as perpetuall continency For they who admit any into religious orders 〈◊〉 them vow and swear perpetuall continâ—…ncy and all that enter into such orders among them do vow and swear as much Now it is not in mans power to be perpetually continent To many it is a matter of impossibility Christ speaking of this point thus saith He that is able to receive it let him receive it Matth. 19. 1â—… Hereby he implyeth that some are not able it is not possible for them to be â—…nent at least in a single estate without the benefit of marriage 2. They take children that have Parents living into religious orders without and against their Parents consent which children being so taken in they cause 〈◊〉 swear obedience to these orders yet such children are not in capacity to keep 〈◊〉 oath They are under the power of their Parents who have authority to 〈◊〉 void their oath 3. They make many to swear things uncertain as in the case of regular â—…ence They who are placed under such and such Superiours must swear to do what their Superiours shall enjoyn them though when they take the oath 〈◊〉 know not what they will enjoyn The rule of this blind obedience is that which Absalom gave to his servants in these words have not I commanded you 2 Sam. 〈◊〉 28. On this ground have many zealots attempted to commit Treasons and â—…thers and received the reward of Traytors and Murtherers To this head may be referred oathes of giving what others shall desire though they know not what those others wil desire The head of Iohn the Baptist was 〈◊〉 〈◊〉 by this meanes Matth. 14. 7 8 9. 4. They bring sundry of their profession to swear things apparently sinfull 〈◊〉 they who bound themselves under a curse to kill Paul Acts. 23. 12. Many Popish hot-spurs did swear to murther Queen Elizabeth whom God preserved from all their plots §. 125. Of equivocation upon oath A Fourth error is to swear deceitfully which is commonly called equivocation This is a most undue kind of swearing whereof Papists are in a high degree guilty There is a kind of verball equivocation when a word or sentence may be diversly taken which is a rhetoricall figure as when Christ said our friend Lazarus sleepeth and his Disciples thought that he had spoken of taking rest in sleep Joh. 11. 11 13. But the equivocation which we speak of is a mentall equivocation and that is when a man sweareth a false thing yet so as he reserveth something iâ—… his mind which if it were uttered would make the speech true as if one guilty with others be upon oath demanded whether he ever saw such an one answereth I never saw him though he have seen him often and well know him reserving this clause in his mind in heaven which expressed maketh the answer true but it iâ—… nothing to the mind of him that propounded the question neither can any such matter be fetcht out of the words so as such an oath commeth nothing short of perâ—…ury The end of an oath in determining controversies would thus be taken away Notwithstanding those enormous consequences of equivocation Papists use to equivocate not only all their life time but also upon their death beds 〈◊〉 Tresham one of the conspirators in the Gun-powder Treason a little before his death protested upon his salvation that for sixteen years before that time he had not seen Henry Garnet Superiour of the Iesuites in England and yet both the said Henry Garnet himself and sundry others confessed that the said Garnet and Tresham had within two years space been divers times together and mutually conferred one with another Garnet being then asked what he thought of Treshams Protestation answered that he thought he made it by equivocation This kind of deceit Papists have taken from Arrius an ancient Hâ—…retick who being to be freed out of banishment if he would professe the Nicene faith caused the Articles of his own hâ—…retical faith to be written in a Paper and put them into his bosome and in the presence of those who were to take his protestation immediatly after the Articles of the Nicene faith were read unto him laying
ariseth partly from their endeavour after peace and partly from Gods blessing upon their endeavour Great are the benefits which peace brings to a Kingdome Therefore righteous Kings seek it and God gives it as a blessing to them Of the benefits of peace See the Churches Conquest § 96. 1. This may serve as a just taxation of those that delight in war who are never well when they are out of war They will therefore pick quarrels thinking to get a name thereby to live on spoiles to trample under and triumph over others Such are no Kings of righteousnesse They are more fit to live in wildernesses among tygers and other ravenous beasts yea in hell among Devils then among men 2. Hereby Kings and others may testifie their righteous disposition namely by love of peace hereunto we are much exhorted Rom. 12. 18. Heb. 12. 14. Christ would have us not only keepers of peace but also makers of peace Matth. 5. 9. Holinesse and peace must go together Heb. 12. 14. Neither must the unrighteousnesse of others make us break peace nor must love of peace make us lose righteousnesse 3. Pray that these two may ever go together that Melchisedec may dwell in Salem Pray that the wars begun may end in peace and that that peace may be a peace of righteousnesse 4. Be thankfull to God for that peace that we have so far as it meeteth with righteousnesse and for the benefits that we enjoy thereby §. 23. Of Mysteries couched under Histories IN the third verse there are four mysteries taken from things concealed They are all spoken of Melchisedec as a type respectively because they are not by the holy Ghost expressed For in those Scriptures where mention is made of Melchisedec there is not any mention made of his Father Mother descent birth or death But all those things are spoken of Christ the truth simply and properly The 〈◊〉 though it go from the words and from the sense also applyed to Christ yet in relation to Melchisedec giveth the right sense thus whose Father and Mother are not written in the Genealogies nor the beginning of his 〈◊〉 nor end of his life A learned interpreter of the New Testament thus translates it who was 〈◊〉 〈◊〉 unknown Father c. This phrase without descent thus The originall of 〈◊〉 stock cannot be declared Though these may shew the meaning of the words as applyed to the type 〈◊〉 they lose the emphasis of them and obscure the mysteries contained in them Object There are many men mentioned in Scripture whose Father Mother descent birth and death are not recorded in Scripture as Obadiah Habbakuk 〈◊〉 〈◊〉 and others Answ. The parentage kindred birth and death of these and sundry otherâ—… 〈◊〉 passed over because there was no great end of knowing them But these were â—…cealed in the History of this man purposely to imply a mystery Quest. How may we know this Answ. Because the Apostle who was guided by the same Spirit that 〈◊〉 〈◊〉 〈◊〉 were hath observed as much For the Spirit knoweth his own meaning 〈◊〉 one inspired by the Spirit of God had not revealed this mystery all the 〈◊〉 spirits of men that ever were could not have found it out for it is a deep 〈◊〉 and as closely couched in the History as ever any was We may learn hereby diligently to compare the Old and New Testament â—…ther thus may many profound mysteries be discovered Thus thou shalt find 〈◊〉 Ark. 1 Pet. 3. 21. the cloud the red-sea the Rock and Manna 1 Cor. 10. 2 3. to be such Sacraments as ours Thus thou shalt find the two children of Abraham 〈◊〉 born of a bond-woman the other of a free-woman to set forth children of 〈◊〉 flâ—…sh and of the spirit and their two mothers the two testaments Gal. 4. 24. c. Thus shalt thou find many legall rites and ceremonies applyed to their proper 〈◊〉 and substance and many dark and obscure prophecies cleerly revealed and opened §. 24. Of mysteries spoken of Melchisedec applyed to Christ. THe first three Greek words translated without Father without Mother without descent are here only used in the New Testament They are all compound words and that with the privative preposition that implyeth a plain negation of a thing 1. This without Father must needs be applyed to the humane nature of Christ. For as God the second Person in sacred Trinity he is the Son of the first Person which is his Father Ioh. 5. 17. But as man he had no proper Father he was born of a pure Virgin Isa. 7. 14. Matth. 1. 23. Luk. 1. 35. As for Ioseph the husband of his Mother it is said That he was supposed to be his Father Luk. 3. 23. and that to hide this great mystery from such as were obstinately malitious 2. This Epithite without Mother must needs have reference to Christs divine â—…ture for we shewed before that as man he had a Mother he was born of the Virgin Mary The History of his birth is distinctly set down by the 〈◊〉 But it is blasphemy to think that as God he should have a Mother The great Lord of heaven and earth is not like the gods of the heathen who were imagined to 〈◊〉 their wives and some of them to be born of Mothers Object The Virgin Mary is stiled the Mother of God Answ. That is by reason of the hypostaticall union of his two natures in which respect that which is proper to one nature is attributed to the other 〈◊〉 the Son of man is said to be in heaven Joh. 3. 13. because the divine Nature to which Christ humane Nature was united was in heaven So God is said to 〈◊〉 the Church with his own bloud Act. 20. 28. because the blood of that humane Nature which was united to the divine was shed to that end 3. This Epithite without descent or without pedigree or without kindred 〈◊〉 also be meant of his divine nature in reference whereunto he had no ancestors 〈◊〉 posterity In reference to his humane nature both Matthew and Luke set down his distinct Genealogie Matt. 1. 1. c. Luke 3. 23. c. In regard of his divine nature he was begotten of his Father by an eternal unalterable unconceivable generation 4. The last mystery consisteth of two branches One that he had no beginning of 〈◊〉 The other Nor end of life These two set down a true proper eternity without beginning and end See hereof The Explanation of the Lords Prayer § 224. This most properly and principally is to be taken of his divine nature As God he is Alpha and Omega Rev. 1. 8. Of Christs Eternity see Chap. 1. § 129. 143. 145. Christ as man had his beginning in the Virgins wombe after many hundred Generations had passed in the world even in the 3928 year of the world and about 34. yeares after there was an end of his mortall life in this world for he was
down concerning Melchisedecs excellencies §. 50. Of a likenesse in unequals Heb. 7. 8. And here men that die receive tithes but there he receiveth them of whom it is â—…sed that he liveth INn this verse the Apostle produceth a third argument to prove the excellency 〈◊〉 Melchisedecs Priest-hood above the Levites The argument is taken from the â—…ferent condition of the Priests The Levites were mortall Melchisedec not so The argument may be thus framed He that ever liveth to execute his Priest-hood is more excellent then 〈◊〉 who are subject to death and thereupon forced to leave their 〈◊〉 others But Melchisedec ever liveth c. And the Levites are subject to death 〈◊〉 Therefore Melchisedec is more excellent then they Of the adverb truly expressed in Greek but not in English See v. 5. § 〈◊〉 In setting down this argument the Apostle giveth an instance of a common â—…ledge that belonged to the Levites as well as to Melchisedec which was to 〈◊〉 tithes How this was a priviledge is shewed § 33. Herein he giveth an 〈◊〉 that a common priviledge in some things argueth not an equality in all 〈◊〉 may be a like resemblance in some particulars betwixt such things as are much â—…ferent one from another There is a like resemblance betwixt the sun and a 〈◊〉 in giving light yet there is a great disparitie betwixt these creatures Man is 〈◊〉 to be made in the Image of God and after his likenesse Gen. 1. 26 27. This â—…plieth a resemblance betwixt God and man which is further manifested by 〈◊〉 title Gods given to sons of men Psal. 82. 6. Yet if any shall imagine man to be equall to God he neither knoweth God nor man aright 1. Hereby sundry places of Scripture which otherwise might seem very strange are cleared such as these Walk in love as Christ also hath loved us Eph. 5. 2. Forgive one another as God hath forgiven you Eph. 4. 32. Be perfect even as your father 〈◊〉 is in heaven is perfect Matth. 5. 48. Thy will be done in earth as it is in 〈◊〉 Matth. 6. 10. Every man that hath hope in Christ purifieth himself even as â—…e 〈◊〉 pure 1 Ioh. 3. 3. All these and other like places are to be understood of such a resemblance as may stand with much in-equality 2. This discovereth the false inference which Anabaptists do put upon sundry spirituall priviledges which are common to all Christians as to be one in 〈◊〉 Gal. 3. 28. to be made free by Christ Gal. 5. 1. To have one Father one 〈◊〉 one teacher and to be all brethren Matth. 23. 8 9 10. From these and other like common priviledges they infer that all of all sorts Kings and Subjects Masters and Servants and others differenced by other relations are equall every way and that the ordinary degrees of superiority and inferiority are against the warrant oâ—… Gods word and common priviledge of Christians Herein they bewray much ignorance being not able to discern betwixt those different respects wherein things are equall and things differ By this consequence the difference here noted betwixt 〈◊〉 dec and Levi would be taken away These two adverbs here there are fitly used in this place For the Apostle speaketh of the Levites as of his Country-men dwelling where he did 〈◊〉 of Melchisedec as of a stranger dwelling in a remote place 2. He spake of the Levites as men of latter dayes neerer his time but of â—…sedec as of a man of ancient dayes long before the Levites These two adverbs imply thus much In this place and in that place every 〈◊〉 at this time and at that time at all times Priests of the Lord received 〈◊〉 This was not a prerogative proper to Melchisedec but common also to the Levites Prudently therefore is their due given to both parties Though the main drift of the Apostle be to advance Melchisedec and his Priesthood above the Levites and their Priest-hood yet he denies not the Levites 〈◊〉 〈◊〉 which was due to them as well as to Melchisedec which was 〈◊〉 tithes This is be noted against sâ—…ch wrangling Sophisters and intemperate disputers as in their heat through violence in opposing their adversaries deny them that which 〈◊〉 dâ—…e unto them and labour to dâ—…base them more then is meet they will deny maâ—…y truths because they are averred by their adversaries §. 51. Of Ministers being mean men that die ALbeit there were a common priviledge betwixt the Levites and Melchisedec yet there was a great disparity in thâ—…ir persons for of the Levites it is here said they were men that dâ—…e but of Melchisedec he liveth So as there was as great a difference betwixt them as betwixt mortality and immortality There are two points observable in this phrase men that die The first is about this word men Thâ—… Greek word signifieth ordinary mean men It is the same that is used Chap. 2. v. 6. § 54. The other is in this word die meaning such as are subject unto death and in their time shall die and thereupon leave this world and all their imployments therein yea so leave them as not to do any thing about them any more for there is 〈◊〉 〈◊〉 nor device nor knowledge nor wisdome in the graâ—…e Eccles. 9. 10. The Greek verb translated die is a compound The simple verb signifieth to die Matth. 2. 20. Thence an adjective that signifieth mortâ—…ll 1 Cor. 15. 53 54. The compound being with a preposition that signifieth from hath an emphasis and implieth a departing from all that a man hath This mortality of the sons of Levi who were Priests is in speciall here set down to amplifie the excellency of Melchisedec who liveth but withall it may be brought in as an evidence of the mutability of the legall Priest-hood and that by a kind of resemblance betwixt the persons and their office that as the persons who are Priests had their time and after that were taken away so their office which was the Priest-hood had an appointed time after which it should be abrogated This point of the mutability of the Priest-hood is expresly proved by the Apostle v. 11 12. Of Priests being subject to death See v. 23. § 97. That which is here said of the Levites is true of all Ministers of the word that they are but men mean men mortall men that die Hereupon this title son of man is given to a choyce Prophet Ezek. 3. 17. And choyce Apostles say thus of themselves We also are men of like passions with you Act. 1â—… 1â—… They said this when people so admired them as they supposed them to be gods and would have sacrificed unto them God doth herein magnifie his power by enabling men that are subject to death to perform so great things as the ministeriall function requireth to be performed 1. This common condition of Ministers to be men that die should make them oft to look upon these black feet
of theirs that they doe not too proudly strut out their Gay-peacock-Feathers that they be not too conceited either in any prerogatives 〈◊〉 to their function or in any abilities bestowed upon them for the execution thereof 2. This is a forcible motive to raise up their eyes and hearts to God for his divine assistance in their humane weaknesse 3. Herein ought people also to be helpfull to their Ministers in calling on God for them This is it which an Apostle earnestly desired his people to do for him Rom. 15. 30. Eph. 6. 19. 4. This also should move people to tender their Ministers as such as are men and sâ—…bject to humane frailties and thereupon to bear with them 5. Because Ministers are mortall men that must die Ministers themselves must be diligent in improving that time which God doth afford unto them to the best advaâ—…tage that they can and people must take the opportunity of their Ministers life to â—…eap the best good that they can while their Ministers remain with them even before they are taken away §. 52. Of Ministers prerogatives notwithstanding their meanesse THe inference of the prerogative of receiving tithes upon this their 〈◊〉 〈◊〉 they were men that die giveth instance that the common frail mortall â—…on of Minister is no bar to the priviledges and prerogatives of their function 〈◊〉 is verified not only in the ordinary priviledges of ordinary men but also in the â—…traordinary prerogatives that belonged to extraordinary Ministers as Propheâ—…s 〈◊〉 Apostles For these all were men that die Sundry priviledges that belong unto Ministers may be gathered out of those 〈◊〉 that are given unto them in Gods word Some of those titles are given unto 〈◊〉 in relation to God himself as Angels Rev. 1. 20. Ambassadours 2 Cor. 5. 〈◊〉 Revealers of the Gospel Eph. 6. 19. Keepers of the Keies of the Kingdome of 〈◊〉 Matth. 16. 19. Remembraâ—…cers Isa. 62. 6. Stewards 1 Cor. 4. 1. Others titles have relation to people as Fathers 1 Cor. 4. 15. Elders â—… 〈◊〉 5. 17. Rulers Heb. 13. 7. Overseers Act. 20. 28. Pastors Eph. 4. 11. 〈◊〉 1 Cor. 12. 28. Chariots and horsemen 2 King 13. 14. Thus God honoureth them lest by reason of their meannesse they should be â—…spised and thereupon their Ministry prove unprofitable Let people learn hereby to remove their eyes from the meaness of their 〈◊〉 persons to the dignitiâ—…s of their office and consider the place wherein God 〈◊〉 〈◊〉 them and the work which he hath deputed unto them and the end whereunto 〈◊〉 Ministry tends As the Israelites payed tithes to the Priests though they were men that 〈◊〉 〈◊〉 ought Christians to yeeld to their Ministers whatsoever is their due though 〈◊〉 〈◊〉 such men §. 53. Of Melchisedecs ever living THe other branch of the disparity betwixt Melchisedec and the sons of Leâ—…i iâ—… iâ—… regard of Melchisedecs excellency which is thus expressed of whom it is 〈◊〉 that he liveth The excellency it self consisteth in this that he liveth The other words are a proof hereof This phrase he liveth being of the time present implieth a continuall act which ceaseth not Many hundred yea and thousand yeares had passed betwixt that time wherein Melchisedec met Abraham and that wherein the Apostle 〈◊〉 this Epistle Yet he saith of him he liveth So as it implieth an everlasting 〈◊〉 which hath no end This in reference to Melchisedec is to be taken mystically 〈◊〉 typically Mystically in that no mention in that history is made of his death Typically in that he prefigured Christ who doth indeed and that properly 〈◊〉 for ever It doth therefore set forth the everlastingnesse as of Christs person so â—…so of his Priest-hood For Christ ever liveth to execute his Priest-hood in 〈◊〉 by himself Hereof see more Chap. 5. v. 6. § 29. The proof of this great point is taken from a testimony It is 〈◊〉 saith the Apostle Of the derivation of the Greek word See Chap. 3. v. 6. § 53. This point is testified First negatively and implicitly Then affirmitively 〈◊〉 expresly Negatively and implicitly the Holy-Ghost witnesseth that Melchisedec 〈◊〉 in that he maketh no mention of his death where he bringeth him forth as a Priest Gen. 14. 18 19 20. Affirmatively and expresly where saith Thou art a Priest for ever after the 〈◊〉 〈◊〉 Melchisedec Psal. 110. 4. Of the force of a testimony of Scripture see Chap. 1. v. 5. § 46. Of an implicite proof See v. 3. § 23. Of things spoken of Melchisedec and applied to Christ See â—… 3. § 24. §. 54. Of the Resolution and Observations of Heb. 7. 8. And here men that die receive tithes but there he receiveth them of whom it is witnessed that he liveth IN this verse is a third proof of Melchisedecs excellencie above the sons of Levi. Hereof are two parts 1. An equality 2. An inequality The equality was in receiving tithes Of the inequality there are two branches 1. The mortality of the sons of Levi. 2. The immortality of Melchisedec This is 1. Implied In this phrase He liveth 2. Proved thus Of whom it is witnessed Doctrines I. Argument may be added to Argument to prove the same point This is here a third argâ—…ment added to two former II. There may be a likenesse betwixt unequals The sons of Levi and Melchisedec were much unequall yet the like priviledge of receiving tithes belonged to them both See § 50. III. Tithes have of old been paid Both Melchisedec and the Levites received them IV. Ministers are mortall men Such were the Levites See § 51. V. A diâ—…ine testimony is a sound proof This is the witnesse here intended VI. Christ ever liveth Melchisedec as he was a type of Christ is said to live See § 53. §. 55. Of qualifying strange phrases Heb. 7. 9 10. Vers. 9. And as I may so say Levi also who receiveth tithes payed tithes in Abraham Vers. 10. For he was yet in the loynes of his Father when Melchisedec met him IN these two verses the Apostle maketh a particular application of that which he had delivered about Abrahams inâ—…eriority to Levi this he doth by shewing that what Abraham the Father did Levi also the son did Thus he doth manifest that what he had said of Abraham was not to vilifie his person but to draw the â—…ind of the Hebrewes from the Priest-hood of Levi to Christs Priest-hood The foresaid point is brought in with a phrase of qualification thus As I â—…ay so say In this mollifying clause there are two Greek words that are of the same stem One expressed under this verb say The other implied under this particle so This clause may thus be translated verbatim as to say the word that iâ—… to use the phrase Thus we see that a phrase or sentence which may seem strange is to be mollifiâ—…d To this purpose tend these qualifications I speak as a 〈◊〉 Rom. 3. 5. I speak after the manner of men Rom. 6. 19. I
to God Thus iâ—… Iesus Christ the same yesterday and to day and for ever Heb. 13. 8. The Son abideth for ever Joh. 8. 35. So cleer was this point that the adversaries of Christ could say we have heard out of the Law that Christ abideth for ever 〈◊〉 12. 34. His humane nature being united hypostatically to the divine nature it was not possible that he should be holden of death Act. 2. 24. Object Christ did die Matth. 27. 50. Answ. 1. It was no forced death but that whereunto he voluntarily subjected himself Iohn 10. 18. For when it pleased him he took up his life again Ioâ—… 2. 19. Rom. 1. 4. 2. He continued under the power of death but three dayes 3. Christs death was a part of the execution of his Priestly function so aâ—… it caused no intermission of his office 4. Christ being raised from the dead dieth no more death hath no 〈◊〉 dâ—…on over him Rom. 6. 9. This is he that saith of himself I am he that liveth and 〈◊〉 dead and behold I am a live for evermore Rev. 1. 18. This is the enduring 〈◊〉 whereof the Apostle here speaketh 1. Great ground of confidence hence ariseth It was the ground of 〈◊〉 â—…nfidence that his redeemer lived Job 19. 25. By reason of the mysticall and spirituall union that is betwixt Christ and beleevers they may rest upon it that so long as the head liveth the members shall not be utterly destroyed Because I live yee 〈◊〉 all 〈◊〉 also saith Christ Iohn 14. 19. God hath given unto us eternall life and this life 〈◊〉 〈◊〉 his Son 1 Joh. 5. 11. Your life is hid with Christ in God Col. 3. 3. 2. The Apostle layeth down this as a speciall point wherein we should be 〈◊〉 unto Christ Rom. 6. 11. For this end we must labour to feel the life of Christiâ—… 〈◊〉 Gal. 2. 20. And we must nourish the Spirit of Christ in us Rom. 8. 11. 3. This is a forcible motive to draw us unto Christ and to make us hold close unto him and never depart from him Christ being the living God is to be truâ—…ed in 1 Tim. 4. 10. and 6. 17. Peter and the rest of the Disciples would not depâ—… from Christ because he had the words of eternall life and was the Son of the being God John 6. 68 69. We cannot go from him but to death and damnation 4. On this ground we need not fear man for his breath is in his nostrils Is. 2. 22. Hezekiah was encouraged against the railings of a potent enemy because he reproached the living God Isa. 37. 17. §. 99. Of the unchangablenesse of Christs Priest-hood AN especiall consequence that followeth upon Christs abiding ever is thus expressed He hath an unchangable Priest-hood Of the Greek word translated Priest-hood See v. 11. § 61. The adjective translated unchangable is here only used in the New Testament It is a double compound The simple verb whence it is derived signifieth 〈◊〉 The first compound to go or passe over This compound is in the New Testament used metaphorically to transgresse a Law Matth. 15. 2 3. 2 Iohn v. 9. This double compound is with a privitive preposition It signifieth that which cannot passe away and perish In which respect some translate it everlasting Our last English translators unchangable It signifieth also that which cannot passe from 〈◊〉 to another This our last English translators have noted in the margent thus which passeth not from one to another This I take to be here especially intended Though both be true yet the latter is most proper and pertinent It giveth proof that the Priest-hood of Christ is inseparably annexed to his own person It cannot passe from him nor be transferred upon another As the meaning of the word so the force of the Apostles argument declares as much For herein lyeth a main difference betwixt the Leviticall Priest-hood and Christs that that passeth from party to party but this not so The type doth excellently clear this For Melchisedec had no predecessor no successor Hence is it that Christs sacrifice was but one and but once offered up v. 27. 1. There is no need that Christs Priest-hood should passe from himself because he is sufficient of himself to do all things required thereby Three things make Christ a sufficient Priest of himself 1. His Almighty power 2. The perpetuall vigour of his sacrifice Heb. 9. 28. 3. His continuall abode at Gods right hand Heb. 10. 12. 2. There is none able to go on in it if he should passe it over and that in three respects 1. The impotency of creatures in so great a work 2. Their unworthinesse to have any hand in such a work 3. Their mortality This is an unanswerable argument against Popish Priests who they say succeed Christ. In this and the former verse there are four arguments against that Hereticall position 1. The difference betwixt Christ who is only one able to do all of himself and them who are many 2. Their mortality 3. Christs eternity 4. The inseparablenesse of Christs Priest-hood from himself This one Heresie is enough to make us separate from the Church of Rome and have no communion with her Learn we as to stick close to Christ our only Priest so to rest us wholy and only upon his Priest-hood which passeth not away from him §. 100. Of the resolution and observations of Heb. 7. 23 24. Vers. 23. And they truly were many Priests because they were not suffered to continue by reason of death Vers. 24. But this man because he endureth ever hath an unchangeable Priest-hood THe sum of these two verses is a difference between Christ and the Leviticall Priests The difference is especially about the continuance of the one and of the other There are two parts 1. The mutability of the Leviticall Priest-hood v. 23. 2. The stability of Christs Priest-hood v. 24. There is to be considered in both 1. The substance 2. A consequence In the substance of the former is set down 1. The point it self They continued not 2. The reason thereof By reason of death The consequence thereof is implyed in this word Many In the substance of the latter is set down 1. The point it self he endureth 2. The extent thereof for ever The consequence hereof is that he hath an unchangeable Priest-hood Doctrines Vers. 23. I. The Leviticall Priest-hood did not alwayes continue This is â—…sed See § 97. II. Death is an imperious Lord. This phrase suffered not implyeth as 〈◊〉 See § 96. III. Death hinders a perpetuall abode on earth It suffers not to continue See § 97. IV. Gods service on earth is continued by succession This is intended under 〈◊〉 noun of multitude Many See § 97. Vers. 24. V. Christ still exerciseth his Priest-hood In this respect he is said to â—…dure See § 98. VI. There is no end of Christs Priest-hood As Priest he endureth ever See § 9â—… VII
5. 15. and of a tree Acts 4. 32. Because legall ordinances and rites were representations of evangelicall spirituall and celestiall truths they are called shadows here and Chap. 10. 1. and Câ—…l 2. 17. â—…or 1. Shadows are not substances but meer representations thereof 2. Shadows do but darkly represent the substance 3. Shadows are externall and visible 4. Shadows have no substance of themselves but are mere accidents what they are iâ—… in reference to the body whereof they are a shadow 5. Shadows are fading and transitory Thâ—…s were the legall types meer representations and tâ—…ose dark ones and externall having no substance of themselves and were all transitorie 6. A shadow doth fitly and proportionably resemble the body in head armes back leggs and feet so did God ordain fit types to set out Christ in all things that were meet then to be known one thing by one type another by another By this it appears what kind of service it was that the Priests under the Law performed Even a service about an example and pattern that shewed glorious and excellent things things that made men perfect and happy but those examples had not those excellent things in themselves they were but externall obscure vanishing shadows of them In this respect their service was answerable to the Law whereon it depended carnall See Chap. 7. v. 16. § 81 82. and Chap. 4. v. 8. § 50. §. 13. Of the heavenly things shadowed out by types TO prevent a disesteem of the forementioned services and to shew that they had weighty ends and uses the Apostle sets down that substance whereof they were an example and shadow in these words heavenly things Of the emphasis of this compound word See Chap. 3. v. 1. § 15. Under heavenly things are comprised Christ himself his natures offices actions sufferings his coming into the world living in the world and going out of the world his death buriall resurrection ascension into heaven intercession and all things that he did undertook endured and still continueth to do for mans full redemption and eternall salvation See Chap. 7. v. 3. § 25. These were the things which God first shewed to Moses on the Mount and then appointed a Tabernacle to prefigure his body and comming into the world a Candlestick and Lamps to manifest him to be the light of the world A Table to shew that Christ was the meanes of that communion which we have with God great vessels for water to declare that Christ was the means of washing us from our filth The most holy place to shew that heaven is the place where Christ appeareth before God for us the Ark to shew that Christ is the Cabinet wherein are treasured up all Gods precious things the Mercy seat to demonstrate Christ to be the meanes of obtaining all mercy from God A Priest to shew that Christ is for us in things appertaining to God Sacrifices to manifest that Christ is the means of explating our sins Incense to shew that by Christ our prayers are made acceptable unto God the Altar to manifest the divine nature of Christ whereby his sacrifice intercession and all that he offereth up for us are sanctified and made meritorious and acceptable for us Because no one type or rite could set forth Christ in all his excellencies and undertakings for us there were many types ordained one to set forth one thing another another Object That which was shewed to Moses in the mount is in the latter part of this verse stiled a type in this phrase according to the pattern or type How then could that which was shewed to Moses be the substance Answ. 1. The substance might first be shewed to him and then a type or shadow answerable thereunto and fitly resembling the same 2. The Greek word doth not alwayes signifie as the letters sound a type which prefigures a thing to come but also a pattern as our English hath here well translated it a pattern or ensample to make form or order another thing by it In this sense is this word oâ—…t used in the New Testament thus ye were ensamples 1 Thes. 1. 7. to make our selves an e ensample 2 Thess. 3. 9. So 1 Tim. 4. 12. Tim. 2. 7. 1 Pet. 5. 3. Herein a Metaphor is comprised taken from Painters or Limmers who have their patterns before them and so set their eye upon that pattern as they draw their picture every way like the pattern If as many think the example of things which God commanded Moses to make Exod. Chap. 25 c. were most the heavenly things themselves then would things earthly as those examples were be heavenly For the Tabernacle most holy place Ark mercy seat Altar and other types were all of earthly things and in regard of their matter earthly but the heavenly things here intended were of another kind even such as were before mentioned concerning Christ for the body is of Christ Col. 2. 17. and by Gods making known to Moses both Moses and others by 〈◊〉 instruction might understand what the legall types prefigured and set forth unâ—… them Herein consisteth the excellency of the legall types which though they were in 〈◊〉 but examples and shadows as was shewed in the former Section Yet they 〈◊〉 examples and shadows of heavenly things They were patterns of things in the 〈◊〉 Heb. 9. 23. and a shadow of good things to come Heb. 10. 1. 1. God ordained them to be shadows of heavenly things to shew that he delightâ—… not in meer externall and earthly things Will I eat the flesh of Buls or drink the 〈◊〉 of Goats saith the Lord Psal. 50. 13. And again saith Christ to his Father 〈◊〉 and offering thou didst not desire c. Psal. 40. 6. See Chap. 4. v. 8. § 49. 2. He so ordained them to raise his peoples minds to heaven the proper place of Gods glory the place where Christ himself is and whither he will bring all his 〈◊〉 in their time and so make them set their hearts upon spirituall and heavenly 〈◊〉 set forth unto them by the externall types See Chap. 4. v. 8. § 50. 1. This giveth a demonstration of their erronious opinion who think that the 〈◊〉 rites were for no other end then to keep peoples minds occupyed about those 〈◊〉 so as they should not hunt after meer inventions of men I will not deny 〈◊〉 that for this end they might be instituted but I deny that that was the only or 〈◊〉 end of instituting them That is but a childish end in comparison of that 〈◊〉 and heavenly end for which they were principally ordained They were as 〈◊〉 or looking glasses to represent to Gods people the heavenly things before 〈◊〉 they were as steps or staires to raise them up to some sight of those heaâ—… things They who knew the right end and use of them discerned heavenly 〈◊〉 divine matters in them and were thereupon moved to aspire after those heaâ—…
their life yet neither their bodies nor their cloathes were consumed Let. 10. 5. A like instance of Mercy remembred in judgement was given in that Prophet who was slain but not devoured by a Lyon 1 King 13. 24. To the fourth This phrase his iniquity is upon him implyeth that he himself was the cause of the judgement he justly deserved it It implyeth the same thing thâ—… this phrase doth he shall bear his iniquity which is spoken of him that onely makes himself accessary to anothers sin by not making it known Lev. 5. 1. To the fift The Apostles resemblance is of unequals his argument is drawn from the lesse so as that place rather maketh against them then for them It is as if he had said If a sin lesse then the sin against the Holy Ghost escaped not 〈◊〉 how much sorer punishment c. This by the way I have noted to keep some weak ones from despaire who from the forenamed Text Numb 15. 30 have inferred that every presumptuous sin is unpardonable But to return to the main point the Apostle useth such a word as compriseth under it all manner of sins and that both in the nature of the word because every sin proceedeth from errour in judgement and also by just consequence for 〈◊〉 sins which may seem to have some extenuation by reason of errour of judgement must be expiated by blood much more more haynous sins Heb. 10. 28 29. Thus it appeareth that all sins must be expiated by blood even the least of them as a sin thorow ignorance Lev. 4. 2. c. Numb 15. 27. On this ground it is said that Christ was delivered to death for our slips Rom. 4. 25. The least slip is against the law which is so strict as it denounceth a curse against every transgression Gal. 3. 10. 1. This discovereth the vain distinction betwixt mortall and veniall sins Hereof see Chap. 5. v. 2. § 10. 2. This manifesteth their deceit who think to excuse themselves because they sinned on ignorance and errour See Chap. 5. v. 2. § 10. 3. A like conceit or rather deceit is theirs who count it a point of puritanisâ—… to make conscience of every small sin Christ saith that every idle word that 〈◊〉 shall speak they shall give an account thereof in the day of judgement Matth. 12. 36. 4. We may hence learn throughly to examine our selves that if it be possible we may finde out our errors and acknowledge them and crave pardon for them and apply the blood of Christ to them Who can understand his errours Psal. 19. 12. 5. This should make us very watchful against all manner of sins even errors 6. Ministers on this ground ought so to instruct their people as they may be kept from errors 7. It concerns people to use all means for attaining such knowledge as may keep them from errors §. 29. Of the Resolution of and Observations from Heb. 9. 7. THiâ—… verse setâ—…eth down special sanctions of an High Priest Hereof are two 〈◊〉 1. The place where he performed his functions 2. The particular duties that he performed 1. The place is propounded in this word the second 2. It is amplified two wayes 1. By a restraint in these two words alone once 2. By the extent every year The duties that he performed were two 1. That he carried in blood He went not without blood 2. That he offered This is illustrated 1. By the persons for whom he offered These are of two sorts 1. For himself 2. For the people 2. By the sins for which he offered errors Doctrines I. The Law had an High-Priest He is here expresly named See § 40. II. Under the Law there was a difference of holy places There was the second as well as the first Tabernacle See § 40. III. The High-Priest alone went into the most holy place So much is expresly set down See § 40. IIII. The High-Priest went every year into the most holy-place This also is expresly set down See § 41. V. The High-Priest went but once in a year into the holy place See § 41. VI. Means must be used for expiation of sin by those that appear before God See § 43. VII Blood is the means of expiating sin This phrase not without blood intendeth these two points See § 43. VIII The High-Priest was subject to sin See § 44. IX The High-Priest was to use means for expiating his own sin These two points arise from the High-Priests act in offering for himself See § 44. X. The High-Priest was to use means for expiating the sins of others He was to offer for the people See § 44. XI All sorts of sins are to be expiated This ariseth from the word errours See § 44. §. 46. Of the Holy Ghost testifying the uses of the legal types Heb. 9. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing THe Apostle having declared both the legall types and services which were done by all sorts of Priests he proceedeth to set out their end and uses v. 8 9 10. The generall end and principal use of them all was to raise up Gods peoples mindes unto things to come which were more spirituall and powerfull then the things that they enjoyed To move them to whom he wrote more diligently to heed what he should deliver here-about he bringeth in the holy Ghost testifying the truth of that which he was about to deliver thus The holy Ghost this signifying Moses declared those types and services which signified that which is here set down But as other holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. So did Moses Oâ—… the Holy-Ghost testifying See chap. 3. v. 7. § 74. The word translated signifying implyeth a clear and full manifestation of a matter It is derived from an adjective that signifieth evident certain and manifest as 1 Cor. 15. 27. Gal 3. 11. 1 Tim. 6. 7. Another Apostle useth this very word of Christ testifying unto him the kind of his death And it is translated shewed Hence then it appeareth that the testimonies of the holy Ghost are sure and cerâ—… He is the spirit of truth and leadeth into all truth All credence therefore and all obedience is to be yielded to that which the holy Ghost testifieth In that it is said the holy Ghost signifieth that such and such types services had such uses as hereafter follow it is evident that both the types and services themselves and also their use were of divine institution This is further evident in that Moses was admonished of God to do thereabout what he did chap. 8. v. 5. Such was their institution that they might be for their time more religiously observed And that the faith of Gods people built upon the truths typified by them might have a sure ground and firm foundation as divine
translated that he might sanctifie having cleansed it This is farther evident by these words it is finished John 19. 30. which Christ uttered immediately before his death 1. Heaven is no place of suffering it was therefore requisite that all suffering should be finished before Christ came thither 2. Heaven was the place where possession was to be taken of that which Christ by his blood had purchased the price therefore of the purchase must needs be paid before he could take possession Quest. Why then doth Christ in Heaven make intercession Answ. Christ his intercession is no addition of new merit but an application of what he did and endured on earth See chap. 7. v. 25. § 106. This is a strong motive to trust wholly and only on that which Christ hath done for our redemption §. 62. Of mans Redemption by Christ. THe great benefit which Christ obtained for man is expressed under this word Redemption The Greek Verb from whence this noun is derived among other things signifieth to pay a debt and this noun signifieth such a Redemption as is accomplished by discharge of a debt To this purpose another like noun is used which signifieth the price of redemption Mat. 20. 28. Redemption is in general a freeing one out of thraldom Exod. 6. 6. This is done three wayes 1. By interceding and pacifying wrath Thus the Prophet Oded procured redemption for the Captives of Judah by his intercession 2 Chron. 28. 9. c. 2. By force and might Thus Abraham redeemed his brother Lot and the people that were captives with him by overcoming their enemies Gen. 14. 16. 3. By ransom or paying a price Thus an Hebrew that was sold a slave to a stranger might be redeemed by one of his Brethren Lev. 25. 48 49. The last of these is most agreeable to the notation of the several words which in the three learned Languages do signifie to redeem Though the last be especially intended in that mention is here made of a price namely Christs blood yet the other two are not altogether exempted For Christ hath every way redeemed man This will more clearly appear if we duly weigh the distinct kinds of bondage in which mâ—…n were by reason of sin 1. They were debtors to divine justice in which respect Christ teacheth us thus to pray forgive us our debts Mat. 6. 12. 2. They are Children of wrath Eph. 2. 3. 3. They are slaves to Satan Heb. 12. 14 15. 1. As debtors Christ paid a ransom for them 1 Tim. 2. 6. 2. As Children of wrath Christ makes intercession for them Rom. 8. 34. 3. But though justice be satisfied and wrath pacified the Devil will not let his captives go Therefore Christ by a strong hand wrested them out of Satans power and destroyed him that had the power of death that is the Devil c. Heb 2. 14 15. And he spoiled principalities and powers c. Col. 2. 15. The ransom which Christ paid was the ground of mans full redemption For by satisfaction of justice way was made to pacifie wrath both which being accomplished the Devil lost his right and power over such as he held in bondage This redemption is a full freedom from all that misery and compriseth under it reconciliation justification sanctification salvation Thus true redemption was wrought for man by Christ. I say true in opposition to the types and shadows of redemption under the Law Here the truth and substance of them is intended even redemption from all iniquity Tit. 2. 14. and from the curse of the Law Gal. 3. 13. The consequences and effects following hereupon do prove as much for by this redemption divine justice is satisfied wrath pacified grace procured and all spiritual enemies vanquished and we that are redeemed are also justified sanctified and saved That which effecteth all these must needs be true The ground hereof iâ—… 1. The dignity of his person who undertook the work Christ God-man Thâ—… was he worthy to stand before God to satisfie his justice and procure his favour Thus also was he able to vanquish all that stand against him 2. The value and worth of the ransom and price that he paid which was hiâ—… own blood as was shewed § 57. See more hereof chap 2. v. 15. § 152. §. 63. Of the difference betwixt the work of Creation and Redemption MUch matter of admiration doth this work of Redemption afford unto us The work of Creation is many wayes very admirable yet not to be compared to the work of Redemption wherein the power wisdom justice mercy and other divine attributes of God do much more brightly shine forth and wherein the redeemed reap much more good then Adam by his Creation Particular differences are these and such like 1. In the Creation God brought something out of nothing but in Redemption out of one contrary he brought another out of death he brought life this was a work of far greater power wisdom and mercy Death must first be destroyed and then life brought forth 2. In Creation there was but a word and thereupon the work followed In Redemption there was doing and dying And this for Redemption could be done by none but God God must come from Heaven God must be made man God must be made sin God must be made a curse 2 Cor. 5. 21. Gal. 3. 13. 3. In the Creation God arrayed himself with majesty power and other like properties fit for a great work in the work of Redemption he put on weaknesse he assumed a nature subject to infirmities and the infirmities of that nature he did as David did when he fought against Goliah he put off all Armour and took his staffe in his hand and drew near to the Philistine 1 Sam. 17. 39 40. 4. In the work of Creation there was nothing to withstand In the work of Redemption there was justice against mercy wrath against pitty death and he that had the power of death was to be vanquished 5. By Creation man was made after Gods Image like to him By Redemption man was made a member of the same mystical body whereof the Son of God is the head 6. By Creation man received a natural being By Redemption a spiritual 7. By Creation man received a possibility to stand By Redemption a certainty of standing and impossibility of falling 8. By Creation man was placed in an earthly Paradise By Redemption he is advanced to an heavenly Paradise §. 64. Of that humiliation gratulation and subjection which the Doctrine of Redemption teacheth THough the work of Redemption be glorious in the kinde thereof yet it puts us in mind of such an estate and condition as ministreth much matter of humiliation The need that man had of Redemption sheweth that he was a slave and a captive This bondage was the most woful estate that a Creature could fall into Slaves are not their own but they are altogether theirs who hold them in slavery Now according
of the humane nature to merit that suffering is a work of the divine nature This is a most soveraign ground of much comfort and confidence Our sins have made us bound to infinite justice and brought us under infinite wrath VVhat hope could we now have if we had not such a Priest and such a surety as is both God and man But now there is assurance of full redemption and eternal salvation by this Priest God-man Oâ—…r adversaries hereupon charge us with Arrianisme But we need not regard their slander The point is Orthodox weighty necessary to be known and to be beleeved See more hereof chap. 2. v. 17. § 172. §. 79. Of Christ willingly offering himself a Ransome THis word offered having relation to the thing offered himself implieth a free act on Christs part He was not forced to what he suffered but he did it voluntarily of himself even as they who willingly offered themselves to war Iudg. 5. 6 9. In this respect it is said that Christ loved the Church and gave himself for it Eph. 5. 25. These two words love gaâ—…e imply the freenesse of what he did Of this point thus saith Christ himself No man taketh my life from me but I laâ—… it down of my self John 10. 18. Christ is the Prince of life Act. 3. 15. And hath an absolute power over it I haâ—…e power saith he to lay it down and have power to take it again John 10. 18. This doth much amplifie the gift The more free a gift is the more excellent it iâ—… God himself loveth a chearful giver 2 Cor. 9. 7. See more hereof in Domest Duties Treat 1. on Eph. 5. 25. § 29. Christ did the more willingly offer himself because he made himself a ransom even the price of our redemption which the word offered implieth for it properly signifieth to bring to He brought himself to God for us to redeem us His death was in this respect an oblation Herein lieth a main difference betwixt the death of Christ and the death of others others by their death pay their own debt but Christ by his paid the debt of others As there was a difference betwixt the death of beasts slain in the Tabernacle or Temple and in the slaughter-house and betwixt bread eaten at the Lords Table and our own Table so in this case Obj. The Apostle implieth that he may be offered up Phil. 2. 17. Answ. The word used by the Apostle signifieth to powre out So much our English translation notes in the margin It may have reference to the Drink-offering under the Law Numb 15. 7. which was powred out When a man is slain his blood is as it were powred out Thus in generall it may be taken for giving his life And accounted an offering because it was for others but not as Christs was a 〈◊〉 or price but to seal and confirm that truth which he had preached and to make himself a pattern of standing to the truth unto blood There bâ—…ing so great a difference betwixt Christs blood and the blood of others lâ—…t us take heed of mixing any other blood with Christs blood leâ—…t we bring death heâ—…eunto as 2 Kings 4. 39 40. §. 80. Of Christs purity TO the foresaid excellent oblation which was Christ himself the Apostle addeth this Epithite without spot This is the interpretation of one Greek word but a compound one The simple noun signifieth a spot or blemish 2 Pet. 2. 13. The preposition with which it is compounded is privative and thus fitly translated without spot There is a rose of Ierusalem which is milk white and called by the Greek name here set down Another notation also of the name is given namely that it is so faultless as Momus himself cannot find fault with it Momus was one that carped at every thing which another did so as that which Momus could not carp at must needs be without blame This word hath reference in this place to the sacrifices under the Law which were to be without blemish as is particularly noted of the pascall Lamb Exod. 12. 5. This setteth forth the perfect purity of Christ as he was a sacrifice for us Hereof see more chap. 4. v. 15. § 91. chap. 7. v. 27. § 109. §. 81. Of Christs offering to God THe person to whom the foresaid excellent sacrifice was offered is here said to be God This title God may be taken essentially or personally Essentially it setteth out the divine nature and compriseth under it the whole Trinity and thus it may here be taken without any incongruity Obj. Then God offered himself to himself and was a priest to himself Answ. We must distinguish betwixt the natures of Christ and his person This person consists of two natures God and man Thus the person as he may offer his humane nature so he may offer it to the divine The person is the offerer the humane nature the thing offered The divine he to whom it is offered Personally The title God may here have reference to the first person who is stiled The God of our Lord Iesus Christ Eph. 1. 17. And thus the Son of God offered himself to God the Father In substance there is no difference betwixt these two acceptions To God himself the great sacrifice for our sins was offered up This was prefigured by types The first offering that wee read of was unto the Lord Iehovah Gen. 4. 3. The first altar that was built after the flood was built to the same Lord Gen. 8. 20. So the first that Abraham built Gen. 12. 7. This is expresly commanded Deut. 27. 6. Where mention is made in the new Testament of the sacrifice of Christ there also for the most part mention is made of God to whom it was offered Eph. 5. 2. This sacrifice was for sin but sin is committed against God thereby his will is transgressed his Law violated his Majesty offended his wrath provoked To him therefore must the attonement be made Till his justice be satisfied his wrath pacified his favour procured no peace can be brought to the conscience This manifesteth a difference betwixt the sacrifice of Christians and the sacrificeâ—… of the Gentiles The things which the Gentiles sacrifice they sacrifice to Devils and not to God 1 Cor. 10. 20. They by their sacrifices sought to pacifie him who would never be pacified but rather take advantages against them and that by the things which they offered Though we were in bondage to Satan yet Christ saw it not â—…it to pacifie him He by his power was able to vanquish him and so he did Heb. â—… 14. 2. This doth further commend the excellency of Christs sacrifice and sets out the worth of it In that it was fit to be presented to God It satisfied Gods justice it pacified Gods wrath it was a sweet smelling savour to God Eph. 5. 2. 1 Obj. The Lord smelled a sweet savour of Noahs sacrifice Gen.
1. By the subject purged your conscience 2. By the object purged away dead works 3. By the end This is set out 1. By a duty on our part to serve 2. By the object of that duty which is God Amplified by his property living §. 87. Of observations raised out of Hebrews 9. 13 14. Vers. 13. I. TRuths may be confirmed It is a cleer case that Christ by his own blood obtained eternal redemption yet the Apostle here proves it as iâ—… evident by this causal particle FOR. See § 68. II. Proofes are to be taken from things known These Hebrews well knew the use and end of the rites of the law therefore the Apostle draws his argument from them See § 68. III. Things taken for granted may be conditionally propounded This particle IF is conditional yet thereby a granted truth is set out See § 68. IV. Blood is a means of expiation To this end mention is here made of blood See § 69. V. Bruit beasts were types under the law Such were buls and goats See § 63. VI. There were types of sanctification as well as justification The ashes here mentioned being mingled with water did typify means of sanctification See § 70. VII Sanctification floweth from Christ. The heifer out of whose ashes the sanctifying water was made prefigured Christ. See § 82. VIII The benefit of Christs death is made ours by application of the same The riâ—…e of sprinkling did typifie as much See § 72. IX The unclean may be cleansed It is here expresly said that by the rites of the law the unclean were sanctified See § 74. X. Legall purgations were onely externally They were only a purifying of the 〈◊〉 See § 75. Vers. 14. XI There is no comparison betwixt the type and truth This phrase 〈◊〉 much more intends as much See § 76. XII Christs blood was typified by the blood of beasts So much is here demonstrated by the mention of Christs blood See § 76. XIII Christ in his divine nature was a Spirit See § 77. XIV That Spirit was eternall These two last points are plainly expressed and shew that Christ is God eternal See § 77. XV. Christs deity made his sacrifice so effectuall as it was For this end the Apostle here saith through the eternal Spirit he offered See § 77. XVI The sacrifice which Christ offered was himself This is plainly expressed See § 78. XVII Christ was a Priest in both natures His divine nature is set out by this phrase Eternal Spirit His humane is comprized under this word himself The word offered notes his Priestly function See § 78. XVIII Christ voluntarily died XIX Christs death was a ransome These two doctrines arise out of this phrase offered himself See § 79. XX. Christ was perfectly pure He was without spot See § 80. XXI Christ was offered up to God So much is expresly set down § 81. XXII Christs blood hath a purging virtue It is here said thereof that it 〈◊〉 See § 82. XXIII The purging virtue of Christs blood extendâ—…th it self to the soul of man So much is â—…ntended in this word conscience See § 83. XXIV Conscience is most affected with sin This is the reason why conscience is here put for the whole man For guilt of sin most affrighteth the conscience and pardon of sin most quieteth it See § 83. XXV Sins are dead works So they are here expresly called See § 84. XXVI They are sins from which Christs blood doth cleanse This follows from that which is intended under dead works See § 84 XXVII God is a living God So he is here stiled See § 85. XXVIII God is to be served This by just consequence is here implyed § 85. XXIX The end of freeing from dead works is to serve the God of life This is here directly 〈◊〉 down See § 85. §. 88. Of the inserence of v. 15. upon that which went before Heb. 9. 15. And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance THe Apostle having demonstrated Christs blood to be the 〈◊〉 〈◊〉 〈◊〉 redemption here proceedeth further to prove the point His main argument is taken from the end of Christs Priest-hood which was to confirm the ćovenant that his Father had made with with children of men which could not be done but by blood This point is handled 1. Simply v. 15 16 17. 2. Comparatively in reference to the types under the law from v. 17. to v. 24. The argument in the simple consideration thereof is taken from a speciall function that Christ undertook to make good his Fathers engagement to the sons of men and that was to be a mediator betwixt them The argument may be thus framed A mediator to ratifie a Testament must do it by blood But Christ was a mediatour to ratifie his Fathers Testament Therefore he must do it by blood The proposition is propounded and proved v. 16 17. The assumption is laid down v. 15. The manner of introducing this argument doth clearly demonstrate that it tends to the foresaid purpose which is thus And for this cause as if he had said Christ having undertaken to be the mediatour of the new Testament thereby undertook to do what might be requisite for the ratification thereof The Greek phrase here properly translated for this cause is in other places translated therefore which word intends as much as this phrase Hereof see Chap. 1. v. 9. § 117. The copulative particle And prefixed before this phrase wants not emphaâ—… It implyeth that Christ undertaketh office upon office for mans greater good He was a Priest to purchase mans redemption and withall he is a mediatour to assure man of the benefit thereof Many other functions are noted in Scripture to be undertaken by Christ. By this means may we have a more distinct and full knowledge of the many benefits we receive from Christ. As one type could not set out all that Christ did and endured for man and thereupon there were very many types See v. 2. 5. 6. So there is no one office that can set out all the benefits of Christ. What may be done by a Priest what by a mediatour what by a king what by a surety what by a redeemer what by an advocate what by an head what by an husband what by a Father and so what by other like relations may be expected from Christ. If therefore we duly observe the many undertakings of Christ in Scripture for sont of men manifested by sundry relations and withall observe the distinct ends and uses of them They will be of singular use to strengthen our faith in obtaining all things that may bring us to full happiness Of this great office of Christ mediatour and of appropriating it to a covenant or Testament see Chap. 1. v. 6. § 23 24. Of a covenant
in general and of the difference betwixt a covenant and a Testament See Chap. 7. v. 22 § 94. Of the excellency of the covenant or Testament comprized under this epithite 〈◊〉 See Chap. 8. v. 8. § 35. 1. The office of mediatour is to stand betwixt two at variance The two at variance were God and man Man had offended and incensed God against him Gods wrath was an insupportable burthen and a consuming fire No creature was able to stand under it or before it Therefore Christ to rescue and redeem man becomes a mediatour Herein we see the necessity of Christs undertaking this function for mans redemption 2. Christ undertaking to be a mediatour both procured a covenant to pass betwixt God and man and also engaged himself for the performance thereof on both parts This could not be without satisfaction of divine justice which must be by such blood as his was 3. To assure man of partaking of the benefit of Gods covenant Christ turns the covenant into a Testament that the conditions of the covenant on Gods part might be aâ—… so many legacies which being confirmed by the death of the testator none might disanul 4. The old covenant being ratified c. even a new Covenant or a new Testament which should be ratified with the blood of the Son of God Thus we see how upon the frequent mention of the blood of Christ the Apostle hath fitly and justly made this inference And for this cause he is the mediatour of the new Testament §. 89. Of Redemption of transgressions A Principall end why Christ was mediatour of the new Testament is thus expressed That by means of death c. Word for word it is thus in Greek death being done that is Christ having dyed so as this takes it for granted that Christ had really and actually dyed Thereupon he here alleadgeth three ends of Christs death 1. To redeem transgressions 2. To give possession of the eternal inheritance 3. To rarifie the New Testament In setting down the first end there are three observable points 1. The benefit it self redemption 2. The subject matter of that redemption transgressions 3. The object or persons whose transgressions were redeemed Them that were under the first Testament Concerning the benefit itself there is a little difference in Greek betwixt this word here translated redemption and the word that is so translated v. 12. § 62. That was a simple noune but this a compound That properly signifieth a purchase this a purchase from something both of them are put for one and the same thing namely for our redemption from sin and from all that misery whereinto by sin we implunged our selves The former simple noun is used in that sense Luk. 1. 68. and 2. 38. This latter is used in that sense Rom. 3. 24. 1 Cor. 1. 30. This latter is most frequently used for it is the more emphaticall and implyeth a bondage from which we are delivered Of redemption see v. 12. § 62 c. Of redemption by Christs blood v. 12. § 57 The misery from which we are here said to be redeemed is comprised under this title transgressions Of the notation of the Greek word See Chap. 2. v. 2. § 14. The transgressions here meant are transgressions of Gods law which are all manner of sins Quest. Did Christ purchase and buy sins Answ. Some to salve this scruple answer that sins are here metoniâ—…ycally pâ—…t for sinners True it is that Christ came to save sinners 1 Tim. 1. 15. for such 〈◊〉 gave himself a ransome 1 Tim. 2. 6. yet we need not flye to any such trope for this phrase redemption of transgression is both proper and emphaticall For it hath reference to Christs death which was a satisfaction for sins and an expiation of them Sins were a debt Christs death was a discharge of that debt The discharge of a debt is a buying it out Thus to redeem sins is no more harsh a phrase then to be delivered to death for offences as Rom. 4. 25. or to give himself for sin Gal. 1. 4. Or to be mercifull to unrighteousness Chap. 8. v. 12. § 76. From this phrase we may then infer that Christs death was a satisfaction for mens sins It was a ransome 1 Tim. 2. 6. It was a valuable recompence In this respect we are said to be bought 2 Pet. 2. 1. and that with a price 1 Cor. 6. 20. yea and a precious one 1 Pet. 1. 18 19. The strictnesse and perfection of divine justice required as much Till justice were satisfied no place was left for mercy but with satisfaction of justice mercy did the more brightly shine forth God would have all his properties manifested in their perfection Hereby we learn how to repose our faith in God namely as on him who is perfect in all his properties Thereby we have surer ground of confidence then if our faith were placed only on his mercy The apprehension of justice might terrifie conscience but concurrence of mercy with justice afford two strong props to our faith It will uphold us against all assaults §. 90. Of Christs redeeming such as lived before him THe persons whose transgressions are here said to be redeemed are thus described Them under the first Testament By Testament is here meant the covenant of grace made with man after his fall It is called a Testament because it was ratified with blood with blood of unreasonable Creatures before Christ exhibited and with blood of the Son of God after Christ was exhibited It is here called The first Testament in reference to that which was ratified by Christs own blood which is called the second See chap. 8. v. 7. § 27. The persons then here meant are the Jews which lived before Christ the truth of legal types had fulfilled them all by his death Quest. Were their transgressions only taken away by Christ Answ. No. This description of the persons is not to be taken exclusively as if non but they were redeemed but extensively namely that they also as well as such as lived under the new Testament after Christ was made a sacrifice were redeemed 2 Quest Why then are they only mentioned Answ. 1. Because the doubt only was about them Some imagined that they hoped only for temporal blessings others thought that by the observation of the legal rites and not by the death of Christ they hoped for eternal life Therefore to resolve those doubts the Apostle saith even of them that they by Christs blood were redeemed 2. Because the Apostle had copiously proved that the Law could not make perfect lest any should infer thereupon that they who lived under the Law had not their transgressions removed he here sheweth that Christs death was for the redemption of their transgressions also 3. Because by just and necessary consequence it follows that if they who were under the first Covenant had redemption of their transgressions through Christs death much more they
words to be brought in as a proof The argument is taken from the common use and equity of confirming Testaments which is by the death of the Testator The argument may be thus framed The new Testament was to be ratified as other Testaments use to be But other Testaments are ratified by the death of the Testator c. By Testament is here meant that which we commonly call the last will of a man Whereby he disposeth what belongeth unto him to be ordered according to his will after his death In this respect the Lord said to Hezekiah when a deadly desease had seized upon him Set thine house in order for thou shalt die 1 King 20. 1. By that phrase Set thine house in order he meaneth that he should make his last will or Testament The Greek word according to the proper notation thereof signifieth thus much for it is derived from a verb that signifieth to appoint Luk. 22. 29. and joyned with a noune that signifieth Covenant or testament it useth to be translated to make as Act. 3. 25. Heb. 10. 16. The participle of this verb is translated in this and the next verse a Testator The necessity of the death of a Testator for confirmation of his Testament is in our English set down with much emphasis thus there must of necessity In the Greek there is only a single necessity used yet withall there is a verb joyned with it that carrieth emphasis Our English translate it be but in the margin thus be brought it implyeth that the Testators death must be produced brought forth and made known This necessity is upon supposition that Christ would ratifie his Testament as other Testaments used to be ratified that believers might place the stronger and stedfaster confidence thereupon Of absolute and conditionall necessity See Chap. 8. v. 3. § 9. In generall here is shewed that a Testators death is requisite for ratifying his Testament Hereupon God himself renders this reason for Hezekiahs making his will thou shalt die and not live Isa. 38. 1. And Ahithophel when he purposed to make away himself put his houshold in order 2 Sam. 17. 23. Experience of all places and all ages giveth proof hereunto A Testament is only and wholy at his pleasure that maketh it so as he may alter it or disanull it while he liveth as he seeth good but when he is dead he not remaining to alter it none else can do it A main difference betwixt a deed that a man maketh with another and a will that he maketh of himself lyeth herein For a deed presupposeth some consideration or covenant By the way the folly of those is hereby discovered who too much rest on a mans will and thereupon are carelesse in their calling and in using means for their own good and livelyhood By a mans will no benefit is received while the Testatoâ—… liveth The Testator may out-live him that depends upon him or change his mind or spend all that he hath Hence our English proverb they who depend on dead menâ—… shooes may go barefoot §. 94. Of the Inviolablenesse of a mans last will IN the seventeenth verse the Apostle declareth the inviolablenesse of a mans last will being ratified as before by the Testators death This he sheweth two wayes 1. Affirmatively in this phrase a Testament is of force after men are dead The word translated of force signifieth firm and stable It is the same word that is used Chap. 2. v. 2. § 11. and translated stedfast This phrase after men are dead is in Greek thus among the dead which intendeth as much as our English expresseth 2. Negatively thus Otherwise it is of no strength c. This phrase is of strength is the interpretation of a verb that signifieth to be able to do this or that Phil. 4. 13. But a negative added thereto as here is oâ—… no strength implyeth a privation of all power vertue and efficacy it is spoken of those that strive to enter into heaven amisse Luk. 13. 24. And of those who could not resist the Spirit by which Stephen spake Act. 6. 10. And of salt that hath no savour in it Matth. 5. 13. So here of a will that hath no validity in it nor can be pleaded as a deed Thus is a will while the Testator is alive From those two points namely the affirmative That a Testament is of force when the Testator is dead and the negative that a Testament is of no strength while the Testator liveth it appeareth that a Testament is made inviolable by the Testators death This Bathsheba implyed by her earnestnesse with King David to declare who should sit on his throne after him 1 King 1. 20. But most cleerly is this thus expressed by the Apostle If a mans Testament be confirmed namely by death no man disanullest or addeth thereto Gal. 3. 15. A Testament is the voluntary act of a Testator He only hath power to alter it Because when he is dead he cannot do it himself none else may do it If they could men would be discouraged from making wills But much peace ariseth from the inviolablenesse of a will 1. Quest. What if a Testament be unjust and sinfull Answ. Is it be unjust in the thing given or in the person to whom it is given it may well be accounted no will at all A will gives no title to a Testator of that which belongs not to him nor defauds any of that which is otherwise due to him 2. Quest. What if a Testator gives his own to unlawfulnesse Answ. Respect must be had both to the generall intent of the Testator and to the particular use If the one and the other be sin then his will is as we will If a Testator shall bequeath any thing to maintaine rebellion in a land or any other notorious wickednesse his will being directly contrary to Gods will and to the good and wholesome laws under which he liveth his will is a will In such cases a Vow is of no force But if the intent of a Testator be good yet thorow errour of judgement he be deceived in a particular case wherein and whereby he manifesteth his intent then may that particular be altered but his generall intent observed For example Suppose a man have a desire and purpose to give something to the maintenance of Gods worship but being deceived in his Judgement supposeth such and such superstition to be the true worship of God and thereupon bequeatheth lands or other legacies to the miantenance thereof in this case the legacies bequeathed man and ought to be directed to the maintenance of Gods true worship but not the will cleane nulled 1. Contrary to this ruled case of the Apostle concerning the inviolablenesse of a Testament are sundry practises as 1. To conceale a mans Testament 2. To alter the same 3. To withhold such legacies as are given 4. To pervert it deceitfully and
to turn it to other undue uses then the testator intended 5. To disanul it unjustly These and others like unto them sin against the light of nature and against the rule of equity which is confirmed by Gods word Because the testators themselves are dead and can do nothing to right themselves the living God will take their case into his hands and be a revenger of such unfaithfulnesse and fraud Whether they be executors themselves or counsellers procters advocates Judges or any other that make themseles accessary to the fraud and guilty of the sin they make themselves lyable to divine vengeance 2. The inviolableness of a will is a forcible motive to such as have any estate to be conscionable in making their last will and testament especially if they leave behind them wife and children Hereof see more Domest Duties On Eph. 5. 22. c. Treat 4. § 56 57. and Treat 6. § 62 63. §. 95. Of the inviolablenesse of the new Testament ratified by Christs death THe main point which the Apostle intended by setting down the inviolableness of mens last wils after their death is to prove that Christs death was requisite for ratifying the New Testament To this purpose tend these phrases Christ must suffer Matth. 16. 21. ought not Christ to have suffered Luk. 24. 26. It became him to make perfect through suffering Heb. 2. 10. See Chap. 2. v. 17. § 166. Thus Christ ratified the New Testament to declare more evidently the kind of Gods promises and of those excellent gifts which by the New Testament are conferred on us They being ratified by death are not branches of such a covenant as requireth conditions on our parts to make them good wherein if we fail the covenant is forfeited as the covenant made with Adam was But the promises of the New Testament are of meer grace The things bequeathed therein are legacies testifying the good will of the testator without condition on the part of the legaties Observe the promises of the New Testament expresly set down Chap. 8. v. 10 11 12. and you shall find them all to be absolute promises without conditions on our parts Indeed â—…aith and repentance are required in and by the Gospell but not simply as conditions Faith is required as the means to receive and partake of the things promised and repentance as a qualification whereby we may know that we are the persons to whom such promises belong besides he that hath made the promises doth work in men those graces of faith and repentance By this kind of ratifying the New Testament the extent of Christs death is further manifested It was shewed v. 12. That Christ died to purchase an eternal inheritance Here another end and benefit thereof is declared which is as a testator to establish and ratifie what he had purchased and to shew the ground of right and title that we have to eternal life which is our Fathers legacy whereby it is established and made sure unto us On 〈◊〉 â—…ound eternal life is called an inheritance v. 15. For we come to it as hâ—… by the good will grace and favour of the purchaser thereof manifested by his last will That we may the better discern how fitly this metaphor is applied to Christ let us consider how the most materiall things appertaining to a last will do concurre in this case 1. There is a testator which is the great Lord of all even the Son of God who to make himself a fit testator was made flesh Iohn 1. 14. 2. There is a main inheritance bequeathed This is eternal glory in heaven 1 Pet. 1. 4. 3. There are other legacies which are sundry gifts Eph. 4. 8. As divers callingâ—… abilities to perform them and graces both restraining and renewing 4. There are books or rolls wherein the foresaid legacies are registred These are the holy Scriptures especially the New Testament 5. There are publick notaries and scribes as witnesses of this Testament These are the holy Prophets and Apostles 6. There are seales added to the Testament These are the two Sacraments Matth. 26. 29. and 28. 19. If ever child had cause to take notice of his Fathers last will and Testament we Christians have cause to take notice of this last will and Testament of the Lord Jesus ratified by his blood and this so much the rather because by Christs death the New Testament is made inviolable 1. Christ is a faithfull and true witnesse Rev. 3. 14. even truth it self Ioh. 14. 6. His word shall not passe away Mark 13. 31. If the word of Christ be stable much more his promise much more his covenant much more his Testament ratified and confirmed by his death 2. Christs blood is too pretious a thing to be spilt in vain Bâ—…t in vain is it spilt if his Testament ratified thereby be altered I may say in this case as the Apostle did of Christs resurrection 1 Cor. 15. 14. If the New Testament be not stable Christ dyed in vain our preaching is in vain your faith is in vain 3. Christs death is a declaration and evidence of the eternal counsell of his Father which is most stable and immutable in it self as hath been shewed Chap. 6. v. 17. § 135. If in it self it be immutable much more is it so being ratified by the death of his Son who by his death hath ratified the same All the promises of God in him are yea and in him Amen 2 Cor. 1. 20. That is in Christ they are made performed and ratified 1. The presumptuous usurpation of the Bishop of Rome is herein manifested who arrogateth to himself power to dispence with the Testament of Christ. I say saith one of his champions that the Pope may dispence against an Apostle What is this but against Christs Testament which is registred by the Apostles He further addeth that he may dispence against natural and divine right If this be not to be as God and to shew himself that he is God which is the character of Antichrist 2 Thes. 2. 4. I know not what may be To omit other particulars Christ saith of Sacramental wine drink ye all of it for this is my blood of the new Testament Matth. 26. 27 28. Yet he denieth this Sacramental wine to the people Thus he with-holdeth sundry particular legacies as The liberty of marriage in sundry times of the year and the free use of sundry meats on sundry dayes of every weak and all lent long and other like priviledges yea he denyeth to the people liberty to search the rolls wherein this Testament is registred for he suffers not people to read the Scriptures Oh presumptuous guide Oh blind people 2. This ratification of the New Testament discovers the hainousnesse of unbelief for it makes voyd the strongest confirmation that can be of Gods covenant and Gods promises made therein See the Whole Armour of God on Eph. 6. 16. Treat 2. Part 6. §
This was sprinkled in two respects One of it self another of the people 1 In regard of the law it self It was not able to make perfect as hath been shewed Chap. 7. v. 19. § 86. Therefore it was requisite that another means even Christs blood should be added thereto 2. In regard of children of men who by use or rather abuse made it a condemning letter it needed to be sprinkled with blood 1. This sprinkling of the book with blood and water is directly against the Popish proud conceit of justification by works All works come under the law If man could be justified by the law what need was there of sprinkling this book Object They are works dipt in Christs blood which justifie Answ. Christs blood was added to the law not to enable the law to justifie a man but to bring in a new way of justification Rom. 8. 3. Christ is therefore said to be a new and living way Chap. 10. v. 20. 2. Object Christ merited to make our works meritorious Answ. This is to make Christ to dye that we should be redeemerâ—… 2. Let us by this sprinkling of the book take notice of the necessity of Chriâ—… death without it all Covenants betwixt God and man are in vain Only in Christ the Covenant of God is made effectual to sinners 3. This sprinkling of the book giveth instance that pure and holy things are made impure to sinfull men not that they are so in themselves but in mens use of them The law that was written in this book is pure and clean Psal. 19. 8 9. Bâ—… yet to men a killing letter 2 Cor. 3. 7. yea the Gospell is made a savour of death 2 Cor. 2. 16. And the holy Sacrament judgement or damnation 1 Cor. 11. 29. 〈◊〉 Christ himself a stone of stumbling and rock of offence 1 Pet. 2. 8. The ground hereof is mans sin which turneth blessings into curses and that corruption which is in man whereby he perverteth every good thing that he useth As the sweetest herbs are made poysonous to spiders the cleer sun noysome to dunghils The purest waters that come from heaven produce weeds in ranck groundâ—… not in themselves but by reason of the venom in the spider the stanch in the dunghil and the rancknesse in the ground so is it in this case 1. Much matter of humiliation doth this minister unto us If Iohn had cause to weep because no man was found worthy to open the book Rev. 5. 4. what cause have men to mourn because the book being opened is made death to them Whether iâ—… worst not to have the book opened which endangereth life or to have the book so opened as death to follow thereupon 2. Upon sprinkling the book with blood and water great matter of gratulation is ministred unto us for hereby death is taken away God thought it not enough to give unto his people that book of the Covenant but that it might be usefull unto them he causeth it to be sprinkled with the blood of his Son §. 105. Of sprinkling all the people THe second instance of being sprinkled is here said to be all the people Thiâ—… must here be taken either representatively for the heads that represented all the rest or inclusively for all that were present This general particle all implyeth that all of all sorts are unclean Isay 64. 6. Ioh. 3. 6. Eph. 2. 3. For who can bring a clean thing out of an unclean Job 14. 4. What David said of himself every one hath just cause to say I was shapen in iniquity and in sin did 〈◊〉 mother conceive me Psal. 51. 5. This is a point to be known and acknowledged to keep us lowly and from all self conceit yea and to make us enquire after means of cleansing The sprinkling of all the people sheweth that means of cleansing are afforded to all in the Church 1 Cor. 10. 1 2 3 4. The extent of Gods covenant made to Abraham Gen. 17. 10. declares as much so doth the extent of Christs charge Matth. 28. 19. For with God is no respect of persons See § 101. 1. This is enough to strip man that remains unclean of all excuse Luk. 14. 24. They who living in the Church are not cleansed reject the means of cleansing â—…dered unto them and manifest a contradicting spirit against Christs good will towards them forcing him to say I would but you would not Matth. 22. 3â—… Let this stir us up to use the means of cleansing afforded unto us What stronger motive can we have then this general motive See the Whole Armour of God on Eph. 6. 16. Treat 2. Part. 6. § 29 30. §. 106. Of reconciling Moses and the Apostle Heb. 9. 20. Saying This is the blood of the Testament which God hath enjoyned unto you IN this verse the Apostle by way of parenthesis joyneth together the word and sign the Covenant and Seal The sign and seal was the sprinkling of blood Here is shewed the end and use of that riâ—… â—…n this phrase this is the blood of the 〈◊〉 c. The end of the foresaid holy rites were to be signes of the Covenant betwixt God and his people This word of transition seeing implyeth that that which followeth is a declaration of the meaning of that which was done It is necessary that these two testament and blood be joyned together For a Teâ—…ent is of no validity without blood as hath been shewed v. 17. § 93 94. And 〈◊〉 is of no efficacy without a Testament This Text is taken out of Exod. 24. 8. where it is thus expressed Behold the blood of the covenant which the Lord hath made with you concerning all these words In the words of the Prophet and the Apostle there is some seeming difference but in sense there is none The difference in words is either by leaving out or altering some of them 1. This note of attention Behold is left out That being but a circumstance altereth no sense Besides it is implyed in this particle of reference This. 2. The last words concerning all these words are left out Moses in those words had reference to sundry ordinances which he read whereof because the Apostle had no occasion to mention he omitted The alterations are these 1. What Moses calleth a Covenant the Apostle stileth a Testament Answ. 1. The word which the Apostle useth signifieth both a Covenant and a Testament as hath been shewed Chap. 7. v. 22. § 94. 2. Moses wrote before the death of the Testator The Apostle after his death so as the same thing which in Moses time was a Covenant in the Apostles time was a Testament 3. Moses speaking of the matter which was an agreement betwixt God and his people stileth it a covenant but the Apostle speaking of the manner of ratifying it stiles it a Testament 2. Where Moses useth this word covenanted or made the Apostle turns it enjoyned or commanded Answ. Moses used a word
5. 7. The remission that the Apostle here speaketh of is the remission of sins The word translated remission hath for the most part this noun sins added to it as Matth. 26. 28. Mark 1. 4. But sometimes it is set alone and the word sins understood as Mark 3. 29. Luke 4. 18. and here The manner of setting down this point with a double negative thus without No carrieth Emphasis It implyeth that there is no other way for obtaining remission of sins 1. This reason taketh it for granted that sin is remissible It may be pardoned Hereof see the Treat of the Sin against the Holy Ghost Part. 1. § 5 at the end of Domest Dâ—… 2. It is also taken for granted that blood is the means of purging away sin Of these two points see v. 7. § 43. and v. 18. § 99. 3. The main point here intended is that there is no other way to expiate sin but by blood This is to be taken of the procuring cause of remission of sins for there are many means as courses to be taken by us whereby we may gaine assurance that sins are pardoned But if you read the Scripture thorowout you shall finde no other purchase of sin then blood The truth that was tipyfied by the blood under the Law namely the blood sacrifice or death of Christ is the only price that can make satisfaction for sin Sin is that barr which keepeth the flood-gates fast shut against the current of mercy Satisfaction of Justice pulleth out the barr and then mercy flows in apace This is sufficient to disprove the many foolish inventions of Papists wherby they doe egregiously delude their people in seeking pardon of sin In particular this discovereth the vanity of the Popish distinction of a bloody and unbloody sacrifice They say that their Masse is an unbloody sacrifice and yet they affirme that it is a propitiatory sacrifice for remission of sins They thinke to salve up all by a concepit of a concomitancy of blood with flesh But even that conceipt is here refuted by the word which the Apostle here useth shedding of blood without shedding of blood is no remission It is not sufficient that blood be with flesh but blood must be shed and powred out as the notation of the word implyeth Thus much doth Christ expresse in the institution This is my blood which is shed Math. 26. 28. Of the distinction betwixt a bloody and unbloody sacrifice see Chap. 7. v. 27. § 115. For our parts let us learne to trust and that wholy and only to this means of remission the blood of Jesus Christ shed for our sins §. 112. Of the resolution of Heb. 9. 18 19 20 21 22. Vers. 18. Whereupon neither the first Testament was dedicated without blood Vers. 19. For when Moses had spoken every precept to all the people according to the Law he tooke the blood of Calves and of Goats with Water and Scarlet Wooll and Hysop and sprinkled both the book and all the people Vers. 20. Saying This is the blood of the Testament which God enjoyned unto you Vers. 21. Moreover he sprinkled with blood both the Tabernacle and all the vessels of the Ministry Vers. 22. And almost all things are by the Law purged with blood and without shedding of blood is no remission Vers. 18. IN these five verses is set downe a legall dedication In it we may observe 1. The inference of it upon that which went before in these words whereupon neither 2. The substance of the dedication This is 1. Generally propounded 2. Particularly exemplified In the generall two things are declared 1. The thing dedicated the first Testament 2. The means of dedicating it blood Vers. 19. In the particular exemplification are considerable 1. The Time when the dedication was performed and that was when the meaning thereof was declared In describing this circumstance are noted 1. The person that declared the meaning Moses had spoken 2. The matter that was spoken precept Amplified by the generality every precept 3. By the persons to whom it was spoken to all the people 4. The manner of ordering what he did deliver according unto the 〈◊〉 2. The means of dedicating this is described in four particulars 1. The blood of calves and goats 2. Water 3. Scarlet-wool 4. Hysop 3. The manner of using the blood in this word sprinkled 4. The things dedicated which were either such as were then present or afterwards dedicated v. 21 22 The things then present were of two sorts 1. The book 2. All the people Vers. 20. In the 20. v. is particularly set down the words whereby Moses explained the meaning of what he did This is 1. Generally hinted in this word saying 2. Distinctly expressed where is shewed 1. The matter intended this is the blood of the Testament 2. The warrant he had for what was done which God hath enjoyned you Vers. 21. The things afterwards dedicated are set down v. 21 22. Therein is 1. A repetition of the means of dedicating he sprinkled with blood 2. An expression of the things dedicated and that 1. In two particular kinds 1. The holy place the Tabernacle 2. The holy things all the vessels of the Ministery Vers. 22. 2. In a generall comprehension thus almost all things This generall is amplified 1. By a repetition of the means blood 2. By the effect thereof purged 3. By the ground of all the law 4. By the reason of using that rite Here we may observe 1. The benefit attained thereby remission 2. The manner of using the blood shedding 3. The necessity thereof without such shedding no remission §. 113. Of observations gathered out of Heb. 9. 18 19 20 21 22. Vers. 18. I. LEgall rites were grounded on equity This word of inference â—…upon intendeth as much Because Testaments were usually ratified with the death of the Testator thereupon Gods Testament was ratified with blood See § 97. II. Gods covenant made with the Iewes was the first Testament So it is here â—…alled See § 98. III. God would have sacred things dedicated Thus much is expressed See § 98. IV. Blood is the meanes of attonement between God and man The mention of blood in this place intendeth thus much See § 99. Vers. 19. V. The Covenant must be explained before the seal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not use the seal of sprinkling blood before he had spoken and declared what 〈◊〉 intended See § 100. VI. Ministers must teach what God commands This is implyed under this word 〈◊〉 See § 101. VII The whole counsel of God must be made known Moses spake every precept See § 101. VIII Gods word is to be delivered to all of all sorts Moses spake to all the people See § 101. IX What Ministers doe they must do according to Gods word Moses did what he did according to the Law which was Gods word See § 101. X. Vnder the law the blood of beasts was used Such were Calves and Goats See § 102. XI
indefinite phrase blood of others doth confirm the first difference betwixt Christ and the legal Priests Christ offered himself and with his own blood entered into heaven v. 12. § 57. and thereby procured remission of sins But the Priests offered the blood of beasts and therewith entered into an earthy Tabernacle and could cleanse no further then to the purifying of the flesh v. 13. § 75. God appointed under the law the blood of beasts because that was sufficient for the end whereunto it was appointed namely to typifie a spiritual cleansing not absolutely to cleanse by it self If the Priest himself had been slain his blood could not have purged himself or any others from sin For 1. He was a man and in that respect a sinner 2. His blood was too mean a price to redeem another Psal. 49. 7. 3. He could not have carried his own blood when he was dead 4. If a Priest should have offered himself for others who would have been a Priest For scarcely for a righteous man will one die Rom. 5. 7. 5. It would have been counted a cruel law for a Priest to shed his own blood Herein we have an evidence of Gods tender respect to man in sparing his blood Though man were ordained a Priest to typifie Christs Priest hood though man in that function were to appeare before God though he were to beare their names yea and their sins Exod. 28. 38. all which Christ did yet when it came to the shedding of his blood as Christ did his therin God spared him and accepted the blood of beasts as he accepted the Ram for Isaac Gen. 22. 13. How doth this amplifie Gods love to man who was so tender of mans blood and yet spared not his son but gave him for us to death Rom. 8. 32. There was no other meanes to redeeme man from eternall damnation therefore rather then man should perish eternally God would give his son for him On the other side this doth much aggravate the Heathenish impiety and inhumanity of such Israelites as sacrificed their children to Idols This was one of Ahaz his impieties 2 King 16. 3. God did expresly forbid it Lev. 18 21. The Prophets much complained hereof Isa. 57. 5. Ezek. 18. 20. This was one especiall cause of their captivity 2 Kings 17. 7. This also is an aggravation of the sin of murther and shedding mans blood unjustly From the main difference that is here made betwixt the Priests under the law that they every year went with blood into the holy place and Christ who did not often but once only offer himself we may infer that 1. What the Priests did was imperfect See Chap. 7. v. 27. § 112. 2. What Christ did was perfect See Chap. 7. v. 27. § 115. §. 128. Of the necessity of Christs suffering but once v. 26. IN the 26 verse A reason is rendered of the former part of the former verse that Christ did not offer himselfe often The reason is taken from the kinde of offering which was with suffering For then must he often have suffered The Argument may be thus framed If Christ offered himself often he often suffered but he hath not often suffered Therefore he offered not himselfe often It is here taken for granted that Christ offered himselfe up by suffering yea by suffering to death Phil. 2. 8. That Christs death was a suffering death is shewed Chap. 2. v. 9. § 76. The time wherein Christ was to suffer often if he had offered himselfe often is here said to be since the foundation of the world Of this phrase See Cap. 4. v. 3. § 29. The reason of this extent of time is mans sin For man sinned anon after the foundation of the world was laid And anon after man had â—…inned Christ was promised a Redeemer to free him by his blood from sin Gen. 3. 15. In this respect Chriâ—… is said to be a Lambe slaine from the foundation of the world Rev. 13. 8. The must that is here put upon the point thus then must he is in a double respect 1. In regard of Gods purpose so to redeeme man for Gods purpose must be accomplished 2. In regard of Christs undertaking He undertooke to redeeme man by satisfying Gods justice which must be by suffering By this it appears that a frequent offering of Christ is a frequent making him to suffer For there is no true offering up of Christ but by death Therefore he is fail to be a sacrifice in the latter end of this verse which according to the notation of the Greeke word signifieth a thing slaine as is shewed Chap. 8. v. 1. § 7. Iâ—… this respect offering and sacrifice are joyned together as Chap. 10. v. 12. Eph. 5. â—… Let Papists answer this in the case of their frequent offering Christ in theiâ—… masse This word of necessity must implieth a necessity of Christs death See v. 9. § 95. The force and drift of the Apostles Argument demonstrateth that Christ could not oâ—…t suffer The word once in the next Section proveth as much The Apostle expresly saith that Christ dieth no more Rom. 6. 9. So as no other suffering of Christ is to be expected Obj. The Apostle saith that there is behind of the afflictions of Christ. Col. 1. 24. Answ. Christs afflictions or sufferings are to be considered two wayes 1. In his own person which he himself suffered in his humane nature 2. In his body when the members of his mystical body do suffer as members of that body he is said to suffer with them Thus when Saul breathed out threatnings and slaughter against the Disciples of the Lord Christ saith Saul Saul why persecutest thou me Act. 9. 1 4. This kind of affliction is that which the Apostle calls the afflictions of Christ but he here speaks of his personal afflictions Christ having finished all sufferings on earth ascended to that glory which he will never leave But leave it he must if he suffer again This should make â—…s watchful against that apostasie which cannot be recovered without crucifying the Son of God afresh Heb. 6. 6. §. 129. Of Christs suffering in the end of the world THe proof of the forementioned assumption is set down in the latter part of the 26. v. thus but now once c. That which is but once done is not often done This particle of opposition but is here the note of an assumption as Chap. 2. v. 6. § 50. The Apostle that lived in the end of the world useth this word now to shew that experience gave proof that Christ had not suffered before that time He addeth this exclusive particle once to make his argument the more clear for it is here to be taken exclusively as if he had said only once and no oftner Thâ—…s it is taken v. 12. § 60. This phrase in the end of the world is an explication of this particle of time now The word translated end
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
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
these can be imagined to look for Christs second comming unto salvation 2. This sheweth that it is not in vain to look for the comming of Christ for it is unto salvation To incite us the more earnestly constantly and patiently thereâ—…to let the following considerations be duely observed as 1. The certainty of salvation Rev. 22. 20. 2 Cor. 5. 10. 2. The ground of this expectation which is Gods promise and his truth and faithfulnesse in accomplishing his promises Promises have been made hereof from Enochs time Iude v. 14. and they have been so oft renewed as very mockers could not but take notice thereof 2. Pet. 3. 3 4. 3. The uncertainty of the time of coming suddenness thereof should make us with patience and without ceasing to look for it Mark 13. 32 33. 4. The benefit of waiting 1. It will make men conscionable of all duties Matth. 25. 4 16 17. 2. It will make us carefull in forbearing all sin He who waits thinks his Lord may come very suddenly and desires that he may be found doing what his Lord enjoyned Matth. 24. 46. He is loth that he should be found in sin that would provoke the Lord to cast him into hell Assuredly the sinner in his sin thinketh not that in that very act the Lord will come in judgment 3. It makes men ever prepared so as they shall never be suddenly surprized when they lie down when they rise up when they eat and drink when they goe to the work of their calling when they goe abroad when they tarry at home yea when they goe to their lawful recreations they will commend themselves to God knowing that in all these cases Christ may come to judgement 5. The dammage of not waiting 1. It makes secure and negligent Matth. 25. 3. 2. It opens flood-gates to all impiety and iniquity Matth. 24. 48 49. 3. It causeth destruction to come upon them suddainly Prov. 1. 27. Luk. 17. 26. and 21. 34. §. 147. Of Salvation bestowed on those that look for it AS this great benefit Salvation hath reference to Christs last comming it sheweth that believers shall then enjoy Salvation they shall have that performed which they looked for Christ commeth for that end Then the Lord will give rest 2 Thes. 1. 7. The Lord will then give the crown of righteousnesse unto them that love his appearing 2 Tim. 4. 8. Then Christ bringeth his reward with him Rev. 22. 12. 1. This is the appointment of the Father 1 Thes. 5. 9. Iohn 6. 39. 2. This is it which the Sun himself hath purchased Eph. 1. 14. 3. Many promises are made hereof 1 Timothy 4. 8. Tit. 1. 2. 4. This is the end of the believers faith 1 Pet. 1. 9. and of his hope Tit. 1. 2. 1 Thes. 5. 8. 1. This manifesteth the ground that believers have of the assurance of their Salvation It is one end of Christs comming the second time and that in glory namely to give Salvation to them that have looked for it 2. This is a forcible motive to stir us up to look for this comming of Christ. The reward which is Salvation and the assurance thereof which is the end of Christs comming to satisfie those that have looked for him and to give them Salvation looked for will to the full satisfie those which have the longest and most patiently looked for it §. 148. Of the resolution of and observations from Heb. 9. 27 28. Vers. 27. And as it is appointed unto men once to dye and after this the Iudgement Vers. 28. So Christ was once offered to beare the sins of many and unto them that look for him shall he appear the second time without sin unto salvation THe sum of these two verses is a proof of Christs offering himself but once The proof is taken from the common condition of men which is to dye but once It is set down by way of comparison as appeareth by the notes of a comparison As So. The comparison is full and consisteth of two parts 1. A proposition v. 27. 2. A reddition or application of the comparison v. 28. In the proposition 1. The main point is laid down whereof are two branches 1. The common condition of man To dye 2. The time how oft Once 2. It is amplified two wayes 1. By the ground of it an inviolable law It is appointed 2. By a consequence following thereupon Wherein observe 1. The kind of consequence the Iudgement 2. The time when it fals out after this In the reddition two acts of Christ are set down the latter being a consequence of the former The first act is that he was offered namely by himself The second that he shall appear The former act is amplified two wayes 1. By the time how oft he was offered Once 2. By the end of his offering himself to beare the sins of many Here observe 1. An act bear â—… The subject what he did bear sins 3. The object whose sins he did bear the sins of many The second act of appearing is amplified 1. By the time The second time 2. By the manner of appearing without sin 3. By the persons for whose sake he shall appear unto them that look for him 4. The end of his appearing to them unto Salvation Doctrines â—…ers 27. I. THere is a death This is here taken for granted in this word die II. All men are subject to death This is implyed under this indeâ—… particle men Of these two doctrines See § 133. III. Men have but one death to die The word once being exclusive intendeth so 〈◊〉 See § 134. IV. There is no avoyding of death An inviolable order and decree is set upon it It is appointed See § 135. V. There is a judgement to come The word Iudgement here mentioned declares 〈◊〉 See § 136. VI. Mans certain judgement is after death Under this phrase after this he meanâ—… death See § 137. Vers. 28. VII Christ was offered up VIII Christ was but once offered up These two are plainly expressed See § 38. IX Christ did bear mens sins This is set down as the end of his suffering See § 139. X. They were many whose sins Christ did bear This is plainly expressed See § 140. XI Christ died not for all This followeth by just consequence See § 141. XII Christ by bearing mens sins took them away This is gathered by comparing 〈◊〉 phrase of bearing sins with the phrase of putting away sin v. 26. See § 139. XIII Christ will conspicuously manifest himself The word translated appear implyeth as much See § 142. XIV Christs last comming is but a second comming This word second hath reference to his first comming in the flesh so as no other is to be expected till the last day of the world See § 143. XV. At Christs last comming sin shall be utterly abolished Thus much is intended under this phrase without sin See § 144. XVI Believers wait for Christs last comming This is implyed under this phrase they
Yea there be many theeves and robbers such as are described Eph. 6. 12. Therefore put on the whole armour of God Eph. 6. 17. A wise traveller will not go without his sword It imboldneth theeves to set upon a traveller that hath no weapon Much more doth the want of spirituall furniture embolden our spirituall enemies How justly may they be charged with egregious folly who 1. Being ignorant of the way care not to learn it 2. Are so wilfull as they will not come into the right way though it be shewed them 3. Having entred into the right way repent their good beginning and wittingly wander in by-paths 4. Being over-bold do make themselves a prey to their spirituall enemies §. 55. Of Christ consecrating the way to Heaven THe aforesaid way is described first by the manner of preparing it in this word consecrated This is that word which was used Chap. 9. v. 18. § 98. And translated dedicated The differences betwixt them is that that was of the passive voice this of the active This way is here said to be consecrated for us That is fitted and prepared for our use so as we may now boldly walk in it and make use of it as the Jewes might boldly use their houses their grounds and other things after they were once consecrated Christ did not consecrate the way for himself That needed not But for us sinners The consecration here intended was by the blood of Jesus as things under the law were consecrated by the blood of beasts This phrase consecrated for us in reference to the foresaid way giveth us to understand that Christ hath made the way to heaven sit for us He hath prepared it he hath so ordered all things that we may now freely walke in that way In the former verse it was implyed that heaven was opened for us Here Christ is set forth to be the ladder which being set on earth reached to heaven Gen. 28. 1â—… For Christ as man was set upon the earth as God he reached to heaven Hereunto allusion is made by Christ himself Iohn 1. 51. In this respect Christ is stiled the way the truth and the life John 14. 16. that is the only true way that leadâ—…th unto lise And in this respect also he is stiled a doore Iohn 10. 7. as he is the meanes of our entring into heaven Christ hath consecrated the way as aforesaid in regard of his three offices For 1. As a Priest he hath truly consecrated and dedicated it and that by his own blood as by the blood of sacrifices things were consecrated and dedicated under the law Christ by his blood hath taken away our sins 1 Iohn 1. 7. which made the way to heaven impassible Thus also hath he consecrated us and thereby made 〈◊〉 â—…t to go on in that way 2. As a Prophet he hath revealed and made known this way to us This he did while he was on earth by himself and since his taking into heaven he hath done it by all sorts of true Ministers extraordinary and ordinary Eph. 4. 11. 3. As a King he causeth the way to be laid out fenced and made common for all his people So as it may well be stiled the Kings high way 2. He sendeth his servants to make that way plain Isa. 40. 4. 3. He hath appointed watch-men to keep this way safe and to conduct his people through it These watch-men are magistrates and Ministers 4. As a guide he hath gone before us and in this respect is stiled the Prince of life or chief guide Act. 3. 15. and f Captain of Salvation Heb. 2. 10. This is a forcible motive to stir us up to enter into this way and never to wander out of the same but to hold on therein till we come to the end thereof Thus it will never repent the Lord Jesus that he hath consecrated it for us §. 56. Of the new way THe way which Christ hath consecrated is here stiled new The Greek word thus translated is very emphatical 'T is here only used in the New Testament It is a compound The simple verb whence it is compounded signifieth to slay and this word properly setteth out a thing new slain Hence some take it to be an abusive speech To such I answer 1. That word which seemes to have a strange derivation may by common use be as the most proper words 2. The word here is the more fit because the way whereunto it is applyed is by the death of Christ opened unto us or rather Christ put to death is this way 3. The Apostle hath not so much reference to the notation of the word as to the matter that it setteth forth not so mvch to this title way as to him who is this way 4. Other Greek Authors do use this word of things spoken or done newly or lately There is an adverb of the same composition that is translated lately Act. 18. 2. Quest. Was there ever any other way for attaining unto heaven then this Answ. No For Christ was a lamb slain from the foundation of the world Rev. 13. 8. and he is the same yesterday to day and for ever Heb. 13. 8. Quest. Why then is it called new Answ. It is not simply so called but in sundry particular respects as 1. In regard of the cleer manifestation thereof Ier. 31. 31. 2. In opposition to the old way of the law which is abrogated Heb. 8. 13. 3. In reference to the latter times Isa. 2. 2. 4. In respect of the perpetuall vigour thereof Heb. 8. 8. We may from this particular instance infer that the things prepared for the Church under the Gospel are new Hereof see more Chap. 8. v. 8. § 35. §. 57. Of the living way THere is another Epithite added unto the foresaid way namely living The Greek word here used by the Apostle is the same that was used Chap. 4. v. 12. § 70. and translated quick This word hath relation rather to the matter which is Christ himself then to the word way This Epithite is here used in these and other like respects 1. In opposition to the old way of the law which is not able to give life It is therefore called the ministration of death 2 Cor. 3. 7. Yea it is abrogated perished and dead 2. In relation to Christs resurrection who though he were put to death yet was he raised again and ever lives Rom. 6. 9. In this respect this Epithite is fitly added to the former which properly signifieth one newly slain 3. In regard of the end of the way which is life For Christ is the way the truth and the life Joh. 14. 6. For this end was this way consecrated as before 4. In reference to the effect of it It puts life into us and quickens us Ioh. 11. 25 Gal. 2. 20. 5. By a kind of excellency and property All other wayes are wayes of
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
of their Fathers family and there did service to God so as Adam's house was God's Church whereby we may see the antiquity of the Church even from Adam's time As this first Family was a Church so other Families of the antient Patriarchs were Churches The Church herein hath a preheminence above other Societies Though both the foresaid Brothers offered to God yet both of them did it not with the same mind and in the same manner This is implyed under this word of comparison more excellent Of the positive whereupon this comparative more excellent or greater is grounded see Chap. 10. v. 12. § 120. They were of diffâ—…rent dispositions One was an errant Hypocrite the other an upright Worshipper of God Thus from the beginning it was shewed that Gods Church on earth is a mixed Assembly That this may here more distinctly appear I will shew 1. Wherein these two agreed 2. Wherein they differed They agreed in three points 1. In their general action They both drew near to God and worshipped him 2. In the general matter of that action They both brought an offering 3. In the general kind of their offering which was of that which belonged to each of them Cain was a tiller of the ground and he brought of the fruit of the ground Abel was a keeper of sheep and he brought of his flock Gen. 4. 3. 4. 1. They differed in the distinct kinds of offering Cain's was of the fruit of the ground wâ—…ich was but a meer gift Abel's was of the flock which was a sacrifice slain The notation of the Greek word in my text translated sacrifâ—…ce implyes as much See Chap. 5. v. 1. § 7. 2. In the manner of offering Abel offered up his sacrifice in faith whereby he believed that God would pardon his sins and accept of his person and service No such thing is implyed of Cain 3. In the quality of their offering Cain brought of the fruit of the ground we read of no choyce of any excellent fruit that he should bring But Abel brought of the firstlings of his flock and of the fat thereof These were the best and choycest §. 13. Of the testimony which Faith brings AS Abel testified a good respect to God so likewise God testified a good respect to him For he obtained witness that he was righteous The ground hereof was his faith For this relative by which hath reference not to sacrifice but to faith For this is an exemplification of that which was said of the Elders By faith they obtained a good report As others so Abel As he obtained a good report so he obtained it by faith By a true justifying faith the Believer so applyes Christ unto himself as he resteth upon him to be enabled to do that which is acceptable unto God and therein to be accepted of God This faith put him on to offer a more excellent sacrifice than Cain this faith in Christ moved God to give a gracious testimony of him This phrase he obtained witness is the interpretation of one Greek 〈◊〉 namely that which is before translated obtained a good report v. 2. § 6. The testimony or witness which he obtained is thus expressed that he was righteous Of this word righteous see Chap. 10. v. 38. § 144. By faith he applyed to himself that righteousness of Christ which made him righâ—…eous before God and by the same faith he was put on to endeavour to do sâ—…ch duties of piety towards God which appertained to him in his place and withall such duties of justice and mercy as made him be accounted righteous before men This witness of Abel's righteousness was given by God especially As it was before said of the witness which the Elders received v. 2. § 6. so it may be â—…ere said of this witness which Abel received This giveth instance that even in Gods account men in this world may be râ—…ghteous See more hereof Chap. 10. v. 38. § 144. This testimony That he â—…as righteous hath an especial respect to his person and that must be by faith in the Lord Jesus Thus it is said that the Lord had respect unto Abel Gen. 4. 4. namely unto his person Nothing can here make us righteous before God but the righteousness of Christ applyed by faith 2 Cor. 5. 21. To set out the foresaid witness more fully the Apostle addeth this God testifying of his gifts Howsoever distinction may be made between sacrifices and gifts as hath been shewed Chap. 5. v. 1. § 7. yet they are also both taken in the same general sense Sacrifices were brought to God and offered up to him â—…nd in that respect were called gifts So as God himself doth here witness that men may give gifts to him Hereof see Gods testifying of those gifts was a manifestation of his accepting thereof for it is expresly said that God had respect to his offering In two respects are the things which Abel offered to God called gifts 1. In regard of Abel's mind he brought them in testimony of thankfulness 2. In regard of Gods mind who accepted them as gifts The twofold mentioning of witness concerning Abel hath reference to that double respect that in the Historie of Abel the Lord is said to have He had respect unto Abel namely to his person and to his offering this was his gift By this witness it appears that God will have his Children to know his mind towards them that so they may be the better encouraged to go on in that course which is acceptable to God §. 14. Of Abel's speaking being dead FOR greater commendation of Abel's faith another kind of testimony is added in these words By it he being dead yet speaketh This is a perpetual testimony from Abel's death till the time that the Apostle wrote and so will continue to the end of the world For the verb speaketh being of the present tense implyeth a continued act so also doth this adverb yet Of the word translated dead see Chap. 7. v. 8. § 51. It is here meant of the death of his body being slain by his Brother Cain Gen. 4. 8. Quest. How doth he speak being dead Answ. 1. In that his faith and the fruits thereof are registred in the everlasting Records of the holy Scripture and thereby he speaketh as evidently as if we heard his voyce 2. In that his innocent blood being wrongfully spilt cryed to God for vengeance Gen. 4. 10. Yea still it remaineth crying against all such Fratricides and Homicides as Cain was in which respect Christ saith to the murdering Jews that upon them should come all the righteous blood shed upon the earth from the blood of righteous Abel Mat. 23. 35. 3. In that his soul is among those souls which cry aloud saying How long O Lord dost thou not judge and avenge our blood c. Rev. 6. 9. He is said to speak by faith because as he offered his sacrifice by faith and by faith obtained
37. Of obeying Gods call THat whereunto Abraham was called was to go out into a place In the Greek the verb obeyed is put before this act of b going out thus Abraham obeyed to go out into a place By that placing of the Greek words it may be thought that Abraham's going out hath reference to his obedience but as our English have placed the words that act of going out hath 〈◊〉 to Gods calling him Both tend to the same end for God called him to go out and he obeying to go out thereby sheweth that God called him thereunto as is set down Gen. 12. 1. Obj. His Father Terah took him Gen. 11. 31. How then did he obey upon Gods call Answ. One reason doth not simply cross another for many reasons may concurr to enforce one and the same point Gods call was the first and principal moving cause Terah's taking him was the instrumental means 2. Obj. Gods call was after Terah's death so as it was also after he was 〈◊〉 out Gen. 11. 32. 12. 1. Answ. Though mention be made of Gods call after Terah's death yet was it before Our English Translators have well turned the word of calling into the preterpluperfect tense thus The Lord had said unto Abraham Gen. 12. 1. which well might be 〈◊〉 Terah's death Hereupon Stephen thus expresseth it 〈◊〉 appeared unto Abraham when he was in Mesopotamia before he dwelt in 〈◊〉 and said unto him Get thee out of thy Country Act. 7. 2 3. Thus tâ—…erefore conceive the order of Abraham's departure 1. God speaks to Abraham to go out 2. Abraham telleth his Father Terah thereof 3. His Father takes him with othâ—…rs to go out 4. In their Journey Terah resteth and dyeth at Charron 5. Abraham goeth thence to Canaan Thus the first ground of all was Gods call This was it to which Abraham yielded obedience The word obeyed is a compound and properly signifieth to harken and yield to a thing or to yield to that which he heareth Hereof see Chap. 5. 〈◊〉 8. § 48. This giveth a further evidence that Faith worketh obedience That which he obeyed is thus set down to go out into a place Here is no particular place set down for it is in the end of this verse said that he knew not whither he 〈◊〉 This obedience was a simple obedience meerly upon the manifestation of Gods will he could not tell whether it were a better or a worse place than that 〈◊〉 of which he went Such ought our obedience to be to Gods call and to any manifestation of 〈◊〉 will it must be a simple obedience in subjection to Gods will without enquiring after the reason thereof or without objecting any scruples or difficulties against it Such was Noah's faith See § 27. We must in this case do as 〈◊〉 men who have skilfull and faithfull guides They follow their guide though they cannot see the way where they go Much more we may and must follow God and his call §. 38. Of the place out of which Abraham was called THE word translated go out is a compound whereof see Chap. 3. v. 16. § 163. It here implyeth an utter leaving and departing from a tâ—…ing Here are two terms intended One from which he departed The other to which The former is said to be his own Country and his Kindred Act. 7. 3. The other was a place that he knew not It could not but seem to him an hard matter to leave the place of his nativity and as it is probable a place wherein he had a fair inheritance But God oft calls 〈◊〉 to leave the dearest outward things that they have He called his Disciples 〈◊〉 leave their Father and their calling Matth. 4. 21. He called Levi from the 〈◊〉 of custome Matth. 8. 9. This he doth to try whether they respect him and his will more than external things Ioh. 21. 15. He that preferâ—…eth any thing before God is not worthy of God Matth. 10. 37. Let us herein shew our selves to be of Abraham's faith ready to let go any thing upon Gods call One special reason of Gods calling Abraham out of his own Country may be gathered from Iosh. 24. 2. where it is said that the Fathers of Abraham saved other Gods So as God hereby called him from an Idolatrous place leâ—…t be should be infected therewith Herein we have an instance that Idolaters â—…nd Idolatrous places must be left The very notation of the word Idolatry giveth sufficient ground of abandoning communion with Idolaters This word Idolatry is taken from the Latin and the Latin from the Greek which is a compound of two nouns One signifieth an Idol the other service The former is again compounder of a substantive that signifieth a shew a phantasie a ghost or as the Vulgar speak an Hobgoblin and an adjective that signifieth whole or every whit or nothing but. So as Idol is but a meet shew an Idol is nothing The latter which is service from a verb to serve which hath a notation from an increasing particle and a verb that signifieth to f fear or tremble This notation setteth out an Idolater in his proper colours He is kept in a we by that which is indeed nothing onely a meer shew and phantâ—…sie The Lord who meant to make Abraham a Root out of which his Church should sprout and grow would not suffer him to be in danger of Idolatry Idolatry in reference to that relation which is between God and Professers 〈◊〉 〈◊〉 most heinous and hatefull sin God to them is an Husband Ioh. 31. 32. 〈◊〉 latry is a spiritual Adultery Ezek. 23. 37. Adultery breaks the bâ—…nd of Wedlock and gives cause of Divorce Ier. 3. 8. On this ground Ammi is called Lo-ammi Hos. 1. 9. They who were the People of God in profession are accounted no People §. 39. Of gaining by following Gods call THE place whither Abraham was to go is thus described which he 〈◊〉 after receive for an inheritance The Land here meant was the Land of Canaan the fertilest Land in all the World and every way fittest for habitation It is said that he should receive This hath reference to the giving of a thing for receiving and giving are relates See Chap. 4. v. 16. § 96. In general it implyeth that such as yield to Gods call shall lose nothing thereby Moses who refused the honors of Egypt was made Ruler of the People of God Act. 7. 35. Christ expresly saith that he that forsaketh any thing for his sake shall receive an hundred fold in this world and in the world to come everlasting life Mar. 10. 29 30. This is sufficient to move us to trust to the Divine Providence in every 〈◊〉 whereunto we shall thereby be called This is more to be trusted unto than all the treasures of the world or all that men can do Earthly treasures may be exhausted mens
by the Sea-shore The simple expression of the issue is in this word Innumerable §. 63. Of Observations raised out of Heb. 11. 11 12. I. Women may prove Worthyes Sarah a Woman is here put in the Catalogue of Gods antient Worthyes See § 53. II. God is carefull to support weak ones This was the end why God turned this name Sarai into Sarah See § 52. III. Faith works vigour It was by faith that Sarah manifested such vigour as is set down in this verse See § 52. IV. Believers receive that which they have not of themselves Sarah recâ—…d strength for that which is here noted of her See § 54. V. Children are an especial blessing Under these phrases conceiving Sâ—… and delivered of a Child that blessing is meant See § 54. VI. Faith continueth till that which is blessed be accomplished Sarah by faith did not onely conceive Seed but also was delivered of a Child See § 55. VII A weak faith may become strong Sarah who at first doubted is here noted to be strong in faith See § 56. VIII No difficulty hinders the vertue of true faith Sarah had been long barren and was past age yet by faith was delivered of a Child See § 56. IX Perswasion of the truth of Gods promise makes it powerfull to the Believer Sarahs judging God to be faithfull was it that made the promise effectual to her See § 56. X. Gods promise is the ground of faith This moved Sarah to believe because God had promised See § 56. XI Gods faithfulness is an especial prop to faith Sarah judged God to be faithfull and thereupon believed See § 56. XII Faith hath a recompence The inference of the twelfth verse upon the eleventh by this particle therefore gives proof hereof See § 57. XIII A numerous Of-spring is a blessing This ariseth in general from the main scope of this verse and in particular from this word sprang See § 57. XIV God can with small means effect great matters Out of one he raised an innumerable company See § 5â—… XV. Husbands and Wives may prove a blessing each to other This ariseth from the change of the gender He had before spoken of Sarah in the feminine gender but he applyes the blessing to her Husband in the masculine gender See § 58. XVI God can bring his purpose to pass by unlikely means Sarahs Husband was as good as dead yet an innumerable issue proceeded from him See § 61. XVII Old age makes men as dead In this respect is Abraham said to be as good as dead See § 57. XVIII Hyperbolical speeches are not unlawfull These phrases as the Stars as the Sand are hyperbolical yet used by the Apostle See § 60. XIX God can increase his blessing beyond mans apprehension This word inâ—…rable and these metaphors as the Stars as the Sand prove as much See § 61. §. 64. Of persevering in Faith Heb. 11. 13. These also dyed in faith not having received the promises but having 〈◊〉 them afar off and were perswaded of them and embraced them and confessed that they were Strangers and Pilgrims on the Earth THe Apostle from the beginning of this verse to the seventeenth inserteth a general commendation both of those whom he had named and of others also This commendation is propounded in this verse and amplified in the three verses following Some extend this general phrase these all both forwards and backwards Forwards to such as were named before Backwards to such as are named in the other part of the Chapter He useth this relative these because he wrote this Epistle and expressed all the names in this Chapter before they to whom it was sent should read it So as to them he might say all these that are set down in this Catalogue This is the rather supposed to be the extent of this phrase because it is agreeable to the two last verses of this Chapter By this it appeareth that true faith exerciseth the like vigour in all of all 〈◊〉 For under this general particle all sundry sorts of persons are comprized as male female old young great mean and other sorts Iâ—… it the same spirit that worketh in all and sheweth forth his power in all 2 â—…or 4. 13. The perseverance of all the Believers here intended is set down in this phrase 〈◊〉 in faith This word dyed is in Greek a compound whereof see Chap. 7. v. 8. § 51. It here implyeth that their faith continued all the daies of their life so long as they had use thereof even till death when in soul they attained to the fruiâ—…ion of that which they believed The faith wherein they dyed is the same that is described in the first verse â—… justifying saving faith In this faith they are said to dye because they possessed not the things promised in this life The preposition translated in properly signifieth according to implying that their faith remained in them till death Obj. It is expresly said of Enoch that he was translated that he should not see death v. 5. Answ. 1. This may be taken of all that dyed as it is said that Iacob brought all his Seed with him into Egypt Gen. 46. 7. namely all that were with him for Ioseph was before him in Egypt 2. The phrase may be taken synechdochically for the greatest part onely one being excepted Thus it is said that Athaliah destroyed all the Seed Royal yet Ioash the youngest of the Kings Sons was not destroyed 2 King 11. 1 2. 3. Though Enoch did not dye as others yet he was translated and his moâ—…ulity turned into immortality which was a kind of death 4. As long as he lived he continued to live by faith which is ' the main thing here intended 5. While he lived he had not the fruition of what he believed Of persevering in faith which is the main thing here intended see Chap. 3. v. 6. § 68. §. 65. Of Believers resting on that which they enjoy not TO amplifie their continuing in faith the Apostle addeth this clause 〈◊〉 having received the promises The word received is the same that was used v. 8. § 39. It implyeth an actual possessing and enjoying of a thing The other word promises is that which is used v. 9. § 43 46. It is here taken metonymically for the things promised And because they were many the plural number is used promises As 1. A numerous Seed 2. The Land of Canaan 3. Christ himself 4. Heaven also Besides the same promise was oft repeated as to Abraham Gen. 1â—… â—… 15. 5. 22. 17. Then to Isaac Gen. 26. 3 4. After that to Iâ—… Gen. 28. 13 14. None of these nor any of their Children that came immediatly from their loyns enjoyed the particulars promised while they lived on earth In this respect they dyed in faith still believing that every promise should in due time be accomplished Quest. How can Believers that lived before Abraham be here intended when as
us from setling our rest here on earth Will a traveller who hath a Country to go into and a fair inheritance therein set up his rest in a strange land 4. Knowledge of this Country should put us on to walk in the way which leadeth thereunto Gods Word giveth us a good direction herein Psal. 119. 105. 5. This is a great encouragement against death which is the very gate thorow which we go into this Country §. 73. Of believers disrespect of things below Heb. 11. 15. And truly if they had been mindfull of that Country from whence they came 〈◊〉 they might have had opportunity to have returned THis Text may here be brought in to prevent this objection The Country which they sought might be that whence they came This the Apostle 〈◊〉 to be most improbable in that they had opportunity to have returned thither if they had been mindful of it Of the Greek conjunction translated Truly See Chapt. 7. v. 5. § 37. It is sometime translated Verily It is a word that doth somewhat heighten the thing affirmed This phrase they had been mindfull is the interpretation of one Greek word Of the meaning whereof see Chap. 13. v. 3 7. § 24 95. The 〈◊〉 here meant is a remembrance of former things with desire to enjoy them agaiâ—… The word Country is not expressed in the Greek but understood in the relative particle That for it is of the same gender that the word Country is And the verb came out is the same that was used of Abrahams comming out of his Country v. 8. This Country then was the place where they were born and brought up where their kindred alliance and other friends were where they had or might have had Houses Lands and Hereditaments and many more external delights profits preferments and contents than in the place where they were But this giveth proof that believers do not much respect the things here below Like instances might be given of Lot Gen. 19. 26. of Ruth Ruth 1. 16. and of the Disciples Matth. 19. 27. and of these Hebrews Chap. 10. 34. and of all sorts of Martyrs Faith perswades the soul of better things than this world affords Heb. 10. 35. 2 Cor. 4. 17. No marvell then that they do not much respect things below 1. False therefore is that pretence which they make of Faith whose hearts are wholy and only set upon this world and the things thereof They are contrary to things above 1 Ioh. 2. 16. And can contraries stand together 2. Surely when the heart is once brought to contemn the world â—…ound saith is wrought therein especially if it be upon perswasion of a better Very reason makes a man choose that which he is perswaded is the better §. 74. Of the Patriarchs neglecting opportunities of returning to their Countrey THe Patriarchs foresaid dis-spect of their Countrey is much amplyfied by this phrase They might have had opportunity to have returned There is a little particle joyned with this verb had which shews it to be of the Potential mood and is rightly interpreted might have had Some Greek Copies and the Syriack and vulgar Latin and sundry Interpreters read it the Indicative mood thus they had but not so properly Our English have also fitly interpreted this noun Opportunity which signifieth a sit season for the Grecians do put such a difference betwixt two words which signifie time as we doe betwixt Season and Time Act. 1. 7. The Patriarchs may be said to have had opportunity of returning to their Countrey in these respects 1. There were many external allurements to move them to return 2. There were no external impediments to hinder them The Canaanites among whom they dwelt did not seek to hold them as the Egyptians did the Isâ—… in Egypt Nor did their Country-men use means to keep them out after they were gone 3. They had no great external allurements to keep them where they were 4. They were not held back by any external imployments 5. In that long time that they lived as Strangers they might have taken 〈◊〉 season or other if not in cold of Winter or in heat of Summer yet in Spring or Autumn if not in times of scarcity yet in time of plenty to have returned 6. They had time and means to accommodate themselves with all things needfull for all that belonged unto them to help them in their journey But this neglect of worldly opportunities was an evidence that their hearts 〈◊〉 not set upon this world but that they sought another Country This the Apostle doth clearly exemplifie in Moses v. 24. The world hath an Adamantine force to draw mens hearts to it and a gluish quality to hold them close to it This is a conviction of such as omit no opportunity of heaping Honors Offices and Livings one upon another of gaining goods excessively of purâ—… pleasures without hoe that they have not another Country to seek after Let us learn to give such evidence of seeking after another home by taking off 〈◊〉 hearts from this world and passing by the opportunities which others take of gâ—…ining the world §. 75. Of believers desiring the better Heb. 11. 16. But now they desire a better Country that is an heavenly Wherefore God is not ashamed to be called their God for he hath prepared for them a City THis verse doth plainly declare what Country it was that the Patriarchs sought so as it hath an especial reference to v. 14. Of these two particles BUT NOW See Chap. 8. v. 6. § 22. They imply an assumption of one thing upon the rejection of another The Patriarchs desired not a Country on earth but a better in Heaven The verb translated desire is derived from another that signifieth to reach out It is applyed to stretching out of the hand with desire of having such and such a thing and it implies an earnest desire yea it includes a care in using â—…eans for obtaining that desire The Philosopher opposeth the Greek word which signifieth d to desire to another which signifieth to shâ—…n or fly from It is applied to the desire of a covetous man 1 Tim. 6. 10. which useth to be great It is also applied to a desire of the Ministerial function 1 Tim. 3. 1. A noun which signifieth Lust that is an earnest desire is derived from this verb Rom. 1. 27. This is here noted as a fruit of faith which earnestly desireth what it doth desire For true Faith is placed upon such objects as draw the heart of man thereunto Hereby we may know whether our desire of spiritual and heavenly things be of Faith or no. That which the Patriarchs so desired is said to be a better Countrey The word Countrey is not in the Greek but by the elegance of that tongue understood under this word better which hath reference to the word Country v. 14. Of this Epithite Better See Chap. 1. v.
Blessed Hereof see § 105. The parties whom he blessed were not his immediate sons but his sons sons 〈◊〉 sons of Ioseph for Ioseph was his youngest son save one so as Iacob was a Good-father to these whom he is here said to bless Hereby we are given to unâ—… that Grand-fathers ought to bear such respect to their Childrens Chilâ—… as to their own The like is noted of a Grand-mother For Naomi took the 〈◊〉 of her daughter in law and laid it in her bosome c. Ruth 4. 16. Grandfathers are as Fathers In the right line there are no degrees If Adam 〈◊〉 now living he should so far as he was able take care of the whole world 〈◊〉 did of Cain and Abel 1. This instructeth us in the extent of a Grand-fathers duty 2. This directeth children to manifest a Childlike affection to their Grandfathers and Grand-mothers and that by reverence obedience all manner of 〈◊〉 and recompence also In setting down the persons blessed the Apostle useth an indefinite particle which signifieth Every one which may intend many sons But because the 〈◊〉 maketh mention onely of two Ephraim and Manasseh Gen. 48. 20. 〈◊〉 translators for perspicuity sake have translated it both It is probable that at 〈◊〉 time he had but these two sons Other sons that he should have after these 〈◊〉 a kinde of generall blessing Gen. 48. 6. These two here intended were Ephraim and Manasseh Ephraim was the 〈◊〉 but purposely named before his elder brother Manasseh because God 〈◊〉 more honor to him See v. 4. § 11. Ephraim according to the derivation of the word signifieth fruitfull This 〈◊〉 Ioseph himself rendreth of that name that God had caused him to be fruitâ—… in the land of his affliction Gen. 41. 52. That name might also be given by 〈◊〉 Prophetical spirit for he proved the most fruitfull of all Iacob's sons the 〈◊〉 of Ephraim was the greatest Tribe Ephraim is of the dual number be 〈◊〉 Ioseph then had two sons Manasseh signifieth forgetfull That name was given by the father in meâ—… of that advancement whereunto God had brought him and thereby made 〈◊〉 forget all his toil c. Gen. 41. 51. These two were by this blessing made heads of two distinct Tribes whereby 〈◊〉 to pass that Ioseph had two portions which was the priviledge of the 〈◊〉 son 2 Chron. 5. 1. For Ioseph was the eldest son by whom Iacob first and 〈◊〉 loved and who was his truest wife Though Manasseh and Ephraim were the two particular persons blessed yet they are not expressed by their own names but by that relation which they had 〈◊〉 their Father and thus stiled the sons of Ioseph Ioseph is here 〈◊〉 1. For honours sake for it was an honour to Ioseph to have two sons blessed is two distinct heads of several Tribes which honour none of the brethren of Ioseph had 2. To shew a ground of that blessing which was because they were the sons of Ioseph Hereby God would manifest that his goodness extends it self to the children of belivers Ioseph was a believer possessed with a true fear of God who by no tryalls could be drawn from his God Therefore though he might seem to be cast out of the Church yet is he preserved as an head and stock thereof among others and his children though born of a woman that was a stranger and in a strange land are here naturalized by Iacob and made free Denisons of the Church yea stocks out of which the Church should sprout Thus said God to Abraham I am thy God and the God of thy seed Gen. 17. 7. And an Apostle saith to believing Christians The promise is unto you and to your children Acts 2. 39. §. 112. Of taking care of posterity at the time of our death THe time of Iacob's blessing the sons of Ioseph is here said to be when he was a dying Of the composition and meaning of the word translated dying See Chap. 7. v. 8. § 51. The participle here used implieth not only the moment of giving up the Ghost but also the neer approach of death manifested by old age sickness or any other like occasion This circumstance of the time here noted sheweth that the time of a mans departing out of this world is a seasonable time to think of posterity and to doe what lieth in his power for their good In the history it is said that the time drew nigh that Israel must dye and again it was told Ioseph that his Father was sick Gen. 47. 29. and 48. 1. when Iacob took order about matters after his death so Isaac when he intended to bless his sons thus saith Behold now I am old I know not the day of my death Gen 27. 2. When God had told Moses that he should be gathered to his people then Moses thought of a successor Numb 27. 13 16. Yea Moses himself rendred this reason concerning his Declaration of the future estate of Israel that he was an hundred and twenty years old and could no more goe out and come in among them Deut. 31. 2. This reason Ioshua rendred on the like occasion I am old and stricken in age Josh. 23. 2. At such a time God appointed such a duty to Hezekiah 2 King 20. 1. Yea Christ himself when he was upon the Cross takes care for his Mother Iohn 19. 27. So Peter at such a time manifesteth his care of the Churches 2 Pet. 1. 14. and other Apostles 1. The duty it self of taking care for posterity is an evidence of a holy zeal of Gods glory and of true love to his Church in that it contenteth us not to promote the one and the other in ourselves or in our own time but also endeavour to have it done by others after our time 2. The time of ones death is in this respect the fittest because if that time be let slip there remains no time after it for us to do any thing There is no work nor device nor knowledge nor wisdom in the grave Eccles. 9. 10. When the night cometh no man can work John 9. 4. 3. The time of a mans departure is the most seasonable time because the words of a dying man make the deeper impression 1. How many are there who as if the world were onely for themselves take no care for their posterity They neither care to instruct nor to direct nor to pray in reference to future times nor to make their will About making a will See chap. 9. v. 16. § 94. See also Domestick duties Treat 6. Of Parents § 62. 2. A generall instruction may be here raised for all who are mortal and ought to learn to dye daily daily to testify a care of posterity by instruction exhortation encouragement in good things admonitions against evill and predictions of such things as we have good ground before hand to make known See § 119. §. 113. Of Jacobs worshipping upon his staff ANother effect of
Iacobs faith is thus set down And worshipped leaning upon the top of the staff The copulative and sheweth that this act 〈◊〉 reference to Iacobs faith as well as the former of blessing By faith he blesâ—… Iosephs sons and by faith he worshipped God His faith wrought in him a 〈◊〉 respect to God to yield unto him due service as well as care of his posterity God is the proper object of faith to honor whom faith doth much put 〈◊〉 on Hereby we may gain evidence of the truth of faith This latter effect hath reference to these words Israel bowed himself upon the â—…head Gen. 47. 31. Of the Hebrew word translated bowed himself and of the Greek word worshipped See Chap. 1. v. 6. § 74 75. By worshipping the Apostle here meaneth an action of piety done to God 〈◊〉 testimony of thankfulness for that oath whereby Ioseph had bound himself 〈◊〉 him with his Fathers His heart being cheered with the assurance which 〈◊〉 had given him thereof he lifteth it up to God and worshipped him 〈◊〉 testify his reverend respect to God in worshipping him he boweth his body 〈◊〉 or upon the beds-head not upon any superstitious conceit of the place 〈◊〉 〈◊〉 his beds-head had stood East or towards the Mount where Ierusalem 〈◊〉 be built or many other like respects but to shew how he reared up himâ—… purposely to bow his body 〈◊〉 take the beds-head to be his bolster or pillow whereupon he raised up 〈◊〉 Because a word coming from the same root and consisting of the same letters 〈◊〉 only in the points under them signifieth both a Beb 2 Kings 4. 10. 〈◊〉 a staff Numb 17. 2. Some interpret the word a bed others a staff The 〈◊〉 Text useth that word which signifieth a bed Gen. 47. 31. The LXX 〈◊〉 it by a word which signifieth a staff Because there was no difference in 〈◊〉 but rather a fit exposition of the word the Apostle quoteth the words of 〈◊〉 LXX See Chap. 1. v. 5. § 72. Both words bed and staff do fully set out 〈◊〉 meaning of the Holy Ghost and to the life do manifest the old mans desire 〈◊〉 〈◊〉 the inward devotion of his soul by a reverend composing of his body to 〈◊〉 God For rising up on his beds-head hâ—… leanes on his staff and so bowes 〈◊〉 body in worshipping God He was in his bed and raised himself to sit up 〈◊〉 against his beds-head and that in bowing his body he might be supporâ—… he leaned upon his staff and so worshipped The word leaning is not in 〈◊〉 Greek Text but implyed under the preposition translated upon and 〈◊〉 inserted by our translators to make the sence of the place more cleer The 〈◊〉 translated Top signifieth the uppermost part of a thing as the tip of a 〈◊〉 or the uttermost part This instance of Iacob in worshipping God gives evidence of the disposition 〈◊〉 a true Saint which is a readiness on all occasions to worship God Hereof 〈◊〉 more in The Saints sacrifice on Psal. 116. v. 17. § 112. The Apostles expressed mention of Iacob's reverend gesture in worshipping God manifested by his leaning on the top of his staff giveth us to understand 〈◊〉 it well becommeth a worshipper of God to manifest the inward devotion of 〈◊〉 soul by a fit composition of his body Thus God is honoured in soul and body Others are provoked to do the like Our own spirits are the more affected therewith See more of this point in The Churches Conquest on Exod. 17. vers â—… 22 29. Of using an help for our weakness in worshipping God as Iacob did by leaning on his staff See The Churches Conquest on Exod. 17. 1â—… § 48 51. §. 114. Of the Resolution of and Observations from Heb. 12. 21. By faith Jacob when he was a dying blessed both the sons of Joseph and worshiped leaning upon the top of his staff THe sum of this verse is Faith's proof The proof is drawn from a double effect The former hath respect to men which was Blessing them The latter hath respect to God which was a Worshipping of him The former is illustrated by the parties and by the time The parties were he that blessed Iacob and they who were blessed The sons of Ioseph The time was when he was a dying The other effect of worshipping is amplified by his manner of doing it Thus leaning upon the top of his staff Doctrines I. A Grand-father must be as carefull of the children of his son as of his own So was Iacob See § 111. II. Gods goodness extends it self to the children of his Saints This is here exemplified in the example of Ioseph See § 111. III. It is an honour to be the parent of children under Gods Covenant For honours sake is Ioseph here mentioned in reference to such sons See § 111. IV. Parents may and must bless their children Iacob is here accounted as a parent See § 111. V. Approach of death is a season to seek the good of posterity This phrase when he was dying intends as much See § 112. VI. Saints are ready on all occasions to worship God Instance Iacob See § 113. VII Inward devotion must be accompanyed with an answerable composition of body Thus did Iacob manifest his See § 113. §. 115. Of Joseph and his name â—…eb 11. 22. By faith Joseph when he died made mention of the departing of the Children of Israel and gave Commandement concerning his bones THe eighth instance of the vigour of Faith here produced is of Ioseph His faith is of the same kind that the faith of the others was The name Ioseph is derived from a verb that signifieth to adde and this reason is rendred thereof by his Mother The Lord shall add to me another Son Gen. 30. 24. His Mother had been long barren and her sister who was another wife of Iacob had many Children which aggravated her grief for her barrenness but at length The Lord remembred her and hearkned to her and opened her womb and gave her this Son Hereupon either by a prophetical Spirit or upon strong confidence that God would yet give her another Son she gave this son this name Ioseph The name therefore was an evidence of Rachels faith It fell out according to her faith she had another son though he cost her dearly even her life Ioseph whose faith is here commended is worthy due consideration and that in three especial respects 1. In regard of the Tryalls whereunto he was brought 2. In regard of the Graces wherewith he was endued 3. In regard of the Dignities wherewith he was honoured There is not an history of any other wherein the rare passages of the divine providence are more cleerly manifested than the history of Ioseph both in regard of that low estate whereunto he was brought and also of that high dignity whereunto he was advanced §. 116. Of Josephs Trialls 1. IOseph being young was hated
of his Brethren and so hated as they could not give him a good word and that not for any desert of his but because his Father loved him even deservedly Gen. 37. 4. 2. He coming to enquire of the wellfare of his Brethren they upon the first 〈◊〉 of him conspire to slay him but being kept from that unnatural fratriâ—… by the eldest among them they strip him and cast him into a pit where when he had lien some while they take him up and sell him to strange Merchants 〈◊〉 a slave Gen. 37. 23 24 28. Psal. 105. 17. 3. He was brought into Egypt by the foresaid Merchants and there sold to 〈◊〉 Captain of the guard Gen. 39. 4. 4. In his Masters house he was impudently tempted by his Mistress 5. He was falsly accused and maliciously slandered by her that tempted 〈◊〉 6. He was unjustly cast into prison Gen. 39. 7. c. 7. In prison they so manacled and fettered him as they hurt his feet with 〈◊〉 fetters Psal. 105. 18. 8. The kindness that he shew'd to a fellow-prisoner whom he desired to reâ—… him was forgotten Gen. 40. 23. 9. He was kept all his life after he was once sold out of the visible Church 〈◊〉 was his Fathers family in a strange land where he had his wife and 〈◊〉 he died and where his bones remained for a long while Gen. 50. 26. Who may think himself free fnom trialls when as such a man as Ioseph had 〈◊〉 trialls as he had §. 117. Of the Graces that were in Joseph THe Graces wherewith Ioseph was endowed were many and excellent such as these that foâ—…low 1. Faith This is here in special commended 2. Fear of God Tâ—…is he himself doth profesâ—… of himself Gen. 42. 18. 3. Faithfulness This was manifested in all his relations as 1. To God by declaring that which God had made known to him in dreams Gen. 37. 5. 2. To his Father by â—…ringing to him the evill report of his Brethren 3. To his Master who trusted him over all he had Gen. 39. 6. 4. To his Mistâ—…ess in disswading her from unfaithfulness Gen. 39. 8. 5. To the King For what he did was to the Kings emolument Gen. 47. 20. 4. Chastity which was brought to a through proof Gen. 39. 10. 5. Sincerity He câ—…uld not in secret be brought to sin Gen. 39. 11. 6. Patience under Crosses Psal. 105. 18 19. 7. Bearing with wrongs Gen. 50. 21. 8. Forgiving 〈◊〉 Gen. 50. 17 19. 9. Overcoming evill with goodness Gen. 42. 25. and 50. 21. 10. Wisdom in ordering his affaires This was manifested 1. In his Masters house Gen. 39. 4. 2. In the prison Gen. 39. 22. 3. In the Kingdom Gen. 41. 39. and 47. 14. 11. Providence against future wants Gen. 41. 48. 12. Bowells of compassion Gen. 42. 24. and 43. 30. 13. Reverence to his Father and that when he was advanced to outward digâ—…itie above his Father Gen. 46. 29. and 48. 12. 14. Obedience to his Father Gen. 37. 14 15. and 47. 31. 15. Recompence to his Father and that 1. While his father lived Gen. 47. 12. 2. When he was dead Gen. 50. 2. 16. Care of posterity and that 1. In reference to his own Children Gen. 48. 1. c. 2. In reference to his Brethren and their Children Gen. 50. 24. Joseph may be a pattern for Servants Children Brethren Subjects Governours Prisoners Exiles such as are unduly slandered and wronged yea and for all Saints §. 118. Of Joseph's prerogatives THe prerogatives wherewith Ioseph was honoured and blessed were these following 1. His comely feature Gen. 39. 6. 2. His Fathers love Gen. 37. 3. 3. His birthright 2 Chron. 5. 1 2. 4. Gods blessing on his affairs Gen. 39. 2 23. 5. The favour of all that were over him Gen. 39. 4 21. and 41. 38. 6. An extraordinary divine spirit Gen. 37. 6. c. and 40. 8. and 41. 25. 7. High honour even next to the King Gen. 41. 40. 8. Ability and opportunity of doing good Gen. 41. 57. 9. A reservation of his own and Childrens right to the Church of God though he lived most of his dayes in strange land where he was a prime Governour and where his Children were born and brought up Psal. 48. 6. 10. A reputation to be as his father Iacob and other his forefathers a stock and head of the Church the members whereof are stiled the Sons of Iacob and Ioseph Psal. 77. 15. 11. A numerous progenie Gen. 49. 22. Two Tribes issued from him and one of them namely Ephraim was more numerous than most of the other 12. The many years that he lived which were an hundred and ten Genes 50. 22. 13. An honorable laying him in a coâ—…fin wherein he continued hundreds of years Gen. 50. 26. 14. The carrying of his bones in the aforefaid cosfin with the Israelites when they were delivered out of Egypt Exod. 13. 19. 15. His buriall in that part of Canaan which by lot fell to Ephraim and became the inheritance of the Children of Ioseph In these prerogatives of Ioseph we have an instance of the providence and bounty of God towards such as fear him §. 119. Of savoury speeches of dying men THe first point of the commendation of Ioseph's faith is about the Time of shewing it forth thus expressed when he died or dying In the Greek another word is used than was in the former verse translated when he was a dying but of the same signification both of them are participles of the same tense The root from whence this word cometh signifieth and end for Death puts an end to our life here in this world The negative is used of that which never shall have end as their worm dieth not Matth. 9. 44. It here intendeth the very same thing that was implyed of Ioseph's father in this phrase when he was a dying The phrase in this Text hath reference to that which Ioseph himself said Gen. 50. 24. I dye or I am dying This Ioseph saith in regard of his age being an hundred and ten years old and in regard of the weakness of his body and some sickness that befell him and readiness of his minde to yeeld to the good pleasure of God Having apparent signes of the neer approach of his departure he used that phrase to move them the rather to attend to that which he should say unto them for the words of a dying man use most to be heeded The prefaces which dying men have used give good proof to the point Read for this purpose Gen. 49. 〈◊〉 Deut. 32. 1. Iosh. 24. 1 2. 1 Sam. 12. 3. 2 Sam. 23. 1. 1 Kings 2. 〈◊〉 3. 〈◊〉 the speeches of understanding and wise men use to be most pertinent 〈◊〉 hearty most impartial and most profitable Then they consider what lesâ—… are fiâ—…est to be remembred after death 1. As this is commended in others of former times so it ought to be our care in our dayes to consider
the Sea Herein we may behold the boldness of enemies in pursueing the people of God The like may be noted of the Amalekites who not long after the destruction of this great Host of the Egyptians set upon this people whom God had so preserâ—… Exod. 17. 8. And the like also of Sihon King of the Amorites and Og the King of Bashan Numb 21. 23. 33. Malice and hatred so blindeth the mindes of the enemies of Gods Church and 〈◊〉 intoxicateth their understanding as they cannot discern the danger whereinto 〈◊〉 venture They can neither think of things past nor foresee and forecast 〈◊〉 to come Our Proverb saith who so bold as blind Bayard 1. This giveth proof of that satanical spirit which ruleth in wicked men setâ—… their spirits on fire to do mischief not regarding into what danger they imâ—… themselves they are like mad bulls who will run their career though 〈◊〉 break their own necks How do bloody minded men venture their own lives 〈◊〉 take away the lives of others How doe all sinners run headlong down to their 〈◊〉 perdition to accomplish their mischievous plots 2. This doth much check the backwardness coldness and fearfulness of such 〈◊〉 prosess the truth in maintaining the same How little will men venture in Gods cause How doth every shew of danger discourage them shall adversaries be so 〈◊〉 and venturous in opposing the Truth and in persecuting the Professors thereof and shall Professors be timorous in maintaining it 3. Let this put us on to an holy zeal in the cause of God and of his Church 〈◊〉 of our own and others salvation Let the boldness of the wicked in their misâ—… courses animate and imbolden us in pious courses This is not to make us blind and mad as the wicked are by implunging our 〈◊〉 into apparent danger but to make us cast off the cloaks of sluggishness and 〈◊〉 pretending danger where is no just cause of pretence Prov. 22. 13. and 16. 13. Let us shew that there is more power in the divine Spirit to enbolden us to good than can be in a satanicall spirit to imbolden men to evill §. 170. Of Enemies perishing by that which preserveth Saints THE issue of the Egyptians forenamed boldness is expressed in this word were drowned This word is compounded of a simple verb that signifieth 〈◊〉 and a preposition that intendeth a thorough doing of a thing So as 〈◊〉 compound signifieth to drink up or as it is ordinarily translated to swallow 〈◊〉 Matth. 23. 24. 1 Cor. 15. 54. It is attributed to the Devill and translated 〈◊〉 It being here applied to waters it is fitly translated were drowned for waters swallowing up men do drown them thus we see that the presumption of the Egyptians caused their destruction The like may be exemplified in the forementioned instances of Amelek Sihon and Og and might be in a multitude of others The just vengeance of God causeth this for hereby they are brought as beasts into snares and as birds into pits Psal. 9. 15 16. and 35. 8. This is enough to disswade such as have any care even of themselves and their own safety from overmuch boldness and forwardness in persecuting such as God will protect They have cause to fear least God should make them visible spectacles of his vengeance Let such consider Gods just dealing with these Egyptians To aggravate this evidence of Gods just vengeance it is worthy our observation to consider that means of the Churches preservation proved to be the means of their enemies destruction for those waters that were a wall unto the Israelites returned and covered all the Host of Pharaoh Exod. 14. 28 29. The Lions that preserved Daniel from the plots of the Princes of the Persians were a meanes of devouring those Princes Dan. 6. 22 24. This also proveth true in the means of salvation for that word which is a savour of life to Believers is a savour of death to others 2 Cor. 2. 16. Thus may some in the Sacrament of the Lords Supper eat judgment to themselves 1 Cor. 11. 29. So Christ himself who is a chief Corner-Stone elect and precious to them that believe is unto them that be disobedient a stumbling block of offence 1 Pet. 2. 6 7 8. 1. This comes to pass through mans abuse of the means which God affords for his good as Saul abused his sword wherewith formerly he had destroyed the enemies of the Church by thrusting it into his own bowells 1 Sam. 31. 4. 2. God being provoked by such men turns blessings into curses This may afford us a good direction about the use of those means which we see to be usefull and succesfull to others For this end 1. Be sure of thy warrant for the use of such and such means These Egyptians had no warrant so to rush into the Sea as they did When the Israelites presumed to go up against the Amalekites and Canaanites without Gods warrant they were discomfited Numb 14. 44 45. 2. Use warrantable means after a right manner herein David failed 1 Chro. 15. 13. 3. Aim at a right end The King of Assyria aimed at a wrong end in the successes that God gave him Isa. 10. 12 13. 4. In all lawfull things seek Gods blessing for it is not means but Gods blessing on means whereby we come to prosper Deut. 8. 3. Prov. 10. 22. §. 171. Of passing through the red Sea Sacramentally considered THE Apostle maketh this passing of the Israelites through the red Sea to be such a Sacrament unto them as Baptism is unto us where he saith They were all Baptized in the Sea 1 Cor 10. 2. Hereupon having distinctly noted the main points of the history I hold it meet to open the Mysterie and for that end 1. To shew what kind of Sacrament their passing through the red Sea was 2. To manifest wherein that Sacrament agreeth with Baptism That Sacrament may thus be described It was one of the Jewes extraordinary Sacraments wherein by their safe passing through the Sea their preservation from the common destruction of mankind was represented and sealed up unto them 1. That it was a Sacrament is evident by this phrase they were baptized in the Sea 1 Cor. 10. 2. and in that it had the essentiall parts of a Sacrament as we shall shew in comparing it with Baptism 2. It was a Sacrament of the Iewes apperteining to that Church alone It was not for the Egyptians They were drowned in the Sea Hereby it is distinguished from the Ark which was a generall Sacrament for the whole world and also from Christian Sacraments 3. It was an extraordinary Sacrament in that it was but once for all used Hereby it was distinguished from the Jewes ordinary Sacraments which were Circumcision and the Passover 4. It is said to be one of their extraordinary Sacraments to shew that the Jews had more extraordinary Sacraments than this They had four Two answered
ignorance thereof a great disadvantage 2 King 6. 11. This therefore hath ever been counted one of the lawfull stratagems of war as Abrahams pursuing enemies by night Gen. 14. 15. And Ioshuahs laying men in ambush Iosh. 8. 3 c. So Iudg. 20. 29 c. By this meanes men have preserved themselves as David 1 Sam. 26. 3 4. And enemies have been destroyed as Iudg. 18. 9 10 27. Object This seems to be a treacherous circumventing of men Answ. There is no treachery therein because it is not against trust and truth Where the war is just enemies may be surprized or vanquished by fraud or force openly or secretly It stands both with Prudence and Valour to entrap or beat down an enemie any way On the other side it argues much improvidence to be circumvented for want of Spies The application of this point especially concerneth Governours of States and Commanders in wars §. 187. Of Rahabs receiving the Spies COncerning Rahabs receiving the forenamed Spies the history expresseth these particular circumstances 1. She gave them entertainment in her house 2. Enquirie being made after them she hid them 3. By her cunning speech she kept them who were sent to search for them to seek any further in her house for them 4. She used meanes for their fâ—…ir escape 5. She gave them advice after they were to be gone from her how to remain in safety Quest. Was it lawfull thus to receive Spies against her own Countrey Answ. 1. These were the people of God whom she received 2. Her Countreymen were by God himself devoted to destruction 3. Their land was by the supreme Lord given to the Israelites 4. She knew that the death of the Spies might more exasperate the Israelites and that their life could not prejudice her Countreymen 5. She did it in no treachery or hatred nor for any â—…ilthy lucre or any other by-respect 6. That which she did was by special instinct and by an extraordinary spirit On the forementioned grounds she is said to receive them with peace that is as special friends kindly safely securely not as enemies treacherously not 〈◊〉 any ill against them but sending them away in peace This pattern sheweth that men in danger are to be preserved from such as seek their lives Hereof see more v. 23. § 125. §. 188. Of dismissing in peace such as confide in us THE addition of this last phrase with peace added to Rahabs act in receiving the Spies giveth a cleer proof that they who are taken into protection must as far as may be be dismissed in safety Memorable in this respect is the example of Lot in entertaining the two that he took into his house Gen. 19. 7 c. The like is noted of the old man of Gibeah Judg. 19. 22 c. And of the woâ—… in Bahurim 2 Sam. 17. 18 19 c. And of Ionathan 1 Sam. 20. 42. And 〈◊〉 Obâ—…diah 1 King 18. 13. And of Iehoshabeath 2 Chro. 22. 11. We have for 〈◊〉 the pattern of God himself Ier. 36. 26. And his express charge for hiding the 〈◊〉 and not bewraying him that wandreth Isa. 16. 3. 1. Truth and sidelity requireth as much 2. This is the maine end of undertaking protection to dismiss them in safety Do nothing to these men saith Lot for therefore came they under the shadow of my roof Gen. 19. 8. Great therefore is their treachery who bewray such as put themselves under their protection This was the sin of the Ziphites 1 Sam. 23. 19. which occaâ—… David to pen the 54. Psalm against them This was it that as a perpeâ—… infamy occasioned this stile Iudas the Traitor Luk. 6. 16. §. 189. Of Equivocation ABout Rahabs receiving and dismissing the Spies in peace It is noted in the history that she answered the Officers whom the King sent to apprehend the Spies with these words I wist not whence they were and whether the men 〈◊〉 I wot not Josh. 2. 4 5. Hence a question is raised whither these words may be justified or no Answ. Surely no for she did well know that they came from the Camp of 〈◊〉 and she herself directed them in the way whether they went So as her answer was against a known truth Object Her example is here produced even in receiving and dismissing the Spies as an effect of Faith Answ. In the general that was an act of Faith and so approved but not in the particular circumstances thereof Rahabs answer is somewhat like to the direction which Rebekah gave to her son Iacob In the general Rebekahs direction and intent was a fruit of great faith for it had respect unto the promise of of God made unto Iacob in these words the elder shall serve the younger Gen. 25. 23. But in sundry circumstances it can no way be approved Gen. 27. 6 7 c. It pleaseth the Lord in tender compassion to pass by many infirmities of his Children when he observeth an upright heart and an aim to accomplish his promises Thus did God here accept of Rahabs faith manifested by many fruits § 182. And graciously pass over her infirmities There are some that do excuse Rahab even in the circumstance before noted and that two wayes 1. By freeing it from all untruth thus Rahabs house being a common Inn and diverse passengers lodging therein some might then come into her house and of them she might say I wist not whence they where for Inn-keepers do not know whence all the guess that come to their house are she might also say of them whether the men went I wot not Thus by her speaking of other persons she might speak the truth Answ. 1. There is no expression in the history of any such matter 2. There is little probabilitie thereof 3. That had been no direct answer to the question propounded about the Spies and in that respect an untruth 2. By making up that which Rahab uttered with a mental reservation thus I wist not whence they were to make them known to you and whither the men went I wot not to betray them to you This Iesuites call Equivocation Because in these latter yeares a great controversie hath been raised by Popish Iesuites about Equivocation I will endeavour plainly to set down the state of the question and arguments pro and con Equivocation taken in the most antient and accustomed sense is an ambiguous signification of a word or a doubtfull disposition of a sentence To equivocate is in general to use a word or sentence so ambiguously as it may be taken diversely in this sense or that sense Thus saith Christ Lazarus sleepeth John 11. 11. Christ meaneth the sleep of death the disciples take it of the natural sleep of the body Equivocation in a sentence is when a sentence is so composed aâ—… it may be diversly taken Thus it is said That Ahaziah was forty and two yearâ—…s old when he began to raign 2 Chro. 22. 2. This may be
1 King 21. 12 13. Or otherwise heady people may tumultuously rise against Gods servants as in Davids case 1 Sam. 30. 6. And in Christs case Iohn 8. 59. 10. 31. §. 255. Of sawing Professors asunder A Seventh kind of persecution setteth out a second sort of death in this word they were sawn asunder The Greek word may seem to be derived from a noun that signifieth a saw The word here is properly translated according to the usual succession thereof Some Authors do also use it more generally for any cutting or pulling asunder as in the story of Susanna where it is said the Angell waiteth with his sword to cut thee in two v. 59. this word is used in the Greek It is also used about cutting off the tongue and utmost parts of the eldest Sons body 2 〈◊〉 4. 7. We do not read in sacred Scriptures of any that were sawn asunder But the Jewes among other their traditions have this that the Prophet Isaiah was sawn asunder with a wooden saw in the time of King Manasseh Epiphanius in setting out Isaiah's life noteth as much so doth Hierom in the last close of the fifteenth Book of his Comment on Isaiah 57. Whether that be true of Isaiah or no most sure it is that some have after such a manner been Martyred either by sawing them asunder or by pulling the members of their body asunder This testimony of the Apostle is sufficient to assure us of the truth thereof and it giveth an instance of the cruelty of Persecutors which sheweth it self even in the death of Martyrs They think it not enough to torment them before hand for trialls sake to see if they can make them yield noâ—… after that to take away their lives but to take them away with bitter and griâ—…vous torment as sawing asunder especially with a wooden saw Thus Antiochus after he had cut out the tongues flead off the skinns pull'd asunder many parts of the body of the seven Brethren fried them in panns to death The Râ—…man Persecutors dealt as cruelly with the Martyr St. Laurence after they had scourged him and plucked off a great deal of his flesh with red hot pinchers they broyl'd him to death on a gridiron They rosted others to death on spits They boil'd others to death in scalding lead They brake the bones of others and let them lie on engines till they died other like cruell kinds of death they put others unto The ordinary kind of means whereby Papists put Martyrs to death is burning with fire which is a cruell kind of death especially as they used it for some Martyrs were houres together burning in the fire and some had limb after limb dryed up with the fire before their breath was taken away Some had barrells of pitch over their head set on fire to drop down and scald them on their head and other parts Some were hanged upon a Gibbet with a pulley thereon and a burning fire under them into which they were let down till the lower part of their feet were burnt off then drawn up and let down again till other parts were consumed and thus kept long under torment Time will not suffer to set down all their kinds of cruelty See § 245. The ground of all was their extreme hatred of truth and malice against maintainers thereof which made them cast out all bowells of pity yea it made them take a divelish delight in cruelty Herein lieth a difference betwixt cruelty that tends to death and that which is in death The former may be to make men yield but this is on malice and a meer divelish disposition 1. This giveth instance of the depth of mans corruption which makes him as a Devill incarnate worse than the most savage beasts Some Tyrants have so far exceeded in cruelty as they have hired men to invent instruments for cruell kinds of death Phalar is among the Heathen is famous or rather infamous for this Perillus at his motion made a Bull of Brass hollow within which with fire might be heated red hot and men put thereinto their crying out for that torture seemed to be as the lowing of a Bull and thereupon no pity taken of them Other like things are noted of Dionysius Rouser is and other tyrants 2. These tortures do give demonstration of the unconceivable supportance and comfort of the Divine Spirit whereby Martyrs have been enabled with patience to endure what cruelties could be inflicted on them and in the midd'st of torments meekly and sweetly to commend their Spirits into Gods hand to the worlds astonishment 3. How should this stir us up patiently to bear smaller trialls Yea not to be affrighted or discouraged with any thing that man can do but to rest upon this that that God who hath enabled his servants in former times to endure such exquisite tortures unto death will enable us to endure what he shall bring us unto Pertinent to this purpose is the advise of Christ Luke 14. 4 5. §. 256. Of the danger of Temptation on the right hand BEtwixt the second and third kind of death This is inserted were tempted which is the eighth kind of persecution Great question is made concerning this word tempted and concerning the Apostles inserting it in this place Some conceive that it was not here inserted by the Apostle but put in the margent by some that would give a sum of all the trialls here mentioned and that afterwards it was by others put into the text But thus it would imply a mixture of human inventions with sacred Scripture which is not to be admitted Others conceive the Greek word was mistaken thorough the mistake of a letter Instead whereof a vowell is here used For the Greek word with the single letter signifieth to be burnt In sense this might well stand and thus there would be four distinct kinds of death set down 1. Stoned 2. Sawen asunder 3. Burnt 4. Slain with the Sword Many of our later expositors yield to this But seeing all the Greek copies agree in the former which is were tempted I suppose it is not safe to open such a Gap to Atheists and Papists about the imperfection of the original To take it therefore as it is in the text were tempted it may be inserted as a reason why they were put to such cruell deaths even because being tempted they remained resolute and would not yield to their persecutors Thus in the next verse he inserts these words of whom the world was not worthy as the reason why Saints wandred up and down so as they did In this sense it is agreable to this phrase in the former verse They had trialls of mockings c. Or else it may be taken for long and grievous oppressions either by enemies in a strange Land or by cruell Governours in their own Countrey which by their long continuance proved great trialls and temptations even worse than death And therefore here set
among the kinds of death Yea further it may be taken for temptations on the right hand as we speak as riches honours promotions immunities pleasures and other such like fair baites and are here reckoned amongst the kinds of cruell death because this kind of temptation was as dangerous as the cruellest death if not more For instance take David who all the while he was persecuted by Saul and while he had enemies in his Kingdom remained faithfull and constant with his God but peace and prosperity stole away his heart to satisfie his lust and to follow the same to the taking away of the life of Uriah 2 Sam. 11. 2. c. Demas was an old disciple and had long in the time of fiery persecutions held the true Faith yet at length the world made him revolt 2 Tim. 4. 10. It is said of Antiochuâ—… that by peace he should destroy many Dan. 8. 25. Though for many yeares after Christ was ascended the Church was under fiery persecutions yet then were the purest times thereof and in that respect Sathan is said to be bound Rev. 20. 2. But when thorough Constantines other Emperors large donations to the Church they enjoyed peace obtained much wealth and attained to high honors they proved in time to be Antichristian In this respect Sathan is said to be loosed Rev. 20. 3. Experience of all ages giveth further proof hereof In the latter end of Queen Maryes days there were sundry Professors who for the truth they held had patiently and couragiously endured long and hard imprisonment and other trialls for the Truths sake and had remained so constant therein as they were condemned to death and ready to be burned but by the sudden death of Queen Mary were as brands pulled out of the fire and set at libertie Of these many in the halcyon days of Queen Elizabeth being preferred to high places and having obtained much wealth denied the power of Godlines and made shiprack of Faith and a good conscience There are two especiall grounds hereof 1. The deceitfullnes of these temptations 2. The foolishnes of mans heart 1. This epithite deceitfulnes is in general added to sin comprising under sin all temptations that lead thereto Heb. 3. 13. In particular it is attributed to riches Matth. 13. 22. And to pleasing lusts Eph. 4. 22. Of the respects wherein sin is deceifull See Chap. 3. v. 13. § 148. 2. The foolishnes of mans mind herein appeareth that it so doteth on these temptations as it is intoxicated therewith and prefers them before all other things Voluptuous persons are lovers of pleasures more than lovers of God 2 Tim. 3. 4. Covetous persons are Idolaters Ephes. 5. 5. They make their wealth their God Ambitious persons advance themselves above all that is called God 2 Thess. 2. 4. Baits are not more dangerous to the silly fish fowl and beasts than these temptations to men They are like a sweet poyson the venome whereof is not discerned till it hath soaked out the vital vigor in man and become incurable 1. This informes us in the vigor of Faith that enables a man to stand against these temptations as hath been exemplified in Moses v. 24 25 26. 2. This giveth proof of the subtiltie of Persecutors who can so far fawn on them they hate as to offer all pleasing things unto them We have heard how persecutors could offer freedom to professors if they would yield § 247. They shew themselves herein to be guided by the spirit of the old wily Serâ—…ent who hath his wiles Eph. 6. 11. Thus he tempted Christ reserving this kinde of temptation to the last place which Christ resisted with greatest inâ—…ignation Matth. 4. 8 9 10. 3. This instructeth us in the need use and benefit of crosses They are espeâ—… means to keep us from those temptations which are so dangerous We have cause in this respect to bear crosses the more patiently because they are means to wean us from this vvorld 4. This teacheth us to moderate our desire of the things of this world in 〈◊〉 they are temptations so dangerous They that will be rich fall into temptaâ—… and a snare and into many foolish and hurtfull lusts which drown men in deâ—… and perdition 1 Tim. 6. 9. We ought therefore to be so â—…ar from an immoderate desire of riches as if 〈◊〉 increase not to set our hearts upon them Psal. 62. 10. 5. This is enough to keep us from envying those that have this world at will they deserve more pity for they are subject to dangerous temptations 6. This also is enough to comfort such which want the preferments and proâ—… and pleasures which others have What want they Nothing but dangerous temptations snares and such things as may make them for ever miserable §. 257. Of persecutors seeking the bloud of professors THE ninth kinde of persecution and last of the three which was to death is thus set down were slain with the sword or word for word they died in the â—…aughter of the sword The sword hath in all ages been an usual instrument to put men to death therewith and that by beheading them or thrusting them through or otherwise taking away their life Much cruelty hath been shewed upon Saints by the sword I suppose that this kinde of death is in the last place noted to intimate the 〈◊〉 of martyrs that by their bloud have sealed up Gods truth The Apostles phrase induceth me to suppose so much The slaughter of the sword implieth a great slaughter In this respect a mouth is attributed to the sword and the sword is said to eat or devour and the same word which sâ—…gnifieth destruction is put for a sword because thereby many are destroyed see § 232. So many Prophets and Professors were slain with tâ—…e sword in Ahabs time as Elijah thought none to be left but himself 1 King 19. 10. That which is here said of slain or slaughter sheweth that Professors may be brought to Seal their profession by their bloud The first Professor that ever was was brought hereunto namely Abel Gen. 4. 8. so was Zechariah 2 Chr. 24. 21. I have the rather named these two in particular because Christ hath made especial mention of them Yet so as he implies many more betwixt them under this phrase all the righteous bloud shed upon the earth from the bloud of Abel unto the bloud of Zecharias Matth. 23. â—…5 1. This ariseth from an immortal hatred of the truth and an unsatiable thirst of the bloud of Professors thereof in persecutors 2. From a secret fear that persecutors have of Professors thinking they can never be secure till they be sure of the death of Professors Herâ—…by we see a necessity of preparing against the utmost that persecutors can do 〈◊〉 〈◊〉 to kill Luke 12. 4. This caution is hinted in this phrase ye have not yet 〈◊〉 unto bloud Hebr. 12. 4. What advantage is it to have much resisted 〈◊〉 if we yield
2. The subject whereupon it was exercised Armies 3. The kind persons whose Armies they were Aliens 10. That effect of Faith which concerned women is thus expressed women received their dead raised to life again Here observe 1. The persons whose act is was women 2. The act it self received 3. The subject or thing which they received their dead 4. The great alteration of that subject which was to life again The other head of fruits of Faith are great Sufferings which are ten in number Those may be reduced to three heads 1. The sufferings of Professors 2. The sufferings of Martyrs 3. The sufferings of Confessors § 259. Of the sufferings of Professors five distinct heads are set down Of the sufferings of Martyrs four heads Of the sufferings of Confessors one general one The five effects of Professors sufferings were these 1. They were tortured This is amplified 1. By their willing undergoing their tortures thus not accepting deliverance 2. By the end of their enduring that they might obtain a better Resurrection 2. They had trial of cruel mockings Here observe 1. The reality of the thing they had trial 2. The kind of suffering mockings 3. The extent of that kind In this epithete cruel 3. They were scourged 4. They were cast into bonds 5. They were imprisoned Three effects of Martyrs were these 1. They were stoned 2. They were sawen asunder 3. They were slain with the sword 4. Before this last this which was as dangerous as the other three is inserted thus were tempted The effect of Confessors is expressed in this phrase wandred about And it is aggravated 1. By the places whether they wandred 2. By the reason of their wandring The places whether they wandred were of two sorts 1. Habitable by men 2. Habitable by beasts for the most part The former sort of places is implyed under other mens neglect of them This is set down four ways 1. By their mean apparel Sheep-skins and Goate-skins 2. By their want being destitute 3. By their affliction afflicted 4. By mens evill entreating them in this word tormented The reason of the wandring of Confessors is taken from the worlds unworthiness of them thus expressed of whom the world was not worthy The places not inhabited by men are expressed in these four kinds 1. Desarts 2. Mountains 3. Denns 4. Caves of the earth §. 273. Of observations raised out of Hebr. 11. 33 34 35 36 37 38. I. FAith doth things above human power Such were many effects of Faith here set down See § 227. II. War is lawfull This act of Faith subdued was by wars See § 227. III. Nations may be subdued by war So much is implyed under this word Kingdoms See § 227. IV. Faith is operative It is here said to work See § 228. V. The proper work of Faith is righteousnes Believers are here said to work righteousnes See § 228. VI. Divine promises are the ground of Faith Those are they on which Faith hath an eye See § 229. VII Promises are received by Faith They are here expresly said to be obtained thereby See § 228. VIII Faith can vanquish the fiercenes of unreasonable crâ—…atures Lions are the fiercest of all yet their mouths stopped by Faith See § 230. IX Faith freeth from the most violent senseless creatures Fire is that creature yet by Faith quenched See § 231. X. Faith preserveth from the deadliest instrument that is the sword See § 23â—… XI Saints may be weak This is here taken for grant in this phrase oâ—…t of weaknes See § 233. XII By faith such as are weak may be made strong This is here plainly expressed See § 234. XIII Valour is commendable Believers are here commended for it in this word waxed valiant See § 236. XIV Faith makes valiant This is an effect here attributed to faith See § 237. XV. Faith makes valiant in greatest danger namely in fight See § 235. XVI Faith makes victorious This phrase turned to flight intends as much See § 238. XVII War is especially to be against Aliens Their armies are here said to be turned to flight See § 239. XVIII Women may have a strong Faith The express mention of womâ—…n proves as much See § 240 241. XIX By Faith the dead have been raised See § 241. XX. Faith receives benefit from others acts Those believing women received their dead children raised by the Prophets See § 242. XXI Believers are enabled to endure sore trials Such were they which follow See § 243. XXII Matters of Faith may be quoted out of humane Authors Such were the Authors out of whom the Apostle quotes many of these acts of Faith See § 244. XXIII Professors of truth may be brought to exquisite torments for the truths sake Such were many of the torments here set down See § 245. XXIV True Professors willingly endure their torments They would not be delivered See § 246. XXV Persecutors can offer favour upon yielding So much is here intended See § 247. XXVI Faith in the resurrection makes Professors endurâ—… what they do This enâ—… is here expressely set down See § 248. XXVII The last Resurrection is the best It is here stiled the better in comparison of all other resurrections See § 248. XXVIII Believers suffer advisedly The end which they propound to themselves demonstrateth as much in this word that See § 249. XXIX Believers suffer for their advantage This phrase that they might obtain intends as much See § 250. XXX Mockings are a kind of persecution It s an instance of persecution they are here mentioned See § 251. XXXI Mockings pierced deep Therefore this Epithete cruel is added to them See § 251. XXXII Professors are basely handled For they are scourged See § 252. XXXIII Professors of the truth are used as malefactors Witness their bonds and imprisonments See § 253. XXXIV The things which professors endure are reall They have triall or experience thereof See § 254. XXXV Stoning was an antient kind of death Express mention is here made of it See § 254. XXXVI Multitudes may have their hands in persecuting Saints For in stoning a multitude of people were used See § 255. XXXVII Professors have been sawed asunder This is expresly set down See § 255. XXXVIII The death of Martyrs hath been with much cruelty The distinct kinds of death here specified demonstrate as much See § 256. XXXIX Professors may prove Martyrs This word slaine imports as much See § 257. XL. Persecutors make many Martyrs This instrument sword implies as much See § 258. XLI Temptations on the right hand are as dangerous as cruell Martyrdom This word were tempted joyned with sundry kinds of death intendeth as much See § 256. XLII Such as suffer not as Martyrs may prove Confessors For it is said that they wandred c. See § 259. XLIII Believers may be wanderers So much is here expressed of them See § 260. XLIV Confessors may flie from persecution The word Wandâ—…ing
willingly take bitter pils and fulsome potions and patiently endure corrosives lanchings seerings cutting off of members Let judgement and faith help us in Gods dealing with us Rebuke a wise man and he will love thee Prov. 9. 8. Hear yee the rod and who hath appointed it Mic. 6. 9. §. 38. Of avoiding extremes in reference to crosses THe expression of two extreams namely excesse by despising and defect by fainting giveth us to understand that both the extremes are conscionably to be avoided It is good that thou shouldest take hold of this yea also from this withdraw not thine hand Eccles. 7. 18. This is implied under this phrase You shall not turn aside to the right hand or to the left Deut. 5. 32. Both extremes fail of that end which God aimeth at in chastising his children which is to better them by afflictions to raise up their heart to him and to draw them unto him Both the one and the other extream draweth men from God and depriveth them of the true comfort and profit of afflictions We ought hereupon to be well instructed in that golden mean that lieth betwixt these extreames that we may not like fooles avoid one extream so farr as we fall into the other Vertue is placed in the midst betwixt two extreames as the temperate Zones which are habitable betwixt the extream cold and extream hot Zones both which are inhabitable The Philosopher discerned by the light of nature the aberrations of both the extreames the excesse and the defect and thereupon defined vertue to be the middle of two evils Gods Word doth plainly set out that middle way which lyeth betwixt two extreames wherein and whereby we may be brought to eternall life The first extream is in the excesse it is to despise Gods fatherly dealing with us Of the notation of the Greek and Hebrew word See § 36. This is a great fault God by his Prophets much complaineth against it Ier. 2. 30. and 5. 3. Ahaz is set out as a fearfull instance hereof 2 Chron. 28. 22. Hereupon he is branded with this black marke This is that King Ahaz 1. Great dishonour is hereby don to God His authority and soveraignity is herein trampled upon Great wrong is hereby don to man himself It doth not only deprive him of the benefit of afflictions but also turnes mercy into wrath Lev. 26. 18. Amos 4. 5. The other extream is in the defect here translated faint Of the notation hereof See § 35. Hereby it appears that it is a fault to faint under Crosses I confess it is not so blame-worthy as the excesse in despising affliction The worse and the wickeder sort of people fall into the former The weaker and many times the better sort yea Gods dear Saints oft fall into this latter yet a fault and blame-worthy it is Of these two extremes Of directions to keep men from them See the whole Armour of God On Eph. 6. 15. Treat 2. part 5. § 18 19. c. §. 39. Of afflictions convincing men of sin THe affliction of the Lord is set out in this word rebuked and that the rather to aggravate the latter extream which may seem to be the lighter The word is used of convincing one of a sin Thus the very word is translated convicted Ioh. 8. 9. And a noun comming from thence is translated evidence Heb. 11. 1. § 4. The Hâ—…brew word in the derivation thereof signifieth as much This word is here used in two râ—…spects 1. In regard of the order which the Lord useth in rebuking He first convinceth and 〈◊〉 rebuketh them 2. In regard of the effect that followeth By Gods rebuke men are convinced of 〈◊〉 And because by afflictions men use to be rebuked and convinced Rebuke is put for afflictions Rev. 3. 19. Afflictions then convince men of somewhat that God would have them to take notice of This may be well exemplified in Iosephs Brethren Gen. 42. 21. The case of Israel about Achan may also be an instance thereof and about the fiery serpents Numb 21. 7. And in their undertakings against the Benjaâ—… Iudg. 20. 26. Prosperity as dust flieth in the eyes of mens understandings so as they cannot well see discerne their disposition It is like a fawning flatterer who speaketh nothing but well according to the mind of him with whom he speaketh As Ahabs false Prophets 1 King 22. 13. 1. Hereby we have an instance of the necessity of afflictions we should be exceedingly bewitched if it were not for them They are rebukers in the gate Amos. 5. 10. And we have great need of such rebukers 2. This also sheweth the utility and benefit of afflictions It is very usefull to be convinced and rebuked Prov. 9. 8 9. 3. This is a good ground of patience Things so needfull and usefull ought to be patiently borne 4. This teacheth us well to observe in all afflictions what it is for which the Lord rebuketh Lam. 3. 40 41. Iosh. 7 13. Want of this search makes many crosses to faile of their kindly work Men have two helps about searching out their sins One is Gods word which is a declaration of Gods mind and sheweth why he doth so and so afflict men The other is their own conscience whereby they may know how to apply such generalls as are revealed in Gods word to themselves in particular Of searching out sins See A Plaister for the Plague On Numb 16. 44. § 4 5 c. And Dearths Death On 2 Sam. 21. 1. § 18. §. 40. Of the meaning of Heb. 12. 6. Heb. 12. 6. For whom the Lord loveth he chasteneth and scourgeth every son whom he receiveth THe more to keep us from the forementioned extreams of despising afflictions or fainting under them the Apostle produceth the procuring cause whereby God is moved to afflict his Children and this is his own love towards them The first particle being causall FOR giveth proof hereof Of this affection of Love in generall See the Saints sacrifice on Psal. 116. 1. § 4. God by assuming to himself this affection of Love in referance to Saints sheweth that his heart is knit to them and that they may be made the sitter for him be chasteneth them Of the word chastening as it setteth out a Parents correcting of his child See § 36. To this he addeth another verb which implieth a severe kind of correction For to scourge importeth more then to chastise A child is ordinarily chastised with a rod but scourged with a whip and they are so dealt withall when they prove stubborn The root from whence this Greek word commeth signifieth a scourge or a whip Of this word scourging See more Chap. 11. v. 36. § 252. See an exemplification of the difference betwixt Christs Chastning and Scourging 2 Sam. 7. 14. Psal. 89. 32. Though the latter of these two do intend more severity then the former yet both of them being here applied to
much more weaned from sin This use is the main end of adding this epithite of bitternesse to the root of corruption 3. Learn how to remove this bitternesse This must be done by taking bitter pills which are the pills of contrition Matth. 26. 75. 2 Cor. 7. 10. This is manifested by spirituall grief for offending God and for the danger we bring to the soul Psal. 51. 4 12. They who thoroughly feele the bitternesse of sin will willingly take these pills 2 Chron. 33. 12. Luk. 7. 38. and 18. 13. Act. 2. 37. 2 Cor. 7. 11. §. 85. Of keeping down corruption THis phrase springing up added to the foresaid root of corruption sheweth that that root is to be kept down and in the very beginning to be suppressed Herein the Apostle alluded to a skilfull and carefull Gardner who will weed up all noysome weeds so soon as they begin to spring and peepe above ground So did David 1 Sam. 24. 6. 2 Sam. 24. 10. and Peter Matth. 26. 75. This is to be done 1. In regard of the nature of it which is growing and encreasing Like an ill weed that groweth apace and the longer it groweth the stronger it groweth and the stronger it groweth it is the more hardly rooted out It is said of the Crocodile that no creature growes from so small a beginning to so great a magnitude as it doth and that no creature is so dangerous to man as it is Corruptions in the soul are like noysome humors in the body which suffered to abide prove incurable Experience gives sufficient evidence hereof Ier. 13. 23. In relation to the metaphor note Prov. 24. 30 31. 2. Corruption is speedily to be rooted out in regard of the effects For it is â—…trary to Gods purity it offendeth his majesty and incenseth his wrath which is as a fire See more hereof in The plaistâ—…r for the Plague on Num. 16. 46. § 32. 1. This sheweth an especiall reason of that abundance of corruption which every where aboundeth Breeding corruptions are suffered to spring and grow up to get head and so to soake out the life of grace 2. This discovereth the folly of putting off and deferring repentance See The whole Armour of God on Eph. 6. 14. Treat 2. Part. 4. § 12. 3. To observe the main direction here given for diligent circumspection against corruption For this end observe these rules 1. The first peeping of corruption which is in the heart and affections Herein every one hath a great advantage over himself because he knoweth the things within himself 1 Cor. 2. 11. This we cannot know of others 2. Do what thou canst to pluck it up by the roots other waies it may sprout up again 3. So soon as the blade of corruption is seen to grow up in others suffer it no longer to grow in them Lev. 19. 17. §. 86. Of the trouble which corruption causeth A Fearfull effect of the forementioned corruption springing up is thus expressed trouble you This is in Greek a compound word and here only used in the New Testament The simple verb is used to set out that anguish and vexation which the Devill doth oft use to those whom he possesseth Luk. 6. 18. Act. 5. 16. This compound loseth nothing of the emphasis but rather addeth thereto It iâ—… by other authors used to set out noysome savours irksome sounds which molest and trouble the senses it is also used to set out importunate Creditors who will not let their debtors be quiet and to wind in the body which much troubleth it and to all such as cause trouble in a mans house in the Church and Common-wealth Thus the sprouts of the forenamed bitter roots will exceedingly molest a mans mind and conscience and never let him be quiet till he redresse what is amisse That growth of corruption causeth trouble is evident by the Holy Ghosts joyning evill and trouble together Deut. 31. 17 21. Take a particular view of the distinct kinds of â—…roubles which arise from thence and the poynt will more evidenly appear 1. It troubles the conscience instance Iudas Matth. 27. 3 4. In this respect it is said that there is no peace to the wicked 2. It troubles a man in his body by noysome diseases and paines and want of necessaries In this respect the wise man sayeth of a wicked man that he troubleth his own flesh Prov. 11. 17. 3. It troubles his estate by wasting or intangling it For he is said to trouble his own house Prov. 11. 27. 4. It troubleth his children kindred and such as any way depend on him 2 King 10. 31. 5. It troubleth the Church This it doth by false teachers Gal. 1. 7. and 5. 12. 6. It troubleth the whole state Iosh. 7. 25. 1 King 18. 13. 7. The worst trouble of all is in the world to come Rom. 2. 9. 2 Thes. 1. 6. It was before noted that corruption incenseth Gods wrath Gods wrath is a fire The longer that houses on fire continue to burne the more trouble they bring Learn hereby when troubles arise to search after the cause thereof Hereof see The Plaistâ—…r for the Plague on Numb 16. 46. § 4. As the cause is found out so remove it Hereof sâ—…e Dearths death on 2 Sam. 21. 1. § 18. §. 87. Of Corruptions defiling many TO the former effect of troubling the Apostle addeth another of defiling The Greek word is properly translated as Iude v. 8. and in sundry other places There are nouns derived from it whereof one signifieth pollution 2 Pet. 2. 20. The other uncleanesse The adding of this effect to the former sheweth that the trouble before mentioned is no such trouble as any can have comfort therein in that it iâ—… a defiling trouble For corruption which is the cause of that trouble infecteth and defileth In this respect sundry corruptions are resembled to Leven which sowreth and infecteth as corrupt doctrine Matth. 16. 6. hypocrisie Luk. 10. â—… maliciousnesse 1 Cor. 5. 8. lewd and evill company 1 Cor. 5. 6 7. Our spreading 〈◊〉 infecting nature The Apostle reckons up sundry effects that sprout from thence 〈◊〉 5. 9. Obj. The kingdome of hevean is said to be as leven how then can leven infect Answ. Things resembled to leven are to be taken according to their own kind whether they be good or evill and the metaphor of leven is used in the generall nature of it which is to diffuse to others that vertue which it hath in it self If the 〈◊〉 it self be good then it intendeth a diffusion of that which is good If it be 〈◊〉 then it intendeth infection and diffusion of that which is evill Thus the word iâ—… said to be a savor of life unto life and a savor of death unto death thus Christ and 〈◊〉 Devill are both resembled to a Lyon Christ in his strength and courage the Devill in his voracity and desire of mischief so in sundry other things the same siâ—… litude may set out
Old Covenant Heb. 8. 13. So as the new must come in when the old is abrogated 1. This doth set forth the excellency of the Gospel above the Law and of our times above the times of the Law Well weigh the difference betwixt the Mediator of the Law and of the Gospel betwixt the old and new Covenant and the soresaid excellency will more clearly and fully be manifested 1. The Mediator of the Law was a son of man a meer man Whereas Christ the mediator of the Gospel was the Son of God and though a true man yet not meer man but God-man 2. Moses the Mediator of the Law was a sinfull man once in danger to be killed for neglect of Circumcision Exod. 4. 24 25. And after excluded out of Canaan for his incredulity Numb 20. 12. Whereas Christ the Mediator of the Gospel knew no sin 2 Cor. 5. 21. but was holy harmelesse undefiled c. Heb. 7. 26. 3. Moses the Mediator of the Law was not able himself to endure the delivery of that whereof he was a Mediator Heb. 12. 21. It is said he exceedingly feared and quaked at the delivery of the Law Whereas Christ the Mediator of the Gospel was able to dwell with that devouring fire and everlasting burnings mentioned Isa. 33. 14. He stood in that bush which burned with fire and was not consumed Exod. 3. 2. 4. Moses was a Mediator only to deliver the Law from God to the people Deut. 5. 27 31. Acts 7. 38. Gal. 3. 19. Whereas Christ the Mediator of the Gospel is our surety who hath satisfied the Law for us We therefore have beyond all comparison the better Mediator and in like manmer the better Covenant so it s expresly called Heb. 8. 6. Now hath he obtained a more excellent ministry by how much also he is the Mediator of a better Covenant which was established upon better promises It s better then the Covenant of works in the very substance of it It s better then the Covenant of grace as it was made with the Iewes 1. In the clear manifestation of it by the Gospel Eph. 3. 5. 2. In the sure ratification of it by the death of Christ Heb. 9. 15. 3. In the mighty operation of the Spirit in and by it 2 Cor. 3. 6. 2. To stir us up to take due notice of the excellency of the times of the Gospel to blesse God for reserving us thereto and to endeavour with our utermost ability to walk worthy thereof This worthy walking is in particular expressed 2 Cor. 5. 17. Eph. 4. 24. §. 116. Of the sprinkling of Christs blood Heb. 12. 24. And to the blood of sprinkling that speaketh better things then that of Abel THe last priviledge here noted as it is a distinct priviledge in it self as the copulative AND importeth so it is an amplification of that which is immediatly set before it For it is one of the prime fruits of Christs mediation Being our Mediator he shed his blood for us His blood being the blood of a Mediator it proves a blood of sprinkling Being a blood of sprinkling it speaks better c. To handle this as a distinct priviledge the meaning of the words is first to be opened By blood he meanes the death of the Mediator before mentioned For mans life is in his blood Gen. 9. 5. The shedding of a mans blood is the taking away of his life Now Christs blood was shed as the blood of beasts under the Law for a sacrifice for expiation of sin And that Gods people might have a more particular assurance of their clensing by the blood of their sacrifices it was wont under the Law to be sprinkled upon them Exod. 24. 8. and 29. 21. Lev. 14. 6 7. Hereunto alludeth the Apostle in this place And by blood of sprinkling by a figure he means blood sprinkled or as Heb. 11. 28. 1 Pet. 1. 2. sprinkling of blood Sprinkling of blood setteth out the application of the merit thereof to the particular persons that are sprinkled Now Christs blood is applied on his part by his Spirit which inwardly perswades the soul of a right it hath to Christ and to all that he hath done and endured for mans redemption And on our part by faith which moves us to rest upon Christ for a particular benefit to our selves of his obedience unto death So as the mention of blood shews the ground of atonâ—…ment sprinkling the means of receiving benefit thereby So that from the sprinkling of Christs blood the Apostle gives us to understand That Christs blood is communicable which is evident by the frequent sprinkling of that blood and of that water which under the law were types of Christs blood For by the sprinkling thereof things and persons were consecrated to an holy use and unclean things and persons were cleansed To give some particular instances The Tabernacle which was the place of the holy worship was thus sprinkled and all the ministring vessels therein Heb. 9. 21. And the Altar Lev. 1. 5. And the Mercy Seat Lev. 16. 14. And the Book of the Covenant Heb. 9. 19. So also the Priests and their garments Lev. 8. 30. And all the people Exod. 24. 8. That sprinkling of blood was a rite of consecration is evident Lev. 8. 30. Quest. Why should the forementioned things be consecrated by sprinkling of blood Answ. All things are unclean to sinful man till by Christs blood and faith therein they are sanctified So as hereby the contagion of mans natural pollution was set out Instances of cleansing unclean things by sprinkling of blood and water are these 1. Such as eat any unclean thing Lev. 11. 8. This being prohibited was a plain sin So touching or any way medling with unclean things wilfully 2. Such as unawares touched any unclean thing Lev. 5. 2. This was a casualty 3. Such as were infected with leprosie running issue or any like disease Lev. 13. and 15. So women certain dayes after child-bearing These were infirmities 4. Such as buried their dead friends or touched their corps Numb 19. 11. to typifie the danger of having to do with such as are dead in sin Like to this was the uncleannesse of him who killed the red cow who carried her out who burnt her who gathered up her ashes to make the sprinkling water withal All these were duties commanded yet because they were occasioned by sin though they were about the means of purging from uncleannesse made the performers thereof unclean All these and other like kinds of legal uncleannesse were purged with blood sprinkled on them Numb 19. 17 18. Heb. 9. 22. Thus purging vertue arising from sprinkling of blood evidently shewes that Christs blood is communicable the vertue of it extends to others for the legal purging was but a type of Christs This is further manifest by the Sacramental sprinkling of water in Baptism which is a sign of Christs blood and by the communicating bread and wine in the Lords Supper Two especial
respects there are wherein Christs blood may well be stiled blood of sprinkling and truly said to be communicable One in regard of the merit The other in regard of the vertue of it The merit whereby the guilt and punishment of sin is taken away The vertue whereby the dominion and power of sin is abated and subdued The former was especially typified under the Law For the sprinkling of the blood of beasts was for cleansing such as were unclean whereby both the guilt and punishment of their uncleannesse was taken away as the uncleannesse of the Leper Lev. 14. 7 8. and the uncleannesse of him that touched a dead corps or were any other way unclean Numb 19. 18 19. Hereunto alludeth the Apostle Heb. 9. 19. In this respect being cleansed with such sprinkling as the Law enjoyned they might freely and boldly do service to God otherwise it was death Numb 19. 13 20. But the sprinkling of Christs blood that is a right application thereof by the Spirit of Christ on his part and by faith on our part wrought by the said Spirit doth every way cleanse from all sin taking way the guilt and freeing from the punishment in which respect the beloved Disciple Iohn saith 1 Ioh. 1. 7. the blood of Iesus Christ cleanseth us from all sin Yea also it hath a vertue and power to subdue in us the power of sin and to free us from the dominion thereof in which respect Christ is said thereby Heb. 9. 14. to purge our conscience from dead works to serve the living God And Heb. 10. 22. we are said to be sprinkled in our hearts from an evill conscience These phrases import a freedom from the power as well as from the guilt of sin In this respect Act. 15. 9. God is said to purifie our hearts by faith because faith applieth Christs blood to the soul. 1. This doth inform us of the means whereby Christs blood is made useful and profitable to us His blood is shed and being shed it is expiatory and satisfactory But how may we be made partakers of the benefit of it this legal rite sheweth even by having it sprinkled upon our souls Though the Paschal Lamb were slain and the blood thereof poured into a Bason yet if it had not been sprinkled on the door the destroyer would have entered in So though Christs blood be shed and preached by the Gospell and represented in the Sacraments yet if it be not sprinkled on us it doth us no good we may be destroyed with the rest of the wicked Our heart is as the door of the soul Psal. 24. 7. if that be sprinkled with Christs blood the destroyer dares not enter in Therefore as the Apostle admonisheth Heb. 10. 22. Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evill conscience and our bodies washed with pure water 2. This may teach us how to have this blood sprinkled on our hearts It s sprinkled by a particular application thereof to our selves which is done by faith For by faith we apply unto our selves in particular that which in the word is indefinitely revealed concerning Christs death and the benefit thereof By faith we apply the merit thereof By faith we draw a speciall vertue from thence By faith we apply Christs intercession and there place all our confidence for acceptance §. 117. Of the continuall efficacy of Christs Sacrifice THis phrase that speaketh is an elegant Prosopopeia whereby the vertue and efficacy of Christs blood is set out to the life This phrase shews it to be so great aâ—… if Christ with all his wounds opened and with all his blood in a vessel brought to his Father should earnestly call and cry to his Father for pardon he could not more prevail It hath respect to Christs intercession and importeth a perpetuall efficacy of Christs sacrifice Therefore it s set down in the present tense participle Whereby the Apostle giveth us to understand That Christs Sacrifice hath a continuall efficacy Those principles of our Christian Religion and articles of our Christian faith which are noted to follow hereupon do prove as much as resurrection ascension and intercession His resurrection shews Christ he being sacrificed was not as the legal sacrifices swallowed up of death and utterly consumed so as they were but for one only turn and for the present use But as he liveth after death so he continueth to speak His ascension shews that he was not as the Priests under the Law who being dead could no more enter into the holy place But he after death entred into the true holy place Herein the Apostle makes a difference betwixt the typicall Priests and the true Priest Heb. 7. 23 24. His intercession sheweth the end of the two former He rose and ascended into heaven that he might continue the use power and efficacy of his sacrifice which he doth by his intercession So as hereby the point is evidently confirmed That these three followed upon his death is evident Rom. 8. 34. In regard of this continuall efficacy of Christs sacrifice he is said Heb. 7. 25. ever to live to make intercession for us Christs continuall intercession is that which is intended under this Metaphor of speaking for to intercede is to speak for one This is attributed to Christ by way of resemblance See more hereof Chap. 7. v. 25. § 106. §. 118. Of dead Saints speaking MOre fully to expresse the efficacy of Christs blood the Apostle sets out the matter thereof comparatively thus Better things then that of Abels To understand the meaning thereof we must search out what it is that Abel or that his blood speaketh Most Greek Copies set down an article of the Masculine gender and so refer it to the person It seems that learned Erasmus met with some Copies that have the article in the neuter gender and so refer it to blood Our English so taketh it for it saith not then Abels but then that of Abel viz. that blood Now we read of both namely of Abel himself even his person that he being dead yet speaketh Heb. 11. 4. And also of his blood that it being shed the voyce of it cried unto God from the earth Gen. 4 10. 1. Abel himself speaketh in that his faith and the fruits thereof being in everlasting records to all posterity call upon all that read or hear them to be followers of him as evidently as if his voyce were heard 2. Abels blood speaketh in that at first the shedding of it could not be concealed and thereupon required judgement against his brother that slew him Yea still it remaineth crying against all such fratricides and homicides as Cain was 3. Both Abel himself and also his blood speaketh in that his soul is among the soulâ—… of them that were slain who under the Altar cry with a loud voyce saying how long O Lord holy and true dost thou not judge and aveâ—…ge our
4. 2. Be well informed in thine own nakednesse emptinesse nothingnesse and unworthinesse So was Abraham 18. 27. Iacob Gen. 32. 10. Iob 42. 6. David Psal. 22. 6. 143. 2. Isa. 6. 5. Paul 1 Tim. 1. 15. and others This will much amplifie our esteem of God §. 136. Of serving God with an holy fear THe second special property of our service to God is Godly fear The word in the original signifieth a good or religious circumspection which moves men cantiously or warily to enterprise what they do in that respect its translated fear The word here translated godly fear is compounded of a verb that signifieth to take and an adverb that signifieth well so as according to the notation of the word it implieth well to take or apprehend a thing Thence followeth a wary circumspection and a godly fear They who are circumspect and wary about the things which concern Gods worship are expressed under this word which our English translate devout Luk. 2. 25. It is a grace in man that hath relation and respect to God in which respect this Epithite godly is here applied to it thus godly fear This kind of word is seven times used in the new Testament as Luk. 2. 25. Act. 2. 5. and 8. 2. In these three places it s translated devout Heb. 5. 7. and 11. 7. and here In all these places it importeth a godly fear onely once I find it used to set out a natural fear viz. Act. 23. 10. By this speciall property of our service to God the Apostle evidently demonstrateth that An holy fear is a speciall means of well ordering the service we do to God The grounds whereof may be 1. That goodnesse and kindnesse which in God is mixed with greatnesse and Majesty and power and justice He is truly that which the Heathen unduly stiled their Iupiter Optimus Maximus In like manner doth God proclaim his own name Exod. 34. 6. and his Son sets him forth Matth. 11. 25. and 6. 9. Now as his greatnesse requires fear Ier. 10. 7. Mal. 1. 6. So his goodnesse requires that it be a good and godly fear 2. That alteration of our nature which is wrought by the powerful work of Gods Spirit True it is that the flesh remaineth in all while they remain in this flesh Rom. 7. 23 24. Gal. 5. 17. In this respect God gives to his even to the best of his a Spirit of fear Note 2 Cor. 5. 11. Act. 5. 11. But with this flesh there is also the Spirit in such as are regenerate This sanctifying Spirit makes that fear in them to be a good and godly fear such a fear was Noahs Heb. 11. 7. For the Spirit works love in the Souls of men Gal. 5. 22. 2 Tim. 1. 7. Now love mixed with fear makes it to be a godly fear 1. This may inform us in the condition of regenerate persons It s a kind of middle condition betwixt mans entire estate wherein God at first created man and that corrupt estate whereinto man fell In his entire estate he needed nothing but love in his corrupt estate nothing works on him but a servile slavish fear such a fear as Adam had in the garden Gen. 3. 8 10. and Gain Gen. 4. 13. and Pharaoh Exod. 12. 31. such a fear casts out love 1 Joh. 4. 18. But the regenerate estate is mixed of both and that by reason of that double principle which is in man flesh and spirit fear arising from the flesh love from the spirit But by this mixture of love servile fear is made a godly fear which is ever accompanied with love and therefore in sacred Scripture oft joyned together as Deut. 10. 12. Of this kind of fear see My Domestical Duties Treat § 4. 2. This demonstrates unto us thâ—…â—…xcremes whereunto most are given some in the defect some in the excâ—…sse The defect is of such as have no fear at all such commonly are the most impudent and audacious sinners like unbroken and unbrideled horses which run headlong to their own and their riders destruction These will be held from no sin that they have power and opportunity to commit Note Gen. 20. 11. Rom. 3. 18. The excesse of such fear is nothing but wrath and vengeance This is a plain servile slavish fear which is so far from being accompanied with love as by perfect love it s cast out 1 Ioh. 4. 18. It s joyned with hatred It hath two violent effects 1. It oft casts men into strange extacies as Dan. 5. 6. and makes them despair Gen. 4. 3 It s a plain diabolicall fear Iam. 2. 19. 2. It puts strange desires into mens heads and makes them wish there were no death no judgement no hell no Judge no God The godly fear here mentioned is as a vertue in the mean betwixt these two extremes 3. Upon the foresaid ground let us be exhorted to possesse our souls with this godly fear when we draw near to God to worship and serve him Such an exhortation Christ giveth about patience Luk. 21. 19. This will be a speciall meanes to make thee serve God acceptably For godly fear ariseth from faith as I have shewed in My Domestical Duties Treat 1. § 4. 4. Direction how to get this godly fear 1. Acquaint thy self with God as Eliphaz adviseth Iob 22. 21. and be well instructed in his divine properties and excellencies as in his supream soveraignty c. Of which see The Churches Conquest on Exod. 17. 11. § 43. Ignorance of the excellency of a thing makes it to be disesteemed But true knowledg thereof workes an high esteem and due respect 2. Chron. 28. 9. Hereby God wronght in Iob a godly fear Iob 42. 2 3. 2. Get all the evidences that thou canst of Gods Fatherly respect to thee Call to mind his offers of grace revealed in his word Observe his gracious dealing with thee how long he hath born with thee wherein he hath dealt better with thee then with many others Well observe what fruits of his sanctifying Spirit are wrought in thee These give evidence that God is our Father and will make us thereupon desirous to please him 3. Set this God allwaies before thee and remember that the eyes of the Lord are in every place beholding the evill and the good as Prov. 15. 3. This also will work a godly fear For it will make thee to do all things as in his presence Note Gen. 39. 9. 4. Be well informed in the horrible nature of sin how contrary it is to God and that in his chiefest excellency which is his purity and holiness Nothing more contrary to another not darknesse to light nor death to life Nothing makes a creature so loathsome in Gods sight as sin Sin only incenseth Gods wrath Sin causeth all judgements Sin makes the Devill so terrible as he is Sin puts a sting into death Sin excludes from heaven and implungeth into hel Were this thorowly
neighbour as thy self Levit. 19. 18. This point of succouring others as if we our selves were in their case is much pressed in Scripture as in these phrases Bear ye one anothers burthen Gal. 6. 2. Rejoyce with them that do rejoyce and weep with them that weep Be of the same minde one towards another Rom. 12. 15 16. So did he that said I am as one that comforteth the mourners Job 30. 25. And he that said When they were sick my clothing was sackâ—…loth I humbled my soul with fasting Psal. 35. 13. And another that said Who is weak and I am not weak Who is offended and I burn not 2 Cor. 11. 29. In this respect it is said to these Hebrews Ye became companions of them that â—…ere so used Heb. 10. 33. God though he be not capable of any distresse yet setteth himself forth so affected and so afflicted with the distresses of his Church and children as if he were in the like distresse For it is said of him That his soul was grieved for the misery of Israel Judg. 10. 16. And that his bowels were troubled Jer. 31. 20. Such a minde worketh compassion So much this Apostle observeth Heb. 10. 33 34. And compassion puts on to afford all the succour that is needfull The compassion of Pharaohs daughter to do what she did to Moses that was cast out Exo. 2. 6. And the Samaritan to do what he did to the man whom he found half dead Luke 10. 33. It is oft noted That Christ was hereby moved to afford that succour which on all occasions he afforded as Mark 1. 41. Matth. 14. 14. Luke 7. 13. Yea God himself is hereby said to be moved But after the manner of man He being full of compassion forgave their iniquity and destroyed them not Psal. 78. 38. So 2 Kin 13. 23. Deut. 30. 3. Sâ—…rely they who forget those that are in bonds in prison in danger in captivity or any other way restrained do not consider that their own case might be such a case They think anothers distresse concerns not them at all They neglect them because they forget them They forget because they are not duly affected with their distresse as if it were their own Philosophers observe two extreams contrary to the duty here required One is want of grief or want of passion This was their fault of whom the Prophet thus saith They are not grieved for the affliction of Ioseph Amos 6. 6. The Church thus complaineth of such Is it nothing to you all ye that passe by Lam. 1. 12. The other is Rejoycing at others distresse Of such Iob thus complaineth Now am I their song yea I am their by-word Job 30. 9. And David thus I was the song of the drunkards Psal. 69. 12. And the Church in her affliction thus I was their song all the day Lam. 3. 14. Against both these severe judgements are denounced Against the former this Therefore now shall they go captive with the first that go captive Amos. 6. 7. Against the latter this Because thou hast clapped thine hands and stamped with thy feet and rejoyced in heart with all thy despite against the house of Israâ—…l Behold therefore I will stretch out my hand upon thee c. Ezek. 25. 6 7. and 35. 15. The later of rejoycing at others miseries is of the two the worst The Psalmist maketh a direfull imprecation against them Psal. 35. 26. This was an evidence of suâ—…e and sore vengeance For by an extraordinary and Propheticall Spirit he did it and thereby declared what would fall upon them So hainous a vice this is as Iob maketh an imprecation against himself if he were guilty thereof Iob 31. 29 c. It is expresly said by the Wiseman That he that is glad at calamities shall not be unpunished Prov. 17. 5. It becometh us as we see or hear of any distresses of others near or sar off to lay them to heart as if it were our own case and answerably to do what we can for their good §. 28. Of the Extent of Charity TO the former particular object of mercy such as are in bonds the Apostle addeth a more general object thus translated Them which suffer adversity This also is the interpretation of one Greek word which properly signifieth to be evil intreated or afflicted This comprizeth under it all kinde of afflictions whether they come immediatly from God as grievous sicknesses torturing diseases troubles of conscience hardnesse of heart or any other such sore afflictions or mediately arise from man as mockings scourgings divers kindes of death concerning which this very word is used and translated tormented Heb. 11. 37. All of both kinds require pity compassion and succour This general is fitly added to the former particular to shew that mercy must be extended to all kinde of misery To this tends that indefinite charge Give to him that asketh Matth. 5. 42. which is set out by another Evangelist with a general particle thus Give to every one that asketh Luk. 6. 30. And do good to all men Gal. 6. 10. These generals as they include all persons so all cases So likewise doth the general object of mercy expressed under these words flesh neighbour brother Hide not thy self from thine own flesh Isa. 58. 7. that is from any that is compassed about with mortal frail corruptible flesh as thou art The wounded man that lay in the high-way was a neighbour to the Samaritan though he knew not whence he was and thereupon he succoured him Luke 10. 33 c. More expresly is this extent of mercy set down by the number of seven and eight that is all that need and are brought to our knowledge Eccles. 11. 2. That number of seven and eight is synecdochically put for all of all sorts And likewise by the expresse distinction of persons that are to be succoured as the Levite the stranger the fatherlesse the widow Deut. 26. 13. And by the several kinds of works whereby mercy is manifested as to give meat to the hungry and drink to the thirsty to take in a stranger to clothe the naked to visit the sick to go to them that are in prison Matth. 25. 35 36. The object of mercy is not restrained to one kinde of misery need or distresse but to all kinds The Rule of Charity is in three branches 1. Our brothers necessity in this respect it is said That Christ healed them that had need of healing Luk. 9. 11. 2. Our own ability On this ground Christ adviseth to give alms of such things as we have Luk. 11. 41. 3. Gods opportunity that is When God by his Providence bringeth to my sight or knowledge such and such a distresse as in the case of the Samaritan implied under this word by chance which noteth out Gods secret Providence Luke 10. 31. All these three branches concerning the Rule of Charity are thus joyned together Whosâ—… hath this worlds good this shows a mans ability and seeth this
FOR in this place intendeth both a proof and also an illustration which is taken from a solemn Rite under the Law which was a burning of a Sacrifice without the Camp so as the Priest who served in the Tabernacle nor might nor could eat thereof The Illustration is by way of resemblance thus As the Priest under the Law serving in the Tabernacle neither might nor could eat of that Sacrifice which was burnt without the Camp So they who under the Gospel serve the Tabernacle cannot partake of Christ who was the truth of that Type The Apostle writing to the Hebrews who were well acquainted with the legal Rites and too much addicted unto them doth oft strike on this string of the Judaical Law both in shewing the impotency of those Rites and also in framing Arguments from them to alienate their minds from them Thus he fighteth against them with their own weapons See Ch. 9. v. 13. § 68. The word translated Beasts according to the notation thereof signifieth a living creature For the Sacrifices before they were slain were living Our English according to the Latine cals them Animals and we style a man that wants understanding An Animal This word is applied to those living Spirits which attend the Throne of God Revelation 4. 6. By reason of their resemblance in Courage in Strength in Speed and other like Excellencies to some particular Beasts But here it is taken in the most usuall sense for bruit Beasts For such were offered up for Sacrifice The Beasts here meant were such clean Beasts as were appointed for Sacrifice In particular here may be understood 1. The red Heiser of whose ashes the purifying water was made Numb 19. 2 c. 2. The Bullock that was offered for the Priests sin Levit. 4. 3 c. 3. The Bullock that was for the sinne of the whole Congregation Numb 4. 14 c. 4. And that most especially the Bullock and the Goat that were both slain on the solemn annual day of Atonement Levit. 16. 27. The Body of these beasts are expresly mentioned because their life was taken away before they were burnt For they were slain at the Altar Numb 4. 4. So as by their bodies he means their carcasses under which these particulars are expressed The skin of the Bullock and all his flesh with his head and with his legs and his inwards and his dung Num. 4. 11. As for the Bloud of these Beasts it is here said to be brought into the Sanctuary Oâ—… the word Sanctuary See Chap. 8. v. 2. § 4. Here under the word Sanctuary both parts thereof are intended both the outward part called the Holy place and also the innermost called the most Holy For the bloud here mentioned was brought into both and sprinkled in them both Levit. 16. 14 15 16. This bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Therefore it is here said That the bloud was brought for sinne namely to cleanse and take away sinne both from the Priest himself and also from the people For it is expresly said That he shall offer his Bullock of the sinne offering which is for himself and make an atoâ—…ment for himself and his house Levit. 16. 6. It is also added That he shall make an atonâ—…ment for the people ver 24. Of the Priests offering for himself and the people See Chap. 5. v. 3. § 14. Yea it is said That he should make an atonement for the Holy place and the Tabernacle and the Altar Levit. 16. 16 20. For this end the bloud was sprinkled before and upon the Mercy-seat Levit. 16. 15. to shew the concurrence of Divine Justice and Mercy For that bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Gods Justice being satisfied by Christs bloud way was made thereby for approaching to the Mercy-seat and obtaining mercy The things in the Holy place and the Altar were sprinkled with bloud to take away that guilt of sin which man brings upon himself and upon all that he useth or is used for his good The word translated brought is a Compound and to expresse that composition it may be translated brought in thus brought in into the Sanctuary For the Preposition in iâ—… twice used 1. with the Verb in composition and then joyned with the Noun Sanctuary It sheweth that the beast was slain and so his bloud shed without those two holy places namely at the Altar and from thence carried into those places Thus Christ was offered up on earth there was his bloud shed but he carried it with him into heaven and there presents it to his Father at the Throne of grace Hereupon it is that his bloud or death hath a virtue and efficacy to cleanse away our sinnes and to take away the guilt and curse which we have brought upon all things that we use and upon all things that we do and undertake The foresaid bloud is here said to be brought by the Highpriest Of an Highpriest See Ch. 2. v. 17. § 172. The Highpriest is said to carry in this bloud 1. Because none else might enter into the most holy place Chap. 9. vers 7. 2. Because Highpriests were ordained for men in things pertaining to God Heb. 5. 1. 3. Because the Highpriest was an especiall Type of Christ who by presenting his own bloud at the Throne of grace maketh atonement for the sins of all Gods people Of the resemblances betwixt an Highpriest and Christ. See Chap. 8. v. 1. § 4. §. 127. Of burning beasts without the Camp THe Noun translated Camp is derived from a double compound Verb. The simple Verb signifieth to cast the single compound to cast in The double compound to cast about It is used to set forth a pitching of Tents or setting souldiers in aray The Noun is oft used for a Castle wherein souldiers lie in Garison Act. 21. 34 37. It is also put for an Army which consisteth of souldiers set in aray Hâ—…b 11. 34. And likewise for a Camp wherein souldiers lie together in their several Tents Rev. 209. In this place it hath reference to Israels abode in the wildernesse where they dwelt in Tents and their Tents were pitcht by several Standards as the Tents of souldiers use to be in a Camp The bodies then of the foresaid beasts were carried beyond all their Tents and burnt in a void place where were no Tents and in this sense are said to be burnt without the Camp The Lord who commanded the bodies of the beasts so to be burnt did thereby manifest that he would not leave the Priests to feed on those Sacrifices as they did on others and therefore to take away both liberty and possibility of eating thereof he caused them so to be burnt and that in a type as the Apostle sheweth in the next verse As these so other Sacrifices especially those which are
styled burnt-offerings Levit. 1. 3. c. were burnt to typifie the tormenting death of Christ For what is more tormenting then burning The Paschal Lamb was rosted to typifie as much Exod. 12. 9. Of the outward and inward torments which Christ endured at his death See Ch. 2. v. 9. § 76. By this instance we may observe that not only the Sacrifices themselves but also the manner of offering them up the places where they were offered and burnt and other like circumstances were typical So in other types both the substance and circumstances prefigured their truths The Paschal Lamb typified Christs Sacrifice 1 Cor. 5. 7. and the prohibition of breaking a bone Exod. 12. 46. foreshewed that not a bone of Christ should be broken Iob. 19. 36. Of Rules to finde out the truth of types See Ch. 4. v. 8. § 50. §. 128. Of Christs fulfilling Types Verse 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the Gate FRom the former legal Rite of burning the beasts bodies without the Camp the Apostle maketh this inference Wherefore Iesus also c. This particle of inference Wherefore implieth a reason why Christ suffered as he did namely because so much was under the Law prefigured concerning him So as Christ purposely did and endured what was before signified of him and that by types promises prophecies or any other way Hereupon it is that the Evangelists do oft use this phrase That it might be fulfilled of the things which were done by and about Christ. Israels coming out of Egypt was a type that Christ should come out from thence and the Nazarens were types of Christ. Therefore Christ was brought out of Egypt and dwelt in Nazareth that those types might be fulfilled Mat. 2. 15 23. Christ was born of a Virgin that the promise thereof might be fulfilled Mat. 1. 22. Christ commanded them whom he cured that they should not make him known that a Prophecy tending to that purpose might be fulfilled Mat. 12. 16 17. This was to shew that 1. Christ was the truth and substance of types promises and prophecies 2. Christ was of old prefigured to the Jews though obscurely 3. Jesus in whom we believe is the true Messiah whom the ancient Jews expected 4. God is true and faithfull in the accomplishment of what he makes known before-hand This gives good ground of searching into the legal types to finde out the truth comprized under them Hereof see Ch. 8. v. 5. § 13. The like may be applied to promises and prophecies of Christ. This 〈◊〉 plain clear accomplishment of the types promises and prophecies under the Law concerning the Messiah in Iesus doth much aggravate the blindnesse of minde and hardnesse of heart that hath possessed the Jews that have lived since these accomplishments §. 129. Of the meaning of Heb. 13. 12. THe truth of the legal types is here styled Iesus for all of them did in something or other prefigure Christ. So many were the Offices which Christ undertook so many were the things that he did so many were his sufferings in soul and body so many are the benefits that we reap by Christ as it is not possible for one type to set them all out Therefore there were very many some to set forth one thing others to set forth other things See Ch. 7. v. 3. § 22. Of this title Iesus See Ch. 2 v 9. § 73. Ch. 3. v. 1. § 29. The particle translated Also is the ordinary copulative Conjunction AND. In this place it carrieth emphasis and implieth that not only the type but the truth also was carried without even Jesus himself Though he were Iesus the Saviour of man yet was he so basely dealt withall as to be carried out of the City The end of Christs suffering and that according to the Type is thus expressed That he might sanctifie the people with his own bloud Of this word Sanctifie See Ch. 2. v. 11. § 101. Christ is said to sanctifie both by purging them from their sins Ch. 1. v. 3. § 27. and also by conferring grace upon them Iohn 1. 16. Both these joyned together under this phrase Purge your conscience from dead works to serve the living God Chap. 9. v. 14. For there is a merit and a vertue that issueth from the death of Christ. By the merit sins are purged by the vertue grace is conferred So as both Justification and Sanctification are here comprized under this word sanctifie They who partake of this benefit are styled The people Of the notation of the Greek word See Chap. 4. v. 9. § 57. Of the reasons of using this title See Ch. 2. v. 17. § 181. The means whereby the foresaid blessing was obtained is said to be bloud namely bloud shed which implieth death for life is in the bloud Gen. 6. 9. So as Christ died to sanctifie us See Ch. 9. v. 12. The bloud wherewith he sanctified us is said to be his own even that which came out of his own body This is here expresly set down to put a difference between the type and the truth and that in two respects 1. In that the Priests used other bloud then their own 2. In that that other bloud was the bloud of beasts But Christs bloud was his own and that was the bloud of God Act. 20. 28. Of this difference See Ch. 9. v. 12 13 14. Thus is this phrase his own bloud answerable to this himself whereof see Ch. 1. v. 3. § 20. This word suffered being spoken of Christs death sheweth that it was a suffering death See Ch. 2. v. 9. § 76. The place where Christ suffered is said to be without the gate A Gate is taken for that which affords a passage for ingress into and egress out of a place which is compassed about with wals or other fences It is taken 1. Properly for a material Gate Luke 7. 12. 2. Metaphorically Thus a Gate is applied to Heaven and hell Matthew 7. 13 14. 3. Metonymically for such as passe thorow a Gate Mat. 16. 18. 4. Synecdochically For that whole place whereof it is a Gate So here for the City Ierusalem For Christ suffered without that City The visible occasion of Christs suffering without the City was the Jews malice against him who accused him of high-Treason against Caesar and would give Pilat the Judge no rest till he had adjudged him to be crucified By this means it was that Christ suffered without the Gate For all notorious malefactors as they judged Christ to be were put to death without the City instance the two thieves that were crucified with Christ Mat. 27. 38. The Jews themselves did use to put to death notorious malefactors without their Tents before they dwelt in walled Cities and without their Cities when they dwelt in them God himself commanded that a blasphemer should be stoned without the Camp Levit. 24. 14. Acâ—…an was put
to death in the valley of Achor which was without the Camp Iosh. 7. 24. So Naboth 1 King 21. 13. So Stephan Acts 7. 58. As for Christ the Evangelist expresly notes that they brought him unto a place called Golgotha which is being interpreted the place of a skull Matth. 27. 53. Mark 15. 22. But though those malicious Jews did what they did in spite yet God so over-ruled their practices as he thereby brought his own Councel to passe as it is said of the Jews crucifying Him being delivered by the determinate Councel and fore-knowledge of God ye have taken anâ—… by wicked hands have crucified and slain Acts 2. 23. And as here in this Text is implied an especial type concerning him was fulfilled Thus we see how God can turn the malicious and mischievous plots and practices of Satan and his Instruments to the accomplishment of his own blessed will This gives us good ground to support our spirits against secret plots and open practices of the enemies of God and his Church and to rest upon the Divine Providence and believe that God hath a work to be effected even by them for his own glory and Churches good This suffering of Christ without the Gate was in the worlds eye a matter of ignominy and reproach which is evident by the Apostles explication thereof in this phrase Bearing his reproach ver 13. Hereby is verified that which the Apostle hath affirmed concerning Christ That he éndured the Crosse despising the shame Chap. 12. 2. Of the shame whereunto Christ was put See Ch. 6. v. 6. § 42. §. 130. Of the Resolution of Heb. 13. 10 11 12. 10. We have an Altar whereof they have no right to eat which serve the Tabernacle 11. For the bodies of those beasts whose bloud is brought into the Sanctuary by the High-priest for sin are burnt without the Camp 12. Wherefore Iesus also that he might sanctifie the people with his own bloâ—…d suffered without the gate THe Summe of these verses is A Declaration of the Damage which ariseth from addicting ones self to legal Rites The Damage is a depriving himself of that benefit which comes from Christ. This is 1. Propounded vers 10. 2. Illustrated vers 11 12. Of the Proposition there are two parts 1. A Declaration of the Point 2. A Description of the Persons here concerned The Point holds two things 1. The kinde of benefit in this Metaphor Altar 2. The means of partaking thereof in this other Metaphor eat The Persons are of two sorts 1. Such as partake of the benefit in this phrase We have 2. Such as misse of it In setting down the latter is noted 1. The cause of their missing of the benefit They serve the Tabernacle 2. A consequence thence arising They have no right The Illustration is by applying the truth to a type Hereof are two parts 1. The Type v. 11. 2. The Truth v. 12. The Type was the manner of burning certain Sacrifices Hereof are two parts 1. A Description of those Sacrifices 2. The place where they were burnt They are described 1. By the kinde Bodies of Beasts 2. By the use of them Hereabout are expressed 1. That part of them that was brought Bloud 2. The person by whom it was brought The Highpriest 3. The place into which it was brought The Sanctuary 4. The end why for sin The second part of the Illustration is the truth of the fore-said Type Whereof observe 1. The Inference in this word Wherefore 2. The Substance Of it there are two parts 1. The Person Iesus 2. His Suffering This is set out 1. By the place where he suffered without the Gate 2. By the end why he suffered That he might sanctifie This is set out 1. By the Subject whom he sanctified The people 2. By the means wherewith he sanctified bloud This is amplified by the kinde of bloud his own §. 131. Of the Observations raised out of Heb. 13. 10 11 12. I. CHrist is an Altar He is here set down under that Metaphor See § 122. II. Christ properly belongs to Christians They are they of whom the Apostle thus saith We have See § 122. III. Partakers of Christ believe on him This is to eat of the Altar here meant See § 123. IV. Men may deprive themselves of all right to Christ. This negative clause Have no right to eat intends as much See § 123. V. Maintainers of legal Rites have no right to Christ. Under this phrase Which serve the Tabernacle maintainers of legal Rites are meant See § 123. VI. Types are proofs of truth This causal particle FOR gives proof hereof See § 124. VII Bruit beasts were sanctified under the Law The bodies of the beasts here mentioned were sanctified VIII Bloud was a means of expiation Therefore was bloud carried into the Sanctuary on the day of expiation IX The means of expiation was presented in the place of Gods presence This was the Sanctuary X. The Highpriest was the Minister of expiation He carried in the bloud XI Expiation was made to take away sin This phrase for sin implieth thus much XII Sacrifices for expiation were burnt without the place of mens habitation This is without the Camp These six last Observations are couched under the legal Rites set down v. 11. XIII Christ purposely did and endured all to fulfill what was prefigured Thus much is intended under this particle of inference Wherefore See § 128. XIV Iesus was the substance of the legal shadows An expresse instance is here given thereof See § 129. XV. Iesus is he that sanctifieth This work is here attributed to him See § 129. XVI They are a peculiar people whom Christ doth sanctifie This word people sets out such See § 129. XVII Mens sanctification was an end of Christs suffering For so it is said He suffered that he might sanctifie See § 129. XVIII Bloud is the means of sanctifying See § 129. XIX Christ offered his own bloud These two last Doctrins are comprized under this phrase His own bloud See § 129. XX. Christs was a suffering death This word suffered intends as much See § 129. XXI Christs was a reproachfull death It was without the City where malefactors were put to death See § 129. XXII God turned mens mischievous plots to the fulfilling of what he had prefigured Christ was by the malice of his adversaries put to death without the City but thereby the type of burning the beast without the Camp was fulfilled See § 129. §. 132. Of imitating Christ. Verse 13. Let us go forth therefore unto him without the camp bearing his reproach FRom Christs accomplishing the forementioned type by suffering without the gate the Apostle raiseth a tropologicall use concerning Christians imitating Christ therein This is manifested two waies 1. By this illative Conjunction therefore Because Christ did so Christians must do the like 2. By following that metaphor of going out of the camp This particular giveth instance that
Shame despised by Christ 12. 21 Sâ—…edding of blood procures remission 9. 111 Sheep of Christ 13. 169 Sheeps properties 169 Shepherd Christ is 13. 166 Shepherd great 13. 168 Shepherds effects 13. 166 Shew-bread typified Christ 9. 13 Sight spirituall 2. 72 Sight of God makes sincere 13. 174 Sight of God beneficiall and honourable 12. 78 Signes 2. 31 32 Sin a filth and purged by Christ 1. 28 Sin hath degrees 2. 18. 3. 85 Sin how it appears horrible 3. 88 Sins of old punished warnings unto us 3. 89 Sins why registred 3. 90 Sin continued in the greater 3. 102 Sin deceitfull 3. 122 148 Sin is in justified persons 9. 131. and 107 Sin seen by God in justified persons 4. 78 Sin none in Christ 4. 91 Sin pardonable 5. 8 Sin See Pardon Sin put away by Christ 9. 131 Sin born by Christ 9. 1â—…9 Sin destroyed by Christs last comming 9. 144 Sin purged troubleth not 10. 5 Sin to be confessed 10. 7 8 Sin against evidence of the Spirit 10. 93 Sin may prove unpardonable 10. 94 Sin not pardoned bringeth damnation 10. 95 Sin the cause of Saints suffering 12. 27 Sincerity 3. 70 126 Singing commended 2. 115 Syon a type of the christian Church 12. 1â—…0 Sit how Christ doth in heaven 1. 31 Six daies why spent in creating 4. 31 Slâ—…th about grace 6. 81 Small things not to be despised 11. 57 Snuffers typified discipline 9. 10 Solitarinesse fit for communion with God 8. 19 Son-ship of Christ 1. 15. 3. 55 Son appointed of the Father 1. 16 Son of God variously taken 1. 47 Son of God begotten 1. 49 Son and Father the same essence 1. 51 Son and Father distinct persons 1. 52 Son of God how subject to the Father 1. 109 Son of Man 2. 54 Sons of Christ How known 2. 50 128 Sons of God subject to suffering 5. 47 Soul how attributed to God 10. 149 Soul-suffering of Christ 2. 76 Souls of men are of a spirituall substance 12. 110 Souls excellency above Angels 12. 110 Souls in heaven greater glory since Christ then before 8. 53 Souls perfection in heaven 12. 112 Souldiers to be succoured 7. 8 Speech why given 11. 70 Speciall relation betwixt God and his people 8. 67. and 11. 78 Spies lawfull 11. 186 Spirit resembled to oile 1. 119 Spirit in Christ above others 1. 123 Spirit for Christs divine nature 9. 77 Spirit diversly taken in Scripture 12. 110 Spirituall what it intendeth 7. 80 Sprinkling blood 11. 157 Sprinkling blood and water 9. 71 Sprinkling Christs blood 9. 72 Sprinkling the booke of the Covenant 9. 104 Sprinkling all the people 9. 105 Stability none here 13. 138 Standing what it implieth 1. 31 Stand not at a stay 6. 3 Stars are innumerable 11. 60 Stedfastnesse of Gods word and Law 2. 11 12 Stoning to death 11. 254 Strange tongues to be interpreted 7. 19 Strange phrases to be mollified 7. 55 Strange doctrines 13. 115 Strange Land 11. 44 Strangers Saints are 11. 68 Strong meat 5. 66 72 Study for heaven 4. 64 Subjection 2. 43 Subjection to Christ 2. 62 Substance preferred before circumstance 13. 189 Suffer word of exhortation 13. 18â—… Sufferings of Christ 2. 76 96 97. and 12. 17 Sufferings of Christ and his members moderated 2. 59 Sufferings of Saints glorious 2. 97 Sufferings make Christ and Saints conformable 2. 100 Suffering the portion of Gods Sons 5. 46 Sufferings of Saints short 10. 138 Sufferings of Jewes for religion 11. 244 Suffering of Saints for advantage 11. 250 Superiours command no warrant for evill 11. 130 Superiority in office may stand with equality in state 7. 41 Superstitious too sedulous 13. 120 Supper of the Lord. Principles about it 6. 15 Supports in trials 11. 243 Suretiship Gods oath is 6. 138 Surety Christ is and wherein 7. 93 Swearing is a kind of suretiship 6. 138 Swearing attributed to God 3. 114 115 and 6. 97 Swearing of God infallible 4. 26 And immutable 6. 140 Swear why God doth 7. 91 Swearing of God by himself 6. 98 Swearing God conforms himself to man 6. 115 Swear man may 6. 116 Swear lawfully 6. 117 Swearing severall kinds 6. 119 Swear by God alone 6. 120 Swear not by creatures 6. 123 Swear not things unlawfull 6. 124 Swear not falsly 6. 127 Swear not rashly 6. 128 Swearing a solemn rite 7. 91 Swear God did in ordaining Christ a Priest 7. 91 Sword The word like it 4. 71 Sword two edged 4. 71 T. TAble typified communion 9. 11 12 Tables of the Covenant 9. 30 Tables why of Stone 9. 30 Tabernacle a type of Christs body 8. 5 and 9. 55 Tabernacle who serve it 13 124 Tabernacles of Patriarchs 11. 46. See Tents Taste 2. 79 How Christ tasted death ibid. Tasting the heavenly giâ—…t 6. 33 Tasting the good word 6. 35 Tasting heavenly glory 6. 36 Teachers excellency requires hearers heed 2. 2 5 Teachers wisdome in disposing their matter 9. 33 Tears may sometimes be in vain 12. 96 Teares when acceptable 12. 96 Terrible God is 10. 15 Testament See New Testament or last will ratified by death 9. 93 Testament ratified inviolable 9. 94 Testament unjust anull 9. 94 Testaments how violated 2. 94 Testament See Covenant Testators generall intent to be observed 9. 94 Testimony See Witness Testimony of Scripture See Scripture Tempted how many wayes Christ was 2. 96 Tempted how far and why Christ was 2. 182 183 Tempted how any man may be 2. 185 Tempt God how a man doth and what the causes and effects thereof 3. 96 Tempted how Abraham was 11. 83 Tempted best are 11. 83 Temptations on the right hand dangerous 11. 256 Temporall blessings no sure evidence of Gods favour 3. 92 Temporall blessings not the only object of faith under the Law Tents of Patriarchs 11. 45 Tenths given to Melchisedeck 7. 16 Tenths how far due to other Ministers 7. 17 Tenths why given to Levites 7. 33 40 Tenths argue superiority 7. 33 Tenths paid by Levy in Abraham 7. 56 Therefore 1 117. 2. 2 Threats of God assuredly executed 3. 174 Throne of Christ 1. 106 110 Throne of grace 4. 94 Thrones Angels 1. 84 Time See Opportunity See Sâ—…t Timotheus 13. 185 Tithes See Tenths Titles before Epistles 1. 3 Tortures on Professors of truth 11. 245 Trading in sin 10. 89 Traditions how usefull 11. 244 Transitions usefull 8. 2 Translation of Enoch 11. 17 Transgression distinguished from disobedience 2. 14 Transgression punished 2. 15 16 17 12 127 Transubstantiation refuted 9 107 Trie See Tempt Trials See Afflictions Trials many and great Christians are subject unto 10. 120 123 125 Treasure what is 11. 143 True and tipycall opposed 8. 6 Truth to be granted to adversaries 9. 2 Truth received 10. 91 Trust in God 2. 119 Types were not the the truth nor to be rested in 4. 49 Types why instituted 4. 49 Types had their truths 4. 50 Types had their heavenly truths 8. 13. and 9. 115 117 122. Types in what cases rejected 4. 50. and
we have a right to appeal to Gods justice for this 〈◊〉 hath made full satisfaction and to exact a debt which is fully satisfied is a 〈◊〉 of injustice Quest. Why then do Saints appeal from the throne of justice to the seat of mercy Answ. In regard of themselves and their manifold pollutions and imperfections In this respect they cannot abide the triall of Gods justice But in confidence of that full satisfaction which Christ hath made they dare and do appeal to Gods justice This is an especiall meanes to settle troubled consciences A debtor that hath a surety that is able and willing to pay his debt yea who hath fully paid it feares not his creditor §. 94. Of the letter covenant or Testament THe subject whereabout Christs suretiship is exercised is here stiled 〈◊〉 Indeed the Greek word so translated is oft put for a testament as Matth. 26. â—…8 Gal. 3. 15. Heb. 9. 16 17. The derivation of the word doth also imply as much for it is derived from a verb that signifieth among other acceptions to dispose of a thing by will But that Greek verb doth also signifie to make a covenant and from that signification the Greek noun here used may be translated a covenant and so it is most usually taken in the New Testament Luk. 1. 72. Act. 3. 25. and 7. 8. Rom. 11. 27 Heb. 8. 6. There is another Greek word which by other Authors is used for a covenant but not in the New Testament The Hebrew word doth properly signifie a covenant as is evident by the â—…tation thereof The LXX whose phrase and stile the pen-men of the New â—…ment do much follow do translate that Hebrew word which properly signifieth a covenant with the Greek word that is here used in this Text. In this place the word covenant seemes to be the more proper for the office of a 〈◊〉 hath a more fit relation to a covenant then to a testament Yet I will not deny but that which is a covenant in matter and in the manner of making it may in regard of the confirmation thereof by death be a testament Thus that which in the Old Testament was a covenant by the death of Christ may in the New Testament be stiled a Testament Quest. Wherein lyeth the difference betwixt a Covenant and a Testament Answ. 1. A covenant is an agreement between two at least A Testament is the Declaration of the will of one 2. The two or more between whom a covenant passeth must be all living A testament receiveth force by the death of him that made it 3. A covenant is ratified by the mutuall consent of all that make it on every side A testament is ratified by the will only of him that made it 4. A covenant useth to be made on conditions on both sides A testament is made upon the meer favour and grace of the testator The covenant or testament here mentioned is called better in reference to the covenant that was made under the Leviticall Priest-hood not in the matter but rather in the form and manner of delivering it not in the substance but rather in certain accidents or circumstances which are these 1. A more cleer manifestation thereof by the Gospell Eph. 3. 5. 2. A most sure ratification of it by the death of Christ Heb. 9. 15. 3. A more mighty operation by the work of Gods Holy Spirit accompanying the Ministry of the Gospell 2 Cor. 3. 6. §. 95. Of the resolution and observations of Heb. 7. 20 21 22. Vers. 20. And in as much as not without an oath he was made Priest Vers. 21. For those Priests were made without an oath but this with an Oath by him that said unto him The Lord sware and will not repent Thou art a Priest for ever after the order of Melchisedec Vers. 22. By so much was Iesus made a surety of a better Testament Vers. 20. THese three verses contain a proof of the Solemnity of Christs Priesthood above the Leviticall Priest-hood Hereof are two parts 1. The kind of Solemnity 2. The kind of proof The Solemnity is set down two wayes 1. Simply 2. Comparatively The simple consideration sheweth how Christ was instituted Therin observe 1. The substance 2. The consequence v. 22. In the substance is noted 1. The manner of expressing the point 2. The matter whereof it consisteth The manner is set out 1. By a relative expression Thus In as much as By so much 2. By a double negative not without Vers. 21. The comparative consideration manifesteth a difference betwixt the institution of the Leviticall Priest-hood and Christs That without This with an oath The proof is by a divine testimony which is 1. Intimated in this phrase By him that said unto him 2. Expressed In the expression there is 1. The kind of proof 2. The thing proved The kind of proof is 1. Propounded in this phrase The Lord sware 2. Amplified by the inviolablenesse thereof Thus and will not repent The thing proved is the excellency of Christs Priest-hood Herein 1. The person deputed Thou art 2. The function whereunto he is deputed This is 1. Propoâ—…nded in this word Priest 2. Illustrated and that two wayes 1. By the kind of Priest-hood After the order of Melchisedec 2. By the continuance thereof for ever Vers. 22. The consequence is 1. Hinted in this phrase By so much was 2. Expressed Herein 1. The person Iesus 2. The office The office is set out 1. By the kind of it surety 2. By the subject whereabout it is exercised The subject is 1. Simply propounded in this word testament 2. Comparatively amplified in this word better Doctrines Vers. 20. I. Christ was solemnly ordained a Priest This is implyed in this 〈◊〉 connexion In as much as See § 91. II. The solemnity whereby Christ was instituted a Priest was an oath This is 〈◊〉 plainly expressed See § 91. Vers. 21. III. The Leviticall Priest-hood was instituted a Priest without an oath 〈◊〉 is also plainly expressed See § 92. IV. The Leviticall Priest-hood was not with such solemnity ordained as 〈◊〉 That without an oath this with an oath V. A divine testimony is a sound proof Such a proof is here produced See § 〈◊〉 VI. God in weighty matters sweareth A particular instance is here given See § 92. VII God repenteth not of that which he sweareth So much is here expressed See § 92. Of other doctrines concerning this testimony see Chap. 5. v. 6. § 32. Vers. 22. VIII Christ is a Saviour He is Iesus See § 93. IX Our Saviour is our surety For Jesus is a surety See § 93. X. Iesus is a surety of the Covenant betwixt God and man This is the 〈◊〉 here mentioned See § 94. XI The Covenant made with Christians is better thâ—…n that which was made with the Iewes The comparison in this word better is betwixt Christians and Jewes See § 94. §. 96. Of the meaning of the 23. verse Heb.
too dear for Christ who thought not his own blood too dear for us Well might Christ say If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple Luke 14. 26. 6. In particular let it move us to give our selves wholly to Christ. He gave himself to death for us He requires that we give our selves a living sacrifice to him Rom. 12. 1. He gained nothing to himself by shedding his blood but we gain remission of sins reconciliation with God justification all happinesse 7. From the foresaid price of our redemption ariseth a firm and sure ground of faith What place is left for doubting and despairing when such a price of redemption as Christs own blood is paid This price affords two strong props of faith 1. Infinite mercy 2. Perfect justice §. 58. Of Christ entering by his blood THe word translated entered is a compound and that of the same simple verb that was used chap. 6. v. 19. § 155. and the preposition is doubled with like emphasis as it was there Whereas it is said that by his blood he entered c. It is not to be taken of carrying the blood which he shed with him into heaven in a Vessel or otherwise as the high Priest carried the blood of the sacrifice into the most holy place That needed not in that he presented his body out of which the blood is shed and which was the sacrifice it self that was offered up which was more then that which the Priest did Christ shed his blood on earth before his ascention and that sundry times as 1. When he was circumcised Luke 2. 21. 2. When in his agony he sweat drops of blood Luke 22. 44. 3. When he was scourged John 19. 1. 4. When a Crown of thorns was clapt upon his head Iohn 19. 2. 5. VVhen his hands and feet were nailed to the Crosse Iohn 20. 25. 6. VVhen his side was pierced so as water and blood came out from thence Iohn 19. 34. This was the evidence of the losse of his life For the water that came out with the blood shewed that his very heart was pierced This phrase by his blood implyeth the merit of his death that thereby expiation was made for our sins For it was shewed that there is no expiation without blood § 57. §. 59. Of Heaven an holy place THe place whereinto Christ entered is here stiled the holy place Of the divers acceptions of the Greek word translated holy place see v. 8. § 47. Here it is taken for heaven it self The Apostle plainly expresseth as much v. 24. There never was any place to which this title so properly belonged as heaven Of Christs entering into heaven see chap. 1. v. 3. § 35. chap. 4. v. 14. § 84 85. The title given to heaven in this place sheweth it to be a most holy place So it is expresly stiled Psal. 20. 6. Isa. 57. 15. 1. Heaven is the truth of that type which under the Law was sanctified for the most holy place 2. As heaven at first was made holy so ever since it hath continued to be Never was it any way polluted 3. There is nothing in it but that which is holy As holy Angels spirits of 〈◊〉 men made perfect 4. It is further sanctified and glorified by the continual glorious presence of the holy God If such places on earth where God was pleased sometimes to manifest his presence ordinarily as the Tabernacle and Temples or extraordinarily as the place where he appeared to Moses Exod. 3. 5. and to Ioshua Ios. 5. 15. were 〈◊〉 much more the place of his continual residency in his greatest glory 1. This is a motive to lift up pure hands in prayer 1 Tim. 2. 8. for they are lifâ—… 〈◊〉 to an holy place David saith I will wash my hands in innocency so will I compâ—…â—…hine Altar Psal. 26. 6. Heaven is a more holy place then the Altar was we 〈◊〉 therefore be more careful to wash our hands in innocâ—…ncy when we approach to Heaven but in prayer the soul after an especial and spiritual manner entereth into that holy place This inference our Apostle teacheth us to make chap. 10. v. 19 20. 2. It is a motive to â—…eanse our selves from all filthinesse throughout the whole câ—…se of our life 2 Cor. â—… 1. and to grow up into full holinesse that we may be fitted to enter into this holy place for there shall in no wise enter into it any thing that deâ—…leth Rev. 21. 27. When those Angels that at first were made holy became unholy this holy place could hold them no longer 2 Pet. 2. 4. It is most meet that we be fitted for the place of our everlasting aboad Two graces are in special requisite hereunto 1. Faith whereby we apply to our selves the blood of Christ that cleanseth 〈◊〉 from all sin 1 Iohn 1. 7. 2. Repentance whereby sin is mortified in us Luke 13. 3 5. Act. 2. 38. §. 60. Of Christs entering once into Heaven THe time of Christs entering into heaven is limited by this particle 〈◊〉 This is not here taken as it was v. 7. for once a year but exclusively once for ever Thus it is taken chap. 6. v. 4. and Iude v. 3. In this exclusive respect men are said once to die v. 27. And it is said of Christ that he died for sin once Rom. 6. 10. That Christ entered but once into heaven is evident by this phrase whom the Heaven must receive until the time of restitution of all things Act. 3. 21. Christ in the dayes of his flesh did and endured whatsoever was requifite for mans eternal redemption v. 26. see more hereof chap. 7. v. 27. § 115. Among other Arguments this may be pressed against the conceit of Christs personal reigning on earth for a thousand years after which they say he is to enter into heaven again But hereof we may have a more fit occasion to speak upon the last verse of this Chapter § 143. §. 61. Of Christs perfecting mans redemption before he entered into Heaven ONe special ground of Christs entering into Heaven is thus expressed â—…ving obtaâ—…ned eternal Redemption Th word translated obtained properly signifieth sound Mat. 2. 8 11. For he that find s a thing obtains it VVhere the Angel saith to the Virgin Mary Thou 〈◊〉 sound favor with God Luke 2. 30. He meaneth thou hast obtained favour So this phrase finde grace Heb. 4. 16. is all one as obtain grace The word here used is a participle of the first Aorist and implieth the time past or a thing done and effected Thus it intendeth that Christ had done and endured whatsoever was requisite for mans redemption whilst he was on earth and after that went into heaven A like tense is used to set forth the like thing Eph. 5. 26. which word for word is thus to be
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