he doth it upon satisfaction 2. Pacification of Gods wrath Offence of Justice incensed Gods wrath Satisfaction of Justice pacifieth the same When Phineas had executed justice on Zimri and Cosâ—…i God saith Phine as hath turned my wrath away Numb 25. 11. If upon mans execution of just judgement upon delinquents which is but one part of satisfaction Gods wrath was turned away much more will it be pacified by that full satisfaction which the Son of God hath made In this respect Christ is said to be the propitiâ—…tion for our sins 1 Joh. 2. 2. that is the means of pacifying Gods wrath and we are said to be saved from wrath through Christ Rom. 5. 9. and to be delivered from wrath 1 Thess. 1. 10. This did Christ as Priest as is evident by the types under the Law For by legall Priests Gods wrath is said to be pacified Numb 16. 46 47 48. 3. Pronouncing Gods favour This follows necessarily upon pacifying wrath as upon removing of darknesse light followeth God reserveth not wrath because mercy pleaseth him Micah 7. 18. So as the brightnesse of mercy dispelleth the cloud of wrath That Christ procureth mercy and favour for man is evident by this style which God giveth him This is my beloved Son in whom I am well pleased Matth. 3. 17. God hereby setteth forth Christ to be such an object of his good pleasure as he is well pleased with every one whom he beholds in Christ. That Christ procureth favour as he is a Priest is evident by this inference upon Christs Priesthood Let us therefore come boldly unto the throne of grace that we may obtain mercy Heb. 4. 16. Christ as a Priest is Gods favourite and our Advocate 1 Ioh. 2. 1. 4. Redemption out of that miserable estate whereunto man by sinne had plunged himself This followeth upon the former points For Divine justice being satisfied wrath pacified and favour procured Christ once vanquished the devil Satan could not stand against Christ nor could the power of hell hold such as Christ redeemed Though this be a privative benefit yet if we well weigh the malicious and mischievous disposition of the devil that held us in bondage and the miserable condition in which we lay we may soon discern how great a benefit it is That redemption is wrought by Christ is expresly set down Eph. 1. 7. and that it is a fruit of his Priesthood is evident by this phrase Christ by his own blood entred in once into the Holy place having obtained eternall Redemption for us Heb. 9. 12. 5. Accesse to the throne of grace The infinite disparity betwixt God and man manifesteth this to be a great prerogative and the rich treasure of all good things tending to life and happinesse which is to be found at the throne of grace manifesteth this to be an unspeakable benefit That we have accesse to the throne of grace by Christ is evident by this phrase Through Christ we have accesse unto the Father Eph. 3. 18. That this is by vertue of Christs Priesthood is evident by this phrase Seeing we have a great Highpriest let us come boldly unto the throne of grace Heb. 4. 14 16. 6. Reconciliation with God This the Apostle sets down as a fruit of Christs Priesthood in this very verse Whereof see more § 180. 7. Iustification This also is a very great benefit that wretched vile sinners should be justified in his sight who is of perfect and infinite purity This cannot be by any righteousnesse of our own For in Gods sight no man living can be justified Psal. 147. 2. It must needs therefore be by the righteousnesse of another and that other can be none but Jesus Christ by the faith of Jesus Christ we are justified Gal. 2. 16. This was done by Christs undertaking to be for us which is the Office of a Priest Under this head Reconciliation Adoption and other like Christian prerogatives are comprised 8. Sanctification This must needs be a great benefit because it is a renovation of Gods image in us Eph. 4. 24. That this is by Christ is evident in that Christ is made unto us Sanctification 1 Cor. 1. 30. That this is by vertue of Christs Priesthood is evident in that it ariseth from the death and resurrection of Christ Rom. 6. 5 6. which are effects of Christs Priesthood 9. Eternall salvation This is the end of all the rest without which they are of no use This therefore must needs be a great benefit That this cometh by Christ is evident by his Name Iesus Matth. 1. 21. That this is an effect of Christs Priesthood is evident by this inference Christ hath an unchangeable Priesthood wherefore he is able also to save them to the uttermost c. Heb. 7. 24 25. §. 175. Of Duties arising from Christs Priesthood SUch an Office so excellent so needfull so usefull to us as Christs Priesthood is cannot but require much duty from us By vertue thereof Christ gave himself for us Do not we then owe our selves and all that we have and all that we can do to Christ But in speciall we ought so to account of Christ and so to use him as the Jews did their Highpriests 1. Negatively they might not curse the Ruler of their people Exod. 22. 28. Thereby was meant their Highpriest for so it is applied Act. 23. 4 5. Under this negative is comprised an high esteem and honourable mention of their Priest Much more must we so respect Christ. 2. In matters of Controversie they were to go unto the Priests and do according to the sentence which the Priest should give Deut. 17. 8 9. Christ declareth hiâ—… sentence by his written word to that therefore must we stand 3. In case of uncleannesse the Jews went to the Priest to judge thereof and to be cleansed there from Lev. 13. 2 c. It is the blood of Christ that cleanseth from all spirituall uncleannesse 1 Ioh. 1. 7. Go to Christ therefore to be cleansed 4. The Jews brought all their oblations and sacrifices unto their Priests Lev. 5. 8 12 16 18. We must do all in the Name of Christ Col. 3. 17. That generall is exemplified in the particulars following 1. Miracles were done in the Name of Christ Mark 16. 17. 2. Baptism was administred in his Name Act. 2. 38. So the Lords Supper 3. Christians assembled together in the Name of Christ 1 Cor. 5. 4. 4. They executed Ecclesiasticall censures in the Name of Christ 2 Thess. 3. 6 12. 5. They prayed in the Name of Christ Ioh. 14. 13. 16. 23. 6. They gave thanks in his Name Eph. 5. 20. Heb. 13. 15. 7. All things wherein we have to do with God are to be done in the Name of Christ Heb. 5. 1. 8. All other lawfull things as eating drinking doing the works of ouâ—… Calling exercising works of justice works of mercy and all lawfull works are to be in the Name of Christ Col. 3. 17. 5.
ends of their profession Surely â—…ciples had well tried themselves in this case who said to Christ We beleeve and are sure that thou art that Christ John 6. 69. and thereupon professed that they would never depart from him Oâ—… objections against this trial of a mans self See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 36 37 c. §. 132. Of the Persons and Grace that cannot utterly be lost FOr further clearing this Point of departing from God or falling from grace it will be requisite distinctly to consider 1. What persons may fall 2. From what grace they may fall 3. How far they may fall 1. The persons about whom the Question is are Professours of the true faith Saints by calling or called to be Saints Rom. 1. 7. 1 Cor. 1. 2. These are of two sorts 1. Chosen and called Revel 17. 14. Their calling is an inward and an effectual calling 2. Called but not chosen Mat. 22. 14. Their calling is only external and formal These later may fall from that which the former cannot fall from and also fall much further See § 131. § 134. 2. The grace from which mens falling in departing from God is questioned is either remaining in God himself or inherent in man Election is an act of God residing in himself and altogether depending on his good pleasure Justification also consists in Gods accepting our persons not imputing our sinnes unto us But faith whereby we are justified and the several fruits of Sanctification are inherent in man wrought in him by the Spirit of God These graces inherent in man are of two sorts They are either in truth and in the judgement of certainty or in appearance only and in the judgement of charity 3. Concerning the degree or measure of falling from grace That may be either in truth in whole or for ever or only in sense in part or for a time To apply these distinctions 1. The Elect being effectually called cannot in truth totally and finally fall away This Proviso if it were possible Matth. 24. 24. being interposed in the case of falling away and that in reference to the Elect sheweth that it is not possible that the Elect should utterly be drawn from Christ. 2. No true sanctifying saving grace can be totally lost In this respect the beloved Disciple saith that Whosoever is born of God doth not commit sinne For his seed remaineth in him and he cannot sinne because he is born of God 1 Joh. 3. 9. They who are born of God are endued with true saving sanctifying grace To commit sinne is wholly to give himself over to sinne and so utterly to fall from grace This the regenerate cannot do This reason is there rendered because the seed of God that is the Spirit of God by vertue whereof we are aâ—… it were out of a certain seed born again and made new men abideth in us 3. They who are effectually called and endued with such grace cannot finally fall away For these are given to Christ and for this end that he should not lose them but raise them up again at the last day John 6. 39. In this respect they are resembled to a tree planted by the rivers of water that bringeth forth his fruit in his season whose leaf also shall not wither Psalm 1. 3. And to Mount Zion which cannot be removed but abideth for ever Psal. 125. 2. and to an house built upon a rock which though the rain descended and the flouds came and the winds blew and beat upon that house yet it fell not Mat. 7. 24 25. How far hypocrites and reprobates may fall See Chap. 6. v. 6. § 37. §. 134. Of the Grounds of Saints stability THe grounds whereupon the Elect effectually called and endued with â—…ving gâ—…ce are so established as they can never totally fall are these 〈◊〉 such like 1. The stability of Gods Decree Whom God did predestinate them he also 〈◊〉 led and whom he called them he also justified and whom he justified them 〈◊〉 〈◊〉 glorified Rom. 8. 30. So as God will bring his Elect to glory Therefore 〈◊〉 cannot finally fall Election is that foundation of God which standeth sure 〈◊〉 this seal the Lord knoweth them that are his 2 Tim. 2. 19 Therefore the Lord 〈◊〉 keep them safe 2. The faithfulness of Gods promises 1 Cor. 1. 8 9. 1 Thess. 5. 24. Now 〈◊〉 hath made many promises for keeping his Saints so as utterly they shall never 〈◊〉 part from him as Isa. 54. 10. Ier. 32. 40. Mat 16. 18. Ioh. 6. 39. 3. Gods constant care over them Though they fall they shall not be utterly 〈◊〉 down for the Lord upholdeth them with his hand Psal. 37. 24. 1 Cor. 10. 13. 4. Their insition into Christ and union with him being members of his 〈◊〉 dy Ephes. 1. 22 23 5. 23. 1 Cor. 12. 12. If a member of Christs body 〈◊〉 be clean cut off thaâ—… 〈◊〉 would be imperfect See Domest Dut. on Eph. 5. 30. 〈◊〉 1. § 71 78. 5. Christs continual and effectual intercession Rom. 8. 34. A particular instâ—… hereof we have in Peters case to whom Christ thus saith I have prayed for thâ—… 〈◊〉 thy faith fail not Luk. 22. 32. A more general instance we have in that effecâ—… prayer which Christ made to his Father a little before his departure out of 〈◊〉 world Ioh. 17. 11 c. 6. The abode of the Spirit in them Concerning that Spirit Christ thus saith â—… will pray the Father and he shall give you another Comforter that he may abide 〈◊〉 you for ever John 14. 16. That Spirit is called the anointing which abidâ—…li Saints 1 John 2. 27. And the Spirit that dwelleth in them Rom. 8. 11. See 〈◊〉 1. v. 14. § 161. These grounds as they are evident proofs of the stability of Saints So the shew that this Doctrine giveth no matter of boasting to man but returnedâ—… the glory to the blessed Trinity See Chap. 6. v. 11. § 75. §. 135. Of Objections against the certainty of Saints Perseverance 1. SOme object against the immutability of Election as if the very Elect migâ—… fall Their Objections are of four sorts Object 1. Christ threatneth to take away ones part out of the book â—… life Answ. In Scripture a man is said to be written in the book of life either iâ—… the judgement of certainty as Revel 21. 27. or in the judgement of 〈◊〉 and that by reason of their profession To take away the part of such 〈◊〉 of the book of life is to manifest that he never had any part therein Obj. 2. David maketh this imprecation Let them be blotted out of the boâ—…k of is living Psal. 69. 28. Answ. This imprecation was by divine inspiration made against Iudas 〈◊〉 others like him whose names are said to be written in the book of life by 〈◊〉 of their profession only in the judgement of charity
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.
10. Of mens backwardness in seeking after holiness MAny that profess the true faith and have the word of God to be their instructor may be thought to be better instructed in the worth of spirituall matters then the aforesaid men of the world yet too many of these are too too backward in seeking after holiness It is the Lords charge to seek first the Kingdom of God and his righteousness Matth. 6. 33. to seek holiness before and above all other things But commonly it is the last thing which men seek after and with least care and diligence It is said of Manna that it was Angels food Psal. 78. 25. So delightsom it was so wholsom every way so excellent that if Angels had taken any food they would have eaten that food yet the Israelites after they had some while enjoyed it accounted it light bread and loathed it Num. 21. 5. Difficulty in obtaining holiness cannot justly be pretended For an especiall means tending thereunto is that word which is very nigh unto thee in thy mouth and in thy heart that thou maiest do it Deut. 30. 14. This is the Gospel even the word of faith which we preach Rom. 10. 8. Yet how little is this word regarded I may in this case say Wherefore is there a price in the hand of a fool to get holiness seeing he hath no heart to use it Prov. 17. 16. Were carefull to get holiness more would be holy then are and they that are in some measure holy would be more holy Many in this case shew what kinde of spirit they have even a fleshly carnall sluggish spirit a spirit that savoureth not the things of God §. 11. Of following after Holiness WE that are well instructed in this excellent property ought to stirre up our spirits and put forth our strength in following holiness This doth the Apostle intend in this phrase Follow holiness Heb. 12. 14. The Greek word translated Follow signifieth a pursuing of such as fly from one as Hunters and hounds follow the game if it be possible they will get it Seâ—… such before you and thus reason with your selves Shall instinct of nature stirre up unreasonable creatures to put forth their utmost power to get what they have a minde to and shall not reason much more put us on to get so fair a game as holiness is Or further set Hunters or Runners in a race before you and thus say to your souls Shall reason put on naturall men to strive in worldly things for the mastery and shall not Religion Grace Spirituall understanding and a good conscience put us on to give all diligence for attaining this prize of holiness They do it to obtain a corruptible crown but we an incorruptible 1 Cor. 9. 25. §. 12. Of Directions to be Holy THat we may be such holy brethren as are here set down 1. Be well informed in the nature of holiness For superstition hypocriste yea and idolatry it self make pretence of holiness If the mark be mistaken the more pains we take and diligence we use the further we shall be off from it The faster a traveller goes in a wrong way the farther he may be from the place to which he desires to go The Jews being ignorant of Gods righteousness and going about to establish their own righteousness were farthest off from true holiness See § 6. of the holiness here meant 2. Cleanse your selves froâ—… all filthiness of the flesh and spirit Thus may you perfect holiness in the fear of God 2 Cor. 7. 1. It is a course which all of all sorts observe for perfecting of a thing namely first to remove the impediments thus Physitians purge our peccant humours Chirurgians draw out festring matter Husbanâ—…men sâ—…ack up broom briars thorns and all noisom weeds Every man 〈◊〉 striveth so the mastery is temperate in all things 1 Cor. 9. 25. In this respect that which Pâ—…sophers hold of privation may prove true that there must be a privation of one form before there can be an induction of another This is the constant doctrine of the Scripture Break up your fallow ground and sow not among thorns Jer. 4. 3. Wash ye make you clean put away the evil of your doings Isa. 1. 16. Put off the old man which is corrupt according to the deceitfull lusts Eph. 4. 22. Except we take this course all our labour after holiness will be in vain 3. Have speciall care of your company Avoid the society of unholy ones Associate thy self with holy ones that in you may be accomplished this Proverb Birds of a feather will fly together Depart from me you evil doers for I will keep the Commandments of my God Psal. 119. 115. he implies thereby that while he kept company with them he could not keep Gods Commandments All his delight was in the Saints Psal. 16. 3. That this means is very powerfull is evident by these Proverbs He that walketh with wise men shall be wise Prov. 13. 20. With an evil man thou shalt not go least thou learn his waies Prov. 22. 24 25. 4. Be conscionable and constant in using such means as God hath sanctified for attaining holiness For God will be found in his own way He communicated grace in and by the means which himself hath ordained for that end He hath in much wisdom ordered them and he will not suffer his wisdom to be crossed by mans foolish conceit The means are 1. Publique 2. Private 3. Secret 1. Publique means are the Word and Sacraments By the Word faith and repentance are wrought and increased In these the two kindes of holiness Justification and Sanctification consist By the Sacraments the same graces are ratified and sealed Circumcision was a seal of the righteousness of the faith which Abraham had Rom. 4. 11. Baptism was also a seal of repentance Act. 2. 38. 2. Private means are Reading Gods Word Deut. 17. 19. Act. 8. 28 17. 11. and holy conference Deut. 6. 7. 1 Thess. 5. 11. Luke 24. 32. 3. Secret means are 1. Examination of ones self Psal. 4. 4. 1 Cor. 11. 28. By this one may know his spirituall estate 2. Meditation Psal. 1. 2. 119 15 97. This must be on Gods Word and Works of mercy and judgement on our selves and others This will keep out evil thoughts and fill our minde with good thoughts 5. Be instant and constant in Prayer and that for the holy Spirit which is promised to those that ask him Luke 11. 13. This Spirit it is which makes us Holy 6. Be patient under crosses For God doth chasten his that they might be â—…takers of his holiness Heb. 12. 10. See more hereof in that place §. 13. Of Saints Calling THe Apostles good opinion of these Hebrews is further manifested under this phrase Partakers of the heavenly calling The Originall Verb signifieth to call on by voice When Christ said to his Disciples Follow me he called them Matth. 4. 19 21. This word Call is in Scripture
this circumstance of time for ever which hath reference not only to the time of this life but also to everlastingnesse They are so perfected in this world as they shall remain perfect in the world to come Of the phrase here translated for ever see v. 12. § 36. This giveth evidence of the perseverance of Saints If they be perfected for ever they shall never finally fall away The ground of this perseverance resteth on the efficacy of Christs sacrifice Of Saints perseverance see chap. 2. v. 6. § 68 c. §. 40. Of Sanctified ones THe persons that are perfected by Christ are here said to be them that are sanctified Of the meaning of this word sanctifying see Chap. 2. v. 11. § 102 103. Among other significations the word sanctified is used for setting apart to a sacred use or end and also for making a thing holy In the former sense it here implyeth that Christ perfecteth such as are set apart by his Father even such as by Gods eternal decree are ordained to life These are they that are given to Christ by his Father Ioh. 6. 37. Eight times doth Christ make this the ground of that which he did namely that such and such were given unto him of God Ioh. 17. 2 6 7 9 11 12 24. Cleerly is this manifested by the Apostles golden Chain the first link whereof is predestination Rom. 8. 30. Hence is it said that as many as were ordained to eternall life believed Act. 13. 48. 1. This cleerly manifesteth the freenesse of Gods grace towards them that are perfected by Christ. 2. It is an argument against the universality of redemption See Chap. 2. v. 9. § 81. 3 It inciteth those who are perfected to give the glory thereof to God it is he that hath made the difference betwixt them and others Matth. 11. 25. Rom. 11 35 36. In the latter sense as sanctification is put for making holy the application of that act of Christ in making perfect manifesteth that sanctification is an evidence of perfection They who are made perfect are such as are made holy Not that sanctification as distinguished from justification is perfect in this world but that it compriseth under it also justification Indeed men are perfectly justified here in this world but the perfection of their sanctification is reserved to the world to come There spirits of just men are made perfect Chap. 12. v. 23. 1. They who are made perfect are also made holy by reason of that cleansing virâ—…e which accompanieth the merit of Christs blood Chap. 9. v. 14. This was evidenced by the water and blood that issued out of Christs side on the Crosse Ioâ—… 19. 34. 2. It is a proper work of faith whereby we are justified to purifie the heart Act. 15. 9. 1. Hereby we may gain evidencence of Christs mighty work on earth in perfecting us Sanctification is a work of the Spirit in us for by sanctification soul and body with all the powers and parts of them are altered from their natural disposition So as this work is sensible yea and visible and thereupon it will be a good help to find out our spirituall disposition 2. This is a strong motive to labour after sanctification both the getting and also for the increasing of it Hereof see Chap. 3. v. 1. § 5 c. §. 41. Of the resolution of Heb. 10. v. 11 12 13 14. Vers. 11. And every Priest standeth daily ministring and offering oftentimes the same sacrifices which can never take away sins Vers. 12. But this man after he had offered one sacrifice for sins for ever sat down on the right hand of God Vers. 13. From henceforth expecting till his enemies be made his footstool Vers. 14. For by one offering he hath perfected for ever them that are sanctified IN these four verses the perfection of Christs sacrifice is declared and that two wayes 1. Comparatively v. 11 12 13. 2. Simply v. 14. The comparison is betwixt legal Priests and Christ. This comparison consisteth of two parts 1. The insufficiency of what legal Priests did v. 11. 2. The alsufficiency of what Christ did v. 12 13. Vers. 11. In setting down the insufficiency of what Priests did is declared 1. The evidences whereby it was manifested 2. The matter wherein it consisted The evidences are five 1. The variety of persons every Priest 2. The inferiority of their services stand ministring 3. The multiplicity of sacrifices manifested hy the plural number Sacrifices 4. The frequency of offering them in these words daily oft times 5. The kind of sacrifices In this word the same The matter wherein the insufficiency of legal sacrifices consisteth is that they cannot take away sinnes They were offered for sins yet could not take them away Vers. 12. In setting down the sufficiency of what Christ did the like method is observed For there is declared 1. The evidences whereby it was manifested 2. The matter wherein it consisted 1. The evidences were 1. The singularity of the person This man 2. The unity of sacrifice one sacrifice This is amplified 1. By the manner of using it It was offered 2. By the end of it for sins 3. By the continual vigour of it for ever 3. The authority of him that offered he sat down This is amplified 1. By the height of his exaltation at the right hand of God 2. By his continuance there v. 13. Vers. 13. That continuance is 1. Generally propounded in this phrase for ever 2. Particularly described 1. By the beginning of it from henceforth This is amplified by an act of Christ in this word expecting 2. By the continuance thereof This is illustrated by an effect which is to subdue his enemies set out in this metaphor till his enemies be made his foot-stool Vers. 14. The matter wherein the sufficiency of Christs sacrifice consisteth is set out by an effect It maketh perfect This is amplified 1. by the means whereby that perfection is effected an offering Illustrated by the unity of it one 2. By the continuance thereof for ever 3. By the persons perfected them that are sanctified §. 42. Of Observations raised out of Heb. 10. v. 11 12 13 14. Vers. 11. I. THere were many legall Priests This phrase every Priest implyeth many See § 32. II. Priests ministred as servants For they stood ministring See § 33. III. Priests oft offered their sacrifices They did it daily and Often times See § 34. IV. The Priests held close to those sacrifices which God enjoyned They still offered the same and no other See § 34. V. The Priests rffered many sacrifices This is implyed under the plural number sacrifices See § 34. VI. Legal sacrifices could not take away sin This is plainly expressed See § 34. Vers. 12. VII Christ did what the Priests could not The particle of opposition BUT intends thus much See § 35. VIII Christ was the one only Priest of the New Testament This word this man intends as much See § 35. IX
in this life as it did in Iudas Matth 27. 3. or in the world to come Rev. 6. 15. §. 67. Of externall Sanctitie HE that hath his heart sprinkled from an evill conscience hath a great worke wrought upon him but yet not that which is sufficient for our bodies also must be washed with pure water The body is the externall part of a man for it is here distinguished from the heart and conscience which are internall parts In this respect it is distinguished from the spirit 1 Cor. 6. 20. and from the spirit and soul 1 Thes. 5. 23. By this it is manifest that outward sanctity must be added to inward purity Of the two inward purity is the most excellent glorious but not enough we must cleanse 〈◊〉 selves from all filthinesse of the flesh and spirit thus will holinesse be perfected 2 Cor. 7. 1. Hands must be cleansed as well as hearts purified Jam. 4. 8. He shall 〈◊〉 in Gods holy place who hath clean hands and a pure heart Psal. 24. 4. Both soul and body are Gods workmanship they are both redeemed by Christ and members of his mysticall body and they are both temples of the Holy Ghost As a true man consists of soul and body so the new man is renewed in both Pâ—…ence of sprinkling the heart from an evill conscience without washing the body with pure water which can be but a meere pretence savours rank of prophaness as a shew of washing the body without sprinkling the heart savours too much of hypocrisie Sundry aberrations are hereby discovered 1. Placing all religion in outward performances Of these there are two sorts 1. Cloaked hypocrites 2. Cold moralists 2. Conceiting their hearts to be sufficiently sprinkled when they neglect the outward washing Of these there are also two sorts 1. Licentious libertines 2. Timerous Nicodemites If there be any grace in any of these they take a course to kill it Sin to the spirit is as water to the fire We are therefore forbidden to quench the Spirit 1. Thes. 5. 19. Let them therefore who think they have their hearts sprinkled from an evill coâ—…science manifest the truth thereof by washing their bodies with pure water 〈◊〉 will the Father be glorified the vertue of Christs blood manifested the power of the Spirit discovered the word of grace justified brethren encouraged adversaries are won or confounded 1 Pet. 3. 1 16. §. 68 Of washing our bodies with pure water THe sanctity of the body is thus set out Our bodies washed with pure water In this phrase also the Apostle hath reference to legall rites for much water was used under the Law Of the divers washings then enjoyned See Chap. 9. v. 9. § 50. And v. 13. § 70. 71. Among others Priests were to be washed when they approached before the Lord Exod. 30. 20. In reference thereunto we are here exhorted to draw neere with 〈◊〉 bodies washed To shew that it was not such water as was there used intended by the Apostle he addeth this epithite pure that is such a water as being in it self most pure even more pure then any water of this world can be for that by standing puâ—…rifieth as this water never will doth also make other things pure It is fitly called pure in the property of it being most pure and in the efficacy of it having a vertue to make pure and to cleanse not only from the externall filth of the body but also from the spirituall filth thereof This is that cleane water which is promised Ezek. 36. 25. To speak plainely the sanctifying spirit of God is hereby meant Hereupon saith the Apostle that we are washed by the spirit of our God 1 Cor. 6. 11. And he makes these two phrases washing of regeneration and renewing of the Holy 〈◊〉 to intend one and the same thing Tit. 3. 5. Many interpreters apply this pure water to Baptisme as being Sacramentally â—…ken for that spirit of sanctification that is in Baptisme set out This for the substance of the matter crosseth not that which hath been said before For not unfitly may an allusion be here made to both those washings to the washing under the Law and to Baptisme under the Gospel both set out the same thing and shew that the spirit hath a cleansing vertue §. 69. Of holinesse in them who draw neer to God IN this phrase there is a description of that holinesse which makes men â—…it to draw neer to God and appeare in his presence For both kinds of holinesse are 〈◊〉 set down Holinessâ—… of justification in this phrase full assurance of faith â—…aving our hearts sprinkled c. And the Holinesse of sanctification in this phrase 〈◊〉 bodies washed with pure water Thus must they be holy who approach unto God Holinesse becommeth thy house O Lord saith the Psalmist Psal. 93. 5. By the house of God he meaneth such as come to his house Expresly is this enjoyned 1 Tiâ—… â—… 8. And conscionably practised Psal. 26. 6. 1. God himself is holy Isa. 6. 3. Therefore we must be holy 2. The place wheresoever he manifesteth his presence is holy as heaven where he is continually resident so on earth where he manifested his presence and that ordinarily as the Tabernacle Psal. 46. 4. and the Temple Hab. 2. 20. or extraordinarily as Exod. 3. 5. Iohn 5. 15. 3. His Ordinances in the use whereof we draw neer to God are holy Deâ—…t 4. 8. 4. The Mediator to present our persons and prayers to him is holy Heb. 7. 26. 5. The Nation which he chooseth for his people is an holy nation 1 Pet. 2. 9. 6 God will be sanctified by the holinesse of those that come before him or else be 〈◊〉 by executing vengeance on them Levit. 10. 3. Keeâ—… 〈◊〉 〈◊〉 〈◊〉 when thou goest to the house of God Eccles. 5. 1. â—…nd be carefull to present tâ—…y self holily before God For this end 1. Examine thy self Lam. 3. 40. 1 Cor. 11. 28. 2. Search after meanes whereby thou maist be made holy Hereof see more Chap. 3. v. 1. § 7 c. §. 70. Of the resolution and observations of Heb. 10. 22. THis verse giveth a direction for drawing neer to God Two points are to be observed herein 1. The inference of it upon the grounds noted in the former verses 2. The substance of it Herein observe 1. The manner of propounding the direction 2. The matter whereof it consisteth The manner is by propounding the direction in the first person and plurall number Let us The matter declareth 1. A priviledge which is to draw neer 2. Duties about using that priviledge The duties in generall concern holinesse in particular the kinds of hollnesse â—…hich are two 1. One concerneth our justification 2. The other our sanctification The former is set out three wayes 1. By the speciall object thereof the heart amplified by the property of it a true heart 2. By the instrument of it faith amplified
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
The first particle in our English NOW is the note of an assumption in a syllogism It is the interpretation of the Greek conjunction commonly translated BUT which is used to the same purpose The Syllogism may be thus framed The just live by that which is the substance of things hoped for c. But Faith is the substance of things hoped for Therefore the just live by faith §. 3. Of Faith being the substance of things present OF the Greek word translated substance see Chap. 1. v. 3. § 〈◊〉 and Chap. 3. v. 14. § 152. In general it signifieth that which hath a subsistence or being that which is indeed and so subsisteth Thus it is taken as it is simply considered in it self But as it hath reference to other things it importeth that which giveth a kind of being to that whereunto it hath reference so as believers rest confident thereupon In which respect this word is translated confidence Chap. 3. v. 14. 2 Cor. 9. 4. 11. 17. This property or effect substance is here attributed to faith in reference to the object thereof which are things hoped for Things hoped for are future they are to come But things to come have no present being Quest. How can faith give a being to things that are not Answ. We speak not of a natural being in regard of the things themselves as 〈◊〉 faith did simply make that to be which is not But of a being to the mind of the believer which if we may so speak is a mental being such a being as the believer is confident of as if they had a natural present subsistence This is not a meer imagination but as true as any thing can be For faith resteth on the 〈◊〉 principal and infallible truth that can be namely Gods promise What he promiseth shall without question be accomplished and faith resteth upon it as accomplished That faith giveth a being to things that are not is evident by the Patriarchs 〈◊〉 the promises which they received not v. 13. In Christ are hid all the 〈◊〉 of God and faith is that hand whereby Christ is received Ioh. 1. 12. Now all things tending to life being in Christ that which hath Christ hath all Faith is herein much commended and that 1. By the Excellency of it It is a kind of Creator in giving a being to things 2. By the Necessity of it Our chief happiness is to come as perfection of sanctification full freedome from all misery resurrection of the body eternal life Faith gives a present being to all these 3. By the Benefit thereof Through faith we reap good by things before they are For faith gives not onely a title but a kind of possession of that which we â—…ope for This giveth an answer to those that make temporal blessings the onely ground 〈◊〉 the faith of the antient Fathers and that because Evangelical and Celestial blessings were not then exhibited The Answer is this They hoped for those Evangelical and Celectial truths and thereupon their faith gave a being unto them In this respect the Gospel was 〈◊〉 unto them Heb. 4. 2. Evangelical and Celestial truths were promised before hand now faith giveth so full assent to that which God hath promised as it rests as câ—…nfidently upon it before it be actually accomplished as if it were indeed really accomplished We may therefore conclude thaâ—… the antient Fathers who believed made Evangelical and Celestial truths the object of their faith and rested thereupon A proper object of faith is that which is hoped for and that is not seen as is shewed Chap. 6. v. 19. § 156. In this respect faith is the substance of it and gives a being unto it Thus there is a mutual relation betwixt faith and hope We wait for the hope of righteousness by faith Gal. 5. 5. See more hereof in The whole Armour of God Tract 2. part 7. on Eph. 6. 17. § 3. 5. §. 4. Of Faith an evidence of things not seen THat faith which is the substance of things hoped for is also an evidence of tâ—…ings not seen The noun translated evidence is derived from a verb thâ—…t signifieth to convince Ioh. 8. 9 46. Iam. 2. 9. Thence this noun that is here properly translated an evidence which proveth and demonstrateth things to be so and so Hereby it appeareth that faith doth as evidently convince the soul of the truth of things that are not seen as if they were before a man and he saw them with his eyes Herein lyeth a main difference betwixt faith and sense 2 Cor. 5. 7. By things not seen are meant such as cannot be discerned with the eyes of the body because they are either invisible in their nature or kept some way or other from the eye of the body Of this word see Chap. 2. v. 9. § 7â—… Quest. Wherein lyeth the difference betwixt this fruit of saith and the 〈◊〉 part and this Answ. The former speaks onely of things to come this of things past and present also as well as to come There are many things past and accomplished which are not now seen as the birth of Christ his miracles his death and â—…surrection There are also many things present that are not seen as Christs â—…ting at Gods right hand Angels attending us the souls of just men in Heaven yet faith gives evidence of the truth of all these even such evidence as they are as sure to believers that now live as the things which Christ did on earth were to them who then saw them with their eyes and as the things in Heaven are 〈◊〉 them in Heaven So as faith works assurance This Apostle attributes full â—…rance to faith See Chap. 10. v. 22. § 65. In that the things whereof faith is an evidence are not seen it is evident that Invisibility maketh not things less credible many evidences are given hereof in this Chapter This point is thus expressed to the life Whom having not seeâ—… ye love in whom though ye see him not yet believing ye rejoyce 1 Pet. 1. 8. Christ taketh the point for granted in pronouncing them blessed who have not seen and yet have believed Ioh. 20. 29. Faith comes by hearing Rom. 10. 17. not by sight 2 Cor. 5. 7. we hear of many things that we see not This discovers the deceit of them who so long as they see such and such objects can believe but will believe no further like Thomas who said Except I shall see in his hands the print of the nails c. I will not believe Joh. 20. 2â—… If God give men health peace plenty and all manner of prosperity they will believe him to be their God But if they see no external evidences of his favour they will not believe on him This is the common faith of most 〈◊〉 Herein they take away the difference betwixt faith and sight 2 Cor. 5. 7. It is faiths excellency to raise the soul above sight to
God doth 6. 136 and doth not 7. 92 Repent 3. 109 See Penitent Repentance from dead works 6. 8 Repentance the way to recover 6. 40 Repentance required in the Covenant of Grace 8. 45 Repetitions 3. 158 Report good who have 11. 6 274 Reproach See Shame And see Disgrace Reproach a persecution 13. 135 Reproach just and unjust 11. 14â—… Reproach of Christ 11. 142 and 13. 135 Reproach preferred before Riches 11. 143 Reproof on just ground 5. 59 Reproof impartiall 5. 67 Reproof with remedies 6. 2 Resurrection Principles about it 6. 20 Resurrection of Christ and in three daies 13. 164 Resurrection an evidence of Gods power 11. 99 Resurrection emboldens against sufferings 11. 148 Resurrections diverse 11. 250 Respect of persons God hath none 2. 82 Rest by what words in Hebrew and Greek set out 3. 116 Rest promised to Israel 3. 116. and 10 Christians 4. 6 Rest an evidence of Gods providence 3. 116 Rest may be forfeited 3. 116 118 Rest why called Gods 3. 117 and 4 9 Rest in heaven 4. 6 8 27 Rest of Sabbath and Canaan 4. 27 Rest in heaven is from all travell and trouble 4. 54 55 Rest to come 4. 56 Rest proper to Gods people 4. 57 Rest of Saints like Gods rest 4. 60 Rest in heaven to be laboured after 3. 64 65 Reveale God doth his counsell 11. 89 Revenge See Vengeance Reverence in serving God 12. 135 Reward 11. 145 Reward of suffering 10. 130 Reward of â—…in â—… 16 Reward of good works 6. 57 88 Reward may be aimed at 6. 149 and 11. 145 Reward may stand with Grace 8. 43 Reward after work 10. 136 and 11. 19 Reward given of God 11. 23 Reward makes leave and endure any thing 11. 146 Rewarder God is 11. 23 Riches how esteemed 11. 143 Right to Christ who have not 13. 123 Righteousnesse what it is 1. 114 Righteousnesse of Christs Kingdome 1. 114 Righteousnesse loved of Christ 1. 115 Righteousnesse of God perfect 6. 60 Righteousnesse for faithfulnesse 6. 62 Righteousnesse and Peace 7. 2â—… Righteousnesse excellent 11. 33 Righteousnesse of faith 11. 33 Righteous King 7. 19 Righteous men in this world 10. 144 Righteous men live 10. 145 Righteous men live by faith 10. 146 Right hand how attributed to God 1. 33 Right hand of God Christ exalted unto 〈◊〉 ibid 1. 149 Christs continuance there 1. 150 Rites See Types Run Christ did in the Christian race 6. 158 Run Christ did before others 6. 159 Run we must in our race 12. 8 c S SSabbath rest 4. 31. Sabbath permits no servile works 4. 31 Sabbath in some sense permits servile works 11. 178 Sacrament See Seale Sacrametns Principles about it 6. 13 Sacraments do not confer grace 7. 86 Sacraments of divine institution 9. 108 Sacraments in all ages 9. 108 Sacraments to strengthen faith 11. 156 Sacramentall union 11. 155 Sacrifice of Christ for â—…in 1. 28. and 10. 35 Sacrifices and gifts distinguished 5. 7 Sacrifices for sin 5. 8. Sacrifices why slain 5. 7 Sacrifice bloody and unbloody See bloody Sacrifice of praise 13. 142 Sacrifice of what creatures 9. 102 Sacrifice true better then typicall 9 119 Sacrifices legall cannot stand with Christs 10. 25 Sacrifice ever must be 10. 25 Sacrifice of Christ makes perfect 10. 28 Sacrifice of Christ his own body 10. 18 29 Sacrifices legall insufficient 10. 34 Sacrifices were many 10. 34 Sacrifices legall abrogated 1â—… 98 Saints See Holy See Confessors Saints and Christs fellowship 1. 122 Saints and Christ of one 2. 104 Saints all of the same spirituall being 2. 104 Saints especially to be succoured 6. 71 Saints vilely esteemd 11. 267 Saints perfection in heaven 12. 112 Saints speak after death 12. 118 Salem 7. 4 Salutations commendable 7. 13. and 13. 191 194 Solomon a type of Christ 1. 63 Salvation 1. 159 Salvation neglected 2. 19 Salvation put for Gospel 2. 20 Salvation great 2. 21 Salvation by Christ 2. 95. and 5. 50 Salvation eternall 5. 51 Salvation to all that obey 5. 53 Salvation accompanieth good works 6. 57 To Salvation what right we have 1. 160 Salvations certainty 1. 161 Salvation sure to such as looke for it 9. 146 147 Salvation full at Christs last comming 9. 147 Salvation end of faith 10. 153 Sampsons name weaknesse strength 11. 199 200 Sampsons haire 11. 261 Sampsons death lawfull 11. 203 Samson a type of Christ 11. 206 Samâ—… Christ is ever 9. 90 and 13. 112 Samuels name birth education priviledges 11. 219 c. Samuel a type of Christ 11. 224 Samuel not raised from the dead 11. 223 Sanctity externall to be added to internall purity 10. 67 Sanctifie how God or Christ or Man doth 2. 101 102 Sanctified none are by nature 2. 103 Sanctification and justification from Christ 9. 73 Sanctification imperfect 10. 7 Sanctified ones are perfected 10. 40 Sanctuary diverfly taken 8. 4 Sanctuary what it was â—… 4 14 Sarah her name and faith 11. 52 53 Saâ—…e variously taken 5. 42 Saviour what an one Jesus is 2. 73 Sawn asunder 11. 255 Scape-goate tipyfied Christ 9. 139 Scarlet-wool what it tipyfied 9. 103 Scepter of Christ 1. 111 Schooles See Seminaries Scourging Professors 11. 252 Scourge God doth ofâ—… 12. 40 42 Scoff See Reproach Scripture added to Scripture 1. 63 Scripture proofes 1. 46 63 77 Scripture why quoted without Chapter or Verse 2. 50 52 Scriptures testimony 2. 51 52 and 3. 74 Scripture instructions to be applied to all ages 3. 158. 13 68 Scriptures quoted in the very words thereof 3 74 Scripture circumstances observeable 4. 52 Scripture varied in the letter 1. 72 Scriptures foretold what Christ did 10. 21 Scripture for all in all ages 10. 43 Scripture in no part lost 11. 244 Scripture how the word of truth 11. 244 Scripture ought to be read and known 12. 94 Seales to be annexed to a Covenant made known 9. 100 Season See opportunity Seasonable succour 13. 164 Searcher of heart God is 4. 74 76 77 Security to be avoided 11. 133 Seducers have diverse doctrines 13. 114 Seed of Abraham Christ is 2. 161 162 Seed of beleevers blessed 11. 91 1â—…1 Seed of Isaak blessed 11. 92 Seek God 11. 24 Seek heaven How amiss how aright 11. 71 Self-Murther damnable 11. 204 205 Seminaries necessarie 7. 97 Sense of Scripture held though letter altered 1. 72 Seraphim 1. 84 Served God ought to be 12. 134 Serve God with fear 8. 1â—… 12. 136 Serve God allwaies 9 38 Service of God with preparation 9. 36 Service of God by whom to be performed 9 37 Serving God the end of redemption 9. 85 Serving God with reverence 12. 135 Servant Moses was 3. 51 Servant faithfull 3. 50 Servants Governours are 3. 51 52 Seven a number of perfection 4. 30 Seventy interpreters of the Hebrew Bible into Greek 1. 72 Set times God hath 11. 178 Shadows the types were 8. 12. and 10. 2 Shame 2. 108. See Ashamed Shame whereunto Christ was put 6. 42. and 12. 19
by the perfection of it full assurance 3. By the cause thereof in this metaphor sprinkled which hath reference to the blood of Christ. This is amplified by the subject of it our hearts and by the filth purged away an evill conscience The latter namely sanctification is set out by a metaphor of washing amplified 1. By the subject washed our body 2. By the means of washing pure water Doctrines I. Priviledges procured must be used Liberty to enter into the Holiest and a way to enter there into and a guide to conduct us are all procured Therefore we must draw neer See § 62. II. What we incite others to we must endeavour our selves to do III. What we judge to be a duty for our selves we must incite others unto These two latter doctrines I gather from the manner of the Apostles direction Let us See § 62. IV. God is to be approached unto He is meant under this phrase draw near namely to God See § 62. V. Holinesse becomes those who draw near to God Holinesse in generall is compâ—…ised under this description of those that draw near to God See § 69. VI. Men must draw near to God with the heart especially This is plainly expressed See § 63. VII The heart presented before God must be a true heart This also is plainly expressed See § 64. VIII Faith makes men fit to appear before God Therefore faith also is here added See § 65 IX The excellency of faith consists in a full assurance Therefore this Epithite full assurance is here attributed to faith See § 65. X. A right application of Christs blood cleanseth the heart Thus much is intended under this phrase having our hearts sprinkled See § 66. XI Conscience is placed within a man Even in his heart For the heart must be sprinkled from it See § 66. XII Conscience may be evill This is here taken for granted under this phrase evill conscience See § 66. XIII An evill conscience must be removed This phrase sprinkled from intendeth as much See § 66. XIV Externall sanctity must be added to internall purity The body must be washed as well as the heart sprinkled See § 67. XV. The Spirit hath a cleansing vertue For it is here set forth by water See § 68. XVI The Spirits cleansing extends to the body For the body is here said to be washed with that water See § 68. XVII The Spirit himself is pure For he is here set forth by pure water See § 68. XVIII By the Spirits cleansing men are made pure The water here meant iâ—… called pure in regard of the effect thereof that it cleanseth and so maketh pure See § 68. §. 71. Of holding fast the profession of our Hope without waverring Heb. 10. 23. Let us hold fast the profession of our faith without wavering for he is faithfull that promised IN this verse is set down an other generall duty required of Christians in regard of the priviledges which Christ hath purchased for them See § 70. I Doctrine This duty also concerneth Christians themselves The former was to gain what they wanted See § 62. This is to maintain what they have This doth point at Hope the second theologicall grace thus linked together Faith Hope Charity 1 Cor. 13. 3. Our last English translators have turned it Faith But the Greek word properly signifieth Hope It is in foure other places of this Epistle used namely Chap. 3. v. 6. Chap. 6. v. 11 18. Chap. 7. v. 19. And in all these places translated Hope So might it have been here also translated For after he had exhorted us to faith here he exhorteth us to hope As faith produceth hope So hope nourisheth faith Of Hope See Chap. 3. v. 6. § 62. This grace of hope giveth evidence of the provident care of God over his Church and people For the reason why God worketh this grace in them is the condition wherein they are and the danger whereunto they are subject in this world In regard of their condition they are as a ship in the sea and as souldiers in the field The sea lyeth open to many stormes and ships therein are subject to great danger So are souldiers when bullets as haile-stones fly about their ears Such being their condition and such the danger wherein they are God affords them in reference to the former metaphor of a ship in the sea hope as an Anchor See Chap. 6. v. 19. § 153. And in reference to the other metaphor of souldiers and the danger wherein they are he hath provided hope as an helmet Hereof see the whole Armour of God on Eph. 6. 17. Treat 2. Part. 7. § 7. Hereby we evidently see that God bringeth his people to tryals and as David caused Uriah to be set in the fore-front of the hottest battell purposely to be slain 2 Sam. 11. 15. so he suffereth them to be in manifold dangers not for their destruction but for proofe of the graces which he bestoweth on them and for manifestation of his own Power Wisdome Mercy and other divine properties in preserving them This grace of hope we are here exhorted to hold fast Of the Greek word 〈◊〉 fast See Chap. 3. v. 6. § 68. It implyeth persevering in that which is well begun The Apostle so expresseth his exhortation as he incites others as well as himself and himself as well as others to observe it For it is set down in the first person and plurall number See Chap. 2. v. 1. § 4. That wherein he would have them to persevere is the profession of their hope Of the Greek word translated profession See Cap. 3. v. 1. § 27. To hold fast implyeth an holy courage and an invincible resolution to go on in our well-begun course and a conscionable care in using means to continue in our holy profession For this end he useth this phrase without wavering This is the interpretation of one Greek word which is a compound The simple verbe in the active signifieth 〈◊〉 bow and in the passive to be bowed Luke 9. 12. and 24. 5 29. Thence this compound which is applyed to such as will not be bowed or removed from a thing This compound is no where else used in the new Testament It is here applyed to a Christians profession which must be steady and constant that iâ—… without wavering This confirmes that which hath been before noted concerning Saints perseverance Chap. 3. v. 6. § 68. §. 72. Of Christians professing their hope THe foresaid profession being here applyed to hope sheweth that profession is to be made of that hope which is in one That profession which useth to be made in baptisme implyeth as much This is implyed under this phrase the answer of a gâ—…d conscience towards God 1 Pet. 3. 21. Such a profession was that which David made Psal. 119. 46. and Paul Act. 24. 14. So much is testified of Christ himself 1 Tiâ—… 6. 13. We are expresly enjoyned to be ready