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
evidence that we are the house of Christ in that it keepeth from falling away from Christ. It is as an Anchor of the Soul sure and stedfast Heb. 6. 19. This world is as a Sea Christs Church which is the house here spoken of as a Ship therein Satans assaults persecutions in the world all manner of troubles are as violent windes which blow against that Ship but it hath such an Anchor as holds it fast no other Ship hath the like all other Ships are tossed up and down and at length overwhelmed in the Sea If therefore we have this Anchor of Hope which holds us fast there is a good evidence that we are the house of Christ. §. 63. Of true rejoycing what it is and whence it ariseth THat Hope which giveth evidence that we are the house of Christ is here 〈◊〉 by an especial effect which is rejoycing The Greek word imports an high degree of rejoycing such an one as 〈◊〉 a glorying or boasting in a thing and so in other places it is translated It were better for me to die then that any man should make my glorying void saith the Apostle 1 Cor. 9. 15. And again Lest our boasting of r you should be in vain 2 Cor. 9. 〈◊〉 There is another like word which signifieth the same thing frequently useâ—… The root whence the Greek words are derived signifieth a neck For they who glory in a thing will stretch forth their neck Isa. 3. 16. The word here used and applied to Hope sheweth that true Christian Hope produceth a great degree of rejoycing even such a degree as cannot be abated by 〈◊〉 fliction Rom. 5. 2 3. This rejoycing is an expression of that joy which is in a man and a â—…tion of ones liking of and delighting in the good which he hath Joy is a liking dilating affection Or more fully to expresse the nature of 〈◊〉 Joy is a liking affection which enlargeth the heart upon the apprehension of sooâ—… good thing Of the general nature of an affection and of the difference betwixt liking and disliking affections See The Saints Sacrifice on Psa. 116. 1. § 4. That whereby Joy is differenced is in this word Dilating or in this phrase who enlargeth For Desire lifts up the heart after the thing desired Love unites the 〈◊〉 to the thing loved Ioy enlargeth the heart with a pleasing content in that which's apprehendeth to be good Thus it is said of the Church that in regard of the â—…ence of people her heart should be enlarged Isa. 60. 5. that is she should 〈◊〉 joyce Joy is contrary to Grief Now Grief contracteth and streigthneth the 〈◊〉 and consumeth it Psal. 31. 9 10. But Joy enlargeth and reviveth it Gen. 45. 27. The proper object of true Christian rejoycing is that which concerns our 〈◊〉 happinesse The Disciples who rejoyced in the power of their Ministry in thaâ—… 〈◊〉 Devils were made subject to them were somewhat checked by Christ who said 〈◊〉 this rejoyce not that the spirits are subject unto you but rather rejoyce because 〈◊〉 names are written in Heaven Luk. 10. 17 20. Common gifts are not the 〈◊〉 ground of rejoycing Now casting out of Devils was but a common gift 〈◊〉 hypocrites had but the writing of their names in Heaven tended to their eternal happinesse therefore in this later they were to rejoyce Hope is a saving grace so as it properly produceth rejoycing so doth Faith Acts 16. 34. so do other like graces As for other things which do not make thereunto they may be enjoyed by him on whom the guilt of sinne lieth and who is himself under the dominion of sinne who is a slave to Satan over whom the wrath of God hangeth who shall be excluded out of Heaven and eternally damned What matter of true rejoycing then can there be in such things Here by the way we may be informed in the deceitfull rejoycing of most men Take a view of the ordinary matters of rejoycing and you shall finde cause to say as the Wise-man doth Vanity of vanities all is vanity yea vexation of spirit Eccles. 1. 2. 2. 11. This we may finde from the cradle to the grave The childe rejoyceth in bawbles the young maid in her beauty the young man in his propernesse the strong man in his strength the Scholar in his learning the honourable man in his dignities the rich man in his wealth the Counsellour in his great practice So others in other like things Are any of these like that power of the Disciples Ministry concerning which Christ said In this rejoyce not Luk. 10. 20. In pangs of gout and stone in sicknesse in death in the day of Judgement what Joy and rejoycing can those produce Have they not a sting in their tail Note the issue of Nebuchadnezzars rejoycing in his great Babel and Belshazzars rejoycing in his cups Daniel 4. 27 28. 5. 5. I may therefore well say to him that spends his time in pleasure In this rejoyce not To him that Dives-like is daily araied in glorious apparel and fareth delicately In this rejoyce not And of such as have great successe in their undertakings either in war or merchandizing or any other like In this rejoyce not § 64. Of the rejoycing of Hope in troubles WEll might the Apostle attribute rejoycing to Hope because Hope maketh us cast our eyes on the end of our Faith which is hoped for The salvation of our Souls 1 Pet. 1. 9. Hereby it cometh to passe that as an Husband-man beholding his ground that is sowed with corn fairly to grow up rejoyceth in expectation of a great Harvest so we that have sown here to the Spirit rejoyce in hope and expectation of reaping life everlasting Gal. 6. 8. Though believers before they come to the fruition of that end are oft in sore troubles outward and inward on body and soul in goods or good name Sometimes immediately from God and sometimes through the malice of men yea sometimes from the apprehension of their own sinnes yet there is no estate whereunto in this world they can be brought but his hope of the issue thereof and glory following thereon may produce a rejoycing The Hebrews took joyfully the spoiling of their goods knowing in themselves that they had in Heaven a better and an enduring substance Heb. 10. 34. I. Believers are subject to persecution but the cause their present assistance and future recompence do all give matter of rejoycing 1. Their cause is the most glorious that can be Christs name Act. 5. 41. 2. Their assistance is more then ordinary 2 Tim. 4. 16 17 18. Such hath been their assistance as they have sung for joy in the midst of their greatest trials Act. 16. 25. 3. The end is such as no suffering is worthy thereof Rom. 8. 2 Cor. 4. 17. Therefore Christ exhorteth his when they are persecuted To rejoyce and be exceeding glad because great is their
Abraham In a third generation Levi descended from Abraham in which respect he was in him For that which commeth out of one must needs be first in him Of this word loines and of comming out of ones loines see v. 5. § 41. This adverb of time translated yet signifieth for the most part a continuance of time as Heb. 11. 4. Abel yet speaketh that is he still continueth to speak It hath reference also to all distinctions of time as to time present thus while he yet talked Matth. 12. 46. and to the time to come Ioh. 14. 30. and to the time past Act. 21. 28. Here without question this particle hath reference to the time past and for perspicuity sake may be translated then He was then in the loines of his Father when Melchisedec met him Of Melchisedecs meeting Abraham see v. 1. § 8. §. 59. Of childrens doing what their parents do and that in their loynes LEvi is said to do what Abraham did because he was in Abrahams loines so as Parents bare in their bowels and represent the persons of all that are to come from them Not only Isaack who was Abrahams immediate Son but also Iacob his sons son yea and Levi also the son of his sons son was as the Apostle here saith in Abrahams loines and paid tithe to Melchisedec The like may be said of Aaron who was the son of the sons son of Levi. For Kohath was Levi's son Amram Kobaths son and Aaron Amrams son Exod. 6. 16 c. The like may be applied to all succeeding generations which have been and shall be to the end of the world God made this promise to Iacob Kings shall come out of thy loines Gen. 35. 11. Yet there came not Kings from Iacobs stock not Kings of Israel which are especially meant in that promise for the space of six hundred years after that This is further manifested by these metaphors wherein the extent of Gods promise was transfested Thy seed shall be as the dust of the earth Gen. 13. 16. as the stars of 〈◊〉 Gen. 15. 5. as the sand on the Sea-shore Gen. 22 17. Hereby was meant the promised seed out of which the Church should sprout yet Abraham himself had 〈◊〉 one son of that seed and that one son had but one other son and that other many sons the Grand-child had but twelve sons so as many generations succeeding 〈◊〉 after another were comprised under the seed of Abraham God in his eternall counsell hath appointed that such and such shall by 〈◊〉 come from such a stock and thereupon he accounteth them to be in that very 〈◊〉 and withall accounteth the things done by that stock to be done by all them 〈◊〉 all that time after time shall sprout from thence Hereupon as a corollary and just consequence it may be inferred that children and childrens children generation after generation stand accessary to the 〈◊〉 actions of Parents I say naturall because actions of grace are more properly the actions of Gods Spirit then our own For it is God that in that case worketh 〈◊〉 both to will and to do of his good pleasure Phil. 2. 13. All such graces are the 〈◊〉 â—… the Spirit Gal. 5. 22. This action of Levi was an action of mans common condition In regard of Gods accounting a mans posterity to be in his loynes the â—…ning against transgressors is thus enlarged I will visit the iniquity of the Fathers 〈◊〉 their children Exod. 34. 7. Object Promises also of reward upon that grace that is in Fathers is extended unto their children as well as threatning of revenge for sin Exod. 20. 5 6. Answ. True but upon a different ground The promise of reward is of 〈◊〉 grace but the threatning of vengeance is upon desert On the foresaid ground it may well be inferred that all Adams posterity did 〈◊〉 of the forbidden fruit in him Wherefore by one man sin entred into the world and death by sin and so death pussed upon all men sor that all have sinned namely in Adam And by the offence of one judgement came on all men to condemnation Rom. â—… 12 18. Herein this proverb is verified The Fathers have eaten soâ—…re grapes and the hilâ—…ens teeth are set on edge Ezek. 18. 2. Object The Jewes are blamâ—…d for using that proverb Answ. 1. They are blamed for putting sin off from themselves as if they had been punished only for their Fathers sins as they themselves in their own persoâ—… 〈◊〉 2. The foresaid proverb holdeth not in such as are true penitents neither their own nor their Fathers sins shall be laid to their charge A double instruction hence ariseth One concerning children or posterity The othâ—…r concerning parents or progenitors The former concerning children is to instract them how far they ought to ascâ—… in examining their spirituall estate and in making their confession of sin to God even to their Father and Fathers Fathers till they come to Adam A due consideration hereof will be an especiall meanes to humble our soules the more For when we shâ—…ll well weigh how to the numberlesse number of our own most â—…ctuall transgressions the sins of our fore-fathers lye upon our neck it canâ—… deeply humble us especially if we well understand the heinousnesse of Adam 〈◊〉 sin which if well considered in all the circumstances thereof will be found the greâ—…test sin thaâ—… ever was committed As Levi in Abrahams loynes by giving titâ—… testified an homage to Melchisedec so we in Adams loynes by eating the forbiddâ—…n fruit testified our homage to Satan The latter instruction concerning parents is that they be the more way and watchfull of their actions even for their children and posterity sake Because they are counted to do those things which themselves do That dammage which by our Lawes extendeth to the children and posterity of felons and traytors 〈◊〉 many that have respect to their posterity from those transgressions See mâ—…e hereof in Domest Dut. Treat 6. § 6 7. §. 60. Of the resolution and observations of Heb. Chap. 7. v. 9 10. And as I may so say Levi also who receiveth tithes paid tithes in Abraham For he was yet in the loynes of his Father when Melchisedec met him THe sum of these two verses is Levi's paying tithes in Abraham This is 1. Propounded v. 9. 2. Proved v. 10. In the proposition two points are observable 1. The manner of bringing it in thus As I may so say 2. The matter This consisteth of two Acts 1. An Act of superiority which was to receive tithes 2. An Act of inferiority Herein is laid down 1. The kind of Act He paid tithes 2. The manner of doing it in Abraham In the proof are two points Vers. 10. 1. The union betwixt parents and children A son is in the loynes of â—…is Father 2. The extent of this union unto succeeding generations This is implied under this phrase when Melchisedec met him Doctrines I. Strange phrases must
be mollified This phrase as I may so say is a mollifying phrase See § 55. II. Priests received tithes This is here taken for granted See § 56. III. Children in their Parents do things before they are born Levi paid tithes in Abraham before he was born See § 56 57. IV. Difficult and doubtfull points are to be explained and confirmed This is the main scope of the tenth verse See § 58. V. Children are in their parents loynes An instance hereof is given in Levie See § 59. VI. Relations of children to Parents continue generation after generation This description of the time of Levi's being in Abrahams loines even when Melchisedec 〈◊〉 him proves this point See § 56. §. 61. Of the imperfection of the Leviticall Priest-hood Heb. 7. 11. If therefore perfection were by the Leviticall Priest-hood for under it the people received the Law what further need was there that another Priest should rise after the order of Melchisedec and not be called after the order of Aaron HItherto the Apostle hath set forth the excellency of Christs Priest-hood by way of similitude to Melchisedecs who was a type of Christ So as all the excellencies typically set out about Melchisedec were really and properly found in Christ the truth Here further the Apostle begins to declare the excellency of Christs Priest-hood by way of dissimilitude betwixt it and the Leviticall Priest-hood wherein he sheweth how far Christs Priest-hood excelled Aarons The Jews had Aarons Priest-hood in high account and so rested on that as they little or nothing at all regarded Christs The Apostle therefore endeavours to draw their mind from Aarons Priest-hood to Christs which he proveth to be far the more excellent The foresaid dissimilitude is exemplified in seven particulars See § 1. The first branch of dissimilitude is in the mutability of Aarons Priest-hood and the immutability of Christs From the mutability of the former Priest-hood the imperfection thereof is inferr'd which is the first point laid down in this verse and that by way of â—…on thus If therefore perfection c. The Apostle here taketh it for granted that perfection was not to be had by the Leviticall Priest-hood His argument may be thus framed If perfection were by the Leviticall Priest-hood there needed no other 〈◊〉 there needed another Priest-hood therefore perfection was not by the Leviticall Thus this conditionall conjunction IF is the ground of a strong negation The illative conjunction Therefore hath reference to that which he had before produced out of Scripture concerning Melchisedec who had another 〈◊〉 〈◊〉 Priest-hood then the Sons of Levi and concerning Christ who was the truth â—…pified by Melchisedec and witnessed to be a Priest after the order of Melchisedec This therefore being so perfection cannot be imagined to be by the Leviticall Priesthood Of the derivation of the Greek word translated perfection see Chap. â—… â—… 10. § 97. Here it is taken in the largest latitude of perfection namely for such a 〈◊〉 absolutenesse as nothing needs be added thereto The Leviticall Priest-hood was not so full and absolute For the Apostle 〈◊〉 〈◊〉 this Text implyeth that there was need of another Priest-hood The Leviticall Priest-hood was that which the Sons of Levi namely 〈◊〉 his posterity executed under the Law The Greek word translated Priest-hood is not the very same that 〈◊〉 used before v. 5. but it is derived from the same root and signifieth the 〈◊〉 thing See § 37. The main point here intended is that the Priest-hood under the Law was imperfect This is proved in this Chapter by many arguments which we shall note in their due place Perfection here meant is a furnishing of men with all such graces as may make them eternally happy It compriseth under it effectuall vocation justification sanctification yea and glorification That Priest-hood could not by true grace bring men to glory In this respect it is said that the gifts and sacrifices which those Priests offered up could not make him that did the service perfect Heb. 9. 9. And that the Law can never make the commers thereunto perfect Heb 10. 1. Quest. Why then was this Priest-hood ordained Answ. It was ordained for a meanes to draw men on to Christ. In this respect the Law is said to be our School-master to bring us unto Christ Gal. 3. 24. See § 68. This point discovereth sundry dotages 1. The dotage of the superstitious Jewes who lift up their eyes no higher then to this Priest-hood whereon they rested and built their faith They would not be brought to subject themselves to any other No not when this was actually â—…gated and another more perfect actually established in the room of it Herein they perverted the wisdome and goodnesse of God towards them and the main 〈◊〉 which he aimed at in appointing the Leviticall Priest-hood which was to lead them as it were by the hand to Christ and to afford them some easie steps in regard of their weaknesse to ascend upon and to see Christ the better thereby The fulnesse of time wherein the Messiah was to be exhibited was then to come God therefore afforded meanes answerable to their condition to support their faith and 〈◊〉 their hope But they made those means an occasion to withold or to withdraw them from Christ. Such an error this was as the Apostle saith of them that were seduced therewith Christ shall profit you nothing Gal. 5. 2. The Leviticall Priesthood and Christs Priest-hood can no more stand together then Dagon and the 〈◊〉 of God 2. The dotage of Christian Jewes or Jewish Christians who conform themselves to the Jewish ceremonies If the forenamed error of them who never made profession of Christ be so heynous as was before shewed what may be thought of them who being instructed in the Christian religion and thereupon professing Christ would induce a Priest-hood contrary to Christs For they who bring in 〈◊〉 ceremonies bring in the Jewish Priest-hood under which the Jewish ceremonies were first established Do not these crosse the main scope of the Apostle do they not advance the Leviticall Priest-hood against Christ and make Christs Priest-hood imperfect 3. The dotage of Papists who do directly establish another Priest-hood which is neither Jewish nor Christian nor after the order of Aaron nor after the order of Melchisedec a monstrous Priest-hood such an one as never was heard of before For 1. Their Priests are no such persons as Melchisedec was 2. Their sacrifice they say is unbloody and yet for sin but without shâ—…dding of blood is no remission Heb. 9. 22. 3. They make their sacrifice to be for the sins of quick and dead yet after death the judgement Heb. 9. 27. 4. They say that their sacrifice is the very flesh and blood of Christ yet that which Melchisedec brought forth was true bread and wine 5. The things that they say they offer are indeed meer creatures yet they call them their
be made 2. The doom concerning death against sin is gone out Gen. 2. 16. Rom. 6. 23. This 〈◊〉 be reverst and thereupon no remission without expiation no explation without satisfaction by death Object Gods grace and mercy is most free what need then is there of such expiation and satisfaction Answ. For recâ—…nciling these we must duly consider three sorts of persons 1. Them that partake of the benefit of satisfaction 2. Him that makes the satisfaction 3. Him that accepts the satisfaction 1. The pâ—…rsons that partake thereof are no way able to make any satisfaction or any expiation by themselves therefore all the benefit that redoundeth to them must needs be free 2. The person that makes satisfaction is the Son of God If such a son makes satisfaction for a servant the benefit of that satisfaction is as free as if no satisfaction at all were made for what can a Father râ—…ceive of his son Besides Christ is very God though distinct in person yet one in nature so as in regard of this unity what one doth the other doth God therefore made satisfaction to God Doth this impeach the 〈◊〉 of the discharge If one pay his own debt and thereupon dischargâ—… the debtor is not that discharge most free 3. The person that accepts the discharge of his own free grace and meer mercy gave his Son to make the discharge Ioh. 3. 16 Therefore all that Christ did and 〈◊〉 for 〈◊〉 is of free 〈◊〉 to those sinners God is no way bound to accept for such and such what he doth accept His acceptance is of meer mercy Hereof see morâ—… Chap. 2. v. 9. § 78. Learn hereby how to come to God Not in any presumptuous conceit of thine 〈◊〉 work as the proud Pharisie did Luk. 18. 11 12. Such think of no expiation But approach into Gods presence with a due consideration of Gods infinite puriâ—…y and perfect justice on the one side and thine own vileness and sinfulness on the other side This will make thee think of some means for satisfying justice and by 〈◊〉 thereabout in the Gospell thou wilt be so instructed in the satisfaction made by Christs blood as thou wilt be moved by faith to apply it to thy self Thus thy soul being sprinkled with the blood of Christ thou maist as confidently approach to the throne of grace as the Priests did to the mercy-seat Lev. 16. 3 c. In that blood was the means of attonement it doth on the one side aggravate the 〈◊〉 nature of sin which could not be expiated but by blood and on the other side it much amplifieth the love of him that shed his blood to make this expiation §. 44. Of offering sacrifice for errors THe blood which the Priests carried into the most holy place was that which he 〈◊〉 Of the Priests offering to God See Chap. 5. v. 1. § 6. The persons for whom he offered are first said to be for himself Of a Priests offering for himself See Chap. 5. v. 3. § 14. It is further added that he offered for the errours of the people so as he offered 〈◊〉 only for himself but also for others For an high high Priest was for men 〈◊〉 for other men as hath been shewed Chap. 5. v. 1. § 4. Of this word people See Chap. 4. v. 9. § 57. Thus it is also said of the true great high Priest Jesus Christ that he made reconciliation for the sins of the people Hereof see Chap. 2. v. 18. § 181. The word here translated errour is a noun derived from the same verb that the participle is which is translated the ignorant Chap. 5. v. 2. § 10. The Apostle useth this word not to extenuate their sin or to restrain the high Priests offering to lesser sins even such as are extenuated with ignorance of mind or errour of judgement but to shew that not onely for great and hainous sins but also for the lesser kind of sins offerings were made Besides this phrase may fitly be used of all manner of sins because there is an errour of judgement in every one When the Apostle spake of the very same thing which here he doth he useth a word that signifieth all manner of sins Heb. 7. 27. The Hebrew word whereunto that which the Apostle here useth doth answer signifieth errours yet is it also put for all manner of sin And in the law whereunto this of the Apostle hath relation indefinite words which signifie all manner of sins are used The like is implyed by those general phrases all their iniquities all their transgressions all their sins Lev. 16. 21. I will not deny but that this phrase may also be used in opposition to such wilfull obstinate and presumptuous sins as caused the committers of them to be utterly cut off For such an opposition is made Numb 15. 22 27 30. And by that opposition it is implyed that the Priest was not to offer Sacrifice for such Quest. Was that sin then the sin against the holy Ghost Answ. Though the presumption there meant were a most heynous sin yet have we not sufficient ground to imagin it to be the sin against the Holy Ghost Five things are alledged to prove it to be the sin against the Holy Ghost 1. That it was committed with an high hand Numb 15. 30. 2. That no Sacrifice was to be offered for it 3. That the committers thereof were utterly to be cut off 4. That the iniquitie of him that committed it should be upon him Numb 15. 31. 5. That the Apostle resembleth the sin against the Holy Ghost to that sin Heb. 10. â—… 29. Answ. To the first A man might sin presumptuously with an high hand and yet râ—…pent and find mercy Instance Manasseth 2 Chro. 33. 13. But so cannot he that 〈◊〉 against the Holy Ghost To the second The deniall of the benefit of a Sacrifice doth not prove the sin to be unpardonable The deniall of a Sacrifice was no more then the deniall of the Churches prayers under the Gospel which are denyed to such as are excommunicared though they have not sinned against the Holy Ghost Instance the incesâ—… person whom the Apostle delivered to Satan 1 Cor. 5. 5. Suppose that such 〈◊〉 never pardoned but that they perish in their sin and are damned yet doth it 〈◊〉 follow that they sinned against the holy Ghost Many sins are not in the event pardoned which in their nature are pardonable To the third Cutting off implyed a kind of Capitall crime for which some 〈◊〉 put to death Ex. 31. 14. But this did not necessarily imply that they were damned It were hard to think that all that were cut off by a bodily death in the wildernesse though it were for some presumptuous sin were damned in hell Nadabard 〈◊〉 committed a presumptuous sin for which they were cut off Lev. 10. 2. Yet to show that in that judgement God remembred mercy though a fire from the Lord took away
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
the second time but the ten thousand times yea the innumerable millions of time 2. Papists inveigh against Ubiquitaries yet their corporal presence of Christ in their Masse cannot stand without it 3. There have been in all ages since Christs ascension that have imagined Christ to have been on earth The Lord himself foretold that there should be such and gave a good caveat to take heed of them Matth. 24. 23 24. 4. For our parts seeing there is no other comming of Christ to be expected on earth till this second which will be his last let us observe Christs caveat that we be not deceived by believing any other appearings but rather wait for this Though he tarry long yet let us patiently wait for this second comming and faithfully imploy the talents which he committeth unto us that we may be accounted by him such servants as he was to whom the Lord said well done thou good and faithful servant thou hast been faithful over a few things I will make â—…hee ruler over many things enter thou into the joy of thy Lord Matth. 25. 21. Be neither like that evill servant that abused his fellow servants Matth. 24. 48 c. Nor like sloathful servant who â—…id his Lords money Matth 25. 18. §. 144. Of Christs last comming without sin IT is said of Christs last comming that it shall be without sin Hereby this second comming is distinguished from Christs first comming into the world and appearing therein The difference lyeth herein He came at first to be a surety for sinners and to bear the sins of many as was shewed § 139. But now shall he appear in another estate 1. Not bearing a burden but bringing a discharge not as a surety to discharge a debt but as a pay-Master that hath discharged it 2. Not as a sheep to the slaughter or a sufferer but as a Conquerour and deliverer from all sin and punishment 3. In no manner of businesse meannesse or weaknesse occasioned by sin but in glory and Majesty as triumphing over sin death and devil 4. Not with a body subject to any affliction but an impassible and glorious body 5. Not in his own person only but in his whole mystical body full and compleat in all the members thereof without sin even without spot or wrinckle as Eph. 1. 27. Thus it appears that as Christs glorious comming to judgement the utter abolishment of sin shal be manifested He shal appear without sin This is further evident by Christ then destroying the last enemy which is death â—… Cor. 15. 26. For then wil he cast death it self into the lake of fire Rev. 20. 14. The destroying of death presupposeth an utter abolishing of sin This utter abolishing of sin is effected by the perfection of Christs Sacrifice and intercession By the Sacrifice full satisfaction is made by his intercession a sufficient application thereof to every one of the elect the number of whom shall be then fully accomplished 1. If Christs first comming in the flesh were a matter of great comfort and joy to â—…e faithful in that he came to take upon him our sins that we might be freed from 〈◊〉 same what is this which shal be without sin Upon consideration of that first â—…ming saith God Comfort ye comfort ye my people Isa. 40. 1. And again Rejoyce â—…ly O daughter of Sion shout O daughter of Ierusalem Behold thy King comâ—… unto thee c. Zach. 9. 9. The very Angels rejoyced at his first comming Luk. â—… 13. And they who lived to see him first exhibited much blessed God as old Siâ—… and Annah the prophetesse Luk. 2. 20 28. c. What comfort then and matter of rejoycing and praising God doth this second â—…ming minister unto us especially if we well weigh the difference betwixt the 〈◊〉 and the other which was in part observed before 2. A great encouragement this is to strive against sin to stand against Satan and 〈◊〉 to faint but to resist unto blood as Chap. 12. v. 4. This comming of Christ 〈◊〉 sin gives assurance of full conquest to all his members 3. It is a matter of terrour to such as live and die in sin and are not in this world â—…eed from it There can be no hope of freedome for such This phrase without 〈◊〉 â—…eweth that Christ will no more come as a surety and a Sacrifice There reâ—… no more Sacrifice for sins but a certain fearful looking for of judgement c. 〈◊〉 10. 26 27. §. 145. Of believers looking for Christs last comming THe foresaid appearing of Christ is here appropriated unto them that look for him The participle thus translated them that look for is a double compound of two prepositions and a verb all which joyned together imply such an â—…tation as hath both a desire and also hope of receiving and enjoying that which is looked for This word is six times used in the New Testament and alwayes in this sense for it is 〈◊〉 applyed to this second and glorious comming of Christ and to the reward following thereon as Rom. 8. 19 23. 1 Cor. 1. 7. Gal. 5. 5. Phil. 3. 20. and here in this place There is another word comming from the same root which is applyed to that which a man fears would not have come but then there is another word added thereto which distinguisheth it from the proper ordinary acception thereof as fearfull Heb. 10. 27. A certain fearfull looking for of judgement There is another compound of the same simple verb from whence the word in my Texâ—… is compounded which signifieth to look for and is taken in the better seâ—…se 〈◊〉 2. 13. The word of my Text being appropriated to true believers shewâ—…th that they with great desire and much â—…ope look for the last comming of Christ. These are they of whom it is said we our selves which have the first fruits of the Spiâ—… 〈◊〉 we our selves groan within our selves waiting for the adoption to wit thereâ—… 〈◊〉 of our body Rom. 8. 23. And of whom the Apostle in another place saith 〈◊〉 for the comming of our Lord Iesus Christ 1 Cor. 1. 7. And again from heaâ—… we look for the Saviour Phil. 3. 20. 1. Object Many that believe are oft perplexed in soul thorow the apprehension of wrath so as they cannot with desire and hope look for the comming of Christ unto judgement David seemed to be in such a perplexed estate Psal. 6. 1 c. Answ. some violent temptation or other hinders in them the work of faith at that time as a cloud may hinder the bright light of the Sun for a time But as no cloud â—…an so hide the Sun as no light at all should appear so no temptation can clean take away all the light and comfort of faith some vigour will remain and sustain some 〈◊〉 and expectation of the comming of Christ. As the Sun gathering strength 〈◊〉 a cloud and as a
did judge this sinne to be worthy of death For Nebuchadnezzar rosted in the fire two men for committing adultery with their neighbours wives Jer. 29. 22 23. 10. Adultery is made worse then theft Pro. 6. 30. yet theft amongst us is accounted worthy of death Obj. Lust is a violent passion and a man is more put on to adultery then he can be to thefâ—… Ans. There may be a greater instigation to steal namely to satisfie a mans hunger Pro. 6. 30. then to commit adultery Though lust be violent yet married persons have a ready remedy to allay it which is a seasonable use of the lawful marriage duty §. 40. Of Gods judging Fornicators and Adulterers THis act of judging attributed to God hath reference Sometimes to all sorts indefinitely Sometimes distinctly to the righteous or distinctly to the unrighteous In the indefinite respect it is used two wayes 1. To set out Gods righteous governing the whole world and his equal dealing with all men Thus it is said of God He shall judge the world in righteousnesse Ps. 9. 8. 2. To demonstrate Gods rewarding every one according to his works as where it is said How shall God judge the world Rom. 3. 6. His rewarding of all is thus set out especially at the last day In the day when God shall judge c. Rom. 2. 16. Distinctly in reference to the righteous it implies Gods trying their truth and integrity Iudge me O Lord for I have walked in my integrity Examine me O Lord and prove me c. Psal. 26. 1 1. 2. His determining their cause The Lord judge between me and thee and see and plead my cause c. 1 Sam. 24. 12 15. 3. His justifying them by revenging their adversaries Psal. 9 4 5. 4. His chastening them here to prevent their eternal damnation 1 Cor. 11. 32. In reference to the unrighteous it signifieth 1. To revenge them in this world Rev. 6. 10. 2. To condemn them in the world to come Luk. 19. 22 compared with Matth. 25. 30 In these two last respects is this word judge here used Concerning Gods judging these sinners it is in general said That because of these things the wrath of God cometh upon the children of disobedience Eph. 5. 6. Particular judgements are either such as God mediately by the Ministry of man inflicteth on these kinds of sinners or such as immediately he sendeth down from himself Mediate judgements by the Ministry of men are either extraordinary or ordinary Of extraordinary mediate judgements we have these instances Phineas his thrusting thorow with a Javelin Zimri and Cosbi in their Tent Num. 25. 6 7 c. And the sons of Iacob destroying the Shechemites Gen. 34. 25 c. And the Israelites destroying almost the whole Tribe of Benjamin Judg. 20. 48. And Absoloms destroying his brother Amnon 2 Sam. 13. 29 32. The ordinary mediate judgement against adulterers was death The Law for this is expresly set down Deut. 22. 22. This judgement was in use among Gods people even before the Law of Moses for Iudah adjudged Tamar his daughter to be burnt for this sin Gen. 38. 24. The very Heathen by the light of Nature saw the equity hereof For Abimelech charged all his people not to touch Isaac or Rebeccah upon pain of death Gen. 26. 11. Some take this touching especially of Isaacs wife to be of committing adultery with her But more clear is that instance which the Prophet Ieremiah giveth concerning the King of Babylons rosting in the fire Zedekiah and Aâ—…ab because they committed adultery with their neighbours wives Ier. 29. 22 23. Heathen Authors give us many instances of the practice of States among the Gentiles in putting adulterers to death The Arabians used so to do Draco's Law among the Athenians judged adultery to be a capital sin The Goths used to put adulterers to death The Laws of the Romans called the twelve Tables did also make adultery to be a capital offence So did the Iulian Law Thus was it also among the Romans in the dayes of Augustus Caesar. Judgements immediately from God have been of divers sorts As 1. Upon particular persons namely those four and twenty thousand which died of a plague for committing adultery with the daughters of Moab Numb 25. 9. 2. On Cities The Prophet declareth this sin to be one cause of that extraordinary judgement that was executed on Sodom and the Cities near unto her he saith They committed abomination Ezek. 16. 50. hereby he means their buggery and other kinds of uncleannesse 3. Upon Nations God expresly saith That the Land where Israel dwelt spued out the Nations that were before them for sinnes of uncleannesse Levit. 18. 27 28. 4. Upon the whole world For concerning the old world which was destroyed with a â—…loud it is said That the sons of God saw the daughters of men that they were fair and they took them wives of all which they chose Gen. 6. 2. Their adulteries are hereby described and set down as a special cause of the general deluge More particularly kinds of judgement may distinctly be considered as inflicted in this world or in the world to come In this world while they live or after their death While they live Temporal or Spiritual Temporal judgements inflicted in this life on unclean persons are 1. In their Name Shame and Disgrace as we noted before § 38. 2. In their Body sundry diseases God saith of an Adulteresse That he would cast her into a bed and them that commit adultery with her into great tribulation Revel 2. 22. By casting into a bed diseases which force persons to keep their bed are meant 3. In their State with extream poverty as was shewed § 38. 4. In their Soul with terror of conscience Certainly David was herewith sorely punished who in that Psalm which he penneth as a testimony of his repentance for his adultery thus prayeth Make me to hear joy and gladnesse that the bones which thou hast broken may rejoyce Psal. 51. 8. Under that metaphor of broken bones terror of conscience is signified Hardnesse of heart and a reprobate sense hath ceised on others These are spiritual judgements inflicted in this life 5. All manner of bitternesse The end of a strange woman is bitter as wormwood and sharp as a two-edged Sword Prov. 5. 4. By experience the Wiseman thus saith of such an one I finde more bitter then death the woman whose heart is snares and nets c. Eccl. 7. 26. 6. A miserable death which the Wiseman speaking of an Adulterer and Adulteresse thus expresseth He goeth after her straightway as an Ox goeth to the slaughter or as a fool to the correction of the stocks till a dart smite thorow his liver as a bird hasteth to the snare and knoweth not that it is for his life Pro. 7. 22 23. After death his infamy continueth for his reproach shall not be wiped away Pro. 6. 33. And this sin is a fire that will root
5. 10 Illumination 6. 32 Image what it signifieth 10. 2 Imitation see Example Imitate God 4. 62 Imitate Christ 13 132 Immutability of Christ and creature 1. 136 138 141 142 145 Immutability of Gods counsel 6. 135 Immutability of Gods oath and promise 6. 140 Impartiality of God 2. 82 Impartiality in Ministers 6. 78. and 13. 193. and 9. 101 Impediments removed 11. 175. and 12. 4 Imposition of hands 6. 16 17 Impossible variously taken 6. 38 Impossible what is to God 6. 142 Imprison See Prison Imprisoned Professors were 11. 253 Incredulous no way wrought upon See Unbelief 3. 92 Infidelity See Unbelief Indignation of God fiery 10. 98 Infirmities to what Christ was subject and not subject 2. 169 170 Infirmities of Priests and Ministers 5. 12 Infirmities of the upright passed by 11. 189 Information first 8. 66 Inheritance our right to salvation 1 160 162. and 6. 87 Inheritance what is 11. 40 Invincible true believers are 11. 149 Invisible God is 11. 151 Invisible ones see things visible 11. 151. Invisible things seen by faith 11. 152 Iniquity to be hated 1. 116 Integrity how pleaded before God 11. 233 Intent how accepted 11. 84. See Purpose Insinuation 3. 121. and 6. 54 Intercession of Christ 7. 106 Interpret strange tongues 7. 19 Interrogations emphaticall 1. 26 155 Invisible things credible 11. 4 Iosephs name 11. 115 Iosephs trials graces and prerogatives 11. 116 117 118 Ioshuah setled Israel 4. 47 Ioshuahs name 6. 93 Ioy what it is 3. 63 Ioy of most vain 3. 63 Ioy or rejoycing of hope 3. 64 65 Ioy of believers truest joy 3. 67 Ioy set before Jesus 12. 15 16 Isaacks name 11. 86 Isaacks relations to Abraham 11. 87 Isaack had promises appropriated to him 11. 88 Isaacks commendation 11. 104 Isaacks blessing his sons 11. 105 Israel 8. 36 Israel freed out of Aegypt 3. 163 Iudah 7. 75. and 8. 36 Iudiciall Law 7. 69 Iudge the best of others 6. 56. and 10. 150 Iudges 11. 193 Iudgement to come 6. 21 Iudgements on transgressors 2. 15. and 3. See Punishments 97 Iudgements certain 2. 18 Iudgements on tempters of God 3. 96 Iudgement immediatly after death 2. 136 Iudgement decreed 9. 136 Iudgement answerable to sins 11. 160 Iudgements on some are caveats for others 12. 93 Iust men See Righteous Iust recâ—…mpence of sin 2. 17. and 10 108 109 Iustice without pitty 10. 104 Iustification and sanctification from Christ 9. 73 Iustified none are by the Law 9. 104 Iustified persons have sin in them 9. 131 K. KIndred to be succoured 7. 10 Kindnesse on whom it works not 3. 92. and 8. 57 Kings lawfull antient usefull 7. 3 King of righteousnesse 1. 112. 7. 19 20 Kings evill edicts not to be obeyed 11. 130 Kingdome of Christ 1. 112 Kingdome of Christ everlasting 1. 108 Kingdome of Christ how given up to his Father 1. 109 Kingdome of Christ righteous 1. 112 Kingdome may be subdued 11. 227 Kissing a rite of subjection 1. 67 Know his own conscience a man may 13. 154 Knowledge of Angels 1. 87 Knowledge of Hypocrites 6. 32 Knowledge a priviledge of the new Covenant 8. 72. 73 Known God is in his dealings 10. 111 Known things brought for proofs 9. 68 Known our right to heaven may be 10. 131 L. LAbour for heaven 4. 64 Labour for love 6. 68 Lamps typified light 9. 9 Last daies 1. 13 Last dayes enjoy best things 2. 21 Law how delivered by Angels 1. 96. and 2. 9 Law stedfast 2. 12 Law set out in ten words 7. 38 Law Commandement differenced 7. 38 Law terrible 12. 99 Law delivered by Christ 12. 129 Law and the uses thereof 12. 129 Law alterable 12. 131 Learning by experienc 5. 47 Learners in time must be Teachers 5. 61 Leave See forsake Left how promises 4. 7 8 Legal uncleanesse not simply sinful 1. 28 Legal rites See Types Legal sacrifices made not perfect 10. 3 Legal sacrifices oft offered 10. 4 Letter of Scripture not alwayes held 1. 72. and 3. 100 Lie God cannot 6. 142 Lying an heinous sin 6. 143 Likenesse 2. 168 Likenesse in unequals 7. 50 Like man why Christ was 2. 171 Like to God how man may be 4. 62 Limbus infantum 8. 50 Limbus Patrum a fiction 8. 50. 9. 90 Lincked all graces are 12. 11 Lions mouthes stopped 230 Lips an instrument of praise 13. 143 Live ever in Christ who do 7. 98 Living God 3. 138 139. and 7. 98. and 9. 85 Living or quick word 4 70 Living way 10 57 Look unto Jesus 12. 12 Long-suffering of God 3. 101 Lord Christ 1. 128 Love of man 6 67 Love of Saints 6 70 Love for the Lords sake 6. 69 Love laborious 6. 68 Love of man 10. 77 Love the cause of Gods chastening 12 41 Loynes comming out of them 7. 41. 59 M. MAjesty Gods title 1. 32 Manasseh 11. 111 Man what it signifieth â—… 54 Mans power and will in what 4 63 Manna 9. 22 Manna put in a golden pot 9 27 Manner of doing good 8. 17. and 13. 157. and 9. 101 Many See Multitude Many shall be saved 2. 91. and 6 107 and 9. 140 Many types of Christ 9. 6. and 10. 34 Many offices of Christ 9 88 Many slain by persecutors â—…11 258 Many witnesses 12. 3 Mary the Virgin not without sin 4 91 Martyrs how they endured as they did 11. 152 Masse a blasphemous sacrifice 7. 112. 115 See bloody Means not to be prescribed to God 11. 98 Meanes of some preservation destruction to others 11. 170 Means mean used by God 11. 177 Means unlikely used by God 11. 30 39 Means extraordinary â—… 28 Means no help to God ibid. Means of softning how perverted 3 85 Means of grace to be improved 4. 82 Means ordained of God effectual 9. 69 Means to be prepared 11. 29 Meats forbidden 13. 119 Meats legal 9. 50 Mediator This at large 8 2â—… Mediator of the Covenant 8. â—…4 Mediator of the Gospel more excellent then the Mediator of the Law 12. 115 Meditation strengthens faith 11. 96 Medlings with other mens matters 7. 73 Melchisedec ever liveth 7. 53 Melchisedecs order 5. 30 Melchisedec who he was 7. 2 Melchisedecs bread and wine 7. 27 Melchisedecs greatnesse 7. 31 42 Men are Gods Ministers 3. 164 Mercy ground of all good 4. 27 Mercy-seat 9. 31 Mercifull Christ was 2. 176 Merit Christ merited not for himself 2. 74. and 7. 1â—…1 Merit of Christ and grace of God together 2 78 Merit man cannot 4. 97. and 6. 66 Messiah known by Jewes to be God 1. 1â—…8 Michael is Christ â—… 83. and 2. 45 Mildnesse becomes Ministers 6. 76 Milk plain principles 5. 66 72 Mindfull of man God is 2. 55 Ministers excellency requires heed in hearers 2. 2 5 Ministers Angels 1. 79 Ministry of Angels most excellent 1. 156 Ministers guides to others 2. 127 Ministers appointed of God who and how 3. 34 35 Ministers how to be respected 3. 35. and 13. 148 Ministers receive all they
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
And this Christ led captivity â—…ptive Eph. 4. 8. And this He hath spoiled principalities and powers c. Col. 2. 1â—… For such is Satans might compared unto men such his malice as if he 〈◊〉 not thus destroyed no flesh would be saved Hereby we have evidence of the provident care of our Captain who knowing what flesh and blood it and what our enemies are hath first himself vanquished them and then provided sufficient armour for his children to stand safe against them Eph. 6. 12 c. This is a great comfort against the terrour of the devil Many fearfull and terrible things are written of him in the Scripture Observe in particular how he is described Eph. 6. 12. But this that he is destroyed by our Captain who did take part of flesh and blood is a great comfort to us who are flesh and blood This also is an incouragement to stand against him and to resist He is an enemy spoyled Hereupon an Apostle thus encourageth us Resist the devil and he will flie from you Jam. 4. 5. There is assurance of victory to such as beleeve If Satan get the upper hand it is by reason of our timorousnesse and want of faith As the Ancients by faith were made strong waxed valiant in sight turned to flight the armies of the aliens Heb. 11. 34. So may we in this spirituall combate with the devil The phrase of Christs leading captivity captive Eph. 4. 8. is spoken of our spirituall enemies and implieth that they are as captives chained so as Christ lets them out and puls them in as it pleaseth him If he suffer any of them to assault any of his children he himself will order the combate as seemeth good to himself He will suffer them to fight so long as he seeth cause if he espy an enemy ready to get an advantage he will quickly pull him back This is a great incouragement §. 142. Of that death whereof the devil hath power HE that Christ so destroyed is here said to have the power of death Death here is to be taken in the uttermost extent and to be applied to all kindes of death temporall spirituall and eternall For he was the originall cause and first authour of sin by which all these kindes of death came upon man Rom. 5. 12. By sinne mortality seized on man for God at first made mans body immortall By sinne man forfeited that Image of God wherein consisted his spirituall life Eph. 2. 1. By sinne man made himself guilty of eternall damnation Rom. 6. 23. This extent of death giveth evidence of the malicious and mischievous minde of Satan As in generall he aimed at mans destruction he was a murderer from the beginning for death is the destruction of a thing so he extended his malice as far as he could even to body and soul and that in this world and the world to come He contents not himself to annoy the body and that unto death but also vexeth and perplexeth the soul. Instance his dealing with Saul 1 Sam. 16. 14. yea he seeketh the eternall damnation of mans soul and body Thus much is comprised under this phrase he seeketh whom to devour 1 Pet. 5. 8. §. 143. Of that kinde of power which the devil hath over death THe Greek word whereby Satans power is set forth is somewhat emphaticall It is twelve times used in the New Testament and in every of those places except this attributed to God so as for the most part it sets out a Divine and Almighty power even the power of him that saith See now that I even I am he and there is no God with me I kill and I make alive Deut. 32. 39. 1 Sam. 2. 6. He it is of whom it is said after he hath killed he hath power to cast into hell Luke 12. 5. He that said I have the keys of hell and of death Rev. 1. 18. was true God Therefore here it sets out a subordinate power given by God to him that hath it Power was given to him that sat on the pale horse Rev. 6. 8. For as Christ said to Pilate Thou couldst have no power at all against me except it were given thee from above Joh. 19. 11. so the devil could have no power at all except it were given him from above But the power that is given him is a great power For power of death must needs be a great power What is stronger then death which overcomeâ—… all living creatures Who can stand against death In regard of the greatnesse of the power of the devil a wo was denounced to the inhabitants of the earth and of the sea and this reason is rendred thereof for the dâ—… is come down unto you having great wrath Rev. 12. 12. Sundry are the respects wherein the devil may be said to have the power 〈◊〉 death 1. As he is the executioner of Gods just judgement He is in this regard as an Hangman who may be said to have the power of the Gallows because he hangeâ—… men thereon 2. As he is like an Hunter Fisher Fowler or Faulkner He hunteth fisheth and fowleth for the life not of unreasonable creatures only but also of reasonable men 3. As he is a thief and continually laieth wait for blood and seeks the precious life of mans body and soul. 4. As a continuall tempter to allure or drive men into sin and thereby to death Herein he spared not Christ himself Matth. 4. 1 c. As at first he dealt with the first man so ever since hath he dealt with his whole posterity This moved the Apostle to say I fear least by any means as the Serpent beguiled Eve through 〈◊〉 subtilty so your minde should be corrupted 2 Cor. 11. 3. 5. As he is an accuser of men hereof see more § 145. and as an adversary to presse Gods just Law against men and to call for judgement against them 6. As he is a tormentour for when he hath drawn men to sin he affrighteth them with the terrour of death and damnation In generall nothing is more terrible then death In this respect death is called the King of terrours Iob 18. 14. This kinde of power namely of death attributed to the devil 1. Sheweth wherein his strength especially lieth even in doing mischief and bringing men to destruction His power is to hurt men In this respect he hath names of destruction given unto him as in Hebrew Abaddon and in Greek Apollyon Rev. 9. 11. and he is styled a murderer Ioh. 8. 44. 2. It manifesteth the vile slavery and wofull bondage of the devils vassals They serve him who hath the power of death and doth what he can to bring all to death What can any expect from him but death The task that he puts on them is sinne the wages which he gives is death Rom. 6. 23. Herein such as having been rescued out of his power retain a lingring minde after it again are worse then the
created man in his own Image Gen. 1. 27. This Image of God the Apostle expoundeth to be holinesse Eph. 4. 24. It is the greatest excellency that can be conferred on a creature to be after the Image of his Creator that is like unto him 2. Nothing so fits us for glory as holinesse Not Riches For they profit not in the day of wrath Prov. 11. 4. The rich man when he died went to hell Luke 16. 23. Not Dignity nor Power For the Kings of the earth and the great men and the chief Captains desired to be hid from the wrath of the Lamb Rev. 6. 15 16. Not worldly Policy Ahitophel was so eminent in policy as his counsell was as if a man had inquired at the Oracle of God 2 Sam. 16. 23. Yet he hanged himself 2 Sam. 17. 23. Not immunity from death for many wicked men shall be living at the moment of Christs coming to judgement and thereupon shall not die 1 Cor. 15. 51. Not the resurrection of the body For there is a resurrection of damnation Iohn 5. 29. Not immortality For the devils are immortall Not any thing at all without holinesse Without which no man shall see the Lord Heb. 12. 14. 3. Nothing makes such a difference betwixt persons as holinesse and unholinesse Herein lay the difference betwixt man in his intire estate and corrupt estate Adam before his fall and after his fall had the same soul and body in substance and the same faculties of one and parts of the other But his holinesse in soul and body was lost that made the difference This makes the difference betwixt the regenerate and unregenerate Holinesse is it which makes the greatest difference betwixt good Angels and devils Devils retain a Spirituall and Angelicall substance Take holinesse from good Angels they will be devils Adde holinesse to devils they will be good Angels 4. Holinesse is the greatest glory in heaven One were better be holy in hell then unholy in heaven Holinesse would make hell to be no hell as the fire in which Gods three faithfull servants were was to them no fire Dan. 3. 27. And unholinesse would make heaven to be no heaven 5. Holinesse is the excellency of Gods excellencies They who best know what is Gods chiefest excellency thus double and treble this Attribute Holy holy holy is the Lord of Hosts Isa. 6. 3. Rev. 4. 8. Holiness is the excellency of Gods Eternity Omnipotency Immutability Wisdom and other Divine Attributes Were it possible that holiness could be severed from them it might be said of them Where is the glory 1 Sam. 4. 21. Eternity without holiness would be so much the worse The longer the worse So Omnipotency the more mighty if unholy the more dangerous So Wisdom without holiness the more crafty to hurt So Immutability without holiness the more resolute in mischief Therefore God is said to be Glorious in holiness Exod. 15. 11. This adds a glory to all his excellencies That life of God from which the Gentiles are said to be alienated Eph. 4. 18. is holiness So as holiness is not only the life of Angels and of others in heaven but even of God himself It makes us live as God lives and work as God works As the excellency of holiness is very great so also is the utility thereof If it be demanded What is the profit thereof we may answer as the Apostle did of circumcision Rom. 3. 2. Much every way For this is that Godliness which is profitable unto all things having promise of the life that now is and of that which is to come 1 Tim. 4. 8. Promises of temporall and spirituall blessings in this life Promises of freedom from damnation and of fruition of salvation in the life to come are appropriated to Saints who are the holy ones here spoken of These are they of whom the Apostle saith Whether the world or life or death or things present 〈◊〉 things to come all are yours 1 Cor. â—…3 22. From the foresaid excellency and utility of holiness followeth an absolute necessity thereof It is better for us not to be then not to be holy It is as necessary at happiness it self Without holiness no man shall see God Heb. 12. 14. They shall neither have any spirituall communion with God here in this world nor partake of that celestiall communion which is called a beatificall vision which surpasseth all humane expression and apprehension It is such as eye hath not seen nor ear heard nor ever entred into the heart of man 1 Cor. 2. 9. §. 8. Of Gods respect to Saints in making them holy THat which hath been shewed of the excellency utility and necessity of being holy affordeth an instruction about that good respect which God beareth to his Saints For he makes them partakers thereby of his greatest excellency yea even of the excellency of his excellencies The Apostle to this purpose saith that we are partakers of his holiness Heb. 12. 10. In this respect they are styled The people of his holiness Isa. 63. 18. This is more then if he had indued us with his power or with his wisdom or with any other like Divine Attribute When a King enquired What shall be done unto the man whom the King delighteth to honour answer was made Let the royall apparell which the King useth to wear be put on him and the Crown royall be set upon his head Esth. 6. 7 8. Holiness is Gods royall Robe it is his royall Crown Well therefore may it be said of Saints decked with this holiness Behold the men whom the King of heaven delighteth to honour This honour have all his Saints Praise ye the Lord Psal. 149. 9. §. 9. Of the worlds perverse esteem of Holiness THe corrupt and perverse judgement of the men of this world is hereby also manifested in that they do meanly esteem so excellent a thing as holiness is They esteem nothing less worth nothing more base nothing more vile Herein they shew themselves like swine which trample precious Pearls under their feet Matth. 7. 6 The Apostle speaking of himself and other holy brethren thus seâ—…s out the worlds account of them We are made a spectacle unto the world and 〈◊〉 Angels and to men We are made as the filth of the world and are the offâ—…couring of all things to this day 1 Cor. 4. 9 13. We need not search after former ages of old 〈◊〉 for proof hereof the very times wherein we live give too evident demonstration hereof This may seem strange that so precious a thing as holiness should be so vilified But if we well weigh the persons that so basely esteem it we cannot think it strange In their disposition they are as hogs and dogs Christ therefore would not have that which is holy given to them That grave just severe censure which the Lord giveth of them Mat. 7. 6. is enough against this corrupt opinion of the world §.
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 §.
that unbelief was a cause of them all This was the cause of the first judgement inflicted on man Gen. 3. v. 4 5 c. This was the cause of the general deluge 1 Pet. 3. 19 20. So of other judgements Of Unbelief See more v. 12. § 128 c. See also Chap. 4. v. 1. § 11. §. 172. Of the Resolution and Instructions of Heb. 3. 18. 18. And to whom sware he that they should not enter into his rest but to them that believed not THe Summe of this verse is The damage of Unbelief Here as in the former verse observe two points 1. The manner of setting down his minde interrogatively 2. The matter Which containeth two things 1. The principal sin which is Unbelief 2. A fearfull effect following thereon The Effect was an irreversible judgement Hereof are two parts 1. An exclusion from rest amplified by the kinde of rest which is Gods rest ' They shall not enter into his rest 2. The ratification thereof which is by Gods oath He sware Doctrines I. God may be provoked to swear vengeance This is here taken for grant See v. 11. § 114. II. Unbelief is an high provoking sinne This was it made God swear See v. 11. § 128. III. Unbelief is the root of every provoking sin This is inferred from this Particle BUT God swore against none but such as believed not See § 170. IV. There is a rest for Gods people This is presupposed under this word rest See v. 11. § 116. V. The rest of Gods people is Gods rest It is here in reference to God called HIS rest See v. 11. § 117. VI. Gods people may be deprived of their promised rest For that which they shall not enter into they are deprived of See v. 11. § 118. §. 173. Of the meaning of Heb. 3. 19. Verse 19. So we see that they could not enter in because of unbelief THe main point which is to be observed out of Davids testimony before-mentioned v. 7 c. and out of the Apostles explication thereof is here set down as a conclusion thus So we see c. The Greek particle translated SO is the ordinary copulative conjunction AND It might fitly have been here retained as joyning the issue of Gods 〈◊〉 with the oath it self Thus God sware they should not enter c. AND we see 〈◊〉 they could not enter in As if he had said We finde by the event that what God 〈◊〉 swear is accomplished This conclusion is here set down as a Transition betwixt the two Chapters 〈◊〉 it concludeth the accomplishment of that which went before and it layeth down 〈◊〉 ground of the Admonition in the beginning of the next Chapter Of this phrase 〈◊〉 see See Chap. 2. v. 9. § 72. This word here implieth an experimental proof or a proof verified by experience as that which we see with our eyes In this sense saith the Apostle I 〈◊〉 another Law in my members Rom. 7. 23. And again Ye see your calling 〈◊〉 1 Cor. 1. 26. That which was so evident was That they could not enter in The same word 〈◊〉 here used that was in the verse before this and in the same sense The Rest whereinto they could not enter is here understood and may be repeâ—…ed out of the former verse This causal conjunction Because is in Greek a Preposition which 〈◊〉 be translated through But it signifieth the cause of a thing and therefore iâ—… 〈◊〉 for sense translated because of Of the Greek Preposition See Chap. 2. v. 9. § 74. v. 10. § 89. The word translated unbelief is the same that was used v. 12. Hereof see § 〈◊〉 §. 174. Of the sure execution of divine vengeance THis Conclusion So we see that that they could not enter c. giveth â—…dence that what God threatned was accordingly accomplished So 〈◊〉 then So was it ever before and after Take for instance the first threatning 〈◊〉 ever was made which was this In the day thou eatest thereof thou shalt 〈◊〉 die Gen. 2. 17. So soon as ever man had eaten thereof his body was 〈◊〉 mortall and he in the clutches of death and guilty of eternall damnation 〈◊〉 might adde hereunto all the judgements that ever God threatned even from 〈◊〉 first and I might say of them all as here it is said So we see that thus and 〈◊〉 it fell out even as God had threatned The curse is poured upon us and the oath 〈◊〉 is written in the Law of Moses saith a Prophet Dan. 9. 11. My words and my â—…tutes which I commanded my servants the Prophets did they not take hold of your â—…thers Zach. 1. 6. Truth is manifested in every word of God as well threatnings as promises 〈◊〉 by the execution of his threatnings he is known to be a God of truth as well 〈◊〉 by accomplishment of promises Besides The Lord is known by the judgement which he executeth 〈◊〉 9. 16. His Power his Justice his hatred of evil his Jealousie his 〈◊〉 his Providence and other his Divine Attributes are manifested evidently in and 〈◊〉 his Judgements Object Though many of Gods judgements threatned have answerably 〈◊〉 executed yet not all For God said to Hezekiah Thou shalt die and noâ—… 〈◊〉 2 Kings 20. 1. yet Hezekiah did not then die but recovered of that 〈◊〉 ease And God by his Prophet Ionah said That Nineveh should be 〈◊〉 thrown within fourty dayes yet God repented of the evil and he did it 〈◊〉 Jon. 3. 4 10. Answ. 1. Concerning Hezekiah the word of the Lord was not uttered 〈◊〉 reference to the event as if indeed he should then die but in reference 〈◊〉 the nature of the disease which had so farre seised upon Hezekiah as in 〈◊〉 ordinary course of nature it was impossible for him to recover and so to 〈◊〉 His recovery was extraordinary and even miraculous as if he had been 〈◊〉 from death 2. Concerning the threatning against Nineveh it was but in part reâ—…ed The whole was this That Niniveh should be destroyed except they â—…peated Such a threatning is in whole denounced against Abimelech thus Restore the man his wife and thou shalt live and if thou restore her not know thou that thou shalt surely die Genesis 20. 7. Now in that Niniveh repented the intent of the threatning was accomplished though Niniveh were not destroyed The certainty of the execution of Gods threatning should make us take heed of slighting them leâ—…t he make us such examples of suffering vengeance as others shall have cause to say So we see that they could not escape Thus saith the Lord of Zedekiah Seeing he despised the oath he shall not escape Ezek. 17. 18. And thus saith Christ to the Jews Ye generation of vipers how can ye escape the damnation of hell §. 175. Of the Resolution and Observations of Heb. 3. 18. 18. So we see that they could not enter in because of unbelief THe Summe of this verse is The certainty of divine vengeance The parts
Hiâ—… shalt thou come and no further and here shall thy proud waves be stayed 〈◊〉 38. 11. This ministreth much comfort and hope in death In this respect we may after an holy manner insult over death and say O death where is thy sting 1 Cor. 15. 55. Though death may arrest us yet we need not fear that judgement and 〈◊〉 shall be got against us â—…o this may be applied that ancient Prophecy The sucking childe shall play upon the hole of the Asp and the weaned childe shall put his hand on the Cockatrice-den Isa. 11. 8. Christ was saved from death not as 〈◊〉 private man but as a publick person and as an Head to save all his Members 〈◊〉 death Heb. 2. 15. The mention of death in this place gives us to understand that Christ was offered up to death though he prayed to be saved from death As therefore his prayers and supplications were the gifts that as a Priest he offered up so the putting of 〈◊〉 body to death was the Sacrifice Oâ—… Christs death See Chap. 2. v. 9. § 80 83. § 43. Of Gods hearing Christ. THe issue of Christs Intercession as a Priest is thus expressed And 〈◊〉 heard If we well observe the whole sentence in this verse we shall finde thâ—… copulative AND to be a redundancy or else the sentence must be extended 〈◊〉 the next verse The issue here set down sheweth That the prayers Christ offered up to 〈◊〉 Father were accepted of him They were not made in vain but effectual 〈◊〉 available The Greek word translated heard is a compound and signifieth 〈◊〉 onely hearing but also granting the request that is heard Luke 1. 13. Acts 10. 31. Gods sending of an Angel to strengthen him when he was in his prayer is 〈◊〉 evidence of Gods hearing him Luke 22. 42 43. When Christ at his Baptism prayed The heavens was opened and the holy Ghost descended and a voice from 〈◊〉 which said Thou art my beloved Sonne in thee I am well-pleased Luk. 3. 21 22. When Christ in his Agony thus prayed Father glorifie thy Name there 〈◊〉 a voice from heaven saying I have both glorified it and will glorifie it 〈◊〉 John 12. 28. When Christ raised Lazarus he thus said Father I 〈◊〉 thee that thou hast heard me and I know that thou hearest me alwayes 〈◊〉 11. 41 42. Such like grounds as these may be produced for Gods hearing Christ. 1. The Dignity of Christs Person and near relation betwixt him and the Father Heb. 1. 5. 2. The affection which the Father bare him He was his beloved Sonne in 〈◊〉 he was well pleased Mat. 3. 17. 3. The matter of his prayer which was according to the will of his Father Not as I will but as thou wilt â—…aith Christ to his Father Mat. 26. 39. If we 〈◊〉 thing according to his will he 〈◊〉 us 1 Joh. 5. 14. 4. The end of Christs prayer which was Gods glory Father glorifie thy 〈◊〉 Joh. 12. 28. 1. This respect of God to his Son in hearing his prayer is a strong prop to 〈◊〉 faith in the Intercession of Christ. Whom can we better use to present our prayers to God then he who is alwayes heard 2. This ratifieth Gods approbation of Christs Priesthood For the prayeâ—… which he offered up were a part of his Priestly function If Gods hearing 〈◊〉 prayer of Elijah did assure the people that he was a Prophet sent of 〈◊〉 1 Kings 18. 36. much more doth Gods hearing Christ shew that Christ is a 〈◊〉 ordained of God 3. This may be an incitation unto us when we are in any distresse and 〈◊〉 cause to fear in faith to offer up prayers unto God As Christs patern is a 〈◊〉 to pray So Gods hearing him is a ground of faith especially if our prayers 〈◊〉 made thorow the mediation of Christ. He that heard Christs prayer will 〈◊〉 those that pray in Christs name §. 44. Of the fear from which Christ was delivered THe Greek Noun translated fear is compounded of a Verb that signifieth to take and an Adverb that signifieth well so as according to the notation of the word it implieth well to take or apprehend a thing Thence followeth a very circumspection and an holy fear They who are circumspect and wary 〈◊〉 the things which concern Gods worship are expressed under this word 〈◊〉 our English translates devout Luk. 2. 25. Act. 2. 5. 8. 2. It is used to set 〈◊〉 naturall fear thus The chief Captain fearing least Paul should have been pulâ—… pieces Act. 23. 10. By reason of the divers acceptations of the word some translate it piety or reâ—… and some fear Our last Translators have noted both the later in the 〈◊〉 the former in the margin They who take it for piety or reverence make this clause to be a cause why God 〈◊〉 him which was that piety which was in Jesus and reverence which he bare 〈◊〉 Father and thus translate it for his piety or for his Religion or for his 〈◊〉 This interpretation may well stand with the generall scope of the Apoâ—… and with the analogy of faith But it doth not well agree with the Preposiâ—… which properly signifieth from The other acception of the word which signifieth fear will very well stand with the fore said Preposition and word for word may be thus translated He was heard 〈◊〉 his fear that is he was so heard as he was delivered from that which he 〈◊〉 This Substantive is only twice used in the New Testament and that in this Epiâ—… Once here and again Heb. 12. 28. where it is translated godly fear A Participle derived from the same root is used Heb. 11. 7. and thus translated moved with fear Other Authors do put this word for fear and that where they speak of a naturall fear Thus may it be here taken and imply that fear which possessed Christ in the depth of his agony which was one of his sinlesse infirmities Christ upon the present sense and feeling of that heavy burden might in that 〈◊〉 fear lest he should be left alone and pressed above his strength Herein he was heard in that he was not forsaken nor overpressed but enabled to bear the burden and to free himself from it Thus was Paul heard when there was given to him a thorn in the flesh the messenger of Satan to buffet him and he prayed and received this answer My grace is sufficient for thee 2 Cor. 12. 7 8 9. This plainly sheweth that Christ was subject to fear Christs fear may be reckoned among the other infirmities whereunto in his humane nature he was subject so as 〈◊〉 all fear is not simply in it self a sin Of the generall nature of this passion of fear See Chap. 13. v. 6. § 84 85. This effect of fear doth much amplifie Christs agony It shews it to be exceeding great For it was no small matter that could make Christ who was of a most
righteous and of the wicked The righteous shall be taken with Christ into the highest heaven where they â—…all enjoy such glory and happiness as the tongue of man cannot express nor heart of man conceive It shall never be altered but be everlasting and therefore called eternall life Matth. 25. 46. The wicked shall be cast down into hell fire prepared for the devill and his angels where they shall be tormented in soul and body which torment shall be endless and remediless and therefore called eternall fire Iud. v. 7. Many more principles especially such as may be counted strong meat might have been reckoned up But the principles intended by the Apostle are such as may be comprised under the metaphor of Milk In that respect we have reckoned up no more Yet these which are reckoned up do evidently demonstrate that the six principles named by the Apostle are such as may comprise a compleat Catechisme even all the fundamentalls of Religion §. 22. Of the resolution of Heb. 6. 1 2. Heb. 6. 1 2. Therefore leaving the principles of the Doctrine of Christ let us go on unto perfection not laying again the foundation of repentance from dead works and of faith towards God Of the Doctrine of Baptismes and of laying on of hands and of resurrection of the dead and of eternall judgement THe sum of these two verses is an exhortation to progress in the Christian Religion Hereabout are two points 1. An inference Therefore 2. The substance The substance is set down two wayes 1. Negatively 2. Affirmatively The Negative declares from what we must proceed The Affirmative to what The Negative is 1. Propounded 2. Repeated In the Proposition there is 1. An act required leaving 2. The object to be left Herein is shewed 1. The kinde of object the principles of the Doctrine 2. The Author thereof Christ. The Affirmative also noteth 1. An act to be done Let us go on 2. The mark to be aimed at unto perfection In the repetition of the negative another act is inhibited not laying again And another object is specified and that is 1. Generally set down in a Metaphor the foundation 2. Particularly exemplified in six heads The first declares a duty of repentance and the subject thereof from dead workes The second manifesteth a grace of faith and the object thereof towards God The third hinteth two speciall meanes of grace Doctrine and Baptismes The fourth pointeth at an ancient rite laying on of hands The fifth reveales a speciall priviledge resurrection and the persons to be made partakers thereof the dead The sixt declareth the last act of Christ as Mediator judgement and the continuance or the issue thereof eternall §. 23. Of the Doctrines raised out of Heb. 6. 1 2. I. TO reproof instruction must be added This Chapter containes many instructions which the Apostle addes to his reproof in the latter end of the former Chapter See § 2. II. Christians must not alwayes stick in first principles This is the meaning of this word leaving See § 3. III. The principles taught in Christs Church must be the Doctrine of Christ. This is here expressely set down See § 3. IIII. Christians must daily grow in grace This is to go on See § 4. V. Perfection must be a Christians aime This is it whereunto he must go oâ—… See § 5. VI. A foundation of Religion must be laid This is implied under the Metaphor of a foundation here used See § 6. VII The foundation must be but once laid It is here forbidden to be laid again See § 6. VIII The primitive Church had a set Catechisme The distinct principles here set down import as much See § 7. IX The naturall mans workes are all dead So here they are said to be See § 8. X. Repentance is necessary It 's here set down as the first principle See § 8. XI God is to be known For this end mention is here made of God See § 9. XII Faith is a true grace It is therefore here expressely required See § 10 XIII Faith is to be fixed on God This is the meaning of this phrase towards God See § 10. XIIII Gods word is the Churches Doctrine It is that wherein the members of the Church are to be instructed See § 11. XV. Baptisme is the Churches priviledge It is here reckoned among the priâ—…ledges which belong to the Church See § 14. XVI There is an inward and outward Baptisme This may be one reason of using the plurall number Baptismes See § 12. XVII Baptisme is common to many This may be another reason of the plurall number See § 12. XVIII Imposition of hands is an evangelicall rite It is one of the principles of the Christians Catechisme See § 16. XIX Ministers may be set apart by imposition of hands Hereabout was this 〈◊〉 used in the Apostles time See § 17. XX. Our bodies are subiect to death This is here taken for granted See § 19. XXI Our dead bodies shall be raised The resurrection here mentioned is of our bodies See § 20. XXII There shall be a generall judgement This also is here taken for graâ—… See § 21. XXIII The sentence at the last judgement will be inalterable In this respect it 〈◊〉 stiled eternall judgement See § 21. §. 24. Of the sense of these words And this will we do Heb. 6. 3. And this will we do if God permit THe Apostle to his exhortation made to the Hebrewes that they would go 〈◊〉 persection by this copulative particle AND addeth a promise of his OWN indevour to do what in him lyeth for helping them on in that progress The relative THIS hath reference to that generall point which he intended about leaving principles and going on to persection There about he maketh this promise We will do namely that which belonged to a Minister to help on peoples going to perfection which was not to lay the foundation again but to open deeper mysteries as he doth in the seventh and other Chapters following In setting down the promise he useth the plurall number We will do 1. In reference to other Ministers For there were other Ministers of this Church besides the Apostle himself who were all of the same minde as the Apostle testifeth of himself and Titus thus Walked we not in the same Spirit 2 Cor. 12. 18. 2. To set forth the disposition of other Ministers in his own example as where he saith We Ambassadours for Christ as though God did beseech you by us we pray 〈◊〉 3. In relation to the indevour of them to whom he wrote For being perswaded that they would make progress according to that Doctrine which should be delivered to them by him he saith this will we do I in Doctrine and you in proâ—…iency will go on to perfection Thus he includes them with himself where he saith in the plurall number and first person Let us go on vers 1. Thus it appeares that it was not an ambitious episcopall
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
condition in that they so live here as if they should ever live here as covetous persons who are never satisfied with the things of this life and proud disdaiâ—…full persons who scoffe at the threatnings of Gods word Isa. 28. 14 15. And hard hearted oppressors and all impenitent persons 3. This condition of mortality instructeth us in sundry duties which are 1. To learn to number our dayes aright which is a lesson that God most teach us Psal. 90. 12. 2. To provide for the time to come This is the main scope of the parable of the steward Luk. 16. 1 c. 3. To trust in the living God The Psalmist because his dayes were like a shadow trusted in the Lord that endureth for ever Psal. 102. 11 12. 4. Not to fear man who is but mortall 4. This subjection to death is a matter of great comfort unto believers and that 1. In regard of the myseries of this world from which they are freed There the weary be at rest Job 3. 17. 2. Against the plots and practises of men 3. Against the remainder of sin in them which maketh even them to complain and say Oh wretched man that I am who shall deliver me from the body of this death Rom. 7. 24. The death of the body will deliver believers from this body of death 5. The extent and community of this condition teacheth all of all sorts to apply all the forenamed uses to themselves They who are Gods on earth shall die aâ—… men Psal. 82. 6 7. The wise man dyeth as the fool Eccles. 2. 16. Riches profit not in the day of wrath Prov. 11. 4. The rich man died Luk. 12. 20. and 16. 22. Such as are a staffe in a state shall all be taken away Isa. 3. 1 2 3. §. 134. Of Dying but once TO the foresaid common condition of all men to die the Apostle addeth this limitation Once which is to be taken as before exclusively see v. 26. § 129. Hereupon Christ saith that man when he hath killed the body can do no more Luk. 12. 4. Experience giveth evidence to the truth hereof Object Many were raised from the dead and died again as the Son of the widow of Zarephah 1 King 17. 23. And the Shunamites son 2 King 4. 36. And another man 2 King 13. 21. And in the new Testament Iairus daughter Mark 5. 42. The widows Son Luk. 7. 15. Lazarus Joh. 11. 43. And Dorcas Acts 9. 41. Answ. 1. Some say that their souls slept in their bodies and manifested no vigor or life at all But this is not to be admitted for then the raising of such from the dead had not been true miracles 2. It may be supposed that all that were raised from the dead were Saints and that they to manifest the glory of God were content to come into their bodies again 3. For full answer to the point this of dying but once is to be taken of the ordinary course of nature The Lord of nature can order it as it pleaseth him 1. This is good encouragement against all that man can do Luk. 12. 5. Martyrs â—…reby were encouraged against their cruel adversaries in that when they had once â—…ed the body they could do no more 2. This instructeth us about well using the time of life which God affordeth unâ—… 〈◊〉 It is the day of grace and time of repentance If once a period be put to it â—…re is no returning again Christ made advantage hereof Ioh. 9. 4. The wise 〈◊〉 giveth advice so to do Eccles. 9. 10. As a man once dyeth so for ever he abiâ—…th §. 135. Of the ground of mans dying but once THe ground of mans dying but once is thus expressed It is appointed The Greek word doth properly signifie to lay aside or to lay up So it is used Luk. 〈◊〉 10. Col. 1. 5. 2 Tim. 4. 8. Now because what God determineth before hand is 〈◊〉 a thing laid up firm and sure it is here applyed to Gods decree He hath set it down as an inviolable law This law or decree of God is to be extended both to the condition it self that men 〈◊〉 die and also to the limitation thereof but once Some make the ground hereof to arise from nature which consisteth of contrary qualities that destroy each other But that destructive contrariety was not in mans primary nature as God made it it came from sin That decree therefore is of God as a punishment of sin 1. This demonstrates an inviolable necessity of the former points cencerning mans subjection once to death The law of the Medes and Persians which altereth not Dâ—… 6. 12. is not so firm as this appointment or decree 2. This teacheth us to make a vertue of necessity which is willingly and comfortably to yield to that which cannot be avoided Malefactors by light of nature are taught to make this use of necessity namely quietly to submit themselve to exeâ—…on That we may do it with the greater comfort let us acquaint our selves â—…ith the end and benefits of death to believers whereof see before § 133. §. 136. Of judgement immediatly following death THe word here translated judgement is ost put for that general judgement that in the last day of the world shall passe upon all men which day is stiled the day of judgement Matth. 10. 15. and 11. 22 24. and that judgement is stiled the judgement of the great day Jud. v. 6. It is also put for that estate wherein a man is set immediately upon his death Thus is it here taken as is evident by this phrase after this which intendeth the time of a mans death so as judgement immediatly followeth a mans death so soon as he dyeth he receiveth his doom Three are two sorts of people that die 1. The Elect. Concerning such an one Christ said upon the day of his death Today shalt thou be with me in Paradice Luk. 23. 43. Such an one was he who said I desire to depart and to be with Christ Phil. 1. 23. Such an one also was Lazarus who died and was carried by the Angels into Abrahams bosom Luk. 16. 22. 2. The reprobate such an one was Dives who died and fell into hell Luk. 16. 27. This life is the only time of probation when that is ended nothing remaines but judgement Object 1. He that believeth shall not come unto judgement Joh. 5. 24. The same word is there used that is used in this place Answ. There are two kinds of judgement One of absolution The other of condemnation This word signifieth the one and the other Our translation in that place of Iohn turneth it to condemnation So is the verb used and thus translated he that believeth on him is not judged or not condemned The simple verb and noun is in both places put for the compound Object 2. Christ expresly saith that he that believeth not is condemned already even
in his life time Answ. In judgement we must consider 1. Desert 2. Guilt 3. Apprehension of condemnation in the conscience of the malefactor 4. The denunciation of the sentence of condemnation Of this latter that speech is not to be taken but in regard of the desert and of the guilt he is condemned and may also be in his own conscience condemned We say of a Traytor that peremptorily refuseth the Kings pardon he is condemned already though he be not brought to the bar for tryall Object 3. If judgement be immediately upon death what need a solemne day of judgement Answ. 1. For our bodies which rest till that time 2. For declaration of the equity of Gods just proceeding In this respect that day is called the day of revelation of the righteous judgement of God Rom. 2. 5. 3. For confirmation of that judgement that hath passed upon men at their death For by the sentence of the judge they know that there is no alteration thereof By this point of judgement immediatly after death to Popish errours are directly refuted 1. Their conceit of purgatory 2. Of praying for the dead Of these two see more in The whole Armour of God on Eph. 6. 18. § 39 40. §. 137. Of the certainty of judgement to come THe Apostle by inferring judgement as well as death upon Gods appointment and decree giveth us to understand that Judgement is most certain and cannot be avoided no more then death As this is true of the judgement that passeth upon the soul immediatly upon the dissolution of it from the body so also of that judgement which shall passe upon body and soul at the great and last day for as the soul is judged at death so shall body and soul be judged after the Resurrection That therefore which is said of the one may be applyed unto the other The last judgement is as sure as death Of Iudgement saith the Apostle God hath appointed a day in which he will judge the world Act. 17. 31. And to like purpose the wise man saith God shall bring every work unto judgement Eccles. 12. 14. And a must which implieth a necessity is put upon it 2 Cor. 5. 10. We must all appear before the judgement seat of Christ. This was foretold by Enoch who lived in Adams time for Adam lived 930 years and Enoch was born 622 years after Adam was created so as he lived 306 years in Adams time And that prophesie which he uttered concerning Christs coming to judgement whereof the Apostle Iude maketh mention v. 14. 15. might be uttered in Adams time and from thence continued to the Apostles time for this word Maranatha is taken to be the beginning of Enoâ—…hs Prophesie 1 Cor. 16. 22. They signifie thus much Our Lord cometh It was part of that solemn denunciation of judgement which the Church made against impenitent sinners whereby they gave over such a sinner to the last judgement of Christ as if there were left no pardon for him Ever since the Apostles time this Article of Christs coming to judgement hath been held in the Church and so will be so long as there is a Christian Church on earth There is a necessity of a future judgement for a clear manifestation of the justice of God Though God be most just in all his wayes Psal. 105. 17. yet in this world is it not so evidently discerned because God in wisdom oft suffereth the wicked to prosper yea and to dominere over the righteous But then shall every one be manifested in his own proper colours and God will render to ever one according to his deeds Rom. 2. 6. Did mockers believe this they would not say where is the promise of his coming 2 Pet. 3. 4. 1. This point of judgement after death discovereth the grosse errour of those who imagine that death is an utter destruction of body and soul. The Heathen discerned that the soul was immortal by the spiritual substance thereof and by the properties and effects of it we have further evidence hereof by the light of Gods word The Resurrection of the body seemed to them a strange Doctrine and when it was preached to them they mocked for it is indeed an Article of faith which cannot be demonstrated by reason but is believed because it is expresly revealed in the word See more here of Chap. 6. v. 2. § 20. 2. This cannot be but a matter of great terror to obstinate and impenitent sinâ—…s To such may be applied this caveat know thou that for all these things God will 〈◊〉 thee into judgement Eccles. 11. 9. To aggravate this terror Christ Jesus whom â—…pious persons while here they live and whom they reject yea and persecute in his Members shall be their Judge This Judge said to the impious Priests and others who crucified him yea shall see the Son of man sitting on the right hand of power and 〈◊〉 in the Clouds of Heaven Namely to judge them Mark 14. 62. Yea one end of his comming is to execute judgement upon all that are ungodly c. Iud. v. 15. 2 Thes. 1. 8. Hence is it that such are called upon to weep and howle for the mysteries that â—…all come upon them Iam. 5. 1. No marvel that Felix trembled when he heard 〈◊〉 preach of judgement to come Act. 24. 25. And that Iudas hanged himself 〈◊〉 27. 5. And that they who beheld the lamb sitting as a judge said to the mountains and rocks Fall on us and hide us from the face of him that sitteth on the throne Rev. 6. 16. If any thing be of force to make men wish Balaams wish That they may 〈◊〉 death of the righteous and their last end be like theirs Numb 23. 10. this is 〈◊〉 O that it might be of force to move them to live the life of the righteous 3. This on the other side ministreth much matter of comfort to such as believe in Christ and make conscience of well ordering the whole course of their life Here 〈◊〉 this world they have many discomforts and discouragements For 1. They are subject to the same outward condition as others are Eccles. 9. 2. 2. They are in this world as sheep among wolves Matth. 10. 16. 3. Their integrity is either not seen or not regarded but depraved and scorned 4. Such is their estated in this world as the Apostle saith If in this life only we have 〈◊〉 in Christ we are of all men most miserable 1 Cor. 15. 19. But in that day they shall be pronounced blessed and accordingly they shall be forever blessed So as a full recompence shall be returned for all their sufferings here This is enough to make believers content in any estate as Paul was Phil. 4. 11. and to blesse God for taking away as Iob. did Iob. 1. 21. and quietly to sleep in chaines and setters as Peter did Acts 12. 7. and to rejoyce in suffering shame for Christs name 〈◊〉 5. 4 1. and to sing
when they are whipt put in the stocks in an inner prison and that at night as Paul and Silas did Acts 16. 13 24 25. â—… The foresaid point instructeth us in sundry duties as 1. To have an holy conversation 2 Pet. 3. 11. 2. To repent Acts 17. 31 32. 3. To take heed of all sin Eccles. 12. 14. Matth. 12. 36. 4. Faithfully to imploy our talent Matth. 29. 19. 5. To judge our selves 1 Cor. 11. 31. 6. To take heed of judging others rashly 1 Cor. 4. 5. Rom. 14. 10. 7. To take heed of doing wrong 2 Thes. 1. 6. 8. To abound in works of mercy Matth. 25. 35. 9. Patiently to endure Iames 5. 8 9. 10. To long for this day Tit. 2. 13. §. 138. Of repeating the same things IN the 28. verse is the second part of the aforesaid comparison as is evident by this note of reddition or application SO wherein two things in Christ are manifested to be answerable to the two things noted of man 1. Man dyeth but once and Christ was but once offered 2. After mans death commeth judgement and Christ having offered himself will appear the second time in judgement The principal point for this comparison was produced was to prove that Christ was offered but once This is here directly concluded It was thrice before affirmed namely Chap. 7. v. 27. and v. 12. 5. 60. and 26. § 120. of this Chapter Here the fourth time and again Chap. 10. v. 10. The Apostle knew that it was a true sure and weighty point and he foresaw that it would be much questioned and contradicted as it is by the Papists in their Masse wherein they say that the very body of Christ is daily offered up Hereby we see that matters of moment may be again and again repeated 1. This checks the pride of such Ministers as scorn to utter what hath been before delivered by themselves or others Many errours arise from affecting new matter 2. It manifesteth that such hearers as cannot endure to hear the same things again have itching ears It sheweth that they have more desire to have their ear tickled then their heart wrought upon 3. It teacheth Ministers wisdome in putting difference betwixt points of greater and lesser weight and so to presse the weightier matters as their people may not let them slip 4. It admonisheth people both to be patient in hearing the same things again and also to confer with one another yea and to meditate with themselves thereabout For knowledge and faith came not to us as revelations and inspirations did to Prophets we must use means for aâ—…taining them Of repeating the same thing See Chap. 3. v. 15. § 158. §. 139. Of Christs bearing mens sins THe main point here proved is that Christ is offered and that but once Of these two points See Chap. 7. v. 27. § 115. Here is further set down the end why he offered himself namely to beat sins The word translated to bear is a compound and that with the same simple verb that the former compound translated offered was But the propositions in the one and the other are different Of the difference between these two compound verbs See Chap. 7. v. 1. § 6. Whereas in verse 26. it is said that Christ put away sin by the sacrifice of himself and here that he baâ—…e sins This latter setteth down the means whereby the former was effected For Christ by taking our sins upon him and so bearing them took them away from us This was typified by the sin-offering and also by the scape goat Levit. 16. 21 22. The goat which being slain was called the sin-offering was so called because it was a sacrifice for sin over the scape goat which also typified Christ who by his divine nature had victory over death sin was confessed and that goat is said to bear all their sins Expresly was this foretold Esa. 53. 4 5. and it is most cleerly revealed to be accomplished 1 Pet. 2. 24. where the word of Text is used In this respect Christ is said to take the hand-writing that was contrary to us out of the way nailing it to the Crosse Colos. 2. 14. yea he is said to be made sin for us 2 Cor. 5. 21. and a curse for us Gal. 3. 13. Quest. How did Christ bear sins Answ. 1. As sin was a debt and Christ our surety that debt was imputed to him thus was he made sin 2 Cor. 5. 21. 2. He endured the punishment of sin Thus was he made a curse Gal. 3. 13. This he did to free us from sin and the punishment thus we are said to be healed by his stripes Esa. 53. 5. 1 Pet. 2. 24. and to be freed from the curse Gal. 3. 13. This also he did that we might be made the righteousnesse of God in him 2 Cor. 5. 21. O blessed change Christ took upon him our sins and freed us with his righteousnesse 1. This burden of sin that lay on Christ should deeply humble us who are the cause thereof It was such a burden as we had sunk everlastingly under the burden of it if he had not born it If ever thou wilt bâ—…hold sin in the horriblenesse of it behold it lying on the Lord Jesus and making him lye graveling on the ground sweating drops of blood praying thus Father if it be possible let this Câ—…p passe and crying my God my God why hast thou forsaken me It is something to behold sin forcing Adam out of Paradise and pressing the evill Angels down to hell and in the manifold judgements that God hath inflicted on sinners and in the terrours of aâ—… despairing conscience and in the tortures and torments of the damned but all these come far short of the burden that lay upon the Son of God who knew no sin and yet was made sin for us who was the most blessed one and yet was made a 〈◊〉 foâ—… us 2. Thus doth much aggravate the wretched disposition of them who continue to â—…dd sin to sin What is this but to adde load unto load to presse their surety the â—…ore or else to presse themselves more deeply into Hell This causeth the Lord thus to complain behold I am pressed under you as a Cart is pressed that is full of sheaves 〈◊〉 2. 13. O ungrateful and foolish persons ungrateful in slighting the great burthen of their surety foolish in depriving themselves of the benefit thereof 3. This ministreth much comfort to such as are pressed with the burthen of their 〈◊〉 Here is a means of ease As he that beheld the Serpent of brasse that Moses lifted up was eased and cured Numb 21. 9. So shall he be that by faith looketh on Christ. This surety of ours who barâ—… our sins inviteth all that labour and are heavy lâ—…en to come unto him and promiseth to give them rest Math. 11. 28. Rest therefore with confidence on this
death is extended to the world Ioh. 1. 29. Ioh. 3. 16. and 6. 51. Answ. 1. The world doth not alwayes comprise every man under it For Christ maketh a difference betwixt them for whom he prayed and the world Ioh. 17. 9. So as they were not of the world And a difference also is made betwixt the Jewes and the world Rom. 11. 15. 2. The word world is an indefinite word and compriseth no more then mankind Therefore there is no necessity of extending it to every one It is sufficient that they to whom it is applyed be in the world and appertain thereunto and enough it is to satisfie that phrase that Christ died for such as are in the world Object 3. Christ is the propitiation for the sins of the whole world 1 Io. 2. 2. Answ. That phrase whole world is there used exclusively and that in reference to all nations even among the Gentiles who were excluded from means of Salvation before Christs time but Christ being exhibited he was offered to the whole world that is to all sorts of people Jewes and Gentiles Object 4. Christs death is extended to as many as Adams fall in these words As by the offence of one Iudgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all men unto justification of life Rom. 5. 18. Answ. This comparison betwixt Adam and Christ is to be applyed to all the branches of each stock For as Adam is there set out as one stock from whence all man kind sprouted so Christ is another stock from whence all the elect of God do sprout That thus this comparison must be taken is evident by the benefit that is applyed to those that appertain to Christ which is justification Object 5. Christ died for such as perish thérefore he may die for all Elect and others To this purpose this Text is produced destroy not him with thy meat for whom Christ died Rom. 14. 15. and this denying the Lord that bought them 2 Pet. 2. 1. Answ. 1. The former Text is but an admonition or a caveat It is no expresse assertion 2. The other place is spoken of a meer profession by their profession they made many in charity to judge that they were bought by Christ. Object 6. If Christ dyed for all many are mocked in the offer of his death to them yea Gods Ministers are but lyars in offering that to men which belongs not to them Answ. He is not absolutely offered but to such as receive him According to this limitation Whosoever believeth in him shall not perish John 3. 16. Ministers indefinite offering of Christ is like the servants inviting to a marriage feast many that came not Matth. 22. 3. Ministers in tendring grace to such as partake not of it are no more lyars then Ionah was in denouncing judgement against those upon whom it was not executed Ionah 3. 4 c. Quest. Why is Christ offered indefinitely to all of all sorts Answ. 1. The Elect in this world are mixed with others and not known by Ministers Therefore as a means to draw the Elect the offer is general 2. By this means they that refuse grace are made inexcusable Thus this general offer tends to a clear manifestation of Gods mercy to the one and of his justice to the other Quest. How can they which refuse the offer be made in excusable seeing the grace is not intended unto them Answ. Even as Pharaoh was Exod. 5. 1 2. For they who refuse know not the counsel of God towards them whether it be intended towards them or no and their rejecting of the offer ariseth from a light esteem if not from a plain contempt of the grace that is offered They wittingly and wilfully reject the same §. 142. Of Christs conspicuous appearing A Consequence of Christs once offering himself is set down in these words unto them that look for him shall he appear c. The consequence is that he shal appear again The word translated appear is of the same verb that is translated we see Chap. 2. v. 8. § 68. It implyeth so clear a manifestation as may visibly be seen and discerned It is here used in the passive voyce and future tense as if it had been translated he shall be seen It is spoken of Christ in reference to his descent from heaven at the last and great day of judgement when he shall be seen not only of the Spirits now in heaven but of all Angels and men good and bad yea even of the damned men and devils in hell For all shall be cited before him The Spirits in heaven shall from thence accompany him Matth. 25. 31. The dead shall arise out of the places where they lie Rev. 20. 12 13. The then living shall suddainly be rapt up to meet the Lord in the Aire 1 Thes. 4. 17. The damned in hell shall also be drawn before him to hear their final woful doom solemnly and irrevocably ratified Rev. 20. 10. Hereby it appeareth that the Lord Jesus shall conspicuously manifest himself namely at the day of judgement The word of the Text doth intend as much The word translated comming 1 Thes. 3. 13. spoken of this appearance implyeth a personal presence of the Lord. There is another word used 1 Tim. 6. 14. which is translated appearing which according to the notation of the word signifieth an appearance above others such an appearance as shall shew him to be above others and so make him conspicuous to all The simple noun importeth a cleer or bright appearance This word is six times used in the New Testament and in every place applyed to the appearing here intended 2 Thes. 2. 8. 1 Tim. 6. 14. 2 Tim. 1. 10. and 4. 1 8. and 2. 13. Both these latter words that set out a personal presence and a conspicuous appearance of Christ are joyned together 2 Thes. 2. 8. and glory is added to his bright appearance thus the glorious appearing or the appearing of glory Titus 2. 14. This is that appearing whereof Enoch prophesied Iud. v. 14. And whereof Christ himself and his Apostles makes frequent mention If the manner of Christs comming be duly weighed we shall discern that it will be a most conspicuous appearing Among other evidences these are some 1. He shall descend from heaven 1 Thes. 4. 16. not as at first invisibly but visibly in his humane nature Act. 1. 11. Heaven being on high the opening of it and his comming out of it must needs be conspicuous 2. He shall come with an innumerable company of Angels attending him Matth. 24. 31. This troop must needs make him conspicuous 3. There shal be then a loud shril sound of an Arch-Angel which shall pierce thorow all corners of the world yea even to the deph of the earth and of the Sea and of hell it self which not only the then living but the dead also shall hear for it
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
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
and fine linen and fared sumptnously every day yet refused to feed Lazarus with the crums that fell from his table Luk. 16. 19 c. These may be counted pound prodigall and penny covetous §. 53. Of the hainousnesse of Covetousnesse THere are many circumstances concerning covetousnesse which do much aggravate the hainousnesse thereof For 1. It is a deceiving sinne It blinds the understanding and corrupts the judgement in a main point of happinesse For the covetous man maketh gold his hope and fine gold his confidence Job 31. 24. This is further manifest by the titles that are usually given to it as substance and goods They who get much wealth are said to be made for ever and they who lose much to be undone for ever The rich man when his corn exceedingly encreased thus saith to his soul Soul thou hast much goods laid up for many years take thine ease eat drink and be merry Luk. 12. 19. Upon this conceit of happinesse wealth so stealeth away a mans heart and so inflames his affections as he maketh it his god Justly therefore is a covetous person called an Idolater Eph. 5. 5. And covetousnesse Idolatry Col. 3. 5. 2. It is an unsatiable sinne He that loveth silver shall not be satisfied with silver nor he that loveth abundance with increase Eccl. 5. 10. In this respect covetousnesse is like a dropsie which increaseth thirst by much drinking and like a fire which by addition of fuel is the more fierce The desire of a covetous man ariseth from abundance and in that respect is unnaturall For nature is satisfied with sufficiency Hunger and thirst cease when a man hath eaten and drunk that which is sufficient 3. It is a gawling sinne It works a continuall vexation and takes away all the comforts of this life The Apostle saith that they which covet after money pierce themselves thorow with many sorrows 1 Tim. 6. 10. There is a threefold wo that accompanieth covetousnesse 1. A wo of labour and toyl in getting wealth 2. A wo of care and trouble in keeping it 3. A wo of grief and anguish in parting with it Nothing makes death more unwelcome then a covetous desire of the things of this world 4. It is an ensnaring sinne They that will be rich fall into temptation and a snare 1 Tim. 6. 9. Wealth as it is a bait to allure men to snap thereat so it is a snare fast to hold them and a hook to pull them down to perdition How hardly shall they that have riches enter into the Kingdom of God Mark 10. 23. This snare kept the farmers from the wedding feast Luk. 14 18 19. It keeps many from the word yea it steals away the heart of those that come to the Word For their heart 〈◊〉 after their covetousnesse Ezek. 33. 31. 5. It is a mother sinne The love of mony is the root of all evil 1 Tim. 6. 10. Fitly therefore doth the Prophet thus style it evil covetousnesse Hab. 2. 9. There is no evil which a covetous man will forbear His covetousnesse puts him on to all evil It is a root of impiety It draws the heart from God so as there can be no true love nor fear of God in a covetous heart It makes a man be of that Religion which is professed in the place where he liveth though it be palpable idolatry A covetous man can swallow all manner of Oaths yea and perjury it self For gain he will profane the Sabbath It makes inferiours purloyn from their superiours and superiours to neglect their inferiours It is a cause of much rebellion of many â—…reasons murders thefts roberies deceit lying false witnesse breach of promise and what not 6. It is a growing sinne The longer men live in the world the more covetous they use to be after the world Old men are commonly the most covetous Herein it differeth from other violent sinnes which by age abate in their violence 7. It is a devouring sinne The deceitfulnesse of riches choak the word Matth. 13. 22. Covetousnesse is like Pharaohs lean kine which did eat up the fat kine and when they had eaten them up it could not be known that they had eaten them but they were still as ill-favoured as at the beginning Gen. 41. 20 21. 8. It is a crying sinne The cries of them which are oppressed by covetous persons enter into the ears of the Lord. Hereupon an Apostle bids them weep and houl Jam. 5. 1 c. Covetousnesse causeth a curse from man and God He that withholdeth corn as the covetous man will when he can the people shall curse him As for Gods curse the wrath of God cometh upon men because of these things Eph. 5. 5 6. The Apostle reckoneth covetous persons among those that shall not inherit the Kingdom of God 1 Cor. 6. 10. §. 54. Of Remedies against Covetousnesse FOr preventing or redressing Covetousnesse these rules following are to be observed 1. The judgement must rightly be informed in these two points 1. In the nature of true happinesse 2. In the vanity and deceitfulnesse of riches Many Learned men want this point of understanding It is the blindnesse of a mans minde that maketh him place a kind of happinesse in the things of this world whereby he is brought even to doat upon them If therefore we shall be rightly instructed that happinesse consisteth in matters of another kind then this world affords and that the things of this world are so vain as they can afford no solid comfort to a man especially in spirituall distresse and so uncertain as they may suddenly be taken away from men or men from them surely their immoderate desire of riches could not be but much allaied He that said There be many that say Who will shew us any good Lord lift thou up the light of thy countenance upon us Psal. 4. 6. well discerned the difference betwixt earthly and heavenly blessings So did he who said Riches profit not in the day of wrath but righteousnesse delivereth from death Pro. 11. 4. 2. The will and heart of man must follow the judgement well informed and raise themselves up to that sphear where true happinesse resteth Set your affection on things above not on things on the earth Col. 3. 2. This will keep the heart from doting on things below For where your treasure is there will your heart be also Matth. 6. 21. A beast which is feeding in fair and fresh pasture will not stray into a bare and barren heath much lesse will an understanding man that findes the sweetnesse of spirituall and heavenly blessings dote upon earthly trash This made Paul account all outward things but dung because his heart had tasted of the sweetnesse of Christ Phil. 3. 8 c. 3. A mans confidence must be placed on God and his providence Gods providence is an over-flowing and ever-flowing fountain The richest treasures of men may be exhausted Gods cannot be Be therefore
sins See v. 14. Sect. 79. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not Jews only redeemed Why redemption applyed to such as lived before Christ. Christs blood effectual before shed Jesus Christ ever the same Limbus patrum a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who are the called here meant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e A parte post f A parte antâ—… * Or bâ—… brought a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Testators death ratifieth his Testament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Testament inviolable Why a Testament is inviolable An unjust will is as no will Testators generall intent to be observed Christs death ratifieth the New Testament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why Christ ratified new Testament Promises ofâ—… new Testament absoluâ—… as legacies Christ by death establisheth eternal life What concâ—… to a Testament are in Christs Now Christs Testament is inviolable Papists violate Christs last will * Pâ—…pa potest dispensare contra Apostolum Contra jus naturale divinum Gratian. Unbelief makes void Christs last will Christs last will a prop to saith Search the rolls of Christs last will * Or purified * Or purple Legall rites grounded on equity a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 encaenia e initiari Types were of truths like to thine See v. 19 Sect. 102 103. See 2. v. 7. Sect. 43. The Covenant is explained before the seal be annexed Ministers must teach what God commands Ministers impartiality The whole will of God to be declared Gods word to he delivered to all Law and precept how differ Good to be well done Bullocks Goats Sheep Doves Little birds Water and blood sprinkled Blood Water Scarlet a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est granum quo purpuâ—…a tingitur c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secunduâ—… b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ravit d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 câ—…cineus Faith resembled to scarlet The Spirit resembled to scarlet Christ typified by scarlet Wool Hysop Why the hook sprinkled Against justification by the law Pure things impure to the impure Tit. 1. 15. All are unclean Means of cleansing afforded to all a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 15. 3. Rhem in Annoâ—… on Heb. 9. 2â—… Particular Sacraments afforded to the Church in several ages Why Sacraments must â—…e of divine institution a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were What of the ministry d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apply Christs sacrifice Do all in saith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap. 7. v. 5. Sect. 38. and Chap. 8. v. 4. Sect. 11. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 18. Sect. 99. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fundâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effundâ—… * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mitto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remitto inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remissie a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What a Sacrifies is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How heavenly things are purified by Sacrifice b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein the true Sacrifice is better then typicall Sacrifices b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See more of this word Chap. 14. v. 14. Sect. â—…0 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vultus d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why blood of beasts ordained Why Priests offered not themselves a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What sufferings of Christ are behind a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An errour thaâ—… God seeth nor sin in the justified An errour that there is no sin in the justified Believers are so acquitted of sin as if they had no sin Christ came to put away sin How far sin is put away b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The scope of the two last verses * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ subject to death Men must die Why justified persons die All men must dye Who shall not die Enoch died not Nor Eliah How the righteous are delivered from death Mortality should humble men Who live as if they should never die Duties from mortality Mortality ministreth comfort to believers All sorts to apply uses of mortality Men die but once Some raised died again Courage against mans sury Well use this life a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnâ—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemnatiâ—… Judgement to come is most sure Nor body nor soul are utterly destroyed by death The day of judgement terrible to wicked The day of judgement comfortable to believers Duties arising from