Strength 2. His right use thereof The greatnes of his strength was manifested two ways 1. By the things which he did 2. By the means and manner of doing them For the things which he accomplished they were such as thereby nothing seemed too strong for him he vanquished and removed whatsoever stood against him 1. He tore a Lyon Iudg. 14. 6. 2. He oft sâ—…ew multitudes of men and that by himself alone Iudg. 14. 19. and 15. 8 15. 3. He carried away the Gates and Posts of a City These were questionles very massie and fast fixed in their places Iudg. 16. 4. 4. He brake cords wit hs and all other bonds whereby they sought to bind him as flax burnt with fire 5. He pulled down at once two strong pillars of a great house the roof whereof could bear three thousand people Iudg. 16. 29 30. The means and manner of doing many of these were with his own hands So he tore a Lyon Iudg. 14. 6. and took the doors and posts of the gate of a City and carried them away upon his own shoulders Iudg. 16. 3. And by himself alone brake all the bands wherewith he was bound All the means that we read that ever he used was once the Jaw-bone of an Ass wherewith he slew a thousand men Iudg. 15. 15. It is said that he smote his enemies hip and thigh with a great slaughter Iudg. 15. 8. That is with kicking and spurning them As Samsons excellency was manifested by the greatnes of his Strength So also by the right use thereof This was manifested two wayes 1. By using it against the enemies of God and his Church Though his own Country-men ptovoked him much by comming to bind him and to deliver him into the hands of his enemies yet he was so far from taking revenge of them as 〈◊〉 he suffered them to bind him and to deliver him up to his enemies Iâ—…dg 15. 13. 2. In all his conflicts with enemies he never put any to hazard but himself Other Judges Generalls and Commanders in war against their enemies have put their Souldiers upon the greatest dangers This instance of Samson giveth evidence of Gods power in enabling his people against their enemies This Generall might be proved by many other instances 〈◊〉 none like to this In God is all power he can derive it to whom he pleaseth and in as great â—…easure as seemeth good to himself So as a divine power shall be manifested in human weaknes A great encouragement this is against all sorts of enemies and against all their 〈◊〉 especially spirituall In these doth God most usually manifest his greatest power §. 201. Of Samsons strength lying in his Hair ABout Samson four memorable matters are worthy our due consideration 1. How his strength lay in his Hair 2. How far he recovered after his fall 3. Whether he were a self murtherer 4. Wherein he was a Type of Christ. Concerning that which he himself saith If I be shaven then my strength will 〈◊〉 from me Judg. 16. 17. It is not to be taken as if his hair were a natural cause of his strength That cannot be in these respects 1. Hair is no integral or essential part of the body it is a meer excrecent 2. It hath no stability in it self as bones have but is exceeding weak 3. Hair draweth strength out of a mans body as weeds out of the ground Therefore they use to shave off the hair of weak ones especially when they are much â—…asted with a consumption or other sickness Yet to Samson in particular his hair was a sign yea and a means of his extraoâ—…dinary strength and that by Gods voluntary appointment For this is to be granâ—…ed that his strength came from God God enabled him to do what he did When he was not able to do as he had done before God took away his strength That his strength was of God is evident by this phrase The Spirit of the Lord came 〈◊〉 him which is used upon his atchieving great matters Iudg. 13. 25. and 14. 6 19. and 15. 14. And upon failing of his strength it is said The Lord departed from him Judg. 16. 20. God Sanctified Samson from his Mothers wombe to be a Nazarite Judg. 13. 5. And according to the Law of Nazarites the Lord charged that no Rasor should come upon his head Numb 6. 5. Answerably Hannah who vowed Samuel as a Nazarite to the Lord used this phrase There shall no Rasor come upâ—…n his head 1 Sam. 1. 11. That Rite implied 1. Comliness For the hair is an ornament by nature Had not man sinned his hair would have had no need of polling By sin it is that long hair becomes uncomely 2. Purity For the keeping of the Rasor from the hair shew'd that they were clean and needed not to be shaven as the Leper that was unclean needed Lev. 14. 8 9. Yea if a Nazarite by any occasion became unclean he was to shave his hair Numb 6. 9. 3. Subjection For as the womans hair is a token of her subjection 1 Cor. 11. 10. So the Nazarites hair of his special subjection to God to which subjection he had by vow bound himself This was sometimes by the vow of the parties themselves Numb 6. 2. Sometimes by the vow of their Parents 1 Sam. 1. 11. Sometimes by Gods own special appointment Iudg. 13. 5. Samsons hair being thus a sign of more than ordinary comeliness purity and subjection so long as in testimony of his inward piety that external Rite was observed Gods Spirit continued his assistance to him and gave that evidence thereof his extraordinary strength But when by a violation of that Rite be manifested his impure disobedient and rebellious disposition against God God took away his Spirit and as an evidence thereof his extraordinary strength but when by the judgment that followed thereupon he repented the sign being renewed the Spirit returned Iudg. 16. 22. This example of Samson in provoking the Spirit to depart from him and take away his strength giveth proof that prime professors may so far grieve the Spirit as he may be moved to forsake them and withdraw his assistance Hereof See chap. 3. v. 12. § 131. c. §. 202. Of Samsons recovery THough Samsons fall were very great yet it is said that the hair of his head began to grow again after he was shaven Which was a sign of the Spirits return unto him Iudg. 16. 22. This was yet further manifested by the extraordinary strength wherewith he was endued It was no less than before if not greater For the last evidence of his strength was the greatest more was done thereby than all his life before Iudg. 16. 30. This giveth proof that grace decayed may by repentance be recovered and that with the greater advantage Instance David and the Psalms that he penned after his great sin Instance also Peter manifested by Christs question to him and his answer thereupon Iohn
dead workes THe first of the foresaid principles is thus expressed Repentance from dead works By dead works are meant all manner of sins which are so stiled in regard of their cause condition and consequence 1. The cause of sin is privative the want of that spirit which is the life of the soul as the want of life is the cause of putrefaction Men that are without that spirit are said to be dead in sin They must needs be dead works which come from dead men Eph. 2. 1. 2 The condition of sin is to be noisome and stinking in Gods nostrils as dead carrion Psal. 38. 5. 3. The consequence of sin is death and that of body and soul temporall and eternall Rom. 5. 12. and 6. 23. Repentance implieth a turning from those workes The severall notations of the word in all the three learned languages imply a turning The Hebrew noune is derived from a verb that signifieth to turn and is used Ezek. 33. 11. The Greek word according to the notation of it signifieth a change of the minde 〈◊〉 change of counsell So the Latine word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componuntur ex prepositione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod significat post Act. 15. 13 Prior vox 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mens Tit. 1. 15. seu intellectâ—… Phil. 4. 7. Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelligo confidero Matth. 24. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 post vel iâ—…erum considero ut ij solent quos hujus vel illius facti poenitet Est igitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 posterior cogitatio qualis suit in Prodigo Luc. 15. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 convertâ—… vel convertor tanquam Synonyma conjunguntur Act. 3. 19. 26. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 componitur ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cura est Est impersonale Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poeniteâ—… Impersonale Est enim poenitentia posterior cura Solemus nos pâ—…itere alicujus facti cum animum id attentius expendentes cura solicitudo subit Hinc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 poenitentia ducor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exponitur apud alios authores mutatio consilij sed nunquam legitâ—…â—… novo Testamento Alij componunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meditor 1 Tim. 4. 15. Ita ut significet iterum vel postea meditor ut senior filius Matth. 21. 29. In generall repentance implieth a reformation of the whole man It presupposeth knowledge sense sorrow and acknowledgement of sin but yet these mâ—…e not up repentance For they may all be where there is no true repentance Iâ—…das had them all yet was he not reformed He retained a murtherous mind foâ—… he murthered himself Reformation makes a new man A man turnes from what he was to what he was not This the Apostle thus expresseth to turn them from darkness to light and from the power of Satan unto God Act. 26. 18. From this ground there are made two parts of repentance 1. Mortification whereby we die to sin Sin is like the Egyptian darkness which extinguished all lights it is like thornes in the ground which soak out all the life thereof Sin therefore must be first mortified 2. Vivification which is a living in righteousness If grace be not planted in the soul it will be like the ground which will send forth weeds of it self The soresaid reformation is of the whole man For the minde seeth a necessâ—…y thereof the will pursueth it the heart puts to an holy zeale and the outward parts help to accomplish it Therefore repentance consisteth not simply in sins leaving a man for a prodigall when he hath spent all may cease to be prodigall and an old adulterer when his strength is ceased may forbear his adulterous acts but in these and others like them though the act be forborn the inordinate desire may remain Nor doth repentance consist in leaving some sins onely So did Herod Mar. 6. â—… Nor in turning from one sin to another as from prophaness to superstition so did they whom the Pharisees made Proselytes Matth. 23. 15. Nor in a meer ceasing to do things unlawfull so may such as are idle on the Sabbath day The speciall principles that are comprised under this first head have reference either to the expression of dead workes or of repentance from them They are such as these 1. Man by nature is dead in sin Eph. 2. 1. Tit. 1. 16. though he live a nâ—…rall life 1 Tim. 5. 6. 2. All the acts of a naturall man are dead workes His thoughts words and deeds though they may seem never so fair Gen. 6. 5. Tit. 1. 15. for they are 〈◊〉 of dead men 3. The end of all a naturall man doth is death Rom. 6. 16. 4. There is a necessity of mans being freed for there must be repentance from deâ—… workes He were better not be then not be freed Repentance is necessary for freedome from dead works Luk. 13. 3 5. for this end knowledge sense sorrow desire resolution and endeavour to forbear dead workes are requisite Under this first head is comprised whatsoever is meet to be taught in a Cateâ—…hisme of the law rigour and curse thereof of sin the kinds and issue thereof of death and the severall sorts of it of all mans misery and impotency of repentance of the nature necessity and benefit thereof of meanes and motives to atâ—…in it and signes to know it §. 9. Of principles concerning God THe second principle is this Faith towards God By vertue of this principle they were instructed in two great points One concerning God The other concerning Faith God is here to be considered essentially in regard of his divine nature or personally in reference to the three distinct persons Father Son Holy-Ghost In the former respect they were taught what God is what his divine properties what his workes In the latter respect they were taught the distinction betwixt the three persons and that in regard of order and kind of workes which are to beget to be begotten and to proceed and also in their distinct manner of working the Father by the Son and Holy-Ghost the Son from the Father by the Holy-Ghost the Holy-Ghost from the Father and the Son Concerning the Father they were taught that he is the primary fountain of all good that he sent his Son to save the world Ioh. 3. 17. that he gave the comâ—…orter which is the Holy-Ghost Ioh. 14. 16 26. Concerning the Son they were instructed in his two distinct natures and the union of them in one person which was God manifest in the flesh 1 Tim. 3. 16. and in his three offices which were King Priest and Prophet A King to gather preserve and protect his Church A Priest to make
framed according to this exact rule which is accepted of God This is 〈◊〉 righteousnesse of faith where by laying hold on Christs righteousnesse to be â—…ed we 〈◊〉 our selves to have alwayes a conscience voyd of offence towards God 〈◊〉 towards maâ—… Act. 24. 16. For if there be first a willing mind it is accepted according to that a man hath and not according to that he hath not 2 Cor. 8. 12. 3. In regard of an accidentall power which the Law through mans corruption hath to increase sin and to make it out of measure sinfull Rom. 7. 13. For the â—…ry forbidding of a sin by the Law maketh the corrupt heart of man more eagerly pursue it as a stubborn childe will do a thing the more because it is forbidden Heathen by the light of nature discerned thus much hereupon they had this proverb we are 〈◊〉 prone to that which is forbidden and desire things denyed There is a secret antipathy and contrary disposition in our corrupt nature to Gods pure Law But by the Spirit of Christ that antipathy is taken away and another disposition wrought in true believers namely a true desire and faithfull endevour to avoyd what the Law forbiddeth and to do that which it requireth In this respect saith the Apostle I delight in the Law of God concerning the inward man Rom. 7. 〈◊〉 4. In regard of the curse of the Law For the Law peremptorily denounceth a curse against every transgressor and transgression Deut. 27. 26. Gal. 3. 10. The Law admits no surety nor accepts any repentance Thus all men having sinned come short of the glory of God Rom. 3. 23. Yet this curse doth not light on all for Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. In this respect there is no condemnation 〈◊〉 that are in Christ Iesus Rom. 8. 1. Though the morall Law be altered in the forementioned respects yet still it remaines to be of use for instruction and direction 1. For instruction it demonstrateth these points following 1. What God himself is Exod. 20. 2. 2. What his holy will is Psalm 40. 8. 3. What our duty is to God and man Matth. 22 37 38 39. 4. What sin is 1 Iohn 3. 4. Rom. 3. 20. 5. What are the kinds of sin Iam. 2. 11. Rom. 7. 7. 6. What the pravity of our nature is Rom. 7. 14. 7. What the sinfulnesse of our lives is Rom. 7. 19. 8. Gods approbation of obedience Exod. 20. 6 12. 9. Gods detestation of transgressors Exod. 20. 5 7. 10. The fearfull doome of sinners Gal. 3. 10. 11. Mans disability to keep the Law Rom. 8. 3. 12. The necessity of another meanes of salvation Rom. 3. 20 21. 2. For direction The Law is of use to these points following 1. To convince men of sin 2. To humble them for the same 3. To work an hatred of sin 4. To restrain them from it 5. To work self-deniall 6. To drive mâ—…n to Christ. 7. To pâ—…t them on to endevour after as neer a conformity to the Law as they can 8. To make them fearfull of pulling upon their soules a more fearfull doom then the curse of the Law which is by despising the Gospell 9. To make impenitents the more inexcusable 10. To make believers more thankfull for Christs active and passive obedience â—…hereby as a surâ—…ty he hath done foâ—… them what they could not and endured that curse which they deserved to free thâ—…m from the same §. 71. Of the resolution and observations of Heb. 7. 11 12. 〈◊〉 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 Vers. 12. For the Priest-hood being changed there is made of necessity a change also of the Law THe sum of these two verses is a demonstration of the imperfection of the Leviticall Priest-hood Thereof are two parts In the first The point it selfe is laid down In the second a proof thereof The point it selfe is a Priest-hood This is set out two wayes 1. By the kind of it 2. By the priviledge appertaining to it In setting down the kind of that Priest-hood we are to observe 1. The manner of setting it down by way of supposition in this particle IF 2. The matter whereof it consisteth This hath two branches 1. The persons exercising it The sons of Levi implied in this word Leviticall 2. The imperfection of it implied in this supposition If perfection c. The priviledge of a Priest-hood is a relation betwixt it and the Law under iâ—… the Law c. This is amplified 1. By the persons who received the Law under it The People 2. By a consequence following upon it v. 12. The proof of the point is from the nâ—…ed of another Priest-hood Here again we are to observe the manner and the matter The manner of expressing the proof is by an interrogation what need c. The matter is 1. Generally propounded in this phrase another Priest c. 2. Particularly exemplified The exemplification is in two orders The first order is asserted thus After the order of Melchisedec The other order is removed thus not called after the order of Aaron Vâ—…rs 〈◊〉 The consequence of the foresaid priviledge of a Priest-hood being a reâ—… betwixt it and a Law is a change of the one with the other Hereof are two 〈◊〉 〈◊〉 taken for granted The Priest-hood being changed The other an inference made upon that grant there is made a change c. This is amplified by the necessity of it of necessity Doctrines I. A conditionall supposition may be the ground of a contrary conclusion This supposition it perfection c. Is a ground to prove the Priest-hood imperfect See § 61. II. There was a Priest-hood under the Law This is here taken for granted See § 〈◊〉 III. The Priests under the Law were Sons of Levi. This word Leviticall 〈◊〉 〈◊〉 as much See § 61. IV. The Priest-hood under the Law was imperfect This is implied under the â—…sequence inferred upon this supposition If perfection c. See § 61. V. A Priest-hood was used for establishing a Law This was the reason of this â—…hood See § 63. VI. The Law established by a Priest-hood is for peoples use For the people 〈◊〉 it See § 63. VII An imperfect Prieâ—…t-hood needs another This is here taken for granted See § 64 VIII Nothing may â—…e added to that which is perfect This by consequence followed from the Apostles argument See § 65. IX Christ came in the roome of Levi. This also is here taken for granted See § 64. X. Christs Priest-hood is after the order of Melchisedec This is expresly 〈◊〉 See § 66. XI Christ was not after the order of Aaron This also is expresly affirmed See § 66. Vers. 12. XII The Legall Priest-hood is
the will of his Lord. For the fruit of that tree before it was forbidden was as lawfull for him to eat of as the fruit of any other tree in Eden and it is said that the tree was good for food and that it was pleasant to the eyes Gen. 3. 6. 8. The ends of this covenant were partly on Gods part and partly on mans On Gods part the most high supreme end of all was his glory manifested in sundry of his divine excellencies as his supreme soveraâ—…gnty unsearchable wisdome incomprehensible goodnesse perfect justice both in giving reward according to compact and also in taking revenge according to desert On mans part one especiall end was To make man the more carefull in observing the condition the more watchfull against transgression and the more confident in expecting the reward There was also another end both on Gods part and mans which was to make way for the covenant of grace that thereby the mercy pitty compassion goodnesse and bounty of God might be more manifested to man and that man might have his heart the more enlarged to magnifie God 9. The extent of the covenant of works reached to Adam and all his posterity This is evident by the extent of the punishment to all man-kind Rom. 5. 17. Had Adam in his person fulfilled the condition his posterity had been established and enjoyed everlasting life 10. The restraint of this covenant was such as the condition not observed but broken in any point no way was left for repentance by virtue of that covenant Every transgression brought a curse Deut. 27. 26. Only God reserved to himself liberty to enter into another covenant Quest. Why was this covenant promulged after mans fall and openly proclainâ—…d on Mount Sinai Exod. 20. and called a covenant made with Israel in Horeb Deut. 5. 2. and the word of the covenant Exod. 34. 28. and tables of the covenant Deut. 9. 11. and Ark of the covenant Deut. 10. 8. Was man able after his fall to keep this covenant Answ. No For the law was weak through the flesh Rom. 8. 3. Thereupon it is said that no man is justified by the law Gal. 3. 11. Yet are there many reasons for promulging and reviving the same As 1. That every mouth might be stopped Rom. 3. 19. 2. That it might be a School-master to drive us unto Christ Gal. 3. 24. 3. That we might have a plat-form of true righteousnesse to endevour after it 1 Tim. 1. 8. 4. That sin might be more throroughly known Rom. 3. 20. and 7. 7. and that both in the vile nature and also in the bitter fruits thereof §. 43. Of reward for works standing with grace 〈◊〉 WAs not Gods grace the ground of that life which God promised to Adam If it were how could it be upon condition of works To him that worketh is the reward not reckoned of grace but of debt Rom. 4. 4. Grace and works cannot stand together Rom. 11. 6. Answ. 1. The ordaining of a covenant to give man a reward upon works may be of grace though the retribution or giving the reward to him that worketh be of debt 2. All debt doth not necessarily imply desert or merit of the work For a reward may far exceed the worth of the work and then the work doth not merit the reward The reward which God promised in the covenant of works far surpassed the work required The reward was eternall and infinite the work temporary and finite 3. All creatures men and Angels are bound to do whatsoever God requireth of them on duty though there were no reward Luk. 17. 10. The very conceit of merit in the perfectest work that can be done by meer creatures would be like the 〈◊〉 that were put into the pottage it would cause death 2 Kings 4. 39 40. 4. All the ability that Adam had or which the glorious Angels or glorified Saints have is from God so as none of them have of their own to merit any thing of God 5. The Apostle opposeth works or debt to grace Rom. 4. 4. and 11. 6. in relation to mans corrupt estate after his fall and in relation to mans high esteem of works 2. Quest. Why is reward said to be of debt Rom. 4. 4. Answ. 1. In regard of the order of Gods giving the reward which is upon working The work must first be done and then the reward is given 2. In regard of Gods binding himself by promise and covenant to give such a reward upon such a work done In this respect the giving of reward is a part of justice and men may plead justice as in a case of debt For truth and faithfulnesse in keeping promise and covenant is a part of righteousnesse and justice In this respect God is said to be righteous and just Psal. 116. 5. 1 Ioh. 1. 9. §. 44. Of uses raised from the covenant of works 1. THe foresaid covenant of works instructeth us in four especiall points 1. In the integrity holinesse and perfection of Gods will For that covenant is a plat-form of Gods will There is nothing therein but that which is holy just and good Rom. 7. 12. and all holinesse righteousnesse and goodnesse fit to be enjoyned unto man is therein set down That we may know thus much the law still remaines registred for our use 2. In that duty which men as greatures do owe to the Lord and which the Lord may exact of them For God may still exact what is in the covenant of works and made known by the law and it is our duty to yeeld it unto him That impotency and disability which man had brought upon himself gives him no just dispensation from that that is contained in that covenant if God should in justice deal with him 3. In that wofull plight whereinto man hath implunged himself by transgressing that covenant For 1. He hath forfeited all that glory and happinesse wherein God at first did create him 2. He hath pulled upon himself a curse which is mercilesse and remedilesse 4. In the great need yea and absolute necessity of a Redeemer and such a Redeemer as Christ is For Christ is the only means to free man out of that misery Acts 4. 12. In this respect the Law is our Schoolmaster to bring us 〈◊〉 Christ Gal. 3. 24. 2 The Covenant of works ministereth matter of humiliation and that in foure respects 1. For that sin that Adam committed Adam was a publick person and we all were in his loins and sinned in him Rom. 5. 12. 2. For that natural corruption wherein we are all conceived and born For it is against that integrity which the Law or Covenant of works requireth of man The Law is spiritual Rom. 7. 14. and condemneth the pollution and pravity of our nature 3. For the many actual sins which we continually commit in thought word deed and that by doing that which is evil or
to free us from our sins He appeared to put away sin So clearly is this revealed to Christians by the Gospell as an Apostle saith to them ye know that the was manifested to take away our sins 1 Joh. 3. 5. An Angel before the birth of Christ declaring by what name he should be called giveth this reason thereof Thou shalt call his name Iesus for he shall save his people from their sins Matth. 1. 21. And his forerunner upon Christs first appearing publickly thus set him out Behold the Lamb of God which taketh away the sin of the world Joh. 1. 29. 1. Sin was it that implunged man into so wofull a plight as it had been better for him not to be then not to be freed from sin 2. Such was his case as neither he himself nor all creatures in the world were able to free him 3. God was pleased to take pitty on man in that miserable condition On these and other like grounds Christ appeared to take away sin This is such an instance of Gods love to man as exceedeth all expression all apprehension If it be demanded how far sin is taken away I answer in a double respect 1. In reference to the condemning power of sin Rom. 8. 1. This is set out in Scripture by many metaphors whereof see The Guide to go to God or An Explanation of the Lords Prayer 5 Petit. § 130 c. 2. In reference to the domineering power of sin for by Christ that power is subdued Sin hath not power in believers to make them slaves to it Object Sin remains in the best and maintains a combate in them Rom. 7. 21 23. Answ. Sin remains in the regenerate as one that hath a deadly wound which can never be cured yet may retain life and so struggle and strive This the Lord suffereth for the tryall and exercise of his Saints These two respects about the condemning and domineering power of sin may be the more fitly applyed to this taking away of sin by reason of that double law which concerneth sin One is a law against sin which is the law of God The other is the law of sin whereby sin hath a kind of command Of this speaketh the Apostle Rom. 7. 23 25. The word here used of putting away is applyed to the ceremonial law and translated a disanulling Heb. 7. 18. and it may imply in some respect a disanulling of the foresaid double law about sin This taking away of sin affords great matter of comfort to poor sinners who know the nature of sin and feel the burthen hereof Were it not for knowledge of this doctrin and faith therein they could not but be cast into Belshazzars passion Dan. 5. 5. But by this doctrine that fear is taken away and matter of thanks is ministred Rom. 7. 25. Yea also of an holy triumph 1 Cor. 15. 55 56. When therefore we have accesse to God for pardon of sin let us think on this But withall let us by the latter namely freedome from the domineering power of sin gain assurance of the former which is freedome from the condemning power of sin For where the Apostle â—…aith there is no condemnation to them which are in Christ he addeth who walk not after the flesh but after the Spirit Rom. 8. 1. They deceive themselves who being held as slaves under sin dream of freedome from the punishment of sin For the wages of sin is death Rom. 6. 23. The means or rather the true proper cause of taking away sin as aforesaid is thus expressed By the Sacrifice of himself The Sacrifice according to the notation of the Greek word implyeth blood yeâ—… death even that which is slain so as Christ put away sin by his death See v. 22. § 111. This Sacrifice was of himself even his own blood See v. 12. § 57. and Chap. 1. v. 3. § 29. These are great amplifications of Christs good respect to us §. 132. Of the resolution of Heb. 9. 25 26. And observations thence raised Vers. 25. Nor yet that he should offer himself often as the high Priest entereth into the Holy place every year with blood of others Vers. 26. For then must he often have suffered since the foundation of the world but now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself Vers. 25. THâ—…se two verses set down another difference betwixt Christ and legall Priests The difference is 1. Propounded v. 25. 2. Proved v. 26. The difference as propounded consisteth in two things especially 1. In the things offered For Christ offered himself but the high-Priest offered the blood of others 2. In the time for Christ did not offer himself often but the high-Priest every year offered the blood of others This latter part of the difference is amplified by the place whereinto the high-Priest entered here sâ—…iled the Holy place Vers. 26. The proof is taken from the kind of Christs offering which was a suffering 1. This is set down by way of supposition then must he often have suffered which is amplified in the time since the foundation of the world 2. An inference is made thereupon The inference is thus expressed he hath appeared And it is enlarged 1. By the time which admits a double consideration 1. One that it was but once 2. The other that it was in the end of the world 2. By the end to put away sin This is illustrated by the means whereby he put away sin the Sacrifice of himself Doctrines I. Christ brought an offering Vers. 25. II. The offering that Christ brought was himself These two doctrines are here taken for granted See § 126. III. Christ did not often offer himself This is here expressed See § 126. IV. Christ in not offering himself often was unlike the legall high-Priest The negative particle nor applyed to Christ and the note of comparison as applied to the high-Priest proves this point See § 127. V. There was an high-Priest under the law See § 127. VI. The high-Priest under the law entered into the tabernacle That was the holy-place here mentioned See § 127. VII The legall Priest oft offered Sacrifice Every year his solemne Sacrifice was offered up See § 127. VIII The legal Priest appeared before God with blood This is here intended under this phrase with the blood See § 127. IX The blood which the legal Priest carried before the Lord was the blood of beasts Under this word others beasts are understood See § 127. X. Christ offering himself was a suffering to death This is raised from the meaning of this word suffered as it is inferred as a reason of Christs not offering himself See § 128. XI Christ must not oft have suffered This is here taken for granted See § 128. XII There was but one Sacrifice of Christ from the beginning of the world to the end This is implyed under this phrase since the foundation of the world See § 128. XIII Christ hath
runner of Christ and plainly to declare him saying Behold the Lamb of God that taketh away the sin of the world John 1. 29. there rose not a greater then he before his time Mat. 11. 11. And in some circumstances it may be granted that the Sacraments of the new Testament have an excellency above all the rites of the old Testament for they are not so many in number so cumbersom so burthensom so painful so grosse so dark but fewer in number more easie in performance more perâ—…uous and clear for understanding they are memorials for things past not types of things to come Yet in the main substance their Ministers and their Sacraments were as ours Unto them was the Gospel preached Heb. 4. 2. They did eat the same spâ—…itual meat and drink the same spiritual drink namely that we Christians do 〈◊〉 they drank of that spiritual Rock which was Christ. 1 Cor. 10. 3 4. There is no more â—…matural vertue in our sacramental Elements then was in theirs It is as impossible for water to cleanse the soul as for the blood of Beasts to take away sins If this be true of Ordinances instituted by Christ how much more impossible is it that humane inventions should purge the soul or take away sin 〈◊〉 we hereby in the use of all external Ordinances to raise up the eyes of our soul above the external visible thing even unto Christ himself and to the things which he hath done and endured for the saving of our souls §. 10. Of the resolution of Heb. Chap. 10. V. 1 2 3 4. Vers. 1. For the Law having a shadow of good things to come and not the very Image of the things can never with those sacrifices which they offered year by year continually make the comers thereunto perfect V. 2. For then would they not have ceased to be offered because that the Worshippers once purged should have had no more conscience of sin V. 3. But in those sacrifices there is a remembrance again made of sins every year V. 4. For it is not possible that the blood of Bulls and Goats should take away 〈◊〉 Verse 1. THe sum of these four verses is A Declaration of the impotency of the Law This is set out four wayes 1. By the end or use of the Law v. 1. Here-about are set down 1. The use it self 2. A consequence following thereupon The use is propounded two wayes 1. Affirmatively 2. Negatively The affirmative manifesteth 1. The meannesse of the use in this word shadow 2. An excellency in that meannesse in this phrase of good things to come The negative removeth from the law a speciall excellency in this phrase Not the very Image of the things The consequence is that it could not make perfect This is amplified 1. By the meanes which could not do it The sacrifices These are described 1. By the Act done offered 2. By the time when This in two branches 1. Year by year 2. Continually 2. By the persons whom they could not make perfect the commers thereunto Vers. 2. 2. The impotency of the law is set forth by the frequent use of the same things This is 1. Propounded 2. Confirmed In the proposition we may observe 1. The manner of setting it down by way of interrogation would they not 2. The matter have ceased to be offered The confirmation is taken from sin remaining in the conscience Here about two things are noted 1. A description of the persons and that by their disposition worshippers and by a supposition once purged 2. A declaration of the sin remaining they should have had no more conscience of sin Vers. 3. 3. The impotency of the law is manifested by a remembrance again of sins This is amplified two wayes 1. By the same kind of sacrifices in those sacrifices 2. By the time Every year Vers. 4. 4. The impotency of the law is confirmed by the kind of sacrifices Here about four particulars are observable 1. The intimation of the sacrifice blood 2. The kind of beasts that were sacrificed Bulls and goats 3. The effect denyed take away sins 4. The manner of expressing it it is not possible §. 11. Os observations raised out of Heb. 10. v. 1 2 3 4. Vers. 1. I. DAngerous errours are to be rooted out of mens minds This ariseth from the Apostles much inculcating the laws impotency See § 3. II. Legall types were but shadowes In this respect the law is said to have a shadow See § 2. III. The shadowes of the law were of substantiall truths These are here stiled good things See § 2. IV. The good things shadowed by the law were not then actually exhibited They are hâ—…e said to be good things to come See § 2. V. The law had not the truths themselvesâ—… Thus much is meant under this phrase not the very Image of the things See § 2. VI. Legall â—…tes could not make perfect This is plainly expressed See § 3. VII The best of the legall rites failed in that which they prefigured These were Sacrifices which prefigured reconciliation but could not reconcile God to man See § 3. VIII Legall Sacrifices were yearly offered up This phrase year by year intendeth as much See § 3. IX Legall râ—…tes continued till the truth was exhibited This is the intendment of the adverb continually See § 3. X. Dâ—…gent observers of legal rites were not perfected by them Those were such as are here stiled Commers there unto See § 3. Vers. â—… XI God permits not holy ordinances to be continued in vain Had there not 〈◊〉 use of Sacrifices they would have ceased to be offered See § 4. XII In and by Sacred ordinances God is worshipped In this respect observers of divine ordinances are here stiled worshippers See § 5. XIII Legall Sacrifices did not purge the offerers from sin This is intended under this phrase once purged as here it is used See § 5. XIV Guilâ—… of sin once taken away doth not trouble the conscience This is intended under this phrase should have had no more conscience of sin See § 5. Vers. 3. XV. Remembrance of sin implyeth a remainder of sin The Apostle proves that sin remained notwithstanding those Sacrifices because in them there was a remembrance again of sin See § 6. XVI Sins remaining must be remembred again This was the reason why Sacrifices were ost offered up See § 6. XVII The Iewes had a set time for solemne consession of sâ—…n This is implyed under this phrase every year See § 8. Vers. 4. XVIII Blood of bruit beasts was offered under the law Such were buls 〈◊〉 〈◊〉 See § 9. XIX Sacrifices of bruit beasts could not take away sin This is plainly expressed 〈◊〉 â—… 9. XX. It is not possible for a thing to work above the nature thereof Blood of buls and 〈◊〉 were external earthly and carnal things but to take away sin was an interâ—… divine and spiritual matter thereupon the Apostle puts an impossibility upon 〈◊〉 See § 9. §. 12.
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
out all his increase Job 31. 12. In the world to come Whoremongers and adulterers are judged Privatively and Positively Privatively with pain of losse For such shall not inherit the Kingdom of God 1 Cor. 6. 9 Gal. 5. 19. 21. Ephes. 5. 5. Positively with pain of sense For whoremongers shall have their part in the lake which burneth with fire and brimstone which is the second death Rev. 21. 8. §. 41. Of the Reasons why God is said to judge Whoremongers and Adulterers GOD is said to judge those sinners upon sundry weighty grounds 1. Because these sins use to be committed in secret and close places where no other person can see them The eye of the adulterer waiteth for the twilight saying No â—…ye shall see me Job 24. 15. When there were none of the men of the house within Iosephs Mistresse tempted him to uncleannesse Gen. 39. 11 12. God by his Prophet saith of Davids adultery Thou didst it secretly 2 Sam. 12. 12. Therefore that such sinners might not go unpunished the Lord whose eyes is in every place behold both the evil and the good Pro. 15. 3. judgeth them 2. Because great and mighty men on earth who think by their greatnesse and power to escape unpunished for all that man can do against them are exceedingly bold in committing these sins God taketh upon him to revenge them God scatureth the proud and putteth down the mighty Luk. 1. 51 52. 3. Because men that are in place to punish these sins use to be too remisse in punishing them Though Gods Law and the light of Nature as was shewed § 40. judge adultery to be a capital crime yet since Christs time Christian Common-wealths and States have taken away that just punishment When men wax remisse in executing condign punishment God will judge Because Eli restrained not his sons God sware that the iniquity of Elies house should not be purged with Sacrifice 1 Sam. 7. 13 14. 4. Because men take such an insatiable delight in these things as there needs more then ordinary terror to restrain them even the terror of the Almighty To restrain men from sin the Apostle thus useth this motive Knowing the 〈◊〉 of the Lord we perswade men 2 Cor. 5. 11. It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. They therefore that fear not men who can but kill the boâ—…y may fear God who after he hath killed hath power to cast into hell Luk. 12. 4 5. 5. Because it is a great aggravation of the sins themselves to hear that God will judge such as commit them as if all that man can do were not a sufficient revenge of those sins §. 42. Of the unlawfulnesse of Brothel houses or Stews THat which hath been said of the hainousness of Fornication and Adultery and of Gods judging the same affords a demonstration of the unlawfulness of rolerating Stews or Brothel-houses in a Christian state Gods wrath must needs be much incensed thereby and he provoked to rise up in judgement against that State By them many are entised both to fornication and adultery which otherwise might not fall into those actual sins Not only single persons but also such as are or have been married may by them be enduced to commit those unclean sins Yea a father and a son or two brothers may ignorantly be thereby brought to commit uâ—…cleannesse with one and the same woman and so fall into the abominable sin of Incest That which in the Law is spoken against a Sodomite Deut. 23. 17. is taken to be meant of such as keep brothel-houses in which respect they are expresly forbidden Some in defence of them alledge a necessity in regard of the violence of lust Ans. 1. We may not do evil that good may come thereof Rom. 3. 8. 2. There be other means for suppressing the violence of lust as moderate diet fasting watching diligence in a mans calling fervent prayer c. Toleration of Stews remaineth as a strong evidence of the impurity of the Church of Rome As their Idolatry makes them guilty of spiritual Adultery so this of corporal It declares their practice to be unclean as their doctrine is unâ—…ound §. 43. Of Magistrates remisnesse in punishing Adultery THe doom which is here denounced of Gods judging Adulterers implieth a secret taxation of Magistrates remisness thereabouts It is to be feared that this hath been one cause of sundry severe judgements which have been from time to time inflicted upon this Kingdom Though there be no Law directly to tolerate Stews or to justifie and countenance whoredom and adultery yet these sins whereby God is so much provoked are too frequent amongst us either by the connivance of Magistrates or by their neglect of putting Laws in execution or by their corruption in taking bribes or by some other indirect course Among other sins this was one namely that the sons of Eli lay with the women that assembled at the dâ—…re of the Tabernacle and that their Father restrained them not which provoked God to swear that the iniquity of Elies house should not be purged with sacrifice nor offering for ever 1 Sam. 2. 22. 3. 13 14. §. 44. Of mens impudency in continuing in Adultery IT is a great aggravation of the hardness of their heart and obstinacy of their will who here the severe doom that God will judge whoremongers and adulterers and yet persist in these sins This aggravation lieth against very many for what sins are now more rife These are like to our common swearers The Lord hath expresly said That he will not hold him guiltlesse that taketh his name in vain Exo. 20. 7. that is he will surely judge him and yet how bold are most in taking the name of God in vain I do the rather joyn these together because of the like judgement denounced against both On this ground we may complain as the Prophet did Ier. 23. 10. The Land is full of adultery because of swearing the Land mourneth What is this but to dare God to judge us §. 45. Of the Matter of humiliation by reason of Adulteries BOth the hainousnesse of whoredom and adultery set out § 38. and the heavy judgement thereof declared § 40. give great and just occasion to such as are guilty of these sinnes yea and to others that live among them to be deeply humbled for the same fearing least God should rise in judgement against them It is a fearfull thing to fall into the hands of the living God Heb. 10. 31. For our God is a consuming fire Heb. 12. 29. It may well be thought that this was the especiall sinne which moved the woman that was called a sinner that lay upon her soul and moved her to stand at Iâ—…sus feet behind him as ashamed to look him in the face and to wash his feet with tears and to wipe them with the hair of her head Luk. 7. 37 38. These were symptoms of deep humiliation Such
their name from this root There is in one word a difference betwixt the LXX and the Apostle but the word in the one and the other signifieth one and the same thing §. 111. Of Christs declaring God THe word which the Apostle here useth translated declare is more emphaticall then that which the LXX useth This is a compound word The simple Verb signifieth to make known or declare From it is derived the word Angel which in the generall signifieth a Messenger sent to declare his minde who sent him The Verb admits sundry compositions every of which addes much emphasis As 1. To explain or clearly and fully to declare a thing When the Messiah cometâ—… he will tell us all things Joh. 4. 25. namely fully and clearly 2. To divulge and spread abroad That my Name might be declared throughout all the earth Rom. 9. 17. 3. To celebrate or shew forth Ye do shew the Lords death 1 Cor. 11. 26. 4. To shew forth or make evident Shew forth the praises of God 1 Pet. 2. 9. 5. To professe openly and freely to declare Professing godlinesse 1 Tim. 2. 10. and to promise God promised Tit. 1. 2. 6. To command or enjoyn I command saith the Apostle 1 Cor. 7. 10. 7. To shew beforehand or foretell Act. 3. 18 24. 8. Among other compounds that which is here used by the Apostle wants not his Emphasis for it imports a declaring of that which is for that end received This is the word which Christ useth to Iohns disciples Shew Iohn again these things which ye do hear and see Matth. 11. 4. This also is the word which the Apostle twice useth in this manner We have seen it and SHEW unto you That which we have seen and heard DECLARE we unto you 1 John 1. 2 3. Two points are here intended under the full sense of this phrase I will declare 1. Christ had from auother that which he delivered to others The Preposition with which the Greek Verb is compounded implieth as much and other places of Scripture do expresly shew who that other was namely He that sent him even his Father For thus saith Christ My doctrine is not mine but his that sent me Joh. 7. 16. and I speak to the world those things which I have heard of him that sent me as the Father hath taught me I speak these things Joh. 8. 26 28. This is to be taken of Christ as Gods Minister and Messenger and that in our nature 2. Christ concealed not that which his Father appointed him to make known He declared it The Psalmist by way of Prophesie bringeth in Christ affirming 〈◊〉 much of himself thus I have preached righteousnesse c. I have not hid thy righteousnesse within my heart I have declared thy faithfulnesse and thy salvation I haâ—… not concealed thy loving kindenesse and thy truth Psal. 40. 9 10. Yea Christ himself pleadeth this as an evidence of his faithfulnesse to his Father while he was on earth thus I have manifested thy Name unto the men which thou gavest me c. for I haâ—… given unto them the words which thou gavest me Joh. 17. 6 8. For indeed this is aâ—… especiall point of faithfulnesse and Christ was faithfull to him that appointed him Heb. 3. 2. In both these is Christ a president and pattern to us and we ought in both these to be faithfull to him that hath appointed us See The whole Armour of God on Epâ—… 6. 19. Treat 3. part 7. § 180 c. §. 112. Of Christs declaring Gods Name in mans nature THat which Christ declared is here said to be the Name of God for it is God even his Father to whom Christ here saith I will declare thy Name Under the Name of God is comprised every thing whereby God hath made himself known unto us See more of Gods Name in my Explanation of the Lords Prayer entituled A Guide to go to God § 20 21. This phrase I will declare thy Name implieth that Christ maketh known whatsoever is meet to be known of God so much of Gods excellencies and so much of his counsell as is to be known Thus is this title Name used Ioh. 17. 6 26. That which the Apostle saith of himself might Christ say most properly and in the largest extent I have not shunned to declare all the counsell of God Act. 20. 27. For this end did Christ take upon him to be the Prophet of his Church and that in our nature He was that Prophet in two respects 1. Because none else knew the Name of God None else knew Gods excellencies and Gods counteâ—… Thus much is intended under this phrase No man hath seen God at any time John 1. 18. and under this No man in heaven nor in earth neither under the earth was able to open the Book neither to look thereon Rev. 5. 3. 2. Because Christ to the full knew all For in him are hid all the treasures of wisdom and knowledge Col. 2. 3. Thereupon it is said The only begotten Sonne which is in the bosom of the Father he hath declared him Joh. 1. 18. And he hath prevailed to open the Book and to loose the seven seals thereof Rev. 5. 5 9. This Christ did in our nature because we were not able to endure the brightnesse of the divine Majesty to speak unto us witnesse the affrightment of the Israelites at hearing Gods voice in delivering the Law Exod. 20. 19. This reason is rendred of Gods making his Sonne a Prophet in our nature Deut. 18. 15 16. Of the difference betwixt Christs and others declaring Gods will see Chap. 1. § 14. The duty hence arising is expresly laid down by Moses thus Unto him ye shall hearken Deut. 18. 15. and by God himself thus Hear ye him Matt. 17. 5. See more hereof § 5. Chap. 3. v. 1. § 25. v. 7. § 77 78. How can we now hear Christ Answ. 1. Many of Christs Sermons and instructions are recorded by the Evangelists so as in well heeding them we hear Christ. 2. Christ instructed his Apostles in all things needfull for his Church to know For thus saith he to them All things that I have heard of my Father I have made known unto you Joh. 15. 15. and Christ commanded his Apostles to teach people to observe all things whatsoever he had commanded them Matth. 28. 20. and so they did v. 3. 1 Ioh. 1. 3. Yea Christ gave Pastors and Teachers after them and endowed them with gifts sufficient for the building up of his Church Eph. 4. 11 12. and these stand in Christs stead 2 Cor. 5. 21. and Christ speaks in them 2 Cor. 13. 3. Hereupon saith Christ He that receiveth whomsoever I send receiveth me Joh. 13. 20. Thus we see how Christ may be hearkened unto in all ages even to the end of the world Of Christs being a Preacher
be said to be bound One is the bond of Law as an obligation whereby a man stands bound to pay a debt The other is a bond of violence as when a man is bound by cords chains or other like means Act. 22. 30. In the former sense men are redeemed by payment of the debt which is a point of justice Thus Christ is said to redeem us by a price which was his own precious blood 1 Pet. 1. 18 19. In this respect another word is used which signifieth to buy and we are said to be bought 1 Cor. 6 20 7. 23. Thus Christ bought us of his Father and by giving his blood for our Redemption satisfied the justice of his Father In the later sense men are redeemed by might and force This is an act of power Thus Christ overcame that Tyrant that held us in bondage and so delivered us Hereof see § 141. This deliverance is here amplified by the extent of it for the benefit thereof extended to all of all sorts This is implied under these indefinite relatives them who The correllative in Greek implieth a generality It is translated sometimes as many as Matth. 14. 36. Sometimes all they that Luk. 4. 40. Sometimes whosoever Luk. 9. 5. This indefinite particle doth not intend that every one that was subject to the foresaid bondage was delivered but that there were none so deeply implunged therein and so fast held thereby but might be delivered by Christ. Of Christs dying for every man See § 81 82. Of all deliverances this here spoken of is the most admirable in the kinde and most beneficiall to us that partake of the benefit thereof Was the Israelites deliverance from the Egyptian bondage or from the Babylonish captivity a benefit worthy to be kept in perpetuall memory Surely then much more this There is as great a difference betwixt them and this as betwixt a tyrant that is but flesh and blood and Principalities and powers as betwixt earth and hell as betwixt temporary and everlasting The difference is greater then can be expressed whether we consider the bondage from which or the means by which we are delivered This deliverance was it which made that good old Priest which had been dumb when his mouth was opened thus to praise God Blessed be the Lord God of Israel for he hath visited and redeemed his people c. Luk. 1. 68 c. How ill doth it become those who think and professe that they are delivered to walk as slaves who are not delivered With great vehemency thus doth the Apostle protest to such This I say and testifie in the Lord that ye henceforth walk not as other Gentiles c. Eph. 4. 17. Having changed our Master it is most meet that we should change our service The Law of nature and of Nations requireth as much Ye were sometime darknesse but now are ye light in the Lord walk as children of light Eph. 5. 8. This was the principall end for which Christ delivered us out of the hand of our enemies namely that we might serve him without fear in holinesse and righteousnesse before him all the daies of our life We may not therefore any longer be servants of sin Rom. 6. 12. nor of Satan 1 Pet. 5. 9. nor of men 1 Cor. 7. 23. They who so do make void that for which Christ hath taken flesh and blood and therein by death destroyed the devil §. 153. Of the Resolution of Heb. 2. v. 14 15. 14. For as much then as the children are partakers of flesh and blood he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil 15. And deliver them who through fear of death were all their life time subject to bondage IN these two verses is a description of Christs Kingly Office This is set out by two effects accomplished by his death so as a further proof is herein given of Christs humane nature united to his Divine Two points are hereabouts observable 1. A connexion of Christs Regall Function with his Propheticall in this phrase For as much then as the children are partakers of flesh and blood 2. The demonstration of this Royall power The connexion sheweth a reason why Christ exercised his Kingly Office in maâ—… nature Namely because the children which God had given him were so In setting down this reason observe 1. The relation of the persons at whose good he aimed the children 2. Their constitution flesh and blood 3. Their participation therein are partakers In the demonstration of Christs Royall power is set down 1. The nature wherein he exercised it 2. The Acts whereby he manifested it About the foresaid nature is set down 1. The Person that assumed it He himself 2. The kinde of nature The same 3. The manner of assuming it He took part 4. His resemblance therein to others also likewise The Acts of his Royall Function are two 1. A conquest v. 14. 2. A deliverance v. 15. In setting down the conquest we may discern 1. The manner of expressing it by way of a finall cause That he might 2. The matter whereof it consisteth This setteth out 1. The kinde of conquest Destroy 2. The means whereby he accomplished it by death 3. The enemy conquered He is set out 1. By his power Him that had the power of death 2. By his name Devil The second Act of Christs Royall Function is set out as the former 1. By the manner of expressing it which is by way of a finall cause implied in this copulative and as if he had said And that he might 2. By the matter whereof it consisteth Herein is set down 1. The kinde of Act Deliver 2. The extent thereof Them who or whosoever 3. The parties delivered These are described by that miserable condition wherein they were before they were delivered This condition is set out two waies 1. By that fear wherein they are aggravated by the object thereof death 2. By that bondage wherein they were This is aggravated 1. By the straitness of the bond subject or fast held 2. By their continuance therein all their life time §. 154. Of the Observations collected out of Heb. 2. v. 14 15. I. MAns nature is of a frail constitution It is flesh and blood visible sensible mutable mortall corruptible See § 137. II. Saints are of the same constitution with others By the children are meant Saints and these are said to be partakers of flesh and blood See § 138. III. The Son of God became man This relative He himself hath reference to Christs eminency even as he was God See § 58. IV Christ voluntarily became man This word took part implieth as much See § 139. V. Christ would partake of the very same nature that others had So much is expressed under this phrase the same See § 139. VI. Because the rest of Gods children were flesh and blood
unto the Angels the world to come Here a reason thereof is shewed namely because Christ was not one with Angels he took not upon him their nature 2. It giveth an instance of Gods Soveraignty and Justice For God hath power to leave sinners in that miserable estate whereunto they have implunged themselves and justly may he so do for thus in justice hath he dealt with the Angels that sinned The Angels which kept not their first estate but left their own habitation he hath reserved in everlasting chains under darknesse unto the judgement of the great day Jude v. 6. 2 Pet. 2. 4. 3. To amplifie Gods mercy to man It is a very great amplification of mercy that it is such a mercy as is not extended to others though those other stood in as much need thereof Psal. 147. 20. 4. It demonstrateth more fully the kinde of nature which Christ assumed that it was not an Angelicall a spirituall a celestiall nature as some Hereticks have imagined See § 140. This word Angels is indefinitely to be taken with reference to all sorts of Angels good or bad It sheweth that the good Angels had not so much honour conserred upon them as man had namely to be one with Christ. In this respect even the good Angels are inferiour to Saints for they are sent forth to Minister for them Heb. 1. 14. It sheweth also that evil Angels have not that mercy shewed unto them which men have namely to have the Son of God in their nature a Saviour to save them This negative that Christ took not on him the nature of Angels refutes the opinion of the Chiliasts or Millinaries who hold that the very devils shall be released out of hell after a 1000 years None can be freed but by Christ but with Christ they have nothing to do See more hereof in my Treatise of the sin against the holy Ghost § 29 30 31. §. 158. Of Objections against this truth Christ took not on him the nature of Angels Answered Obj. 1. CHrist appeared unto men in the shape of an Angel Exod. 3. 2 6. Iudg. 13. 3 17 18. Answ. Though it were the Son of God that appeared unto men and he be called an Angel yet that shape wherein he appeared was not the shape of an Angel but rather of a man neither was that the true humane nature of Christ which he afterwards assumed but only a visible humane nature which he assumed for that present time and use Obj. 2. Christ is expresly called Angel Isa. 63. 9. Mal. 3. 1. Answ. He is so called not in regard of his nature but of his Office So men are called Angels Rev. 1. 20. Obj. 3. Christ is called the Head of all Principality and Power Under these words Angels are comprised Answ. Christ is indeed the Head of Angels but not by virtue of any mysticall union but by reason of that preheminency which he hath over them Thus is he said to be farre above all Principality c. Eph. 1. 21. And also by reason of that authority he hath over them Heb. 1. 6 7 14. Obj. 4. Christ is said to gather together in one all things which are in heaven and on earth Eph. 1. 10. By things in heaven are meant Angels Answ. 1. It is not necessary that Angels should be there meant but rather glorified Saints 2. If Angels be there meant the gathering of them together is not to be taken of an union with Christ but rather of a reconciliation betwixt Angels and men or of the establishing of the good Angels that fell not §. 159. Of the priviledge of Beleevers above Angels TO shew that that very mercy which was not vouchsafed to Angels was vouchsated to men the Apostle doth not only use this particle of opposition BUT which 〈◊〉 in like cases frequently useth as Prov. 10. 2. but also he repeateth the same word again wherein the grace not granted to Angels is comprized which is this He took on him so as to man was granted that which was not vouchsafed to Angels Of that grace see § 157. This is such an evidence of Gods peculiar respect to man as it made the Angels themselves desire to behold the riches of Gods mercy herein 1 Pet. 1. 12. If to this generall we adde other particular exemplifications of Gods mercy to man over and above that which he shewed to Angels we shall more clearly discern the exceeding greatnesse of Gods favour to man Some particulars are these 1. Christ is given a Saviour to lost man Luk. 2. 11. No Saviour is afforded to Angels 2. Men are as members of one body mystically united to Christ their Head 〈◊〉 as they altogether with the Son of God are one Christ 1 Cor. 12. 12. No such 〈◊〉 nour is vouchsafed to Angels 3. All things are put in subjection to man Not so to Angels v. 5 6 â—… 4. Men shall judge the Angels 1 Cor. 6. 3. Angels shall not judge men 5. Angels are ministring spirits sent forth to minister for them that shall be 〈◊〉 salvation Heb. 1. 14. Men are not sent forth to minister for Angels Some make the reason of that difference which God put between men and Angels to be this that all the Angels fell not and thereupon they inferre that 〈◊〉 not take on him the nature of Angels for the good Angels sake because 〈◊〉 were but a part for he will take the nature for all or none This reason 〈◊〉 hold in that he took mans nature for the good and benefit only of the seed of Abâ—…ham See § 162. Others put the reason of the foresaid difference between men and Angels in 〈◊〉 hainousnesse of the sinne of Angels and thereupon they aggravate the sinâ—…e Angels by sundry circumstances as that they were the more excellent creatures that they had more light of understanding that they first sinned that they 〈◊〉 not tempted â—…o sin as man was and that they tempted man and so were murder of man Ioh. 8. 44. I will not assay to extenuate any of these aggravations But this I may boâ—… say that these and other like reasons taken from difference in creatures much â—…gate from the supream Soveraignty of God who thus saith I will be graâ—… whom I will be gracious and I will shew mercy on whom I will shew mercy Exod 19. That which about Gods Soveraignty exercised on man and man in refereâ—… to the Elect and reprobate is distinctly set down by the Apostle Rom. 9. 21 〈◊〉 may not unfitly be applied to his Soveraignty exercised on men and Angels 〈◊〉 not the Potter power over the clay of the same lump to make one vessel unto honour 〈◊〉 another unto dishonour c. Is it not lawfull for me saith the Lord to do what 〈◊〉 with mine own This then is the reason that we must rest upon So was Gods 〈◊〉 pleasure He would not shew that mercy to Angels which he did to men 〈◊〉 peculiar love to man see my
As God he was the Altar that sanctified that Sacrifice for the Altar sanctifieth the gift Matth. 23. 19. As God-man in one person he was the Priest that offered that Sacrifice upon that Altar Through the eternall spirit he offered himself Heb. 9. 14. Herein the sufficiency of Christs Priest-hood is evidenced in that each nature did what was proper to it By the humane nature all matters of service and suffering were done and endured by the Divine nature all matters that required Divine authority and dignity were performed from the union of those two natures in one person the accomplishment consummation and perfection of all arose See more hereof Chap. 9. v. 14. § 78. §. 173. Of Christ an high and great Priest AS Christ was a true Priest so he is here styled by the Apostle an Highpriest In Greek these two words are compounded in one which word for word we may translate Arch-Priest as Arch-Angel 1 Thess. 4. 16. Jude v. 9. Arch-Shepherd or Chief Shepherd 1 Pet. 5. 4. Arch-builder or Master-builder 1 Cor. 3. 10. Arch-Publican or Chief-Publican Luk. 19. 2. In the Hebrew the phrase translated Highpriest is great Priest Levit. 21. 10. And the same person translated in English Chief Priest is in Hebrew Head-Priest 2 King 25. 18. Aaron was the first that had this title given unto him Lev. 16. 3. and the eldest son of the family of Aaron was successively to be High-Priest after the death of thé former High-Priest Exod. 29. 29 30. There were sundry Duties and Dignities proper to the High-Priest for the time being As 1. To enter into the most Holy place Lev. 16. 3. 2. To appear before God for the people Exod. 28. 29. 3. To bear the sins of the people Exod. 28. 38. 4. To offer incense Lev. 16. 12 13. 5. To make atonement Lev. 16. 32. 6. To judge of uncleannesse Lev. 13. 2. 7. To determine controversies Deut. 17. 8 12. 8. To blesse the people Num. 6. 23. Christ is styled High-Priest 1. For excellency sake to shew that he was the chiefest and most excellent of all 2. To demonstrate that he was the truth whom Aaron and other High-Priests typified 3. To assure us that all those things which were enjoyned to Aaron as High-Priest were really in their truth performed by Christ. For 1. Christ entred into the true Holy place which is heaven Heb. 9. 24. 2. Christ truly appeareth before God for us Heb. 9. 24. 3. Christ hath born all the sins of all the Elect 2 Cor. 5. 21. 4. Christs intercession is the true incense which makes things that are pleasing and acceptable to God to be so accepted for us Eph. 1. 6. 5. By Christ we have â—…eceived the atonement Rom. 5. 11. 6. Christ purgeth our sins Heb. 1. 3. 7. Christ is the supream Judge and determiner of all Controversies Christ is also called a great High-Priest Heb. 4. 14. to adde emphasis unto this excellency Never was there never can there be any like to him in dignity and excellency Nor Aaron nor any other had both these titles Great High given unto them Though an High Priest under the Law were in Hebrew styled a Great Priest Numb 35. 24 28. yet never was any called Great High Priest but Christ only He indeed was Great in his person being God-man Great in his sacrifice being an humane nature united to the Divine Great in the works that he did and continueth to do all of them carrying a Divine value and efficacy By the way note the intolerable arrogancy of Antichrist that Man of sinne who takes to himself this style The greatest Highpriest Two degrees higher then that which is attributed to Christ. §. 174. Of the excellency and benefits of Christs Priesthood THese two titles High Great applied to Christ as Priest do imply that he was a most excellent Priest Those titles simply taken import an excellency In reference to others comparatively taken they import a super-excellency above all others Never was there nor ever can there be such an excellent Priesthood as Christs was which the Apostle in this Epistle proveth by sundry evidences 1. The Dignity of his person Christ was not only a son of man but also the Son of God Other Priests were meer sons of men Heb. 7. 28. 2. The Purity of his nature Christ was holy harmlesse undefiled separate from sinners all other Priests were sinners Heb. 7. 26 27. 3. The Eminency of his order Christ was a Priest after the order of Melchiâ—…dech Heb. 5. 6. None so but he 4. The solemnity of his Ordination Christ was made Priest with a sacred Oath others without an Oath Heb. 7. 20 21. 5. The kinde of his Priesthood Christ was a true reall Priest others only typicall or metaphoricall See § 172. 6. The unchangeablenesse of his Office Christs Priesthood was unchangeable Others office passed from one to another Heb. 7. 23 24. 7. The everlastingnesse of his Priesthood Christ abideth a Priest continually others were not suffered to continue by reason of death Heb. 7. 3 23 24. 8. The perfection of Christs Priesthood Christ by his Priesthood effected to the uttermost what was to be effected by a Priest But the Priesthood under the Law made nothing perfect Heb. 7. 11 25. These excellencies are every one expresly noted by this Apostle and shall be more distinctly and largely handled in their severall places So excellent a Priesthood as Christs is cannot but bring many benefits to Christs Church For 1. It is necessary that the Church have a Priest to be for it in things apperâ—…ing unto God and that by reason of the infinite disparity and disproportion 〈◊〉 is betwixt God and man Hereof see The whole Armour of God on Eph. 6. 18. Treat 3. Part. 2. § 62. 2. It is also necessary that Christ be the Priest of the Church and that by reason of that infinite Dignity Authority Power and worth which belongs to that Priâ—… Hereof see § 172. All the benefits that flow from Christs Office and Passive obedience from 〈◊〉 Death and Sacrifice from his Buriall and Resurrection from his Ascension and Intercession are fruits and effects of his Priesthood For as our Priest he subjected himself to the service and curse of the Law he offered up himself a Sacrifice he was buried and rose from the dead he entred into heaven and there maketh continuall intercession for us Particular benefits of Christs Priesthood are these that follow 1. Satisfaction of Divine Iustice For Christ as our Priest and Surety standing in our room in our stead and for us satisfied Divine Justice Without this satisfaction no mercy could be obtained but through this satisfaction way is made for all needfull mercy In this respect it is said that God is just and a justifier of him which beleeveth in Iesus Rom. 3. 28. To justifie a sinner is a work of great mercy yet therein is God just because
us even for our good See chap. 2. § 83. wherefore we ought to consider him This argument Moses nseth to stâ—…r up the Israeliâ—…es to attend to God and his Law The Lord shall open unto thee his good treasure Deut. 28. 12. So doth the Wise man Prov. 4. 1 2. Nature it self pâ—…tteth on every thing to seek its own good In regard of us Christians as prudence on our own behalf in helping on our own good requires as much so gratefulnesse towards Christ. Shall the Sonne of God descend so low as he did and endure so much as he did and all for our sake and we not regard it Do ye thus requite the Lord O foolish people Deu. 32. 6. This is a great aggravation of Christians neglect of the duty implied under this note of reference Wherefore The Levites herewith aggravated the sins of the Jeâ—…s and justified Gods heavy judgements against them in that God gave them right Iudgements true Laws and good Statutes yea also his good Spirit to instruct them them and yet they regarded him not Let us for our part take due notice of all that Christ hath done and suffered for us to be throughly affected therewith and to make a right use of all §. 3. Of Brethren in reference to Saints THe Apostle to work the more upon these Hebrews manifesteth both his intire affection to them by stiling them brethren and also his good opinion of them by calling them holy and partakers of the heavenly calling Of the divers acceptation of this Title Brethren See Cha. 3. v. 1. § 3. Some take the word brethren in this place to be used in relation to Saints of Christ as it is used Chap. 2. v. 11 12. But that reference cannot well here stand The word useth to be some note of restriction when this relation is used in reference to Christ as the brethren of the Lord 1 Cor. 9. 5. or his brethren Act. 1. 14. or Christ himself is brought in so calling them as Chap. 2. v. 11 12. When a meer man speaks to others and cals them brethren this relation is to be taken betwixt him that speaketh and them to whom he speaketh Thus this title here hath relation betwixt the Apostle and those to whom he wrote Because they were Hebrews to whom in speciall this Epistle was directed it may be supposed that the Apostle useth this Title in reference to that common stock whence he and the Hebrews came as where he saith Brethren Children of the 〈◊〉 of Abraham Act. 13. 26. And my brethren my kinsmen according to the flesh Rom. 9. 3. But this attribute holy will not well admit that restriction For most of the Jews were through their unbelief cut off from the holy root All the Jews are not to be wholly exempted Such as remained not in 〈◊〉 are here intended as well as Gentiles This Title Brethren in this place is to be taken in a spirituall sense and that in reference to a mutuall profession of the same faith Thus it is taken ver 12. Chap. 10. ver 19. Chap. 13. ver 22. and in other Epistles of the Apostles for the most part In this sense all Christians of what stock or degree soever they be whether Jews or Gentiles great or mean male or female free or bond Magistrate or Subject Minister or people All sorts of Christians are knit together by a common mutuall bond They all have one Father Mal. 2. 10. Eph. 4. 4. One Mother the Church for they are born again by the Word of God which is proper to the Church 1 Pet. 1. 23. One Elder Brother who is the first-born amongst many brethren Rom. 8. 29. One and the same priviledges Eph. 4. 4 5 6. They are all one in Christ Gal. 3. 28. One and the same Inheritance belongeth to them all 1 Pet. 1. 4. 3. 7. In these and other like respects they are also stiled members of the same body 1 Cor. 12. 12. And branches of the same Vine Iohn 15 5. See more hereof § 17. 1. God hath thus nearly linked them together to shew that he is no respecter of persons Therefore that a Title which the Grecians use to give to an only Son 〈◊〉 to them all in reference to God Eph. 5. 1. Hereof See § 17. 2. Hereby is shewed that Christians should live in love amongst themselves 1 Pet. 3. 8. and maintain peace Gen. 13 8. and be of the same minde and affection 1 Cor. 1.0 and ready to help and succour one another Exod. 7. 11. and carry themselves as equals one to another Rom. 12. 16. Not swelling one against another 2 Cor. 12. 20. In a word all kinde of Christian duties are much enforced by the relation of brethren §. 4. Of this Title of insinuation Brethren THe Apostle here inserteth this Title Brethren to manifest his own minde and affection to them For hereby he professeth himself to be a brother to them of the same Father and Mother of the same houshold a co-heir with them and withall affectioned as a brother toward them yea and to be as one of their equals This he doth to insinuate his own soul more kindely into theirs to sweeten his Exhortations and Admonitions to enforce them the more to shew that what he doth he doth in love for their good To other Churches he doth somewhat more enlarge his heart even in this kinde as Rom. 12. 1. 1 Cor. 1. 10. Gal. 4. 12 19. Phil. 4. 1. Herein the Apostle makes himself a patern to Ministers Masters Tutors and all others that are in place to instruct direct incite or restrain others They may by this patern learn how to work upon those with whom they have to do Affection is rather to be shewed then authority Though I might be much bold in Christ to enjoyn thee that which is convenient yet for love sake I rather beseech thee saith the Apostle to Philemon v 9 10. I deny not but that authority and severity at some times in some cases to some persons is to be used Rebuke with all authority Tit. 2. 15. I will not spare 2 Cor. 13. 2. But if mildenesse gentlenesse and kindenesse may prevail use these rather Of that modesty and humility which is couched under this Title brethren See The whole Armour of God on Eph. 6 10. § 30. Of Christ not ashamed to call men Brethren See Chap. 2. § 107 108. Of sweetning â—…ealousies and other bitter pils herewith See § 121. of this Chap. See also Chap. 6. ver 9. § 54. §. 5. Of this Epithete Holy to whom and to what it is attributed THe Epithete which the Apostle here gives to the brethren Holy is an high and honourable Title It is elsewhere in like manner given to others as 1 Thes. 5. 27. All the holy brethren The most excellent that are have this Title Holy attributed unto them as God himself Rev. 6. 10. Father Joh.
and fully For such as are just and holy Mark 6. 20. â—…trous and blamelesse Luke 1. 6. may have sinne in them for the regeneration of men is not perfect in this world but to be without sinne is to be perfectly pure for sinne only polluteth and defileth a man Christ then is here set forth to be light in whom is no darknesse to be perfectly pure There was no corruption within him no speek or spot without him This was prefigured by the quality of the sacrifices which under the Law were to be offered up as a type of him In generall every sacrifice was to be without blemish Lev. 1. 10. In particular the Paschall Lamb which was an especiall type of Christ was to be without blemish Exod. 12. 5. And the red Cow which was a like speciall type was to be without spot and without blemish Numb 19 2. The perfection of Christs purity is more fully set forth under the Legall sacrifice by these inhiâ—…tions that they might not be blinde nor lame nor sick Mal. 1. 8. That which was blinde wanted a member That which was lame was defective in what it had Thâ—… which was sick was inwardly infected By these negatives is implied that the sacrifice should be sound within and full in all the parts and perfect in those which it had Thâ—… it set forth the inward sincerity of Christ the outward integrity of all parts of obedience and the perfection of every thing that he did In reference to the sacrifice under the Law Christ is styled a Lamb without blemish and without spot 1 Pet. 2. 19. As legall sacrifices so Priests also did set out the integrity of Christ for they 〈◊〉 to have no blemish Lev. 21. 17 18. and the Highpriest was to carry this title 〈◊〉 to the Lord Exod. 28. 36. The Prophets also foretold as much and that both negatively thus He had 〈◊〉 〈◊〉 violence neither was any deceit in his mouth Isa. 53. 9. and affirmatively 〈◊〉 The Spirit of the Lord shall rest upon him the spirit of wisdome c. Isa. 11. 2 c. In these respects he is styled just Zech. 9. 9. the branch of righteousnesse 〈◊〉 33. 15. The Lord our righteousnesse Jer. 33. 16. The holy of holiest 〈◊〉 9 24. In the New Testament this is more plentifully and distinctly set forth in his conâ—… birth and whole course of life and thereupon called that holy thing Luk. 1. 〈◊〉 and the Iust one Act. 22. 14. Obj. Sin is naturall Ioh. 3. 6. Psal. 51. 5. Iob 14. 4. Aâ—…sw 1. Sinne is not essentially naturall it is only an accident 2. It is an inseparable accident to such as come from man by man in the ordiâ—…y course of nature yet not so but that God can sever this accident and not â—…roy the nature 3. Though Christ came from man yet he came not by man He was conceived 〈◊〉 â—…e holy Ghost Matth 1. 20. Obj. 2. Christ was in the loyns of Adam and thereupon guilty of Adams 〈◊〉 Answ. 1. The Proposition may be denied if Adam be considered as a publike perâ—… representing others and receiving or losing for them For Christ was himself another publick person and root as is evident by these phrases The first 〈◊〉 The last Adam The first man the second man 1 Cor. 15. 45 47. â—…n this respect Adam is styled the figure of Christ Rom. 5. 14. As Adam was a Head and a Root so was Christ. If Adam had not fallen Christ had not been born 2. The consequence may also be denied If the Proposition be meant of that common matter from whence all men came For though the matter of Christs body were from Adam yet it was not by naturall generation but by a supernaturall operation of the holy Ghost As there was no originall sinne in Christ so nor actuall Not inward for he knew 〈◊〉 sinne â—… Cor. 5. 21. Not outward for not in speech No guile was found in his 〈◊〉 1 Pet. 2. 22. Nor in deed for he challenged his adversaries if they could â—…peach him of any blame And when the devil himself sifted him he found nothing in him for he loved the Lord with all his heart c. and his neighbour as himself and therein fulfilled the whole Law and so transgressed no part thereof As for Christ it was sufficient that he took mans nature He needed not to take 〈◊〉 corruption This which the Apostle here cites as a prerogative of Christ discovers the doâ—…age of Papists about the conception of the Virgin Mary without originall sinne She was conceived by naturall propagation and so had sinne conveyed into her Had the had no originall sinne she could have had no actuall sinne If no actuall sinne why was she reproved by Christ Luk. 2. 49. Ioh. 2. 4. If she had had no sinne she had needed no Saviour nor offering for sinne yet she acknowledged Christ her Saviour Luk. 1. 47. and carried a pair of turtle Doves for her offerâ—…g Luk. 2. 24. Christ was pure without sin upon these grounds 1. That his humane nature might be fit to be united to the Divine nature 2. That he might be a sufficient Saviour of others For such an Highpriest beâ—… us who is holy set apart by God for that Function harmlesse without â—…uall sinne having never done harm nor wrong to God or man undefiled free from originall corruption separate from sinners exempt from the common guilt of Adams sinne under which all men lie Heb. 7. 26. 3. That we might be made the righteousnesse of God in him 2 Cor. 5. 21. which he could not have been if he had not been without sinne 4. That we might be saved and yet the Law not frustrate Rom. 8. â—… 10. 4. 5. That Satan might have nothing to object against him 6. That death grave and devil might lose their power by seizing on him 〈◊〉 was without sinne 1. The foresaid purity of Christ to be without sinne puts a difference 〈◊〉 Christ and other Priests who offered for themselves and for the errours of the 〈◊〉 Heb. 9. 7. But Christ being without sinne offered not for himself 2. It hence appeareth that no other man could have been a sufficient Priest 〈◊〉 there is none righteous no not one All have sinned Rom. 3. 10 23. 3. This affordeth much comfort to us against our manifold sinnes For 〈◊〉 we appear before God he beholds us in our Surety Gods eye is especially 〈◊〉 upon him who is without sinne 4. This may be a good incitement unto us to cleanse our selves from all 〈◊〉 as farre as possibly we can that we may be like unto him Every man that 〈◊〉 hope in Christ purifieth himself even as he is pure 1 Joh. 3. 3. Christ was free 〈◊〉 originall corruption We must labour to subdue it in us Eph. 4. 20 21 22. 〈◊〉 knew no sinne within him We ought to be so circumspect over our inward 〈◊〉 position as in truth to say I
on Gods part For God is the most high supreme soveraign and hath power to transfer what he will to whom he will 2. By debt on the Egyptians part For Israel had long served the Egyptians and done great work for them yet were not satisfied for their paynes Concerning the manner of the Israelites taking what they had of the Egyptians they used no fraud therein The word which our English thus translateth 〈◊〉 borrow doth properly signifie to ask so do the LXX the vulgar Latin and sundry other translators turn it Answerably the Egyptians gave to the Israelites what they asked not simply to have the same restored but to move them more speedily to depart Exod. 12. 33. Besides it appeareth that there was somewhat extraordinary in this case For it is said that the Lord gave the people 〈◊〉 in the sight of the Egyptians Exod. 12. 36. To return to the main point Such is the immutability of Gods justice so perfect 〈◊〉 the Law of the Lord so wisely is that Law ordered as the Lord will not suffer 〈◊〉 particular precept to thwart and crosse the same 1. This giveth one evidence of the corruption of mans nature which is so â—…ward to and averse from that perfect Law of God and particular precepts of the word which are all according to Law They who are truly renewed are otherwise minded Psal. 19. 10. and 119. 72 103 127. 2. This is a forcible motive to yeeld all holy obedience to the particular Commandements which here and there are to be found in Gods word because they are all according to Law all grounded on common equity and framed according to right So as the benefit will redound to the practiâ—…ers thereof 3. Gods prudence in ordering his Commandements according to Law is a good pattern for such as are in Gods stead and have power to command others Their rule must be Gods Law and they ought to command nothing but what is according to that Law If God who is the most supreme Soveraign and hath none higher then himself orders his commandments according to Law how much more ought â—…en so to do who are to give an account of that which they enjoyn to others Indeed God orders his Commandements according to his own Law because there is 〈◊〉 superiour Law no Law more just and equall As he sware by himself because he 〈◊〉 no greater to swear by Chap. 6. 13. So he goeth by his own Law because there is none higher none better If Governours would order their Commandements according to divine Law they might more boldly presse them upon the people yea their people would more chearfully yeeld unto them and in case any should refuse to yeeld they might with better conscience enforce them §. 40. Of the Law of paying Tithes THe particular Commandement here set down was to take tithes of the people This phrase to take tithes of is the interpretation of one Greek word which we may answerably thus translate to tithe It is a compound verb. The simple verb is derived from that which before was translated tenth § 16. It sometimes signifieth to pay tithes as Luke 18. 12. But here to receive tithes So doth the simple verb signifie both to receive and to pay tithes v. 6 9. The circumstance therefore of the place must direct us in finding out the meaning of the word of paying and receiving 〈◊〉 See v. 2. § 17. By the people are here meant all the other tribes save the tribe of Levi for 〈◊〉 else were exempted from this tax The children of Levi were for the people in things pertaining to God and did for them what otherwise the people should have done themselves and in recompence thereof the people paid them tithes The Greek phrase word for word thus soundeth to tithe the people which implieth both a duty on the peoples part in paying tithe and also a power or priviledge on the Levites part to receive tithe This was it which is here said to be according to the Law and that the judiciall Ceremoniall and Morall Law 1. By the judiciall Law the Levites had not their portion in Canaan for their inheritance as other tribes had therefore in lieu thereof by the said Law they had the tenth of the rest of the people 2. The holy services which they performed to the Lord for the people were ceremoniall Therefore the recompence given was by a like Law 3. The generall equity that they who communicate unto us spirituall matters should partake of our temporals and that they who are set apart wholy to attend Gods service should live upon that service is morall See more hereof v. 2. § 16 17. §. 41. Of comming out of ones Loynes THe parties that payed tithes to the foresaid sons of Levi are thus described that is of their brethren c. Of the different acception of this title brethren See Chap. 13. § 3. Here it is taken for all those that descended from Abraham and in that respect we were all of the same stock So is is used Acts 13. 26. In this place it implieth a kinde of equality among all the Israelites of what tribe or what degree soever they were The Apostles meaning is explained in these words though they came out of the loynes of Abraham The Greek word translated loynes is of the singular number It is taken for that part of the back which useth to be girded Matth. 3. 4. The Hebrew word iâ—… of the dual number because the loynes are on both sides of the body In Latin English and other languages the word is of the plurall number In reference to the foresaid signification the phrase of girding the loynes is frequent and that for 〈◊〉 and strength as Souldiers use to gird their harsnesse fast to their loynes Eph. 6. 14. Or for speed and expedition as runners or travellers use to 〈◊〉 their long-side garments Luk. 12. 35. This word loynes is also taken for the inward and lower part of a mans belly where his seed lyeth In reference hereunto the phrase of comming out of the 〈◊〉 〈◊〉 oft used as Gen. 35. 11. So here By this phrase They come out of the loynes of Abraham are meant the very 〈◊〉 whom before he called the people and breâ—…hren It is here brought in to shew 〈◊〉 they all came from the same stock even Lâ—…vites that received tithes and the 〈◊〉 their brethren that paid tithes The phrase of comming out of Abrahams loines is the rather mentioned 〈◊〉 Abraham who paid tithes to Melchisedec was the father of the Levites who â—…ceived tithes as well as of those who paid tithes This discretive conjunction though implieth that that equality which 〈◊〉 betwixt the tribe of Levi and other tribes was no hinderance to the Leviteâ—… 〈◊〉 receiving tithes nor afforded any exemption to the other tribes from 〈◊〉 tithes Though in the common stock Priests and others were equall yet the 〈◊〉 in
to God Thus iâ—… Iesus Christ the same yesterday and to day and for ever Heb. 13. 8. The Son abideth for ever Joh. 8. 35. So cleer was this point that the adversaries of Christ could say we have heard out of the Law that Christ abideth for ever 〈◊〉 12. 34. His humane nature being united hypostatically to the divine nature it was not possible that he should be holden of death Act. 2. 24. Object Christ did die Matth. 27. 50. Answ. 1. It was no forced death but that whereunto he voluntarily subjected himself Iohn 10. 18. For when it pleased him he took up his life again Ioâ—… 2. 19. Rom. 1. 4. 2. He continued under the power of death but three dayes 3. Christs death was a part of the execution of his Priestly function so aâ—… it caused no intermission of his office 4. Christ being raised from the dead dieth no more death hath no 〈◊〉 dâ—…on over him Rom. 6. 9. This is he that saith of himself I am he that liveth and 〈◊〉 dead and behold I am a live for evermore Rev. 1. 18. This is the enduring 〈◊〉 whereof the Apostle here speaketh 1. Great ground of confidence hence ariseth It was the ground of 〈◊〉 â—…nfidence that his redeemer lived Job 19. 25. By reason of the mysticall and spirituall union that is betwixt Christ and beleevers they may rest upon it that so long as the head liveth the members shall not be utterly destroyed Because I live yee 〈◊〉 all 〈◊〉 also saith Christ Iohn 14. 19. God hath given unto us eternall life and this life 〈◊〉 〈◊〉 his Son 1 Joh. 5. 11. Your life is hid with Christ in God Col. 3. 3. 2. The Apostle layeth down this as a speciall point wherein we should be 〈◊〉 unto Christ Rom. 6. 11. For this end we must labour to feel the life of Christiâ—… 〈◊〉 Gal. 2. 20. And we must nourish the Spirit of Christ in us Rom. 8. 11. 3. This is a forcible motive to draw us unto Christ and to make us hold close unto him and never depart from him Christ being the living God is to be truâ—…ed in 1 Tim. 4. 10. and 6. 17. Peter and the rest of the Disciples would not depâ—… from Christ because he had the words of eternall life and was the Son of the being God John 6. 68 69. We cannot go from him but to death and damnation 4. On this ground we need not fear man for his breath is in his nostrils Is. 2. 22. Hezekiah was encouraged against the railings of a potent enemy because he reproached the living God Isa. 37. 17. §. 99. Of the unchangablenesse of Christs Priest-hood AN especiall consequence that followeth upon Christs abiding ever is thus expressed He hath an unchangable Priest-hood Of the Greek word translated Priest-hood See v. 11. § 61. The adjective translated unchangable is here only used in the New Testament It is a double compound The simple verb whence it is derived signifieth 〈◊〉 The first compound to go or passe over This compound is in the New Testament used metaphorically to transgresse a Law Matth. 15. 2 3. 2 Iohn v. 9. This double compound is with a privitive preposition It signifieth that which cannot passe away and perish In which respect some translate it everlasting Our last English translators unchangable It signifieth also that which cannot passe from 〈◊〉 to another This our last English translators have noted in the margent thus which passeth not from one to another This I take to be here especially intended Though both be true yet the latter is most proper and pertinent It giveth proof that the Priest-hood of Christ is inseparably annexed to his own person It cannot passe from him nor be transferred upon another As the meaning of the word so the force of the Apostles argument declares as much For herein lyeth a main difference betwixt the Leviticall Priest-hood and Christs that that passeth from party to party but this not so The type doth excellently clear this For Melchisedec had no predecessor no successor Hence is it that Christs sacrifice was but one and but once offered up v. 27. 1. There is no need that Christs Priest-hood should passe from himself because he is sufficient of himself to do all things required thereby Three things make Christ a sufficient Priest of himself 1. His Almighty power 2. The perpetuall vigour of his sacrifice Heb. 9. 28. 3. His continuall abode at Gods right hand Heb. 10. 12. 2. There is none able to go on in it if he should passe it over and that in three respects 1. The impotency of creatures in so great a work 2. Their unworthinesse to have any hand in such a work 3. Their mortality This is an unanswerable argument against Popish Priests who they say succeed Christ. In this and the former verse there are four arguments against that Hereticall position 1. The difference betwixt Christ who is only one able to do all of himself and them who are many 2. Their mortality 3. Christs eternity 4. The inseparablenesse of Christs Priest-hood from himself This one Heresie is enough to make us separate from the Church of Rome and have no communion with her Learn we as to stick close to Christ our only Priest so to rest us wholy and only upon his Priest-hood which passeth not away from him §. 100. Of the resolution and observations of Heb. 7. 23 24. Vers. 23. And they truly were many Priests because they were not suffered to continue by reason of death Vers. 24. But this man because he endureth ever hath an unchangeable Priest-hood THe sum of these two verses is a difference between Christ and the Leviticall Priests The difference is especially about the continuance of the one and of the other There are two parts 1. The mutability of the Leviticall Priest-hood v. 23. 2. The stability of Christs Priest-hood v. 24. There is to be considered in both 1. The substance 2. A consequence In the substance of the former is set down 1. The point it self They continued not 2. The reason thereof By reason of death The consequence thereof is implyed in this word Many In the substance of the latter is set down 1. The point it self he endureth 2. The extent thereof for ever The consequence hereof is that he hath an unchangeable Priest-hood Doctrines Vers. 23. I. The Leviticall Priest-hood did not alwayes continue This is â—…sed See § 97. II. Death is an imperious Lord. This phrase suffered not implyeth as 〈◊〉 See § 96. III. Death hinders a perpetuall abode on earth It suffers not to continue See § 97. IV. Gods service on earth is continued by succession This is intended under 〈◊〉 noun of multitude Many See § 97. Vers. 24. V. Christ still exerciseth his Priest-hood In this respect he is said to â—…dure See § 98. VI. There is no end of Christs Priest-hood As Priest he endureth ever See § 9â—… VII
in once into the holy place having obtained eternall redemption for us THe Apostle having distinctly set down sundry legall types and services here he beginneth to shew forth the substance of them all This he continueth to do in the remainder of this Chapter in the former part of the next Chapter to the 19. v. In handling this point concerning Christ the truth and substance of the legall Priest-hood and the manifold types thereof the Apostle applyeth the substance to the shadows and the truth to the types This he doth generally in the 11. and 12. v. and more particularly in the verses following The first particle But implyeth that that was done by the truth which could not be done by the types He had before declared that the types could not make perfect BUT Christ the truth could Of this title Christ see Chap. 3. v. 6. â—… 54. Of Christs being an high Priest See Chap. 2. v. 17. § 173. This phrase being come implyeth an actuall exhibition of Christ after a long expectation of him It is a compound word and signifieth sometimes to come to a place as Matth. 2. 1. And sometimes to be present at a place Matth. 3. 1. Thus Christ came to his Church when he was first incarnate Ioh. 1. 11. And being come he continueth ever with his Church Matth. 28. 20. Christ being so come is said to be an high Priest of good things to come Of the various acception of the word good see Chap. 13. v. 9. § 116. By good is here meant that which is true solid and substantiall Good is not here exposed to evill but to figures shadowes types which are impotent and insufficient to make good Chap. 10. v. 1. They are said to be things to come not iâ—… relation to the Apostles time for then those good things were actually exhibited but to the time of the law while the legall types were in force Thus it may haâ—… reference to this phrase which was a figure for the time then present v. 9. At the present time these good things were to come If it be demanded what these good things are I answer 1. In generall All the truths typified under the law 2. In particular Christ himself His body and soul. The union of them with the divine nature His doings his sufferings especially his death as a sacrifice 〈◊〉 resurrection ascension and intercession The benefits also flowing from those 〈◊〉 expiation of sin reconciliation with God justification sanctification salvation 〈◊〉 two words Grace and Glory These are stiled good 1. In their kind and quality For they are good and perfect in themselves 2. In their unity and excellency They do good to such as partake of them Thus we see that the things where-about Christs Priest-hood was exercised were substantiall truths sufficient to make those that trust in him perfect In this respâ—… he is said to be a Minister of the true Tabernacle Chap. 8. 2. This must needs be so by reason of the excellency of his person who was God-man Yea this was the end which he aimed at in assuming the office of Priest-hood This manifesteth a main difference between the legall and Christs Priest-hood even as great a difference as is between a shadow and substance a type and truth â—… signe and things signified that which is imperfect and perfect carnall and spirituall unprositable and prositable earthly and heavenly O that Christs Priest-hood were esteemed by us Christians according to this difference §. 54. Of good things to come THat the foresaid good things were then even under the law to come it is the priviledge of Christians living under the Gospell for to them they are no longer to come They do actually enjoy the benefit of them In this respect the Apostle saith that God provided a better thing for us that they without us should not be made perfect It was that good respect which God did bear to the latter times which moved him thus to order matters for he could have sent his son sooner But thus as he honoured his son so he honoured all that should place their confidence on him We Christians have just cause in this respect to rejoyce that we have been reserved to these latter times And it becomes us to walk worthy of this priviledge See more hereof Chap. 8. v. 16. § 80 81 82. §. 55. Of the excellency of the true Tabernacle which is Christs body AS Christ is set forth to be the true high Priest typified by Aaron so the Aposile proceeds to set forth other truths of other types He begins with the Tabernacle which he stileth a greater and more perfect Tabernacle c. The Tabernacle here intended signifieth the body of Christ as is shewed Chap. 8. v. 2. § 5. where the resemblance betwixt the Jewes Tabernacle and Christs body is distinctly set forth This Tabernacle is here said to be a greater and more perfect 1. Greater not in quantity but in dignity Christs body was not in bulk greater but in worth It was worth more then Moses Tabernacle Solomons and Zorobabels Temple yea and all the world besides Because this mysticall Tabernacle Christs body appeared in Zorobabels Temple it is said that the glory of that latter house should be greater then of the former Haâ—… 2. 9. 2. More perfect as in the kind of it for Christs body was more perfect in the very nature and kind of it then the Tabernacle so in the vertue and efficacie of it for no legall type could make perfect v. 9. § 49. But Christ in and by his body and in and by those things which he did and endured in his body made all that trusted in him fully perfect So perfect were all things that Christ undertook as nothing needeth to be added hereunto Of this word perfect See more Chap. 2. v. 10. § 97. Yet further to set forth the excellency of this mysticall Tabernacle it is said that it was not made with hands namely with hands of men See v. 24. § 121. This the Apostle sets down in opposition to the Jewish Tabernacle which was made by the hands of men Exod. 36. 1 8 c. This negative expression not made with hands implyeth that it was no human work no work of such as have hands but the work of him that hath no hands which is God himself Thus it implyeth the very same thing which was expressed under this phrase which the Lord pitched and not man Chap. 8. v. 2. § 5. This phrase that is to say is added by way of explication Of explaining strange difficult and obscure words or sentences See Chap. 7. v. 2. § 19. The explanation is thus set down not of this building The word translated building is the very same that is translated creature Chap. 4. v. 13. § 75. There see the derivation and various acceptions of the Greek word here used The relative this hath reference to things here below
to the Lord to whom they are in bondage is their slavery the greater The Lord over man as a sinner was Satan the cruellest Tyrant that ever was The work which he imposeth upon his slaves is the basest and most grievous that can be even sin The wages which he giveth for it is not only death but easeless and endless torment in hell O what matter of humiliation doth this administer But yet in that we are redeemed it gives just and great ground of gratulation This was it that made old Zacharias being filled with the holy Ghost to say Blessed be the Lord God of Israel for he hath visited and redeemed his people Luke 1. 67 68. This made also the Apostle to say thanks be to God which giveth vs the victory through 〈◊〉 Lord Iesus Christ 1 Cor. 15. 57. Never was there like matter of thanksgiving to the sons of men whether we consider the person that redeemed us the means of working out our Redemption or the benefits which we reap thereby This work of redemption doth justly and earnestly call upon us to serve our Redeemer without fear in holiness and righteousness all the dayes of our life Luk. 1. 74 75. Having changed our Master we must change our service the law of nature and naâ—… requireth as much Ye are bought with a price therefore glorifie God in your â—…by and in your spirit which are Gods 1 Cor. 6. 20. §. 65. Of the perfection of that Redemption which Christ hath wrought THe perfection of the foresaid Redemption is hinted in this word eternall This epithite was attributed to Salvation Chap. 5. v. 9. § 51. There the notâ—…ion of the Greek word is set down The eternity here meant hath especiall respect to the continuall duration thereof without end Yet also it respecteth the time past so as it looks backwards and forward It implyeth a vertue and efficacy â—…om the beginning of the world for Christ was a lamb slain from the foundation of the world Rev. 13. 8. Christ himself is Alpha and Omega the beginning and the ending which is and which was and which is to come Rev. 1. 8. That which is spoken of his person may be applyed to this work of Redemption This epithite Eternall is here added to Redemption in opposition to the legall porifications which were momentany and temporary They had a date and endured no longer then to the time of Reformation On this ground by just and necessary consequence it followeth that the Redemption wrought by Christ is absolutely perfect and that there is no need of any other This being eternall all that have been all that shall be redeemed have been and shall be redeemed by it and they who are redeemed by it need no other means So as we may we ought wholly and only trust hereunto There are two particles added by our English in the end of this verse which are not in the Greek namely these For us True it is that the Redemption that Christ obtained was for us He merited nothing for himself as is proved Chap. 2. v. 19 § 74. And it hath also been proved that Christ did all for us See Chap. 2. v. 9. § 83. §. 66. Of the resolution of Heb. 9. v. 11 12. IN these two verses the truth of sundry legall types is declared The types are of three sorts 1. A principall person that observed the types 2. The speciall place where the types were observed 3. The main service wherein the chief type was observrd 1. The person is here said to be the high Priest The truth typified by him is described 1. By his name Christ. 2. By his actuall exhibition being come 3. By the subject matter of his office good things These are amplified by their time when they were manifested in this word to come 2. The place is distinguished into two parts 1. The Tabernacle The truth typified hereby was Christs body This is set out 1. Comparatively and that 1. In the excellency greater 2. In the efficacy of it more perfect 2. Negatively This is 1. Propounded in these words not made with hands 2. Expounded not of this building 2. The holy place This typified heaven 3. The service was To enter into that holy place This is amplified 1. By his manner of entring by blood set out 1. Negatively not the blood of goats and calves 2. Affirmatively his own 2. By the time of entring once 3. By the ground or cause of entring This is 1. Expressed in this word redemption 2. Amplified 1. By the time past having obtained 2. By the kind of redemption eternall 3. By the persons for whom for us §. 67. Of Observations raised out of Heb. 9. 11 12. I. â—…He truth of legall types accomplished that which the types could not This iâ—…â—…red from this particle of opposition BUT See § 53. II. Christ was prefigured by the high Priest This is here expressed See § 53. III. Christ is actually exhibited This phrase being come Intends as much See § 53. IV. Christs Priest-hood was exercised about good things So they are stiled See § 53. V. The good things of Christs Priest-hood were put off beyond the time of the law They were then to come See § 54. VI. The Tabernacle typified Christs body This is implyed under the description of the Tabernacle here mentioned See § 55. VII Christs body was of more worth then the Tabernacle and all things apperâ—…aining thereto This is intended under this word greater See § 55. VIII Christs body perfected that which all the types could not In this respect it is here said to be more perfect See § 55. IX Christs body was not the work of man This phrase Not made with â—…ands intends as much See § 55. X. Obscure phrases are to be explained This phrase that is to say imports as much See § 55. XI Christs body was not begotten as other bodies In this respect it is said to be not of this building See § 55. XII Christ the true Priest useth not the blood of beasts Under these two kinds goats and calâ—…es all sorts of beasts which were offered up for sacrifice are comprised which being denyed all others also are denyed See § 56. XIII Heaven was typified by the most holy place For by this title holy place 〈◊〉 is here meant See § 56. XIV Christ our high Priest entred into heaven He is here said to enter into that holy place which is heaven See § 56. XV. Christ entred into heaven by blood XVI The blood by which Christ entred into heaven was his own These two are expressed under this phrase by his own blood See § 56 57. XVII Christ entred into heaven once only This particle once is thus to be taken exclusively See § 60. XVIII Christ purchased redemption This is intended under this phrase obtained redemption See § 61. XIX Christ purchased redemption before he ascended into heaven This phrase â—…aving obtained implyeth time past See § 61. XX. The
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
Iewes at this day So likewise Turks Persians Morochians and all who hold Moses and deny Christ. 2. This may inform us in Gods goodnesse who hath taken from his Church that terrible and deadly law He brought his people to it at first to keep them in awe to make them more long for liberty and to make it more welcome to them and to move them more readily and thankfully to embrace and entertaine it But when he had long enough tutured his Church under that Discipline he sent his Son who tooke it away 3. Let us be admonished to take notice of those ends which God aimed at in his legall discipline and to walk worthy of that liberty that is brought to us From the comparison which the Apostle here useth For ye are not come into the Mount c. Ye are not come to such things as cause terror but ye are come to Mount Sion c. We may observe That the best things are reserved for the last times the many Prophecies of these times prove as much as Isa. 2. 2. Ioel 2. 28. So sundry hyberbolicall speeches prove as much as Isa. 11. 6. and 30. 26. and 54. 11 12 13. Ier. 31. 33 34. Ezek. 36. 11. See more hereof In my Sermon on Ezek. 36. 11. Preaced before the House of Lords Sep. 24. 1645. §. 99. Of the terror of the Law NOW followeth the particular circumstances mentioned by the Apostle The first is touching the place where the Law was given here called a mount that might be touched Some expound it a mount touched viz. by God and thereby became a terrible mountain smoaking and burning according to that which the Psalmist sayeth Psal. 104. 32. He toucheth the moumtaines and they smoake This sense is somwhat agreeable to that which followeth the original word wil also beare it but our English translation doth better translate it a mount that might be touched that is an earthly mountain which might be felt now by this he meaneth the mount Sinai whereon the law was given opposed to spirituall Sion much spoken of in the Scriptures and mentioned v. 22. So that herein lyeth one main difference betwixt the Law and the Gospel that the Law is but earthly in comparison of the Gospel for thus much intimateth the Apostle by this description of mount Sinai whereon the Law was delivered it was a mount that might be felt and touched Exod. 19. 11. That the Law and the things thereof were but earthly and carnall in comparison of the Gospel See Chap. 7. v. 16. § 80 81. The second circumstance is touching the terror of the Law which is set out 1. By externall signes 2. By fearfull effects The signes which appeared at the delivery of the Law whereof we may read more at large Exod. 19. and Deut. 5. were these 1. A mount touched 1. that did tremble and quake as the Psalmist expresseth Psal. 68. 8. The earth shooke the heavens also dropped at the presence of God even Sinaâ—… it self was moved at the presence of God the God of Israel 2. Burning with fire which is the first here mentioned And it is said Deut. 4. 11 12. That God came down on Mount Sinai in fire and spake unto the people out of the â—…idst of fire This is here mentioned partly to set forth the Majesty of God and partly to declare the terror of the law which burneth up all things before it even as the fire doth consume stubble therefore it s called a killing letter a ministration of 〈◊〉 2 Cor. 3. 6 7. Whereas the Gospel giveth the spirit of life 3. Blacknesse and darknesse mentioned as in Deut. 5. 22. so here by the Apostle These two only imply the same thing Blacknesse here meant is that duskishnesse which appears in the aire when a thick cloud hath covered the whole face of the 〈◊〉 Moses maketh mention of a thick cloud and of a great smoake which appeared on Mount Sinai whence proceeded this blacknesse and darknesse here mentioned This betokened the obscurity of the Law together with the blindnesse and ignorance of man and also that dim light which the Law revealeth in comparison of that bright light and cleare Sun-shine manifested by the Gospel wherein lyeth a speciall difference between the Law and the Gospel 4. Tempest that was another signe of terror which properly signifieth a fierce violent storme Under this word the Apostle compriseth that thundring and lightning which Moses mentioneth Exod. 20. 18. This implieth that trouble and vexation of conscience which the Law bringeth wherein there lyeth another difference between the Law and the Gospel for the Gospel bringeth and breedeth in a man peace and quietnesse of conscience Vers. 19. 5. Sound of Trumpet was another signe of terror Of sounds a trumpet is ordinarily the shâ—…illest and loudest Reports of Cannons were not then in use Trumpets were of most use in warre as Iosh. 6. 20. Iudg. 7. 22. and in that respect terrible To enquire what kind of trumpet whether silver or brass or horne is too curiâ—… Trumpets are attributed to Angels Matth. 24. 31. Rev. 8. 2. to set out a stâ—…ill and loud sound which much affrights Trumpets also set out the Majesty of a King And it is added here to set out the Majesty of the Law-giver for before Kings and great Monarchs they used to sound trumpets as 2 King 11. 14. 6. Voice of words was another signe of terror thereby is meant a distinct articulate voice not as of thunder or tempest but as of man such a voice as might be understood for it was a voice of words namely those ten words as they are called Exod. 34. 28. Deut. 4. 13. of which the morall Law consisteth For it s said Ex. 20. 1. That God spake all these words It being the voice of God it must needs be a terrible voice as the Psalmist expresseth Psal. 29. 4 5. especially the voice of such â—…ords as the morall law containeth The terriblenesse of this voice appeared by the effect which followed thereupon Namely the people were not able to endure it for saith the Apostle which Voice they 〈◊〉 heard intreated that the word should not be spoken to them any more for they could 〈◊〉 endure that which was commanded v. 19 20. Now as the former signes were terrible to the fight and feeling so these two latter were terrible to the ears Herein also lyeth another difference betwixt the Law and the Gospel for the Gospel began first to be preached by Christ himself having taken upon him our nature and so become like unto us and after from time to time 〈◊〉 continued to be preached by men like our selves Whereas the law was delivered by God himself Vers. 20 7. Stoning of beasts and thrusting thorow with darts was another signe of terror these we find recorded by Moses Exod. 19. 13. and repeated here by our Apostle Hereby is implied that by tempest thundring and lightning stones were raised out of the mountaines or
the Cloak of shame be not ashamed of Christ or of his Gospel Note Rom. 1. 16. Heb. 12. 2. Fear and shame turn many from an holy zealous profession of the Gospel 6. Be well instructed in the mysteries of the Gospel and throughly informed and perswaded of the orthodox truth thereof Col. 2. 7. Heb. 13. 9. Thus shalt thou be kept from all false doctrines yea from heresie idolatry superstition and all error 7. Cast off the old man which is corrupt through deceivable lusts Eph 4. 22. And mortifie all the members of the flesh Col. 3. 5. So long as they bear sway in us they will make us uncapable of receiving benefit by the word Noisome weeds must be weedâ—…d out of a field or else the seed sowen therein can bring forth no good crop 8. Know Gods Ministers such as are set over you 1 Thes. 5. 12 13. If they labour in the word count them worthy of double honour 1 Tim. 5. 17. Due esteem of the Ministers of the Gospel is a means to have the Gospel it self in higher account 9. Acqnaint thy self with Gods love to man as in giving his Son so in affording his Gospel whereby the evidences of his love in Christ are cleerly and distinctly made known This will raise up thine heart aloft to work in thee an high esteem of him and of his Gospel 10. Entertain every good motion of the divine Spirit especially when it s wrought in thee at and by the ministry of the word as Act. 2. 37. Be so far from resisting and spighting the Spirit of grace as no way to grieve him Eph. 4. 30. §. 126. Of Christs speaking from heaven HItherto of the duty The motive follows which is set down under a comparison of unequals urged from the lesse to the greater in these words For if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven The causal particle FOR sheweth that this is added as a motive to keep them from refusing to hear Christ. The motive is drawn from the danger and damage which is like to ensue upon such refusal Which danger is set down negatively They shall not escape 1. they shall assuredly pay for it This is ratified by Gods former dealing with such as refused Moses Law They escaped not The argument is inforced by the lesse to the greater If they who refused him who spake on earth escaped not much more shall not we escape if we turn away from him that speaketh from heaven This phrase him that spake on earth is meant of Moses who is said to speake by divine inspiration or to declare what is revealed by God So did Moses as Heb. 8. 5. In this sense the word is used severall times as Matth. 2. 12 22. Luk. 2. 26. Acts 10. 22. Heb. 8. 5. and 11. 7. and 12. 25. This therefore commends the Ministry of Moses yet hereof it s here said he was on earth Moses himself as all other meer men comming of the first Adam was as 1 Cor. 15. 47. of the earth earthy 1. In regard of the mould whence he came 2. In regard of the place where he was when he received and delivered his Lawes on earth Acts 7. 38. 3. In regard of the nature and kind of oracles which he delivered comparatively to Christs oracles they were as Heb 7. 16. carnal In opposition hereunto of Christ it is here said him from heaven The verb is not expressed therefore some understand the verb substantive him that is from heaven in which sense the words are cleare for Christ is the Lord from heaven 1 Cor. 15. 47. Heaven is his glorious palace where he dwels and heaven iâ—… the place whence being incarnat he came Iohn 3. 13. Eph. 3. 9. Others here repeat the word speaketh Quest. Hence a question may arise Did not Christ speake on earth as well as Moses Answ. 1. He was not a teacher from earth as Moses but from above Iohn 8. 23. 2. He received not his Gospel on earth as Moses did but in the bosome of his Father Iohn 1. 18. 3. His doctrine was not carnal as Moses but Spirit and Life Iohn 6. 63. Iohn 3. 12. Note Iohn 1. 17. 4. Though Christ were on earth and on earth preached yet being in heaven from heaven also he received his Fathers will This he did before his incarnation 1 Pet. 3. 19. All that is written of Gods speaking from heaven to the fathers is in speciall to be applied to the second person in sacred Trinity the Son of God that word by whom the Father spake For as by the Son the Father made all things Heb. 1. 2. Iohn 1. 3. and ordered all things Gen. 19. 24. So by him he revealed his will from time to time It was the Son of God stiled the Angel of God Gen. 21. 17. that spake to Hagar out of heaven This was Iehovah that stood upon the top of that ladder which reached up to heaven from thence spake to Iacob Gen. 28. 13. This also was Iehovah who answered David from heaven 1 Chron. 21. 26. It was his voice that came down from heaven to Nebuch adnezzer Dan. 4. 31. He from heaven made known his Fathers will to all the Prophets of God age after age He in his humane nature from heaven spake to Paul Act. 9. 4. and 22. 18. and 23. 11. So he spake to Ananias Act. 9. 10. Finally he being in heaven spake in his Apostles and still speaketh in all his faithfull Ministers Note 2 Cor. 13. 3. Luk. 10. 16. Iohn 13. 20. Not hearkning to or not obeying Christ is here stiled a turning away from him The word in the Greek is used of such as in heart are alienated from a thing as 2 Tim. 1. 15. and 4. 4. and Tit. 1. 14. Whereby he sheweth what kind of persons they be that regard not the Gospel even such as have their hearts alienated from it otherwise they could not but have it in high account Some make the difference here intended to be betwixt Gods manner of delivering the Law and the Gospel In delivering the Law God spake on earth after an earthly manner But in delivering the Gospel he spake from heaven after an heavenly manner From the different manner of giving the Law and the Gospel The Apostle giveth us to understand That as the Law was given on earth so the Gospel from heaven These phrases which Christ useth of the Gospel my doctrine is his that sent me Joh. 7. 16. and v. 17. It is Gods do shew that its from heaven St. Paul further cleareth the point Gal. 1. 11 12. In this respect its stiled a mysterie Eph. 6. 19. a great mysterie 1 Tim. 3. 16. 1. Which may inform us in the excellency of the Gospel Things from heaven are most excellent things The excellency of the bread of life is this that it is from
prison dores and iron gates Acts 5. 19. and 12. 10. 12. The great earth-quake Acts 16. 26. Before I set down particular effects I will first shew that acts and effects both of grief or trouble and also of joy or rejocing are set out under this metaphor of being moved For when strange unexpected and admirable things fall out such as are troubled or such as rejoyce thereat are said to be moved as Ruth 1. 19. The whole City was moved 1 all the inhabitants were astonished and much rejoyced So Matth. 21. 10. And contrariwise Isa. 7. 2. Ier. 49. 21. Acts 21. 30. Thus we see that when the inhabitants of a place give any expressions of grief or joy the place is said to be moved Thus were both earth and heaven moved and shaken at bringing in the Gospel as appeareth by these effects 1. The appearing of Angels Luk. 1. 11 26. and 2. 9 13. So in the wildernesse as Mark. 1. 13. In Christs agony Luk. 23. 4. at his resurrection Luk. 24. 5. and at his ascension Act. 1. 10 11. 2. The shepherds relating what they had seen and heard Luk. 2. 17 18. 3. The wise men comming from the East and the trouble following Matth. 2. 1 c. 4. The prophecies of Simeon and Hannah and the effects thereupon Luk. 2. 25 c. 5. Christs disputing at twelve years old to astonishment Luk. 2. 46. 6. His preaching and people wondering thereat Luk. 4. 22. Matth. 7. 28. Iohn 7. 46. 7. His miracles and peoples amazement Mark 1. 27. Luk. 5. 26. Iohn 12. 19. 8. The astonishment of people at his death Matth. 27. 54. 9. The watch-mens astonishment at his resurrection Matth. 28. 4. 10. His Disciples amazement at his ascension Acts 1. 11. 11. His Disciples powerfull preaching Acts 2. and their miracles 12. The conversion of nations and constancy of Martyrs Of this phrase yet once more we shall speake more on the following verse §. 129. Of Christs delivering the Law together with the uses of the Law IN the foregoing Section I shewed that by the voice that shooke the earth is meant the Voice of Christ in the delivery of the Law upon Mount Sinai So that the Apostle by those words points out two things unto us 1. That Christ delivered the Law 2. That the delivery of the Law was terrible 1. The first is further evident by the title Angel which being applied to Iehovah sets out the second person in sacred Trinity even the Angel of the Covenant Mal. 3. 1. That this Angel was Iehovah is evident Exod. 3. 2 4 6. and 14. 19 24. It was the Son that was sent of the Father and by whom the Father declared his mind Iohn 3. 34. and therefore stiled an Angel 1. Obj. The Law was ordained by Angels in the plurall number many of them Gal. 3. 19. Answ. Many Angels accompanied this Arch-Angel 2. Obj. The Law was given by Moses Iohn 1. 17. Answ. As a Minister and Mediator Gal. 3. 19. Moses did not first utter it on the Mount Deut. 5. 22 27. 3. Obj. Christ in opposition to the Law is made author of the Gospel Iohn 1. 17. Heb. 12. 25. and 2. 2 3. Answ. Christ as God gave the Law but as Emmanuel he gave the Gospel oft called the Gospel of Iesus Christ. Thus Heb. 1. 2. The reasons why the Law was delivered by Christ were 1. That the Church might be the more assured of the infallible verity and certainty thereof Prov. 8. 7 8 9. Psal. 19. 7 c. 2. To work in people a better and higher esteem thereof and a more carefull and conscionable observance thereof Exod. 20. 1. Deut. 4. 6 7 8. and 6. 1 2 3. 1. This doth inform us of one main ground whereby David and others were moved so highly to account the Law as they did They preferred it before the most precious things that were No question but the very matter of the Law being so true so large so perfect a rule as it was made it worthy of all esteem but yet the author thereof added much thereto 2. Which doth exceedingly aggravate their contempt of the Law who make a null of it If we rightly distinguish in many respects it is indeed abrogated as I have shewed on Chap. 7. v. 12. § 67 68. But yet in sundry respects it is worthy of all high account 3. Let us learn wisely to weigh in what respect the Law may yet be of use unto us and for the Authors sake to have it in higher account Briefly to shew you the use of the Law There was a double use of the Law one before the fall the other after The use of the Law before the fall was to be a platform of the Covenant between God and Man On Gods part what he required promised 1. God required obedience 1. Personall Rom. 10. 5. 2. Perfect Deut. 5. 32 33. Matth. 22. 37 39. Iam. 2. 10. 3. Perpetuall Deut. 5. 29. Psal. 119. 112. 4. In the whole man 1 Cor. 6. 20. 2. God promised life upon obedience Lev. 18. 5. On mans part 1. To perform what God required as God required Luk. 10. 27. 2. To be justified thereby Rom. 4. 4. 3. To be blessed Deut. 11. 26 27. The use of the Law after the fall is Common Proper to Unregenerat Regenerat Common 1. To instruct us in the will of God Isa. 8. 20. which is an everlasting rule as Matth. 5. 18. 2. To inform men in every duty Micah 6. 8. 3. To declare sin Rom. 3. 20. 7. 7. 4. To restrain from sin Rom. 2. 9. and 4. 15. 5. To be a directory for examination 6. To convince of the impossibility of justification by the Law Gal. 3. 10. 7. To work humiliation 2 King 22. 11. 8. To cause abnegation Rom. 3. 19 9. To stir us up to enquire after another remedy Rom. 7. 24. The use of the Law proper to the Regenerat 1. To bring them to Christ Gal. 3. 24. 2. To quicken them to more thankfullness for Christs fulfilling the Law for them Christs enduring the curse of the Law Rom. 7. 25. Luk. i. 68 c. Obj. Rom. 6. 14. Ye are not under the Law but under grace and againe 1 Tim. 1. 9. Answ. The Law is abrogated to the regenerat 1. As a Covenant of works Heb. 8. 8 13. 2. In case of justification Act 13. 39. 3. In the exactnesâ—… 〈◊〉 Rom. 10. 5 6 7 8 9. 4. In regard of the exâ—…iting power of it Rom. 7. 8 13. 5. In regard of the 〈◊〉 Gal. 3. 13. Rom. 8. 1. The use of the Law to the unregenerat which are all by consequence 1. To irritate corrupt nature Rom. 7. 8. 2. To aggravate sin Rom. 4. 15. 3. To leave them inexcusable Rom. 2. 1 15. 4. To make them accursed Gal. 3. 10. Of the other point here noted by the Apostle namely The terrible delivery of the Law see v. 18. § 99. §. 130. Of the shaking of heaven and earth upon the
points as declare the hainousnesse of them both and then such aggravations as make Adultery to exceed Whoredom The hainousnesse of Fornication and Adultery is herein manifested that these sins are committed against God our Neighbour and Our selves Against God in that This is the will of God even our sanctification that we should abstain from fornication 1 Thess. 4. 3. A Prophet thus aggravateth this sin Have we not all one Father Why do we deal treacherously every man against his Brother Mal. 2. 10. The treachery there meant is the sin here spoken of and that is committed against God as our Father It is also committed against the Sonne of God In which respect the Apostle thus expostulateth this caâ—…e Know ye not that your bodies are the members of Christ Shall I then take the members of Christ and make them the members of an harlot God forbid 1 Cor. 6. 15. And it is likewise committed against the Spirit of God For the Apostle thus again expostulateth the same case What know ye not that your body is the Temple of the holy Ghost which is in you which ye have of God 1 Cor. 6. 19. Thus is this sin committed against each person of the Trinity 2. Against our Neighbour and that is sundry respects 1. Against the party with whom the sinne is committed for it is alwayes committed with another Hereupon the brethren of Dinah whom Shecbâ—…m defiled said Should he deal with our Sister as with an Harlot Genesis 34. 31. 2. Against the children that are born in Fornication which are in that respect bastards These by Gods Law could not inherit The sonne of the bonawoman shall not be heir with my sonne saith Sarah Gen. 21. 10. which sentence God approved By Gods Law a bastard was not to enter into the Congregation of the Lord to his tenth generation Deut. 23. 2. By entring into the Congregation of the Lord is meant some special office and service whereby he had liberty to enter into the house of God That which is noted of Gileads sons thrusting out Iephthah and saying unto him Thou shalt not inherit in our Fathers house for thou art the sonne of a strange woman Judg. 11. 2. sheweth that it was a custom among Gods people to keep bastards from inheriting The opposition which the Apostle makes betwixt bastards and sons in this phrase Then are ye bastards and not sons Heb. 12. 8. sheweth that bastards have not a right to the priviledge of true sons 3. Against the friends kindâ—…ed and alliance of each party It is expresly said of a Priests daughter that playeth the whore That she profaneth her Father Levit. 21. 9. And the brethren of Dinah took themselves dishonoured in that their sister was defiled Gen. 34. 7. 4. Against the whole family For this sin is a fire that consumeth to destruction Job 13. 12. God thus threatneth David The sword shall never depart from thy house because thou hast taken the wife of Uriah the Hittiâ—…e to be thy wife 2 Sam. 12. 10. 5. Against the very Town City and Nation where such unclean birds do roost For severe judgements have been executed upon those places as we shall afterwards shew This is one of the sins for which the Prophet saith The Land shall mourn Hos. 4. 2 3. 6. Against the Church For by the lawfull use of Marriage among Professors of the truth a godly seed is preserved Mal. 2. 15. This is the seminary of the Church but by this sin a spurious brood is brought forth and the Church thereby destroyed 3. This sin is committed against our selves even against our Souls Bodies Name and State and against these in an especial manner 1. It is expresly said of him that committeth adultery That he destroyeth his own soul Prov. 6. 32. 2. It is said that he that committeth fornication sinneth against his own body 1 Cor. 6. 18. He maketh this very body the instrument whereby that sin is committed Other actual sins are said to be without the body that is some other object that is without the body is abused and made the instrument of sin in other cases as wine in the sin of drunkennesse 3. Who so committeth adultery getteth a wound and dishonour and his reproach shall not be wiped away Prov. 6. 32. Infamy or an ill name is hereby set out 4. Such bring themselves to extream poverty For by means of a whorish woman a man is brought to a piece of bread Prov. 6. 26. that is his state is much impaired and even consumed he hath not enough for his own sustenance Thus hath the holy Ghost set forth the hainousnesse of both their sins of uncleannesse Adultery admits of further aggravations §. 39. Of the Aggravations of Adultery above Fornication 1. ADultery is expresly mentioned in the seventh Commandment which is this Thou shalt not commit adultery Exod. 20. 14. It is counted an aggravation of a sin to be by name expressed in any of the ten Commandments For therein it is made an head of many other sins 1. Adultery makes the nearest and firmest bond wherewith two persons are joyned together dissoluble That bond is marriage whereby two distinct persons are made one flesh Gen. 2. 24. It is by Gods Ordinance an inviolable bond and ought not to be dissolved but by diremption which is by severing man and wife by death Com. 7. 2. But that adultery makes this bond of marriage dissoluble is evident by this restriction of Christ saving for the cause of fornication Mat. 5. 32. meaning adultery 3. Adultery nullifies a special Covenant of God This phrase The wife of thy Covenant Mal. 2. 14. intendeth a Covenant made before God whereof God is the Author Gen. 2. 18. and a witnesse Mal. 2 14. and in that respect called the Covenant of God Prov. 2. 17. 4. Adultery makes an incurable wound For jealousie is the rage of a man therefore he will not spare in the day of vengeance he will not regard any ransom c. Prov. 6. 34 35. It is not so in the case of fornication for a recompence is set down in that case Deut. 22. 29. 5. By adultery the affections of married persons are so alienated as they are brought many times to wish and practise one anothers death 6. By adultery a spurious brood may be put in the room of legitimate children and false heirs enjoy that inheritance which belongeth to true children which we have shewed in the former Section to be against Law and Right Genes 21. 10. Iud. 11. 2. 7. By adultery the Goods of the family cannot be but much wasted the adulterous husband spending that wherewith he should provide for his family on his harlot and the adulterous wife purloining what she can from her husband Herein they shew themselves worse then Infidels 1 Tim. 5. 8. 8. Adultery is by Gods Law judged to be a capital crime Deut. 22. 22. But fornication not so Deut. 22. 29. 9. The very Heathen by the light of nature
have 3. 48 Ministers of God men are 3. 164. 7. 51 Ministers coworkers with God 4 48 Ministers function honourable 5 19 Ministers able to preach deep mysteries 5. 73 Ministers a means to help on to perfection 6 5. 26 Ministers mildnesse earnestnesse and impartiality 6. 6 77. 78 Ministers maintenance 7 18 Ministers Prerogative notwithstanding their meanesse 7. 52 Ministers necessary and profitable 13. 149 Ministers must watch 13. 1â—…9 Ministers must give an account 13. 151 Ministers joy and grief about people 13. 152 Ministers conscionable to be prayed for 13. 153 Ministers restrained and restored 13. 159 186 Ministers pray for people 13. 162 And people for Ministers 13. 153 Ministers desire to be with their people 13. 187 Ministers associating themselves together 13. 188 Ministers impartiality 9. 101 Monisters must have their warrant 9. 101 Ministery effectual by Gods blessing 6. 28 Miracle what it is 2. 28 33 34 Miracles wrought by God alone 2. 28 Miracles bear witnesse to divine truth 2. 30 Miracles now not needfull ibid. Miracles signes wonders distinguished 2. 31 32 Mock See Reproach Monarchy See King Morall Law perpetual 7. 70 Morall Law how mollified 7. 70 Mortal are all of all sorts 7. 97 and 9. 133. Mortality exempts not from services 7. 97 Mortality how it instructs men 9. 139 Moses and Christ compared 3. 36. and 11. 135 Moses faithfulnesse 3. 39 Moses prerogatives how excelled by Christ 3. 45 Moses had all from Christ 3. 48 Mose how said to bring Israel out of Aegypt 3. 164 Moses instructed in Gods mind 8. 14 Moses why taken to the top of the mount 8. 19 Moses Law 10. 101 Moses trials gifts and priviledges 11. 133 134 135 Moses refused honour pleasures and riches 11. 136 139 Mother a joynt parent 11. 124 Multitude See many Multitude of believers 11. 192 Multiplication of seed a blessing 6. 105 Murther of ones self damnable 11. 204 205 Must a necessity and a duty 11. 22 Mysteries many and great in Christs Priest-hood 5. 57. 7. 24 Mysteries couched under histories 7. 23 24 N. NAme of God 2. 112. and 6. 69 Name of Gods Son 1. 42 Nature of man prone to sin 3. 122 Naturall mans power and will in what 4. 63 Necessary what is 8. 9 Necessity twofold 2. 3 Necessity of duty ibid. Necessity of Christs undertaking 2. 166 Necessity of observing things enjoyned 9. 114 Necessity of Christs suffering but once 9. 128 Negative argument how it holds 1. 46 Negatives doubled emphaticall 4. 76 Neglect of Salvation 2. 19 Neglect no means of others good 3. 147 Nescience wherein blamelesse 3. 111 Nestorius his heresie 2. 77 New way 10. 56 News to be made known 13. 184 New Covenant 8. 35 New Covenant and old 8. 49 New Testament ratified by Christs death 9. 95 New Testament inviolable 9. 95 New Testament violated by Papists 9. 95 Nigh to God we draw by Christ 7. 88 Noahs Fame and faith 11. 26 Novatus error 6. 37 Now 2. 68 Now is Christ in heaven for vs 9. 124 O. OBjections usefull 2. 68 Obedience simple and absolute to God 11. 37 41 88 Obedience in suffering 5. 48. and 11. 95 Obedience a sign of salvation 5. 52 53 Obedience universal 8. 16 Obedience to Ministers 13. 148 Obedience to civill and Spiritual Rulers differenced 13. 148 Obedience answerable to the charge 11. 41 Obedience to be continued 11. 42 Obseure points to be explained 10. 58 Offer to God Christ did 9 â—…1 Offered himself Christ did 1 Offer himself to Marryâ—…dome bow any may 11. 246 Oile for annointing 1. 1â—…0 Oile and the spirit compared together ibid. Oile of gladnesse 1. 121 Old how things wax 1. 139 Old babe a disgrace 5 71 Old and new Covenant 8. 49 Old covenant abrogated 8. 80 Once Christ offered 9. 128 Once Christ entered into heaven 9. 60 Once only men die 9. 134 One Sacrifice once offered by Christ 7. 115 Opportunity to be taken 3. 76. 146 Opportunities limited by God 4. 43 Opportunity while it lasteth good may be expected 4. 45 Opportunity God helps 4. 99 Opportunities of returning to their Country Patriarchs omitted 11. 74 Oracles of God 5. 63 65 Ordinances of God effectual 9. 69 Ordination of Ministers 3. 35. and 6. 17 Original sin 12. 6 7 Original sin to be suppressed 12. 7 Oath See swear Others to be brought to God 2. 126 Others to be looked unto 3. 124 144 4. 3 Others blood offered by Priests 9. 127 Others to be instructed in what we believe 11. 120 Others receive good by the faith of some 11. 184 Our own spiritual good to be cared for 6. 79 Our own works 4. 58 Our selves must first be cleansed 7. 113 Our own faith justifieth 10. 147 Our selves to be incited with others 2. 4 and 4. 3 Our selves to be looked unto 3. 124 Outward blessing no evidence of Gods favour 3. 98 P. PArables usefull 6. 45 Papists See Popish Papists religion carnal 7. 82 Papists violate Christs last will 9. 95 Papists wrong people in keeping the word from them 10. 91 Parents carefull of their children 11. 124 Parents honoured by worthy children 11. 124 Parents observe Gods stamp on a child 11. 128 Pardon of sin the ground of other priviledges of the new covenant 8. 74 Pardon fully extended to all sins 8. 76 Pardon of sin is to remember it no more 10. 48 Pardon procured by sacrifice 10. 49 Partakers of the heavenly calling who are 3. 17 Partakers of Christ who are 3. 151 Passover described 11. 154 Patience of God 3. 101 Patience of God turned to wrath 3. 113 Patience to be added to faith 6. 86 Patience a support in suffering 10. 122 Patience an help to perseverance 10. 135 Patience of Christ under the Crosse 12 18 Patriarch 7. 32 Pattern See Example Peace of Christ 7. 21 Peace and righteousnesse 7. 22 Peace attributed to God 13. 163 Peace the divers kinds of it 12. 71 72 Peace to be followed 12. 72 Peace its excellency necessity and utility 12. § 72 Peace with all men 12. 73 Peace-breakers who they are 12. 74 Peace the meanes of procuring and preserving 12. 75 Peace and holiness to be joyned together 12. 76 Peculiar people 11. 80 Penitents highly esteemed by God 11. See Repent 183. People of God who are To them rest belongs 4. 57 People peculiar to God 8. 68 69 People pray for Ministers 13. 153 People of God liable to divine revenge 10 114 People of God to be associated with 11. 138 Perfected how Christ is 2. 97. and 5. 49 Perfect two wayes 5. 72 Perfection to be aimed at 6. 5 Perfection needs no addition 7. 65 Perfection prayed for 13. 172 Perfection consisteth in holinesse 10. 27 Perfected by Christ who are 10. 40 Perjury 6. 187 Perishing of creatures 1. 137 139 Perplexities Saints subject unto 11. 263 Persecution Professors may flie from 11. 259 Persecution causeth perplexity 11. 263 Persecutors offer freedome to such as yeeld 11. 247 Persecutors
Serm. Arian cap. 9. g Papistae asserunt per consecrationem panis vini conversionem fieri totius substantiae panis in substantiam corporis Christi domini nostri totius substantiae vini in substantiam sanguinis ejus Concil Trident. 3. Sess. cap. 4. f Ubiquitarii affirmant Christum secundum humanam naturam potentiae divinae id est omnipotentiae participem factum esse scientiae infinitae id est omniscientiae Christi corpus esse ubique praesens Eckhard fascic controv Theol. c. 6. q. 10. h Samosateni doceÌ„t ab eo duntaxat tempore quo Christus carne praeditus advenit esse caepisse Epip adv haer to 2. l. 2 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Comfort against Satans terrours Encouragement to resist Satan a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein the devils power lieth The vile slavery of Satans vassals Be watchfull against Satan Renounce the devil The benefit of Christs vanquishing Satan Effects of Christs death Nature of death altered Why Christ vanquished the devil by death a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forum f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratiâ—…s tibi Christe Salvator quod tam potentem adversarium nostrum dum occideris accidisti Hier. ad Heliod Epitaph Nepot d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plat. in Phâ—… e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Omnes res vivenâ—…â—…ugit mortem Aug. de lib. arbit l. 2. c. 4. What is fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fugio praeâ—…er Med. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suga timor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 terribilis Heb. 10. 27 31. h Nihil difficilius quam non metuere mortem Aug. de Quan animae c. 33. Vain joys of the evil * M. Curtius equo quam poter aâ—… maximè exorâ—…o infidens armatum se in specum immâ—…it T. Liv dec 1. lib. 7. Nihil eâ—… beatum est cui semper aliquiâ—… terror 〈◊〉 Cic. Tusc. Q. l. 5. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 metu mortis a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the notation of Servus See Domestic Dut. on Eph. 6. 5. Treat 1. §. 124. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Chap 3. â—… 12. §. 62. Redemption by price * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption by force g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Luk. 1. 14 15 Verse 14. Verse 1â—… 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Nunquam Vulg. Lat. In no place Ancient Eng. Translat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ambros. Chrysost. Calvin Beza Paraeus aluque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chiâ—…asts resured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Angels not 〈◊〉 〈◊〉 â—…hipped Aggravation of mans backwardnesse â—… duty Angels to be imitated a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the notation of Abraham See ch 6. v. 13. §. 91. Creanâ—…o iâ—…â—…tur 〈◊〉 creâ—… Now Christs Natures are united Concil Câ—…d b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See ch â—… v. â—… §. 14. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ bound himself to do what he did for us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ made like to man in 1. Essentiall parts 2. In connatural infirmities a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ministravit c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minister in politicis Princeps Minister in sacris Sacerdos e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sacerdos f Socardos a sacris dandis seu offerendis g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Priest All things belonging to a Priest are true of Christ. Priests under the Law typiâ—… Priests under the Gospel metaphorical What things concurre to a true Priest 1. Works of Ministry 2. Acts of authority 3. A Priest is a Mediator between God and man Christ a Priest in both natures Agit utraque forma in Christâ—… cum communione alterius quod utriusque propriâ—… est Verbo operante quod verbi est carne exequente quod carnis est Leo. Epist. 10. ad Flavian * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Duties and Dignities of the Highpriest Christ a great Highpriest Pontifex Maximus The benefits of Christs Priesthood Give all to Christ. Highly esteem Christ. Obey Christ. Be cleansed by Christ. What things to be done in the Name of Christ. Sacrifices of Saints a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How God mercifull How Christ mercifull Mercifulness a ground of hope Christ subject to infirmities that we might be assured of his pity Christs indulgency a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein Christ faithfull c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ in his Priesthood faithfull See chap. 5. â—… 1. §. 5. A Priest necessary See chap. 7. v. 11. §. 63. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉