Eph. 1. 17. We are of our selves blinde and without the spirit of illumination may soon be drawn into one or other of these divers doctrins The other Epithete is strange That is counted strange which is not usual with which men are not acquainted or whereof they have not heard before Thus the Athenians counted the doctrine of Iesus and of the resurrection a doctrine of strange gods Act. 17. 18. For Jesus and he put to death and raised again was such a God as they had not heard of before About Religion and matters of faith that is counted strange in Gods Church and among Gods people which is not grounded on Gods Word For Gods Word is that â—…whereupon the Church groundeth all her Doctrins and acknowledgeth none for sound but that which is thence raised The fire which Nadâ—…b and Abihu offered before the Lord is called strange because it had not Gods warrant but was against his Word In this sense mention is made of strange incense Exo. 30. 9. and of strange apparel Zeph. 1. 8. Thus the doctrins against which this Apostle fore-warned these Hebrews were such as had no warrant in Gods Word and which Gods Church had neither acknowledged nor received That we be not carried about with strange doctrins we must be well exercised in Gods Word and make that a touchstone to try doctrins thereby There is no better way to discover strange doctrins The danger of divers and strange doctrins giveth proof That Toleration of divers Religions in one and the same Church and State is intolerable This is the root that beareth gall and wormwood Deut. 29. 18. It is that root of bitternesse which will trouble men and desâ—…le many Heb. 12. 15. It makes much against Gods honour the good of Church in general and the particular Members thereof yea against those that maintain divers doctrins and against such as are without the Church 1. In regard of God All divers and strange doctrins impeach some divine truth or other Now Gods truth is most precious to him He cannot endure to have it any way impeached 2. The Church is the pillar and ground of truth 1 Tim. 3. 5. The Oracles of God are committed to her How can she then but be accounted unfaithfull if she tolerate divers and strange doctrins Doth she not herein make her self accessory both to the fault and punishment Christ had a quarrell against Pergamus because she had there them that held the Doctrine of Balaam Revel 2. 19. 3. Particular Members of the Church are in great hazard to be carried about with these doctrins as was shewed § 114. One scabbed sheep may soon infect a whole flock False doctrine is like levn which soon leveneth the whole lump 1 Cor. 5. 6. Christ therefore is very earnest in disswading from such leven Mat. 16. 6. An Apostle saith that false teachers will draw many after them and that many will follow their pernicious wayes 2 Pet. 2. 1 2. 4. They that teach divers and strange doctrins bring upon their souls their own and others bloud In this respect such doctrins are called damnable and the the broachers themselves are said to bring upon themselves swift destruction 2 Pet. 2. 1. 5. They who are without the Church by divers doctrins and by the divisions that in the Church are raised thereabout are still kept out and have the greater dislike of Church courses wrought in them In this case Eliahs expostulation must take place How long halt you between two opinions 1 King 18. 21. If the Religion which ye professe be the truth follow it If the Popish Religion or any other be the truth go after it Be not carried about with divers and strange doctrins This Admonition discovereth another pernicious conceit which is That a man may be saved in any Religion This conceit will soon carry men about with divers doctrins But if Christ be the only foundation of salvation and if that doctrine which is not built on this foundation be divers and strange surely a man can be saved in no other Religion then that which is built on this foundation If this conceit of being saved in any Religion were sound what need such care be taken for finding out and maintaining the true Religion Why do any suffer for the same As the Apostle implieth concerning the Resurrection that if there be no Resurrection we are of all men the most miserable 1 Cor. 15. 19. So I may say in this case If a man may be saved in any Religion Martyrs were of all men the greatest fools But he that hath prepared a Crown for them accounteth them the wisest of all § 116. Of Good and the divers acceptions thereof THat divers and strange doctrins may be the better avoided the Apostle expresly sheweth what is that true sound saving doctrine which is to be entertained This he styleth Grace and the more to commend it he premiseth this Preface It is a good thing that the heart be established with Grace This is a forcible motive to take heed of being carried about with divers doctrins It is therefore inferred with this causall particle FOR. If it be a good thing to be established with grace then it cannot be good to be carried about with divers doctrins Good is an extensive word and applied to sundry desirable things It is used to set out 1. That which is upright right and righteous 1 Sam. 12. 23. Psal. 125. 4. 2. That which is profitable and beneficial Gen. 2. 18. 3. That which is delectable pleasant and sweet Cant. 1. 3. 4. That which is great large and abundant 2 Sam. 6. 19. 5. That which is excellent Mat. 17. 4. 1 Tim. 3. 1. 6. That which is seasonable 2 Sam. 17. 7. 7. That which is prosperous 1 Kings 22. 13. 8. The truth and substance of legal types and shadows Heb. 9. 11. 10. 1. 9. The blessings of this world Psal. 4. 6. 1 Ioh. 3. 17. 10. True happinesse Deut. 30. 15. In most of these respects may this Epithete Good be here taken but especially for that which is profitable extending the profit here intended to the profit of the soul That it is here thus to be taken is evident by the Apostles inference of a contrary effect upon a contrary cause thus Meats have not profited This positive Good is oft used comparatively for better as if he had said It is better that the heart be established with grace then with meat Thus is this positive translated Mark 9 42 45 47. The expression of it in the positive Good is an Hebraism and carrieth emphasis and it is here fitly translated according to the letter of the original This is a strong inducement to observe the duty here set down that it is good so to do This inducement is oft and much pressed by the Psalmist both on his own behalf as where he saith I will praise thy Name O Lord for it is good Psal. 54. 6. and also on
wildernesse All that passed through the red sea and thereby were saved from the Egyptian bondage were not baptized in the blood of Christ and thereby saved from the slavery of sin and Satan All that did eat of Manna and drink of the water out of the rock did not eat the flesh of Christ and drink his blood though all these were types and Sacraments thereof The many sacrifices under the Law did not take away sin Heb. 10. 4 yet were they types of that sacrifice that did indeed take away sin Such externall types figures and shadows were afforded to Gods people under the Law in regard of their weakness to raise up their minds and hearts to higher and greater matters and to be as looking-glasses to shew unto them Christ Jesus and such things as concerned their eternall salvation They were not â—…o given as to male Gods people to rest in them and not to seek after further truths We are taught hereby to take heed that we be not deceived in mistaking the mark and placing happinesse in that wherein it doth not consist Peter mistook the brightnesse and glory that appeared at Christs transfiguration for the glory of heaven and in that respect said It is good to be here Matth. 17. 4. There is great danger therein For there is no proportion betwixt earthly and heavenly things We were better be without the best things here below then so to dote and rest upon them as to neglect the things above To apply this to our times let us consider what resemblances what first-fruits what pledges what evidences God now under the Gospel giveth to us of our heavenly rest and glory Such are 1. That portion of goods those delights that health long life and like blessings which here he bestows upon his Saints 2. That fellowship and communion which Saints have one with another 3. The peace and prosperity of Churches 4. Assemblies of Saints for performing holy duties 5. Liberty of Sabbaths and Ordinances 6. Comfort of soul peace of conscience joy in the holy Ghost Though these and other like things be blessings of God which we may enjoy and for which we ought to be thankfull yet are they not wholly to be rested in For if true happinesse consisted in these then would not the holy Ghost speak of an heavenly happinesse eternall glory and everlasting life to be hereafter enjoyed §. 50. Of Truths coâ—…ched under Types THe other day here mentioned is that which hath been four times before insisted upon Sâ—…e § 45. From this other day which David mentioneth a question may be moved whether there were not a day in Ioshua's time and before his time also to enter into the rest that David afterward cals upon people to enter into If there were a day before why doth the Apostle so much urge these words Afterwards and Another after Davids time Answ. The main scope of David and of the Apostle here for both were of the same minde and aimed at the same scope their scope was to shew that 〈◊〉 time was not the only day wherein rest was to be found nor that rest which 〈◊〉 gave in 〈◊〉 the only rest to be sought after The day for seeking the rest here intended began when God made this â—…ning against Satan but promise to man It shall bruise thy head Gen. 3. 15. This is a promise of conquest over Satan and deliverance from his tyranny and of the rest here intended following thereupon This day was also in Moses and Ioshua's time and this rest was typified to them under sundry legall rites and types and under the Land of Canaan Spirituall and celestiall things were comprised under their externall and legâ—…ll types Their circumcision was The putting off the body of the sinnes of the 〈◊〉 Col. 2. 11. They were all baptized in the cloud and in the sea In eating Manna They did eat the same spirituall meat that we do and did all drink the same spirituall drink for they drank of that spirituall rock which was Christ 1 Cor. 10. 2 3 4. Their Passeover did typifie Christ 1 Cor. 5. 7. So did all their Sacrifices Heb. 9. 9 10 11. The blood of sprinkling set out the blood of Christ which cleanseth from all 〈◊〉 Heb. 9. 13 14. 1 Ioh. 1. 7. The legall Priesthood was a type of Christs Priesthood Heb. 4. 14. The Tabernacle set forth heaven Heb. 8 2. The Son of man was liâ—…t up before them in the brasen serpent Ioh. 3. 14 15. Not to insist on other particulars in generall it is said that the Tabernacle and the things therein was a figure namely of spirituall things Heb. 9. 9 and the 〈◊〉 had a shadow of good things to come Heb. 10. 1. Of particular Rites it is said They are a shadow of things to come but the body is Christ Col. 2. 17. Spirituall and celestiall truths and substances were comprised under externall and legall types for these ends 1. To shew that God being a spirit delighteth in things spirituall Ioh. 4. 24. In the time wherein legall services were of use they were detested by God in three 〈◊〉 1. When they were performed in hypocrisie and shew only In this respect God thus upbraideth the 〈◊〉 This people draw near me with their mouth and with their lips do honour me but have removed their heare farre from me iii. 29 13. 2. When they made them a cloak to cover over impiety and iniquity In this respect â—…aith God Your new Moons and your appointed Feasts my soul hateth The reason thereof is thus rendred Your hands are full of blood Isa 1. 14 15. The 〈◊〉 is noted Ier. 7. 9 11. Matth 23. 14. 3. When people rested only on the externall performance of legall Rites and expected to be accepted for those outward performances not regarding the inward truth and substance In this respect it is thus said to God Sacrifice and 〈◊〉 thou didst not desire Psal. 40. 6 c. and God himself saith I will not reâ—… thee for thy sacrifices c Psal. 50. 8 c. 2. To demonstrate the ground of Saints faith which was not the externall Rites that they performed but the internall truth which they believed By faith Abel 〈◊〉 unto God a more excellent sacrifice then Cain Heb. 11. 4 His saith had an 〈◊〉 upon Christ the truth not simply upon the sacrifice that was offered Abraâ—… saw Christs day Joh. 8. 56. Moses esteemâ—…d the reproach of Christ great 〈◊〉 Heb. 11. 26. so as he suffered reproach for Christ. Of other ends why the legall Rites had their spirituall truths See § 49. We may from hence inferre that the believing Jews did not rest in the performance of outward Rites nor in the possession of Canaan nor in externall blessings but had their eye upon higher spirituall and heavenly matters We may from hence gather that it is pains worth the taking to search after the 〈◊〉 Evangelicall and Celestiall truths
short of heaven how diligent ought we to be in the triall of the truth of grace We have before shewed in every branch differences betwixt the upright and hypocrite In briefe the knowledge of the upright is experimentall their faith unâ—…ained the work of the Holy Ghost renewing the good word abideth ever in them and they have assured evidence of their future happiness §. 37. Of an Hypocrites fall Verse 6. THe Apostle having declared in the two former verses how far an hypocrite may ascend on the ladder of salvation In this sixth verse he declareth how far he may fall down The main point is expressed in this phrase If they shall fall away In Greek thus and falling away For it depends on the former thus It is impossible that person inlightned c. And falling away c. The Greek participle is a compound and here onely used and no where else thorowout the New Testament The simple verb signifieth to fall Of it see Chap. 3. v. 17. § 168. The preposition with which it is compounded signifieth from The compound verb to fall from a thing or to fall clean away The Metaphor may be taken from an house that is fairely built above ground but the foundation thereof not found The fall of such an house useth to be a totall or universall fall not of this or that part alone Christ speaking of the fall of such an house saith Great was the fall of it Matth. 7. 27. This Metaphor may also be taken from a man that having ascended high on a ladder falleth down to the bottom and so bruiseth his body and breaketh his bones as he is not able to rise up again Thus the falling here spoken of is not a falling away onely from some particular graces and gifts received nor from some measure of them but a totall and universall falling from them all as in the Angels which kept not their first estate but left their own habitation Jude v. 6. That the fall here spoken of may the better be discerned I will here more distinctly shew how far such as profess the Gospell for the description before mentioned v. 4 5. is of such may fall Falling away may have respect to the measure or continuance of grace In regard of the measure some fall away in part some in whole In regard of continuance some so fall as they recover themselves again soâ—…e so as they can never be recovered Both the degrees of the measure namely partiall and totall have respect to the outward profession and to the inward disposition of him that falleth away In profession he falleth away in part who denyeth some of those principles 〈◊〉 Religion which formerly he professed as Peter and Barnabas Gal. 2. 12. In disposition he falleth away in part who thorow his own weakness carelesnâ—… or temptations decayeth in those graces which once he had at least in the measure power and comfort of them Hereof see Chap. 3. v. 12. § 136. In profession he wholly falleth away who renounceth all his Religion even 〈◊〉 whole saith which once he professed as those Levites in the captivity whom God afterwards though they repented would not admit to offer sacrifice before 〈◊〉 Ezek. 44. 9 10. and many Christians in the ten fiery persecutions and many 〈◊〉 our Countrymen in Queen Maries dayes They in disposition wholy fall away who do not only deny the saith but 〈◊〉 clean put away a good conscience 1 Tim. 1. 19. and 4. 1 2. Hence followeth â—…tred of the truth persecution against the Preachers and professors thereof and â—…sphemy against Christ himself Such were many of the Pharisees Mark 3. 30. Hâ—…meneus and Alexander 1 Tim. 1. 20. and Iulian. These and such other fall awâ—… wholy in outward profession and inward disposition in tongue and 〈◊〉 And from the whole even from all the Articles of Christian Religion 〈◊〉 the whole or for ever even with a setled peremptory resolution never to â—…turn to the Religion again They that fall away in these last respects are such as are here meant Seeing there are such degrees of falling away let us take heed of procâ—… from one degree to another Let us carefully look both to our profession and dâ—…position If by our own weakness or any temptation we be brought any way to dâ—…cay in grace let us not renounce the faith If by fear or other temptation wâ—… Wordâ—… brought to deny it let us not put away a good conscience If in part we be broâ—… to do it let us not still go on to adde one degree to another so as we should 〈◊〉 fall from the whole for ever which is a most fearfull case The forementioned degrees of falling away are to be noted against the errâ—… 〈◊〉 Novatus He lived in the year of our Lord 253. He came from Africkâ—…o â—…o 〈◊〉 There fell an eâ—…lation betwixt him and Cornelius Bishop of Rome That Câ—… had admitted into the Church upon their repentance some that had fallen away in the seventh persecution under Decius Hereupon Novatus published that none 〈◊〉 had offered sacrifice to the heathen gods were to be admitted to repentance He pressed this Text to justifie his error Some of the Latine Fathers and others Papists and Lutheranâ—… 〈◊〉 upon a misinterpretation of this Text and other passages in this Epistle dâ—… the canonicall authority thereof Concerning the point in question to deny this Epistle to be canonicall because it avoucheth that it is impossible to renew again unto repentance such as are there described is to cut not to unty the knot That which the Apostle here speaketh of is the sin unto death 1 Joh. 5. 16. which is the sin against the Holy Ghost but every outward denying of the faithâ—… fear of persecution is not the sin against the Holy Ghost For Peter did as 〈◊〉 Matth. 26. 70 c. yet upon his repentance was continued and confirmed in 〈◊〉 Apostleship Ioh. 21. 15. c. It is said of Novatus that he was so puâ—…ed up against those that fell as if 〈◊〉 â—…mained no hope of salvation for them The Novatians affirm that not onely sacrificing to idols but also many other 〈◊〉 sins unto death Thus they left no place for repentance nor for the grace of God 〈◊〉 to such as in times of persecution yeelded to Idolatry Hereby we see how dangerous it is to mistake and misapply the sense of sacred Scripture §. 38. Of the impossibility of Apostates renovation OF those who totally fall away it is here said that it is impossible to renew 〈◊〉 This word impossible is a compound The simple verb whence it is derived signifieth to be able so as it intendeth a power but the privative preposition taketh away all power A thing is said to be impossible two wayes 1. Improperly 2. Properly That improperly is said to be impossible which can hardly be done Thus doth Christ himself
cruciâ—… dead and buried Indeed he arose again from the dead ascended into heaven and there ever liveth and abideth in his humane nature so as in heaven he 〈◊〉 no end of life but on earth he had From the foresaid mysteries applyed to Christ we may infer these orthodox positions 1. Christ is true God without Mother c. 2. This true God was not a made God but eternall without beginning He had neither beginning of dayes nor end of life 3. Christ was true man a son of man 4. This true God and true man is one Person even as the type Melchisedec was one For the same Person that as God was without mother was also as man without father 5. This Person God-man is High-Priest in both his natures For Melchisedec that High-Hriest was in reference to Christs humane nature without father and in reference to his divine nature without mother Most of their heresies which are mentioned Chap. 2. v. 14. § 140. are by these mysteries apparently refuted The foresaid mysteries as in the truth and properties of them they belong unto Christ who is our true High-Priest are of singular use to strengthen our faith in and about his Priest-hood For 1. Knowledge of his man-hood maketh us the more boldly and confidently to 〈◊〉 unto him he being such an one as hath experience of our infirmities and necesâ—… in himself 2. Knowledge of his God-head makes us more perfectly to relie upon him and to trust uâ—…to him For hereby we are assured that he is able to help 3. Union of his two natures in one person strengthneth our faith in his obedience death sacrifice resurrection and merit of all for hereby we are assured that he is of infinite power and that what he did and endured for us is of infinite valâ—…w and worth 4. His exercising of his Priest-hood in both natures as he was God-man maketh 〈◊〉 with greater confidence to go to him and to rest upon him and to prefer him before all others and to account him the only sufficient mediator §. 25. Of resemblances of Christ before his incarnation UPpon the forementioned priviledges the Apostle maketh this inference that Melchisedec was made like unto the Son of God This inference the Apostle bringeth in with this conjunction of opposition or discretion BUT as if he had said though Melchisedec were a true man yet in his singular prerogatives he was made like unto the Son of God The word translated made like is here only used It iâ—… a compound The simple verb signifieth to liken one thing to another Matth. 7. 〈◊〉 The preposition wherewith the verb here used is compounded signifieth TO In this composition the word signifieth to represent the very form of another thing Thus did Melchisedec in the foresaid prerogatives set out the very form and excellency of the son of God Jesus Christ is here meant by the Son of God See Chap. 1. v. 2. § 15. Hereby we see that God of old gave visible types and resemblances of his Son and that before he was exhibited in the flesh Melchisedec was a meer true man yet was he so set forth as he bare a resemblance of the Son of God In other respects Aaron and other Priests Moses and other Prophets David and other Kings were speciall types and resemblances of Christ. So were all the sacrifices and especially the Paschall Lamb 1 Cor. 5. 7. So the Ark 1 Pet. 3. 21. So the red-sea the cloud Manna and the Rock 1 Cor. 10. 2 c. and sundry other types God gave before hand such resemblances of his Son for the good of his Church in those ages even to support their faith and uphold their hope till the 〈◊〉 of time should come That when it was come they might the more readily â—…brace and receive that truth and more confidently rest upon it 1. Herein the great and good care of God over his Church is manifested For though in his unsearchable wisdome he suffered many ages to passe before his 〈◊〉 was exhibited yet he took such order for his Church that was on earth 〈◊〉 that fulnesse of time as it should have meanes to partake of the benefit of thâ—…se things which Christ should do and endure in that fulnesse of time It is therefore said of those that lived many hundred yeares before that fulnesse of time was 〈◊〉 that they did all eat the same spirituall meat and did all drink the same 〈◊〉 drink even the same that we do For by way of explanation he addeth they 〈◊〉 of that spirituall Rock that followed them and that Rock was Christ 1 Cor. 10. 3 4. In this respect it is said of Abraham that he rejoyced to see Christs day and 〈◊〉 saw it and was glad John 8. 56. The like care doth God shew over his Church even now Now that the 〈◊〉 of God is taken into heaven For we still injoy his Ministers who are in his stead 〈◊〉 us 2 Cor. 5. 20. and his Sacraments both the Sacrament of regeneration and of spirituall nourishment yea also the benefit of his promise to be amongst us 〈◊〉 18. 20. even to the end of the world Matth. 28. 20. wherefore as Saints that lived before Christ was exhibited used Priests Sacrifices and other types of Christ before be was exhibited So must we use his Ministers Sacraments and other 〈◊〉 now after he is taken from us as memorials of him §. 26. Of Christs everlasting Priest-hood prefigured in Melchisedâ—…c THe most especiall and principall thing wherein Melchisedec was made like unto the Son of God was in this that he a abideth a Priest continually In regard of the History concerning Melchisedec this is to be taken as the former points were in the former part of this verse Melchisedec is said to abide a Priest continually because the History which â—…eth him to be a Priest maketh no mention either of the beginning of his Priâ—…st hood or of the ending thereof Thus was he said before to have neither beginning of dayes nor ending of life There are two words that set forth the eternity of Christs Priest-hood in reference to the time future which is beyond all determination or end and in reference to the continuance thereof without interruption or intermission The Greek word translated abideth signifieth the continuance of a thing Matth. 11. 23. The other phrase translated continually is another then that which is before translated for ever Chap. 5. 6. This word here used is a compound Tâ—…e simple signifieth a long continuance The preposition wherewith this is compounded signifieth through Thus the word compounded with it 〈◊〉 a continuance through perpetuity so as there is no intermission no determination of the thing This applied to Christ the truth whereof Melchisedec was a type 〈◊〉 cut three points 1. That Christ was a true Priest See Chap. 2. v. 17. § 172. 2. That Christs Priest-hood continued for ever See Chap.
5. v. 6. § 29. 3. That Christ continually executeth his Priest-hood without intermission In this respect as a Priest he is said to continue ever and to have an unchargeable Priest-hoâ—…d and ever to live to make intercession for vs v. 24 25. In regard of the continuall efficacy of Christs Priest-hood it is said that he offered one sacrifice for 〈◊〉 for ever or continually and to perfect continually them that are sanctifiâ—…d Heb. 10. 12 14. Christ is in this respect as a spring that continually â—…loweth forth There is in men a continuall spring of corruption which from time to time deâ—… them So as they need continually to bâ—… clâ—…ansed They also by their continuall sins continually provoke Gods wrath so as they have need of a continuall Priest to make continuall attonement for them On this ground we have just 〈◊〉 on all occasions to look unto Jesus to behold him our Priest making continuall intercession for us A point this is of singular comfort §. 27. Of the bread and wine which Melchisedec brought forth PApists doe here infer another mystery about the Priest-hood of Melchisedec namely that the bread and wine which he brought forth was the sacrifice proper to the order of his Priest-hood and prefigured the body and blood of Christ which they say is comprised in their Mass under the shew of bread and wine Answ. If this were such a mystery why did the Apostle in setting out so many Mysteries as he did about Melchisedec make no mention at all of this which as they say is the greatest and most pertinent to Melchisedecs Priest-hood Beâ—…armine is forced in answer hereunto to say that it was nothing to the Apostles purpose to make mention of it here What is it nothing to the purpose of him that sets down a speciall order of Priest-hood to declare the speciall sacrifice that belongeth thereunto and to give notice thereof to the Christian Church It was b too deep a mystery saith Bellarmine for the Hebrewes Answ. Was it deeper then those other mysteries which he mentioneth v. 2. and sundry others in other parts of this Epistle The truth is that the thing it self as they would have people to believe it that the very body and blood of Christ under the visible shew of bread and wine is offered up for a true reall propitiatory sacrifice is a meer mockage apparently against Scripture against reason against sense 1. The Scripture affirmeth that the body of Christ is in heaven and there must continue untill the times of restitution of all things Acts 3. 21. 2. Reason tels us that a true body cannot be in divers places at once But by their position the body of Christ must be in millions of places at the same time 3. Sight taste smell and feeling tell men that that which they eat and drink at the Sacrament is bread and wine to say it is flesh and blood is against all those sences Papists presse this phrase he brought forth bread and wine as signifying an offering up of bread and wine Answ. 1. To bring forth doth not properly nor necessarily in that place import an offering up 2. It was shewed § 8. that the bringing forth of bread and wine there did declare a royall intertainment of Abraham and his army 3. This was brought in the History as an act of Melchisedecs Kingly office rather then of his Priestly Papists reply that there was no need of refreshing Abrahams army which had got great spoiles Answ. 1. Though Abraham might not need such entertainment yet Melchisedec might in good respect restifie his bounty to Abraham 2. Though there might be great spoyles yet they might want victuals 3. Abraham might rather choose to have his army refreshed with Melchisedecs provision then with the spoyles that belonged to the King of Sodom Gen. 14. 23. They further say that if bread and wine were not Melchisedecs sacrifice there is no mention of any sacrifice at all whence it would follow that he should be a Priest without sacrifice Answ. That would not follow He might have sacrifices belonging to his Priesthood though they were not there mentioned besides though his order were anâ—…ther order then Aarons yet such sacrifices might belong to his Priest-hood as belonged to others Priest-hood If bread and wine had been Melchisedecs offering it had been most improper to bring them forth to Abraham they should have been brought forth to God This improbable supposition of Melchisedecs offering up bread and wine is 〈◊〉 sandie a foundation for such a Batel as transubstantiation is to be built upon §. 28. Of the resolution of Heb. 7. 1 2 3. 1. For this Melchisedec King of Salem Priest of the most high God who 〈◊〉 â—…ham returning from the slaughter of the Kings and blessed him 2. To whom also Abraham gave a tenth part of all first being by interpretatiâ—… King of righteousnesse and after that also King of Salem which is 〈◊〉 peace 3. Without Father without Mother without descent having neither beginning 〈◊〉 dayes nor end of life but made like unto the Son of God abideth a Priest â—…tinually THe sum of these three verses is The excellency of Melchisedecs Priest-hood â—…about observe 1. The inference in this causall particle for Vers. 1. 2. The substance which is 1. Propounded 2. Illustrated v. 3. Of the substance propounded there are two parts 1. An historicall narration of some passages 2. A mysticall application of others About the hystoricall narration there are two points One concernes Melchisedec The other Abraham Three points concern Melchisedec 1. His name 2. His functions These are two 1. Kingly amplified by the place King of Salem 2. Priestly amplified by the Lord whose Priest he was This Lord is described 1. By his nature God 2. By his soveraignty Most high 3. By his actions These are of two sorts 1. Regall He met Abraham Amplified by the victory which Abraham goâ—… This victory is described two wayes 1. By Abrahams return from the wars 2. By the slaughter of the Kings 2. Priestly he blessed him Vers. 2. The act which concerned Abraham was an act of piety mixed with gratitude In setting it down are noted 1. The person Abraham 2. His kind of act gave 3. The subject matter the tenth part This is amplified by the extent of all The mysticall application is of two sorts 1. An interpretation of things expressed 2. A manifestation of things concealed Two things are interpreted 1. Melchisedecs name 2. The City of his Kingdome Salem Vers. 3. Five things concealed are in a mystery observed 1. Without father 2. Without mother 3. Without descent 4. Without begining 5. Without end The illustration of the foresaid points is 1. Generally expressed made like unto the Son of God 2. Particularly exemplified Abideth a Priest continually §. 29. Of observations raised out of Heb. 7. 1 2 3. Vers. 1. I. DEep mysteries must be explained This causall particle FOR sheweth the reason why the
16 17. So were other servants of God guided by his Spirit and among others Moses and Christ himself Chap. 3. v. 2. Those two encouragements which are of most force to quicken any hereunto 〈◊〉 both propounded in the parable of the talents The Lords gracious 〈◊〉 and bountifull remuneration Matth. 25. 21. It is observable that God frequently manifested some extraordinary 〈◊〉 of his speciall favour to his servants while they were imployed in their 〈◊〉 callings The Lord first appeared unto Moses to make known unto him his purpose of advancing him to be a Governour over his people while he was keeping the sleep of his Father in Law Exod. 3. 1. c. For this was his particular 〈◊〉 Thus Elisha was first called to be a Prophet while he was plowing 1 King 19. 1â—… The good tidings that old Zacharias should have a son was brought to him 〈◊〉 he gave attendance at the Altar Luk. 1. 11. The first blessed tidings of our 〈◊〉 birth was brought to Shepheards while they were keeping their flocks Luk. 2. 8. c. Many like instances might be given of Gods approbation of mens diligence 〈◊〉 faithfulnesse in their particular callings Of diligence in our undertakings see Chap. 4. v. 11. § 63 64. and Chap. 6. 〈◊〉 11. § 79. By way of resemblance I may further infer that as they of the tribe of Iudâ—… 〈◊〉 nothing to do with the ordinances proper to the tribe of Levi So we 〈◊〉 with the Altar and ordinances proper to the Jewes we are another people and 〈◊〉 another Priest-hood we have the Gospell and ordinances proper thereto upon those we must give attendance As they had an Altar whereof we had no right to eat So we have an Altar whereof they have no right to eat Heb. 13. 10. §. 74. Of Christ our Lord. THe fourth verse is added both as another argument to prove that Christ was not a Priest after the order of Aaron because he was of the tribe of Iuda and also as a confirmation of the former argument that he was of another tribe because he was of the tribe of Iuda which was another then the tribe of Levi. The â—…ausall conjunction shew's that it is added as a reason The adjective translated evident is a compound properly it signifieth before manifest or manifest before hand So it is translated 1 Tim. 5. 24 25. But here the preposition addeth emphasis The simple noune signifieth manifest 1 Cor. 15. 27. Sundry compounds very manifest which emphasis our English implyeth under this word evident Hereby he gives us to wit that it was most 〈◊〉 and unquestionable truth This title our Lord hath reference to Christ. Lord setteth out his supreme soveraignty dignity and dominion Hereof see Chap. 1. v. 10. § 128. This relative our hath speciall reference to the Church and to the severall members thereof So was the pen-man of this Epistle and they to whom he directed it Christ then is iâ—… speciall the Lord of the Church In this sense do the Apostles use this correlative our joyned with Lord in their salutations Gal. 1. 3. 〈◊〉 〈◊〉 1. 2. In their gratulations Eph. 1. 3. 1 Pet. 1. 3. In their benedictions Rom. 1â—… 24. 2 Cor. 13. 13. and on sundry other occasions Yea many times believers do appropriate this relation to themselves in the singular number thus My Lord Psal. 110. 1. John 20. 28. This being taken of Christ as he is the mediator betwixt God and man â—…eth unto him sundry wayes as 1. By Gods ordination For God himself saith of this his son I have set my 〈◊〉 〈◊〉 my holy hill of Zion Psal. 1. 6. And an Apostle saith God gave him to be the head 〈◊〉 all things to the Church Eph. 1. 22. 2. By that redemption which Christ hath madâ—… of his Church He that redeemeth any out of bondage is in that 〈◊〉 their â—…ord 〈◊〉 20. 2. Therefore these two titles Lord Redeemer are oft joyned together 〈◊〉 43. 14. and 44. 24. 3. By a mutuall compact and Covâ—…nant betwixt Christ and his Church as it was of old betwixt God and Israel God avouched Israel to be his peculiar people and Israel avouched the Lord to be their God 〈◊〉 â—…6 17 18. This was oft foretold by the Prophets Ier. 31. 33. Hos. 2. 23. 〈◊〉 13. 9. This the Apostle testifieth to be accomplished in the Christian Châ—…rch Heb. 8. 10. Christ in and by the Gospel and Sacraments offereth himself to be our Lord and we take him so to be by subjecting our selves to his ordinances 4. By the Lawes and Ordinances which Christ hath given to his Church It is the part of a Lord to give Lawes and he is their Lord in speciall to whom he giveth his Lawes But Gods word wherein his Lawes are contained is in a peculiar manner given to his Church Psal. 147. 19 20. In this respect the Church is stiled 〈◊〉 pillar and ground of truth 1 Tim 3. 15. 5. By a speciall care which he taketh of his Church He doth good unto all men especially unto them who are of the bousholâ—… oâ—… faith He is the Saviour of all men specially of those that believe 1 Tim. 4. 10. This speciall relation doth most of all bind those who professe themselves to be of the Church carefully to perform all duties which belong to Christ as a Lord and with strong confidence to rest on him as their Lord both for provision of all things needful and for protection from all things hurtfull §. 75. Of Gods performing promise OF the fore-mentioned Lord it is here said that he sprang out of Iuda The verb translated 〈◊〉 is for the most part in the New Testament used to set out the rising of the Sun as Matth. 13. 6. Iames 1. 11. A noun thence derived signifieth the Eâ—…st whence thâ—… Sun 〈◊〉 Matth. 2. 2. Where a Prophet resembleth Christ to the Sun and speaketh of the rising of the Sun Mal. 4. 1. The LXX render it with this word in my Tâ—…xt In reference hereunto it may be here thus translated Our Lord rose Many expositors thus tâ—…ke it in this place Others are of opinion that the Apostle in uâ—…ing this word hath reference to that title which in the Old Testament is oft given to Christ and translated branch Isa. 4. 2. Ier. 23. 5. Zech. 6. 12. The foresaid LXX do in all those places translate that Hebrew word which signifieth a Branch by the Greek noun which is derived from the verb here used In this sense Iuda is here resembled to a stock and Christ to one of the branches that sprang out of that stock In this sense our English translateth the verb sprang Hereby it is evidenced that Christ was a true man a Son of man man of man Iuda is here metonymically put for the tribe of Iuda Expresse mention is made of this tribe of Iuda 1. To make the argument more clear for the tribe
Sanctuary Tabernacle are thus better distinguished 〈◊〉 from the other 2. By this interpretation the ground of the Apostles inference in the 〈◊〉 verse concerning Priests sacrifices is better cleared For this Tabernacle being put for Christs body it sheweth what was the sacrifice which Christ offered up even his â—…dy If the sacrifice be not implyed under this word to what shall it be applyed 3. The body of man is in other places set down by this metaphor of a Taberâ—… 2 Cor. 5. 1. 2 Pet. 1. 13. 4. These two metaphors Sanctuary and Tabernacle are else-where put for heaven and the body of Christ. Note especially for this purpose Chap. 9. v. 11 12. and withall mark the correspondency betwixt these two places 1. In both places both metaphors are expressed in the same words 2. The Tabernacle is here said to be true there to be a greater and 〈◊〉 perfect All in opposition to the typicall and earthly tabernacle in â—…he Law 3. Here this Tabernacle is said to be pitched not by man There not to be made with hands 4. Here Christs body is implyed to be the sacrifice of this Tabernacle 〈◊〉 his own blood 5. The body of Christ is set out in other places by other metaphors like to 〈◊〉 of a Tabernacle As by the Temple John 2. 19. and by a way Heb. 10. 20. 6. As the Sanctuary was a type of heaven so the Tabernacle was a type of Chriâ—… body That this may more evidently appear I will endeavour to set out the correspondency betwixt that Tabernacle and the body of Christ. 1. God sanctified the Tabernacle as a place to dwell in Exod. 29. 44 45. 〈◊〉 Christ dwelleth all the fulnesse of the God-head bodily Col. 2. 9. This phrase the word dwelt among us Joh. 1. 14. in the Greek â—…eth to allude to the Tabernacle here meant for it hath a notation from the word Tabernacle and is thence derived 2. Gods glory was most conspicuously manifested in the Tabernacle The glory of the Lord filled the Tabernacle Exod. 40. 34. But never was any place so filled with the glory of God as the body of Christ. The word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the father Joh. 1. 14. 3. In the Tabernacle sacrifices oblations and incense were offered up and all holy services performed So Christ in his body offered up his own sacrifice his prayers and all his holy services Heb. 5. 7. and 10. 5. 4. To the Tabernacle the people brought all their offerings Lev. 1. 3. So must we bring all ours to Christ Heb. 13. 15. 5. The Tabernacle sanctifieth all in it Mat. 23. 17. so whatsoever is offered up in Christ or from him conveyed to us is sanctified 6. As the Priests did tread upon the sanctuary so did Christ upon his body by his many sufferings 7. The High-Priest entered thorough the Tabernacle into the most holy place Exod. 26. 33. So Christ by his body into heaven Heb. 9. 11. What use the Jewes did make of their Tabernacle we must make of Christs body As when they were neer the Tabernacle they performed all their divine services therein so when they were far absent they would turn their faces to it in powring out their supplications Dan. 6. 10. so must we now Christ is in heaven look up to him He is the beloved Son of God in whom he is well pleased Mat. 3. 17. There is no other way to be accepted of God §. 6. Of Christ the true Tabernacle which the Lord pitched and not man CHrists body is here stiled the true Tabernacle not in opposition to that which is false or feigned but to that which is typicall and ceremoniall Thus the law and truth are opposed Ioh. 1. 17. as the shadow and the substance Thus the Father is said to seek such worshippers as shall worship him in truth John 4. 23. Christs body then is that Tabernacle which was shadowed at by the Jewish Tabernacle It is that Tabernacle wherein and whereby we and all our services are sanctified and made acceptable to God From this that Christ said he came to do Gods will this inference is made by this will we are sanctified through offering of the body of Iesus Heb. 10. 7 10. This shewes the prehemenency of the Christian Church above the Jewish Church We have the truth of their types the substance of their shadow Should not we have this truth in higher account then theâ—… had the type and should not we be more carefull to make a right use of this true Tabernacle The zeal of the Jewes about their Tabernacle will be witnesse against our light esteem of the true Tabernacle Yet further to commend this Tabernacle unto us the immediate answer thereof is set down both affirmatively and negatively Affirmatively thus which the Lord pitched This word pitched in Greek signifieth to set a thing fast A Tabernacle being made of linnen cloth and stretched out with cords was by pegs fast fixed in the ground This doth our English comprize under this word pitch Here both making and setting up of this Tabernacle is intended This negative phrase and not man is added to shew a difference betwixt this Tabernacle and the Tabernacle under the Law which was made by the hands and art of man Exod. 36. 1. c. The affirmative and negative phrases which the Lord pitched and not man being applyed to Christs body have reference to his conception which was not as the conception of others by any act of man but wonderously above the course of nature he was conceived by the Holy-Ghost Matth. 1. 10. When the Virgin Mary upon the first message of conceiving in her womb and bringing forth this Son said how shall this be seeing I know not a man this answer was returned by an Angell The Holy Ghost shall come upon theâ—… and the power of the highest shall over shadow thâ—…e Luk. 1. 31 3 35. This negative clause and not man is added by way of illustration and any â—…tion implying that this true Tabernacle was a work above humane strain and 〈◊〉 that which God doth immediatly by himself is far more excellent then that which is done by the ministry of man Psal. 8. 3. and 19. 1. 2 Cor. 5. 1. Heb. 9. 11. This immediate author and maker of Christs body set down affirmatively and negatively manifesteth a great difference betwixt the typicall Tabernacle and 〈◊〉 true one even as great as betwixt the immediate workmanship of God and of 〈◊〉 yea as great as betwixt God himself and man This doth much amplifie all the forementioned duties about this true Tabernacle See more hereof Chap. 9. v. 24. § 121. §. 7. Of the resolution and observations of Heb. 8. 1 2. Heb. 8. 1 2. Vers. 1. Now of the things which we have spoken this is the Sum We have 〈◊〉 〈◊〉 High-Priest who is set on the right hand of the throne
Mar. 12. 9. The like is threatned against Christians under the new covenant to whom the Apostle thus saith If God spared not the naturall branches take heed least he also spare not thee Rom. 11. 21. And Christ to the Church of Ephesus thus I will remove thy Candlestick out of his place except thou repent Rev. 2. 5. and to the Church of the Laodiceans thus I will spew thee out of my mouth Rev. 3. 16. Lamentable experience hath given proof of the truth hereof in most of the Churches of Greece Gods truth justice and wisdome moveth him thus to deal with unfaithfull confederates His truth because he hath threatned as much His justice because revenge is as due to transgressors as reward to observers of the covenant His wisedome least he might seem too indulgent to transgressors and least transgressâ—…rs should thereupon grow insolent and and impudent It stands us in hand upon the foresaid ground to have our eye alwayes upon the â—…dition which by vertue of the covenant is required of us and to be as carefull and conscionable in keeping the condition as we are desirous to enjoy the benefit 〈◊〉 priviledges of the covenant which now under the Gospell is faith and repentance Of this phrase saith the Lord. See v. 8. § 31. §. 60. Of a distinct understanding of the priviledges of the new Covenant Heb. 8. 10. Vers. 10. For this is the covenant that I will make with the house of Israel after those dayes saith the Lord I will put my lawes into their mind and write them in their hearts THe Apostle having in generall declared the abrogation of the old covenant in regard of the weaknesse thereof doth in this and the two verses following distinctly describe the new covenant which succeedeth in the room of that which is abrogated The description following sheweth the new covenant to be so excellent an one as it night well be substituted in the room of the other and thereupon introduceth it with this causall particle FOR or because he thus beginneth his description This is the covenant giving us hereby to understand that Christans ought to be distinctly and fully informed in the priviledges belonging unto them For this very end were the writings of the Evangelists and Apostles added to the Prophets Generals are of little use till they come in particular to be understood and applyed Iohn the Baptist thought it not enough to say there standeth one among you whom you know not but also more particularly saith of Christ Behold the lamb of God and again this is the Son of God Joh. 1. 26 29 34. 1. It is a fond conceit that many think it enough that they live in the time of the Gospell under the new covenant wherein Christ is exhibited and the whole councell of God revealed and yet know little of the particular priviledges and mysteries of the covenant This generall knowledge may be rather a meanes of aggravating their condemnation then bringing them to salvation if they rest therein 2. Commendable in this respect is the pains of such as labour distinctly to set out this new covenant and other mysteries of the Gospell that so their people may the more distinctly understand the same According to the manner of Ministers teaching people use to conceive the mysteries of godlinesse 3. They who according the clear means of manifesting Gospell mysteries do clearly and distinctly understand the same will better discern the benefit of Gods gracious dispensation towards them God is here brought in to be the author of the new covenant For it is he that saith I will make This doth much commend this covenant and sheweth it to be a divine covenant Hereof see v. 8. § 40 41. The word translated make is not the same which is used v. 8. § 34. nor that which is used v. 9. § 54. Those two words are more generall then this This is more proper to a covenant and signifieth to covenant as if he had said this is the covenant that I will covenant The noun translated a covenant is derived from this verb so as this verb in this place is most proper and emphaticall This metaphor house is explained v. 8. § 36. Of this title Israel See v. 8. § 36. It is here taken more largely taken then there for here it compriseth under it all the people of God without that difference that was there made betwixt Israel and Iudah It is in this place spiritually taken for the whole Church of God under the new Testament called the Israel of God Gal. 6. 16. §. 61. Of the time of the old Covenant passing before the new Covenant could come in THis phrase after those dayes sets down the time of the Gospell Those daies hath reference to the time of the old covenant For speaking in that time he saith the dayes come The dayes coming were the dayes of the new Testament Therefore he saith speaking of the dayes of the old Covenant after those dayes When those dayes are finished and hereby he implyeth that the dayes of the old covenant must be passed before the new covenant can be brought in for two different covenants can not stand together no more then two different Priests could v. 4. or two different Tabernacles chap. 9. v. 8. or two different sacrifices chap. 10. v. 9. There must be a privation of one form before there can be an introduction of another v. 7. and chap. 7. v. 11. 1. This is to be noted against that popish Hodg-podg whereby they confound the law and the Gospel works and faith holding a justification by both which is as if light and darknesse should be made to stand together Let the Apostles opposition betwixt grace and works Rom. 11. 6. be well noted against their position 2. Let this make us rejoyce in the passing over of those dayes and take heed of entertaining any desires of their returning again Mark the Apostles zeal in this case Gal. 3 1 2 3. §. 62. Of the method of the Apostle THe substance of the new Covenant is set down in certain promises which are as so many priviledges They are in number foure but may be drawn unto two heads 1. The priviledges covenanted 2. The main ground or cause of those priviledges This is set down in the second Rank thus I will be to them a God and they shall be to me a people The priviledges are two Justification and Sanctification Justification is imployed v. 12. Sanctification is set forth in the two parts thereof 1. Illumination of the minde all shall know me v. 11. 2. Renovation of the other parts I will write my Lawes in their inward part As for the order the Apostle is not over strict and curious therein it being but a circumstance Though the help of our understanding in conceiving thâ—…se several promises I have thus distinguished them yet my purpose is to tread in the steps of the Apostle and to handle the foresaid promises in
great soever it be appertaineth to Gods peculiar people In the Greek there is a double negative which addeth much emphasis and iâ—… as if he had said and they shall in no wise teach Of this emphasis see chap. 13. v. 5. § This phrase shall not teach is not to be taken of a carelesse neglect of means in such as have a charge over others as if they should no way seek to instruct them but rather of that great measure of knowledge which all should have as they should not need to be taught or instructed The teacher or instructer is indefinitely set down thus Every man and that twice for emphasis sake It implyeth that no manner of teacher shall be needfull nor particular Neighbour nor Master nor Parent nor Tutor nor Schoolmaster nor Minister nor any other These two words Neighbour Brother are oft indefinitely used and comprise all of all sorts For every one with whom we have any relation or any commerce or any thing at all to do is in Canaans language stiled a Nâ—…ighbour Luke 10. 29. and a Broâ—…her Mat. 5. 22. These two Titles 〈◊〉 â—…sed â—…o shew that duty which all men owe to another and that respect which they should bear one to another A Neighbour must every way be helpful to his Nâ—…ighbour much more a Brother to a Brother Such are bound and ought to be ready to instruct one another as need requireth If they do it not who can be thought to be ready to do it and if such need not instruction who may be thought to need it That knowledge wherein they shall so much abound is set down under this phrase Know the Lord. Vnder this is comprised knowledge of the whole will of God and of all the mysteries of godlinesse which by the word of the Lord are revealed The phrase is used 1. For distinction sake to shew that the knowledge under the new Covenant is not of State-matters and worldly affairs but of such matters as have especial respect to the Lord to know how we may be accepted of him and enjoy his favour and how we may please and honour him 2. For excellency sake The excellency of knowledge much consisteth in the object whereabout our knowledge is exercised or thing known Therefore to shew that the best knowledge is here meant The Lord is made the object thereof The word know implyeth more then such a general knowledge as reprobates and Divels may have It implyeth such a knowledge of the Lord as vvill make them vvho have it account the Lord the only true God and both rest on him as on the fountain of goodnesse for all good things and subject themselves to him as to the absolute Soveraign over all The affirmative part is brought in by way of a reason as is evident by this causal particle For or Because And it is a forcible reason forâ—… if all shall know the Lord one need not instruct one another It implyeth that the Lords confederates under the new Covenant shall prove so good proficients as they shall have good understanding of every thing that is needful to be taught them This general particle All is to be restrained to all thaâ—… in truth belong to the new Covenant Lest this general all should be too much restrained to some sorts of people under the new Covenant as to Divines Scholars Nobleâ—… rich men men grown in years or other like this distinction from the least to the greatest is added whereby none at all is excepted whether great or mean Minister or People Vniversity or Country all of all sorts shall attain to the knowledge here intended Thâ—…se two superlatives least greatest are in the Greek positives and so translated Act. 26. 22. Rev. 11. 18. and sundry other places But to shew that none at all are here exempted the supâ—…rlative is used so Act. 8. 10. §. 71. Of the different interpretation of the eleventh verse THe foresaid literal sense of this verse being so highly transcendent seemeth at first sight to be impossible and thereupon by divers persons is diversly interpreted 1. Some apply it to the state of Saints in Heaven because here we know in part but tâ—…en shall we know as we are known 1 Cor. 13. 12. Answ. Though that application may fitly stand with the letter yet it is not agreeable to the scope of the Apostle which is to set forth the priviledges of the Church under the Gospel 2. Others apply this priviledge to the Apostles themselves to whom Christ promised to send the spirit of truth who should guide them into all truth Joh. 16. 13. Answ. These restrain the words too much Though the Apostles may not be excluded but rather accounted the chief and principall of that number to whom this priviledge is promised yet this is no more to be restrained to them alone then other priviledges of the new Covenant Besides an Apostle thus â—…aith of himself now I know in part 1 Cor. 13. 12. 3. Others apply it to the Churches planted by the Apostles who are said to be 〈◊〉 in all knowledge 1 Cor 1. 5. and to abound in knowledge 2 Cor. 8. 7. and to 〈◊〉 â—…ll things and not to need that any man teach them 1 Joh. 2. 20 27. 〈◊〉 1. Though this application extend the priviledge further then the former 〈◊〉 yet it restrains it too short of the extent intended For it is intended to all 〈◊〉 the new covenant even unto Christs second comming 2. The Churches in the Apostles time had need of further instructions for which 〈◊〉 were appointed to water what the Apostles had planted and ordiâ—… pastors were setled in particular congregrations and the Epistles of the Apoâ—… were added for the Churches furâ—…her instruction â—… Others restrain it to the recalling of the rejected Jewes which shall be at the 〈◊〉 of the world For they suppose that a greater light of knowledge shall then 〈◊〉 â—…orth then ever did before and that then there shall not be such need of means 〈◊〉 hath been before Answ. 1. Though it be granted that knowledge shall then abound more then formerly yet to restrain this priviledge to that time will much impare the extent of Gods goodnesse to all his confederates under the new covenant 2. Though knowledge shall then abound yet shall it be by Gods blessing on the 〈◊〉 that then shall be used neither can it be imagined that this promise shall 〈◊〉 literally be accomplished 5. Others extend this priviledge far enough even to all ages of the Church but in this extent they stretch the priviledge it self too far namely to immediate inspiration they infer that all of the true Church have such understanding of the myâ—… of godlinesse and that by immediate inspiration and revelation as there iâ—… no need of any ministry On this ground they cry out against Schooles of learâ—… Colleges Universities Arts Tongues and other means of attaining knowledge
considered as the place where the ordinances of 〈◊〉 service were performed And thus it sheweth that it is meet to have a fit place 〈◊〉 〈◊〉 publick exercising of divine servicâ—… Though the type be taken away yet 〈◊〉 eqâ—…ity thereof may remain As there was of old a Tabernacle and afterwards a 〈◊〉 for people to meet together for divine service So by way of resemblance 〈◊〉 common equity there may be such places as we call Churches for people to 〈◊〉 together therein and to observe evangelicall ordinances This seemes to be 〈◊〉 in this phrase when ye come together in the Church and again when ye come 〈◊〉 iâ—…to one place 1 Cor. 11. 18 20. 1. In such publick places people may have a moâ—…e free accesse together 2. A greater number may meet together 3. They may the more conveniently abide together 4. In such places they use to be least disturbed Thâ—…s is not to make men dote on buildings or to place religion on such and such 〈◊〉 or in such and such walls in these respects they would prove worldly 〈◊〉 〈◊〉 for conveniences And in regard of Christians meeting together and the 〈◊〉 ordinances which they there perform we may have such a mind to 〈◊〉 places as the Jewes had to the Tabernacle and Temple Psal. 84. 1. and 122. â—… So much was foretold Isa. 2. 3. By this epithite worldly added to this word Sanctuary he draweth the minds 〈◊〉 these Hebrews from doting too much on the Sanctuary and the ordinances thereoâ—… He did before give the just due to those ordinances in stiling them Ordinances of divine service But to keep people from excesse in esteeming of them too highly here he sheweth what in their substance they were As Gods ordinances they â—…ere highly to be esteemed in their season but as earthly and externall matters not to be doted on above their use and beyond their season Sanctuary is a word of high esteem but worldly is a matter of debasement §. 5. Of the resolution of and observations from Heb. 9. 1. Then verily the first covenant had also ordinances of divine service and a worldly Sanctuary IN this verse is declared the priviledge of the first covenant of grace Here observe 1. The inâ—…erence in the word then 2. The substance Whereof are two parts 1. The kind of priviledge 2. The place where it was manifested The kind of priviledge is manifested in two words 1. Ordinances 2. Divine service The place is set out 1. By the holinesse of it in this word Sanctuary 2. By the meannesse of it in this word worldly Doctrines I. The first covenant of grace had speciall priviledgâ—…s This is gathered from the generall sum of this verse and from the inference of it on that which went before II. Tâ—…e meaner covenant was in time before the greater The legall covenant was 〈◊〉 then the evangelicall yet it is stiled the first III. Gods people had speciall ordinances under the first covenant The mention of ordinances in this place intends as much IV. The ordinances of the first covenant were concerning divine service They are hâ—…re stiled Ordinances of divine service V. The place of Gods peoples meeting together for divine service was an holy place It is here called a Sanctuary VI. The holy place under the law was but a worldly place It is here so stiled §. 6. Of many types setting out many mysteries Heb. 9. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Table and the shew-bread which is called the Sanctuary IN this verse the Apostle beginneth to exemplifie the two generall points which he had noted in the former verse namely the Sanctuary where ordinances of divine service were performed and then the ordinances them-selves The place is here in generall stiled a Tabernacle Of this word Tabernacle Sâ—…e Chap. 8. v. 2. § 5. Of it there were two speciall parts wherein ordinances of divine service were observed One was called the holy place which is here translated thâ—… Sanctuary The other was called the Holiest of all v. 3. Quest. Why doth he rather speak of the Tabernacle which was made in Moseâ—… time and continued only to Solomons time rather then of the Temple which was of the same fashion and made to the same use and far more glorious and lasting and might be the better remembred Answ. He speaks of legall rites which were made by Moses according to Gods appointment Chap. 8. v. 5. and in that respect it was more pertinâ—…nt to the Apostles purpose The former part of the Tabernacle is here stiled the first for they entered into that first Thorough it they entered into the other This first Tabernacle was an especiall type of Christs body as hath been shewed Chap. 8. v. 2. § 5. This and the other types following give proof that there are many distinct mysteries of religion whereof God would have his people to take notice This was one end of setting out divine mysteries in external and visible types that thereby people may take occasion to enquire after the meaning of them and so come in some measure to understand the mysteries contained under them 1. Hereby the manifold wisdome of God is more clearly discerned 2. Peoples understanding was much helped 3. Their faith was greatly strengthned 4. Their hope was exceedingly supported Hereby their folly is discovered who think that a generall knowledge is sufficient namely that there is a God that he is to be served but care not to enquire into the particular wayes and meanes of serving him acceptably and of trusting in him to salvation The severall types of the law were as severall mysteries of religion instead of them we now have Catechismes Common places Institutions Bodies of diviniâ—…y Principles Epitomes Compendiums Enchiridions and other like means of instructing the people distinctly in the severall mysteries of godlinesse It will be 〈◊〉 wisdome well to use them all §. 7. Of the Candlestick in the Tabernacle typifying the Church THree especiall types are here expresly set down to be in the first Tabernacle which was the holy place The first of them was the Candlestick This is distinctly described Exod. 25. 21 c. Wherein are declared 1. The matter of it 2. The parts of it 3. The appurtenances there about In generall the Candlestick was a type of the Church of Christ. The seven Churches to which Christ wrote are resâ—…mbled to seven Candlestickâ—… Rev. 1. 20. As a Candlestick holds out light so the Church is the pillar and ground of the truth 1 Tiâ—… 3. 15. in that it holdeth forth the truth I will not deny but that the Candlestick may typifie Christ as he is the head of the Church who holds his members together as the branches of the Candlestick are held together by the staffe or stem Betwixt these there is no contradiction for Christ may Synecdochically be put for the whole body head and members and so comprize the Church under
unity of their minds and mutuall consent This is a divine and heavenly property 4. With their faces towards the Mercy-seat Exod. 25. 20. This manifested their desire to know the depth of Gods counsel concerning his mercy to man for from the Mercy-seat God caused his will to be knoâ—… Exod. 25. 22. In reference hereunto it is said which things the Angels desire to look into 1 Pet. 1. 12. How much more ought we to search after those mysteries The benefit of thâ—… redounds to us §. 33. Of a Teachers wisdome in desposing his matter AFter the Apostle had distinctly mentioned the principall type in both parts of the Tabernacle he thus concludes Of which things we cannot now speak particularly This he doth to shew the mind he had speedily to pass to the services that were performed in those places so as there is wisdome in ordering the matter which a teacher delivereth sometime briefly passing over some things other times insisting upon them more largely 〈◊〉 Why then have you so distinctly and largely insisted upon these types Answ. 1. The Apostle laid a foundation Preachers and expositors raise up an edifice Now the building useth to be larger then the foundation 2. There would be no end of expounding Scriptures if they should be as concise as the Scripture it self is 3. The Apostle himself here intends to be more large even in these points and 〈◊〉 either by preaching before them or by after writing more unto them This is â—…plyed under this particle now we cannot now speak implying that here after â—…e â—…ght speak more particularly of those things 4. If types recorded be not applyed to their truth and the meaning of them sâ—…â—…rth of what use are they under the Gospel For now they are no more services 〈◊〉 religion This was an especiall end why God hath caused these mysteries to be 〈◊〉 to his Church that the truth of them being cleerly and fully revealed under the Gospel the full sense of them might be the better discerned In which it is veryâ—…dfull and usefull that the substance and equity of those types to be made known §. 34. Of the resolution of Heb. 9. 2 3 4 5. Vers. 2. For there was a Tabernacle made the first wherein was the Candlestick and the Shew-bread which is called the Sanctuary Vers. 3. And after the second Vaile the Tabernacle which is called the Holiest of all Vers. 4. Which had the goldeâ—… Censâ—…r and the Ark of the Covenant overlaid round about with Gold wherein was the golden pot that had Manna and Aarons rod that budded and the Tables of the Covenant c. Vers. 5. And oâ—…er it the Chernbims of glory shadowing the Mercy-seat of which we cannot now speak particularly THe sam of these verses is An enumeration of sundry sacred types Herein two points are considerable 1. The matter propounded 2. The manner of concluding the same The matter noteth out two things 1. The place where those types were 2. The distinct kind of types The place is 1. Generally propounded in this word Tabernacle 2. Distinguished by the parts thereof and titles given to it The parts were the first and second distinguished by a Vaile The titles were 1. The Sanctuary or Holy place 2. The Holiest of all In the former place three distinct kind of types are mentioned 1. The Candlestick 2. The Table 3. The Shew-bread In the latter place are set down seven other types 1. The golden Censer 2. The Ark amplyfied 1. By the Covenant in it 2. By the gold overlaid round about it 3. Manna amplified by the golden pot in which it was 4. Aarons rod amplyfied by the fruit that budded 5. The Tables of the Covenant 6. The Mercy-seat 7. The Cherubims amplyfied 1. By their glory 2. By their place over the Ark. 3. By their act shadowing the Mercy-seat The manner of concluding all in these words Of which we cannot now speak particularly §. 35. Of observations out of Heb. 9. 2 3 4 5. V. 2. I. GOd had a place for divine worship This was the Tabernacle II. The place of Gods worship was distinguished according to distinct uses There was the first and second Tabernacle III. Christ is light unto his Church IV. The Church holds out that light These two doctrires are raised out from the typicall Candlestick See § 7 8. V. Christ is a means of communion with God This is in generall the use of a tabâ—…e See § 12. VI. Christ is bread of life He was typified by the shew-bread See § 13. VII The place of Gods worship under the law was holy It is called a Sanctuary â—… Holy place See § 14. Vers. 3. VIII Christs flesh was set forth by a vail See § 16. IX Heaven was prefigured by the most Holy place See § 15. Vers. 4. X. Christ is a means of attonement betwixt God and man This the goldâ—… Censer typified See § 18. XI Christ hath all Gods treasures hid in him In this respect he was typified by 〈◊〉 Ark. See § 20. XII Christ is the Mediator of the Covenant See § 20. XIII Christ is spâ—…uall food He is the true Manna See § 22. XIV God will have memorials of his mercies This was the end of reserving a 〈◊〉 of Manna See § 27. XV. God can make dry things to flourish So did Aarons rod that budded See § 28. XVI Christ from death was raised to glory This was typified by the fruit which Aarons dry rod brought forth See § 28. XVII God wrote the old Covenant in tables of stone These were the tables of the covenant See § 30. XVIII Christ is a Mercy-seat A means of Gods shewing mercy to man The mercy-seat typified as much See § 31. XIX Angels are glorious Spirits They are here stiled Cherubims of glory See § 32. XX. The glorious Angels attend Christ. Thus much is intended by the Cherubiâ—…s shadowing the Mercy-seat See § 32. XXI Teachers may as occasion serveth forbear enlargements The Apostle here would do no more then name the foresaid types See § 33. §. 36. Of preparation for Gods service Heb. 9. 6. Now when these things were thus ordained the Priest went alwayes into the first â—…nacle accomplishing the service of God FRom the holy types the Apostle proceedeth to the sacred service of God He beginneth with that kind of service which was performed in the Holy plaâ—… and that generally in this sixt verse Wherein he first hinteth the preparation made 〈◊〉 that service in this phrase Now when these things were thus ordained The adverb of time Now is in Greek â—… conjunction of opposition but which is diversly taken and well enough here translated This relative these things hath reference both to the places and types before mentioned Of the verb translated ordained See Chap. 3. v. 3. § 46. The meaning of these words is this When the Tabernacle was made and the parts thereof fitly distinguished one from the other and all the holy types made and set in
even in this world The negative not may imply a double opposition 1. To the Jewes Tabernacle which was of liveless and senseless materials Such as were had here below in this world 2. To our bodies Christs body was not such a body so built up as ours is and that in sundry respects 1. The extraordinary conception thereof Luk. 1. 34 35. 2. The hypostaticall union of it with the divine nature Matth. 1. 23. 3. The superabundant grace that was in it Ioh. 3. 34. Col. 1. 19. A main point here intended is that Christs body far surpassed the Jewes Tabernacle 1. The Jewes Tabernacle was but a type or shadow This a true Tabernacle Chap. 8. v. 2. 2. That was but a dead way to tread upon but this a living way to bring men to heaven See Chap. 10. v. 20. 3. That was The work of mens hands This of God Chap. 8. 2. 4. That nor any thing in it could make perfect This can Chap. 10. v. 10 14. 5. That in it self did not make acceptable to God but this doth Matth. 3. 17. 6. That was never united to the deity This is Rom. 9. 5. Had the Jewes their Tabernacle in high account which was only a shadow of this which was made of senseless materials which was the work of mens hands which could not make perfect How unworthy are they to live under the Gospel who lightly esteem this farr more excellent Tabernacle the body of Jesus himself §. 56. Of the difference betwixt the typicall and reall meanes of attonement Vers. 12. THe Apostle having declared the truth of the Tabernacle proceedeth to set forth the truth of the service which was performed in the most holy place whereunto the high Priest entred thorow the holy place This he doth negatively and affirmatively that the difference betwixt the type and truth might more evidently appear He beginneth with the negative thus Neither by the blood of goats and calves The high Priest under the law entred with the blood of these two kinds of beasts into the most holy place to sprinkle it upon the mercy-seat to make thereby an attonement Levit. 16. 14 15 16. But this was too mean a means for Christ to work a true attonement thereby For it is not possible that the blood of buls and goats should take away sins Heb. 10. 4. There is in the law mention made of sundry other kinds of sacrifices as of sheep and Lambs and of soules Lev. 1. 10 14. Yea there is mention made of a Ram for a bâ—… offering on that day when the High Priest entered into the most holy place Lâ—… 16. 3. But he carried not the blood of any other sacrifice into the most holy place but only of Goats and Bullocks Of the things typified under these and other kinds of sacrificâ—…s see v. 19. § 102. The Beasts which the Law stiled Bullocks the Apostle here calleth Calves because the Bullock was to be but a young one Lev. 16. 3. To shew what an infinite disparity there was betwixt the blood that was â—…yped by the foresaid blood of Goats and Calves the Apostle thus sets it out by his own blood This relative his own hath reference to Christ v. 11. Now Christ was true God as well as true man God-man in one person Hereupon it is said that God hath purchased the Church with his own blood Act. 20. 28. Well might the Apostle infer this latter kinde of blood with the particle of opposition BUT not by the blood of Beasts BUT by his own blood There cannot be a greater difference betwixt a type and a truth thâ—… in this The true price of â—…ans redemption is as far different from the type as God iâ—… from beasts The truth was actually to do what the type could not and so great a matter was to be done by the truth as could not be done by any inferior means then God himself yea then the blood of God This kind of opposition is a great aggravation of their dotage who reject the truth and trust to the type They prefer Beasts to God §. 57. Of Christs own blood the price of mans redemption THe expression of blood in setting out the truth as well as in the type confirmeth that which was before noted that there is no access to God without expiation and that there is no expiation without blood Hereof see verse 7. § 43. 53. The limitation of the kind of blood in this relative his own further manifesteth that the blood of God is the price of mans sin In this respect it is said that â—…esus sanctified the people with his own blood see chap. 13. v. 12. § 129. And that the Sonne of God purged our sin by himself see chap. 1. v. 3. § 29. In this sense it iâ—… said That â—…ey crucified the Lord of glory 1 Cor. 2. 2. 〈◊〉 Is there any blood in God could God shed blood Answ. No the deity simply and singly considered in it self could not but 1. The person God and man is here joyntly to be considered and that extended to the divine nature which was proper to the humane The divine nature so asseâ—…ed and united to it self the humane in one person as properties of the one are attributed to the other 1 Cor. 2. 8. Iohn 3. 13. 2. The divine nature afforded assistance to and supported the humane nature 3. The divine nature had proper works in the act of mans redemption as to adde dignity merit and efficacie to the sufferings of the humane nature Thus in regard of the inseparable union of Christs two natures and of the sufficient assistance which the divine nature afforded to the humane and of the proper actions of the divine nature the blood whereby man was redeemed may well be â—…led the blood of God No lessâ—… price could work out so great a work For infinite wrath was to be pacified 〈◊〉 justice â—…o be satisfied infinite grace to be procured 1. Beâ—…ld hâ—…re the value and worth of mans redemption Well might the Apostle 〈◊〉 it preâ—…ious blood 1 Pet. 1. 19. Nor Christ nor God himself could pay a 〈◊〉 price Heaven Earth all things in them are not to be compared to this blood 2. Take notice hereby of the vile and cursed nature of sin which must by such a means be exâ—…d Nâ—…â—…ood like to that which causeth death No death like the death of him that is 〈◊〉 God 3. Herein the extent of Christs love is manifested Eph. 5. 25. Though no lesse price could redeem the Church then Christs own blood yet Christ would not spare that The great God shed his blood for sinful man 4. O the more then monstrous in gratitude of such as will spare nothing for Christ their Redeemer not the vanities of this world which can do them no true good not their sins which make them most miserable 5. Let the consideration of this great price of our redemption move us to hold nothing
to turn it to other undue uses then the testator intended 5. To disanul it unjustly These and others like unto them sin against the light of nature and against the rule of equity which is confirmed by Gods word Because the testators themselves are dead and can do nothing to right themselves the living God will take their case into his hands and be a revenger of such unfaithfulnesse and fraud Whether they be executors themselves or counsellers procters advocates Judges or any other that make themseles accessary to the fraud and guilty of the sin they make themselves lyable to divine vengeance 2. The inviolableness of a will is a forcible motive to such as have any estate to be conscionable in making their last will and testament especially if they leave behind them wife and children Hereof see more Domest Duties On Eph. 5. 22. c. Treat 4. § 56 57. and Treat 6. § 62 63. §. 95. Of the inviolablenesse of the new Testament ratified by Christs death THe main point which the Apostle intended by setting down the inviolableness of mens last wils after their death is to prove that Christs death was requisite for ratifying the New Testament To this purpose tend these phrases Christ must suffer Matth. 16. 21. ought not Christ to have suffered Luk. 24. 26. It became him to make perfect through suffering Heb. 2. 10. See Chap. 2. v. 17. § 166. Thus Christ ratified the New Testament to declare more evidently the kind of Gods promises and of those excellent gifts which by the New Testament are conferred on us They being ratified by death are not branches of such a covenant as requireth conditions on our parts to make them good wherein if we fail the covenant is forfeited as the covenant made with Adam was But the promises of the New Testament are of meer grace The things bequeathed therein are legacies testifying the good will of the testator without condition on the part of the legaties Observe the promises of the New Testament expresly set down Chap. 8. v. 10 11 12. and you shall find them all to be absolute promises without conditions on our parts Indeed â—…aith and repentance are required in and by the Gospell but not simply as conditions Faith is required as the means to receive and partake of the things promised and repentance as a qualification whereby we may know that we are the persons to whom such promises belong besides he that hath made the promises doth work in men those graces of faith and repentance By this kind of ratifying the New Testament the extent of Christs death is further manifested It was shewed v. 12. That Christ died to purchase an eternal inheritance Here another end and benefit thereof is declared which is as a testator to establish and ratifie what he had purchased and to shew the ground of right and title that we have to eternal life which is our Fathers legacy whereby it is established and made sure unto us On 〈◊〉 â—…ound eternal life is called an inheritance v. 15. For we come to it as hâ—… by the good will grace and favour of the purchaser thereof manifested by his last will That we may the better discern how fitly this metaphor is applied to Christ let us consider how the most materiall things appertaining to a last will do concurre in this case 1. There is a testator which is the great Lord of all even the Son of God who to make himself a fit testator was made flesh Iohn 1. 14. 2. There is a main inheritance bequeathed This is eternal glory in heaven 1 Pet. 1. 4. 3. There are other legacies which are sundry gifts Eph. 4. 8. As divers callingâ—… abilities to perform them and graces both restraining and renewing 4. There are books or rolls wherein the foresaid legacies are registred These are the holy Scriptures especially the New Testament 5. There are publick notaries and scribes as witnesses of this Testament These are the holy Prophets and Apostles 6. There are seales added to the Testament These are the two Sacraments Matth. 26. 29. and 28. 19. If ever child had cause to take notice of his Fathers last will and Testament we Christians have cause to take notice of this last will and Testament of the Lord Jesus ratified by his blood and this so much the rather because by Christs death the New Testament is made inviolable 1. Christ is a faithfull and true witnesse Rev. 3. 14. even truth it self Ioh. 14. 6. His word shall not passe away Mark 13. 31. If the word of Christ be stable much more his promise much more his covenant much more his Testament ratified and confirmed by his death 2. Christs blood is too pretious a thing to be spilt in vain Bâ—…t in vain is it spilt if his Testament ratified thereby be altered I may say in this case as the Apostle did of Christs resurrection 1 Cor. 15. 14. If the New Testament be not stable Christ dyed in vain our preaching is in vain your faith is in vain 3. Christs death is a declaration and evidence of the eternal counsell of his Father which is most stable and immutable in it self as hath been shewed Chap. 6. v. 17. § 135. If in it self it be immutable much more is it so being ratified by the death of his Son who by his death hath ratified the same All the promises of God in him are yea and in him Amen 2 Cor. 1. 20. That is in Christ they are made performed and ratified 1. The presumptuous usurpation of the Bishop of Rome is herein manifested who arrogateth to himself power to dispence with the Testament of Christ. I say saith one of his champions that the Pope may dispence against an Apostle What is this but against Christs Testament which is registred by the Apostles He further addeth that he may dispence against natural and divine right If this be not to be as God and to shew himself that he is God which is the character of Antichrist 2 Thes. 2. 4. I know not what may be To omit other particulars Christ saith of Sacramental wine drink ye all of it for this is my blood of the new Testament Matth. 26. 27 28. Yet he denieth this Sacramental wine to the people Thus he with-holdeth sundry particular legacies as The liberty of marriage in sundry times of the year and the free use of sundry meats on sundry dayes of every weak and all lent long and other like priviledges yea he denyeth to the people liberty to search the rolls wherein this Testament is registred for he suffers not people to read the Scriptures Oh presumptuous guide Oh blind people 2. This ratification of the New Testament discovers the hainousnesse of unbelief for it makes voyd the strongest confirmation that can be of Gods covenant and Gods promises made therein See the Whole Armour of God on Eph. 6. 16. Treat 2. Part 6. §
to be made without hands Col. 2. 11. By setting down this point negatively thus Christ is not entred c. It appears that things made by man are not comparable to the things made by God In which respect they are set in opposition one to the other thus which the Lord pitched and 〈◊〉 man Chap. 8. v. 2. § 6. The other oppositions about this phrase do prove as much As the workmen are so are their works but man is not comparable to God nor his works This discovers the folly of many who though they have reasonable and understanding souls whereby they may know the difference betwixt things made with hands and without hands yet preferr the former before the latter and that both in matters of Religion and in other things also How superstitiously did the Jews doâ—…e upon the outward Temple Ier. 7. 4. and on the Ark 1 Sam. 4. 3. and yet regarded not true piety and purity of heartâ—… No nor their own souls which were the Temples of the Holy Ghost Thus many that carry the names of Christians are more addicted to goe and visit the ruines of that Temple at Ierusalem which was made with hands then to associate themselves with the true Church of God or to fit themselves for the heavenly place made without hands How are most men even in Gods Worship more taken with externall matters which are inventions of men and things made by men then with Spirit and truth notwithstanding the Father seeketh such to worship him Iohn 4. â—…3 This also may not unfitly be applyed to other things for what care doe Men and Women take to adorne their bodies their houses and other things and in the mean while neglect their souls O pray that you may approve things that are excellent Phil. 1. 10. duely distinguishing the things that differ and chuse that good part which shall not be taken away Luke 10 42. §. 122 Of the Legall holy places types of Heavenly places THe forementioned holy places under the Law are thus further described which are the figures of the true The Greek word here translated figures is not the same that was used v. 9. § â—…9 That signified a Parable or resemblance This properly signifieth a repereussion or smiting againe being compounded of a verbe that signifieth to smile and a preposition that signifieth against It is twice used in the New Testament here and 1 Pet. 3. 21. There it signifieth one type answerable to another Thus baptisme is said to be a like figure to the Arke both of them figuring and setting sorth one and the same thing in substance Here it is indefinitly taken for the simple noun and is translated patterne Chap. 8. v. 5. That it is here thus taken is evident by the word that is joyned withiâ—… translated true This hath reference to the holy places before mentioned they were types and figures of the true holy places namely Heaven as is afterward shewed This description of the holy places under the law intendeth the same things thâ—… these words Patternes of things in the Heavens did in the former verse The former word figures is a kind of extenuation the latter true is an amplification The holy places under the Law were but shaddows and in that respect but mean things but they were shaddowes of the true holy places which is Heaven it self and in that respect they were great and excellent things and of singular use Of these two points See v. 23. § 115 117. §. 123. Of Christs executing his Priesthood in Heaven THe Apostle having shewed into what places Christ entered not namely into those whereinto the High Priest under the Law entered he proceedeth to declare into what place he entered in these words But into Heaven it self The conjunction of opposition but implyeth this latter to be a far more excellent place then the former as the very name it self Heaven giveth proofe To make up the sentencefull the Nominative case and principal verbe is to be repeated out of the former part of the verse thus Christ is entered into Heaven iâ—… self This is spoken of Christ as our Priest and it taketh it for granted that Christ 〈◊〉 the true Priest of the New Testament See Chap. 2. v. 17. § 17â—… The verbe translated entered is compounded with a preposition that signifieth In and the same preposition is set before the noune as if we translated it is entered into Heaven which sheweth that Christ attained to that which he aimed at and obtained a possession thereof even Heaven it self Heaven is here properly taken for that place of blisse where God most manifesteth his glory and where Christ abideth our Priest for ever He addeth this discriminating particle it self because the word Heaven is diversly used and sometimes for the kingdome of God here on earth yea it distinguisheth Heaven here meant from the type hereof This phrase Priest presupposeth that Christ was out of Heaven this is true of his human nature wherein he lived above 33 years on earth yea by reason of the union of the divine nature with the humane he is said to descend from Heaven Eph. 4. 9. Iohn 3. 13. He was for a time on earth that he might performe all works of service and suffering He entered into Heaven that he might continue to do all things that require Merit Power and Glory So as Heaven is the place where Christ continueth to execute his Priesthood See hereof more Chap. 4. v. 14. § 84. §. 124. Of Christs appearing in the presence of God for us THe end of Christs entering into Heaven is thus set down Now to appeare in the presence of God for us The verbe translated to appeare signifieth conspicuously to manifest It is sometimes taken in the worst part as to appeare against one as adversaries in law do and to informe against him Acts 24. 1. 25. 2. Sometimes it is taken in the better part to appeare for one as a Favourite before a Prince or as an Advocate or an Attorny before a Judge In this latter sense may it fitly be applyed to Christ who is Gods favourite Mat. 3. 17. And alwaies at Gods right hand ready on all occasions to present our Petitions to God and obtaine a gracious Answer and if he observe him incensed then to pacifie him Christ is also our Advocate and Attorny to plead our cause to answer our Adversaries and to procure judgement to passe on our side Iu these respects he is said to make intercession for us Hereof see more Chap. 7. v. 25. § 106. Christ is thus said to appeare in the presence of God to shew a difference betwixt him and the Priests under the Law They appeared before the Ark and the mercy seat thereon which was but a type of Gods presence Lev. 16. 2. But Christ in the most glorious presence of God as it were before his very face The word translated presence is derived from a
which he thus setteth down Sacrifice and offering thou wouldst not What Sacrifices were hath been shewed Chap. 5. v. 1. § 7. Such a difference as was there made betwixt sacrifices and gifts may be here put betwixt sacrifices and offerings The word translated offering is derived from the verb that signifieth to offer whereof see Chap. 5. v. 1. § 6. There are two other words in the next verse which do distinguish sacrifices and are thus translated burnt offerings and sacrifices for sin The first translated burnt offerngs according to the notation of the Greek word signifieth whole burnt offerings and is so translated Mark 12. 33. The Greek word is a compound and that of a verb which in the active signifieth to burn and in the passive to be burnt Joh. 15. 6. and an adjective that signifieth whole The word in Hebrew that is put for a whole burnt offering is derived from a verb that signifieth to ascend and that because the whole beast that was offered for a whole burnt offering was laid alofâ—… upon the top of the Altar or because the smoak thereof being great did like a thick cloud ascend to heaven The other word is in Greek thus expressed for sin but to make up the sense 〈◊〉 our English as well as other interpreters have inserted this word sacrifices 〈◊〉 thus stiled them sacrifices for sin For there were two sorts of sacrifices one â—…ry These were for sin namely to prefigure Christs sacrifice whereby sin is 〈◊〉 away The other gratulatory which were evidences of their thankfulnesse 〈◊〉 God for some especial favour of his to them Under these four heads 1. Sacrifices 2. Offerings 3. Burnt-offerings 4. Sacriâ—…es for sin are comprised all legal and external rites ordained by God to his Church as external parts of his worship All these are here to be understood singly 〈◊〉 simply by themselves without reference to their truths whereof they were types see in this respect Christ saith to God concerning them Thou wouldst not nameâ—… thou regardest them not and withall it is added thou hast had no pleasure in 〈◊〉 The sonner to speak of God after the manner of man hath respect to the will of God he desires them not See v. 38. § 149. The latter to his heart he took no delight in them The latter is added as a reason of the former Because they were not such things a God could set his heart upon to delight therein therefore he would not have 〈◊〉 but rejected them The two Hebrew words used by the Psalmist may in like manner be distinâ—… and used in the same sense that the Greek words are The things here set down not to be regarded of God As sacrifices offerings burnt-offerings and sacrifices for sin together with other legall ordinances comprised under them do evidently demonstrate that God regards not external things He regards them not singly and simply in themselves separated from their truth In this sense saith God I desired not sacrifice Hos. 6. 6. and again I will not reprove thee for thy sacrifice c. Psal. 50. 8 9. God is a Spirit Ioh. 4. 24. He delights in the things that are spiritual therefore the external things of the law are called carnal Chap. 7. v. 16. § 80 81 82. Quest. Why did then God ordain them Answ. In regard of mans need For they were shadowes types and lookingâ—… to shew Christ unto them and steps to raise them up to behold Christ a far off and Schoole-masters to bring them to Christ. This discovereth the perverse disposition of men who are most addicted to such things as God regardeth not and these not only Gentiles who wanted the light of Gods word but also Jewes before and since Christs time yea and many that carry the name of Christians Hereof see Chap. 7. v. 16. § 82. Let the same mind be in us that is in God let us not regard things meerly external especially in divine worship §. 17. Of Gods desiring that wherein he hath pleasure THese two phrases Thou wouldst not thou hast had no pleasure give evidence that God desireth not that wherein he hath no delight This reason God rendreth of his not desiring the death of the wicked because he hath no pleasure therein Ezek. 33. 11. Objecâ—… 1. Unlesse God would no sin could be no sinner should die Answ. A three â—…old distinction on is in this case to be observed 1. Betwixt Gods permitting will and desire he may in his unsearchable wisdome permit that which he desireth not much lesse delighteth in 2. Betwixt the action whereby a sin is committed and the anomy or pravity wherein the sin consisteth 3. Betwixt his over-ruling providence whereby he brings good out of evill and his approvîng that which is evill There is nothing out of God to move him to desire this or that He is wholly moved by himself by his own will which is the rule and ground of all goodnesse to desire what he doth 1. This teacheth us wisely to observe what God manifesteth to be his desire Thereby thou mayest know what his heart is set upon and in what he taketh pleasure Do what in thee lyeth to effect the same If Courtiers 〈◊〉 serve their King to delight in such and such a thing what will they not do to bring it to passe When David longed and said Oh that one would give me drink of the water of the well of bethlehem three mighty men brake thorow the host of the Philistims and drew water out of that well and brought it to David 2 Sam. 23. 15 16. Now Gods word manifesteth in what God delighteth thereby we may know Gods mind and answerably learn how to carry our selves towards him 2. This discovereth the perverse disposition of many who desire and do many things wherein they may be supposed to have no pleasure Who can think that men should take pleasure in swearing in lying in filthy communication in cruelty and in sundry other sins to which with a great desire they give themselves True it is that mans delight is no ground for his desire for his corrupt nature causeth a delight in many things that are evil but it is a great aggravation of sin to do or desire that wherein he hath no pleasure §. 18. Of a body prepared for Christ. CHrist having declared what his Father delighted not in he further sheweth affirmatively what it was wherein he rested well pleased That he thus expresseth But a body hast thou prepared me This particle of opposition BUT sheweth that this which followeth is of another kind then that was which went before Thus is this conjunction frequently used in the proverbs of Solomon and in other places In this phrase A body hast thou prepared me Christ is brought in speaking to his Father By body is meant the humane nature of Christ. Body is Synecdochically put for the whole humane nature consisting
death This is the sure and only way of life Therefore Christ saith of himself I am the way and the life namely that way that bringeth to life and not only so but he also inâ—…erteth this word the truth whereby he implyeth that indeed and in truth he iâ—… so and that there is none so but he Ioh. 14. 6. This then giveth proof that by the way which Christ hath consecrated life is obtained It is a living way In it and by it we have a spiritual life here and shall attain to eternal life hereafter as here it is called the living way so also the path of lilfe Psal. 16. 11. And the way of life Prov. 10. 17. And the way of salvation Act. 16. 17. As Christ raised himself so will he also all that trust in him As the Father hath life in himself so hath he given to the Son to have life in himself He hath life in himself originally and also communicatively for he quickneth whom he will Joh. 5. 21 26. This is a further incitation to enter into this way to hold close thereto and to continue therein because life is the end thereof If the kind oâ—… life either spiritual here in this world or external in the world to come be duly weighed we shal find it a great point of wisdome both to enter into and also to continue therein It dosh not only shew life but it qâ—…ickens us and puts life into us so as therein we attain to eternal life From that which hath been noted about this way that there is a distinct way that it is a way consecrated that it is a new and living way we may well infer that there is no other way to be saved in It is a pestilent opinion to conceit that a man may be saved in any religion This of old was censured as an heresie It was in particular one of the heresies of that ancient hereâ—…ick Apelles The fore-named duties of enquiring after the way walking in the way keeping strait on therein without turning one way or other from it and well preparing our selves to go on therein against all enemies are all in vain if every way be a living way and if in any other way we may attain unto life Confessors and Martyrs were all fooles in leaving their Countrey losing their goods and giving their lives for religion sake if it were true that a man might be saved in any religion Were that true what need would there be of Gods word that holds us close to one way This way is the only living way away therefore withall other wayes §. 58. Of the vaile what it seâ—…s forth THe meanes whereby in this way we may come to the most holy place which is heaven is here stiled the vaile thorow the vaile In this metaphor the Apostle alludeth to the divisions of the Tabernacle which were by vailes By a vaile the most holy place was divided from the holy place and to that vaile the Apostle hath here especial reference Of that vaile see Chap. 6. v. 19. § 155. and Chap. 9. v. 3. § 16. That vaile is distinctly described Exod. 26. 31 32 33. If the matter whereof it was made the curious work-manship thereof the pillars and hooks whereon it hung be duly weighed we shall find it to be a precious and fair ornament Well consideâ—… the other parts of the Tabernacle yea and of the Temple and the types that were in them and they will appear to be very glorious never was there any externall thing like them This was not in regard of any delight that God simply took in the externall things Hath God eyes of flesh or seeth he as man seeth Job 10. 4 Man looketh on the outward appearance 1 Sam. 16. 7. So doth not God God ordained them in general because man hath an high esteem of such things and delighteth in them More particularly God appointed such precious and glorious types as were under the law 1. To try if men would willingly part with their precious things for his service as The people in the wildernesse did upon making the tabernacle Exod. 36. 5. And in Davids time towards the Temple and the things appertaining thereunto 1 Chro. 29. 67 c. 2. That therby the excellency of the truth might be more lively typified The world affords not any thing that could to the life and to the full set out the truths of the types therefore choyce was made of the choycest things that the world had as Silkes Silver Gold Pearles and precious Stones Herein appeares the wisdome of God who deales with people according to their â—…tate and condition When the Church was in the Child-hood thereof and when it needed externall types the Lord made choyce of the fittest and fairest Thus deal men with their children But after the truth was exhibited because such external thingâ—… would obscure it he clean removed them and setteth out those truths in a mor spirituall mannere That the Apostles mind in this metaphor of the vaile might be the better discerned he explaines himself in this phrase that is to say whereby he sheweth that types are to be explained So are other metaphors parables and obscure words or sentences Hereof see more Chap. 7. v. 2. § 19. More particularly by this phrase is declared that legal types had their Evangelical truthâ—… Hereof see more Chap. 8. v. 5. § 13. The particular truth typified by the foresaid vaile is here said to be the flesh of Christ. Flesh is here Synecdoâ—…hically put for the whole body of Christ yea for the whole humane nature of Christ. For Christ by assuming his humane nature to the unity of his divine nature became a fit mediatour betwixt God and man Otherwise men could have no accesse to God or entrance into heaven How fitly the type of a vaile setteth forth the flesh of Christ hath been shewed Chap. 9. v. 3. § 16 17. By the foresaid type of a vaile we may learn how to reap benefit by Christs incarnation namely 1. By beholding the glory of God and of his attributes even of his wisdome power truth justice and mercy in Christ incarnate 2. By resting on Christ made man for entring into heaven and there enjoying everlasting communion with Christ himself and with his and our Father §. 59. Of the guide to bring us to God Heb. 10. 21. And having an high Priest over the house of God A Third gâ—…ound to help us in approaching unto God is here laid down which is a guide to bring us unto him The copulative particle and sheweth that this is a linck of the former chain and tendeth to the same purpose that the former verses did The nâ—…xt word having is not in the Greek but fitly supplyed to make the sentence perfect It is as the principall verb and fetched from the beginning of the 1â—… verse Though the Greek expresseth it not yet they understand
41. and the mighty worke wrought upon sundry Jewes upon preaching the Gospel anon after Christs ascension Acts 2. 41. and 4. 4. 1. The matter of the Gospel consisteth in such high mysteries and so clearly and plainely revealed as moveth men to imbrace the same They are such as eye hath not seen nor eare heard nor ever entred into the heart of man 1 Cor. 2. 9. In other ages they were not made known unto the sons of men as now they are revealed unto his holy Apostles to make all men see what is the fellowship of the mysterie which from the beginning of the world hath been hid in God Eph. 3. 5 9. This excellent matter of the Gospel allures men to receive that truth 2. A secret efficacious work of the Spirit useth to accompany the ministry of the Gospel in which respect it is stiled the ministration of the Spirit 2 Cor. 3. 8. 1. The wrong which Papists do to Gods people is herein much aggravated in that they obscure this cleare and excellent ministry of the Gospel by an unknown tongue They suffer not people to read in their houses nor heare it read but in an unknown tongue in their Churches The Jewes did not so deale with people under the law Men Women and Children yea and Strangers were to heare the Law that they might learne and feare the Lord Deut. 31. 12. Therefore Ezra that good Priest brought the Law before the Congregation both of men and women and all that could heare with understanding Neh. 8. 2. Herein they shew themselves like to the Scribes and Pharises who shut up the Kingdome of Heaven against men for neither they themselves go in nor suffer them that are entring to go therein Matth. 23. 13. We have a proverbe concerning a dog in the manger that he neither eaâ—…s provender himself noâ—… suffers the horse to eat it Such a doggish disposition have they 2. The above said power of the Gospel serves as a matter of tryall whereby we may examine our selves whether this truth hath shined on us or no. We have a proverb that tanning sheweth that a man hath been much in the sun Receiving the truth is a blessed kinde of tanning If men live where there is much sound powerfull preaching and yet no receiving of it we may well conclude that the God of this world hath blinded the minds of them which believe not 2 Cor. 4. 4. Fearefull is the doome that is denounced against such in these words God will come in flaming â—…re taking vengeance on them that know not God 2 Thes 1. 8. 3. This ministreth matter of gratulation for this evidence of Gods speciall favour to us When the Church heard that the Gentiles had received this truth They glorified God saying Then hath God also to the Gentiles granted repentance unâ—… life Acts 11. 18. 4. It gives good ground to be earnest with God to vouchsafe this truth to such 〈◊〉 yet have it not as to the Jewes Rom. 11. 25 26. and to such as have been deprived thereof 5. It giveth matter of deep humiliation on their behalfe who have long lived under the sun shine and yet are no whit at all tand Assuredly there is much wilfulnesse in such Christ in his daies thus complained against them How oft would I â—…ate gathered thy Children together even as a Hen gathereth her chickins under her 〈◊〉 and ye would not The Apostle layeth this downe as the note of a reprobate That receive not the love of the truth that they might be saved 2 Thes. 2. 10. They are like desperate patients which throw their physick into the fire or like impudent debtors that will not accept a discharge by a surety and like obstinate rebels that will not accept a pardon 6. This should stir us up among whom the aforesaid truth is preached to take heed that we be not wanting to our selves in keeping off the powerful working oâ—… it Let us read it diligently and frequent the publike ministry thereof and that with this mind to receive the truth of it As our understanding is enlightned so let us endeavour to bring our will to yeeld unto it and to receive the knowledge of it Though simply it be not in our power to believe yet it is in mans power to put away from him this word of life and so to deprive himself of the benefit of it The Apostles therefore upbraid such obstinate rebels with these words Yee put the word of God from you and judge your selves unworthy of everlasting life Acts 13. 46. Nothing makes God more complaine against people then this Isa. 5. 1 c Luke 13. 3â—… §. 92. Of rejecting meanes of grace how dangerous it is THe depth of the sin here described consisteth in the time of committing it After that we have received the knowledge of the truth This noteth out two poynts of aggravation One is a renouncing of the meanes of grace implyed in this phrase received the â—…wledge of the truth The other is a renouncing it against evidences of that truth implyed in this phrase after that we have received So as To sin against meanes of keeping us from sin makes sin the more haynous Luke 12. 47. Iohn 9. 41. Iames 4. 17. 2 Pet. 2. 20 21. 1. This implyeth a resolved and setled obstinacy against the good will of God manifested for our good It is an opposition of our wills to Gods Thus God is provoked to alter the affection of a Father into the disposition of a Judge 2. It is a demonstration of an ungratefull disposition For the Gospel is a gladsome message Never was the like sent to Children of Men. Therein is the greatest evidence of favour that a creature could desire of his Creator or the Creator bestow upon his creatures The Gospel revealeth Gods love to man so far as to give him his Son his Son incarnate his Son made a servant subject to manifold infirmities a surety a sacrifice 3. It argueth a perverse rejecting of things which concerne our own good our best good So as they are not onely excellent in their kind but beneficiall to us absolutely necessary for avoiding misery and setling us in true happinesse Let us therefore to whom the Gospel is revealed take heed of Capernaums woe She was by the excellent meanes afforded lift up to heaven but by her abuse thereof cast down to hell Matth. 11. 28. §. 93. Of sinning against the evidence of the Spirit THis circumstance of time after we have received c. giveth prooâ—… that to sin against the evidence of the Spirit is the highest pitch of impiety In this especially consisteth the nature of the sin against the Holy Ghost as hath been shewed in the Treatise of the sin against the Holy Ghost part 2. § 15. This is to do despite unto the Spirit of Grace v. 29. and to resist the Holy Ghost Acts 7. 51. This is the greatest dishonour that can be done to God
violent to take it by force Matth. 11. 12. Great was the courage and zeal of Christians in the beginning of the primitive Church Act. 2. 41. c. 1. One especial ground hereof is the divine providence of God who knowing that profession of his truth causeth persecution of professors gives to those that profess his name the spirit of zeal and courage together with the spirit of illumination that his Souldiers should not faint in his quarrel 2. Another ground is Christians deep apprehension of their blessed change Then that woful estate wherein they were by nature is fresh in their memory and they would not for all the world be of that state again The fresher that the memory of this change is the more couragious they will be in abiding therein This serves to put on the former point of calling to remembrance our first love and former zeal and courage that thereby we may be provoked to continue and increase therein Men are prone to leave their first love Christ complains hereof in the Church of Ephesus Rev. 2. 4. We have need to be watchful against it As water though seething hot is ready to wax cold and heavy things to fall downward if means be not continually used to keep the water hot and the heavy things upward so we in reference to grace Of means of perseverance see chap. 3. v. 6. § 70. §. 122. Of the cause and manner of suffering THe description of the time when these Hebrews couragiously endured namely so soon as they professed the true faith further sheweth that it was the cause of their suffering which made them so to endure as they did It was their knowledge acknowledgement and profession of the Gospel so as it is the cause of suffering which works confidence and courage See more hereof in the whole Armour of God on Eph. 6. 20. Treat 3. Part. 7. § 191 192. The foresaid knowledge made them endure that fight of afflictions whereunto they were brought It made them with patience to submit themselves thereunto Nothing is of more force to work patience then to suffer for the Gospels sake which is indeed for Christs sake and nothing so useful unto us in time of affliction as patience well grounded Of this grace of patience of the benefit excellency and necessity of it see The whole Armour of God on Eph. 6. 15. Treat 2. Part. 5. § 8 9. c. §. 123. Of the many afflictions whereunto Christians are subject Heb. 10. 33. Partly whilst you are made a gazing stock both by reproaches and affllictions and partly whilst ye became companions of them that were so used A Second branch of the Apostles exemplification of the tryals whereunto these Hebrews were brought was disgrace To shew that this was not all he bringeth in this kinde with a distributive phrase partly That thus this particle is to be taken is evident by the repetition of it in the next clause Thus he implieth that albeit their being made a gazing stock were a great matter to be endured yet it was not all as we shall see afterwards If Christians be wronged one way they cannot thereupon think themselves exempted from all other trialls there are many wayes to try the very same persons Many are the afflictions of the righteous Psal. 34. 19. Take a particular instance thereof in Paul himself 2 Cor. 11. 23. c. The Devil wants not malice and subtilty to invent many nor power and envy to execute the same It will be therefore our wisdom in enduring some tryalls to look for others and to prepare our selves against them See the whole Armour of God on Eph. 6. 13. Treat 2. Part. 4. § 11. and Part 5. § 12. and Treat 2. Part. 4. § 10. §. 124. Of the disgrace whereunto Christians are subject THe disgrace whereunto these Hebrews were put is thus expressed Whilst you were made gazing stocks All this is the interpretation of one Greek word It is derived from a verb that signifies to See Rom. 15. 24. Whence a noun that signifies a Theater where persons are brought forth to be shown unto people Thence the word of my text is derived which signifieth to be made an open spectacle or as it is well translated in the text to be made a gazing stock Thus it appears that it is one part of a Christans triall to be made in scorne a spectacle Hereunto the Apostle thus alludes We are made a spectacle unto the world 1 Cor. 4. 9. So much is intended under this phrase Yee shall be brought before Governours and Kings c. Matth. 10. 18. We have a speciall instance hereof in the Philistims dealing with Sampson Judg. 16. 25. The world hath an inveterate hatred against Christians I have chosen you out of the world sayth Christ therefore the world hateth you John 15. 19. Besides the world gives it self to evill and every one that doth evill hateth the light Joh. 3. 20. and such as hold it out 1. This teacheth us to deny shame as Christ did Heb. 12. 2. 2. This directeth us to acquaint our selves with other spectators then the men of this world Thus though we be as gazing stocks to enemies of the Christian Religion yet we shall be objects for others that see us to rejoyce in seeing us hold fast our profession Besides Saints living in this world we shall have God Father Son and Holy Spirit and the innumerable Company of holy Angels to be joyfull spectators of us This generall of being made a gazing stock is further exemplyfied in two partiâ—…ulars Reproaches and Afflictions That these are two specials of the foresaid generall is evident by these two copulatives both and. Concerning reproaches See Chap. 13. v. 13. § 135. It is here evident that reproaches for the Gospel are a kind of persecution The Apostle sayeth of Ishmael who reproached Isaack Gen. 21. 9. that he persecuted him Gal. 4. 29. And the Lord himself reckoneth up reproaches among the kinds of persecution Matth. 5. 11. And his Apostle thereupon accounteth such blessed 〈◊〉 are reproached for the name of Christ 1 Pet. 4. 14. Reproaches peirce farther then the sword can they pierce the soul and that deeply as is evident by Saints complaint thereof Psal. 123. 4. 1. This is a ground of comfort and encouragement to such as are reviled for righteousness sake they are therein made Martyrs and the Crown of Martyrdom belongeth unto them 2. This teacheth us to take heed of reproaching professors of the truth for their profession sake They who do so make themselves persecutors and pull upon their own souls the punishment of persecutors §. 125. Of enduring evill deeds THe other particular wherein these Hebewes were made a gazing stock is said to be afflictions The word properly signifieth a pressure or a pressing namely of the body for a man after he hath killed the body hath no more that he can do Luke 12.
partiall and in just and therefore not competent 3. That if a mans maine intent and principall end be not to deceive it skilleth not though both he that propounds the question and the hearers also be deceived Thus they profess to deceive wittingly though not principally That their mental equivocation even as they themselves have set it down is unlawfull and sinfull may be proved by these Arguments 1. It is a new devise nor warranted by sacred Scriptures nor by antient Heathen Authors The great Philosopher that hath written much of sundry kinds of ambiguity never dreamt of this 2. It justifieth an apparent lie which is expresly forbidden Ephes. 4. 25. 3. It being confirmed by an oath will prove to be plain perjury 4. Many gross absurdities do follow thereupon such as these 1. Thus all manner of lies may be made truth 2. Thus no man can know whom to believe 3. Thus all honest and faithfull commerce contracts and other like dealing would be destroyed For all depend upon the truth of mens words If words be contrary to theiâ—… mind what shall men rest upon 4. Thus there could be no end of controversies at least of such controversies as cannot be confirmed by witness for the only means to end such controversies is an oath Heb. 6. 16. But equivocation causeth a Judge to be in doubt whether that which is sworn be true or no. 5. Christian apology or open confession of the truth of Religion is hereby taken away For men are hereby taught by word to deny their Religion so they have a mental reservation to salve up the matter 6. Christians hereby make their profession odious to Turks Jewes other Infidells and Pagans who never imagined any such mentall reservation but would take us at our words The Arguments which Iesuites produce to prove this absurd position are such as these 1. Unreasonable creatures are cunning in deceiving their Hunters as Foxes Hares Badgers and sundry other would God then leave man without such cunning evasions as may deceive their persecutors 1. Answ. It can carry but an unreasonable form of an Argument that is so taken from unreasonable creatures 2. Unreasonable creatures have no rule prescribed them to go by as reasonable men have 3. Unreasonable creatures are not called to suffer as reasonable men are 4. Hunters know and can find out the means which unreasonable creatures use but no persecutors can find out the depth of equivocation 5. There are many other means which God hath afforded his servants to escape by besides mental equivocation 6. God oft calls his servants by suffering to bear witnes to his Truth should men in such a case equivocate 2. Arg. Stratagems in war are lawfull Iosh. 8. 18. Answ. There is a great difference betwixt stratagems and equivocations For 1. Actions whereof stratagems consist do expresly affirm nothing nor deny any thing as words do 2. In a stratagem there is only a seeming to do this or that when a contrary is intended but no express asseveration to do it 3. Stratagems are used by open enemies who profess to use all the slights they can to overcome The fault therefore is in the adverse party if he be deceived in that he was no more wary and circumspect But in the case of equivocation a man professeth no deceit but naked Truth 4. If stratagems be against promise or performed by lying they are unlawfull and this the Heathens themselves have judged 3. Arg. They press the many Rhetorical figures in Scripture Ans. There are Rules to find out the full sense of those figures But for finding out the full sense of mentall equivocation no rule can be given 4. Arg. They produce sundry particular instances of Saints that have as they 〈◊〉 equivocated as 1. Rebekahs and Iacobs dissembling with Isaac Gen. 27. 6 c. Ans. That is an instance of their infirmity and no pattern for imitation The like may be said of Rahabs answering the Kings Officers whereof before 2. Elishas answer to the men of Syria that came to apprehend him 2 King 6. 19. Ans. 1. This was a stratagem against a professed enemy 2. He was not demanded any question and so not bound to answer this or that 3. Isaiahs message to Hezekiah Thou shalt dy and not live Isa. 38. 1. Ans. There is nothing but plain and open truth herein for Isaiah spake as he was commanded and as he himself thought for Hezekiahs sickness was indeed deadly according to the nature of it And if God had not extraordinarily wrought upon him he had died That Isaiah knew no other but that Hezekiah should dy of that disease is evident in that the Word of God came again to him when he carried the news of the Kings recovery v. 4. 4. Ieremiahs answer to the Princes Ier. 38. 27. Ans. His answer is plain no shew of untruth therein only there was some truth concealed which makes nothing for equivocation because he was not demanded whether the King spake to him of yielding to the Chaldeans or any other thing beside what he answered 5. Iohns answer to the Jews Iohn 1. 21. Ans. Iohn answered the truth and that according to the meaning of the Iews as this particle of emphasis that Prophet implyeth for Iohn neither was a Prophet as others to foretell things to come nor was he that Prophet which Moses spake of nor was he Elijah as they meant in body or soul but only in spirit and power That he spake according to their intent and that plainly is evident in that when they asked who he was he directly answered the truth saying I am the voyce of one crying in the Wildernes John 1. 23. 6. The speech of Christ The Son knoweth not the day and houre of Iudgment Mark 13. 32. Ans. 1. Here is no question propounded to our Saviour so as it maketh nothing to the point in hand 2. Christ declareth the truth plainly for as he was man he knew not that day and houre Many other speeches of Christ are alledged whereof not one maketh for mental reservation for the ambiguity of them is either in divers acceptions of the word or in circumstances which with 〈◊〉 and due observation may be found out §. 190. Of preferring the Church before ones Country ALL the effects that are noted of Rahabs faith did give a plain demonstration that she preferred Gods Church before her own Country This is a case that admitts some limitations It will not therefore be impertinent to shew wherein ones Country is to be preferred and wherein the Church Ones own Country is to be preferred in these cases 1. In Civill affaires As if a professor of the true Religion be a subject in an Idolatrous Country that joyneth neer to that other Country whereof he is a subject and both requires his aid against their enemies or for any other secular affaires he is bound to prefer his own Country before the other 2. In differences betwixt his own
given to God for it Psal. 144. 1. True valour is an evidence of more than an humane spirit even of a Divine one When Sampson did any valourous act it is said that the spirit of God came upon him Judg. 14. 6 19. and 15. 14. When that spirit went from him he became weak as other men Judg. 16. 17. 1. Obj. This was an extraordinary example Ans. Yet it giveth evidence also of ordinary courage for the same spirit worketh ordinary and extraordinary valour It is said of Caleb whose courage was but ordinary that he had another spirit Numb 14. 24. another than the other timorous and faint-hearted spies that discouraged the people 2. Obj. Sundry Heathen men were men of great valour as Hector Achilles Alexander Scipio Pompey Caesar and others Ans. 1. That valour which they had was rather vain glory than true 〈◊〉 2. What was good in it was by the spirit For the â—…pirit worketh on the unregenerate as well as on the regenerate though not in the same manner The spirit of God came upon Balaam Numb 24. 2. and upon Saul 1 Sam. 10. 10. In this respect Cyrus is stiled Gods annointed Isâ—… 45. 1. that is deputed and enabled of God to destroy the Babyloâ—…ians and to restore Israel True valour aimeth at Gods glory and his Churches good It produceth many worthy effects It 〈◊〉 the impudency of the wicked It maintaineth good causes It freeth the oppressed It preventeth many mischiefs Heathen Philosophers could say that true forâ—…itude is alwayes accompanied with justice and truth Christians may further add that it is joyned with piety and Faith What an incitation is this for every one to labour for this grace This is one of the things whereon the Apostle would have us think Phil. 4. 8. In special and peculiar this is to be heeded of Captains and Souldiers whose calling is to go to war for here it is said they waxed 〈◊〉 in fight see â—…he Dignity of Chevalry on 2 Chr. 2. 9. § 10. It may also be applied to all sorts of Governours who by reason of mens rebellious disposition against good and wholesom Laws have great need of 〈◊〉 and courage Therefore it is one of the Characters of a good Magistrate Exâ—…d 18. 21. Ministers also in regard of mens adverse disposition against Gods Laws have great need hereof Jer. 1. 17. Ezek. 2. 6. 1 Tim. 5. 20. Tiâ—… 1. 9 10. Yea all Christians in regard of the many stout enemies which continually fight against them have great need hereof see the whole armour of God on Eâ—…hes 6. 10. § 4. and on Eph. 6. 14. § 3. §. 237. Of Faiths making 〈◊〉 THe means of attaining to the foresaid valour is implied by this phrase Through Faith in the beginning of vers 33. for all the particulars following after have reference thereunto Faith makes so valourous as no fight no pitch'd battle can daunt him If not fight what other danger can do it I will not be afraid for ten thousands of people saith a believer Psal. 3. 6. Many like passages hath that man of Faith in his Psalms The like might be exempâ—…ified in Caleb and Joshua Numb 14. 9. in Jonathan 1 Sam. 14. 6. in 〈◊〉 4. 14. in Daniel aâ—…d his three Companins Dan. 6. 10. and 3. 18. 1. â—…aith looketh higher than the bodily sight can In fights it beholdeth that Captain which appeared unto Joshua Josh. 5. 13. and from sight of him receiveth much courage 2. Faith assureth a man of his reconciliation with God of Gods fatherly care over him of Gods wisdom in ordering all things and turning them to the best advantage for his Childrens good This is it that makes a man valorous venturous as a Lion Prov. 28. 1. The believers conscience will not suffer him to adventure on any thing but that which is lawfull and warrantable and his Faith makes him valorous therein They say that sundry passions will supply the waâ—…t of bloud in a wounded man but no passion can so support a man as the spirit of Faith This makes a man more regard the cause than the event If he prevail in his attempt he is an apparent Conquerour If he lose his life therein he gains a more glorious though a lesse visible triumph and that with the glorified Saints in Heaven Among other points before noted this sheweth the necessity and benefit of Faith and that as in general for all men so in particular for Souldiers All have need of courage Magistrates Ministers Parents Masters yea subjects and other inferiors for all in their places have need of courage but without Faith there can be no true valour The greater danger men are in the more need they have of Faith Souldiers therefore most of all There can be no couraâ—… standing in the field without Faith Therefore I may say unto them above 〈◊〉 take the shield of Faith Ephes. 6. 16. §. 238. Of turning to flight the Armies of the Aliens THE ninth effect of Faith is in these words Turned to flight the Armies of the Aliens The word translated Armies signifieth a setting in order or ranking Souldiers or pitching their tents or Armies set in 〈◊〉 Of the notation and divers acceptions of the word See Chap. 13. v. 3. § 127. Here it setteth out such Armies as are incamped very strong and well fenced so as it is an amplification of the valour of Believers who are here said to put to â—…ight such Armies The Greek verb properly signifieth to lay Luk. 9. 58. and to â—…ow down Luk. 24. 5. Or to weare away Luk. 9. 12. It is here used after the manner of the last conjugation in Hebrew to make one depart and applyed to Souldiers in battell array to make them give ground or turn the back which is to run or fly away Thus the word is here fitly translated Turned to â—…ight The persons against whom they so prevailed are here stiled Aliens in opposition to the people of God Of the notation and divers acceptions of the Greek word See Chap. 9. v. 25. § 127. Aliens are properly opposed to free Denizons or Citizens they are otherwise called Strangers or Forreiners Christ opposeth these to Children Matth. 17. 25. All the time of the Law till Christ was offered up all that were not of the Commonwealth of Israel were counted Aliens Ephes. 2. 12. because they â—…ad no right to the priviledges of Israel who were then the onely visible Church of God This is here noted to shew the ground of their overthrow even because they were not of the people of God God protected his people against Aliens who were not his people This and the former effect of faith do much commend it They shew that faith is of force not onely to keep men from danger as these instances Stopping 〈◊〉 of Lions quenching fire escaping the Sword freeing from weakness import but also to enable men to subdue others in that it maketh
effect it perswades a man of the truth revealed in it So 〈◊〉 what Gods word revealeth may safely and ought to be confidently believed It is not so with humane writings Quest. Why then doth the Apostle produce matters to be believed out of humane writings Answ. The holy Ghost so assisted the Apostles as they were able to discerne betwixt truth and falshood so as what they took out of humane Writers was without question most true and by their quoting the same they have made them authentick The like may be said of those Testimonies which the Apostle quoted out of Heathen Poets as Aratus Act. 17. 28. Menander 1 Cor. 15. 33. Epimenides Tit. 1. 12. The Apostles quoting these hath now made them to be sacred Thus can none do but they who have such a spirit The same judgement is to be given of Traditions Apostles by the immediate assistance of Gods spirit could judge what Traditions were true and Divine but we cannot It sufficeth us that all things requisite to make us wise unto salvation are in sacred Scripture 2 Tim. 3. 15. c. Some say that those stories whereunto our Apostle hath here relation might be part of Canonical Scripture but now lost Answ. That conceipt that part of the Canonical Scripture is lost is not to be admitted For 1. It impeacheth that Scripture which we have of imperfection or else that which is lost of needlesnesse 2. It impeacheth the providence of God in suffering Canonical Scripture to be lost 3. It layeth a blemish on the fidelity of the Church which is the pillar of truth 4. It takes away some means of our learning and grounds of our comfort and hope For whatsoever things were written aforetime were written for our learning c. Rom. 15. 4. As for the instances given of books of Scripture lost they are either of politick records and Chronicles as 1 King 14. 19. or of Phylosophical discourses 1 King 4. 33. or of such books as are yet extant but under other titles as Chr. 29. 29. §. 245. Of Professors torments THE first particular pressure wherewith Saints of old hath their Faith tried is thus set down were tortured not accepting deliverance that they night obtain a better resurrection The pressure it self is in this word tortured The other words are an amplification thereof The Greek word translated tortured signifieth to stretch out or to beat with bats The root from whence it is derived signifieth to beat thence a noun which signifieth a bat or a staff It signifieth also a drum the heads whereof being skins are stretched out very hard and stiff and used to be beaten upon with drum-sticks In reference hereunto a rack whereon mens bodies use to be stretcht and whereon being so stretcht they were wont to be beaten such a rack I say or instrument of torture was called by the same name that a drum is and they who are so rack't and beaten were said to be streâ—…cht and beaten as a drum or to be drummed Thereupon our former English translators thus turned this word were rack'd but our last translators taking the word more generally turned it thus were tortured so as here is a double trope 1. A Metaphor taken from stretching and beating a drum 2. A Synecdoâ—…h a particular kinde of torment being put for any kinde It is probable that the Apostle here hath some reference to the sufferings of Saints registred in the book of Machabees for the torment whereunto Eleazar was put is expressed under a Greek word that ordinarily signifieth a drum but is their translated torment 2 Mach. 6. 19 28. Yea it is said that Eliazar might have been delivered and would not vers 22. 30. It is also noted of a Mother and her seven Sons that they would not 〈◊〉 their persecutors promises be delivered in hope to be raised up again 2 〈◊〉 7. 14 29. This Metaphor giveth an instance that professors of the truth may be brought to exquisite torments for their profession sake It is said of Ioseph that they hurt his feet with fetters Psal. 105. 18. True it is that he was so dealt withall upon a false accusation and upon suspicion of violence offered to his Mistresse but if his fear of God had not kept him from committing folly with his Mistresse he had escaped that torment Ieremiah was apparently east into a Dungion where he sunck in the mire for his faithfulnesse in delivering the word of the Lord Ier. 38. 6. upon the same ground Michaiah was cast into prison and fed with bread of affliction and with water of affliction 1 King 22. 27. Iob also was miserably tormented even for his integrities sake Iob 2. 3. c. The things which Christ endured and his Apostles and all sorts of Martyrs after their time give further proof hereunto see § 255. 1. For the more through trial of his Champions that their courage faith patience and other graces might be the more manifest 2. To seaâ—… up that truth which they profess more firmly 3. To establish other professors 4. To give them some sensible evidence of what Christ endured for them 5. To make them the better to conceive the torments of Hell for if they whom God loves and whom in love he suffereth to endure what they endure be grievously tortured what may we think of those torments which God in wrath inflicteth upon those whom he hateth 2. Satan and his instruments inflict such torments on professors of the truth in malice Their delight is in cruelty and they have mischievous ends which are to discourage professors to draw them from their holy profession and â—…o triumph over them 1. This teacheth professors well to weigh what their profession may cost them what they may undergo and endure for it This is it which Christ adviseth his unto Luke 14. 27 28 c. 2. In that an holy profession may bring on it such torment it becomes professors to take unto themselves an invincible courage and resolve to endure whatsoever by man or Devil can be inflicted A full resolution in this case is of singular use §. 246. Of suffering willingly THE amplification of believers enduring the foresaid torment is set out two wayes 1. By the manâ—…er of their suffering not accepting deliverance 2. By the end which they aimed at a better resurrection Of the Greek word translated accepting See Chap. 10. v. 34. § 129. Of the other word translated deliverance See Chap. 9. v. 13. § 89. This phrase of not accepting deliverance hath reference to their persecutors offering them freedom from those torments in case they would renounce their profession Macc. 6. 21. c. and 7. 24. c. which offer on such condition they would not accept so as this phrase they accepted not is not simply to be taken but relatively to such terms as thy could no way approve This deliverance in this place is taken for setting one free from torment intended The whole phrase in
before we die §. 258. Of the multitudes which persecutors destroyed THE instrument whereby the forementioned slaughter is made is here set down to be the sword which gives an hint that a few Martyrs satisfied not persecutors for slaying with the sword implieth the slaughter of many Witnesse Ahabs persecution which was so great as Elijah thought he had slun all that professed the name of God 1 King 19. 10. Nimrod in this respect is said to be a mighty hunter Genes 10. 9. It is said of Manassah that he shed 〈◊〉 bloud very much till he had filled Jerusalem from one end to another 2 King 2â—… 16. An antient Father said that there was no day in the year except the first of January wherein more than five thousand were not martyred Papists have exceeded Pagans herein witnesse their many cruel massacres in France and other pâ—…aces Witnesse their burning and otherwise destroying houses full barâ—…s full Churches full Towns full Cities full and Countries full of Professors of the truth Their malice and thirst after the bloud of Professors of the saith is unsaâ—…iable The holy Ghost saith of the whore of Babylon that she was drunk with the bloud of Saints Rev. 17. 6. It is said of Nero that he wished all the necks of the inhabitants of Rome to be as one that he might cut them all off at one blow 1. This admonisheth those who live amongst such persecutors and see their brethren martyred before them to be the rather induced to prepare themselves for the like not thinking that persecutors will spare them because they have exercised their cruelty on many others We may as well think that a Wolf will give over worrying sheep because he hath worried many The Wolvâ—…sh nature remaining in him he will take all opportunity of devouring more Commonly Wolves are made the more eager in seeking after others by sucking out the bloud of some so is it with persecutors 2. This teacheth us to be the more earnest with God in calling upon him to restrain the cruelty and unsatiable thirst of persecutors and to keep the remainder of his Flock from their clutches and thereby to shew himself the potent prudent and provident pastor of his sheep A good shepheard knowing the ravenous disposition of a Wolf when he observeth that the Wolf hath wearied some sheep will with more vigilancy keep the other But there is no such shepheard as God onely he exspects that we should take all occasions 〈◊〉 seeking help of him Psal. 79. 1 2. c. Ioel. 2. 17. §. 259. Of flying in time of persecution THE third kinde of sufferings here set down are such as befell Confessors Confessors were such as professed the truth and stood constantly to it but having a â—…air way made by the Divine providence for escaping death made use thereof yet shrunk no whit at all from their holy profession All their sufferings may be comprised under this word wandred about but aggravated by many circumstances which we shall note in order This phrase they wandred about is the interpretation of one Greek compound word The simple verb signifieth to come or go The preposition about It is very well according to the meaning of the word wandred about They could not with safety abide in their own house or home and thereupon went into other places and not knowing where to abide securely they wandred up and down as those that fled from persecution to save their lives Hereupon a question is raised whether a professor of the truth may fly from persecution Answ. Yes he may The Prophets have so done 1 King 19. 3. 〈◊〉 18. 13. Yea God is said to hide his servants from persecutors Ier. 36. 19â—… 6. Many Christians fled from Ierusalem by reason of the persecution there Act. 8. 1. Paul also fled from persecution Act. 9. 25. yea an Angel was sent to free 〈◊〉 out of prison Act. 12. 7. Christ conveyed himself from persecutors Luke 4. 30. Joh. 4. 3. and 8. 59. Yea Christ adviseth his Disciples so to do Matth. 10. 23. Times may alter and more good may afterwards be done The Valiantest Captain that is may see a fit occasion of leaving the Field That which the Apostle said of his continuing to live may be fitly applied to this case To abide in the flesh is more needfull for you Phil. 1. 24. Obj. Christ pronounceth them blessed that are persecuted Matth. 5. 10. c. And Martyrdom procureth a Crown Answ. These are grounds to move Christians to stand stoutly to their cause when they are called though it be by suffering death the case so standing as they must die or deny the truth But as there is a season for all things Eccles. 3. 1. There is a time to fly and a time to die Christ who oft avoided the danger of persecution in the season of suffering would not be disswaded from it Matth. 16. 23. Luke 9. 51. But offered himself thereunto Joh. 18. 4. That we may the better apply this we must duely way and well distinguish these circumstances following 1. The persons Private persons have more liberty than they who have a charge These latter must stand to the utmost even for their charge sake This Christ exemplifieth in a good shepheard Joh. 10. 11. 2. The kinde of persecution There may be a personal persecution against one particular person In this case Paul escaped from those that went about to 〈◊〉 him Act. 9. 29 30. There are also publick persecutions In which professors by standing maintain the cause that is persecuted 3. The condition of persecutors If sheep prove Wolves people that are under good Governors or Ministers prove persecutors of them such shepheards Governours or Ministers by flying do no wrong to their flock and people but good to themselves Thus the Jews even the common sort proved persecutors of Christ therefore he oft avoided their persecution 4. The time Before a professor be taken his hour of suffering is not come In that case he may prudently avoid but being apprehended as a profâ—…ssor he must then stand to it for that event sheweth that then is his hour Luke 22. 53. 5. The means of escaping They must be lawfull such as by the Divine providence are afforded If we use not such means we may seem to neglect Gods providence But to use unlawfull means as breaking Bars of the Prison window foreing open of the doors bribing the keepers or any other like indirect means is to make our selves trespassers of the Law and maleâ—…actors Thus the cause for which we are first apprehended is lost and such suffer as evil doers which is expresly forbidden 1 Pet. 4. 15. Considering that there are cases wherein Professors may avoid persecution and cases wherein they must stand to it 1. Professors are to pray for wisedom and also for a good conscience Both are joyned together by Christ. Matth. 10. 16. By wisedom they may be kept from giving
as here from caves of the earth Some Caves were so big as they could lodge fiftie men together 1 King 18. 4. Yea six hundred For David had an Army of about six hundred men 1 Sam. 23. 13. and they were in a cave together When men were in Dens and Caves it was when they durst abide no where else as the Israelites 1 Sam. 13. 6. and the Prophets 1 King 18. 4. Therefore they are said to be hid therein Ordinarily and most usually Desarts Mountains Dens and Caves of the earth are the habitations of wild and savage beasts Mark 1. 13. which implyeth that Confessors of the true Faith have less feared wild and savage beasts than persecuting men for they have fled from the habitation of such men to the habitation of beasts §. 270. Of Confessors keeping out of the sight of Persecutors THE wandring of confessors in places not habited by men such as were Desarts Mountains Dens and Caves of the earth plainly demonstrateth that they lived in such times as they durst not be known where they were This was the case of David 1 Sam. 23 13 16. and 24. 3. and of Elijah 1 King 19. 3 4. And of the hundred Prophets whom Obadiah fed in two caves 1 King 18. 4. and of Ieremiah and Baruck Jer. 36. 26. So of others in others ages This so fell out not upon any guilt or wrong done by them but by the implacable hatred of the world against them Could the men of this world get them into their clutches they would do with them as Doggs do with Hares even teare them all to pieces As Hares therefore and other like creatures keep as much as they can out of the sight of Hunters and hounds So do these keep themselves from the sight of persecutors 1. Papists hence infer that it is lawfull and commendable yea more than ordinarily meritorious to live as Hermites in Desarts Dens and Caves to give themselves as they pretend to contemplation and devotion but to give a full answer to these 1. They clean mistake their grounds For these did not voluntarily affect such places they were forced to do what they did 2. Popish Hermites and Anchorites now dwell by Townes Cities and High-wayes to make a gain to themselves thereby 3. They cast themselves out of all callings whereby they might do more honour to God and good to men than by their pretended devotion 4. Their pretence of private devotion apparently hindereth publick devotion which is more honourable to God So as they come under this censure of Christ Thus have ye made the Commandement of God of none effect by your tradition Matth. 15. 6 7. 5. By Solitariness men make themselves more subject to the Devill Then did the Devill most fiercely set upon Christ when he was alone in the Wilderness Mark 1. 12 13. 2. This admonisheth us to get into acquaintance with God to be well exercised in his Word to accustome our selves unto divine contemplation and meditation to be well instructed in the presence and attendance of Angels or Saints that if we be ever forced thus to wander we may have wherein to solace our selves 3. Hereby we have a warrant of the lawfulness of Saints concealing themselves in time of persecution Prov. 22. 3. §. 271. Of Persecutors cruelty exceeding brute beasts THE places whereunto Confessors wandred being for the most part such as wild beasts doe accustome themselves unto giveth instance that Comfessors of the Truth have less feared savage beasts than persecuting men It is said of Christ when he was in the Wilderness that he was with the wild beasts Mark 1. 13. Cruell men have been resembled to the most cruell beasts as to a Lion 2 Tim. 4. 17. a Woolf a Leopard a Bear an Ape a Cokatrice Isa. 11. 6 7 8. Yea to such beasts as never were Such as are described Dan. 7. 4. c. because they exceed all beasts in savagenes and cruelty 1. Brute beasts make no difference betwixt professors and others they discern not the Image of God in man nor the light of Gods Word which do much incense adversaries of the truth 2. Brute beasts have not that wit to search after such as are out of their sight as reasonable men have nor can they so use the help one of another to find out such as they hate as men can 3. Reason abused and perverted proves the more violent As ordinary men are more violent than beasts to such as they hate so false Christians Dan. 6. 22. Luk. 16. 21. Antichristians have proved more cruell than Pagans 4. Sathan puts on men to mischief more than he puts on brute beasts 1. Herein we may see the power that Sathan takes over men when he is permitted We may also see the depth of the corruption of mans heart when man is left to himself and not restrained In such cases men are worse than brute beasts Mans filthy delight in sin is worse than any beasts delight in any thing 2. Hereupon we see great cause to pray both on our own and others behalf to have our naturall corruption suppressed and altered §. 272. Of the resolution of Hebr. 11. 33 34 35 36 37 38. 33. Who through Faith subdued Kingdoms wrought righteousnes obtained promises stopped the mouths of Lions 34. Quenched the violence of fire escaped the edge of the sword out of 〈◊〉 were made strong waxed valiant in fight turned to flight the Armies of the Aliens 35. Women received their dead raised to life again and others were 〈◊〉 not accepting deliverance that they might obtain a better Resurrection 36. And others had trial of cruel mockings and scourgings yea moreover of bonds and imprisonment 37. They were stoned they were sawed asunder were tempted were stain with the sword they wandred about in Sheep-skins and Goat-skins being destitute afflicted tormented 38. Of whom the world was not worthy they wandred in Desarts and in Mountains and in Dens and Caves of the earth THE summe of these six verses is an enumeration of sundry effects of Faith All which may be brought to two heads 1. Great Acts v. 33 34 35. 2. Great sufferings v. 35 36 37 38. Great acts are in number ten Of them nine concern men and one concemeth women The nine concerning men are these in order 1. They subdued Kingdoms 2. They wrought righteousness 3. Obtained promises 4. Stopped the mouths of Lions 5. Quenched the violence of fire 6. Escaped the edge of the sword In these six there is a distinct mention both of the several acts and also of the subject whereon the distinct acts were exercised 7. Out of weakness were made strong Here one thing is presupposed namely that Believers were weak Another expressed that they were made strong 8. They waxed valiant in fight Here we have an especial property of a Believer Valiant And the extent thereof in fight 9. Turned to flight the Army of the Aliens Here we have 1. The act put to flight
a Father are opposed to the usuall practise of a Judge which is to take away the life of a Malefactor and is set out by these instruments of punishment Sword Halter Fire c. This last phrase Whom he receiveth is added as another motive whereby God is induced to scourge his Children The greek word is a compound The simple verb signifieth to receive This compound addeth emphasis and implieth to receive one as to acknowledge him to be his and thereupon to take speciall care of him Thus it is an amplification of the former motive concerning Gods love It is an evidence thereof In Hebrew it is thus expressed In whom he delighteth Prov. 3. 12. There is expression again made of a Son thus The Son in whom he delighteth or whom he accepteth For the Hebrew word signifieth to accept So it is oft translated by our English as Eccles. 9. 7. Deut. 33. 11. and in sundry other places As the former word expresseth the love of God So this latter setteth forth his care of them He receiveth them for his Sons he calleth them into the communion of Saints which is his Church even his House 1 Tim. 3. 15. and answerably dealeth with them Concerning this generall phrase every Son two doubts are raised 1. Whether none but Sons are scourged 2. Whether every Child without exception is scourged Answ. To the first Correcting Children doth not necessarily imply others impunity A Father that correcteth his Child may also punish a Slave Yet take correction in the proper ends and fruits thereof and it will be found proper to Children Answ. To the second Never was there never shall there be a Child of God in this world without correction v. 7 8. §. 41. Of Gods love in receiving those whom he doth 〈◊〉 IT is here taken for granted that God loves his Children God himself professeth as much Mal. 1. 2. Ier. 31. 3. And Saints acknowledge as much Deut. 7. 8. Eph. 2. 4. No ground of this can any where be found but in God himself It is therefore said of him that he set his love upon the Israelites because he loved them Deut. 7. 7 8. Of Christs love to his Church the order the truth the cause the quality the quantity and the continuance thereof See Domest duties Treat 4. § 61 63 65 67 69 72. Of love the cause of Gods chastening his Children See the whole Armour of God Treat 2. On Eph. 6. 15. part 5. § 25. It is said of those whom God loveth that he receiveth them also he taketh them into his house he taketh the especiall care of them The many invitations which the Lord maketh to such as come unto him sheweth how ready he is to receive them Isa. 55. 1. Ioh. 6. 37. The example of the Father of the Prodigall is an evidence hereof Luk. 15. 20. Christ is said to receive sinners Luk. 15. 2. Namely penitent sinners who thereby had evidence that they were loved of God The Lord received them to assure them of his speciall care for their good Men use to take care of such as they do receive as of Wives Children Servants Friends and others much more will God This is one speciall reason of all those relations which God vouchsafeth to passe betwixt himself and children of men This is a forcible motive unto such as are received of God to cast their care on him Psal. 55. 22. 1 Pet. 5. 7. Children on this ground can depend on their Parents Christ doth much presse this point Matth. 7. 11. §. 42. Of Gods scourging his Children TO the former word of chastening he addeth this other b scourgeth Of the difference betwixt these two words See § 37 40. It here implieth soare afflictions wherewith God afflicteth his Children He oft useth a whip instead of a rod 2. Sam. 7. 14. David was a man after Gods own heart yet severely scourged His manifold complaints give proof hereof as Psal. 6. 6. and 31. 9 10. and 32. 4. But more grievous are Iobs complaints The Histories of them both doth shew what cause they had to complaine as they did 1. Sometimes God scourgeth his for the more evident proof of that true and great grace that is in them This was Iobs case 2. For manifestation of his detestation of their enormous and scandulous sins This was Davids case 1. This gives us just cause when we are scourged of the Lord to examine our carriage towards him and to search after such sins as have provoked God to scourge 〈◊〉 Hereof see § 45. 2. It admonisheth us to take heed of offending our loving Father too much 〈◊〉 we so farr grieve his Spirit as to scourge us Though he do not clean withdraw his love from us yet in love he may so scourge us as to force us to repent again and again of our foolish carriage towards him He can tame us though be do not damne us 3. It teacheth us to carry our selves under scourging answerably to Gods dealing with us that will be by a deeper degree of humiliation Iosh. 7. 6. Iudg. 20. 23. 1 Sam. 7. 6. A Father expecteth as much To the truth of humiliation must be added a greater measure of watchfullnesse against sin for the future Numb 12. 14. Matth. 3. 8. An ingenuous and prudent child will so do both for fear of smart a burnt child dreads the fire and also to prevent his Fathers griefe 4. This manifesteth the undue censures of many concerning Gods children that they are no children of God because they are scourged of God This was the censure of Iobs wife and friends and of many that beheld David in his troubles 5. It directeth us to be prepared not for chastening only but for scourging also Consider what hath been registred of Gods ancient Worthies Chap. 11. 35 c. 6. This may comfort us in our sore afflictions whereunto we are subject that God may receive us and take us for his Children though he scourge us It is not want of love but great wisedome that moveth him to deale with us as he doth §. 43. Of conditions accompanying Gods grants Heb. 12. 7. If ye endure chastening God dealeth with you as with sons For what son is he whom the Father chasteneth not IN this and some verses following the Apostle commenteth upon that text of Scripture which he had before quoted From thence he inferreth the maine point which is that God in chastening men dealeth with them as with sons but upon this condition that they endure his chastening The manner of bringing in this evidence of Gods love by way of condition for something to be performed on our part thus if ye endure chastening sheweth that there is a condition to be observed on mans part for obtaining the benefit of Gods gracious dealing with him In all Covenants betwixt himself and man it was so In the first Covenant the condition was do this Gal. 3. 12. Hereby was intended perfect obedience which
been freed from all manner of afflictions Nay tell me if you have read of any such in the records of truth It is therefore most evident that afflictions are the common condition of all Gods children See more hereof in the Whole Armour of God Treat 2. Part 5. on Eph. 6. 15. § 12. Hereupon it becomes every child of God to prepare for trials and to treasure up consolations and encouragements tending thereunto §. 47. Of bastards being without correction Heb. 12. 8. But if ye be without chastisement whereof all are partakers then are ye bastards and not Sons IT appears that this point of enduring chastisement is of great concernment in that the Apostle so long insisteth upon it and returneth unto it again and again The former interrogative What son c. carried great emphasis yet behold here a more emphatical expression under the denial of the said point If ye be without chastisements then are ye bastards c. This followeth as a necessary consequence from the former general point and that by the rule of contraries If all Sons are chastised then they who are not chastised are no Sons This particle of opposition but implieth the contrary consequence Of the word chastisement see v. 5. § 36. It implieth such correction as is for instruction to prevent or redresse evill so as if God let loose the raines to a professor and suffer him to run riot and to follow his own carnal lust and worldly delights and restrain him not by some afflictions he is assuredly no child of God but a bastard The Greek word is here only in the New Testament used It implieth one that is not born in lawful wedlock He hâ—…re mâ—…aneth one that is supposed to be a child being in the house in appearance as a child but not begotten of the Father of the house thereupon not nurtured as a Son nor estranged of any unlawful liberty but suffered to run into all loosnesse and licentiousnesse The Greek word is by other Authors put not only for one born in adultery but also for a strange child a child that is not a mans own and thereupon the lesse care taken of it By some it is here taken for a changeling They professe themselves and answerably are taken to be Gods children but never were put in by God This is here brought in to meet with an objection thus There are in the Church who are without chastisement Answ. It may bâ—… so but then they are not of the Church they are bastards or changelings To make this argument more full and clear the Apostle inserteth the general point as in a parenthesis thus whereof all are partakers By way of explanation he addeth not sons as if he had said Though they may be thought by reason of some outward profession to be sons yet indeed they are none The main point here intended is to shew that immunity from crosses is a bastards prerogative If it be a prerogative it is of such an one as may be in the Church partake of divine ordinances professe himself to be a Saint and be so supposed by others but not so accounted by God himself Dives may be supposed to be such an one Luk. 16. 25. So the rich fool Luk. 12. 19. Not correcting when there is need and who is he that liveth in the flâ—…sh and needeth not correction implieth a neglâ—…ct of him as if he were not cared for A child left to himself brings his Mother to shame Prov. 29. 15. Thereupon Father and Mother are accounted carelesse of their duty If two children be committing evill together a wise Father will take his own child and correct him but will let the other alone Who more wise who more righteous who more mercifull thâ—…n God 1. By just consequence that false note of continuall peace and prosperity or temporal felicity as they call it of the Church is manifested Surely if this Text be true as true it is that cannot be a true note of a true Church That hath hitherto been the true Church which hath suffered for the truth purity and power of religion 2. This sheweth their condition to be in truth a miserable condition who so boast of all things according to their hearts dâ—…sire as they know not what pain is or sicknesse or losse or restraint of liberty or any other crosse Such are to the life described Iob 21. 8 9 c. By this Apostles verdict if they live in the Church they are bastards If any state give us just cause to question Gods Fatherly care over us it is all manner of external contentment to the flâ—…sh and freedome from all crosses An heathen man that had all his life time enjoyed much prosperity being delivered from an accidentall calamity with which many others were destroyed thus cryed out O fortune to what misfortune hast thou reserved me §. 48. Of the Apostles much pressing the benefits of afflictions THis clause whereof all are partakers hath been before and is hereafter again and again inculcated and that at least twelve times 1. By the Apostles intimation of Gods mind v. 5. he speaketh unto you as unto children 2. By the title which in the name of the Lord is given to the afflicted thus My Son v. 5. 3. By making correction a fruit of love whom the Lord loveth v. 6. 4. By extending it to every Son v. 6. 5. By making affliction an evidence of Gods respect v. 7. 6. By inculcating Gods usual dealing interrogatively What Son is it c v. 7. 7. By accounting such as are not so dealt withall to be bastards v. 8. 8. By returning to the same again in this phrase whereof all are partakers v. 8. 9. By paralleling the like dealing of earthly parents with their children v. 9. 10. By noting the different ends of earthly parents and Gods v. 10. 11. By removing what might be objected against it v. 11. 12. By shewing the blessed fruits of afflictions v. 12. We may not think that these are so many tautologies or vain repetitions of the same things for the Apostle was guided by a divine Spirit which made him well to poise all his words and not set down a phrase or word rashly There are sundry weighty reasons for repeating and inculcating one and the same thing whereof see The Saints Sacrifice on Psal. 116. 16. § 48. A special point hence to be observed is this That men are hardly brought to believe that afflictions are fruits of Gods love It is not a novices lesson it is not learned at first entrance into Christs School Christs Disciples though they had Christ himself to be their instructer could not at first apprehend it This made Christ very frequently inculcate this principle of taking up the Crosse and following him Ignorance of this made many Christians in the Apostles times faint and fall away 2 Tim. 4. 16. Yea some of Gods worthies have in the triall made doubt hereof
6. 17. of a mountain full of horses and Chariots of fire whereby are meant Angels but no number of them There was then a great host of enemies that compassed the City yet of that troop of Angels saith Elisha They that be with us are more then they that be with them Those Angels did Hezekiah mean when he said 2 Chro. 32. 7. There be more with us then with the King of Assyria Yet of the King of Assirians Army were slain at a clap 185. thousand Object We read of a set number Matth. 26. 53. viz. of twelve legions of Angels which in common account amount to 80000. Answ. 1. The Text doth not precisely expresse that number but saith more then twelve legions 2. That number is to be taken indefinitely 3. Christ means not all the Angels in heaven but so many as in mans opinion might be thought sufficient to guard him against all the opposition which the Jewes could make For twelve legions of good Souldiers were reputed an invincible Army The like answers may be given to that greater set number whereof we read Dan. 7. 10. as thousand thousands yea ten thousand times ten thousand for 1. They set out an indefinite and infinite number 2. All the Angels of God are not there meant there were many others in other places 1. This number or rather innumerable company of Angels did God at first make and doth still preserve in their first entire estate the more to set out his own magnificence Thus is the magnificence of the great King of heaven and earth set out by having so many of such attendants 2. To animate and encourage Saints against the multitude of devils for we read Rev. 12. 7. The Dragon gathered together an host of evill Angels There were not only seven devils in one woman but a legion that is 6666. in one man If at once there were so many in one man how many were there in all the world beside for certainly no man is free at any time but hath devils attending on him to sollicit him to evill There is need therefore of an innumerable company of good Angels to guard him There are many more Angels then men so as every Saint may have assurance of so many to guard him as he may well say as Elisha 2 King 6. 16. they that be with us are more then they that he with them 1. This may serve for the resutation of their presumptuous conceit who undertake to set down the distinct number of Angels which yet the Apostle here stileth innumerable 2. This may raise up our hearts in admiration of Gods great and glorious Majesty If in regard of the visible host of heaven the Psalmist might say as Psal. 8. 1. O Lord our God how excellent is thy name in all the earth who hast set thy glory above the heavens How much more in regard of this innumerable company of invincible and spirituall creatures For this end meditate as on the nature properties and functions of Angels so of the innumerable company of them §. 104. Of the generall Assembly HAving shewed the first sort of excellent creatures to which we are brought by the Gospel namely Angels Come we now to the second sort who are here said to be holy men who are 1. Generally propounded in this phrase Generall assembly 2. Particularly exemplified by the name First-born The word translated generall assembly is a word which is used to set out a solemn publick meeting of many people from sundry places to some great solemnity The meeting of all sorts of people out of all parts of Greece to see the Olympian games performed was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which term the Apostle here applieth to the Catholick Church Catholick is a Greek word which signifieth generall or universal That this general assembly is meant of the Church is evident by the next word Church which is joyned to it by a copulative paâ—…ticle AND. The next word First-born sets out the Persons that belong to this generall assembly From the former we may observe That the Christian Church is a general assembly The notation of the Greek word which is derived from the verb to câ—…ll â—…ut sheweth that its an assembly called together The compound word 〈◊〉 that it is a general assembly This general assembly is excellently set out Rev. 7. 9. The prophecies of old concerning the amplitude of the Christian Church import as much as Isa. 60. 4 c. But most expresly is this proved Eph. 1. 9 10. Col. 1. 20. That the truth of this point may be the more distinctly discerned Let us take a brief view of the respects wherein the Christian Church is stiled a general assembly 1. In respect of persons For the whole number of Gods Elect are comprised under this assembly This our Apostle notes in this phrase whose names are written in the Book of life 2. In respect of place For the Christian Church is not bounded within the borders of Iudea nor of the ten tribes but diffuseth it self among the Gentiles This was of old foretold as the Apostle proveth by many testimonies Rom. 15. 9 10. In this extent its said Ioh. 3. 16. God so loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life 3. In respect of the time from Adam to the end of the world so long as it should be increasing and after to continue to eternity The reason of this generall assembly cannot be in them who are of it For they of themselves are no better by nature then they who are out of it Eph. 2. 3 11 12. But it resteth wholy and only in God in his free grace 1 Cor. 15. 10. and rich mercy as Eph. 1. 7. and 2. 4 7. The means of bringing us into this generall assembly are 1. Outward the Word Eph. 1. 23 and 2 Thess. 2. 14. 2. Inward the Spirit Of both these see The whole Armour of God on Eph. 6. 16. § 19. 1. This may give satisfaction to that great Question Whether the Church was before Luthers time I answer it was where this generall assembly was 2. This may serve for the refuting of Papists in arrogating and appropriating this title Catholick to the Church of Rome For 1. It implies a plain direct contradiction Catholick is universall Roman is particular for the same thing in the same respect to be universall and particular is contradictory 2. The Church of Rome hath so much and so far erred from the Catholick Faith as it cannot be accounted a part of the Catholick Church 3. This informes us 1. In the difference betwixt the Iewish Synagogue and the Christian Church 1. That was of one people This of all nations 2. That in one small part of the world This throughout the whole world 3. That tyed to the Temple at Ierusalem for their solemn services This extended to all
ascend to heaven then place thy confidence on the cry of Christs blood which speaketh all better things Without controversie there iâ—… more ground of confidence in the cry of Christs blood then can be matter of despairâ—… in the cry of our sins §. 128. Of the participation of Christs blood as it is a Christians priviledge HEtherto of the distinct points whence the last branch of Christians priviledge ariseth The intimation of the priviledge it self is in this copulative particle AND which hath a reference to the first verb in v. 22. Ye are come viz. by the Gospel to the blood of sprinkling We are said to come to this blood under the New Testament because it is actually shed and offered unto us in and by the preaching of the Gospel and participating of the Sacraments whereto when we come we come to this blood of sprinkling So that the Apostle doth hereby give us us to understâ—…nd That participation of Christs blood is a Christians priviledge This is to be taken of the actuall shedding of Christs blood For Rev. 13. 8. Christ is said to be the lamb slain from the foundation of the world And to like purpose saith the Apostle Heb. 1â—… 8. Iesus Christ the same yesterday and to day and for ever which phrase may be understood in these four respects 1. In regard of the eternall decree of God the Father who had decreed from the beginning that Christ should be that Sacrifice that should expiate and do away the sins of the world 2. In regard of Gods promise which was made immediatly after mans fall Gen. 3. 15. As a seale of that promise sacrifices were offered being types of Christs blood Gen. 4. 4. 3. In regard of the efficacy of Christs blood For after it was purposed and promised to be shed it was to all purposes as effâ—…ctuall as after it was actually shed Therefore saith our Apostle Heb. 13. 8. Iesus Christ the same yesterday to day for ever 4. In regard of the vigor and virtue of faith In these four respects all believers even such as lived before Christ was actually exhibited did partake of the benefits of Christs blood and were thereby redeemed out of their naturall miserable bondage reconciled to God purged from their sins justified sanctified saved But the actuall shedding of Christs blood whereupon all the forementioned benefits depended was reserved to the time of the New Testament which is the time of the Christian Church In this respect its stiled the blood of the New Testament Matth. 26. 28. And Christian Gentiles are said to be made nigh by the blood of Christ Eph. 2. 13. They were not made nigh by the types of his blood those were a partition wall Eph. 2. 14. 1. This may inform us in the excellency of our times They are the best times that ever the Church had better then the best times of the Iews as accomplishments are better then purposes and performances then promises and substance then shadow and truth then types So much better are our daies then theirs O the blindness of those who discern not the excellency of these times 2 Cor. 4. 4. O the ungratefulness of those who regard it not 2. Let us be stirred up with stong confidence to trust to the sacrifice of Christ and to that blood of sprinkling whereunto we are now brought Note Heb. 10. 19 20 21 22. The types of this blood wrought much confidence in the believing Jewes how much more confidence ought this very blood it self now actually shed the blood of sprinkling whâ—…reunto we are come work in us Read Heb. 9. 11 12 13 14. §. 121. Of the resolution of Heb. 12. 18 19 20 21 22 23 24. Heb. 12. Vers. 18. For we are not come unto the Mount which might be touched and that burned with fire nor unto blacknesse darknesse and tempest Vers. 19. And the sound of a Trumpet and the voyce of words which voyce they which heard entreated that the word should not be spoken to the many more Vers. 20. For they could not endure that which was commanded And if so much as a beast touch the Mountain it shall be stoned or thrust through with a dart Vers. 21. And so terrible was the sight that Moses said I exceedingly fear and quake Vers. 22. But ye are come to Mount Sion and to the City of the living God the heavenly Ierusalem and to an innumerable company of Angels Vers. 23. To the generall assembly and Church of the first-born which are written in heaven and to God the Iudge of all and to the spirits of just men made perfect Vers. 24. And to Iesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things then that of Abel THe sum of these verses is The Christians priviledges Whereof are these two generall parts 1. The kind of priviledges 2. The use thereof v. 25. The kind thereof is set forth in the difference betwixt the Law and the Gospel In this difference we may observe 1. The manner of setting down both 2. The matter whereof each consisteth For the first 1. The things of the Law were earthly This is principally intended in this phrase the Mount that might be touched because it was an earthly Mountain which might be felt and seen 2. They were terrible the terror whereof is set out 1. By externall signes 2. By fearfull effects The terrible signes which appeared at the delivery of the Law were 1. A Mount touched 2. Burning with fire 3. Blacknesse and darknesse 4. Tempest Vers. 19. 5. Sound of Trumpet 6. Voyce of words 7. Stoning of beasts Vers. 20. The effects concerned both men and beasts 1. Beasts might not yea durst not come neer the Mount Vers. 21. 2. Men both of the common sort and also the most eminent amongst them even Moses himself was affrighted at the delivery of the Law Vers. 22. Secondly the priviledges of the Gospel are spiritual and heavenly they consist of ten distinct branches which may be brought to two heads 1. The places whereunto under the Gospel we are brought 2. The Persons to whom we are joyned The places are described by three Metaphors 1. Mount Sion 2. The City of the living God 3. Heavenly Ierusalem The persons are 1. Creatures or 2. Creator and 3. He that is betwixt both Vers. 23. The Creatures are 1. Angels amplified by their number said to be innumerable 2. Holy men And these are 1. Generally propounded in this phrase Generall assembly 2. Particularly exemplified 1. By the name First-born 2. By this phrase which are written in heaven 3. By this clause the spirits of just men made perfect 2. The Creator set out by his jurisdiction Iudge of all wherein we may observe 1. The kind of function which he undertaketh Iudge 2. The extent thereof in these words Of all Vers. 24. 3. The person that is between both is expressed in these words And to Iesus the Mediator of the new Covenant
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