their life yet neither their bodies nor their cloathes were consumed Let. 10. 5. A like instance of Mercy remembred in judgement was given in that Prophet who was slain but not devoured by a Lyon 1 King 13. 24. To the fourth This phrase his iniquity is upon him implyeth that he himself was the cause of the judgement he justly deserved it It implyeth the same thing thâ—… this phrase doth he shall bear his iniquity which is spoken of him that onely makes himself accessary to anothers sin by not making it known Lev. 5. 1. To the fift The Apostles resemblance is of unequals his argument is drawn from the lesse so as that place rather maketh against them then for them It is as if he had said If a sin lesse then the sin against the Holy Ghost escaped not 〈◊〉 how much sorer punishment c. This by the way I have noted to keep some weak ones from despaire who from the forenamed Text Numb 15. 30 have inferred that every presumptuous sin is unpardonable But to return to the main point the Apostle useth such a word as compriseth under it all manner of sins and that both in the nature of the word because every sin proceedeth from errour in judgement and also by just consequence for 〈◊〉 sins which may seem to have some extenuation by reason of errour of judgement must be expiated by blood much more more haynous sins Heb. 10. 28 29. Thus it appeareth that all sins must be expiated by blood even the least of them as a sin thorow ignorance Lev. 4. 2. c. Numb 15. 27. On this ground it is said that Christ was delivered to death for our slips Rom. 4. 25. The least slip is against the law which is so strict as it denounceth a curse against every transgression Gal. 3. 10. 1. This discovereth the vain distinction betwixt mortall and veniall sins Hereof see Chap. 5. v. 2. § 10. 2. This manifesteth their deceit who think to excuse themselves because they sinned on ignorance and errour See Chap. 5. v. 2. § 10. 3. A like conceit or rather deceit is theirs who count it a point of puritanisâ—… to make conscience of every small sin Christ saith that every idle word that 〈◊〉 shall speak they shall give an account thereof in the day of judgement Matth. 12. 36. 4. We may hence learn throughly to examine our selves that if it be possible we may finde out our errors and acknowledge them and crave pardon for them and apply the blood of Christ to them Who can understand his errours Psal. 19. 12. 5. This should make us very watchful against all manner of sins even errors 6. Ministers on this ground ought so to instruct their people as they may be kept from errors 7. It concerns people to use all means for attaining such knowledge as may keep them from errors §. 29. Of the Resolution of and Observations from Heb. 9. 7. THiâ—… verse setâ—…eth down special sanctions of an High Priest Hereof are two 〈◊〉 1. The place where he performed his functions 2. The particular duties that he performed 1. The place is propounded in this word the second 2. It is amplified two wayes 1. By a restraint in these two words alone once 2. By the extent every year The duties that he performed were two 1. That he carried in blood He went not without blood 2. That he offered This is illustrated 1. By the persons for whom he offered These are of two sorts 1. For himself 2. For the people 2. By the sins for which he offered errors Doctrines I. The Law had an High-Priest He is here expresly named See § 40. II. Under the Law there was a difference of holy places There was the second as well as the first Tabernacle See § 40. III. The High-Priest alone went into the most holy place So much is expresly set down See § 40. IIII. The High-Priest went every year into the most holy-place This also is expresly set down See § 41. V. The High-Priest went but once in a year into the holy place See § 41. VI. Means must be used for expiation of sin by those that appear before God See § 43. VII Blood is the means of expiating sin This phrase not without blood intendeth these two points See § 43. VIII The High-Priest was subject to sin See § 44. IX The High-Priest was to use means for expiating his own sin These two points arise from the High-Priests act in offering for himself See § 44. X. The High-Priest was to use means for expiating the sins of others He was to offer for the people See § 44. XI All sorts of sins are to be expiated This ariseth from the word errours See § 44. §. 46. Of the Holy Ghost testifying the uses of the legal types Heb. 9. 8. The Holy Ghost this signifying that the way into the holiest of all was not yet made manifest while as the first Tabernacle was yet standing THe Apostle having declared both the legall types and services which were done by all sorts of Priests he proceedeth to set out their end and uses v. 8 9 10. The generall end and principal use of them all was to raise up Gods peoples mindes unto things to come which were more spirituall and powerfull then the things that they enjoyed To move them to whom he wrote more diligently to heed what he should deliver here-about he bringeth in the holy Ghost testifying the truth of that which he was about to deliver thus The holy Ghost this signifying Moses declared those types and services which signified that which is here set down But as other holy men of God spake as they were moved by the holy Ghost 2 Pet. 1. 21. So did Moses Oâ—… the Holy-Ghost testifying See chap. 3. v. 7. § 74. The word translated signifying implyeth a clear and full manifestation of a matter It is derived from an adjective that signifieth evident certain and manifest as 1 Cor. 15. 27. Gal 3. 11. 1 Tim. 6. 7. Another Apostle useth this very word of Christ testifying unto him the kind of his death And it is translated shewed Hence then it appeareth that the testimonies of the holy Ghost are sure and cerâ—… He is the spirit of truth and leadeth into all truth All credence therefore and all obedience is to be yielded to that which the holy Ghost testifieth In that it is said the holy Ghost signifieth that such and such types services had such uses as hereafter follow it is evident that both the types and services themselves and also their use were of divine institution This is further evident in that Moses was admonished of God to do thereabout what he did chap. 8. v. 5. Such was their institution that they might be for their time more religiously observed And that the faith of Gods people built upon the truths typified by them might have a sure ground and firm foundation as divine
not only rejected but with scorn and disdain This sheweth the height of their impiety especially as it is applyed to the subject or thing trampled upon which is not a worme not any unreasonable creature not a meere man not an Angel not any meere creature but God Not God as a severe strict Judge but the Son of God that for mans sake became a son of man a sacrifice a price of redemption Therefore in the second place mention is made of the blood of him who is trodden under foot which implyeth that the Son of God shed his blood and gave his life for mans redemption This therefore is the most precious thing that ever was bestowed on Children of Men far beyond Silver and Gold 1 Pet. 1. 18 19. Especially it being the blood of the Covenant that is the blood whereby Gods Covenant with man for remission of sins reconciliation with God all needfull grace and eternall life is sealed up and so the covenant made a testament unalterable inviolable as is shewed Chap. 9. v. 16. § 93 94 95. Thus this blood as it is in it self most precious being the blood of him that is God Act. 20. 28. So it is to man the most usefull and beneficiall that can be for it is that wherewith a man is sanctified Of the Greek word translated sanctified and of the notation and divers acceptions of it See Chap. 2. v. 11. § 100 101 102 103. It is here taken in as large an extent as it was v. 10. § 27. Of the foresaid precious and beneficiall blood it is said that the sinner here described hath counted it an unholy thing In Greek the word translated an unholy thing properly signifieth a thing common Thus it is expounded Marke 7. 2. Acts 10. 14 28. A verb derived from thence signifieth to pollute or desile Matth. 15. 11 18 20. Act. 10. 15. Rev. 21. 27. This phrase then implyeth that they account the pure precious and efficacious blood of Christ to be no better then the blood of beasts or then ordinary common water which hath no vertue at all for cleansing of the soul. Quest. How then are they said to be sanctified by that blood Answ. To be sanctified is in Canaans language taken two especiall waies 1. To be set apart as an holy and peculiar thing to the Lord Exod. 13. 2 12. 1 Tim. 4. 5. 2. To make holy and that both by purging away all filthinesse and also by infusing true holinesse 2 Cor. 7. 1. 1 Thes. 5. 23. In this latter sense this word is used 1. For sanctification in truth and in judgement of certainty Act. 20. 32. and 26. 18. 2. In appearance in hope in judgement of charity 1 Cor. 6. 11. These here are said to be sanctified 1. As distinguished by their profession from infidels and by their profession set apart among the peculiar people of God 2. As they made such profession of true holinesse as in charity they were deemed to be truly sanctified yea further they may be said to be sanctified in regard of the end of Christs blood which was shed to do that that the blood of beasts under the law could not do namely to sanctifie So as Apostates do villifie that blood which was shed to sanctifie them The last thing wherein the sin of Apostacy is aggravated is in these words hath done despight unto the Spirit of grace This is the greatest aggravation of all For by the Spirit is meant the Holy Ghost Concerning whom our Lord Christ sayeth All manner of sin and blasphemy shall be forgiven unto men but the blasphemy against the Holy Ghost shall not be forgiven unto men Matth. 12. 31. Hereby this sin is made greater then any other He calleth this Spirit g the Spirit of Grace because the Holy Ghost is the author of grace who worketh in it mens hearts In which respect he is stiled the Holy Ghost See Chap. 2. v. 4. § 35. Here this title the Spirit of Grace is given to the Holy Ghost to shew how far he had wrought upon these Apostates even to enlighten them to perswade them inwardly of the truth and benefit of the Gospel to work in them a sweet tast and apprehension thereof Heb. 6. 4 5. and to move them to make profession thereof notwithstanding all this to despite the Spirit of Grace against Knowledge and conscience and evidence of that spirit maketh their sin to be out of measure sinfull The Greek word translated hath done despight is one word but a compound word The noune whence it is derived signifieth wrong or contumely The simple verb signifieth to wrong one insolently disgracefully Matth. 22. 6. Luke 18. 32. This compound signifieth a casting of disgrace or reproach upon such an one in particular The object of that disgrace being the Spirit of grace makes the sin far the greater Thus the Apostle hath described the heinousnesse of that sin for which nothing remaineth but an expectation of devouring fire v. 27. Many principles before handled are here implyed whereof see § 117. §. 111. Of Christians knowledge of God and of his word Heb. 10. 30. Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and againe The Lord shall judge his people THe first particle as in our English it is set down being a causall conjunction sheweth that this verse is added as a reason of that which went before Now the last thing noted in the former verse is sure and severe vengeance upon Apostates The proofe here alledged to confirme the same is taken from a divine testimony It is generally hinted in this phrase we know him that hath said then the particular testimony is alledged thus Vengeance belongeth unto me c. The substance of the Apostles argument may thus be framed He to whom vengeance belongeth will surely and sorely revenge them that revolt from him But to God vengeance belongeth Therefore God will surely and sorely revenge those that revolt from him This phrase we know hath reference both to God himself of whom the testimony is given and allso to that particular scripture where this testimony was first set down In the former respect it declareth that God in his dealing with men is well known We know him that hath said The Lord is known by the Iudgement which he executeâ—… Psal. â—… 16. He left not himself without witnesse in that he did good c. Acts 14. 17. Object He dwelleth in the light which no man can approach unto 1 Tim. 6. 16. His wayes are past finding out Rom. 3. 33. Answ. He is indeed thus in himself and in the depth of his Counsels But by sundry effects he hath made himself known Some of them are so clear and evident beams of his divine properties as they shew they are works of God Rom. 1. 20. Others do carry such light from the Spirit of God as makes men
mention of an Epistle which St Paul wrote to them to whom he himself wrote his Epistles who were Hebrews 1 Pet. 1. 1. 2 Pet. 3. 1. These proofs of the Divine Authority of this Epistle shew how justly it is accounted Canonical as it hath been in all ages of the Church for where Catalogues of Canonical Scriptures have been made this Epistle hath been put into the number and they have been accounted Hereticks that have denied it to be Canonical §. 2. Of the Excellency of this Epistle ADmirable is the Excellency of every part of sacred Scripture which savoureth of more then an humane spirit And this Epistle hath sundry Excellencies which in a peculiar manner do commend it unto us As 1. The Mysteries couched therein The greatest and profoundest Mysteries of our Christian Religion are therein propounded concerning God the Father Son and holy Ghost Concerning the Natures Person and Offices of Christ Concerning the sufficiency of Christs Sacrifice and efficacy of his Intercession Concerning the excellency of the New Covenant Concerning the life of Faith and concerning the priviledge of these later times c. 2. The variety of Histories therein recollected We have in it a rehearsal of most of the memorable Histories from the beginning of the world to the last Age thereof and not only of such as are registred in holy Writ but also of such as fell out since the Prophets ceased to record any 3. Explication of legal Types and Application of them to their distinct Truths No other book is herein comparable to this Epistle 4. Confutation of Heresies It may be termed the Maul of Popery which is a Mass of Heresies Popish Heresies are most against the Offices of Christ Especially against his Priesthood Those Heresies are so fully met withall in this Epistle as if it had been written sine Popery began God fore-seeing what poisonous heresies would be broached prepared this Antidote against them 5. The pithy Perswasions unto all holiness and new obedience the powerfull Encouragements to constancy and perseverance the dreadfull Denunciations against Apostasie and Impenitency the sweet Consolations to such as for Christs sake endure the Cross which are here and there thorowout in this Epistle mixed Thus much in general to commend this Epistle unto us The Title thereof is next to be considered §. 3. Of the Title THE EPISTLE OF PAUL THE APOSTLE TO THE HEBREWS IT is not probable that this Title was set down by the first Pen-man of this Epistle For he might as well have premised his usual inscription with his Name and Calling which Apostles do in all other their Epistles as have prefixed the foresaid Title Titles before the Apostles Epistles and Subscriptions after them are not accounted Canonical as the Epistles themselves but supposed to be added by some that afterwards did transcribe the Epistles For there are gross mistakings and palpable errours in many of them And though some of them may hit the mark and declare the truth yet doth it not thereupon follow that they are Canonical Although every thing that is Canonical be most true yet every truth is not Canonical For that only is accounted Canonical which was given by inspiration of God Titles therefore and Superscriptions added to the Epistles of Apostles are no sufficient grounds of Doctrine nor may Articles of Faith or Rules for life be founded on them yet they give some light to the matter and may be handled by way of Preface As for the Title of this Epistle no just exception can be taken against it Every Particle therein is undoubtedly most true It plainly demonstrates both the Parties and the Means of the Authors declaring his minde The Parties are 1. The Pen-man or Author 2. The People to whom it was in special directed The Author is described 1. By his Name Paul 2. By his Calling The Apostle The People are described by their Parentage Hebrews The Means is by way of writing a Letter The Epistle §. 4. Of the Author of this Epistle THe proofs before produced for the Divine Authority of this Epistle give evidence that an Apostle or some other extraordinary Minister immediately inspired and infallibly insisted by the divine Spirit was the Author of it Some have supposed it to be written by Luke the Evangelist or by Clemens some by Apollos whose learning and eloquence joyned with great piety is much commended who also in speciall is said to have mightily convinced the Iews Acts 18. 24 25 28. But the evidences following do more then probably evince that Paul the Apostle was the Author of this Epistle 1. The Aucient Greek Churches accounted it to be St Pauls and thereupon prefixed this Title before it The Epistle of Paul c. And in the Catalogue of St Pauls Epistles this is reckoned up whereupon there are said to be fourteen Epistles of St Paul 2. Both Matter and Manner of penning this Epistle is agreeable to St Pauls other Epistles 3. That which St Paul stileth his token in every Epistle 2 Thes. 3. 17. is also in the close of this Epistle thus set down Grace be with you all Amen Indeed in most of his Epistles he stiles it the grace of Iesus Christ yet in both his Epistles to Timothy and to Titus it is as here 4. The mention which is made of Timothy who was St Pauls associate of whom he oft makes mention in his other Epistles and gives the same Epithete to him that is here our brother Timothy Compare with Heb. 13. 23. 2 Cor. 1. 1. Philem. v. 1. To shew that that very Paul is here meant who was immediately called by Iesus Christ and infallibly assisted by his Spirit he is described by his extraordinary function The Apostle Hereof see Chap. 3. v. 1. Thus much of the Author Objections made against this Pen-man of this Epistle are answered in their due places See Chap. 2. § 27. §. 5. Of the Hebrewes THe People to whom in speciall the Apostle directed this Epistle are stiled Hebrewes whereby that Nation which descended from Abraham is meant This Title Hebrewes is oft used in the old and new Testament It was first given to Abraham himself Gen. 14. 13. Then to Ioseph when he was a servant in Egypt Gen. 39. 14 17. Afterwards to all that stock Gen. 40. 15. Exod. 2. 6. 1 Sam. 4. 6 9. Acts 6. 1. Phil. 3. 5. Abraham the father of this people was stiled an Hebrew in two especiall respects 1. Because he came from Heber who was pronepos the third from Shem Gen. 11. 10. 14 25. Shem after the world was divided to the sonnes of Noah was the first father of the blessed Seed Gen. 9. 26. After that the whole world began again to fall from God and rebelliously conspired to build a Tower that might keep them safe from another flood so as God to hinder that work confounded their Languages but Heber separated himself from that
unto the Angels the world to come Here a reason thereof is shewed namely because Christ was not one with Angels he took not upon him their nature 2. It giveth an instance of Gods Soveraignty and Justice For God hath power to leave sinners in that miserable estate whereunto they have implunged themselves and justly may he so do for thus in justice hath he dealt with the Angels that sinned The Angels which kept not their first estate but left their own habitation he hath reserved in everlasting chains under darknesse unto the judgement of the great day Jude v. 6. 2 Pet. 2. 4. 3. To amplifie Gods mercy to man It is a very great amplification of mercy that it is such a mercy as is not extended to others though those other stood in as much need thereof Psal. 147. 20. 4. It demonstrateth more fully the kinde of nature which Christ assumed that it was not an Angelicall a spirituall a celestiall nature as some Hereticks have imagined See § 140. This word Angels is indefinitely to be taken with reference to all sorts of Angels good or bad It sheweth that the good Angels had not so much honour conserred upon them as man had namely to be one with Christ. In this respect even the good Angels are inferiour to Saints for they are sent forth to Minister for them Heb. 1. 14. It sheweth also that evil Angels have not that mercy shewed unto them which men have namely to have the Son of God in their nature a Saviour to save them This negative that Christ took not on him the nature of Angels refutes the opinion of the Chiliasts or Millinaries who hold that the very devils shall be released out of hell after a 1000 years None can be freed but by Christ but with Christ they have nothing to do See more hereof in my Treatise of the sin against the holy Ghost § 29 30 31. §. 158. Of Objections against this truth Christ took not on him the nature of Angels Answered Obj. 1. CHrist appeared unto men in the shape of an Angel Exod. 3. 2 6. Iudg. 13. 3 17 18. Answ. Though it were the Son of God that appeared unto men and he be called an Angel yet that shape wherein he appeared was not the shape of an Angel but rather of a man neither was that the true humane nature of Christ which he afterwards assumed but only a visible humane nature which he assumed for that present time and use Obj. 2. Christ is expresly called Angel Isa. 63. 9. Mal. 3. 1. Answ. He is so called not in regard of his nature but of his Office So men are called Angels Rev. 1. 20. Obj. 3. Christ is called the Head of all Principality and Power Under these words Angels are comprised Answ. Christ is indeed the Head of Angels but not by virtue of any mysticall union but by reason of that preheminency which he hath over them Thus is he said to be farre above all Principality c. Eph. 1. 21. And also by reason of that authority he hath over them Heb. 1. 6 7 14. Obj. 4. Christ is said to gather together in one all things which are in heaven and on earth Eph. 1. 10. By things in heaven are meant Angels Answ. 1. It is not necessary that Angels should be there meant but rather glorified Saints 2. If Angels be there meant the gathering of them together is not to be taken of an union with Christ but rather of a reconciliation betwixt Angels and men or of the establishing of the good Angels that fell not §. 159. Of the priviledge of Beleevers above Angels TO shew that that very mercy which was not vouchsafed to Angels was vouchsated to men the Apostle doth not only use this particle of opposition BUT which 〈◊〉 in like cases frequently useth as Prov. 10. 2. but also he repeateth the same word again wherein the grace not granted to Angels is comprized which is this He took on him so as to man was granted that which was not vouchsafed to Angels Of that grace see § 157. This is such an evidence of Gods peculiar respect to man as it made the Angels themselves desire to behold the riches of Gods mercy herein 1 Pet. 1. 12. If to this generall we adde other particular exemplifications of Gods mercy to man over and above that which he shewed to Angels we shall more clearly discern the exceeding greatnesse of Gods favour to man Some particulars are these 1. Christ is given a Saviour to lost man Luk. 2. 11. No Saviour is afforded to Angels 2. Men are as members of one body mystically united to Christ their Head 〈◊〉 as they altogether with the Son of God are one Christ 1 Cor. 12. 12. No such 〈◊〉 nour is vouchsafed to Angels 3. All things are put in subjection to man Not so to Angels v. 5 6 â—… 4. Men shall judge the Angels 1 Cor. 6. 3. Angels shall not judge men 5. Angels are ministring spirits sent forth to minister for them that shall be 〈◊〉 salvation Heb. 1. 14. Men are not sent forth to minister for Angels Some make the reason of that difference which God put between men and Angels to be this that all the Angels fell not and thereupon they inferre that 〈◊〉 not take on him the nature of Angels for the good Angels sake because 〈◊〉 were but a part for he will take the nature for all or none This reason 〈◊〉 hold in that he took mans nature for the good and benefit only of the seed of Abâ—…ham See § 162. Others put the reason of the foresaid difference between men and Angels in 〈◊〉 hainousnesse of the sinne of Angels and thereupon they aggravate the sinâ—…e Angels by sundry circumstances as that they were the more excellent creatures that they had more light of understanding that they first sinned that they 〈◊〉 not tempted â—…o sin as man was and that they tempted man and so were murder of man Ioh. 8. 44. I will not assay to extenuate any of these aggravations But this I may boâ—… say that these and other like reasons taken from difference in creatures much â—…gate from the supream Soveraignty of God who thus saith I will be graâ—… whom I will be gracious and I will shew mercy on whom I will shew mercy Exod 19. That which about Gods Soveraignty exercised on man and man in refereâ—… to the Elect and reprobate is distinctly set down by the Apostle Rom. 9. 21 〈◊〉 may not unfitly be applied to his Soveraignty exercised on men and Angels 〈◊〉 not the Potter power over the clay of the same lump to make one vessel unto honour 〈◊〉 another unto dishonour c. Is it not lawfull for me saith the Lord to do what 〈◊〉 with mine own This then is the reason that we must rest upon So was Gods 〈◊〉 pleasure He would not shew that mercy to Angels which he did to men 〈◊〉 peculiar love to man see my
27. 11. Sonne and Spirit Luk. 1. 35. and the excellentest of his Creatures both Persons and things and those above and below 1. Above The Heavens Heb. 9. 12. The Angels Mar. 8. 38. and glorified men 1 Thes. 3. 13. are called holy 2. Below Professors of the true faith Col. 3. 12. whether single persons male Maâ—… 6. 20. and female 1 Pet. 3. 5. and children born of such 1 Cor. 7. 14. or the whole society and communion of them These are called an holy Priesthood an holy Nation 1 Pet. 2. 5 9. An holy Temple More eminently they who are of extraordinary Functions in the Church as Apostles and Prophets are called holy Revel 18. 20. 3. The Priviledges and gifts that God bestoweth on his Church are also called holy as holy Scriptures Rom. 1. 2. Holy Law Holy Commandments Rom. 7. 12. Holy Covenant Luke 1. 72. Holy calâ—…ing 2 Tim. 1. 9. Holy faith Jude v. 20. Holy conversation 2 Pet. 3. 11. And the parts of mens bodies used in devotion as Holy hands 1 Tim. 2. 8. and Christians mutuall salutations as an holy kisse Rom. 16. 16. 4. Sundry places were so called as Ierusalem Mat. 4. 5. The holy City because it was a Type of the Church and of the Kingdom of heaven and because the Temple wherein God was worshipped was there And the Holy Mount 2 Pet. 1. 18. where Christ was transfigured And the place where God in speciall manifested his presence was called holy ground Act. 7. 33. The Hebrew word which is translated holy in the Old Testament is applied to the Temple and to the severall parts and courts thereof and to all the persons and things appertaining thereto as Priests Levites Altars Sacrifices Incense Oyl Water â—…estments all manner of Utensils Ordinances and other things which were for sacred uses When the Greek word used in the Text is set alone as a Substantive and not as an Adjective joyned with another it is translated Saint Salute every Saint Thus for the most part it is translated in the plurall number Saints which is all one as holy ones § 6. Of the causes of mens being holy and of calling them so THis excellent Prerogative of being holy cannot arise from mens selves 〈◊〉 can bring a clean thing out of an unclean Not one Job 14. 4 The 〈◊〉 whence all men sprout was most impure and unholy But every good and every perfect giâ—…t is from above and â—…ometh down from the Frther of lights Jam. 1. 17. This Father of Lights commuaicateth holinesse to Sons of men two waies 1. By imputing unto them the righteousnesse of his Son Thus we are said to be made the righteousnesse of God in Christ 2 Cor. 5. 21. and Christ is said to be 〈◊〉 of God righteorsnesse unto us 1 Cor. 1. 30. 2. By coveighing his Spirit into us who altereth their nature and disposition and enableth us to perform the works of righteousnesse In this respect he is 〈◊〉 only called the holy Ghost of which phrase see more ver 7. But also the Spirit of holinesse Rom. 1. 4. because he worketh holinesse in us And Sanctification 〈◊〉 said to be of the Spirit 2 Thes. 2. 13. because it is wrought in us by the Spirit of God Thus this excellent title Holy gives no matter of boasting unto man For whâ—… hast thou that thou didst not receive Now if thou didst receive it why dost thou 〈◊〉 as if thou hadst not received it 2 Cor. 4. 7. But it giveth just and great cause 〈◊〉 glorying in God of giving all praise to God for it and of using this divine property to the glory of his Name The Apostle here giveth these Hebrews this title not so much in regard of 〈◊〉 parenâ—…age because the root from whence they sprouted was holy Rom. 11. 16. For the partition wall betwixt Jew and Gentile was now broken down and all 〈◊〉 were of the faith of Abraham were counted to be of Abrahams Seed Gal. 3. 〈◊〉 In this respect all that were born of Parents professing the faith were counted 〈◊〉 1 Cor. 7. 14. The Apostle therefore here gives them this Title 1. In regard of their profession whereby they were distinguished from 〈◊〉 persons 2. In regard of his opinion of them For he judged them to be true 〈◊〉 of the holy Church as he did of those to whom he said Ye are wasâ—…ed ye 〈◊〉 sanctified ye are justified in the Name of the Lord Iesus and by the Spirit of 〈◊〉 God 1 Cor. 6. 11. Thus he usually stileth all to whom he wrote Saints that 〈◊〉 holy ones Quest. How did the Apostle know that they were holy Answ. By their holy profession For the ground of judging others is not â—…tainty of knowledge but the rule of love which beleâ—…veth all things and 〈◊〉 〈◊〉 things 1 Cor. 13. 7. That is the best that may be beleeved or hoped of them Thus another Apostle termeth those to whom he wrote Elect 1 Pet. 1. 2. yet Election is one of Gods secrets Besides he giveth this title indefinitely so as they that are truly holy might apply it to themselves For a Sermon may be preached or a Letter written to a whole assembly without manifesting any difference betwixt person and person when that which is preached or written is specially intended to those who in truth are such as they profess themselves to be This is not to justifie the wicked for that is an abomination Prov. 17. 15. And a â—…o is denounced against them that call evil good Isa. 5. 20. When matters are apparent judgement must answerably be given Love makes not men blinde When men are plainly discerned to be unholy to call them holy is not to think or speak the best but the worst But when we see nothing to the contrary then are we to judge the best of Professors It is better to judge an hypocrite upright if we know him not to be an hypocrite then an upright man an hypocrite For we may well judge otherwise then the truth is so we judge not otherwise then love requireth How contrary to this Apostolicall practice is the censure of many in this age who on this ground that men are carefull to keep a good conscience and fearfull to commit the least sinne judge them to be dissembling hypocrites Profession of sincerity makes many to be more vilely thought of More diametrically opposite to the rule of love is their censure who on every occasion are ready to call such as are not of their minde damned reprobates Christ saith With what judgement ye judge ye shall be judged Matth. 7. 2. What judgement then can such look for §. 7. Of the Excellency Utility and Necessity of being holy THe Apostle could not have given unto them a more excellent attribute then this Holy For 1. There is nothing wherein a creature can be more like to his Creator then in being holy It is said that God at first
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
4. 2. A false witnesse Matth. 26. 60. A false Prophet Matth. 7. 15. A false Christ Matth. 24. 24. A thing falsly called 1 Tim. 6. 20. That which is here intended to be impossible for God is to faile in performing his promise especially that which is confirmed by oath We shall not heare need to speak of that which God confirmeth by oath for it was shewed § 140. that Gods oath is inviolable and it will by necessary consequence follow that if it be impossible that God should faile in any word at all It would much more be impossible that he should faile in that which he confirmeth by oath For the generall that God cannot in any case lie or faile of his word is evident by an Epithite attributed to him which we thus translate that cannot lie Titus 1. 2. It intends as much as this phrase It is impossible for him to lie The foresaid Epithite is compounded with a privative preposition that implieth an utter privation of such a thing and that there is no inclination thereunto As God is light and in him is no darknesse 1 John 1. 5. so he is truth and in him there can be no lie The strength of Israel will not lie 1 Sam. 15. 29. herein is made a difference betwixt God and man God is not a man that he should lie Num. 23. 19. For God to lie were to deny himself but God cannot deny himself 2 Tim. 2. 13. Gods truth is infinitely perfect it admits no variablenesse neither shadow of turning Jam. 1. 17. Yea Gods truth is essentiall to him so as his essence may as soon be brought to nothing as his truth to a lie §. 143. Of inferences from the impossibility of God to lie 1. THe impossibility of God to lie is a great aggravation of the heynousnesse of unbelief For he that believeth not God hath made him a lier 1 Joh. 5. 10. which is in effect to make God no God This is the rather to be noted to stir up in us a diligent watchfulnesse against this sin which many account no sin but a meer infirmity See more hereof v. 13. § 100. 2. This is a strong motive to believe a greater cannot be given for as there is no will so neither power in God to lie Men who are conscionable and faithfull in keeping their word and promise are believed yet being men they are subject to lye Rom. 3. 4. How much more should God be believed who cannot possibly lye If God cannot lye what promise what threatning of his shall not be accomplished 3. This should make Ministers who stand in Gods room and speak in Gods name to be sure of the truth of that which they deliver for Gods word else they make God a lyar for their word is taken for Gods Col. 2. 13. They are Gods Ambassadors An Ambassadors failing is counted his Masters failing Therefore the Apostle useth this asseveration I say the truth in Christ I lye not my conscience also bearing we witnesse in the Holy Ghost Rom. 9. 1. False Prophets are branded for prophesying 〈◊〉 〈◊〉 Gods name Jer. 14. 14. For preventing this we must hold close to Gods word 4. Though we cannot attain to such an high pitch of truth yet every one ought to endevour to be like God herein namely in avoyding lying Lying is a sin â—…beseeming any man but most unbeseeming a professor of the true religion Generall arguments against lying are these 1. Lying is condemned by those who were led by no other light then the light of nature as Philosophers Orators Poets Saint Paul quoteth a verse out of 〈◊〉 〈◊〉 whereby the Cretians were condemned for their frequent lying Titus 1. 12. To 〈◊〉 them the more for this vice to lye was in a proverbiall speech said to 〈◊〉 or play the Cretians 2. Every mans conscience condemnes lying If one be not impudent he will blush when he tells a lye and infinite shifts are ordinarily made to cloake a lye which shew that he is ashamed thereof and that his conscience checketh him for it 3. No man can endure to be accounted a lyar No word more provoketh rage than this Thou lyest It is the cause of many duels 4. Lying overthrowes all society For what man knoweth the things of a man 1 Cor. 1. 11. A mans purposes must be made known and speech is the best meanes thereof If his speech be deceitfull how shall his mind be made known If not what commerce can there be with him and others 5. A man taken tripping herein will be suspected in all his words and actions He that is not true in his words can hardly be thought to deal honestly in his deeds Arguments against lying in professors of the Christian religion are these 1. Lying is expresly forbidden in Gods word Lev. 19. 11. Eph. 4. 25. 〈◊〉 3. 9. Thus it is against the rule of Christians 2. It is against knowledge and conscience For a lyar doth deceitfully utter for truth that which he knoweth to be false 3. It is a filthy rag of the old man and one of the most disgracefull and therefore first set down in the particular exemplification of those filthy ragges Eph. 4. 22 25. 4. It is most directly opposite to God who is truth it self and concerning whom we heard that it was impossible that he should lye 5. Nothing makes men more like the devill for he is a lyar and the father 〈◊〉 Joh. 8. 44. A lying spirit is a diabolicall spirit A lyar carrieth the image of the devill and doth the work of the devill and therein shewes himself a child of the devill 6. As a lye is hatefull to God so it makes the practisers thereof abominâ—…ble Prov. 6. 16 17. and 12. 22. 7. Lying causeth heavy vengeance In generall it is said The Lord will 〈◊〉 them that speake lyes Psal. 5. 6. In particular both temporall and eternall judgements are threatned against such Temporall Hos. 4. 2 c. Eternall by excluding from heaven Rev. 21. 27. And by thrusting into Hell Rev. 21. 8. Memorable was the judgement on Gehazi 2 King 5. 27. And on Ananias and 〈◊〉 Act. 5. 5 10. §. 144. Of comfort arising from faith in Gods promise THe end of the two immutable things which God used is thus expressed That we might have c. These words in generall declare that it was for our good 〈◊〉 God so far condescended as was shewed v. 17. § 131. The particular good aimed at therein is in these words A strong consolatiâ—… Of the verb whence this Noune consolation is derived see chap. 3. v. 13. § 143. Among other acceptions the verb from whence this noune is derived signifieth to comfort Col. 4. 8. Hereupon the Holy Ghost who is the originall cause of all 〈◊〉 sound comfort is stiled the comforter The word of my Text is sometimes translated exhortation Heb. 13. 22. and sometimes consolation Luk. 2.
ariseth partly from their endeavour after peace and partly from Gods blessing upon their endeavour Great are the benefits which peace brings to a Kingdome Therefore righteous Kings seek it and God gives it as a blessing to them Of the benefits of peace See the Churches Conquest § 96. 1. This may serve as a just taxation of those that delight in war who are never well when they are out of war They will therefore pick quarrels thinking to get a name thereby to live on spoiles to trample under and triumph over others Such are no Kings of righteousnesse They are more fit to live in wildernesses among tygers and other ravenous beasts yea in hell among Devils then among men 2. Hereby Kings and others may testifie their righteous disposition namely by love of peace hereunto we are much exhorted Rom. 12. 18. Heb. 12. 14. Christ would have us not only keepers of peace but also makers of peace Matth. 5. 9. Holinesse and peace must go together Heb. 12. 14. Neither must the unrighteousnesse of others make us break peace nor must love of peace make us lose righteousnesse 3. Pray that these two may ever go together that Melchisedec may dwell in Salem Pray that the wars begun may end in peace and that that peace may be a peace of righteousnesse 4. Be thankfull to God for that peace that we have so far as it meeteth with righteousnesse and for the benefits that we enjoy thereby §. 23. Of Mysteries couched under Histories IN the third verse there are four mysteries taken from things concealed They are all spoken of Melchisedec as a type respectively because they are not by the holy Ghost expressed For in those Scriptures where mention is made of Melchisedec there is not any mention made of his Father Mother descent birth or death But all those things are spoken of Christ the truth simply and properly The 〈◊〉 though it go from the words and from the sense also applyed to Christ yet in relation to Melchisedec giveth the right sense thus whose Father and Mother are not written in the Genealogies nor the beginning of his 〈◊〉 nor end of his life A learned interpreter of the New Testament thus translates it who was 〈◊〉 〈◊〉 unknown Father c. This phrase without descent thus The originall of 〈◊〉 stock cannot be declared Though these may shew the meaning of the words as applyed to the type 〈◊〉 they lose the emphasis of them and obscure the mysteries contained in them Object There are many men mentioned in Scripture whose Father Mother descent birth and death are not recorded in Scripture as Obadiah Habbakuk 〈◊〉 〈◊〉 and others Answ. The parentage kindred birth and death of these and sundry otherâ—… 〈◊〉 passed over because there was no great end of knowing them But these were â—…cealed in the History of this man purposely to imply a mystery Quest. How may we know this Answ. Because the Apostle who was guided by the same Spirit that 〈◊〉 〈◊〉 〈◊〉 were hath observed as much For the Spirit knoweth his own meaning 〈◊〉 one inspired by the Spirit of God had not revealed this mystery all the 〈◊〉 spirits of men that ever were could not have found it out for it is a deep 〈◊〉 and as closely couched in the History as ever any was We may learn hereby diligently to compare the Old and New Testament â—…ther thus may many profound mysteries be discovered Thus thou shalt find 〈◊〉 Ark. 1 Pet. 3. 21. the cloud the red-sea the Rock and Manna 1 Cor. 10. 2 3. to be such Sacraments as ours Thus thou shalt find the two children of Abraham 〈◊〉 born of a bond-woman the other of a free-woman to set forth children of 〈◊〉 flâ—…sh and of the spirit and their two mothers the two testaments Gal. 4. 24. c. Thus shalt thou find many legall rites and ceremonies applyed to their proper 〈◊〉 and substance and many dark and obscure prophecies cleerly revealed and opened §. 24. Of mysteries spoken of Melchisedec applyed to Christ. THe first three Greek words translated without Father without Mother without descent are here only used in the New Testament They are all compound words and that with the privative preposition that implyeth a plain negation of a thing 1. This without Father must needs be applyed to the humane nature of Christ. For as God the second Person in sacred Trinity he is the Son of the first Person which is his Father Ioh. 5. 17. But as man he had no proper Father he was born of a pure Virgin Isa. 7. 14. Matth. 1. 23. Luk. 1. 35. As for Ioseph the husband of his Mother it is said That he was supposed to be his Father Luk. 3. 23. and that to hide this great mystery from such as were obstinately malitious 2. This Epithite without Mother must needs have reference to Christs divine â—…ture for we shewed before that as man he had a Mother he was born of the Virgin Mary The History of his birth is distinctly set down by the 〈◊〉 But it is blasphemy to think that as God he should have a Mother The great Lord of heaven and earth is not like the gods of the heathen who were imagined to 〈◊〉 their wives and some of them to be born of Mothers Object The Virgin Mary is stiled the Mother of God Answ. That is by reason of the hypostaticall union of his two natures in which respect that which is proper to one nature is attributed to the other 〈◊〉 the Son of man is said to be in heaven Joh. 3. 13. because the divine Nature to which Christ humane Nature was united was in heaven So God is said to 〈◊〉 the Church with his own bloud Act. 20. 28. because the blood of that humane Nature which was united to the divine was shed to that end 3. This Epithite without descent or without pedigree or without kindred 〈◊〉 also be meant of his divine nature in reference whereunto he had no ancestors 〈◊〉 posterity In reference to his humane nature both Matthew and Luke set down his distinct Genealogie Matt. 1. 1. c. Luke 3. 23. c. In regard of his divine nature he was begotten of his Father by an eternal unalterable unconceivable generation 4. The last mystery consisteth of two branches One that he had no beginning of 〈◊〉 The other Nor end of life These two set down a true proper eternity without beginning and end See hereof The Explanation of the Lords Prayer § 224. This most properly and principally is to be taken of his divine nature As God he is Alpha and Omega Rev. 1. 8. Of Christs Eternity see Chap. 1. § 129. 143. 145. Christ as man had his beginning in the Virgins wombe after many hundred Generations had passed in the world even in the 3928 year of the world and about 34. yeares after there was an end of his mortall life in this world for he was
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
offer sacrifices the Apostle inferreth from thence that Christ did offer a sacrifice He taketh it therefore for granted as a point not to be denyed the Christ did that to which he was ordained Herein he shewed himself faithfull 〈◊〉 him that appointed him See Chap. 3. v. 2. § 32. and Chap. 7. v. 13. § 73. §. 9. Of the meaning of the latter part of the third verse FRom this generall proposition Every High-Priest is to offer sacrifice the Apostle inferreth this consequence It is of necessity that Christ have somewhat to offer He here taketh that for granted which he had before proved that Christ was an High-Priest thereupon he inferreth that he must do what every High-Priest is ordained to do Of this consequence see the former § where is shewed what sacrifice Christ offered up even his own body This illative conjunction wherefore implyeth a consequence Hereof see Chap. 2. v. 17. § 166. The Apostle inforceth his consequence by a necessity thus It is of necessity Necessity and impossibility are contrary each to other That properly is necessary that ever was as it is and cannot be otherwise For example It is necessary that God be one and it is necessary that the one God be distinguished into three persons One the other side that is impossible which never was is or can be See Chap 6. § 38. In common use things are said to be necessary upon a supposition of some 〈◊〉 thing Thus upon supposition of that course which God had set down for rejeâ—… the Jewes namely their rejecting of the Gospell first it was necessary that the word of God should be first spoken to them Act. 13. 46. For how could they reject that which was not offered and tendered unto them Thus also upon â—…tion that there are sundry good uses of good workes the Apostle saith 〈◊〉 〈◊〉 learn to maintain good workes for necessary uses Tit. 3. 14. Thus here upon supposition of that order which God in wisdome had set down for our redemption â—…ly by a ransome and upon supposition of Christs undertaking so to redeem mâ—… 〈◊〉 thereupon to be a high-Priest it was necessary that he should have somewhat to 〈◊〉 This necessity resting upon that which Christ voluntarily undertook sheâ—… that he bound himself to offer himself for our sins Of Christs binding himself for our good see Chap. 2. v. 17. § 166. Of the Greek pronoun translated this man See Chap. 7. v. 4. § 31. This word somewhat implyeth somewhat else then what other Priests 〈◊〉 up What that somewhat is which Christ must have to offer namely himself his 〈◊〉 body is shewed in the former section Of this word to offer See Chap. 5. v. 1. § 6. §. 10. Of Christs not being a Priest on earth Heb. 8. 4. For if be were on earth he should not be a Priest seeing there are Priests that offer gifts according to the Law AS in the former verse the Apostle proved that Christ offered up a sacrifice and that of another kind then the legall Priest did so here in this verse he provâ—… that he had another place to exercise his Priest-hood in then the legall Priests 〈◊〉 Here also is prefixed the causall particle for which declareth this verse to be a reason of that which goes before Now this hath reference to the first verse where that high place wherein Christ exerciseth his Priest-hood is described and manifested to be heaven The Apostles argument is drawn from a distribution of two places which onely are 〈◊〉 for executing a Priest-hood which are heaven and earth The full force of the Apostles argument may be manifested by a disjunctive syllogisme thus Christs Priest-hood must be exercised in heaven or on earth On earth it could not be Therefore it must be in heaven This argument taketh it for granted that Christ was an high-Priest The assumption that Christ exercised not his Priest-hood on earth is proved in this verse Upon that proof it necessarily followeth that heaven must be the place of Christs exercising his Priest-hood Object Christ did offer himself up a sacrifice here on earth but that was a principall part of exercising his Priest-hood Answ. 1. The Apostle here speaketh of the full execution of his whole Priest-hood Thereunto belonged his continuall intercession as well as the oblation of himself now that intercession must be made in heaven at Gods right hand This was typified under the Law for it was not sufficient for the high-Priest to offer sacrifice in the Tabernacle but he must also enter into the most holy place there to appear before the mercy-seat Christ was the true high-Priest who must in truth do what the other in type did Had Christ done no more then he did on earth he had not been a full and compleat high-Priest but only in part 2. Though the externall act of Christs offering up his body on the Crosse were on earths yet the internall spirituall and eternall vigour thereof was from above even from heaven The shedding of Christs blood on earth was to mans eye but as the shedding of another mans blood The explation of sin wrought thereby was a divine and heavenly work the work of his divine and heavenly Spirit Through the eternall Spirit he offered himself Heb. 9. 14. Christ was on earth but a short time Heb. 5. 7. In heaven he is for ever He came to earth that he might shed his blood for a sacrifice which in heaven he could not have done and on earth he shed his blood that thereby he might enter into heaven Heb. 9. 12. and so make a passage for us To conclude this point though Christs Priest-hood was in an externall act begun on earth yet the continuation consummation and full accomplishment of all is in heaven and thereupon the Apostles position is true and sound If he were on earth he should not be a Friest The things which appertain to Christs Priest-hood for which he was ordained are heavenly such as on earth could not be accomplished as to appear before the throne of the divine Majesty to present the persons and services of the elect to his Father and to prepare places for them in heaven This affords a cleer demonstration against the supposed Popish Priesthood for the Apostles argument lyeth directly against them If they be on earth they are no Priests but on earth they are from earth they arise on earth they continue to earth they do return and by their own confession they are no Priests longer then they are on earth therefore by the Apostles conclusion they are no Priests at all The reason which the Apostle renders in the latter part of this verse makes strongly against them for all true Priests on earth must offer gifts according to the Law bâ—…t Popish Priests cannot say that they have gifts to offer according to the Law This is the rather to be noted because they much brag
1. and God of Gods §. 15. Of the most holy place typifying heaven Heb. 9. 3. 3. And after the second Vailes the Tabernacle which is called The Holiest of all 4. Which had the golden censer 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 5. And over it the â—…herubims of glory shadowing the Mercy-seat of which we cannot now speak particularly THe Apostle goeth on to set forth other special types which were in the other part of the Tabernacle which he describeth in the 3. verse He describeth it by the division of it from the former and by the proper title given unto it We will first speak of the Title and then of the division The word Tabernacle is here Synecdochically used for a part thereof For it was shewed 9. 6. that there were two parts of the Tabernacle Of the former he spake in the former verse Here he speaketh of the latter-part and this is it which he callâ—…th the Holiest of all Of this title see Chap. 8. v. 2. § 4. This was at the west-end of the Tabernacle It was four square ten cubits long 〈◊〉 broad ten high The like place in Solomons Temple was called the Oracle which was twenty cubits in length twenty in breadth and twenty in height 1 King 6. 20. Now Solomons Temple was in every place twice as big as the Tabernacle It was overlaid every way with pure Gold It was kept most close None might enter into it but the High-Priest and he but once a year verse 7. This place 〈◊〉 heaven verse 12 24. It was as fit a resemblance of Heaven as every any edifice framed in this world For 1. It was the most glorious place that ever was 2. God did more conspicuously manifest his presence in this place then in any other on earth 3. None but the High-Priest might enter into this place So none but 〈◊〉 collectively taken for his mystical body 1 Cor. 12. 12. might out of 〈◊〉 enter into heaven 4. The Priest went with blood into it Lev. 16. 9. So Christ entered into heaven with blood v. 12. For our sins close heaven against us but Christs blood takes away our sins 5. The High-Priest was arayed all in fine linnen when he entered into it And also was otherwayes gloriously attired So Christs humane nature was endued with 〈◊〉 pâ—…rity and exceeding great glory So likewise his mystical body entering into heaven is pure and glorious 6. Therein was the Mercy-seat So heaven is the throne of â—…race Heb. 4. 14. â—… There the High-Priest presented the names of the twelve tribes unto God 〈◊〉 〈◊〉 Christ 〈◊〉 for us 〈◊〉 God â—… There were Cherubims attending the Mercy-seat In heaven are Angels attenâ—… the throne of God This sheweth the priviledge of Saints as they are members of the mystycal body 〈◊〉 Christ who is the true great High-Priest and by virtue of this union they parâ—… of this priviledge to have admittance into this most holy place It was one of 〈◊〉 greatest priviledges of the High-Priest under the Law No King had the like 〈◊〉 the difference betwixt the type and the truth be well weighed it will appear to be a great priviledge indeed It was a priviledge to Israel to be admitted into the courts 〈◊〉 the Tabernacle a greater for Priests to be admitted into the holy place but the greatest for the High-Priest to be admitted into the most holiest place This was as Gods bed-chamber or privy closet While here we live we cannot 〈◊〉 a personal accesse thereto therefore we must long to be there Phil. 1. 23. and 〈◊〉 all occasions lift up our eyes thereunto Psal. 121. 1 Lam. 3. 41. and set our 〈◊〉 thereon Col. 3. 1. and make such prayers as may pierce thereinto which 〈◊〉 be by the voyce but by the power of the Spirit Rom. 8. 26 27. §. 16. Of the vaile which separated the most holy place and typified Christs flesh THere was a division betwixt the holy and most holy place by a vaile which is here called the second vaile in reference to another vaile whereby the 〈◊〉 part of the tabernacle was severed from the Courts appertaining thereunto 〈◊〉 was the first vaile thorow which all sorts of Priests entred into the first taberâ—… which was the holy place This was the second vaile by which the Highâ—… alone entred into the second tabernacle which was the most holy place This vaile is distinctly described Exod. 26. 31 32 33. wherein are expressed 1. The matter whereof the vaile was made 2. The curious workmanship thereof 3. The pillars and hooks whereon and whereby it hung 4. The end or use of it 〈◊〉 general the vaile was a type of Christs flesh so the Apostle expoundeth it in 〈◊〉 wordâ—… through the vaile that is to say his flesh Chap. 10. v. 20. § 58. 1. As the vaile shadowed the glory of the most holy place so did the flesh of Christ over-shadow his divine glory Phil. 2. 7. 2. By the vail there was an entrance into the most holy place So by the flesh of Christ there is an entrance into heaven Heb. 10. 19 20. In this respect Christ in reâ—… to his humane nature stileth himself a door Joh. 10. 7. and the way Joh. 14. 6. Behold here an evidence of the divine wisdome That whereby the glorious presence of God is hid from the world is a means whereby Saints enter into that gloâ—… presence All unbelievers are so offended at the mean estate of Christ clothed with flesh as they discerned not the evidence of his divine power in his words or works doings or suffering but Saints are thereby brought to see the glory of Gods wisdom power truth justice mercy and other divine excellencies Upon this principle the Word was made flesh and dwelt among us this inference is made we beheld his glory the glory of the only begotten of the Father Joh. 1. 14. And Christ thus saith of himself as he was incarnat No man commeth unto the Father but 〈◊〉 if ye had known me ye had known my Father also Joh. 14. 6 7. This vail is here called the second for distinction sake The difference betwixt this and the first vail was in these and such like particulars 1. In place The first vail was between the court and first tabernacle That shewed the concealment of the mysteries of the New Testament 2. In the supporters This second had but four pillars but the first had five Exod. 26. 32 37. There was a more frequent entring through the first then through the second Thereupon it was to be more steddy 3. In the matter of the sockets The sockets of the second vail were of silver the other of brasse Exod. 26. 32 37. The nearer things are to God the more excellent and purer they are 4. This second vail was made with Cherubims The
rites for they are all burthensome 6. This phrase untill the time of reformation hath reference to the time of the Gospel wherein and whereby those bitter things which time after time are promised are accomplished and whereby that which was defective in the law is made up and perfected If we â—…ay all these things together we shall find the Apostles reason to be a very forcible one For meats and drinks can but nourish and refresh the body they cannot cheer the soul and quiet the conscience Meat is for the belly and the belly for meat 1 Cor. 6. 13. and 8. 8. meat commendeth us not to God for neither if we eat are we â—…e better neither if we eat not are we the worse The like may be said of drink and of washings water can but wash the body it cannot cleanse the soul. Though thou wash thâ—…e with Nitre and take thee much soap yet thine iniquity is marked before me faith the Lord God Jer. 2. 22. What have ordinances of the flesh to do with the spirit Carnal and spiritual do not well agree The things that lie as burthens upon men cannot pacifie the conscience then would they be no burthen Therefore it is not possible that these things should make perfect as pertaining to the conscience especially in that they have a date which implyeth imperfection and that there is a time of reformation to come after them Of this imperfection See Chap. 7. v. 18 19. § 85 86. Of the time of the Gospell being the time of better things and so in that respect the time of reformation See Chap. 2. v. 3. § 21. and chap. 8. § 35. and Chap. 8. v. 16. § 80 81 82. §. 51. Of the resolution of Heb. 9. 8 9 10. Vers. 8. The Holy Ghost this signifying that the way into the Holiest of all was not yet made manifest while as the first Tabernacle was yet standing Vers. 9. Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience Vers. 10. Which stood only in meats and drinkes and divers washings and cared ordinances imposed on them untill the time of reformation Vers. 8. THese three verses declare the end of legall rights That end is to rais up mens minds to more excellent things then they were This end is 1. Propounded v. 8. 2. Proved v. 9 10. In the proposition there is set down 1. The warrant of that end 2. The matter thereof The warrant is divine This is manifested 1. By the author thereof The Holy Ghost 2. By the kind of warrant in this phrase This signifying The matter was that a more excellent way to heaven was prefigured This is amplified by the time how long this continued to be prefigured while the first Tabernacle was standing Vers. 9. Two proofes are produced of the foresaid point One is taken from the nature of the legall rites which was to be a figure This is amplified by the time how long they continued so to be for the time 〈◊〉 present The other proof is taken from the impotency of those rites This latter is 1. Generally propounded 2. Particularly confirmed v. 10. In propounding the proof he declareth 1. The heads of the legall rites Herein are noted 1. The kinds of them gifts and sacrifices 2. The manner of using them were offered 2. The impotency of them Hereabout observe 1. Wherein the impotency consisted They could not make perfect 2. The persons about whom it was manifested him that did the service 3. Wherein it was manifested as pertaining to the conscience Vers. 10. The particular confirmation is double for it is confirmed 1. By an induction of sundry particular rites 2. By a declaration of the date of them The particulars are foar 1. Meats 2. Drinkes 3. Divers washings 4. Carnall ordinances These are amplified by the necessity of observing them In this phrase impâ—… on them The declaration of the date is in these words untill the time of reformation §. 52. Of observations raised out of Heb. 9. 8 9 10. Vers. 8. I THe Apostle declared what was agreeable to the mind of the Holy Gâ—… For he declareth that which the Holy Ghost signifieth See § 46. II. The Holy Ghost was the author of the legall types He that signified what they intended instituted them See § 46. III. The Holy Ghost ordained the legall types to be significant He signified See § 46. IV. There is a true way to heaven This is implyed under this phrase Tâ—…e waâ—… into the holiest of all See § 47. V. The true way to heaven was not fully and cleerly manifested by the legall rites This phrase was not yet made manifest intends as much See § 47. VI. The continuance of legall rites obscured the cleer light of heavenly truth This is implied under this phrase while 〈◊〉 〈◊〉 Tabernacle was standing See § 47. Vers. 9. VII Legall rites were figures of future truths The word figure intends amach See § 48. VIII Legall types continue in force for the time of the law only The time then presâ—… intends the time of the law See § 48. IX Gifts were offered to God under the law See § 42. X. Sacrifices were then offered to God These two doctrines are expresly set down in their termes See § 42. XI Legall rites could not make perfect This is plainly expressed XII Observers of the legall rites were not made perfect thereby See § 49. This phrase him that did the services sets out such as observed the rites See § 49. XIII Legall rites could not purifie or pacifie the conscience This is intended under this phrase as pertaining to the conscience See § 49. Vers. 10. XIV Legall rites consisted only in externall things The enumeration of the particulars wherein legall rites consisted together with this exclusive particle 〈◊〉 demonstrated as much See § 50. XV. Legall meats cannot nourish the soul. See § 50. XVI Legall drinkes cannot refresh the soul. See § 50. XVII Legall washings could not cleanse the soul. These three are brought in as such as appertained not to the conscience See § 50. XVIII Legall ordinances were carnall So they are here called See § 50. XIX Carnall ordinances were imposed on the people under the law So they are here said to be See § 50. XX. Carnall ordinances cannot make perfect For this end they are here mentioned See § 50. XXI The Legall rites were but for a time This word untill intends as much See § 50. XXII The time of the Gospell is a time of reformation See § 50. §. 53. Of Christ an high Priest of good things Heb. 9. 11 12. Vers. 11. But Christ being come an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is to say not of this building Vers. 12. Neither by the blood of goats and calves but by his own blood he entered
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
too dear for Christ who thought not his own blood too dear for us Well might Christ say If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple Luke 14. 26. 6. In particular let it move us to give our selves wholly to Christ. He gave himself to death for us He requires that we give our selves a living sacrifice to him Rom. 12. 1. He gained nothing to himself by shedding his blood but we gain remission of sins reconciliation with God justification all happinesse 7. From the foresaid price of our redemption ariseth a firm and sure ground of faith What place is left for doubting and despairing when such a price of redemption as Christs own blood is paid This price affords two strong props of faith 1. Infinite mercy 2. Perfect justice §. 58. Of Christ entering by his blood THe word translated entered is a compound and that of the same simple verb that was used chap. 6. v. 19. § 155. and the preposition is doubled with like emphasis as it was there Whereas it is said that by his blood he entered c. It is not to be taken of carrying the blood which he shed with him into heaven in a Vessel or otherwise as the high Priest carried the blood of the sacrifice into the most holy place That needed not in that he presented his body out of which the blood is shed and which was the sacrifice it self that was offered up which was more then that which the Priest did Christ shed his blood on earth before his ascention and that sundry times as 1. When he was circumcised Luke 2. 21. 2. When in his agony he sweat drops of blood Luke 22. 44. 3. When he was scourged John 19. 1. 4. When a Crown of thorns was clapt upon his head Iohn 19. 2. 5. VVhen his hands and feet were nailed to the Crosse Iohn 20. 25. 6. VVhen his side was pierced so as water and blood came out from thence Iohn 19. 34. This was the evidence of the losse of his life For the water that came out with the blood shewed that his very heart was pierced This phrase by his blood implyeth the merit of his death that thereby expiation was made for our sins For it was shewed that there is no expiation without blood § 57. §. 59. Of Heaven an holy place THe place whereinto Christ entered is here stiled the holy place Of the divers acceptions of the Greek word translated holy place see v. 8. § 47. Here it is taken for heaven it self The Apostle plainly expresseth as much v. 24. There never was any place to which this title so properly belonged as heaven Of Christs entering into heaven see chap. 1. v. 3. § 35. chap. 4. v. 14. § 84 85. The title given to heaven in this place sheweth it to be a most holy place So it is expresly stiled Psal. 20. 6. Isa. 57. 15. 1. Heaven is the truth of that type which under the Law was sanctified for the most holy place 2. As heaven at first was made holy so ever since it hath continued to be Never was it any way polluted 3. There is nothing in it but that which is holy As holy Angels spirits of 〈◊〉 men made perfect 4. It is further sanctified and glorified by the continual glorious presence of the holy God If such places on earth where God was pleased sometimes to manifest his presence ordinarily as the Tabernacle and Temples or extraordinarily as the place where he appeared to Moses Exod. 3. 5. and to Ioshua Ios. 5. 15. were 〈◊〉 much more the place of his continual residency in his greatest glory 1. This is a motive to lift up pure hands in prayer 1 Tim. 2. 8. for they are lifâ—… 〈◊〉 to an holy place David saith I will wash my hands in innocency so will I compâ—…â—…hine Altar Psal. 26. 6. Heaven is a more holy place then the Altar was we 〈◊〉 therefore be more careful to wash our hands in innocâ—…ncy when we approach to Heaven but in prayer the soul after an especial and spiritual manner entereth into that holy place This inference our Apostle teacheth us to make chap. 10. v. 19 20. 2. It is a motive to â—…eanse our selves from all filthinesse throughout the whole câ—…se of our life 2 Cor. â—… 1. and to grow up into full holinesse that we may be fitted to enter into this holy place for there shall in no wise enter into it any thing that deâ—…leth Rev. 21. 27. When those Angels that at first were made holy became unholy this holy place could hold them no longer 2 Pet. 2. 4. It is most meet that we be fitted for the place of our everlasting aboad Two graces are in special requisite hereunto 1. Faith whereby we apply to our selves the blood of Christ that cleanseth 〈◊〉 from all sin 1 Iohn 1. 7. 2. Repentance whereby sin is mortified in us Luke 13. 3 5. Act. 2. 38. §. 60. Of Christs entering once into Heaven THe time of Christs entering into heaven is limited by this particle 〈◊〉 This is not here taken as it was v. 7. for once a year but exclusively once for ever Thus it is taken chap. 6. v. 4. and Iude v. 3. In this exclusive respect men are said once to die v. 27. And it is said of Christ that he died for sin once Rom. 6. 10. That Christ entered but once into heaven is evident by this phrase whom the Heaven must receive until the time of restitution of all things Act. 3. 21. Christ in the dayes of his flesh did and endured whatsoever was requifite for mans eternal redemption v. 26. see more hereof chap. 7. v. 27. § 115. Among other Arguments this may be pressed against the conceit of Christs personal reigning on earth for a thousand years after which they say he is to enter into heaven again But hereof we may have a more fit occasion to speak upon the last verse of this Chapter § 143. §. 61. Of Christs perfecting mans redemption before he entered into Heaven ONe special ground of Christs entering into Heaven is thus expressed â—…ving obtaâ—…ned eternal Redemption Th word translated obtained properly signifieth sound Mat. 2. 8 11. For he that find s a thing obtains it VVhere the Angel saith to the Virgin Mary Thou 〈◊〉 sound favor with God Luke 2. 30. He meaneth thou hast obtained favour So this phrase finde grace Heb. 4. 16. is all one as obtain grace The word here used is a participle of the first Aorist and implieth the time past or a thing done and effected Thus it intendeth that Christ had done and endured whatsoever was requisite for mans redemption whilst he was on earth and after that went into heaven A like tense is used to set forth the like thing Eph. 5. 26. which word for word is thus to be
for thereby we are purified Christ himself is sanctified to us all that Christ did and endured is made effectuall for our good Well might this sacrifice be here stiled better This is a note of comparison and it hath reference to the sacrifices under the Law which were sacrifices of beasts this of Christ. Therefore well may it be said to be better There is no one thing which may be said to be better then others then this better then the Legall Sacrifices as much more excellent as God-man is then bruit beasts so much better 〈◊〉 the sacrifice whereby heavenly truths are purified by legall sacrifices On this ground it is said of Christ that not by the blood of Goats and Calves but by his own blood be entered into the holy place v. 12. In this respect Christ is said to be the mediator of a better Covenant Heb. 8. 6. and the bringing in of a better hope Heb. 7. 19. The truth was indeed actually to performe what the types only shewed was needfull to be performed but would not performe How should this move us to have this Sacrifice in high account in far higher account then the Jews had theirs The pious and upright Jews did most highly esteeme their Sacrifices they dayly offered them morning and evening when by any occasion they were uncleane they offered up their sacrifice for cleansing and received satisfaction and peace in their conscience from thence It was the advice that David gave to Saul in case of offence against God Let him accept an offering 1 Sam. 26. 19. When they received speciall blessings from God they offered sacrifices in way of thanksgiving and did exceedingly multiply the same as is shewed Should not we much more have recourse to this Sacrifice of Christs in all our uncleannesses and seek to have our souls sprinkled therewith yea and confidently rest thereupon yea should not we on all occasions of Thanksgiving offer up our praises in and through that Sacrifice §. 120. Of the resolution of and observations from Heb. 9. 23. It was therefore Necessary that the patternes of things in the Heavens should be purified with these but the Heavenly things themselves with better things then thâ—…se IN this verse is declared a difference betwixt legal types and their truth Hereof are two parts The former concerns legal types The latter their truth In the former observe 1. The inference of it upon that which went before in this conjunction Therefore 2. The main point intended Hereabout is set down 1. The nature of types They are patterns 2. The object of them Things in the heavens 3. Their need of purifying Should be purified amplified by the necessity thereof 4. The means of purifying them With these namely blood of beasts and other external things Doctrines I. The means without which a needfull thing cannot be effected must be used The Apostle had before shewed that without blood there was nothing acceptable to God thereupon he here concludeth that both types and truths must be purified by blood See § 114. II. There is a necessity of observing what God enjoynes The word necessary as here used imports as much See § 114. III. Types were but shadowes of truths The word pattern intends as much See § 115. IV. The truths typified by legall types were heavenly things In this sense they are here stiled things in the heavens See § 115. V. There was a means of purifying under the Law This is here intended under this word purified See § 114. VI. Things under the law were purified with external things Such things are comprised under this relative with these See § 116. VII There is a great difference betwixt types and truths This particle of opposition BUT importeth as much See § 117. VIII There were substances of the legall shadowes This word themselves intends as much See § 117. IX Those substances were heavenly things So they are here stiled See § 117. X. Heavenly things were purified The verb purified here understood hath reference to such things See § 118. XI Christs Sacrifice is the means of purifying the heavenly things It is Christs Sacrifice that is here intended See § 119. XII Christs Sacrifice is instead of all other Sacrifice The plurall number Sacrifices spoken thereof implies as much See § 119. XIII Christs Sacrifice is better then all former Sacrifices It is here expresly said to be better then them §. 121. Of the difference betwixt things made with hands and without hands Heb. 9. 24. For Christ is not entered into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us THis verse is inferred upon the former as a reason to prove that Christs Sacrifice was better then the Sacrifice under the law The causal conjunction a For implies as much The proof is taken from the place whither Christ carried his blood after he had offered up himself a Sacrifice namely heaven This proof the Apostle before noted in this phrase by his own blood he entred into the holy place v. 12. In this proof is laid down a second difference betwixt Christ and other Priests The first was in the different means of cleansing v. 23. This second is in the different places wherein the one and the other executed their function For a more clear illustration of the point the Apostle sets it down negatively and affirmatively Negatively thus Christ is not entred c. Of the meaning of this title Christ see Chap. 3. v. 6. § 54. He is here expresly named to shew who was the Priest and what the Sacrifice whereby that which could not be effected under the law was perfected This phrase of entring into the holy places hath reference to the Priests entring into the Tabernacle They entred into the holy places made with hands Of this title holy places See v. 1. § 4. and Chap. 8. v. 2. § 4. There were two places called holy One wherein all sorts of Priests did their holy services called the first Tabernacle v 2. The other whereinto the high Priest went once a year v. 7. In reference hereunto the plurall number places is used and they are called holy because they were set apart to holy services These are said to be made with hands because they were made by men who had hands Thus is this word us d v. 11. § 55. Thus circumcision in the flesh is said to be made by hands Eph. 2. 11. because it is the work of men and Temples of stone and timber are so stiled Act. 7. 48. and 17. 24. In all these places things made without hands are opposed to such as are immediatly made by God and thereupon they are negatively used for the most part These two words made with hands and made without hands are directly opposed Mark 14. 58. So circumcision in the flesh is said to be made with hands Eph. 2. 11. and circumcision in the Spirit
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
noune that signifieth a counteâ—… or face So doth the word also here used signifie a face Matth. 6. 17. In this respect Christ is said to be at Gods right hand Chap. 8. v. 1. This doth much amplifie that which was before noted of Christ appearing in Heaven So doth also this last clause for us which sheweth the especiall end of Christ so manifesting himselfe even for our sakes to make us partakers of the benefit of his intercession For indeed Christ doth all for us as hath been shewed Chap. 2. v. 9. 9. 83. There is yet a little particle inserted which carrieth some emphasis namely this adverbe of time Now. This sets down the time present and hath reference both to the time of the law which is past and so also to the time of glory which is yet to come In the former respect it giveth us to understand that those great things which were in types shewed to the Jews are in their truths actually accomplished to us In this respect our times are called the time of Reformation v. 10. § 50. in the latter â—…nd thereof In the latter respect this circumstance sheweth that use is to be made of Christs intercession here in this life Now even while we are on earth Christ appeareth before God for us The pretended Popish Sacrifice for the dead is altogether in vaine Let us now even while here we live looke unto Christ and apply the vertue of his intercession to our Souls §. 125. The resolution of and observationâ—… from Heb. 9. 24. For Christ is not entred into the holy places made with hands which are the figures of the true but into heaven it self now to appear in the presence of God for us IN this verse is laid down a difference betwixt the place where legal types were used and where the truth was accomplished In setting down this point two things are to be eonsidered 1. The manner of propounding the point 2. The matter whereof it consisted The manner is two wayes manifested 1. By denying that to Christ which other Priests did Christ is not entred c. 2. By asserting that to Christ which belongs to no other in these words But into heaven c. 2. The matter consisteth of two parts 1. A description of the places wherein the leviticall Priests exercised their function 2. A description of the place where Christ exerciseth his The former is described 1. By the quality holy places 2. By the means of making them made with hands 3. By the use of them which are the figures This is amplified by the substance whereof they were figures in this phrase of the true The latter is described 1. By the title Heaven it self 2. By the end which is set out 1. By Christs act to appear 2. By the place in the presence of God 3. By the persons for whom for us 4. By the time when Now. Doctrines I. Christ did not what other Priests did This negative Christ entred not proveth the point See § 121. II. There were of old places for Gods service These are meant by the word places See § 121. III. Places set apart for Gods service are holy So they are here called See § 121. IV. The things of the law were made by men Namely by such as had handâ—… See § 121. V. Types under the law were but figures so they are here called See § 122. VI. Types under the law were figures of true things So they are here said to be See § 122. VII Christ entred into the true heaven This is into heaven it self See § 123. VIII Christ in heaven conspicuously manifesteth himself The meaning of the word translated appear manifesteth as much See § 124. IX Christ is in heaven before God For he is here said to be in the presence of God See § 124. X. Christ is for us even for our good See § 124. XI Christ in the time of the Gospell actually appeareth before God for his people This is the intendment of this adverb of time Now. See § 124. §. 126. Of Christ offering himself not often Heb. 9. 25 26. Vers. 25. Nor yet that he should offer himself often as the high Priest entreth into the Holy place every year with blood of others Vers. 26. For then must he often have suffered since the foundation of the world hâ—… now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself THese two verses do prevent an objection that might be raised from the resemblance betwixt Christ and the legall Priests entering into their holy places The objection may be this If the Priests entering into the holy place was a type of Christs entering into heaven then must Christ oft enter into heaven as the high Prist did into the most holy place The Apostle denyeth that consequence in these words not yet that he should offer himself often The reason of that denyall he declareth in the next verse In these two verses a third difference betwixt Christs and the legal Priests is set down Of the two former differences see v. 24. § 121. This third difference consisteth in the reiteration of that which the Priests did and Christs only once doing what he did The reiteration or oft doing the same thing in reference to Christ is denyed in these words nor yet that he should offer himself often It is here taken for granted that Christ offered up a Sacrifice in this word offer So much is expressed Chap. 5. v. 1. § 6. and Chap. 9. v. 14. § 79. It is also taken for granted that the Sacrifice which Christ offered up was himself This also is plainly expressed Chap. 1. v. 3. § 29. The main point is about the renewing thereof whether he offered himself often or no. This is the thing directly denyed for it is oft noted by the Apostle that Christ offered but one Sacrifice and that one but once Hereof see Chap. 7. v. 2â—… § 115. §. 127. Of the Priests entring into the holy place with the blood of others THat there was a difference betwixt Christ who did not offer himself often and the legal high Priests is evident by this note of comparison A S. Christ did not as the legall high Priests did What an high Priest is hath been shewed Chap. 5. v. 1. What the holy place was whereinto he entered is shewed v. 2. § 14. The time of his entering in every year is declared v. 7. § 41. That which is here indefinitely set down with the blood of others is particularly hinted to be blood of goats and calves Hereof see v. 12. § 56. The word others is referred not to other persons but to other kind of creatures According to the notation it signifieth that which belongeth to another or is anothers Luk. 16. 12. Rom. 14. 4. and 15. 20. It is derived from an adjective which signifieth another Joh. 5. 7 32. See Chap. 11. v. 9. § 44. This
〈◊〉 for him See § 145. XVII Salvation belongeth to those that look for it They are here said to look for Christ â—…to Salvation See § 146. XVIII Christ will come to settle believers in Salvation Thus much is here intended in these words he shall appear unto Salvation to them that look for him These are believers See § 147. §. 1. A generall Analysis of the tenth Chapter to the HEBREVVS THe main scope of this Chapter is to set out the excellency of Christs Sacrifice There are two generall parts thereof The first layeth down the main point which is the excellency of Christs Sacrifice from the beginning to v. 19. The second informeth us in the use thereof from v. 19. to the end The excellency of Christs Sacrifice is set down comparatively The comparison is betwixt the Sacrifices which God instituted under the law and Christs Sacrifice They were excellent Sacrifices in their kind but this is more excellent therefore it must needs be very excellent Of this comparison there are two parts 1. A deficiency of legal Sacrifices 2. The sufficiency of Christs The deficiency of the legal Sacrifices is manifested 1. By their use They were as shadows v. 1. 2. By their reiteration or oft offering them v. 2. 3 By the frequent remembrance of sin in and by them v. 3. 4. By the kind of them They were of beasts v. 4. 5. By Gods rejecting them This last is expressed in a divine Testimony which is brought in as a transition from one part of the comparison to the other That testimony is 1. Propounded 2. Explained Of the testimony as propounded there are two parts 1. Gods rejecting legal Sacrifices v. 5 6. 2. Christs offering his Sacrifice to effect what the former could not v. 7. In the explanation of the foresaid testimony there is 1. A repetition of the testimony it self v. 8 9. 2. An application thereof to the point in hand In the application is couched the first proof of the sufficiency of Christs Sacrifice It was established in the room of the legal Sacrifices v. 9. A second proof is taken from the efficacy of Christs Sacrifice in this word sanctified v. 10. A third proof is drawn from Christs rest after he had offered himself v. 12. This is amplified 1. By inferring it upon a contrary course of the legal Priests They stood daily ministring v. 11. 2. By the continuance of his rest v. 13. A fourth proof is raised from the perfect effect v. 14. This is confirmed by a divine testimony which is 1. Propounded v. 15 16 17. 2. Applied to the point in hand v. 18. Hitherto of the first part The latter part is joyned with the former by an elegant transition wherein the main points of the former discourse are repeated to make way to the practicall part of this Epistle In this transition are set down three points 1. The great benefit of Christs Sacrifice which is entrance into the holy rest v. 19. 2. A way made for that enterance v. 20. 3. A Priest afforded to conduct us thither v. 21. The second part of this Chapter is exhortatory and that in general to manifest the truth of their holy profession For this end he layeth down 1. Duties to be performed 2. Meanes to accomplish them 3. Motives to enforce the same The duties respect 1. Our selves and that in a double respect 1. To obtain what we want v. 22. 2. To retain what we have v. 23. 2. Our brethren About them is declared 1. What we should do Consider one another c. v. 24. 2. The means of performing the foresaid duty which is Christian Communion 3. The motives to enforce the duty They are of two sorts 1. Minatory 2. Exhortatory 3. The minatory motive is taken from the fearful issue of Apostates This is 1. Propounded v. 26 27. â—… Confirmed and that two wayes 1. Comparatively by an argument from the lesse to the greater namely from the issue of those that despised Moses law to those that despise the Covenant ratified by Christs blood v. 28 29. 2. Simply a divine testimony v 30. Whence is inferred as a conclusion the fearfull issue of Apostates 31. The exhortatory motive consisteth of two parts 1. The kind of motives 2. The means to effect that whereunto they are exhorted The kinds of motives are of two sorts One is taken from their former good beginning v. 32 33 34. This is exemplified in four particulars 1. Their enduring of afflictions v. 32. 2. Their bearing reproaches amplified by the cause thereof which was associating themselves with others that were so used v. 33. 3. Their compassion of others bonds v. 34. 4. Their joyfull suffering the spoyling of their goods v. 34. The other motive is taken from their future reward v. 35. The means of performing the duty whereunto they are exhorted are of two â—…nds 1. Paâ—…nce v. 36. Amplified by the ground thereof which is Christs speedy comming v. 37. 2. 〈◊〉 which is expressed in a divine testimony 2. Enforced by the issue of back-sliders v. 38. This is illustrated by the difference betwixt back-sliders and believers 1. Back-sliders draw back unto perdition v. 39. 2. Believers take the way to save their soules §. 2. Of the law a shadow but not the very Image it self Heb. 10. 1. 〈◊〉 For the law having a shadow of good things to come and not the very Image of the things can never with those Sacrifices which they offered year by year continuâ—…lly make the commers thereunto perfect THis verse with some others following depends on the former Chapter as a proof or reason of that which was delivered therein this is evident by the causal particle c. This dependance is either particular to that which immediatly went before concerning Christs being offered to bear our sins Thus the reason is taken from the insufficiency of the Law Christ undertook what he did For or because the 〈◊〉 could not do what he did Or otherwise this dependence may be generall and more remote namely to the main point in hand which is the excellency of Christs sacrifice above legal sacrifices For matters of the Law were but shadows but Christ 〈◊〉 the substance of them Of the derivation of the word translated Law and of the distinction betwixt the Law moral ceremonial and judicial see chap. 7. v. 12. § 68. c. and v. 16. â—… 80. The ceremonial Law is here meant This is here said to have a shadow of good things 〈◊〉 Of the Greek word translated shadow see chap. 8. v. 5. § 12. A shadow signifieth a dark representation of a bodily substance but every way proportionable and fit unto it This metaphor shadow giveth proof of the meanâ—… of that Law This phrase of good things to come manifesteth the excellent use of that Law though it were but mean in it self yet it shadowed out most excellent things Of this phrase good things to come See chap. 9. v. 11. § 53. Christ and all that
is intended under this phrase After those dayes X. Christians are as precious to God as the Iewes of old were This relative Them hath reference to Christians and it intendeth those who by the Prophet are stiled the house of Israel and the house of Iudah Jer. 31. 31. XI God would have his people to be distinctly informed in the mystery of his counsell For this end the particular branches of the covenant are here distinctly set down XII God undertakes to do what is requisite in the new Covenant Of the general and of every particular God here saith I will XIII God work is an effectuall work He puts in â—…e writes in XIV Gods work is perfect He informes the mind he reformes the heart Under these two words the whole soul of man is comprised XV. God sanctifyeth those whom he justifyeth This of putting his laws into mens hearts and writing them in their minds have respect to their sanctification that which followeth to their justification Vers. 17. XVI Iustification consisteth in the pardon of sin So it is here described to be XVII It is God that pardoneth sin It is the Lord that saith in reference hereunto I will XVIII All sorts of sins are pardoned to Gods people These two words sins iniâ—…es comprise under them all sorts XIX God fully pardoneth sin He remembreth it no more XX. The promises of the new covenant are absolute This phrase in all of them I will proveth as much Vers. 18. XXI Gods not remembring of sin is a pardoning it See § 48. XXII There is remission of sin This is here taken for granted See § 48 XXIII Remission of sin is procured by a sacrifice This is here implyed under this phrase offering for sin XXIV The one sacrifice of Christ once offered is sufficient This phrase There is no â—…re intends as much XXV Many sacrifices imply imperfection in that which is offered Were they perfect there would be no more offering §. 52. Of joyning exhortations with doctrines Vers. 19. Having therefore Brethren boldnesse to enter into the Holiest by the blood of Iesus HItherto hath been handled the Doctrinall part of this Epistle The practicall part thereof now followeth The Apostle passeth from one to the other by a pertinent transition v. 19 20 21. As this illative particle therefore sheweth In that transition he layeth down the ground of that which he mainely intendeth namely That these Hebrews should remaine constant in their holy profession of Christ. The first ground is in this verse which is boldnesse to enter into the most holy place Or free liberty to enter thereinto He beginneth this practicall part with a very milde insinuation in this word brethren which may have reference to the same stock whereof he and they were for he also was an Hebrew Phil. 3. 5. In this respect he stileth them Brethren Act. 13. 26. Rom. 9. 3. Yet questionlesse he useth this title here in a more excellent and transcendent relation even in regard of that spirituall kindred of all the members of Christ. Thus he ordinarily applyeth this title even to the Gentiles in the Epistles which he wrote to them In this sense it implyeth both a mutuall communion and also a mutuall affection Hereof see more Chap. 3. v. 1. § 3. The using of this title in the beginning of his exhortation manifesteth the Apostles desire to insinuate himselfe even into their Souls that his exhortations might be the better regarded Hereof see Chap. 6. v. 9. § 54. This phrase having boldnesse is a further branch of insinuation It is as if he had said this which is here declared is to move you to make the right use thereof so as practise is the end of knowledge Christ oft joyneth them together as where he saith Whosoever heareth those sayings of mine and doth them c. Matth. 7. 24. And againe If you know these things happy are ye if ye doe them John 13. 17. The former without the latter is not onely in vaine Iam. 1. 23. but also damageable Hereof see more in the Saints Sacrifice on Psal. 116. v. 9. § 59. This affordeth a good direction both to Minister and People 1. It teacheth Ministers how to handle the word even so as the whole man may be edified the Understanding being enlightened the Will encouraged the Heart inflamed the Conscience comforted the Affections well ordered They who are wholly in doctrine may lift men on high and shew the Kingdome of God and the glory thereof as the Devil did the Kingdomes of the World to Christ Matth. 4. 8. Or rather as Moses in Mount Nebo saw all the land of Canaan Deut. 3â—… 1. but entered not thereinto So many men by doctrines see much of heaven but partake of no part thereof Againe they who are onely in perswasions may bring people to follow them but as Elisha brought the Syrians into the Citie of their enemie 2 King 6. 19. Or as they who going without the Ark were destroyed by their enemies Numb 14. 44 45. The former kind of Ministry may keepe men from errours but to suffer them to lye in their secret corruptions The latter may make them devout but erroneously or superstitiously 2. This practise of the Apostle teacheth people how to heare and read the word profitably namely by applying it putting it into practise People herein may go beyond Ministers For no man knoweth the things of a man save the spirit of man which is in him 1 Cor. 2. 11. I will therefore conclude this point with that ordinary benediction which Christ hath taught us Blessed are they that heare the word of God and keepe it Luk. 11. 28. §. 53. Of Entring into Heaven by the blood of Iesus THat whereunto the Apostle here exhorteth is to use that priviledge which God bestoweth on us namely to go boldly to the Throne of Grace Hating boldnesse saith he that is seeing God do vouchsafe unto us this liberty so as Christians may and ought to use that liberty which God doth afford unto them Of this phrase and of this point See Chap. 4. v. 16. § 93. The thing whereunto Christians have a liberty is to enter into the holiest This phrase to enter into is the exposition of a Greek noune which signifieth entrance or entring and so is translated 1 Thes. 1. 9. and 2. 1. and 2 Pet. 1. 11. It is a compound word The simple noune signifieth a way Matth. 3. 3. The preposition into A way into a place is an enterance into it It presupposeth that that way which was shut against sinners is opened to believers So as they may enter into it That place is here stiled the holiest The Greeke word signifieth holy but being of the plurall number and applyed to a place it is used to set out the most holiest place in the Temple and here it is put for that truth which was tipified thereby even Heaven it self See more hereof Chap. 8. v. 2.
but will certainly do whatsoever thing goeth forth out of our 〈◊〉 mouth c. Jer. 44. 16 17. By this it appears that wilfullnesse in sin is a great aggravation thereof Numb 15. 30 c. Deut. 1. 43. Matth. 23. 37. Iohn 9 41. Acts 7. 51. It sheweth that the mind is set on sin yea set against God and against his holy will It is some extenuation of sin that men are deceived thereby and that â—…en therein do what they would not Rom. 7. 11 15 16. If falling through ignorance weaknesse temptation compulsion be extenuations then the foresaid wilfulness must needs be an aggravation This teacheth us to hold in the reines of all manner of evill lusts and to do what we can to keepe them down Be far from spurring them forth We do too oft and too much grieve the Spirit of God in our greatest watchfulnesse and that by reason of our spirituall weaknesse pronenesse to sin and temptations whereunto we are subject Let us not adde drunkennesse to thirst Deut. 29. 19. nor draw 〈◊〉 sin with cart-ropes Isa. 5. 18. Let us not turne weaknesse into wilfulnesse nor infirmity into obstinacy We pray that God would not leade us into temptation shall we cast our selves thereinto §. 89. Of the danger of trading in sin AS the Greek word translated Sin doth here intimate a continuing a living a trading in sin as was shewed § 87. and in that respect is brought in as a cause of the severe judgment here denounced it giveth proofe that to give ones self over to sin is to give himself over to judgment Witnesse Ahab who â—…old himself to worke wickednesse 1 King 21. 20 21. So Ahaz 2 Chron. 28. 2 c And Manasseh 2 Chron. 33. 2 c. With this doth the Apostle upbraid obstinate and impenitent sinners Rom. 2. 5. 1. Judgment is the wages of sin The more worke the greater wages Rom. 6. 16 23. 2. Trading in sin would impeach Gods holy jealousie if judgment were not executed thereupon 1. By this we have a demonstration of the woefull condition of these times wherein there is such trading in sin Do not most persons continue to live and die in their sins who almost is reclaimed notwithstanding the plenty of powerfull preaching among us Men hate to be reformed Psal. 50. 17. What then can be expected but severe vengeance 2. Learne hereby to prevent the extremity of judgment persist not in sin but turn from it Ezek. 33. 11. 3. Give your selves to righteousnesse trade therein Rom. 6. 19. This is a thriving trade Diligence herein will keepe thee from trading in sin for the flesh and the spirit are contrary Gal. 5. 17. And we cannot serve two masters Matth 6. 24. §. 90. Of the Gospel as the word of truth AN other aggravation of the sin is about the time when it is committed which is thus expressed after that we had received the Knowledge of the truth This is that illumination which is mentioned Chap. 6. v. 4. § 32. Here we are to consider 1. What kinde of truth is here meant 2 What knowledge 3. How received 1. As the whole word is called truth John 17. 17. So in speciall manner the Gospel James 1. 18. Eph. 1. 13. Col. 1. 5. It is truth apparantly above Poets who are full of fictions 2. Above humane writings which are uncertaine 3. Above the Law in the severall kinds thereof as 1. Above the judiciall Law which was to continue but a time 2. Above the Ceremoniall Law which was but a shadow of a substance 3. Above the Morall Law which hath lost its power of justifying man and also of condemning him that believeth in Christ Rom. 8. 1 3. The Gospel may in speciall manner be stiled the truth in regard of 1. The Author of it who is the Lord God of truth 2. The generall matter which is truth only no falshood no error therein In these two respects the whole word of God is truth 3. The excellency of it for it is a truth that bringeth salvation Eph. 1. 13. Thus it is the truth of truths 4. The speciall matter thereof which is Christ Jesus The way the truth and the life John 14. 6. 5. The accomplishment of the types prophesies and promises made under the Law 6. The effect and worke of it it worketh faith in such as heare it Eph. 1. 13. Therefore it is styled the word of faith Rom. 10. 8. 7. It is the meanes of conveying the Holy Ghost into us and filling us with the giftâ—… thereof Gal. 3. 2. Acts 10 44. In sundry of these and other like respects this truth is called the good word of God whereof see Chap. 6. v. 5. § 35. This epithite truth setting forth the word namely truth sheweth an especial use thereof which is to be as a touch-stone to trye all our doubts thereby that so we may hold fast what is found thereby to be sound and reject whatsoever it discovereth to be unsound 1 Thes. 5. 21. 1 Iohn 4. 1. Heb. 13. 9. 2. This should move us to have the Gospel in high account Such a truth is revealed thereby as can be found no where else yet is absolutely necessary to be known Account of it as David did of that word of God which he then had Psal. 19. 7 c. and 119. testifie as much after such a manner as he did meditate on it day and night make it thine Instructer thy Counsellor thy Guide thy Light let it be more sweet to thee then honey or the honey-combe and more precious then the finest gold Finally pray for the spirit of truth This is promised Iohn 16. 13. Thus shalt thou partake of the benefit of this truth §. 91. Of receiving the Truth THe Knowledge that is here meant is Knowledge of the Gospel and this wrought in them by a supernaturall work of Gods Spirit Hereof see more Chap. 6. v. 4. § 32. See also the Treatise of the sin against the Holy Ghost Part 2. § 17. The word translated Knowledge is a compound The simple noune signifieth Knowledge Luke 1. 77. The word in my text is compounded with a preposition that signifieth to and signifieth acknowledging and so it is translated Tit. 1. 1. Phil. v. 6. So as it compriseth under it an act of the mind in conceiving the truth an act of the will in consenting and an act of the heart in assenting to it and affecting it In these respects they are said to receive the Knowledge of the truth So as the Gospel hath a power to enlighten mens minds and also to cause them to receive what they do conceive On this ground it is called the word of faith Rom. 10. 8. We have an instance hereof in that violence which was offered to the Kingdome of Heaven when Iohn began to preach the Gospel Matth. 11. 12. And in the Samaritans accepting of Christ when he himself preached the Gospel amongst them Iohn 4.
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
Iacobs faith is thus set down And worshipped leaning upon the top of the staff The copulative and sheweth that this act 〈◊〉 reference to Iacobs faith as well as the former of blessing By faith he blesâ—… Iosephs sons and by faith he worshipped God His faith wrought in him a 〈◊〉 respect to God to yield unto him due service as well as care of his posterity God is the proper object of faith to honor whom faith doth much put 〈◊〉 on Hereby we may gain evidence of the truth of faith This latter effect hath reference to these words Israel bowed himself upon the â—…head Gen. 47. 31. Of the Hebrew word translated bowed himself and of the Greek word worshipped See Chap. 1. v. 6. § 74 75. By worshipping the Apostle here meaneth an action of piety done to God 〈◊〉 testimony of thankfulness for that oath whereby Ioseph had bound himself 〈◊〉 him with his Fathers His heart being cheered with the assurance which 〈◊〉 had given him thereof he lifteth it up to God and worshipped him 〈◊〉 testify his reverend respect to God in worshipping him he boweth his body 〈◊〉 or upon the beds-head not upon any superstitious conceit of the place 〈◊〉 〈◊〉 his beds-head had stood East or towards the Mount where Ierusalem 〈◊〉 be built or many other like respects but to shew how he reared up himâ—… purposely to bow his body 〈◊〉 take the beds-head to be his bolster or pillow whereupon he raised up 〈◊〉 Because a word coming from the same root and consisting of the same letters 〈◊〉 only in the points under them signifieth both a Beb 2 Kings 4. 10. 〈◊〉 a staff Numb 17. 2. Some interpret the word a bed others a staff The 〈◊〉 Text useth that word which signifieth a bed Gen. 47. 31. The LXX 〈◊〉 it by a word which signifieth a staff Because there was no difference in 〈◊〉 but rather a fit exposition of the word the Apostle quoteth the words of 〈◊〉 LXX See Chap. 1. v. 5. § 72. Both words bed and staff do fully set out 〈◊〉 meaning of the Holy Ghost and to the life do manifest the old mans desire 〈◊〉 〈◊〉 the inward devotion of his soul by a reverend composing of his body to 〈◊〉 God For rising up on his beds-head hâ—… leanes on his staff and so bowes 〈◊〉 body in worshipping God He was in his bed and raised himself to sit up 〈◊〉 against his beds-head and that in bowing his body he might be supporâ—… he leaned upon his staff and so worshipped The word leaning is not in 〈◊〉 Greek Text but implyed under the preposition translated upon and 〈◊〉 inserted by our translators to make the sence of the place more cleer The 〈◊〉 translated Top signifieth the uppermost part of a thing as the tip of a 〈◊〉 or the uttermost part This instance of Iacob in worshipping God gives evidence of the disposition 〈◊〉 a true Saint which is a readiness on all occasions to worship God Hereof 〈◊〉 more in The Saints sacrifice on Psal. 116. v. 17. § 112. The Apostles expressed mention of Iacob's reverend gesture in worshipping God manifested by his leaning on the top of his staff giveth us to understand 〈◊〉 it well becommeth a worshipper of God to manifest the inward devotion of 〈◊〉 soul by a fit composition of his body Thus God is honoured in soul and body Others are provoked to do the like Our own spirits are the more affected therewith See more of this point in The Churches Conquest on Exod. 17. vers â—… 22 29. Of using an help for our weakness in worshipping God as Iacob did by leaning on his staff See The Churches Conquest on Exod. 17. 1â—… § 48 51. §. 114. Of the Resolution of and Observations from Heb. 12. 21. By faith Jacob when he was a dying blessed both the sons of Joseph and worshiped leaning upon the top of his staff THe sum of this verse is Faith's proof The proof is drawn from a double effect The former hath respect to men which was Blessing them The latter hath respect to God which was a Worshipping of him The former is illustrated by the parties and by the time The parties were he that blessed Iacob and they who were blessed The sons of Ioseph The time was when he was a dying The other effect of worshipping is amplified by his manner of doing it Thus leaning upon the top of his staff Doctrines I. A Grand-father must be as carefull of the children of his son as of his own So was Iacob See § 111. II. Gods goodness extends it self to the children of his Saints This is here exemplified in the example of Ioseph See § 111. III. It is an honour to be the parent of children under Gods Covenant For honours sake is Ioseph here mentioned in reference to such sons See § 111. IV. Parents may and must bless their children Iacob is here accounted as a parent See § 111. V. Approach of death is a season to seek the good of posterity This phrase when he was dying intends as much See § 112. VI. Saints are ready on all occasions to worship God Instance Iacob See § 113. VII Inward devotion must be accompanyed with an answerable composition of body Thus did Iacob manifest his See § 113. §. 115. Of Joseph and his name â—…eb 11. 22. By faith Joseph when he died made mention of the departing of the Children of Israel and gave Commandement concerning his bones THe eighth instance of the vigour of Faith here produced is of Ioseph His faith is of the same kind that the faith of the others was The name Ioseph is derived from a verb that signifieth to adde and this reason is rendred thereof by his Mother The Lord shall add to me another Son Gen. 30. 24. His Mother had been long barren and her sister who was another wife of Iacob had many Children which aggravated her grief for her barrenness but at length The Lord remembred her and hearkned to her and opened her womb and gave her this Son Hereupon either by a prophetical Spirit or upon strong confidence that God would yet give her another Son she gave this son this name Ioseph The name therefore was an evidence of Rachels faith It fell out according to her faith she had another son though he cost her dearly even her life Ioseph whose faith is here commended is worthy due consideration and that in three especial respects 1. In regard of the Tryalls whereunto he was brought 2. In regard of the Graces wherewith he was endued 3. In regard of the Dignities wherewith he was honoured There is not an history of any other wherein the rare passages of the divine providence are more cleerly manifested than the history of Ioseph both in regard of that low estate whereunto he was brought and also of that high dignity whereunto he was advanced §. 116. Of Josephs Trialls 1. IOseph being young was hated
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
manifest life in it by the naturall motions thereof Now in regeneration none are still-born If therefore there be no spirituall life no spirituall motions surely there is no regeneration 3. Readinesse on all occasions to go to God as to his Father and of him to seek every needfull thing To whom will Children more readily go for supply of their wants then to their Parents of whom they were begotten and born I will arise and go to my Father saith the Prodigall Luk 15. 18. 4. A constant purpose and faithfull endeavour to avoid all sin This is that which Saint Iohn 1 Epist. 3. 9. intendeth in this phrase Whosoever is born of God doth not commit sin with the inner man in the renewed part he doth not commit sin Of this inner man the Apostle speaketh Rom. 7. 17. where he sayth It is no more I that do it but sin that dwelleth in me 2. Hence we should be stirred up to use all means for the beginning and accomplishing of this blessed work This especially concernes such as upon examination find not this work begun They are to take due notice of the causes of regeneration which concur to the working thereof which are briefly these 1. The primary author is God For in this respect we are born of God God hath begotten us Jam. 1. 18. Even God the Father of our Lord Iesus Christ 1 Pet. 1. 3. 2. The procuring causes are Gods will and Gods mercy There could be nothing out of God to move him It must needs therefore arise from his own meer will So saith the Apostle Iam. 1. 18. Of his own will begat he us And there could be nothing in man to move God hereunto For man by nature is most miserable It must needs therefore arise from Gods meer mercy for misery is the proper object of Mercy On this ground it is justly said 1 Pet. 1. 3. that God according to his abundaâ—…t mercy hath begotten us againe 3. The immediat matter of regeneration is Gods Spirit In this respect we are said to be born of the Spirit John 3. 4. And regeneration is stiled the renewing of the Holy Ghost Tit. 3. 5. For it is a divine work above hâ—…m me ability 4. The ordinary instrumentall cause is Gods word so Iam. 1. 18. God begat us by the word of truth In this respect the word is stiled incorruptible seed 1 Pet. 1. 23. The Gospel is that part of Gods word which is most effectuall hereunto and it is thereupon stiled the Gospel of salvation Eph. 1. 13. And the power of God unto salvation Rom. 1. 16. 5. Ministers and Preachers of the Gospel are ministeriall causes of regeneration who are in relation to their ministry said to beget us and stiled Fathers 1 Cor. 4. 15. Philem. v. 10. All these are comprised under the efficient cause and are so far from thwarting one another as they sweetly concur to produce this divine work of regeneration being subordinate one to another and may in this order be placed together It being the will of God to shew mercy to man he ordained Ministers to cast the seed of his word into mens souls which being quickned by the Spirit men are hereby born againe II. The materiall cause of Regeneration is Christ incarnate God made manifest in the flesh as the Apostle speaketh 1 Tim. 4. 16. In this respect we are said Eph. 5. 30. to be of his flesh and of his bones III. The formall cause of Regeneration is Gods Image planted in us which consists in holinesse and righteousnessâ—… After this Image we are said to be renewed Eph. 4. 24. This makes an essentiall difference betwixt a naturall and regenerate man IV. The finall causes next and subordinate to the glory of Gods free grace and rich mercy are especially two 1. To make men able to do good namely such good as may be acceptable and honourable to God profitable to other men and truly advantageable to themselves The Apostle therefore Eph. 2. 10. speaking of Regeneration which is a kind of creation thus expresseth this end we are created in Christ Iesus unto good works 2. To make men fit for glory For corrupt flesh cannot partake of celestiall glory Whereupon saith Christ Ioh. 3. 3. Except a man be born again he cannot see the Kingdome of God So far shall he be from being admitted into it as he shall not come so neer as to see That fitnesse for heaven is an end of Regeneration is thus declared 1 Pet. 1. 3 4. God hath begotten us again unto a lively hope and to an inheritance incorruptible c. §. 106. Of Saints being Gods first-born II. IN that the society to which we are brought by the Gospell is set out by this phrase Church of the first-born we may observe That all they who are new born are Gods first-born For as the believing Jewes were so by vertue of their priority so the believing Gentiles being brought into the Jewes society and made partakers of their priviledge are so likewise Where the called of God are comprised under this collective word Ephraim they are stiled Gods first-born Jer. 31. 9. So where the called of God are comprised under this collective word Israel they are stiled Gods first-born Exod. 4. 22. The whole Church was comprised under the title Israel In the same respect all Saints are called Heires Rom. 8. 17. and Kings Rev. 1. 6. Yea all not only one body as 1 Cor. 12. 13. but also one spouse Cant. 5. 1. 2 Cor. 11. 2. The Reasons of Saints being Gods first-born may be 1. Their union with Christ. For they are so neerly united unto Christ as he and they make but one body which is excellently set down 1 Cor. 12. 12. By vertue of this union Christs priviledges are conferred on them As he is a King so they As he a Priest so they Rev. 1. 6. As he a Son so they Ioh. 1. 12. As he an heir so they Rom. 8. 17. As he Gods first-born Rom. 8. 29 so they 2. Gods equall and impartiall respect to them all He loves them all with the same love His heart is set on every one of them as if they all were but one and therefore they are all stiled dear Children Eph. 5. 1. 3. Their equall right to the priviledges of the First-born The forementioned titles of heires and Kings prove as much 1. This may inform us in that right which believers have to the heavenly inheritance they are first-born 1 Pet. 1. 3 4. Though all that are begotten of men are not heirs but only the first-born yet all begotten of God are because they are all first-born Esau had a birth-right yea and a blessing appertained to him as he was the first-born Gen. 27. 19 32. so Reuben 1 Chro. 5. 1. The Law expresly provideth that the first-born have the inheritance whereunto he hath a right though his Mother were hated Deut. 21. 16. Much more have Gods first-born a
the Cloak of shame be not ashamed of Christ or of his Gospel Note Rom. 1. 16. Heb. 12. 2. Fear and shame turn many from an holy zealous profession of the Gospel 6. Be well instructed in the mysteries of the Gospel and throughly informed and perswaded of the orthodox truth thereof Col. 2. 7. Heb. 13. 9. Thus shalt thou be kept from all false doctrines yea from heresie idolatry superstition and all error 7. Cast off the old man which is corrupt through deceivable lusts Eph 4. 22. And mortifie all the members of the flesh Col. 3. 5. So long as they bear sway in us they will make us uncapable of receiving benefit by the word Noisome weeds must be weedâ—…d out of a field or else the seed sowen therein can bring forth no good crop 8. Know Gods Ministers such as are set over you 1 Thes. 5. 12 13. If they labour in the word count them worthy of double honour 1 Tim. 5. 17. Due esteem of the Ministers of the Gospel is a means to have the Gospel it self in higher account 9. Acqnaint thy self with Gods love to man as in giving his Son so in affording his Gospel whereby the evidences of his love in Christ are cleerly and distinctly made known This will raise up thine heart aloft to work in thee an high esteem of him and of his Gospel 10. Entertain every good motion of the divine Spirit especially when it s wrought in thee at and by the ministry of the word as Act. 2. 37. Be so far from resisting and spighting the Spirit of grace as no way to grieve him Eph. 4. 30. §. 126. Of Christs speaking from heaven HItherto of the duty The motive follows which is set down under a comparison of unequals urged from the lesse to the greater in these words For if they escaped not who refused him that spake on earth much more shall not we escape if we turn away from him that speaketh from heaven The causal particle FOR sheweth that this is added as a motive to keep them from refusing to hear Christ. The motive is drawn from the danger and damage which is like to ensue upon such refusal Which danger is set down negatively They shall not escape 1. they shall assuredly pay for it This is ratified by Gods former dealing with such as refused Moses Law They escaped not The argument is inforced by the lesse to the greater If they who refused him who spake on earth escaped not much more shall not we escape if we turn away from him that speaketh from heaven This phrase him that spake on earth is meant of Moses who is said to speake by divine inspiration or to declare what is revealed by God So did Moses as Heb. 8. 5. In this sense the word is used severall times as Matth. 2. 12 22. Luk. 2. 26. Acts 10. 22. Heb. 8. 5. and 11. 7. and 12. 25. This therefore commends the Ministry of Moses yet hereof it s here said he was on earth Moses himself as all other meer men comming of the first Adam was as 1 Cor. 15. 47. of the earth earthy 1. In regard of the mould whence he came 2. In regard of the place where he was when he received and delivered his Lawes on earth Acts 7. 38. 3. In regard of the nature and kind of oracles which he delivered comparatively to Christs oracles they were as Heb 7. 16. carnal In opposition hereunto of Christ it is here said him from heaven The verb is not expressed therefore some understand the verb substantive him that is from heaven in which sense the words are cleare for Christ is the Lord from heaven 1 Cor. 15. 47. Heaven is his glorious palace where he dwels and heaven iâ—… the place whence being incarnat he came Iohn 3. 13. Eph. 3. 9. Others here repeat the word speaketh Quest. Hence a question may arise Did not Christ speake on earth as well as Moses Answ. 1. He was not a teacher from earth as Moses but from above Iohn 8. 23. 2. He received not his Gospel on earth as Moses did but in the bosome of his Father Iohn 1. 18. 3. His doctrine was not carnal as Moses but Spirit and Life Iohn 6. 63. Iohn 3. 12. Note Iohn 1. 17. 4. Though Christ were on earth and on earth preached yet being in heaven from heaven also he received his Fathers will This he did before his incarnation 1 Pet. 3. 19. All that is written of Gods speaking from heaven to the fathers is in speciall to be applied to the second person in sacred Trinity the Son of God that word by whom the Father spake For as by the Son the Father made all things Heb. 1. 2. Iohn 1. 3. and ordered all things Gen. 19. 24. So by him he revealed his will from time to time It was the Son of God stiled the Angel of God Gen. 21. 17. that spake to Hagar out of heaven This was Iehovah that stood upon the top of that ladder which reached up to heaven from thence spake to Iacob Gen. 28. 13. This also was Iehovah who answered David from heaven 1 Chron. 21. 26. It was his voice that came down from heaven to Nebuch adnezzer Dan. 4. 31. He from heaven made known his Fathers will to all the Prophets of God age after age He in his humane nature from heaven spake to Paul Act. 9. 4. and 22. 18. and 23. 11. So he spake to Ananias Act. 9. 10. Finally he being in heaven spake in his Apostles and still speaketh in all his faithfull Ministers Note 2 Cor. 13. 3. Luk. 10. 16. Iohn 13. 20. Not hearkning to or not obeying Christ is here stiled a turning away from him The word in the Greek is used of such as in heart are alienated from a thing as 2 Tim. 1. 15. and 4. 4. and Tit. 1. 14. Whereby he sheweth what kind of persons they be that regard not the Gospel even such as have their hearts alienated from it otherwise they could not but have it in high account Some make the difference here intended to be betwixt Gods manner of delivering the Law and the Gospel In delivering the Law God spake on earth after an earthly manner But in delivering the Gospel he spake from heaven after an heavenly manner From the different manner of giving the Law and the Gospel The Apostle giveth us to understand That as the Law was given on earth so the Gospel from heaven These phrases which Christ useth of the Gospel my doctrine is his that sent me Joh. 7. 16. and v. 17. It is Gods do shew that its from heaven St. Paul further cleareth the point Gal. 1. 11 12. In this respect its stiled a mysterie Eph. 6. 19. a great mysterie 1 Tim. 3. 16. 1. Which may inform us in the excellency of the Gospel Things from heaven are most excellent things The excellency of the bread of life is this that it is from
117. VII The word of Grace must enter into the heart For this end mention is here made of the heart See § 117. VIII The word of Grace is able to establish the heart It can so satisfie and quiet it as it will stedfastly abide therein else it were in vain to exhort to have the heart established with Grace See § 118. IX Doctrins about meats are contrary to Grace They are here opposed to Grace See § 119. X. Doctrins of meats cannot establish mens hearts This negative not denieth that to meats which it ascribeth to Grace See § 119. XI Doctrins of meats never profited any mans soul. This is here expresly set down See § 119. XII Men use much to busie themselves about external Rites This phrase of being occupied intends thus much See § 120. XIII All the pains that men take about externall Rites doth not profit them Though they be occupied thereabouts yet they are not profited thereby See § 120. §. 122. Of the Christians Altar Verse 10. We have an Altar whereof they have no right to eat which serve the Tabernacle Verse 11. For the bodies of those beasts whose bloud is brought into the Sanctuary by the High-priest for sin are burnt without the Camp Verse 12. Wherefore Iesus also that he might sanctifie the people with his own bloud suffered without the gate THe Apostle here produceth another Argument to draw the Hebrews from doting upon legal Rites The former Argument was taken from the unprofitablenesse of them v. 9. § 119. This other is from the damage they bring to themselves thereby They deprive themselves of all benefit which they might otherwise receive from Christ. Of the notation of the word Altar See Chap. 7. v. 13. § 72. It is here taken tropically and that in a three-fold respect 1. By a Metonymy of the Subject The Altar is put for the Sacrifice laid thereon This is evident by the act of eating attributed thereto thus We have an Altar whereof they have no right to eat The Israelites did eat of the Sacrifice not of the Altar Thus metonymically is Altar used in these phrases They are 〈◊〉 with the Altar and partakers of the Altar 1 Cor. 9. 13. 10. 18. that is of the Sacrifices offered upon the Altar 2. By a Synecdochy one of the legal Rites namely Altar is put for all the rest as meats were § 119. 3. By a Metonymy of the Adjunct a type is put for the truth a shadow for the substance an earthy Altar and Sacrifice for the celestial Altar and Sacrifice which is Jesus Christ. Thus much may be inferred from the singular number Altar here used not Altars The Apostle maketh a like collection from the word seed in the singular number thus He saith not And to seeds as of many but as of one and to thy seed which is Christ Gal. 3. 16. In this respect we Christians who professe the Gospel of Christ and believe on him are said to have this Altar As it was ordained before the world so in this later age of the world it is exhibited and by the Gospel offered and by faith received Thus beleevers have it There is no other Altar in the New Testament warranted to Christians but Jesus Christ the truth of the legal Altars The Iews themselves at this day have no earthy Altar For Christians to frame to themselves earthy Altars as Papists do is worse then Judaism True it is that the ancient Fathers make frequent mention of an Altar and a Sacrifice which titles they give to the Table of the Lord and to the sacramental bread and wine set thereon but metaphorically not properly The Apostles never use this word Altar in reference to the Lords-Table but this phrase The Lords Table is expresly used 1 Cor. 10. 21. nor this word Sacrifice in reference to sacramental bread yet this word bread is expresly used in that respect 1 Cor. 18. 16 17. Altar and Sacrifice in reference to the Lords Table and sacramental bread have been abominably abused by Antichristians even unto plain and palpable Idolatry As they pretend true Altars and Sacrifice so also true reall sacrificing Priests which Title is not once no not metaphorically attributed to a Minister of the Gospel as he is a Minister yet in a metaphoricall and spirituall sense it is oft attributed to beleevers in regard of spirituall Sacrifices of prayers and praises which they offer to God 1 Peter 2. 5. Revel 1. 6. But Christ who is the truth and substance of legal Priests Sacrifices and Altars and in that respect most truly and properly a Priest Sacrifice and Altar hath these Titles in the New Testament attributed to him 1. He is styled a Priest Heb. 5. 6. This he is in his Person as he is God-man 2. A Sacrifice Eph. 5. 2. This he is in his humane Nature for his body was the offering Heb. 10. 10. 3. An Altar Revel 8. 3. This is in regard of his Divine Nature for his humane Nature the Sacrifice was laid upon the Divine Nature being united unto it and the Divine Nature sanctifieth the humane Nature which is the property of an Altar Mat. 23. 19. It hath been shewed Chap. 7. v. 3. § 25. that there were many Types of Christ. Among others the Altars were special Types Of them there were two sorts One was the great brazen Altar for Sacrifice Exod. 27. 1 c. The other was the Altar of gold for Incense Exod. 30. 1 c. Christ was typified by the former in regard of the Sacrifice of himself Ephes. 5. 2. He was typified by the later in regard of his Intercession whereby he maketh our persons prayers and other holy services acceptable to God Rev. 8. 3. 1. This truth of Christ being our Altar doth much commend the state of the Christian Church above the state of the ancient Jewish Church and amplifieth the goodnesse of God towards us above that which was shewed to them 2. This directeth us to be well informed in that Sacrifice which was offered up upon this Divine Altar that we may with greater confidence rest thereupon 3. This phrase We have an Altar encourageth us to bring all our warrantable spiritual Sacrifices thereunto and to offer them thereupon and in faith in Christs Intercession to offer up all our prayers and praises and to rest for acceptance thereupon This use the Apostle himself teacheth us to make hereof vers 15. As a Type hereof the Jews were to offer up their Sacrifices on the Altar in the Tabernacle Levit. 17. 4. Iosâ—… 22. 16 c. §. 123. Of having no right to eat of the Christians Altar THere is a fearfull doom denounced against all such as adhere to the Ceremonial Law in the time of the Gospel The doom is this They have no right to eat of the foresaid Altar Hereby is implied that they deprive themselves of the greatest benefit that God ever afforded to children of men even of Iesus Christ himself and
from God 12. 36 Afflictions of Saints are chastisements 12. 37 Afflictions needfull and usefull 12. 37 45 62 Afflictions not to be despised 12. 38 Afflictions convince men of sin 12. 39 Afflictions much pressed 12. 48 Afflictions make men partakers of Gods holiness 12. 58 Afflictions are grievous 12. 16 Afflictions grievous only to sense 12. 61 Afflictions are profitable 12. 62 63 Afflictions produce righteousness and quietness of mind 12. 63 Afflictions are a means of exercising Saints 12. 64 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 17. 6. 55 Age See Years Agony of Christ very great 5. 38 Aliens who are 11. 238 Aliens vanquished 11. 238 239 Altar of Christians 13. 122 Altar of the Mass. 13. 125 Alteration of creatures 1. 140 All many waies limited 2. 66 81 All sins punished 2. 14 15 16 17 All not redeemed 2. 81. 9. 141. 11. 80 All things by God and for God 2. 89 All that deserve blame to take blame 5. 67 All things enjoyned by God to be observed 8. 16 All to be made partakers of Gods Word 9. 101 All are unclean 9. 105 All have means of cleansing afforded 9. 105 All the people sprinkled 9. 105 All men mortall 7. 97. 9. 133 All of all sorts subject to destruction 11. 159 All praise-worthy have their due 11. 274 All needfull graces linked together 12. 11 All of all sorts spoken unto 12. 31 All of all sorts afflicted 12. 46 Almes See Charity Alwaies serve God 9. 38 Ambitious have little faith 11. 136 Ambition described ibid. Anabaptists make all equall 7. 50 Angel what it signifieth 1. 82 Angels excellency 1. 40. 1. 85. 1. 95 Angels styled Gods 1. 70 Angels of God 1. 71 Angels all subject to Christ. 1. 73 Angels many 1. 73 Angels Ministers 1. 79 82 156 Angel how Christ is 1. 83 Angels names 1. 84 Angels nature 1. 86 Angels knowledge 1. 87 Angels prudence 1. 88 Angels purity 1. 89 Angels glory 1. 90 Angels power 1. 91 Angels speed 1. 92 Angels zeal 1. 93 Angels constancy 1. 94 Angels Function to God Christ Saints 1. 96 Angels bring benefits to men 1. 101 Angels single whether attend single persons 1. 157 Angels minister to heirs of salvation 1. 158 Angels how said to deliver the Law 2. 9 Angels not to be worshipped 2. 44 45 46 159 Angels not assumed by Christ. 2. 157 158 Angels have not Saints priviledges 2. 159 Angels innumerable company 12. 103 Anointing Christ. 1. 119 120 Answerableness of sin and punishment 11. 160 Anthropomorphites 1. 133 Apostacy aggravated 10. 110 Apostacy to be prevented 3. 122 And how 10. 79 Apostacy of professors 3. 131 136 How occasioned 3. 137 Apostates who cannot be 3. 132 Apostates how high they may ascend 6. 31 Apostates how low they may fall 6. 37 Apostates cannot but expect fearfull vengeance 10. 96 Apostacy increaseth fiery indignation 10. 97 Apostates are adversaries 10. 100 Apostates detected of God 10. 149 Apostates end 10. 151 Apostles 2. 26 Apostle Christ. 3. 24 Apostle and High-Priest both was Christ. 3. 26 Apparell of Saints oft mean 11. 261 Apparell brave a vanity 11. 261 Appointed to his Function Christ was 3. 33 Appointed how he was ibid. Appointed by God how Ministers are 3. 34 35 Appointed who are must be faithfull to him 3. 32 Appearing of Christ conspicuous 9. 142 Appearing of Christ second and last 9. 143 Apply former examples promises threats c. 3. 89 90. 13. 68 Apply Doctrines 10. 52 Application of Christ. 2. 83 Applying Christs blood 9. 72 Arch Angel 1. 83 Ark of the Tabernacle 9. 20. 11. â—…94 Ark of Noah 11. 30 Ark of Noah a type of Christ. 11. 31 Army of the Church 1. 152 Ashamed Christ is not of his brethren 2. 108 Ashamed God is not of beleevers 11. 77 Assurance of hope 3. 66. 6. 80 Assurance of heaven 10. 131 Astronomers cannot number all the stars 11. 60 Attend to the Gospel 2. 5 Attention greater to excellent Author and matter 2. 2 5 Author of the Epistle to Hebrews 1. 4 2. 27 Authority of that Epistle 1. 1 Authors eminency works attention 2. 2 Author of salvation 5. 50 Author of faith Christ is 12. 13 Avenge See Vengeance B BAbe how a disgrace 5. 70 71 Backslide See Apostacy Baptismes why in the plurall 6. 12 Baptism of Iohn and Christ the same ibid. Baptism Principles about it 6. 14 Baptism of infants 8. 51 Baraks name weaknesse and vertues 11. 198 Bastardy infamous 11. 207 A Bastard highly honoured 11. 207 Bastardy without correction 12. 47 Beasts offered for sacrifice 13. 126 Beasts burnt without the camp 13. 127 Base handling Professors 11. 252 Beginnings of heavenly rest here enjoyed 4. 24 Begetting in relation to God the Father 1. 49 Begotten-first 1. 67 Behold 2. 124 Believe See Faith Believe that God is 11. 22 Beleevers not damnified by unbeleevers 4. 39 Beleevers all heires 6. 133 134 Beleevers discern things that differ 11 144 Beleevers see God 11. 150 Beleevers venture on terrible things 11. 167 Beleevers of good report 11. 274 Beleevers under the Law had no actuall fruition of Christ 11. 276 Betray not the innocent 11. 125 Best to be given to God 7 34 Better variously used 1. 39 Better things under the Gospel 2. 21. And 11. 2â—…8 Better hope 7. 87 Better covenant 7. 94 Better promises 8. 25 Better desired by beleevers 11. 75 Beloved a title of insinuation 6. 55 Blessing variously taken 7. 13 Blessing what it is Why from God 6. 47 102 Blessing of God abundant 6. 103 104 109 Blessing external on wicked 3. 98 Blessings here enjoyed not to be rested in 4. 49 Blessing of Ministers 7. 14 Blessing of Christ 7. 15 Blessing an act of preheminency 7. 47 Blessings may be sought too late 12. 95 Binde themselves to God men must 6. 100 Birthrights priviledges 12. 92 Blood Flesh and blood 2. 137 Blood of professors sought by persecutors 11. 257 Blood to be resisted unto 12. 26 Blood carried into the most holy place 9. 42 Blood the means of expiation 9. 43 Blood-of Christ the truth of legal blood 9. 56 Blood of Christ the price of mans redemption 9. 57 Blood of Christ how oft shed 9. 58. Blood the means of agreement with God 9. 99 Blood and water what they typified 9. 70 71 103 Blood must be shed for remission 9. 111 Blood of beasts offered by Priests 9. 127 Blood of Jesus opened heaven 10. 53 Blood of Christ sprinkled 12. 116 Blood of Christ hath more a excellent vertue then others 12. 119 Blood of Christ hath a continuall efficacy 12. 117 Bloody and unbloody sacrifice foolishly distinguished 7. 115 Body of Christ prepared for him 10. 18 Body of Christ a sacrifice 10. 28 Boldnesse in going to God 4. 93 Boldnesse of enemies against Gods people 11. 169 Bondage of natural men 2. 150 Bondage perpetual 2. 151 Bonds of Martyrs 11. 253 Book of covenant sprinkled 9. 104 Brethren how Christ
Manna was put in a golden pot An Omerful of Manna was kept A por of Manna set before the Lord. Manna preserved for future agâ—…s a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aarons roâ—… a staffe Aarons rod typified Christ. Aaron chosen What tables are here meant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabula b Plaâ—…ca why Tables of covenant Why Tables of stone a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Operimentum d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorium e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mercy-Seat a type of Christ. The Mercy-Seat of gold The Mercy-Seat of the same measure with the Arâ—…e The Mercy-Seat set upon the Ark. God made known his will at the Mercy-seat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Cherubims signifie b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubims do not justifie Images in Churches Cherubims of Gold Cherubims of beaten work Cherubims wrought out of the Mercy-seat The place where the Cherubims stood The manner of the Chrubims standing * Rev. 6. 16. * Isay 6. 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things for Gods service must be prepared What things fit for Godâ—… service Who were Priests Ministers of God must be appointed by God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Tabernacle The high Priest alone appears before the Mercy-seat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why the Priest entred into the most holy place every year Why but once a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A double negative emphaticall How the high Priest entred within the vail See v. 18 Sect. 99. No comming to God without blood How Gods free grace stands with Christs satisfaction Christs blood aggravateth sin amplifieth mercy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why offerings for errours c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 Errours opposed to presumptuous sins Numb 16. 22. and expounded The sin there meant not the sin against the Holy Ghost e 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No sin veniall Ignorance a vain plea. Conscience of every sin Search after errours a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Testimony of the holy Ghost is How spiritual applications of external truths may be made a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luceo in lucem profeâ—…o See v. 24. Sect. 124. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints under the Law by Christ entred into Heaven Tabernacle diversly taken a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Types were but for a time God ordered the state of his Church according to their capacicities Difference betwixt legall and Evangelicall Ordinances a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Types made not perfect Legal rites purged not the conscience Legal rites concerned the outward man What meats imply a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What drinks imply d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 6. â—… 2. Sect. 12. What washings imply * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Ordinances of the flesh implie Difference betwixt carnal and spirituall h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What intended under this word imposed k Iunius in paral Pareus in loc l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the time of reformation a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by good Good things to come What they are Difference betwixt the legall Priesthood and Christs The priviledge of Christians a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blood of beasts the type Blood of God the truth How Gods blood Communication of properties 〈…〉 〈…〉 〈◊〉 Mans ingratitude Nothing too deare for Christ. Give selves to Christ. Grounds of faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Christ entered by blood How oâ—…t Christ shed blood a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solvo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redimo c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption What Redemption and how wrought True Redemption by Christ. How Redemption giveth cause of humiliation How of gratulation How of subjection to Christ. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption for us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b A minori Proofs from known things a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things effectuall to what they are ordained See Sect. â—…5 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The type of the red cow a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juvenca b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domo Ashes put for water a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why things common counted polluted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 14. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The truth of types to be highly esteemed Spirit for Christs divine nature Several kinds of spirits How Christs blood more effectuall then others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In extremis Christ voluntarily died See chap. 10. v. 5. Sect. 15. Christâ—… death a ransom See Domest Duties on Eph 5. 25. Treat 1. Sect. 30. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libor a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amomum Christ God-man offered himself to God The Son of God offered himself to the Father Why Christ offered himself to God Gentiles sacrificed to Priests How things done by men please God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs blood purgeth the soul from sin Our uncleannesse a matter of humilation Comfort in meanes of cleansing Use means of cleansing Sin affrighteth the conscience most Pardon of sin quiereth the conscience most a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 13. Sect. 73. The Aposâ—…les 〈◊〉 The manner of bringing in the proof a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ for mans good undertook many offices Why Christ a mediatour of the new Testament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 12. Sect. 62. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs death a ransome for