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
then the High-Priests yet were they not types in all things that appertained to them They were of the Tribe of Levi They offered Sacrifices for their own sinnes They oft renewed their Sacrifices They had Successors when they died In none of these were they types of Christ. See Ch. ver 5. § 12. But the excellent prerogatives heaped up together have not relation to Solomon alone The Prerogatives as they are propounded to David in the Name of the Lord are these in order 1. I will set up thy seed after thee which shall succeed out of thy bowels 2 Sam. 7. 12. 2. I will establish his Kingdom Ibid. 3. He shall build a House for my Name 2 Sam. 7. 13. 4. I will establish the Throne of his Kingdom for ever Ibid. 5. I will be his Father and he shall be my Sonne 2 Sam. 7. 14. 6. I will settle him in my House and in my Kingdom for ever 1 Chr. 17. 14. 7. He shall be a man of rest and I will give him rest from all his enemies c. 1 Chro. 22. 9. These at least most of them were literally meant of him who by name is expressed Solomon Yet not singly and simply considered in himself alone but as a type of Christ For David and his posterity had their royall dignity conferred upon them not so much for their own sakes as that they might be a fore-going type and a visible representation of Christs royall dignity and of that redemption and salvation which he should bring to the people of God So as those excellencies which in the Letter are spoken of David Solomon and others are mystically truly and principally foretold of Christ whereby the benefit of those promises was infinitely encreased and the comfort of true beleevers above measure enlarged This the Apostles who were inspired with a divine Spirit well knew and thereupon on all occasions applied those types to their intended truth as here in this place True it is that Davids Sonne by Bathsheba was named Solomon but the mysticall truth of this name as of the name of Melchisedech chap. 7. v. 7. was manifested in Christ Jesus Reade the 72 Psalm which carrieth this Title For Solomon and it will be found that Christ is the true Prince of Peace which Solomons name importeth and that all things there set down are fullfilled in Christ. But to compare the type and truth together in such particulars as are mentioned in the promise made to David 2 Sam. 7. 12. these instances following are to be observed 1. Solomon was a man of Rest and Christ was the Prince of Peace Isa. 9. 6. God gave Solomon rest from all his enemies such as were the Philistins Aramites Moabites Ammonites and others like them But Christ so judgeth among the Nations as they beat their swords into plough-shares c. Isa. 2. 4. and the Wolf shall dwell with the Lamb c. Isa. 11. 6 7 8 9. Yea God in giving Christ hath raised up an horn of salvation for us in the house of his Servant David that we should be saved from our enemies and from the hand of all that hate us Luk. 1. 69 71. not only from men but from devils also For he hath spoiled Principalities and Powers Col. 2. 15. 2. God gave peace and quietnesse to Israel in Solomons daies But Christ is our Peace Eph. 2. 14. and it pleased the Father to reconcile all things to himself by Christ Col. 1. 20. 3. Solomon was the seed that proceeded out of Davids bowels whom God set up after David But Christ was that promised seed that by an excellency and property was called the Sonne of David Matth. 1. 1. who also by lineall descent proceeded out of Davids bowels An ancient Father expounding this phrase Out of thy bowels thus Out of thy belly as the LXX and vulgar Latin do hath this comment upon it If you simply take this of Solomon it is ridiculous For then might David be thought to have brought forth Solomon as a Mother Hereupon he applieth this to the Virgin Mary out of whose womb Christ came But that Father mistook the mark For the Hebrew word properly signifieth the bowels as our English turns it and it is elsewhere applied to men as Gen. 15. 4. 2 Sam. 16. 11. And in 1 Chr. 17. 11. it is thus expressed which shall be one of thy sonnes therefore Solomon must not be clean excluded but be immediatly intended yet as a type and Christ most principally as the truth and substance 4. God established Solomons Kingdom but much more Christs whose Kingdom cannot be moved Heb. 12. 28. as Solomons was For first ten Tribes fell away from his Sonne 1 King 12. 20. and afterwards the whole Kingdom was translated from Solomons race to Nathans Compare Mat. 1. 12. with Luk. 3. 27. where therefore it is further said I will establish the Throne of his Kingdom for ever If this be applied to Solomon it must be taken improperly for long date but applied to Christ it is most truly and properly spoken For he shall reign over the house of Jacob for ever and of hiâ—… Kingdom there shall be no end Luke 1. 33. So as this extent of the promise to everlastingnesse evidently proves that Christ is here principally intended 5. Where it is further said that the promised Sonne of David should build an House for the Name of the Lord this is true of the earthly Temple built of Stone and Timber and garnished with gold silver silk and other like ornaments which was a typicall House for Gods Name 1 King 5. 5. But Christ built the mysticall spirituall true House of God which is the Church of the living God Hebr. 3. 3 6. 1 Tim. 3. 15. Well therefore and that most fitly and properly may this part of the promise I will be a Father to him and he shall be a Son to me be applied to Christ. To Solomon it was spoken in a type To him indeed God was a Father in favour and love and he was a Sonne to God as he bare Gods image being a King and through the grace of adoption and regeneration But God is a Father to Christ by begetting him and communicating his whole essence to him and Christ is a Sonne to God by being properly begotten of God and of the same essence with him Thus is this testimony as pertinent to the Apostles purpose as the former Father and Son being here properly taken in a like mutuall relation of one to another Quest. How then is this set down in the future tense as of a thing to come I will be He shall be seeing the divine generation is eternall Answ. As in the former testimonies so in this the Apostle setteth out the Sonne of God incarnate whereby he was visibly manifested to be the true proper only begotten Sonne of God So as this promise is of a future conspicuous declaration of an eternall relation As if the
that their faith might be the more strengthened thereupon The notation of the Hebrew Title translated God implieth God to be of might and power and is by some translated the strong God The Hebrew Noun is of the plurall number but the Verb annointed to which the Hebrew Title hath reference is of the singular number which intimateth a plurality of persons and unity of essence The Title God as here used in the first place may be of the vocative case as it is in the former verse and translated O God and by an Apostrophe applied to Christ for this particle even which is a note of apposition joyning two words together which have reference to one and the same thing is neither in the Hebrew nor Greek Text but inserted by our English Translators In Hebrew Greek and Latine this Title is both in the Nominative and Vocative case the very same for syllables and letters In the Nominative case it is spoken of the Father as our English sets it down In the Vocative case it is spoken to the Sonne Many of the ancient Fathers and Pater-Expositors take it in the Vocative as spoken to the Sonne It may be objected that thence it will follow that God is of God Answ. I deny not but that it will so follow and therein is nothing against the Orthodox faith For the Sonne of God is very God of very God See § 19. In regard of his divine Essence he is very God Rev. 4. 8. In regard of his distinct persons as the Sonne in relation to his Father he is of God In this respect as we may say O Sonne thy Father so O God thy God Besides the Sonne of God assumed mans nature hereby God and man became one person Thus he is God and God is his God He is God in regard of his divine nature and God is his God in regard of his humane nature yea and in regard of both natures united in one person In this latter respect as Christ is God-man God may be said to be his God three waies 1. As Christs humane nature was created of God and preserved by him like other creatures 2. As Christ is Mediatour he is deputed and sent of God Ioh. 3. 34. and he subjected himself to God and set himself to do the will of God and such works as God appointed him to do Ioh. 4. 34. 9. 4. In these respects also God is his God 3. As Christ God man was given by God to be an head to a mysticall body which is the Church Eph. 5. 22. God thereupon entred into Covenant with him in the behalf of that body Isa. 42. 6. 49. 8. Thus is he called the Messenger Mal. 3. 1. and Mediatour of the Covenant Heb. 8. 6. Now God is in an especiall manner their God with whom he doth enter into Covenant as he said unto Abraham I will establish my Covenant between me and thee c. to be a God unto thee c. Gen. 17. 7. As God made a Covenant with Abraham and his Seed so also with Christ and his Seed which are all the Elect of God even the whole Catholique Church This is the Seed mentioned Isa. 53. 10. So as by this speciall relation betwixt God and Christ God is his God in Covenant with him God also is in an especiall manner the God of the Elect through Christ. This speciall relation thy God having reference to Christ is under the Gospel Gods memoriall as under the Law this Title was The God of Abraham the God of Isaac and the God of Iacob For with them God made his Covenant and in them with their Seed Gen. 17. 7. 26. 3 4. 28. 13 14. This Title The God of Abraham Isaac and Iacob God assumed to himself Exo. 3. 15 16. and the Seed of those Patriarchs oft called on God by that title and pleaded it before him to enlarge their desires and to strengthen their faith This they did by calling to minde that relation which was betwixt God and their Fathers with whom God had made an everlasting Covenant to extend to them and their Seed Exo. 32. 11. 1 King 18. 36. 1 Chro. 29. 18. How much more may we have our desires enlarged and faith strengthned in that relation which is betwixt God and Christ and how may we pleade it and say O God of thy Sonne Iesus Christ Remember thy Covenant made with him and in him Hereupon it is that Christ saith Verily Verily I say unto you Whatsoever ye shall ask the Father in my Name he will give it you Joh. 16. 23. When the Children of Israel were in great distresse the Lord was gracious unto them and had compassion on them and respect unto them because of his Covenant with Abraham Isaac and Iacob c. 2 King 13. 23. How much more will God be gracious to us because of his Covenant with his Sonne Christ This is the truest and surest ground of Christian confidence and boldnesse in approaching to the Throne of grace The Psalmist who lived many hundred years before the Apostles having by the spirit of truth registred this relation betwixt God and the promised Messiah giveth evidence thereby that the understanding and beleeving Jews conceived that Messiah to be true God the Sonne of God and that God was the God of that Messiah in speciall and by vertue thereof the God of Abraham Isaac and Iacob Exod. 4. 5. The Lord God of Israel Exod. 5. 1. The Lord God of the Hebrews Exod. 9. 1. The God of the Iews Rom. 3. 29. The God of Ieshurun Deut. 33. 26. The Lord of Eliah 2 Kin. 2. 14. The God of Daniel Dan. 6. 26. The God of Shadrach Meshech and Abednego Dan. 3. 28. Gentiles Rom. 3. 29. My God Exod. 15. 2. Our God Ex. 5. 8. Thy God Deut. 10. 14. Your God Gen. 43. 23. His God Exo. 32. 11. Their God Gen. 17. 8. All these and other speciall relations to God do give evidence of Gods singular respect to those who are in Covenant with him and whose God he is In reference hereunto they are called Gods peculium a peculiar treasure unto him his proper stock or flock Exo. 9. 15. Mal. 3. 17. They are also called a peculiar people 1 Pet. 2. 9. All this ariseth from that speciall relation which Christ hath to God that God is his God Ye are Christs and Christ is Gods saith the Apostle 1 Cor. 7. 21. Hereupon it was that Christ said I ascend to my Father and your Father and to my God and your God Joh. 20. 17. §. 119. Of Gods annointing his Sonne GOD who was in speciall the God of his Sonne is here said to have annointed him This is metaphorically spoken in reference to an ancient continued inaugurating and setling of Kings in their Kingdom which was by annointing them or powring oyl upon their heads As Saul 1 Sam. 10. 1. David three times first by
Prophets or Apostles Ioh. 9. 32 15. 24. But that which most distinguisheth Christs power in this respect from others is that Christ wrought them in his own Name But others in the Name of Christ Mark 1. 27. Acts 3. 12 16. 4. 10 8. Vengeance especially belongeth unto Christ Rom. 12. 19. When the Apostle delivered the incestuous person over to Satan he did it in the Name and with the power of our Lord Jesus Christ 1 Cor. 5. 4. Thus it appears that all things belonging to an Apostleship did truly properly and pertinently belong to Christ so as this title Apostle is here most fitly applied to him and in so eminent and excellent a manner can be attributed to no other §. 25. Of Duties arising from Christs Apostleship AN especiall Duty hence arising from heaven enjoyned to us by the Father himself is this Hear ye him Matth. 17. 5. Every particular about Christs Apostleship doth much press this point 1. The generall that he was a Minister of the Gospel requireth that he be hearkened to Deut. 18. 19. 2. He had seen the Father and was in his bosom and knew his whole counsell Whom then should we hear if not him 3. He was immediatly sent of the Father as the most extraordinary Embassadour of God even his own Son If a King send his son an Embassadour shall not he have audience Matth. 21. 37. 4. He is the only sure foundation On whom can we more securely rest then on him therefore hear him 5. By reason of the extent of Christs jurisdiction he brake down the partition wall betwixt Jew and Gentile and hath made both one so as now we are no more strangers Eph. 2. 19. We being of Christs sheepfold ought in that respect to hear him Iob. 10. 16. 6. That immediate understanding which Christ had of Gods whole counsell without any means on mans part should make us give the more heed to him 7. That abundance of Spirit which was in him gives us just occasion the rather to hâ—…ken unto him 8. He having power to give giftâ—… by hearkening to him we may be enlightned and made partakers of all needfull graces 9. Should we not hear him who confirmed his Doctrine with such miracles as he did 10. The vengeance which he can pour upon the rebellious should move us to turn an obedient ear to his word For our God is a consuming fire How Christ may now be heard is shewed Chap. 2. v. 12. § 112. Other speciall duties do arise from the distinct branches of Christs Apostleship Such as these that follow 1. Obey Christ as he is in generall a Minister and hath the rule over his Church and watched for our souls Heb. 13. 17. 2. Beleeve his word because he was in the bosom of his Father and knew hâ—… whole counsell Ioh. 1. 17 18. The Jews are reproved because they beleeved 〈◊〉 him who had seen the Father Ioh. 5. 37 38. Upon this that Christ had seen the Father he maketh this inference He that beleeveth on me hath everlasting life Ioh 6. 46 47. 3. Receive and that with all reverence him whom the Father immediatly sâ—… For this end the Father so sent his Sonne saying They will reverence my Sâ—… Matth. 21. 37. 4. So settle thy faith on Christ the only foundation as it may never be removed from him When Christ said to the twelve Will ye also go away Peter aâ—…swered Lord to whom shall we go Thou hast the words of eternal life Joh. 6 67 68. 5. Do what may be done for bringing all of all sorts into the sheep fold of Christ By vertue of the extent of Christs Apostleship the Gospel is every where to be preached Matth. 28. 19. 6. If any Preach any other Gospel then that which Christ preached who had the Spirit of truth in him let it be detested For Christs Gospel was not of mâ—… Gal. 1. 9 11. 7. Open your mouth wide and crave abundantly of Christ what is needfull fâ—… he hath the Spirit in abundance and out of his fulness we may all receive grace 〈◊〉 grace Joh. 1. 16. 8. Depend on him for such gifts as thou had not and give him the praise of such as thou hast for he giveth gifts Eph. 4. 8. 9. Adhere to that truth which Christ hath ratified with his miracles 10. Fear to provoke him who hath a power to take vengeance §. 26. Of Christs being both an Apostle and also an Highpriest THe second point which the Apostle would have them to consider was thâ—… Christ is an High-priest Of Christs being a Priest and an High-priest see Chap. 2. v. 17. § 172 173 c. The excellencies of Christs Offices and the benefits which we reap thereby â—…o give just occasion to consider this Apostle and this High-priest Of the excellency and benefits of Christs Propheticall Office see Chap. 1. v. 2. § 1â—… Chap. 2. v. 3. § 22. v. 12. § 111 112. Of the excellency and benefits of Christs Priesthood see Chap. 2. v. 17. § 174. The Function of an Apostle and an High-priest were the greatest Functions thâ—… ever God instituted in his Church None greater then an High-priest under the Law none greater then an Apostle under the Gospel Fitly therefore doth the Apostle here apply them to Christ who is the most excellent of all and undertook for his Church those things which were of greatest concernment for her These two Offices Apostle and High-priest were never joyned in one man Bâ—… here they are by this copulative particle AND. The same Iesus that was an Apostle was also an High-priest he therefore is all in all Severall persons among men are to be deputed to severall Functions but Christ alone is sufficient for all Functions As for continuance of the same Function there needs many men because they are mortall and they must supply it one after another but Chriâ—… continueth ever Heb. 7. 23 24. So for performing severall and distinct duties there needs severall and distinct men because all abilities are not in any one man yeâ—… Christ is able to manage all For it pleased the Father that in him should all fulâ—… dwell Col. 1. 19. Thus have we no need to go to any for the furthering of that which Christ undertakes He performs the parts of an High-priest he also performs the parts of an Apostle This also he doth in all things that are absolutely necessary for the eternall happiness of his Church §. 27. Of Profession THe Greek word here used by the Apostle is a compound and properly signifieth a consent In the New Testament it is used for a confession or profession of a thing 1 Tim. 6. 12 13. It is also used to set out the Faith or Religion which Christians profess Heb. 4. 14. Here it may be taken either for an act on our part and thus translated the Apostle and High-priest whom we confess and
ends of their profession Surely â—…ciples had well tried themselves in this case who said to Christ We beleeve and are sure that thou art that Christ John 6. 69. and thereupon professed that they would never depart from him Oâ—… objections against this trial of a mans self See The whole Armour of God Treat 2. Part. 6. on Ephes. 6. 16. Of Faith § 36 37 c. §. 132. Of the Persons and Grace that cannot utterly be lost FOr further clearing this Point of departing from God or falling from grace it will be requisite distinctly to consider 1. What persons may fall 2. From what grace they may fall 3. How far they may fall 1. The persons about whom the Question is are Professours of the true faith Saints by calling or called to be Saints Rom. 1. 7. 1 Cor. 1. 2. These are of two sorts 1. Chosen and called Revel 17. 14. Their calling is an inward and an effectual calling 2. Called but not chosen Mat. 22. 14. Their calling is only external and formal These later may fall from that which the former cannot fall from and also fall much further See § 131. § 134. 2. The grace from which mens falling in departing from God is questioned is either remaining in God himself or inherent in man Election is an act of God residing in himself and altogether depending on his good pleasure Justification also consists in Gods accepting our persons not imputing our sinnes unto us But faith whereby we are justified and the several fruits of Sanctification are inherent in man wrought in him by the Spirit of God These graces inherent in man are of two sorts They are either in truth and in the judgement of certainty or in appearance only and in the judgement of charity 3. Concerning the degree or measure of falling from grace That may be either in truth in whole or for ever or only in sense in part or for a time To apply these distinctions 1. The Elect being effectually called cannot in truth totally and finally fall away This Proviso if it were possible Matth. 24. 24. being interposed in the case of falling away and that in reference to the Elect sheweth that it is not possible that the Elect should utterly be drawn from Christ. 2. No true sanctifying saving grace can be totally lost In this respect the beloved Disciple saith that Whosoever is born of God doth not commit sinne For his seed remaineth in him and he cannot sinne because he is born of God 1 Joh. 3. 9. They who are born of God are endued with true saving sanctifying grace To commit sinne is wholly to give himself over to sinne and so utterly to fall from grace This the regenerate cannot do This reason is there rendered because the seed of God that is the Spirit of God by vertue whereof we are aâ—… it were out of a certain seed born again and made new men abideth in us 3. They who are effectually called and endued with such grace cannot finally fall away For these are given to Christ and for this end that he should not lose them but raise them up again at the last day John 6. 39. In this respect they are resembled to a tree planted by the rivers of water that bringeth forth his fruit in his season whose leaf also shall not wither Psalm 1. 3. And to Mount Zion which cannot be removed but abideth for ever Psal. 125. 2. and to an house built upon a rock which though the rain descended and the flouds came and the winds blew and beat upon that house yet it fell not Mat. 7. 24 25. How far hypocrites and reprobates may fall See Chap. 6. v. 6. § 37. §. 134. Of the Grounds of Saints stability THe grounds whereupon the Elect effectually called and endued with â—…ving gâ—…ce are so established as they can never totally fall are these 〈◊〉 such like 1. The stability of Gods Decree Whom God did predestinate them he also 〈◊〉 led and whom he called them he also justified and whom he justified them 〈◊〉 〈◊〉 glorified Rom. 8. 30. So as God will bring his Elect to glory Therefore 〈◊〉 cannot finally fall Election is that foundation of God which standeth sure 〈◊〉 this seal the Lord knoweth them that are his 2 Tim. 2. 19 Therefore the Lord 〈◊〉 keep them safe 2. The faithfulness of Gods promises 1 Cor. 1. 8 9. 1 Thess. 5. 24. Now 〈◊〉 hath made many promises for keeping his Saints so as utterly they shall never 〈◊〉 part from him as Isa. 54. 10. Ier. 32. 40. Mat 16. 18. Ioh. 6. 39. 3. Gods constant care over them Though they fall they shall not be utterly 〈◊〉 down for the Lord upholdeth them with his hand Psal. 37. 24. 1 Cor. 10. 13. 4. Their insition into Christ and union with him being members of his 〈◊〉 dy Ephes. 1. 22 23 5. 23. 1 Cor. 12. 12. If a member of Christs body 〈◊〉 be clean cut off thaâ—… 〈◊〉 would be imperfect See Domest Dut. on Eph. 5. 30. 〈◊〉 1. § 71 78. 5. Christs continual and effectual intercession Rom. 8. 34. A particular instâ—… hereof we have in Peters case to whom Christ thus saith I have prayed for thâ—… 〈◊〉 thy faith fail not Luk. 22. 32. A more general instance we have in that effecâ—… prayer which Christ made to his Father a little before his departure out of 〈◊〉 world Ioh. 17. 11 c. 6. The abode of the Spirit in them Concerning that Spirit Christ thus saith â—… will pray the Father and he shall give you another Comforter that he may abide 〈◊〉 you for ever John 14. 16. That Spirit is called the anointing which abidâ—…li Saints 1 John 2. 27. And the Spirit that dwelleth in them Rom. 8. 11. See 〈◊〉 1. v. 14. § 161. These grounds as they are evident proofs of the stability of Saints So the shew that this Doctrine giveth no matter of boasting to man but returnedâ—… the glory to the blessed Trinity See Chap. 6. v. 11. § 75. §. 135. Of Objections against the certainty of Saints Perseverance 1. SOme object against the immutability of Election as if the very Elect migâ—… fall Their Objections are of four sorts Object 1. Christ threatneth to take away ones part out of the book â—… life Answ. In Scripture a man is said to be written in the book of life either iâ—… the judgement of certainty as Revel 21. 27. or in the judgement of 〈◊〉 and that by reason of their profession To take away the part of such 〈◊〉 of the book of life is to manifest that he never had any part therein Obj. 2. David maketh this imprecation Let them be blotted out of the boâ—…k of is living Psal. 69. 28. Answ. This imprecation was by divine inspiration made against Iudas 〈◊〉 others like him whose names are said to be written in the book of life by 〈◊〉 of their profession only in the judgement of charity
well as to the Israelites The Apostle layeth it down as a case unquestionable that the Gospel was preached to the Israelites even under the Law for these are they who are comprized under these words As unto them This was before proved Chap. 2. v. 3. § 20. The Gospel only and the preaching of it is the power of God to salvation Rom. 1. 16. They who since Adams fall had not the Gospel had no ordinary way to be saved This gives us information of sundry remarkable points As 1. Of the Antiquity of the Gospel 2. Of the Constancy of God in saving man the same way 3. Of the Necessity of Jesus Christ who is the very substance of the Gospel 4. Of the Unity of the Catholick Church which hath ever been the same 〈◊〉 〈◊〉 of such as have believed the Gospel 5. Of the Identity of the old and new Covenant I do not mean the old Câ—…nant of works made with Adam in his innocency but that which was confirmed Abraham by Circumcision and to the Israelites by Sacrifices and other legaâ—… For the Gospel waâ—… comprized under that Covenant This priviledge concerning the Gospel preached to the Jews is here set doâ—… way of comparison in this word as well It hath reference to Christians who 〈◊〉 not therein inferiour to the Israelites There are many priviledges wherein we go before them as the actual estâ—… on of Christ the clear revelation of the mysteries of godliness the powerfull â—…ration of Gods Spirit the truth and substance of their types and shadows 〈◊〉 â—…complishment of their Prophecies and promises They did indeed â—…at spiâ—… meat and drink spiritual drink which was Christ But it was the same 〈◊〉 we eat and drink 1 Cor. 10. 3 4. We have a like figure to that which 〈◊〉 1 Pet. 3. 20. Should we now come behinde them in any gift or grace Can we think 〈◊〉 more scoâ—…-free then they did Or to escape if we so slight the Gospel they did Well mark the inference which the Apostle makes upon a like gâ—… 1 Cor. 10. â—… c. Where like priviledges and benefits are bestowed there evidences are giveâ—… like grace and favour Therefore like faith like obedience like patience 〈◊〉 thankfulness like faithfulness is expected § 18. Of the Word of hearing BY this particle of opposition BUT the Apostle intends an unsutablâ—…â—…riage in the Israelites to Gods gracious dealing with them God affâ—…â—…hem his Gospel BUT they gave not that respect to it which was meet 〈◊〉 believed it not So as the most gracious message and powerfull means of 〈◊〉 grace nought wrought on the incredulous Of peoples sinning under the Gâ—… See Chap. 3 v. 16. § 162. The Word here intended is the Gospel before mentioned It is in Greek 〈◊〉 〈◊〉 of hearing after the Hebrew manner for the word heard The Word spoken is as no word if it be not heard Our former English Iâ—… slators thus 〈◊〉 it The Word that they heard It was a word which they did 〈◊〉 or might or should have heard The Apostle thus sâ—…iles it in two especial respects 1. To demonstrate the necessity of hearing the Word The Word if 〈◊〉 receive any benefit thereby must be heard For the Word spoken or preacheâ—… do no good to him that hears it not no more then the light to him that 〈◊〉 not The Apostle saith of a word spoken in a strange language that it 〈◊〉 profit him who understands it not 1 Cor. 14. 9. Much less can any good be 〈◊〉 ved by the Word if it be not heard It is as a necessary requisite requâ—… hear Gen. â—…9 2. Deut. 5. 1. Acts 2. 22. Revel 2. 7. Hearing is that 〈◊〉 sense whereby words spoken may enter into the soul. Hereby we are 〈◊〉 That 1. Deafnesse is a great calamity 2. It is a wretched disposition to refuse to come where the sound of the 〈◊〉 may be heard 3. To sleep at Church while the Word is preaching is a great evil They 〈◊〉 asleep cannot hear the Word 4. A Preachers weak and low voice is a great discommodity 5. Shoutings or any other loud noises or loud sounds neer the place 〈◊〉 the Word is preached or other Divine Service performed and very â—…venient The Word cannot be in these cases a Word of hearing 2. To take away vain pretences and excuses from such as grumble at judgements inflicted on such as profit not by the Word The blame hereby appears to be in themselves because it is a Word of hearing For it it be demanded as Rom. 10. 18. have they not heard This phrase gives a ready answer The Word afforded unto them is a word of hearing It was heard or might have been heard It was not concealed as the conference betwixt King Zedekiah and the Prophet Ieâ—…emiah was Ier. 38. 27. It was not softly whispered in the ground as the Word of them that had familiar spirits was Isa. 8. 19. It was not uttered in a strange language which could not be understood by the hearers 1 Cor. 14. 2. But it was a word of hearing This doth not only take away all excuse from non proficients but it doth also much aggravate their sin It is said of the Israelites that the Word of hearing profited them not no though it were heard by them For these last words in them that heard it take it for grant that the Israelites heard the Word so as the Word heard may be without profit Thus it is in most hearers This Christ doth exemplifie and evidence in the Parable of the seed wherein is shewed that of four sorts of hearers only one sort proves profitable Matth. 13. 23. In that Parable sundry reasons are rendred of hearers non proficiency It is therefore necessary to take heed how we hear Luk. 8. 18. Hereof see more Chap. 3. v. 7. § â—…7 The word translated profited comprizeth under it all manner of good Mat. 15. 5. But a negative added thereunto implieth no good at all Gal. 5. 2. Such is the extent of the negative in this place and of the privative compound translated unprofitablenesse Chap. 7. vers 8. § 85. §. 19. Of Faith making the word profitable THe Apostle declareth an especial reason of hearers non-proficiency in these words Not being mixed with faith in them that heard it Our last English Translators in their margin note another reading namely this Because they were not united by faith to them that heard it Sundry Greek copies and Fathers so set down this Text. Thus it carrieth this sense the greatest part of Israel were not of the minde whereof Ioshua Caleb and others who believed Gods promise of bringing them into Canaan were and thereupon reaped no benefit by the promise Though there be a difference in the words betwixt this and the other reading yet both agree in the same sense which is this that want of saith makes the word unprofitable It makes even the Gospel it self
â—…selves to the Spirit thus The Spirit of wisdome the Spirit of counsell the 〈◊〉 knowledge c. Isa. 11. 2. So the Spirit of Faith 2 Cor. 4. 13. They properly are said to be made partakers of the Holy-Ghost in whom the â—…fying Spirit hath wrought speciall spirituall Gifts such as are above nature 〈◊〉 such as cannot be attained either by the instinct of nature or by any help of 〈◊〉 without an especiall work of the Holy-Ghost Such were those morall 〈◊〉 which were wrought in him of whom it is said Iesus loved him Mark 10. 2â—… 〈◊〉 such was that counsell wherewith Achitophel was endued 2 Sam. 16. 23. and 〈◊〉 â—…bility which Saul had to govern the Kingdom 1 Sam. 10. 9. and 11. 6. and 〈◊〉 gift of prophecy and working of miracles that was bestowed on them 〈◊〉 Christ would not acknowledge Matth. 7. 22 23. and that obedience which 〈◊〉 yeelded to Iohns Ministry Mark 6. 20. and that rejoycing which the Jewes hâ—…d 〈◊〉 that light which Iohn held forth Iohn 5. 35. Quest. Can hypocrites and reprobates partake of the gifts of the sanctifying 〈◊〉 Answ. Yes they may partake of such gifts as the sanctifying Spirit 〈◊〉 though not of his sanctifying gifts They are said to be made 〈◊〉 of the Holy-Ghost because that Spirit which sanctifieth others doth work 〈◊〉 gifts in them and because many of those gifts which arewrought in them 〈◊〉 in others to be sanctifying gifts as knowledge wisdom faith repentance 〈◊〉 God temperance and such like The difference betwixt that participation of the Holy-Ghost which they 〈◊〉 are effectually called and they who are only formally called have lyeth in 〈◊〉 things especially 1. In the kind of them For the former are altered and renewed in their 〈◊〉 In this sense saith David Create in me a clean heart O God and renew a right Spirit within me Psal. 51. 10. The other are onely restrained As Saul and 〈◊〉 were This difference is herein discerned in that they who are effectually called 〈◊〉 wrought upon thorowout as David who is said to have a perfect heart but the other in some respects only as Abijam 1 Kin. 15. 3. and Herod Mar. 6. 20. 2. In the use of them Renewing gifts are for the good of the parties themselves even their own Salvation Eph. 2. 8. 1 Pet. 1. 9. Restraining gifts are for the good of others in which respect the Apostle saith that they are given to prâ—…fit 〈◊〉 1 Cor. 12. 7. such was Achitophels prudence 2 Sam. 16. 23. These gifts are as the Lanthorn in the Admiralls Ship for the good of the whole Navy 3. In the continuance of them Renewing gifts are permanent they never 〈◊〉 Rom. 11. 29. The other are like the corn sown in stony ground which endureth but for a while 〈◊〉 13. 21. If they continue the whole time of a mans life yet then they clean fall away For when a wicked man dyeth his expectation shall perish Prov. 11. 7. Quest. What difference is there betwixt the second and third step namely betwixt tasting the heavenly gift and being made partakers of the Holy-Ghost Answ. Though the second may be comprized under the third for the 〈◊〉 〈◊〉 the heavenly gift is wrought by the Holy-Ghost yet by the latter such effects as follow upon the former and are extraordinary evidences of the work of Godâ—… Spirit in men are meant The effects are such as make a difference betwixt a diâ—…bolicall and hypocriticall faith For the Devill believes and trembles Iaâ—… 〈◊〉 but many hypocrites who are outwardly called believe and rejoyce as the Jeâ—…es did Iohn 5. 35. and Herod Mark 6. 20. This joy presupposeth comfort and conâ—… and restraineth from many sins and putteth upon the practise of many duties Extraordinary evidences of Gods Spirit are those gifts which the Apostle 〈◊〉 up 1 Cor. 12. 8 9 10. These confirm the truth of Gods word to themselves and others Thus they prove the more usefull in which respect they who fâ—…ll from them are the more inexcusable That which is here said of hypocrites being made partakers of the Holy-Ghost should work care and diligence about trying and proving those gifts of the Spirit which we think we have and not upon every work of the Spirit too rashly infer that we are certainly sanctified and shall undoubtedly be saved §. 35. Of tasting of the good word of God Verse V. THe fourth step whereon hypocrites ascend towards salvation is thus expressed And have tasted the good word of God This Metaphor taste is here used in the same sense wherein it was before § 33. Of this phrase Word of God See Chap. 4. v. 12. § 69. By the good word of God he meaneth the Gospel which according to the Greek and our English notation also signifieth a good word a good speech or good message and tidings Hereof see more Chap. 4. v. 2. § 16. The Gospell brought the best tidings that ever was brought to any The sum thereof is expressed Ioh. 3. 16. The law also is called good Rom. 7. 12. but a thing may be stiled good two wayes 1. In the matter of it 2. In the effect that proceedeth from it The law in regard of the matter of it is most pure and perfect no corruption no falâ—…hood therein and in this respect it is also stiled holy and just Rom. 7. 12. The Gospell is not onely good in the matter of it but also in the profit and benefit of it The law to a sinner in and by it self brings no profit but the Gospell doth by making known a Saviour and the meanes of attaining to salvation by him yea further the Gospell is a word of power enabling sinners to observe the condition which it requireth of them In this respect it is stiled the power of God unto salâ—… Rom. 1. 16. for want of this power the law is said to be a killing letter a ministration of death 1 Cor. 3. 6 7. but the Gospel the word of life To taste of the good word is not onely to be enlightned in the truth thereof which was comprised under the first step § 32. but also to have an apprehension and sense of the benefit of it namely of Gods love to man and of his gracious offer of Jesus Christ and of pardon of sin and eternall salvation in and with Christ such a taste this may be as for the time to work a sweet smack but yet to bring no true fruit nor lasting benefit to him that hath it This degree exceeds the other three in two especiall respects 1. In that it followeth after them and presupposeth them to be first wrought in a man for upon enlightning and tasting of the heavenly gift and partaking of the Holy Ghost a man feels such sweetness in the means whereby those gifts were wrought as he doth exercise himself the more therein he reads the word and performes other duties of piety privately and frequents the publick
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
great soever it be appertaineth to Gods peculiar people In the Greek there is a double negative which addeth much emphasis and iâ—… as if he had said and they shall in no wise teach Of this emphasis see chap. 13. v. 5. § This phrase shall not teach is not to be taken of a carelesse neglect of means in such as have a charge over others as if they should no way seek to instruct them but rather of that great measure of knowledge which all should have as they should not need to be taught or instructed The teacher or instructer is indefinitely set down thus Every man and that twice for emphasis sake It implyeth that no manner of teacher shall be needfull nor particular Neighbour nor Master nor Parent nor Tutor nor Schoolmaster nor Minister nor any other These two words Neighbour Brother are oft indefinitely used and comprise all of all sorts For every one with whom we have any relation or any commerce or any thing at all to do is in Canaans language stiled a Nâ—…ighbour Luke 10. 29. and a Broâ—…her Mat. 5. 22. These two Titles 〈◊〉 â—…sed â—…o shew that duty which all men owe to another and that respect which they should bear one to another A Neighbour must every way be helpful to his Nâ—…ighbour much more a Brother to a Brother Such are bound and ought to be ready to instruct one another as need requireth If they do it not who can be thought to be ready to do it and if such need not instruction who may be thought to need it That knowledge wherein they shall so much abound is set down under this phrase Know the Lord. Vnder this is comprised knowledge of the whole will of God and of all the mysteries of godlinesse which by the word of the Lord are revealed The phrase is used 1. For distinction sake to shew that the knowledge under the new Covenant is not of State-matters and worldly affairs but of such matters as have especial respect to the Lord to know how we may be accepted of him and enjoy his favour and how we may please and honour him 2. For excellency sake The excellency of knowledge much consisteth in the object whereabout our knowledge is exercised or thing known Therefore to shew that the best knowledge is here meant The Lord is made the object thereof The word know implyeth more then such a general knowledge as reprobates and Divels may have It implyeth such a knowledge of the Lord as vvill make them vvho have it account the Lord the only true God and both rest on him as on the fountain of goodnesse for all good things and subject themselves to him as to the absolute Soveraign over all The affirmative part is brought in by way of a reason as is evident by this causal particle For or Because And it is a forcible reason forâ—… if all shall know the Lord one need not instruct one another It implyeth that the Lords confederates under the new Covenant shall prove so good proficients as they shall have good understanding of every thing that is needful to be taught them This general particle All is to be restrained to all thaâ—… in truth belong to the new Covenant Lest this general all should be too much restrained to some sorts of people under the new Covenant as to Divines Scholars Nobleâ—… rich men men grown in years or other like this distinction from the least to the greatest is added whereby none at all is excepted whether great or mean Minister or People Vniversity or Country all of all sorts shall attain to the knowledge here intended Thâ—…se two superlatives least greatest are in the Greek positives and so translated Act. 26. 22. Rev. 11. 18. and sundry other places But to shew that none at all are here exempted the supâ—…rlative is used so Act. 8. 10. §. 71. Of the different interpretation of the eleventh verse THe foresaid literal sense of this verse being so highly transcendent seemeth at first sight to be impossible and thereupon by divers persons is diversly interpreted 1. Some apply it to the state of Saints in Heaven because here we know in part but tâ—…en shall we know as we are known 1 Cor. 13. 12. Answ. Though that application may fitly stand with the letter yet it is not agreeable to the scope of the Apostle which is to set forth the priviledges of the Church under the Gospel 2. Others apply this priviledge to the Apostles themselves to whom Christ promised to send the spirit of truth who should guide them into all truth Joh. 16. 13. Answ. These restrain the words too much Though the Apostles may not be excluded but rather accounted the chief and principall of that number to whom this priviledge is promised yet this is no more to be restrained to them alone then other priviledges of the new Covenant Besides an Apostle thus â—…aith of himself now I know in part 1 Cor. 13. 12. 3. Others apply it to the Churches planted by the Apostles who are said to be 〈◊〉 in all knowledge 1 Cor 1. 5. and to abound in knowledge 2 Cor. 8. 7. and to 〈◊〉 â—…ll things and not to need that any man teach them 1 Joh. 2. 20 27. 〈◊〉 1. Though this application extend the priviledge further then the former 〈◊〉 yet it restrains it too short of the extent intended For it is intended to all 〈◊〉 the new covenant even unto Christs second comming 2. The Churches in the Apostles time had need of further instructions for which 〈◊〉 were appointed to water what the Apostles had planted and ordiâ—… pastors were setled in particular congregrations and the Epistles of the Apoâ—… were added for the Churches furâ—…her instruction â—… Others restrain it to the recalling of the rejected Jewes which shall be at the 〈◊〉 of the world For they suppose that a greater light of knowledge shall then 〈◊〉 â—…orth then ever did before and that then there shall not be such need of means 〈◊〉 hath been before Answ. 1. Though it be granted that knowledge shall then abound more then formerly yet to restrain this priviledge to that time will much impare the extent of Gods goodnesse to all his confederates under the new covenant 2. Though knowledge shall then abound yet shall it be by Gods blessing on the 〈◊〉 that then shall be used neither can it be imagined that this promise shall 〈◊〉 literally be accomplished 5. Others extend this priviledge far enough even to all ages of the Church but in this extent they stretch the priviledge it self too far namely to immediate inspiration they infer that all of the true Church have such understanding of the myâ—… of godlinesse and that by immediate inspiration and revelation as there iâ—… no need of any ministry On this ground they cry out against Schooles of learâ—… Colleges Universities Arts Tongues and other means of attaining knowledge
he is white 2. On this ground we ought to endevour to purge our selves as he is pure 1 Ioh. 3. 3. 4. The taste of Manna was like wafers made with honey that is sweet and pleasâ—…re Wisd. 16. 20. It had abundance of all pleasantness in it it was pleasing to every mans taste Thus it was the better relished yea thereby the bounty of God was the better â—…eemed who did not only provide wholsome but also delight some food This typified the delectableness that is in Christ to them especially that have their spiritual appetites well ordered These are they that say Oh taste and see that the Lord is good Psal. 34. 8. If once we taste rightly of Christ the bread of life we shall say Lord evermore give us this bread Joh. 6. 34. There is no fulson eness in this bread neither is there any saciety therein We condemne the Israelites of egregious folly for lothing Manna Numb 21. 5. and preferring the cucumbers and the 〈◊〉 and the leeks and the onions and the garlick before it Numb 11. 5. What 〈◊〉 may we judge of them who loath Christ the bread of life and prefer any thing here below before him §. 24. Of the Manner of giving Manna A Fift particular circumstance is about the manner of giving gathering and using Manna â—… Concerning the giving of Manna it was both freely and plentifully given 1. It must needs be freely given in that by their murmuring they deserved to have perished Exod. 16. 2. 2. Plentifully it was given in that God saith I will rain bread from heaven for you and in that they gathered every man according to his eating Exod. 16. 4 18. Thus is Christ freely given and he that commeth to Christ shall never hunger Joh. 6. 35. On this ground all are invited to come to Christ Isa. 55. 1. Ioh. 7. 37. 2. It was sent with dew Exod. 16. 14 Numb 11. 9. Thus Christ is sent down from heaven with the dew of the Spirit and accompanyed with all graces full of grace and truth so as of his fulnesse have all we received and grace for grace Joh. 1. 14 16. Hereby it is that Christ is such nourishment and refreshment to us as he is 3. Manna was given only to Israel which was then the onely Church of God So Christ is given to the spiritual Israel which is the Catholick Church For he is the Saviour of his body Eph. 5. 23. He shall save his people Matth. 1. 21. Behold the priviledge of Saints great in it self and great in that it is appropriated to them 4. Manna was given from time to time so long as the children of Israel were in the wilderness till they came to Canvar Exod. 16. 35. Iosh. 5. 12. Thus hath Christ been preached hitherto and shall continue to be preached in the wilderness of this world till he come to the Celestiall Canaan Matth. 28. 20. In heaven there shall be no need of preaching him §. 25. Of the manner of gathering Manna FOr gathering Manna those circumstances are observable 1. Every one rich and poor gathered it Exod. 16. 16. So must every one that will partake of Christ use the means wherein and whereby he is offered to the Church For Christ commandeth to preach the Gospel to every creature Mark 16. 15. meaning every reasonable creature capable thereof There is neither Iew 〈◊〉 Greek there is neither bond nor free there is neither male nor female for ye are all 〈◊〉 in Christ Iesus Gal. 3. 28. 2. They went out to gather it So saith the Lord The people shall go out and gather Exod. 16. 4. We may apply this to Christs going out of the Camp Heb. 13. 13. and by â—…semblance to our going out of the world from the vanities thereof and out of 〈◊〉 old man from the iniquities thereof Christ is not to be found in the tents of 〈◊〉 one or the other 3. There was a time limited for gatheeing Manna after which time it would 〈◊〉 be found They gathered it every morning and when the sun was hot it melted Exod 16. 21. Thus there is a time for seeking and finding Christ. Seek ye the Lord while 〈◊〉 may be found Esai 55. 6. This is the time accepted the day of salvation 2 Cor. 6. 2. when such a time was overslipt the spouse to hergreat grief sought Christ but could 〈◊〉 find him Cant. 5. 6. The foolish virgins by this means utterly lost him 〈◊〉 25. 11 12. Take heed therefore of putting off the opportunity afforded by God for â—…ing Christ. §. 26. Of the manner of using Manna 1. FOr using Manna it is expresly noted that the people ground it in mils 〈◊〉 〈◊〉 〈◊〉 in a morter and baked it in pans and made cakes of it Numb 11. 8. These set out the manifold sufferings of Christ whereof read Esai 53. Christ himself expresly saith in reference to himself except a corn of wheat fall into the ground and die it abideth alone but if it die it bringeth forth much fruit 〈◊〉 12. 24. Behold what Christ endured for us what should we refuse to endure for Christ. 2. It is expresly noted that if Manna was otherwise used then God appointed it bred worms and stanâ—… Exod. 16. 20. Thus is Christ to the incredulous and rebellious he is a savour of death 2 Cor. 2. 16. He is a stone of stumbling and a rock of offence 1 Pet. 2. 8. Finally for the means of reaping benefit by Manna It was to be eaten Eat that to day saith Moses Exod. 16. 25. Thus to partake of the true benefit by Christ we must believe on him Iohn 6. 47. this is spiritually to eat Christ. See Chap. 13. v. 10. §. 27. Of the golden pot wherein Manna was kept THe vessel is here said to be a pot yea a golden pot Into this was the Manna put that it might remain as a memorial for future generations About this circumstance we are to consider 1. The matter of this pot It was of Gold 2. The quantity of it so much as would hold an Omer full 3. The place where it was set before the Lord. 4. The end to be kept for generations Most of these points are expresly set down Exod. 16. 33. In generall the Lord would have a pot to hold it for that was the fittest vessel to keep the grain together from scattering It was a small and round grain and might soon have been scattered and lost if it had not by some such means been kept together This vessel sets out the ordinances of God wherein Christ and the precious things appertaining unto him are kept together In them is Christ to be found 1. The matter of this pot is not set down in the history but expressed by the Apostle who was guided by the same Spirit thaâ—… Moses was and therefore to be taken for truth as if Moses himself had expressed it It was of the same matter the
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
redemption which Christ purchased is eternall So it is here stiled See § 65. XXI Christ purchased redemption for us This hath our English here inserted §. 68. Of drawing an Argument from a thing known Heb. 9. 13 14. Vers. 13. For if the blood of bulâ—… and of goats and the ashes of an â—…eiser sprinkling the unclean sanctifieth to the purisying of the flesh Vers. 14. How much more shall the blood of Christ who thorow the eternall Spirit offered himself without spot to God purge your conscience from dead workes to serve the living God THese two verses are a proof of the perfection of that which Christ the truth of the legall types performed The first particle in our English being a causall conjunction giveth evidence hereof It hath in speciall reference to the last clâ—…use of the former verse namely to that eternall redemption which Christ obtained by his own blood The Argument is drawn from the lesse namely from the externall vertue of legall sacrifices It is set down in a connex or conditionall proposition thus If the blood of beasts did cleanse according to the flesh much more doth Christs blood cleanse according to the conscience The Hebrews well knew that such as were legally unclean by the rites ordained under the law were made clean again Therefore he useth this kind of argument having to deal with them that were well acquainted with the legall rites Hereby the Apostle giveth us to understand that argumâ—…nts taken from such things as they with whom we have to do are well acquainted with are of greatest force to convince them Thus much is intended under this phrase I speak to them that 〈◊〉 the law Rom. 7. 1. and this do you not hear the law Gal. 4. 21. It is in this respect an especiall point of prudence to observe wherein they with whom we deal are most skilfull and answerably to seek to convince them by suâ—…h things aâ—… they best understand and which they cannot gain say See Chap. 13. v. 11 § 126. That which hath been delivered about parables may be applyed to other arguments See Chap. 6 v. 7. § 45. §. 69. Of the 〈◊〉 of such meanes as God ordainâ—…s THe argument drawn from legall cleansing is laid down as a granted principle as if he had positively said The blood of buls under the law sanctified to thâ—… purifying of the flesh There are two particular instances of legal purging which are blood and water The former is plainly expressed The latter is implyed under this phrase the Ashes of an heifer The forâ—…er hath an especial reference to the Priests going into the most holy place on the solemn annuall day of expiation Lev. 16. 14 15. Yet the blood of all other sacrifices injoyned in the law are synecdochically comprised under the same For they all had such a vertue as is here set down to the purifying of the flesh It hath been shewed that the blood of those sacrifices typified the blood of Christ and that blood was necessary for the expiation of sin See v. 7. § 43. Under this title Buls the same kind of sacrifice is meant that was intended under the word calves v. 12. § 56. For it was a yong bullock Lev. 16. 3. whose blood was carryed into the most holy place The Apostle calleth it a calf as the LXX did before him because it was young of the first year and a Bull because it was of the male kind Thus is this kind of sacrifice oft expressed under this title as Psal. 50. 13. Heb. 10. 4. These and other like sacrifices were of bruit beasts yet had they a kind of vertue in them as the Apostle here setteth down Even this vertue they could not have of and by themselves for there is no more natural vertue in the blood of bulls and goates then in the blood of horses and swine But God made choyce of these and other like creatures for that kind of cleansing and to typifie the blood of Christ and thereupon they had the foresaid efficacy For any thing is of force to 〈◊〉 whereunto God ordaines it This might further be exemplified in all other 〈◊〉 rites and in all the means which by Gods appointment were used for working miracles â—…s the rod wherewith Moses stroke the Sea and the Rock Exod. 14. 16. 17. â—… All power and vertue is in God He is the primary fountain of all he 〈◊〉 〈◊〉 forth as it pleaseth him what he willeth to be done by such and such means shall be so done On this ground we ought carefully to observe what means God hath 〈◊〉 for the effecting of any thing and carefully use the same and not suffer any seeming meanness in the means to weaken our faith in the effecting of that for which God hath appointed the means This was Naamans fault and if he had not been 〈◊〉 perswaded by his servants he might have returned as foul a leper as he came 2 King 5. 11 13. We ought to lift up our eyes to God and consider his power and wisdome and goodness and subject our selves to his ordinance and not reason against the same This may fitly be applyed to the ordinances which God hath sanctified under the Gospel as to reading and preaching the word to Catechising to administring the Sacraments to prayer and thanks-giving and other Christian ordinances Hereof see more Chap. 2. v. 4. § 28. §. 70. Of purifying Water THe other means joyned with blood for purifying the flesh is thus set down and the Ashes of an heifer This hath reference to that type of a red cow which iâ—… distinctly set down Numb 19. 2 c. Concerning that type sundry speciall points are observable 1. It was an heifer In Greek the title translated heifer is derived from a verb that signifyeth to tame For such an heifer was one of the tame creatures which men use It here hinteth the kind the sex and the age of the beast 1. The kind was of the herd or greater sort of cattel For it was appointed to a very solemn use 2. The sex was the female and that in two respects 1. The female is the most useful in regard of the fruitfulness that it breedeth calves and giveth milk 2. Females as well as males were solemn sacrifices to shew that male and female are all one in Christ Gal. 3. 28. 3. The age was but young for an heifer is so called before it hath a calf So as it was betwixt a young calf and an old cow It was offered up in the prime age 2. The colour of it was red Numb 19. 2. Red heifers are counted the strongest and such as give the best milk Besides red is a bloody colour and it typified the red apparell of Christ being sprinkled with blood Isa. 63. 2. Rev. 19. 13. 3. It was without spot to set out the purity of Christ. 4. Yoke never came upon it Thus it typified Christs freedome from all subjection
§ 57. §. 77. Of Christs eternal Spirit THe ground of that valew and vertue which ariseth from the blood of Christ is thus expressed who thorow the eternal Spirit offered himself Here are two principal causes set down 1. The efficient The eternal Spirit 2. The matter or thing offered himself By eternal Spirit is here meant the divine nature of Christ. As God he offered 〈◊〉 his humane nature Object Christ denieth himself to be a spirit Luk. 24. 37 39. Answ. 1. Christ speaketh according to their imagination for they conceited him to be a ghost 2. He denyeth his body to be a spirit and thereupon bids them handle him and behold his hands and feet for a spirit hath not flesh and bones But here the word spirit is used in regard of the divine nature of Christ which is of a spiritual subâ—…ance For God is a spirit Ioh. 4. 24. and the Spirit is called eternal because it is without beginning as Christ in his divine nature it That the divine nature of Christ is here meant is evident by this act of offering him For what other Spirit could offer Christ. 1. Not the spirit of man for 1. That is polluted 2. Christ was offered for that 3. That is not eternal 2. Not an Angelical spirit This action of offering Christ is too transcendent for a created Spirit Angels are neither fit nor worthy to offer such a sacrifice as Christ nor are they properly eternal 3. Not the soul of Christ himself For that is part of the sacrifice which was offered up Thou shalt make his soul an offering for sin Isa. 53. 10. This Spirit or soul of Christ was made in time and cannot properly be called eternal 4. Not the Father himself the first person in Trinity Indeed the Father in regard of his nature is an eternal Spirit but to him was this sacrifice offered therefore he did not offer it He that offered is distinct from him to whom the offering was made 5. Not the Holy-Ghost the third person in sacred Trinity who though in regard of his proceeding from the Father and the Son he be stiled a Spirit and in his nature he be an eternal Spirit yet he hath not this function of a Priest to offer sacrifice to God and to make satisfaction for sin I will not put into this Catalogue the spirit of beasts or devils For it is blasphemy to have any conceit of their doing that which is attributed to this spirit It remaineth that no other spirit can be meant by this eternal Spirit then the deity of Christ. To which this title Spirit is oft attributed as Ioh. 6. 63. Rom. 1. 4. 1 Tim. 3. 16. 1 Pet. 3. 18. 1 Cor. 15. 45. This title is here used to set out Christs divine nature 1. By way of distinction from his humane nature which was true flesh weak and srail flesh flesh created in time Observe most of the places before quoted and you shall find the word Spirit opposed to Christs humane nature and that under this title flesh 2. To shew the ground of the effectual operation of Christs offering himself This description of Christs divine nature doth confirm sundry great mysteries of our Christian faith namely these 1. Christ is true God 2. He is God eternal 3. He is of a spiritual substance 4. He is a distinct person 5. He is God and man This description of Christ is here set down to meet with an objection that might be made against that difference which the Apostle had put betwixt the blood of legall sacrifices and the blood of Christ For it might be objected that Christs blood was a material external carnal thing How then could it have such spiritual vigour above other blood Answ. Because it was the blood of him that is an eternall Spirit and offered up by that eternal Spirit So as his blood was effectual not simply as it was materiall blood but as offered by the eternal Spirit whose blood it was In this case I may say it is the spirit that quickeneth the flesh profiteth nothing John 6. 63. This description of Christ teacheth us to worship him in spirit and truth John 4. â—…4 To offer up spiritual sacrifices unto him and with the spiritual eye of faith to look on him Heb. 11. 27. Of this Epithite eternal see § 65. Of etemity atttibuted to Christ see chap. 1. v. 10. § 129 145. and chap. 2. v. 16 § 160. Much comfort and courage may believers receive against their spiritual enemies that Christ their head and Lord is an eternal spirit hereof see more in the whole Armour of God Ephes. 6. 12 Treat 1. Part. 3. § 27. Among other Arguments against Arrius his heresie concerning Christs being a God made in time this description of Christs deity is one special one This also confirms that which hath been noted of eternal salvation chap. 5. v. 9. § 51. and of eternal redemption chap. 9. v. 12. § 65. For Christ our Priest being an eternal spirit he can provide for preserve deliver and save eternally From an eternal spirit proceedeth an eternal efficacy This is the reason why that blood which was shed in time freeth from eternal damnation because it was offered by an eternal spirit §. 78. Of Christ a Priest in both natures A Special Act attributed to the foresaid eternal Spirit is thus expressed offered himselfe The word Offer in reference to a sacrifice is proper to a Priestly function see chap. 5. v. 1. § 6. The sacrifice offered is said to be himself which comprizeth both natures of Christ see v. 12. § 57. So as Christ was Priest in both his natures in his divine as well as in his humane This is further evident 1. By the Order after which Christ was a Priest chap. 7. v. 3. 2. By the difference which is made betwixt him and other Priests chap. 7. v. 27 28. 3. By that divine relation which is manifested between him and his Father as he was Priest chap. 5. v. 5. 4. By the applying of the blood which he shed as Priest unto God Acts 20. 28. In this respect is he justly stiled not only an high Priest but also a great high Priest chap. 4 14. Obj. Christ as God is equal to his Father but as Priest is inferior therefore he would not be Priest as God Answ. 1. We must distinguish betwixt the natures of Christ and his person Christ in his divine nature was equal with the Father but in his person consisting of God-man he may be said to be inferior As God-man he differs from God and man in the extreams being greater then man and lesse then God 2. We must distinguish betwixt the natures and office of Christ. The same person which in nature is equal to another may in office be inferior to him The office of Christ namely his Priesthood is a work of his person The beginning of this or that work is of the nature as to suffer is a work
â—…ffer the lame and sick is it not evill offer it now unto thy Governour will he be pleased with thee Mal. 1. 8. It was so equall that sound sacrifices should be offered unto God as equity shewed the like was to be done to men In the case of Ministers maintenance the Apostle laid down sundry grounds of equity and among others produceth legal institutions as Thou shalt not muzzle the mouth of the ox and they which minister about holy things live of the things of the Temple and they which wait at the Altar are partakers with the Altar 1 Cor. 9. 7 9 13. As God is just and equall in all his dealings so his care is to satisfie men in all the ordinances which he imposeth upon men and thereupon ordereth them according to common equity that we may the better discern the equity thereof 1. This discovereth their erroneous conceit who put the books of the law oâ—…t of the Canon of Scripture There were of old certain Hereticks called 〈◊〉 who denyed the divine authority of Moses books The Manichees went further and rejected all the Old Testament These have of old been condemned by ancient councels There are many among us who too lightly esteem the books of the law and think they might be well spared surely such know not the right use which we christians may make of the legal types Of their use see Chap. 4. v. 8. § 50. and Chap. 8. v. 5. § 13. 2. The equity that is couched under the legall rites giveth demonstration of the â—…ent and perpetuall use of them And for this end we have everlasting records of them in the sacred Scripture They who can well discern the truths shadowed 〈◊〉 in types and the equity that is comprised under them will find that even the legall rites are among those things which were written aforetime for our learning Rom. 15. 4. 3. It will be labour well spent to exercise our selves as in other parts of sacred Scripture so in these and to pray for the Spirit of illumination that we may understand the truth and equity of them Of helps hereunto see Chap. 4. v. 8. § 50. §. 98. Of legall rites typifying like truths BY the first is here meant the very same thing that was called the first Testament or Covenant v. 15. § 90. And to make up this sense our English have well expressed this word Testament It is that which is also called the old in opposition to the new covenant Chap. 8. v. 13. § 80. This Covenant is called a Testament because after the manner of Testaments it was ratified with the blood of such creatures as were slain and so dead The ratification thereof is comprised under this word dedicated The Greek word is derived from a noun that signifieth new When sacred places or things were newly built or renewed they used by sacred solemnities to dedicate or consecrate the same The word implyeth a religious act whereby a person or thing was set apart to an holy use Here it is passively used and actively Chap. 10. v. 20. where it is thus translated he hath consecrated The feast and other solemnities which were a dedication are expressed under a title derived from this word and translated the feast of the dedication Joh. 10. 22. The latin useth a word of a like notation for dedicating of a thing which according to that notation our English translateth to initiate They who are baptized are according to that word said to be initiated that is consecrated and dedicated to God The main scope of the Apostle in this verse and the force of the argument which he useth demonstrateth that the rites of the law typified truths like to themselves They were for the most part with blood so Christ doth all for us with blood namely by his death Concerning the point here intended the Apostle saith of the Ministers of the law that they served unto the example and shadow of heavenly things Chap. 8. 5. As the body is like the shadow so the truth like the type The types themselves made nothing perfect Chap. 7. 19. Therefore to raise up mens minds to such truths as could make perfect the types were like to them This may be an especial means to help us in finding out the truth of types See Chap. 4. v. 8. § 50. §. 99. Of blood the means of agreement with God THis phrase of dedicating the first Tabernacle with blood gives instance that blood is the means of consecrating things to God Thereby all things are made acceptable to him All agreements since mans fall betwixt God and man have been by blood Under the first Testament here mentioned are comprised all agreements from mans fall till Christ was exhibited Under the second Testament which is the new all from Christs time till the end of the world Both these Testaments were dedicated with blood Thus much is implyed under this phrase Neither the first â—…hat iâ—… nor the first nor the second were dedicated without blood From hence we may infer that all agreements with God are in blood This might easily be exemplified by an induction of particulars as 1. The bruising of the heel of the seed of the woman Gen. 3. 15. imlpyeâ—… blood 2. Abels acceptable sacrifice was a bloody one Gen. 4. 4. and so was Noahs and all other like sacrifices in succeeding ages 3. Their Sacraments were bloody as circumcision Exod. 4. 26. and the paâ—…over Exod. 12. 6 7. Thus our Sacraments Matth. 26. 28. Rom. 6. 3. This is not in regard of Gods delight in blood but in regard of sin which in reference to Gods truth Gen. 2. 17. and justice cannot otherwise be expiated This is a great aggravation of the hainousness of sin that God thereby is kepâ—… from entring into covenant without blood If that true blood which doth properly take away sin even the blood of the Son of God be duly weighed the foresaid aggravation will be much heightned §. 100. Of making known Gods Covenant before the Seal be put to it Vers. 19. THe aforesaid general point of dedicating things under the law with blood the Apostle exemplifieth by sundry particulars In setting them down he beginneth with the time when that course was first observed and with the ground of observing the same The time is in these words When Moses had spoken every precept Of Moses See Chap. 3. v. 2. § 37. The Apostle in that which is here set down hath relation to Exod. 24. 7 8. For besides the sprinkling of blood there mentioned the very words spoken by Moses are quoted in the next verse This phrase had spoken implyeth that Moses declared the meaning of what he did before he used that rite of sprinkling blood whereby the Covenant of God was ratified so as Gods Covenant might be made known before the seal be put to it The blood that was sprinkled was a sign a seal a ratification yea and a kind of Sacrament
bullocks and goats are comprised under the male and female calves and kids under sheep rams and lambs under doves turtles and pigeons There is mention also made of little birds Lev. 14. 4. All these prefigured Christ the only true sacrifice They were all under the law accounted cleâ—… Of such only were sacrifices to be made Gen. 8. 20. They were types of Christs inâ—…grity By an equity they shewed that we must offer nothing unto God but that which he accounteth clean Rom. 12. 1 2. 1. In particular such beasts as were of the herd namely bullocks are counted strong to labour Psal. 144. 14. In this respect they might set out Christs strength and ability in the work whereunto he was set apart 2. The goat is a creature of courage Prov. 30. 31. The Grecian monarch is in this respect resembled to a goat Dan. 8. 5. Hereby the courage of Christ in going thorough with that which he undertook is typified 3. Sheep and lambs are of all creatures the meekest and humblest These fitly typified the innocency and integrity of Christ. In reference to this sacrifice Christ is said to be brought as a lamb to the slaughter and to be as a sheep before â—…er shearers c. Isa 53. 7. 4. Doves are counted innocent or harmless Matth. 10. 16. Thus these also typiâ—…ed the innocency of Christ 5. Little birds may also be reckoned in the number of harmless creatures and so typifie the same thing as the former did All the foresaid creatures were doth clean and also useful and profitable Theiâ—… flesh good and wholesome meat the skins of the beasts good for clothing The wool bird and feathers of them usefull and in these and other like respects fit types of Christ. Hereby is confirmed that which was before shewed of legal rites typifying like truth § 98. §. 103. Of blood and water sprinkled with scarlet wool and hysop WAter also as well as blood was sprinkled under the law to cleanse such as were unclean for it is here said that Moses took the blood with water The water here intended is that which is comprised under aâ—…hes v. 13. § 70. For the ashes of an Heyfer was mixed with running water and thereby a purifying water made Besides we read of a little bird that was to be killed over running water wherby the blood and water came to be mixed Lev. 14. 5. This mixture of blood and water was requisite to keep the blood from clodding and also to make it go the further The blood typified the price of our redemption The water the vertue that issueth from Christs blood to cleanse away the filth of sin remaining upon us for water is used to make clean that which is fowle Isai. â—… 16. The mixture of blood and water typified a cleansing vertue accompanying the merit of Christs sacrifice hereof see more v. 13. § 73. For the better using of the foresaid blood and water the law appointed scarlâ—… wooll and hysop Lev. 14. 6. Numb 19. 6. The word translated c scarlet is sometimes put for purple Both of them are precious colours with which the garments of Princes other great persons use to be dyed It is also sometimes translated crimson Ier. 4. 30. Though we put a difference betwixt scarlet crimson one being of a sadder and deeper dye then the other yâ—… they are ofâ—… put for one the same colour I conceive that scarlet is the more proper to the point in hand For it is the most like blood and the most precious and the most pure least capable of stains The Hebrew word is derived from a root that signifieth to iterate or do a thing again and again 1 King 18. 34. Thence a noun which signifieth the second Gen. 1. 8. whence the word translated scarlet because it is twice or oftner dyed it is a deep die Isa. 1. 18. Thus this colour did typifie the preciousness and pureness of Christs blood Some apply this to faith as a means whereby Christs blood is applyed to us and thereupon take occasion 1. To commend the gift of faith as a most precious gift 1 Pet. 1. 7. 2. To stir up men to aray themselves with faith as with a most honourable garment Above all get faith Eph. 6. 16. 3. Highly to esteem of them who are rich in faith Iam. 2. 5. Others apply it to the Spirit which is the means on Gods part to apply Christ unto us It cannot be denyed but that the Spirit being the Spirit of God is most precious â—…nd pure He is stiled the Holy Ghost Neither can it be denyed butthat he is the most principal means of applying Christ unto us These may be fitresemblances Yet I suppose that all circumstances duly considered this scarlet as other types may point at Christ and at his death There are many differing types that had reference to Christ by reason of his many different offices works properties and benefits that we receive from him That which was dyed with the colour here intended is said to be wool Wool soaks up that which is liquid and holds it so as that which it soaketh up may be tâ—…e better sprinkled out of it Wooll before it be dyed is white Isai. 1. 18. it is also soft This might further typifie the purity and mildnesse of Christ. Besides aâ—… white and soft wool might be dyed into scarlet so Christ by death was made bloody as scarlet I say bloody for the redemption of believers With this scarlet wool hysop was joyned Hysop is a little herb with many branches and in that respect fit to sprinkle It was counted one of the lowest plants bâ—…ing set in opposition to the tallest of plants which is the Cedar tree 1 Kings 4. 33. It hath a sweet favour and a purging vertue They who apply the scarlet wool to faith and to the Spirit do also thereunto apply thâ—… hysop For the Spirit by faith makes men lovely humble deniers of themselves For self boasting is excluded by the law of faith Rom. 3. 27. Thereby also the Spirit purgeth us Act. 15. 9. But Christ may most especially be counted the truth intended under this type He indeed was lowly Matth. 11. 29. His blood hath the purging vertue 1 Ioh. 1. 7. He is of a sweet favour Eph. 5. 2. Mat. 3. 17. Thus we see how all these rites are fit for that whereunto they were ordained fit in their use fit in their signification See v. 18. § 98. Their use was to sprinkle blood and water Of blood and water mixed and the signification of them see v. 13. § 71. Of the mystery of sprinkling see v. 13. § 72. §. 104. Of sprinkling the book of the Covenant THe first thing that is here said to be dedicated with blood and water is the book The book here intended was the book of the Covenant containing in it all the lawes of God Exod. 24 7.
in this life as it did in Iudas Matth 27. 3. or in the world to come Rev. 6. 15. §. 67. Of externall Sanctitie HE that hath his heart sprinkled from an evill conscience hath a great worke wrought upon him but yet not that which is sufficient for our bodies also must be washed with pure water The body is the externall part of a man for it is here distinguished from the heart and conscience which are internall parts In this respect it is distinguished from the spirit 1 Cor. 6. 20. and from the spirit and soul 1 Thes. 5. 23. By this it is manifest that outward sanctity must be added to inward purity Of the two inward purity is the most excellent glorious but not enough we must cleanse 〈◊〉 selves from all filthinesse of the flesh and spirit thus will holinesse be perfected 2 Cor. 7. 1. Hands must be cleansed as well as hearts purified Jam. 4. 8. He shall 〈◊〉 in Gods holy place who hath clean hands and a pure heart Psal. 24. 4. Both soul and body are Gods workmanship they are both redeemed by Christ and members of his mysticall body and they are both temples of the Holy Ghost As a true man consists of soul and body so the new man is renewed in both Pâ—…ence of sprinkling the heart from an evill conscience without washing the body with pure water which can be but a meere pretence savours rank of prophaness as a shew of washing the body without sprinkling the heart savours too much of hypocrisie Sundry aberrations are hereby discovered 1. Placing all religion in outward performances Of these there are two sorts 1. Cloaked hypocrites 2. Cold moralists 2. Conceiting their hearts to be sufficiently sprinkled when they neglect the outward washing Of these there are also two sorts 1. Licentious libertines 2. Timerous Nicodemites If there be any grace in any of these they take a course to kill it Sin to the spirit is as water to the fire We are therefore forbidden to quench the Spirit 1. Thes. 5. 19. Let them therefore who think they have their hearts sprinkled from an evill coâ—…science manifest the truth thereof by washing their bodies with pure water 〈◊〉 will the Father be glorified the vertue of Christs blood manifested the power of the Spirit discovered the word of grace justified brethren encouraged adversaries are won or confounded 1 Pet. 3. 1 16. §. 68 Of washing our bodies with pure water THe sanctity of the body is thus set out Our bodies washed with pure water In this phrase also the Apostle hath reference to legall rites for much water was used under the Law Of the divers washings then enjoyned See Chap. 9. v. 9. § 50. And v. 13. § 70. 71. Among others Priests were to be washed when they approached before the Lord Exod. 30. 20. In reference thereunto we are here exhorted to draw neere with 〈◊〉 bodies washed To shew that it was not such water as was there used intended by the Apostle he addeth this epithite pure that is such a water as being in it self most pure even more pure then any water of this world can be for that by standing puâ—…rifieth as this water never will doth also make other things pure It is fitly called pure in the property of it being most pure and in the efficacy of it having a vertue to make pure and to cleanse not only from the externall filth of the body but also from the spirituall filth thereof This is that cleane water which is promised Ezek. 36. 25. To speak plainely the sanctifying spirit of God is hereby meant Hereupon saith the Apostle that we are washed by the spirit of our God 1 Cor. 6. 11. And he makes these two phrases washing of regeneration and renewing of the Holy 〈◊〉 to intend one and the same thing Tit. 3. 5. Many interpreters apply this pure water to Baptisme as being Sacramentally â—…ken for that spirit of sanctification that is in Baptisme set out This for the substance of the matter crosseth not that which hath been said before For not unfitly may an allusion be here made to both those washings to the washing under the Law and to Baptisme under the Gospel both set out the same thing and shew that the spirit hath a cleansing vertue §. 69. Of holinesse in them who draw neer to God IN this phrase there is a description of that holinesse which makes men â—…it to draw neer to God and appeare in his presence For both kinds of holinesse are 〈◊〉 set down Holinessâ—… of justification in this phrase full assurance of faith â—…aving our hearts sprinkled c. And the Holinesse of sanctification in this phrase 〈◊〉 bodies washed with pure water Thus must they be holy who approach unto God Holinesse becommeth thy house O Lord saith the Psalmist Psal. 93. 5. By the house of God he meaneth such as come to his house Expresly is this enjoyned 1 Tiâ—… â—… 8. And conscionably practised Psal. 26. 6. 1. God himself is holy Isa. 6. 3. Therefore we must be holy 2. The place wheresoever he manifesteth his presence is holy as heaven where he is continually resident so on earth where he manifested his presence and that ordinarily as the Tabernacle Psal. 46. 4. and the Temple Hab. 2. 20. or extraordinarily as Exod. 3. 5. Iohn 5. 15. 3. His Ordinances in the use whereof we draw neer to God are holy Deâ—…t 4. 8. 4. The Mediator to present our persons and prayers to him is holy Heb. 7. 26. 5. The Nation which he chooseth for his people is an holy nation 1 Pet. 2. 9. 6 God will be sanctified by the holinesse of those that come before him or else be 〈◊〉 by executing vengeance on them Levit. 10. 3. Keeâ—… 〈◊〉 〈◊〉 〈◊〉 when thou goest to the house of God Eccles. 5. 1. â—…nd be carefull to present tâ—…y self holily before God For this end 1. Examine thy self Lam. 3. 40. 1 Cor. 11. 28. 2. Search after meanes whereby thou maist be made holy Hereof see more Chap. 3. v. 1. § 7 c. §. 70. Of the resolution and observations of Heb. 10. 22. THis verse giveth a direction for drawing neer to God Two points are to be observed herein 1. The inference of it upon the grounds noted in the former verses 2. The substance of it Herein observe 1. The manner of propounding the direction 2. The matter whereof it consisteth The manner is by propounding the direction in the first person and plurall number Let us The matter declareth 1. A priviledge which is to draw neer 2. Duties about using that priviledge The duties in generall concern holinesse in particular the kinds of hollnesse â—…hich are two 1. One concerneth our justification 2. The other our sanctification The former is set out three wayes 1. By the speciall object thereof the heart amplified by the property of it a true heart 2. By the instrument of it faith amplified
alwayes to give an answer to eâ—…ry man that asketh a reason of the hope that is in us 1 Pet. 3. 15. 1. This is stiled a good profession 1 Tim. 6. 12. It is good in the kind of it 2. T is an evidence of the Spirits aboad in us 1 Iohn 4. 2. 3. It is an evidence of salvation Rom. 10. 9 10. 4. It stirs up others to praise God 2 Cor. 9. 13. 5. Christ will make profession of such in the great day when his profession will stand us in most stead Matth. 10. 32. Hereby it appeareth that they bring irreparable dammage to their own soules who through fear or shame forbear to make profession of that hope which is in them as Nicodemists Neutralists time-servers and such as think they may be saved in any religion yea and such as by weaknesse of spirit are brought to deny truth against their conscience as Peter and they that forsook Paul Matth. 26. 70. 2 Tim. 4. 16. Thus God is dishonoured the Gospell disgraced mens consciences wounded weak Christians discouraged strong ones offâ—…ded and enemies emboldned §. 73. Of Gods faithfulnesse in his promises the ground of hâ—…pe TO incourage Christians to be steady in their hope the ground thereof is set down in this phrase For he is faithfull that promiseth The first particle being a causall conjunction For sheweth that this is added as a reason to hold fast the foresaid profession The reason is taken from Gods faithfulnesse in performing his promises He is faithfull that promised Hereby we are given to understand that 1. Gods promise is the ground of hope 2. Gods faithfulnesse is enough to establish hope When the Psalmist saith In his â—…rd I hope Psal. 130. 5. he meaneth the word of Gods promise The like he doth where he saith I trust in thy word Psal. 119. 42. Therefore it is called the hope of the promise made of God Act. 26. 6. Gods promises make known those future good things which Saints do hope for Hereby we are instructed in the difference betwixt the hope of true Christians and the hope of worldlings Christians hope resteth on Gods promises but the hope of worldlings resteth upon their own conceits and imaginations as the adversaries of the Jewes hoped to have power over them Esth. 9. 1. And that rich fool who promised to himself many years when he had not many houres to live Luk. 12. 19 20. It becommeth us who have this sure ground-work of hope divine promises to acquaint our selves therewith and well to observe how far they concern us Hereof sâ—…e more in the Whole Armour of God Treat 2. Part. 6. on Eph. 6. 16. § 71 72 c. To establish our hope the more firmly on this ground-work or foundation the Apostle here inserteth the faithfulnesse of God Thus He is faithfull that promised See more hereof in the Saints sacrifice on Psal. 116. 5. § 28. Of the Greek word translated faithfull and of the divers acceptions thereof See Chap. 2. v. â—…7 § 177. §. 74. Of the resolution and observations of Heb. 10. 23. Let us hold fast the profession of our hope without wavering For he is faithfull that promised THe sum of this verse is an exhortation to constancy wherein observe 1. The manner Let us c. 2. The matter whereof it consisteth 3. A motive to enforce it In the matter is declared 1. An Act to be performed Hold fast 2. The object of that act Our profession this is amplified by the particular grace professed our hope and by our stedfastnesse therein without wavering The motive is taken from the ground of love Gods promise amplified by a divine property faithfull Of the observations arising from the manner of setting down this exhortation see v. 22. § 70. 2. and 3. Doctrines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I. What is attained by a Christian must be maintained He must hold it fast See § 71. II. Hope is a needfull Christian grace See § 71. III. Profession must be made of our hope See § 72. IV. A Christians profession must be steady It must be without wavering See § 71. V. Gods promise is the ground of hope See § 73. VI. God is faithfull in his promises Thus much is here expressed See § 73. VII Gods faithfulnesse in his promises much establisheth hope For this end is it here brought in See § 73. §. 75. Of considering one another to provoke unto duty Heb. 10. 24 25. Vers. 24. And let us consider one another to provoke unto love and to good workes Vers. 25. Not for saking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as ye see the day approaching TO the duties which concern ourselves of seeking what we want and fast holding what we have the Apostle here addes another which hath an especiall respect to our neighbour which is to consider one another This is knit to the other by the ordinary copulative particle AND to shâ—…w that we ought to be carefull of the edification of others as well as of our selves Hereof see Chap. 3. v. 12. § 124. He sets down this duty in the same manner that he did the former namely in the plurall number and first person to shew that he spake to himself as well as to others and to others as well as to himself The word consider is emphaticall and implyeth a conscionable care and circumspection over the spirituall estate of others Of the emphasis of the word see Chap. 3. v. 1. § 21 22. Of the application thereof to our Christian brethren implyed in this word one another see Chap. 2. v. 13. § 126. To keep Christians from undue prying into other mens affaires the Apostle expresly setteth down to what end he would have one Christian consider another which he thus expresseth to provoke unto love c. This phrase to provoke is in Greek a substantive which is translated a contention Aâ—… 15. 39. For in contentions men do provoke one anothers spirits It may here word for word be thus rendred unto provocation of love The Greek word is a compound The root whence it is derived is an adjective and signifieth sharp Rev. 1. 16. Thence is derived a substantive b which signifieth vinegar Matth. 27. 34. and a verb which signifieth to sharpen Thence this compound which in the active signifieth to provoke and in the i passive to be provoked Act. 17. 16. 1 Cor. 13. 5. The word in my Text is used diversly 1. In a bad sense for such a provocation as causeth wrath so it is used Act. 15. 39. 2. In a good sense when it is to duty so as men are stirred up thereby to do their duty So it is here taken It implyeth that men are backward unto duty and thereupon are with an holy zeal which some account as provocation to be stirred up thereunto Thus Iacobs houshold was provoked to put away
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.
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
God and hath counted the blood of the Covenant wherewith he was sanctified an unholy thing and hath done despight unto the Spirit of grace Vers. 30. For we know him that hath said Vengeance belongeth unto me I will recompence saith the Lord and again The Lord shall judge his people Vers. 31. It is a fearfull thing to fall into the hands of the living God THe sum of these six verses is in two words Apostates punishment Hereof are two parts 1 A description of their sin 2. A declaration of their punishment Both these are 1. Propounded 2. Aggravated Their sin propounded is in v. 26 and aggravated v. 29. The punishment propounded is v. 26 27. and aggravated 28 29 c. In propunding their sin two things are observable 1. The manner of propounding it in two circumstances Vers. 26. 1. By way of supposition in this particle if or participle siâ—…ing 2. By way of extention in the plurall number and first person we 2. The matter which is sâ—…t out 1. By the kind of sin wilfully 2. By the time of committing it after that we have received the knowledge of the truth This is aggravated 1. By an act received 2. By the object thereof knowledge 3. By the subject of that knowledge The truth The punishment is propounded 1. Negatively by taking away the means of pardon Where is noted 1. The kind of means Sacrifice for sins 2. The manner of taking it away There remaineth no more The positive punishment is Vers. 27. 1. Generally hinted in this conjunction of opposition But. 2. Particularly expressed In the expression there are declared 1. The kinde of punishment in two branches 1. Iudgement 2. Fiery indignation 2. The terror thereof fearfull looking for 3. An effect which shall devour This is amplyfied by the persons devoured who are stiled Adversaries Vers. 28. The punishment of Apostates is aggravated comparatively The comparison is taken from Moses law There are two parts thereof 1. The doom of obstinate transgressors of the law Here is set down 1. Their sin 2. The punishment thereof Their sin is set down 1. By the kind of Act despised 2. By the object Moses law The punishment of their sin is 1. Propounded in this word died Vers. 29. 2. Amplified by the extent without mercy And by the restraint under two or three witnesses 2. The doom of Apostates under the Gospel Hereof are two parts 1. A description of their doom 2. A farther description of their sin Their doom is declared by a just consequence following upon the severity executed on those who obstinately transgresse the law and it setteth down three distinct poynts 1. The severity of the punishment of how much sorer punishment 2. The equity of it shall he be thought worthy 3. The certainty thereof in this phrase suppose ye 2. The sin is described by a double relation 1. of Christ 2. of the Spirit In the former relation is set down 1. The excellent name of him that is despised The Son of God amplyfied by the kind of despight who hath trodden under foot 2. The benefit that we reap by the Son of God in this phrase blood of the Covenant amplyfied by the despight don to it in this phrase hath counted unholy further amplified by the effect wherewith he was sanctified The other relation setteth down 1. The object despised The Spirit of Grace 2. The kind of despight hath done despight Vers. 30. The 30. verse produceth further proofs of the maine poynt namely of the certainty and severity of the punishment of Apostates The proofs following are taken from divine testimony Here about note 1. The manner of producing them in this phrase ye know him that hath said 2. The addition of testimony to testimony in this phrase and againe 3. The matter of the testimonies The testimonies are two Of the first there are two branches 1. Gods prerogative vengeance belongeth unto me 2. Gods performing what he undertakes I will repay saith the Lord. In the second testimony there is a threatning of divine vengeance wherein we may observe 1. The person who threateneth The Lord shall 2. The punishment threatened judge 3. The persons judged his people Vers. 31. In the 31. verse there is an elegant conclusion of all that hath been before said of the doom of Apostates In it two things are taken for granted 1. That Apostates fall into Gods hand 2. That the Lord is the living God 3. That it is a most fearfull thing for Apostates to fall into his hand §. 117. Of Doctrines raised out of Heb. 10. 26 27 28 29 30 31. I. THe utmost danger is to be set before professors Great is that danger which the Apostle here implyeth professors to be subject unto and such were they to whom he here wrote See § 87. II. Danger is to be set before our selves as well as before others The Apostle in setting down the danger of Apostates speaketh to himself as well as to others and sayeth if we sin See § 87. III. Wilfullnesse much aggravateth sin It is here brought in as a great aggravation to sin wilfully See § 88. IV. It is very dangerous to trade in sin The participle we sinning intends as much See § 89. V. The Gospel is the word of truth That is it which is here so called See § 90. VI. The Gospel hath a power to cause men to receive what they do conceive We are in this respect here said to receive the truth See § 91. VII To sin against the evidence of the Spirit is the highest pitch of impiety These are they that sin after they have received the knowledge of the truth See § 93. VIII A sacrifice is necessary to expiate sin To demonstrate this point the Apostle proveth that their sin remaineth who have no sacrifice to take away their sin See § 94. IX Sin may prove inexpiable If there remaineth no sacrifice for sin that sin cannot be expiated See § 94. X. Apostates shall not be for given These are they for whom no expiation remaineth See § 94. Vers. 27. XI They who are not pardoned shall be condemned This particle of opposition BUT intendeth as much § 95. XII Apostates cannot but look for fearfull judgements This the Apostle doth here plainly expresse See § 96. XIII Apostates incense divine wrath They make it to be a fiery indignation See § 97. XIV Gods wrath is very fierce So much is comprised under this phrase fiery indignation See § 98. XV. Iudgement against Apostates is certain It shall devour them See § 99. XVI Apostates are adversaries They are here so called See § 100. Vers. 28. XVII Gods law given by Moses was Moses law It is here so stiled See § 101. yet it remained to be the law of God XVIII To despise a law is a heinous sin So it is here accounted See § 102. XIX Despisers of Moses law were put to death This is plainly expressed See § 103. XX. In some cases no pitty was to be
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
God and was resolved to live and dy with them Thus there was the seed of Faith in her and this was accounted a true Faith which would grow and encrease more and more Such a faith had Naaman 2 Kings 5. 15. And Nicodemus John 3. 2. And the Father of the Lunatick Mar. 9. 24. God beholds such a substance in such a kind of faith as will bring forth glorious fruits For the spirit that worketh this ever abideth and he having begun a good work will perform it unto the end Phil. 1. 6. 1. This is sweet comfort to such as find the true seed and beginning of grace in them For this inward working is an evidence of the 〈◊〉 and every true evidence thereof is a matter of much comfort When a woman that desireth children first discerneth that she conceiveth with child she is much comforted and rejoyceth in hope of bringing forth a perfect child The Israelites much rejoyced when the foundation of the house of the Lord was laid after their captivity Ezra 3. 11. in hope that the whole house in time would be perfected For the present God hath the seed of Faith in high account and for the future God wil so bless it as a grain of Mustard-seed shall become a tree Matth. 13. 31 32. 2. They who find the beginnings of grace in them who earnestly desire true grace who sensibly feel the want of it who are truly grieved for that want â—…ay hence receive comfort True grace though small will be accepted 3. Two sorts of people may receive direction from hence 1. They who have but small means Let such improve those means to the best advantage that they can So did Rahab If men well use what they have they shall have more Unto every one which hath shall be given Luk 19. 26. 2. They who have powerfull means as they find any inward working of the spirit in and by those means let them endeavour to grow thereby and answer plentifull means of grace with some competent measure of grace This is an evidence of the truth of grace Though small grace may be true yet true grace will not ever be small Things of Gods Kingdom do grow and that to admiration Ezek. 47. 3 4 5. §. 182. Of the fruits of Rahab's Faith THE person whose faith is here commended is thus set out The harlot Rahab Her example is the more rare 1. By reason of her Sex manifested in the feminine gender she was a 〈◊〉 That women may prove Worthies hath been proved v. 11. § 53. 2. By reason of her Nation She was a Gentile yea She was of the curâ—…ed Stock of the Canaanites so as God can call out into his Church the most â—…likely that may be 3. By reason of her externall condition or silthy profession she was an 〈◊〉 This doth much confirm the point last noted Her name is here said to be Rahab which in Hebrew signifieth broad 〈◊〉 large It fitly answereth both to her former and later condition To her former in regard of her impudency making herself as a broad street for â—…y to come into To the later in regard of the largeness of her heart and soul in receiving a large apprehension of Gods works and those both of his Justice and mercy 〈◊〉 2. 9. c. There is mention made of Rahab Psal. 87. 4. and 89. 10. and Isa. 51. 9. But though in English the names are of the same letters yet in Hebrew they have different letters and come from different roots one signifieth broad the other proud and is put for Egypt The fruits of her faith were such as these manifested Iosh. chap. 2. 1. She entertaineth those that were of the true Church v. 1. 2. She hides them from danger v. 4. 3. She refuseth to betray them v. 4. 4. She beguiles those that sought to apprehend them v. 5. 5. She acknowledgeth the true God v. 11. 6. She confesseth that God had affrighted the Nations v. 9. 7. She ascribeth to God and to his power the great works which he had done v. 10. 8. She is perswaded that what God had said should be v. 9. 9. She adjures them by the true God v. 12. 10. She desires mercy of Gods people when others stood out wherein she looked further than others and more profited by what she had heard v. 12. 11. Her desire of mercy is extended to all hers v. 13. 12. She keeps Covenant v. 14 21. 13. She provides a means for the escape of Gods people v. 15. 14. She incorporated herself into Gods Church for ever Iosh. 6. 25. Matth. 1. 5. This instance of Rahab giveth evidence that God had Gentiles among his people and accounted members of the true Church Jewâ—…sh writers reckon up nine famous women 1. Hagar an Egyptian in Abrahams family Gen. 16. 1. 2. Ioseph's wife Genes 41. 50. These two were the Midwives that preserved the Children of the Hâ—…brews alive against the Kings command Exod. 1. 15. 3. Shiphra 4. Puah 5. Pharaohs daughter Exod. 2. 5. There order sheweth that they mean her who took up Moses though Solomons wife may more fitly be meant 6. Zipporah Moses wife Exod. 2. 21. 7. This Rahab mentioned in my text 8. Ruth The daughter in law of Naomi Ruth 1. 16. 9. Iaell The wife of Heber the Kenite Judg. 4. 17. All these did worthy facts but whether all these were effectually converted is a question Besides these there were many others both men and women Witness the Laws that were made for strangers of both Sexes and their admittance to the Passeover and to other Sacred Rites God hereby gave evidences and pledges of the extent of his goodnes to all of all sorts and of the truth of his promise made to Abraham that in his Seed all Nations should be blessed Gen. 22. 18. Hereby the Lord sheweth himself to be no respecter of persons The like he doth now concerning the recalling of the rejected Jews Rom. 11. 25 26. There ever have been since their rejection some Jews professing the Christian faith Rom. 11. 1. c. The promise which God made for calling the Gentiles moved the Jews to entertain such Gentiles as came in to them and to pray for others The like ground have we to do the like duty on the behalf of Jews §. 183. Of Rahab being an harlot and of her prerogative THat woman who yielded forth such fruits of faith is expresly said to be an Harlot which brandeth her for an infamâ—…us woman Some question is made by the Iewish Rabbins about the Hebrew word whether it should signify an Harlot or an Hostess They suppose it a matter improbable and dishonourable for Israelites comming among Gentiles to enter into the house of an harlot not considering how Gods glory was much more magnified by her conversion for 1. By a secret providence and divine instinct was this thus ordered 2. She is called an Harlot not in reference to her present but
partiall and in just and therefore not competent 3. That if a mans maine intent and principall end be not to deceive it skilleth not though both he that propounds the question and the hearers also be deceived Thus they profess to deceive wittingly though not principally That their mental equivocation even as they themselves have set it down is unlawfull and sinfull may be proved by these Arguments 1. It is a new devise nor warranted by sacred Scriptures nor by antient Heathen Authors The great Philosopher that hath written much of sundry kinds of ambiguity never dreamt of this 2. It justifieth an apparent lie which is expresly forbidden Ephes. 4. 25. 3. It being confirmed by an oath will prove to be plain perjury 4. Many gross absurdities do follow thereupon such as these 1. Thus all manner of lies may be made truth 2. Thus no man can know whom to believe 3. Thus all honest and faithfull commerce contracts and other like dealing would be destroyed For all depend upon the truth of mens words If words be contrary to theiâ—… mind what shall men rest upon 4. Thus there could be no end of controversies at least of such controversies as cannot be confirmed by witness for the only means to end such controversies is an oath Heb. 6. 16. But equivocation causeth a Judge to be in doubt whether that which is sworn be true or no. 5. Christian apology or open confession of the truth of Religion is hereby taken away For men are hereby taught by word to deny their Religion so they have a mental reservation to salve up the matter 6. Christians hereby make their profession odious to Turks Jewes other Infidells and Pagans who never imagined any such mentall reservation but would take us at our words The Arguments which Iesuites produce to prove this absurd position are such as these 1. Unreasonable creatures are cunning in deceiving their Hunters as Foxes Hares Badgers and sundry other would God then leave man without such cunning evasions as may deceive their persecutors 1. Answ. It can carry but an unreasonable form of an Argument that is so taken from unreasonable creatures 2. Unreasonable creatures have no rule prescribed them to go by as reasonable men have 3. Unreasonable creatures are not called to suffer as reasonable men are 4. Hunters know and can find out the means which unreasonable creatures use but no persecutors can find out the depth of equivocation 5. There are many other means which God hath afforded his servants to escape by besides mental equivocation 6. God oft calls his servants by suffering to bear witnes to his Truth should men in such a case equivocate 2. Arg. Stratagems in war are lawfull Iosh. 8. 18. Answ. There is a great difference betwixt stratagems and equivocations For 1. Actions whereof stratagems consist do expresly affirm nothing nor deny any thing as words do 2. In a stratagem there is only a seeming to do this or that when a contrary is intended but no express asseveration to do it 3. Stratagems are used by open enemies who profess to use all the slights they can to overcome The fault therefore is in the adverse party if he be deceived in that he was no more wary and circumspect But in the case of equivocation a man professeth no deceit but naked Truth 4. If stratagems be against promise or performed by lying they are unlawfull and this the Heathens themselves have judged 3. Arg. They press the many Rhetorical figures in Scripture Ans. There are Rules to find out the full sense of those figures But for finding out the full sense of mentall equivocation no rule can be given 4. Arg. They produce sundry particular instances of Saints that have as they 〈◊〉 equivocated as 1. Rebekahs and Iacobs dissembling with Isaac Gen. 27. 6 c. Ans. That is an instance of their infirmity and no pattern for imitation The like may be said of Rahabs answering the Kings Officers whereof before 2. Elishas answer to the men of Syria that came to apprehend him 2 King 6. 19. Ans. 1. This was a stratagem against a professed enemy 2. He was not demanded any question and so not bound to answer this or that 3. Isaiahs message to Hezekiah Thou shalt dy and not live Isa. 38. 1. Ans. There is nothing but plain and open truth herein for Isaiah spake as he was commanded and as he himself thought for Hezekiahs sickness was indeed deadly according to the nature of it And if God had not extraordinarily wrought upon him he had died That Isaiah knew no other but that Hezekiah should dy of that disease is evident in that the Word of God came again to him when he carried the news of the Kings recovery v. 4. 4. Ieremiahs answer to the Princes Ier. 38. 27. Ans. His answer is plain no shew of untruth therein only there was some truth concealed which makes nothing for equivocation because he was not demanded whether the King spake to him of yielding to the Chaldeans or any other thing beside what he answered 5. Iohns answer to the Jews Iohn 1. 21. Ans. Iohn answered the truth and that according to the meaning of the Iews as this particle of emphasis that Prophet implyeth for Iohn neither was a Prophet as others to foretell things to come nor was he that Prophet which Moses spake of nor was he Elijah as they meant in body or soul but only in spirit and power That he spake according to their intent and that plainly is evident in that when they asked who he was he directly answered the truth saying I am the voyce of one crying in the Wildernes John 1. 23. 6. The speech of Christ The Son knoweth not the day and houre of Iudgment Mark 13. 32. Ans. 1. Here is no question propounded to our Saviour so as it maketh nothing to the point in hand 2. Christ declareth the truth plainly for as he was man he knew not that day and houre Many other speeches of Christ are alledged whereof not one maketh for mental reservation for the ambiguity of them is either in divers acceptions of the word or in circumstances which with 〈◊〉 and due observation may be found out §. 190. Of preferring the Church before ones Country ALL the effects that are noted of Rahabs faith did give a plain demonstration that she preferred Gods Church before her own Country This is a case that admitts some limitations It will not therefore be impertinent to shew wherein ones Country is to be preferred and wherein the Church Ones own Country is to be preferred in these cases 1. In Civill affaires As if a professor of the true Religion be a subject in an Idolatrous Country that joyneth neer to that other Country whereof he is a subject and both requires his aid against their enemies or for any other secular affaires he is bound to prefer his own Country before the other 2. In differences betwixt his own
7. 52. and an Apostle Iames 5. 10. 6. Power in Prayer Of Samuels power we heard before § 221. An Apostle giveth testimony of Elijah's power herein Iam. 5. 17 18. The like is noted of Isaiah 2 Cron. 32. 20 21. and of Daniel Dan. 2. 18. and 9. 23. §. 226. Of the Analysis of and Observations from Hebr. 11. 32. And what shall I more say For the time would fail me to tell of Gideon and of Barak and of Samson and of Jephthah of David also and Samuel and of the Prophets THE sum of this verse is a succinct Catalogue of sundry Worthies Herein we may observe 1. A Transition 2. An Induction In the Transition observe 1. The Manner 2. The Matter The Manner is by way of Interrogation The Matter noteth out 1. An extent 2. A restraint The extent implyeth that there were more Worthies than he reckoned up The restraint implieth that it was not meet for him to reckon up all The induction setteth down sundry particular persons and that two wayes 1 By their distinct names which are in number six 1. Gideon 2. Barak 3. Samson 4. Iephthah 5. David 6. Samuel 2. By their function Prophets Doctrines I. FAith is the grace that much commends men All here set down are commended by their faith as the inference of this Catalogue upon the former sheweth II. God had more worthies than are requisite to be made known This interrogation What should I more say intendeth as much See § 192. III. Great is the multitude of Believers Time would fail to reckon them up all See § 192. IV. Tediousness is to be avoided This is the reason why the Apostle forbeareth to go on as largely as he had done before See § 192. V. Grace maketh honourable All these that for honour sake are put into this Catalogue were endued with Grace VI. God enableth men to accomplish what he calleth them unto All these here mentioned were called unto great atchievements and answerably enabled VII A mean man may be enabled to great matters So was Gideon See § 195. c. VIII Such as are weak in Faith may become strong So did Barak See § 198. IX God can give strength to admiration Instant Samson X. Grace lost may be recovered So it was in Samson XI Men of eminent parts are subject to Gross Sins So was Samson and other of the Worthies here mentioned Of these three last Doctrins See § 199. c. XII Bastardy is no bar to regeneration Jephthah was base born yet new born See § 207. XIII Rash vows are dangerous Witness Iephthahs vow See § 208. XIV Best Saints are subject to soarest trialls Witness David See § 212. XV. God punishes sin in his dearest children So he did in David and in Samson before him See § 213. XVI God can make a child to be a Prophet So he made Samuel See § 220. XVII The most faithfull Governour may be rejected So was Samuel See § 222. XVIII God of old had extraordinary ministers of his Word See § 225. XIX Faith exerciseth it self in men of extraordinary parts Such were the Prophets and such were all the extraordinary persons who are commended See § 225. §. 227. Of subduing Kingdoms through Faith Hebr. 11. 33. Who through Faith subdued Kingdoms wrought righteousness obtained promises stopped mouths of Lyons THE Faith of the forementioned Worthies is in this and the verses following commended by sundry rare effects which may be brought to two heads 1. Great things done v. 33 34. 2. Soare things endured v. 35 36 37. This relative Who hath reference to the Worthies mentioned in the former â—…erse of whom some did some of the things here mentioned others did others as we shall shew upon the particular acts This phrase through Faith is set down in the beginning to shew that faith 〈◊〉 it self to all those kinds of works done and sufferings endured and it sheweth that by Faith matters above human power may be done So were many of the following instances Faith eyeth God and resteth on him yea and draweth vertue from him to do or endure whatsoever shall seem good to him The first of the great things here mentioned to be done is thus expressed Subdued Kingdoms The Greek word which we translate subdued is a compound The root whence it commeth is a man that signifieth strife or fight And the simple verb thence derived signifieth to strive or to fight 1 Tim. 6. 12. This compound implyeth by striving or fighting to subdue and destroy As our English word Kingdom hath his notation from a King so the Greek word used by the Apostle and by Kingdoms he meaneth whole Nations consisting of many Towns Cities and people in them and those severall Nations under the government of severall Kings This instance of subduing Kingdoms being brought in as an effect of faith giveth proof to the lawfulness of war for War is the ordinary means of subduing Kingdoms Hereof see more chap. 7. v. 1. § 9. Yea further this giveth proof that by war Nations may be subdued and that either by bringing the Inhabitants thereof under subjection or by destroying of them This effect hath in speciall reference to David All the forementioned Judges as Gideon Barak Samson Iephthah and Samuel subdued such Kingdoms as in their time tyrannized over the people of God but none of them brought under and destroyed so many as David did To subdue and destroy so many as David did may imply a bloody and cruell disposition but such a disposition may not be imagined to be in him who was so guided by faith as David was and who was endued with such excellent graces as hath been observed to be in David § 214 215. They who take a warrant from Ioshua and the Iudges that succeeded him or from David and the Kings that succeeded him must be sure of a good ground that it may be said of them through Faith they waged war and subdued Kingdoms Thus may they with courage attempt such matters and upon their good success rejoyce and give the praise to God Of the just grounds of War See The Churches Conquest on Exod. 17. 9. § 18 19. §. 228. Of working righteousnes A Second effect of faith is thus set down wrought righteousnes The verb translated wrought cometh from a noun that signifieth work and the verb to work Matth. 26. 10. It being applyed to Faith as an effect thereof plainly demonstrateth that Faith is operative Iam. 2. 22. Gal. 5. 6. 1 Thessal 1. 3. There is such a Life Vigour Spirit and in it as will not as cannot be wholly smothered The Spirit of Faith forceth the Believer to speak 2 Cor. 4. 13. So also to walk and to do So long as a man hath Life and Spirit in him there will be motion at least there will be breathing By working we may give evidence of the truth of Faith in us See more hereof in the
Chron. 19. 2. Answ. 1. There is a peace of confederacie whereby men of different Religions binde themselves from offering violence or any hurt one to another yea to communicate each to other of their several Commodities and to afford help each to other against such as shall wrong either of them Gen. 26. 31. this is not unlawfull 2. There is a peace of amity and familiarity whereby men give evidence of an approbation of one anothers courses and of so great affection one to another knitting themselves as fast together as they can and that in the nearest bond of relation that may be for this was Iehosaphat reproved 2 Chron 19. 2. Obj. 2. We are forbidden to receive him that bringeth not the truth 2 Iohn v. 10. Ans. We must distinguish betwixt persons of another Religion some are not among us but in other Nations and Countries In this respect there is no great danger of being seduced by them There are also some of quiet spirits and seek not to seduce others With such there may be peace and concord Others live among us are of turbulent spirits take all occasions of gainsaying the truth and endeavour what they can to seduce professors of the truth Of such speâ—…keth the Apostle 2 Ioh. v. 10. Obj. 3. Christ himself saith that he came not to send peace but a sword Matth. 10. 34. Answ. Christ doth not properly speak this as the end of his comming but as a consequence following thereupon The most proper end of Christs comming was to bring peace but because the Gospell whereby that peace was revealed was such a light as discovered the darknesse wherein men lived they that loved their darknesse would not endure that light but by all the violence that they could sought to suppresse it thence arose the sword Quest. If peace be to be followed with all men how can one Christian go to Law with another Answ. See an Answer hereunto In the Guide to go to God or explanation of the Lords Prayer § 150. Quest. 2. How may Christians wage warre Answ. See hereof The Churches Conquest on Exod. 17. 9. § 17. 87. Both Law and War rightly used are means of procuring recovering and preserving peace §. 74. Of peace-breakers IF peace be to be followed with all men what may be thought of peace-breakers Such as these 1. Busi-bodies and intermedlers with matters that belong not to them 1 Pet. 4. 15. 2. Men of Churlish disposition Such as Naball was 1 Sam. 25. 17. He endangered himself and whole Family 3. Suspicious heads who in all things imagine the worst Not without cause it this Epithite given to this vice Evill surmises 1 Tim. 6. 4. This caused Saul so to persecute David as he did To this head may be referred hard censures 4. Whisperers Tale-bearersâ—… Reporters of such things as may stir up contention The wise man resembleth such to fuell that maketh fire to burn Prov. 26. 20 22. 5. Quarellers Such as on all occasion are ready to raise strife 6. Proud persons who scorn to passe by wrongs or to speak peace Prov. 13. 10. In the pride of their heart they say My friend shall find me to be his friend Mine enemy shall know with whom he hath to do A speech more beseeming an heathenish Roman then a Christian professor 7. Irreconcilable persons who will accept of no attonement no peace like the fellow-servant Matth. 18. 30. Such an one was Saul 8. Men ready on all occasions to go to Law 1 Cor. 6. 1. 9. Lawyers that stir up their clients to hold out their sutes in Law and help them in their unjust causes as Tertullus Act 24. 2. 10. All sorts of notorious sinners who provoke the Lord to take away peace from people Ier. 16. 5 12. §. 75. Of means to procure and preserve peace FOr procuring peace the Apostle commends five speciall vertues Eph. 4. 2 3 4. 1. Humility or lowlinesse of mind whereby we think as meanly of our selves as is meet and are ready to prefer others before our selves This will keep a man from pride scorn and other incendiary properties 2. Meeknesse which is a quiet disposition of the soul whereby a man is of a mild temper to others whether they be milde or harsh to him as a sheep is ever like it self A dog also may be sometimes quiet but if it be provoked it will fly in your face Meeknesse keepes men from quarrelling from whispering from all manner of turbulent disposition 3. Long suffering which is a patient disposition whereby a man is moved to bear with wrongs This moderateth anger cruelty and rage this restraineth revenge 4. Forbearing one another this hath respect to others infirmities which they behold with such pitty and compassion as it makes them to pitty them the more but not the lesse to respect them This keeps men from churlishnesse which is a great enemy to peace 5. Love this is a uniting grace it knits mens hearts together 1 Sam. 18. 1. Col. 2. 2. It is therefore of singular use to keep peace It keeps down incentives to contention and composeth men to peace 1 Cor. 13. 4 5. For preserving peace two things are to be observed 1. Avoiding things that break peace which are set down § 74. 2. Labour after the things that make to peace even such as these 1. Be of one mind 1 Cor. 1. 10. 2. If that cannot be be sure that that wherein thou dissentest be a truth grounded on Gods word 3. Dissent in love 4. If men be such as we cannot be in amity and familiarity withall yet let there be externall unity 5. Imbrace all offers of peace Luk. 17. 4. 6. Stand not on punctilioes who should first begin be thou the forwardest Gen. 13. 8. 7. Cease not to follow it upon others refusall Psal. 120. 7. 8. Mediate with others and for others though thou thy self beest not at difference with either party Matth. 5. 9. Exod. 2. 13 9. If God take away peace humble thy self repent and earnestly call upon God to restore peace 2 Chro. 7. 14. §. 76. Of joyning holinesse with peace ANother grace which dependeth on the foresaid verb follow which is holinesse Of this grace See Chap. 3. v. 1. § 5 6 c. It is joyned with peace by this copulative AND so as peace and holinesse must go together He that was King of peace was also King of righteousnesse Chap. 7. v. 3. § 22. Hezekiah thus joyneth them together Peace and truth by 〈◊〉 〈◊〉 meaneth purity of Religion Peace and righteousnesse are said to kisse 〈◊〉 another They are like two turtle Doves which seldome part but very oft are billing one another The kingdome of God is said to be in righteousnesse and peace Rom. 14. 17. And the wisdome that is from above is first pure then peaceable Jam. 3. 17. Peace hath an especiall relation to man and his good holinesse to God and his honour These two may no more be severed then the two
13. 10. 24. 1 Thes. 4. 12. 5. 11. Brotherly-love is needfull in this respect also 5. Gods patern is in this kinde more excellently set forth For in relation to Saints he is said to love them and hate others Mal. 1. 2. Saints are a peculiar treasure to him above all people Exod. 19. 5. Deut. 10. 15. This example of God is much pressed upon this point of brotherly-love 1 Iohn 4. 9 10 11. And for brotherly-love Christs example in giving himself for his Church is also pressed Ephes. 5. 25. Iohn 13. 34. 6. The Commandment for brotherly-love is as expresse as for love Iohn 15. 12. Yea it is called a new Commandment John 13. 34. Indeed the Apostle where he 〈◊〉 it a new Commandment saith withall that it is an old Commandment 1 Joh. 2. 1. In the substance of it it is the old Commandment but in many circumstances 〈◊〉 one §. 6. Of the respects wherein love is styled a new Commandment LOve is styled a new Commandment in that 1. It is renewed in the Gospel by Christ and his Apostles and in that respect called the Law of Christ Gal. 6. 2. Now an Act renewed is counted a new Act or Statute 2. It is as a new thing frequently and fervently pressed in the New Testament by Christ and his Apostles even more then by Moses and the Prophets in the Old Testament 3. It is cleared by Christ from many false glosses which the ancient teachers of the Jews called Elders had brought upon it as this Thou shalt love thy Neighbour 〈◊〉 thine enemy Mat. 5. 43 44. As silver-plate cleared is counted new so this Commandment 4. It is freed by the Gospel from many burdensome Rites with which the Law â—…ogged it and thus it is accounted a new Commandment It is said That the Eâ—…gles youth is renewed Psal. 103. 5. which is thus The beak of an Eagle in time grows so thick and hard as she is not able to eat her meat she thereupon with â—…iolence strikes her beak against a Rock and breaks it all to pieces That which remains under the shell is counted a new beak It is also said of a Snake that her 〈◊〉 grows so hard and rough that she cannot well wind her self and nimbly slide up and down She useth thereupon to thrust her self thorow some narrow cleft â—…hereby that old skin is stripped off and thus is she a new Snake Thus the law of 〈◊〉 is new 5. This is a new Commandment in regard of the manner of delivering it For it is by the Gospel delivered with such life and power as it makes men to yield to it Gods Spirit accompanying the Ministry of the Gospel which is thereupon called The ministration of the Spirit 2 Cor. 3. 8 And God is said by the Gospel to put his Laws into our mindes and to write them in our hearts Heb. 8. 10. Concerning this particular the Apostle saith That we are taught of God to love one another 1 Thess. 4. 9. that is God by his Gospel effectually perswades us to love one another 6. The Commandment of brotherly-love is ever fresh like a new thing as the shoes and apparel of the Israelites in the wildernesse waxed not old Deu. 8. 4. 29. 5. In this respect the Prophet styleth the Covenant of Grace under the Gospel a new Covenant Jer. 31. 31. It is so styled in opposition to the former which waxed old Heb. 8. 13 7. The object of brotherly-love under the Gospel is new in regard of the extent of it For of old they of Israel only were counted Brethren In this respect it is said Deut. 23. 10. unto a stranger thou mayest lend upon usury but not unto thy brother by whom he means an Israelite But now under the Gospel They who were then afarre off are made nigh and both Iew and Gentile are made one Ephâ—…s 3. 13 14. For there is neither Iew nor Greek all are one in Christ Iesus Gal. 3. 28. 8. Under the Gospel there is manifested a farther extent of brotherly-love which may be accounted as a new rule The Law saith Thou shalt love thy neighbour as thy self Levit. 19. 18. But under the Gospel it is said We ought to lay down our lives for the brethren 1 John 3. 16. Thereupon the Apostle saith I will very gladly spend and be spent for you 2 Cor. 12. 15. And again If I be offered upon the Sacrifice and service of your faith I joy and rejoyce with you all Phil. 2. 17. 9. There is under the Gospel a new patern of brotherly-love set before us namely of Gods sending his Sonne to be a propitiation for our sins Beloved if God so loved us we ought also to love one another 1 John 4. 10 11. We have also a new patern of Christ giving himself for his Church Ephes. 5. 25. Now we ought to love one another as Christ hath loved us Joh. 15. 12. 10. It is called a new Commandment by an excellency as a new Song Psal. 149. 1. that is a most excellent Song And again The Lord hath created a new thing Jer. 31. 22. that is a wonderfull thing Thus also that which is called a better Covenant is said to be a new Covenant Heb. 8. 6 8. §. 7. Of Rules for attaining to and abounding in Brotherly-love concerning Opinion THe Rules for attaining to and abounding in brotherly-love may be reduced into three heads 1. Opinion 2. Meditation 3. Practice For Opinion 1. We must be well instructed in the truth of that Religion which we and others who are accounted brethren do professe Frequent reading of Gods Word diligent attending to the preaching thereof serious meditating thereon and mutual conference thereabout are special means of instructing us in the true Religion Knowledge hereof and faith herein will knit our hearts to the profession of the same and hold us close to them Religion hath its notation a religando from knitting close and binding fast together Nothing is of more force to that end then Religion especially the true Religion Idolatrous heretical and false religions knit the hearts of the Professors thereof together yet they want that spirit of life which accompanieth the true Religion True Religion therefore must needs be of more force to knit men together 2. We must have a good opinion and be well perswaded of the truth and soundness of our brothers profession Other wise an external profession will be so far from uniting our hearts as it will rather alienate them the more one from another Hypocrites and dissemblers are detesâ—…ed of all None will dare to trust them none will care to be intimate with them Now that we may have and retain a good opinion of professours we must judge of them according to the rule of charity for we cannot judge of them according to the rule of certainty That is his prerogative who searcheth the heart and trieth
Ordinances of God and that with some joy in that he feels a smack of sweetness in them Mark 6. 20. Matth. 13. 20. Ioh. 5. 35. 2. In that this good word is a meanes further to build up them who have been enlightned and tasted of the heavenly gift to build them up further in grace and more and more to assure them of Gods love and of all those good and precious things which Christ by his blood hath purchased Acts 20. 32. The difference in tasting the good word of God betwixt the upright and hypocrites consisteth especially in this that the upright do not only taste the sweetness of it but also feel the power of it in their soules There is such a difference between these as is betwixt the Corn sown in the stony ground and in the good ground Matth. 13. 20. 23. Hypocrites only taste it The upright eat it also Ezek. 3. 3. Daâ—…id hid Gods word in his heart Psal. 119. 11. The Gospell came unto the Thessalonians not in word only but also in power c. 1 Thes. 1. 5. The Romans obeyed from 〈◊〉 heart that form of Doctrine which was delivered to them Rom. 6. 17. This is that hearing and keeping of the word whereupon Christ pronounceth a man blessed This neerly concernes us who have any way tasted the sweetness of this good word of God not to content our selves with a meer taste but so to eat it so to believe it so to conform our selves thereby as we may live thereby both here and hereafter Isa. 55. 3. §. 36. Of tasting the powers of the World to come THe fifth and last step whereon hypocrites ascend toward salvation is in thâ—…e words and the powers of the World to come The verb in the former clause thus translated have tasted is here understood and that in the same sense whâ—… it was there used Many expositors do here understand the Militant Church under the Gospell to be meant by this phrase World to come as it was Chap. 2. v. 5. § 41. But 1. There is not the same Greek word here put for the World as was there The word there used signifieth a place of habitation and is frequently put for the earth But the word here used signifieth a perpetuall duration of time 〈◊〉 see Chap. 1. v. 2. § 18. 2. This Text doth not so well bear the interpretation of the Militant Church 〈◊〉 that here the triumphant Church is meant For this clause hath reference to 〈◊〉 two last principles before mentioned of the resurrection and eternall judgâ—… Besides it is the highest step and degree that an hypocrite can attain unto 3. The things which they intend who take the World to come in this place 〈◊〉 the Militant Church are gifts conferred on the Church of the new Testâ—… which are comprised under the third step namely partaking of the Holy Ghâ—… I take the state of the triumphant Church in heaven to be here meant by 〈◊〉 World to come Thus is this phrase most properly and frequently used Thus it is opposed 〈◊〉 the World where here we live For every one hath two Worlds one here â—…sent the other to come The World to come is indefinitely put for the future glorious estate of Saints though to the reprobate the World to come is a time 〈◊〉 place of horror and torment Thus resurrection is indefinitely put for resurrection to life because resurrection to condemnation is as no resurrection for such as are raised thereto were better not be raised at all By the powers of this world to come those excellent priviledge whereof Sâ—… are made partakers in heaven are meant These are Communion with God â—…ther Son and holy Spirit with glorious Angels and glorified Saints the perâ—…on and glory of their Soules and Bodies and of all the powers and parts of thâ—… Immunity from all evill Fulness and Satlety of all happiness and these unchâ—…able everlasting These priviledges are called powers 1. Because they are evident effects of Gods mighty power 2. Because they are ensignes and trophees of power victory and triumph 〈◊〉 all our enemies 3. Because no adverse power can ever prevaile against them that are in 〈◊〉 world to come They are firmly established in Christ. Hypocrites are said to taste of these powers in that they have such an appreâ—…sion of that surpassing glory as to be enamoured and affected there with as he 〈◊〉 said Blessed is he that shall eat bread in the kingdom of God Luk. 14. 15. Balaaâ—… 〈◊〉 a taste hereof which moved him to say Let me dye the death of the righteous 〈◊〉 let my last end be like his Num. 23. 10. Though that glory and happiness be 〈◊〉 concealed from our sight and sense yet by faith and that a temporary faiâ—… it may be discerned and tasted Thus they who are enlightned and have 〈◊〉 of the heavenly gift and have been made partakers of the Holy Ghost and 〈◊〉 tasted the good word of God may also taste the powers of the world to come This step of an hypocrites ascending towards heaven is apparently higheâ—… 〈◊〉 all the rest The things themselves are the greatest priviledges of Saints and a 〈◊〉 of them far surpasseth all the former tastes Hereby an hypocrite in conceipt may be as it were rapt out of his body and out of this world into heaven and he may be brought lightly to esteem all this world in comparison of the world to come It was the greatest prerogative that any had who dyed in the wilderness to seâ—… the Land of Canaan which was vouchsafed to Moses alone Deut. 34. 1. Even so it is the greatest priviledge of any that never enter into that glory to have this taste of the powers of the world to come In this priviledge there is a great difference betwixt the hypocrite and upright in that the hypocrite contents himself with a bare apprehension of such excellencies and a presumptuous conceit of some right that he may have thereunto but he doth not thorowly examine himself whether he be fitly qualified for the same nor is â—…e carefull to get true and sure evidences thereof which the upright with the utter-most of his power indevoureth to do Briefly to sum up all these are the steps whereupon such as miss of salvation may ascend towards it 1. Their mind may be supernaturally enlightned in the mysteries of the word 2. They may have Faith in those heavenly promises which by the word of God are revealed 3. They may have spirituall fruits of faith wrought in them by the Holy Ghost as outward restraint from sin practise of many good things inward joy c. 4. A sweet apprehension of the Gospel to be that good word of grace which bringeth salvation unto all men 5. An inward sight and sense in spirit of that eternall glory and happiness which is provided for the Saints Seeing that an hypocrite may go thus far and yet come
short of heaven how diligent ought we to be in the triall of the truth of grace We have before shewed in every branch differences betwixt the upright and hypocrite In briefe the knowledge of the upright is experimentall their faith unâ—…ained the work of the Holy Ghost renewing the good word abideth ever in them and they have assured evidence of their future happiness §. 37. Of an Hypocrites fall Verse 6. THe Apostle having declared in the two former verses how far an hypocrite may ascend on the ladder of salvation In this sixth verse he declareth how far he may fall down The main point is expressed in this phrase If they shall fall away In Greek thus and falling away For it depends on the former thus It is impossible that person inlightned c. And falling away c. The Greek participle is a compound and here onely used and no where else thorowout the New Testament The simple verb signifieth to fall Of it see Chap. 3. v. 17. § 168. The preposition with which it is compounded signifieth from The compound verb to fall from a thing or to fall clean away The Metaphor may be taken from an house that is fairely built above ground but the foundation thereof not found The fall of such an house useth to be a totall or universall fall not of this or that part alone Christ speaking of the fall of such an house saith Great was the fall of it Matth. 7. 27. This Metaphor may also be taken from a man that having ascended high on a ladder falleth down to the bottom and so bruiseth his body and breaketh his bones as he is not able to rise up again Thus the falling here spoken of is not a falling away onely from some particular graces and gifts received nor from some measure of them but a totall and universall falling from them all as in the Angels which kept not their first estate but left their own habitation Jude v. 6. That the fall here spoken of may the better be discerned I will here more distinctly shew how far such as profess the Gospell for the description before mentioned v. 4 5. is of such may fall Falling away may have respect to the measure or continuance of grace In regard of the measure some fall away in part some in whole In regard of continuance some so fall as they recover themselves again soâ—…e so as they can never be recovered Both the degrees of the measure namely partiall and totall have respect to the outward profession and to the inward disposition of him that falleth away In profession he falleth away in part who denyeth some of those principles 〈◊〉 Religion which formerly he professed as Peter and Barnabas Gal. 2. 12. In disposition he falleth away in part who thorow his own weakness carelesnâ—… or temptations decayeth in those graces which once he had at least in the measure power and comfort of them Hereof see Chap. 3. v. 12. § 136. In profession he wholly falleth away who renounceth all his Religion even 〈◊〉 whole saith which once he professed as those Levites in the captivity whom God afterwards though they repented would not admit to offer sacrifice before 〈◊〉 Ezek. 44. 9 10. and many Christians in the ten fiery persecutions and many 〈◊〉 our Countrymen in Queen Maries dayes They in disposition wholy fall away who do not only deny the saith but 〈◊〉 clean put away a good conscience 1 Tim. 1. 19. and 4. 1 2. Hence followeth â—…tred of the truth persecution against the Preachers and professors thereof and â—…sphemy against Christ himself Such were many of the Pharisees Mark 3. 30. Hâ—…meneus and Alexander 1 Tim. 1. 20. and Iulian. These and such other fall awâ—… wholy in outward profession and inward disposition in tongue and 〈◊〉 And from the whole even from all the Articles of Christian Religion 〈◊〉 the whole or for ever even with a setled peremptory resolution never to â—…turn to the Religion again They that fall away in these last respects are such as are here meant Seeing there are such degrees of falling away let us take heed of procâ—… from one degree to another Let us carefully look both to our profession and dâ—…position If by our own weakness or any temptation we be brought any way to dâ—…cay in grace let us not renounce the faith If by fear or other temptation wâ—… Wordâ—… brought to deny it let us not put away a good conscience If in part we be broâ—… to do it let us not still go on to adde one degree to another so as we should 〈◊〉 fall from the whole for ever which is a most fearfull case The forementioned degrees of falling away are to be noted against the errâ—… 〈◊〉 Novatus He lived in the year of our Lord 253. He came from Africkâ—…o â—…o 〈◊〉 There fell an eâ—…lation betwixt him and Cornelius Bishop of Rome That Câ—… had admitted into the Church upon their repentance some that had fallen away in the seventh persecution under Decius Hereupon Novatus published that none 〈◊〉 had offered sacrifice to the heathen gods were to be admitted to repentance He pressed this Text to justifie his error Some of the Latine Fathers and others Papists and Lutheranâ—… 〈◊〉 upon a misinterpretation of this Text and other passages in this Epistle dâ—… the canonicall authority thereof Concerning the point in question to deny this Epistle to be canonicall because it avoucheth that it is impossible to renew again unto repentance such as are there described is to cut not to unty the knot That which the Apostle here speaketh of is the sin unto death 1 Joh. 5. 16. which is the sin against the Holy Ghost but every outward denying of the faithâ—… fear of persecution is not the sin against the Holy Ghost For Peter did as 〈◊〉 Matth. 26. 70 c. yet upon his repentance was continued and confirmed in 〈◊〉 Apostleship Ioh. 21. 15. c. It is said of Novatus that he was so puâ—…ed up against those that fell as if 〈◊〉 â—…mained no hope of salvation for them The Novatians affirm that not onely sacrificing to idols but also many other 〈◊〉 sins unto death Thus they left no place for repentance nor for the grace of God 〈◊〉 to such as in times of persecution yeelded to Idolatry Hereby we see how dangerous it is to mistake and misapply the sense of sacred Scripture §. 38. Of the impossibility of Apostates renovation OF those who totally fall away it is here said that it is impossible to renew 〈◊〉 This word impossible is a compound The simple verb whence it is derived signifieth to be able so as it intendeth a power but the privative preposition taketh away all power A thing is said to be impossible two wayes 1. Improperly 2. Properly That improperly is said to be impossible which can hardly be done Thus doth Christ himself