Synechdochically 〈◊〉 for the plurall So Psal. 44. 1. 64. 9. But the Apostle expresly to clear the 〈◊〉 of the holy Ghost useth the plurall number thus My works Though both the Hebrew and Greek words translated works are used to 〈◊〉 out common and ordinary works yet also especially when they have 〈◊〉 unto God they are oft put for extraordinary works works of wonder even 〈◊〉 raculous works as Psal. 44. 1. Ioh. 5. 36. The works here intended are those many and great wonders which the Lord 〈◊〉 from Israels passing through the red sea unto the wilderness to their going through Iordan into Canaan Some of them were works of mercy in providing for them things needfull 〈◊〉 delivering them from dangers whereof see § 92. Others were works of judgement in punishing them for their sinnes whereof see § 96. These were not works done in former ages or in farre remote parts of the world to the notice whereof they could not come but by hear-say only but they were works done among them done upon them so as they saw them Both the Hebrew word used by the Psalmist and also the Greek word 〈◊〉 by the Apostle signifie a seeing of a thing present with the bodily eyes Deut. 7. 19 Mark 11. 20. Here is mention made of mighty works and of their express seeing of 〈◊〉 What clearer evidence could they have of Gods power and providence yet 〈◊〉 tempted him The clearest evidences which God can give of himself and of 〈◊〉 Divine excellencies work not upon incredulous and obdurate hearts Such â—…ders did God in Egypt as the Egyptians themselves could say to Pharaoh 〈◊〉 thou not yet that Egypt is destroyed Exod. 10 7. yet did not Pharaoh â—…ull Undeniable demonstrations were given by Christs Birth Life Works Doctrine Death Resurrection Ascension and Gifts that followed thereupon that 〈◊〉 was the promised Messiah yet to this day will not the Jews beleeve him so to be Blindnesse of minde and hardnesse of heart possesseth them Besides their own naturall blindnesse and hardnesse The God of this world hath further blinded their mindes and hardned their hearts lest the light of the glorious Gospel of Christ should shine unto them 2 Cor. 4. 4. By experience we finde that the clearest and brightest light doth no good to blinde eyes We have in this respect great and just cause to take heed how we provoke God to give us over either to our own corruptions or to the malice of Satan For preventing this let us not close our eyes against any light shewed unto us lest we prove like these Israelites who though they saw with their own eyes Gods wonderfull works yet continued to tempt him §. 100. Of Gods continuing to shew his power among such as oppose it THere is yet a further aggravation of their sinne by the time here set down under this phrase fourty years In Psal. 95. 10. this circumstance of time fourty years is referred to God and to his grieving for their obstinacy For God is there thus brought in complaining Fourty years long was I grieved c. The reason why God continued so long to be grieved was because they continued so long to tempt him The Apostle therefore doth not alter the sense of the Prophets words by referring them to another clause but makes it the more clear So long as they tempted God they grieved him Therefore in that they tempted him fourty years they grieved him fourty years This the Apostle himself asserts under this question v. 17. With whom was he grieved fourty years Thus whether we referre the fourty years to their sinne or to Gods displeasure thereaâ—… the sense remains the same To satisfie all doubts about this and other like alterations we must remember that the Penmen of the New Testament were not Translators of the Old but such as quoted here and there some places for proof of the point in hand to which purpose it was sufficient for them to give the sense of the place though they altered the words See Chap. 1. v. 6. § 72. Chap. 9. v. 20. § 106. As this time fourty years hath reference to that which goeth immediatly before thus they saw Gods works fourty years it gives evidence of Gods doing wondrous works all that time notwithstanding their tempting of him For mans incredulity cannot hinder the working of Gods power What if some did not believe shall their unbelief make the faith of God without effect Rom. 3. 3. An incredulous Prince would not believe that God could give such plenty as was gromised by the Prophet when Samaria by a long fiege was almost famished Yet it came to passe as the man of God had spoken 2 King 7. 18. Nor the Jews nor the Disciples of Christ could be brought to beleeve that Christ should rise again from the dead yet he did rise again the third day Obj. It is said that Christ did not many mighty works in his own Country because of 〈◊〉 unbelief Matth. 13. 58. Answ. That is not to be taken of weakning Christs power as if mans unbelief would hinder it but of withholding the benefit of Christs power from unbeleevers Unbelief is as a strong and high dam against a flowing river which doth not dry up the spring nor the flowing of the waters but only keeps the waters from running into that channell where the dam is set The waters still flow up and rise higher and higher against the dam and because they are kept from running through the dam they make another passage and therein flow on Thus Christ left his own Country and went into other places and there manifested his power The word preached did not profit the Israelites not being mixed with faith in them that heard it Yet in it self The Word of God is quick and powerfull c. Hâ—…b 4. 2 12. This mighty power of God still working even when men oppose against it may be some stay to troubled consciences and to such as are inclined to despair §. 101. Of Gods Long-sufferance THe time of fourty years hath reference to Gods continuing to do wonders 〈◊〉 only by works of judgement but also of mercy grieving so long at the obstinacy of his people and thus it giveth us to understand that the Lord is a God of long-suffering and great forbearance Thus is he frequently set forth in sacreâ—… Scripture as Exod. 34. 6. Ion. 4. 2. Psal. 103. 8. Here is mention made of fourty years forbearance He did forbear the old world one hundred and twenty years Gen. 6. â—… and the Amorites four hundred years Gen. 15. 13. and the Polity of the Jews eight hundred years and the Christiâ—… state above sixteen hundred and the world about six thousand Every of us haâ—…e good evidence of Gods long-suffering in our selves Our people had been no people our sunne had been darknesse our souls had been in hell ere this if the Lord had not been a God of much
all sorts of sinners THe other sort of persons on whom compassion is to be shewed are thus set out On them that are out of the way which is the interpretation of one Greeâ—… word which signifieth to erre and is so translated Ch. 3. v. 10. Some here take it for erring in the will which implieth wilfulnesse which is aâ—… aggravation of sinne as was shewed Ch. 3. v. 10. § 107 108. Thus it implieth that compassion is to be had not only on the ignorant but also on the wilfull provided that they be not such as are intended Heb. 10. 26. It will be the safest to take the word erring or being out of the way indefinitely as if he had said on the ignorant and on other sinners Gods Law is styled a way To transgresse that Law is to wander out of the way wherein we should walk and to erre Thus it sheweth the extent of compassion to all sorts of sinners ignorant and others For thus saith the Lord When a man or woman shall commit any siâ—… 〈◊〉 men commit c. they shall confesse their sin c. Numb 5. 6. Every sinne is a spiritual malady and makes a man miserable therefore as Christ had compassion on blinde deaf dumb lame sick and others affected with any malady or misery so ought the Priest under the Law to have compassion on all sorts of sinners So also should we Christians whom Christ hath made Priests Rev. 1. 6. This will be an evidence that the compassion we shew is not on by-respects but for compassion and pities sake in tender love to our brother which will make it to be the more acceptable and manifest us to be the children of God herein §. 12. Of High-priests subject to infirmities THe reason of the Priests compassion is thus expressed For that he himself also 〈◊〉 〈◊〉 with infirmity Of the Greek word translated infirmity see Chap. 4. v. 15. § 89. The singular number infirmity is here to be taken indefinitely An indefinite 〈◊〉 is equivalent to a general as The wages of sinne is death Rom. 6. 23. 〈◊〉 of every sinne The High-priest was subject to every infirmity not any 〈◊〉 excepted whether natural or personal whether inward in soul as disturbed passions and other the like or outward in body as sicknesse lamenesse and 〈◊〉 maladies whether oppressions and wrongs from men or afflictions and 〈◊〉 from God or whatsoever else may be grievous to man not sinne it self excepted The word translated compassed about implieth a necessary subjection to the foreâ—… infirmities so as there is no avoiding of them I finde the Greek word applied to a milstone hung about ones neck Mark 9. 42. Lâ—…k 17 2. and to a chain wherewith one is bound Act. 28. 20. There is no avoiding these It is also applied to a thick cloud that compasseth one 〈◊〉 Heb. 12. 1. Here it implieth that the High-priest was at all times and in all places as it were 〈◊〉 〈◊〉 with infirmities as he could not be clean freed from them yea and 〈◊〉 every where arose occasions of more and more infirmities These words He himself also carry emphasis They are to be taken in opposition to other men on whom he was to have compassion by reason of their inâ—… as if it had been said Not only other men to whom compassion was to be shewed were subject to infirmities but even he also who was to shew comâ—… The infirmity here intended being especially meant of sinne sheweth plainly that the High-priest himself was subject as to other humane infirmities so also to 〈◊〉 Aaron one of the best High-priests that were gave many evidences hereof as his murmuring against Moses Levit. 12. 1. His rebelling against Gods word 〈◊〉 the water of Meribath Numb 20. 21. His making the molten Calf Exod. 32. 4. So Eli who restrained not his sons vilenesse 1 Sam. 3. 13. and Abiathar who conâ—… with Adâ—…nijah 1 Kin. 1. 7. High-priests were sons of Adam their office did not alter their nature they still continued weak and frail men subject to the same temptations and passions that others are This the Lord suffered that they might the better know in what need they themâ—… stood of a Sacrifice of others prayers of Gods mercy and of a Saviour 〈◊〉 this the rather that they should not be too much pussed up with their functiâ—… This was further an occasion of making them carefull in using means for redâ—…essing of sin and establishing them in grace and to make them also more ready to bear with others infirmity tenderly to deal with them to comfort them and to hope the best of them That which is here said of High-priests may be applied to Ministers of the Word 〈◊〉 to extraordinary Ministers Moses manifested his infirmity Num. 20. 12 So did Peter Gal. 2. 11. People therefore had need to pray for their Ministers But especially they must learn to distinguish betwixt a Ministers Office and Person and not despise the ministerial function by reason of the Ministers infirmiâ—… §. 13. Of experience of infirmities making fit to succour others THis phrase for that are the interpretation of one Greek particle which implieth a reason of a thing and here sheweth that sense and experience of infirmity makes one more fit and ready to succour others This is a reason why Christ made himself subject to humane infirmities Hereof see Chap. 2. v. 18. § 183 186. §. 14. Of the meaning of Heb. 5. 3. Verse 3. And by reason hereof he ought as for the people so also for himself to offer 〈◊〉 sinnes IN this verse is set down a consequence following upon the legal Priests 〈◊〉 which is that he offered for his own sins as well as for others This phrase And by reason hereof is in the Greek thus expressed And for 〈◊〉 The particle This hath reference to the last word of the former verse 〈◊〉 being repeated may thus make up the sense And for this infirmity Or else 〈◊〉 word which signifieth cause may be added thus And for this cause Our 〈◊〉 hath to the full expressed the sense of the phrase This Verb he ought implieth a necessity of the consequence The necessity is double 1. In regard of Gods command Lev. 4 3. 2. In regard of the means sanctified to obtain pardon For by offering Sacrifice faith in the bloud of Christ was testified which was the only means of 〈◊〉 king away sin The word of necessity here used sheweth That we ought to use the 〈◊〉 which make for our own good This is to be done as we tender Gods honour and our own â—…nesse Gods honour is set out in subjecting our selves to his Ordinance Our happinesse may be promoted by using the means which 〈◊〉 thereto This clause As for the people takes it for grant That the Priest was to 〈◊〉 for the peoples sinnes For he had said before that the High-priest was 〈◊〉 for men namely for
thought to enter into our hearts or of a â—…d to slip out of our mouthes against Gods righteousness If any thing be done by God whereof we cannot see the reason we must lay our hand upon our mouth â—…d acknowledge that notwithstanding God is righteous therein When Iereâ—… stood amazed in such a case he thus saith Righteous art thou O Lord when I 〈◊〉 with thee Jer. 12. 1. Gods will is the rule of righteousness It is impossible that any thing done by him should be unrighteous It is therefore righteous because it is done by him 2. This should move us in all things that fall out whether losses or any other â—…osses to submit our selves as to that which is just and righteous If the wicked flourish if the godly be oppressed acknowledge it to be just and righteous in reâ—…ce to God by whose righteous providence all things are ordered Such things as are unrighteously done by men are righteously ordered by God Acts 2. 23. 3. This should incite us to follow after righteousnes and therein to shew our selves the children of God The righteous Lord loveth righteousnes both in himself and in the children of men Psal. 11. 7. Be righteous therefore in the whole course of thy life righteous in all thy dealings with others Thy righteousness will be an evidence that Gods Spirit the Spirit of righteousness is in thee 4. This cannot be but terrour to unrighteous persons The Lord trieth the righteâ—…us but the wicked and him that loveth violence his soul hateth Psal. 11. 5. §. 61. Of the kindes of Gods righteousness THe word here translated unrighteous is in other places translated unjust as Matth. 5. 45. Luk. 16. 11. 1 Cor. 6. 1. For righteousness and justice are ordinarily taken for the same thing The notation of the Greek word is taken from right in that righteousness or justice consisteth in giving to every one that which is his right The Philosopher taketh the notation from a word that signifieth two parts or a dividing of things in two parts whereby is intended the same thing that there should be given to one that part which belongeth to him and to the other that which of right he ought to have See more hereof Chap. 1. vers 9. § 114. From this notation we may infer that righteousness or justice is an equall dealing In reference to God his righteousness is the integrity or equity of all his counsels words and actions This is manifested two wayes 1. Generally in ordering all things most equally In this respect Moses thus saith of him His work is perfect for all his wayes are judgement a God of truth and without iniquity just and right is l. e Deut. 32. 4. This may be called Gods disposing justice or righteousness 2. Particularly in giving reward or taking revenge and this may be called distributive justice Of both these it is thus said God will render to every man according to his deeds Rom. 2. 6. This the Apostle saith is a righteous thing with God â—… Thes. 1. 6. This kinde of righteousness is most agreeable to the foresaid notation That kinde of Gods righteousnes which consisteth in giving reward is here especially meant The ground and cause of Gods giving reward is not onely grace and mercy but also justice and righteousness but that in reference to his promise whereby he hath bound himself For it is a point of justice or righteousness to keep ones word Thus Gods righteousness is his faithfulness Therefore these two Epithites faithfull just are joyned together as they are applied to God 1 Iohn 1. 9. This then is the intent of the Apostle that he may be well perswaded of these Hebrewes in regard of their love to God and man because God who hath promised to recompence such is faithfull and righteous §. 62. Of Gods righteousness as it implies faithfulness BY the argument of the Apostle as righteousness is put for faithfulness it is manifest that Gods righteousness is a prop to mans faith and hope Man may and must believe and expect a reward of every good thing from the righteousness of God even because he is righteous and will not faile to do what he hath promised Herewith the Apostle supporteth his own faith and hope 2 Tim. 4. 8. And herewâ—… he labours to support the faith and hope of those to whom he wrote 2 Thes. 1. 5 7. On this ground saith the Psalmist Iudge me O Lord my God according to tâ—…y â—…teousness Psa. 35. 24. This righteousness of God assureth us of the continuance of his favour and mercy What grace moved him to begin righteousness will move him to conâ—… and finish Of appealing to Gods righteousness see the Saints Sacrifice on Psal. 116. 5. § 28. 1. This informs us in the wonderfull great condescention of God to man 〈◊〉 so low as to binde himself to man and that so far as if he failed in what â—…e 〈◊〉 promised he is willing to be accounted unrighteous What is man O Lord 〈◊〉 shouldst be thus mindfull of him Gods grace pitty mercy truth power wisdâ—… and righteousness are all props to our faith The Psalmist might well say 〈◊〉 praise the Lord according to his righteousness Psal. 7. 17. 2. This doth much aggravate the sin of infidelity which is not onely agaâ—… the grace and mercy of God but also against his truth and righteousness 〈◊〉 that believeth not God hath made him a lyer 1 Joh. 5. 10. Infidelity doth as 〈◊〉 as in man lyeth make him that is not unrighteous to be unrighteous and unfaithfull Great dishonour is done unto God hereby and great wrong to the undeliever himself 3. This teacheth us how to trust to Gods mercy even so as God may be 〈◊〉 and righteous in shewing mercy Gods righteousness is manifested by perfoâ—… his word as he hath declared it Gods promise of rewarding men is made to 〈◊〉 as are upright and faithfull as fear and obey him as turn from sin and perâ—… in grace These are meanes in reference to Gods righteousness of sharpning oâ—… prayers and strengthning our faith in which respect Saints have pleaded them before God as he that said Remember now O Lord I beseech thee how I have 〈◊〉 before thee in truth and with a perfect heart and have done that which is gâ—… iâ—… 〈◊〉 sight Isa. 38. 3. On this ground the Psalmist thus prayeth to God In tâ—…â—…fulness answer me and in thy righteousness Psal. 143. 1. §. 63. Of Gods remembring good THe manifestation evidence or effect of Gods being not unrighteous is thus set 〈◊〉 To forget your work c. To forget is directly contrary to remember He therefore that is not 〈◊〉 forget is righteous to remember his righteousness will move him to rememâ—… such and such persons or things These acts not to forget or to remember are attributed to God metaphoricâ—… 〈◊〉 way of resemblance after the manner of man They imply that
several duties required in the one and in the other yet in this they agree that something is required on mans part in both Lev. 18. 5. Mark 1. 15. 6. In an ability which God giveth to man to fulfil the one and the other Though 〈◊〉 the former God left the ability that he gave in mans power to retain it or lose 〈◊〉 and not so in the latter Covenant yet in both there is an ability given 〈◊〉 7. 29. Ier. 31. 33. 7. In the ratification of both which was by certain seals The two Trees in Eden for the former Gen. 2. 9. And sundry Sacramenâ—…s for the latter 8. In the same general ends of both which were Gods glory and mans good Prov. 16. 4. Isai. 43. 7. Rom. 10. 5. Ioh. 6. 47. 9. In the same general extent of both The former extended to all the branches of the first root which was Adam with whom the first Covenant was made The latter to all the branches of the other Root which is Christ with whom the other Covenant was made Rom. 5. 18. 10. In the penalty against transgressors of the one and other which is death and damnation Gen. 2. 17. Deut. 27. 26. Iohn 3. 18. Luke 13. 35. §. 48. Of the difference betwixt the two Covenants of Works and Grace The Covenants of Works and Grace do differ in the particulars following 1. In the different consideration of the Authour of the one and the other which are in the first Gods supreme Soveraignty and in the latter his rich mercy 2. In the procuring cause of them which was of the former Gods meer will and pleasure of the latter pitty and compassion 3. In the manner of making the one and the other The former was without a Mediator the latter with one 4. In the time the former was made before man had sinned the latter after his transgression 5. In the occasion of making the one and the other The occasion of the former was to try mans faithfulnesse in that integrity wherein God made him The occasion of the latter was to shew the necessity of mans continual dependance on God 6. In the confederates or parties with whom the one and the other was made The former was made with all mankinde The latter with the Elect only 7. In the particular good that was promised In the former a reward was promised upon fulfilling the condition by man himself Rom. 10. 5. In the latter was afforded 1. A Surety for Man Heb. 7. 22. 2. Ability to do what God would accept Ezek. 36. 27. 3. A better reward in Mans Communion with Christ Iohn 14. 3. and 17. 23 24. 8. In the duties required by the one and the other Perfect obedience was required by the former Faith and Repentance by the latter 9. In the order of Gods accepting In the former God accepted the person for the work which is thus expressed If thou do well shalt thou not be accepted Gen. 4. 7. In the latter the work is accepted in reference to the person 10. In the ratification The former was ratified by Word Promise and Seals The latter was further ratified by Oath Heb. 7. 20. and bloud Heb. 9. 16 17. 11. In the issue of the one and the other The former was violable It might be forfeited and was forfeited The latter is inviolable and shall never be broken Ier. 33. 20 21. 12. In the matter of the one and the other These two Covenants do so far differ in the very matter and substance of them as they can no more stand together than the Arke of God and Dagon 1 Sam. 5. 3 4 The Apostle doth so far oppose Works and Grace in the case of justification and salvation as they cannot stand together Rom. 11. 6. This difference betwixt the Covenant of Works and Grace giveth evidence of Gods wisdom in working by contraries and in bringing light out of darknesse 2 Cor. 4. 6. and good out of evil as he brought meat out of the eater Iudg. 4. 14. For mans sin and misery that fell thereupon caused this better Covenant This is an especial instance to prove that all things work together for good 〈◊〉 8. 28. The foresaid difference doth also much amplifie the goodnesse of God For God did not only repair or renew the Covenant of Works after it was broken but entered into a far better Covenant Observe the particulars wherein the Covenant of Grace excelleth the Covenant of Works and you will clearly discern how 〈◊〉 Gods goodnesse is amplified by substituting the covenant of grace insteed of the coâ—… of workes §. 49. Of the agreement betwixt the covenant of grace as it is stiled old and new THe covenant of grace hath continued from Adams fall and shall continue to the end of the world In this respect it is stiled an everlasting covenant But it hath been variously dispensed in the severall ages of the world The greatest difference in the dispensation thereof hath been manifested in the 〈◊〉 that passed before and since Christ was exhibited This difference is so great as the covenant of grace though alwayes one and the same in substance hath been distinguished into an old and new covenant Heb. 8. 13. In what respect it is called new hath been shewed § 35. The old covenant is so called in respects contrary thereunto The latitude of the covenant of grace will more clearly be discerned if we duly consider the agreement and difference as it is called old and new The agreement is manifested 1. In their author and that considered in the same respect Namely as he is our Creator and Lord and as he is our Redeemer and Father for so was God of old called and acknowledged Deut. 32. 6. 2. In the procuring cause which was the feee grace and rich mercy of God 〈◊〉 1. 54 55 72 78. 3. In the same ground and meritorious cause of both which is Jesus Christ Heb. 13. 8. Rev. 13. 8. 4. In the same promises which are remission of sins reconciliation with God and everlasting happinesse Exod. 34. 7. Lev. 8. 15. Psal. 91. 16. 5. In the same duties required which are faith Gen. 15. 6. and repentance 〈◊〉 33. 11. 6. In the same ground of stability which is the continuall abode and operation of the Spirit in Gods confederates Psal. 51. 11 12. 7. In the same generall end which is the praise of the free grace of God Exod. 33. 18 19. and 34. 6. 8. In the same persons with whom the covenants are made which are sinners by nature but elect of God Psal. 33. 12. and 89. 3. 9. In the same word of faith whereby the one and other covenant is revealed Galat. 3. 8. Heb. 4. 2. 10. In the same substance of Sacraments and the same spirituall food 1 Cor. 10. 3 4. §. 50. Of errors contrary to the Identitie of the covenant of grace distinguished into the old and new THe Identitie in substance of the covenants of grace distinguished into old and
be made 2. The doom concerning death against sin is gone out Gen. 2. 16. Rom. 6. 23. This 〈◊〉 be reverst and thereupon no remission without expiation no explation without satisfaction by death Object Gods grace and mercy is most free what need then is there of such expiation and satisfaction Answ. For recâ—…nciling these we must duly consider three sorts of persons 1. Them that partake of the benefit of satisfaction 2. Him that makes the satisfaction 3. Him that accepts the satisfaction 1. The pâ—…rsons that partake thereof are no way able to make any satisfaction or any expiation by themselves therefore all the benefit that redoundeth to them must needs be free 2. The person that makes satisfaction is the Son of God If such a son makes satisfaction for a servant the benefit of that satisfaction is as free as if no satisfaction at all were made for what can a Father râ—…ceive of his son Besides Christ is very God though distinct in person yet one in nature so as in regard of this unity what one doth the other doth God therefore made satisfaction to God Doth this impeach the 〈◊〉 of the discharge If one pay his own debt and thereupon dischargâ—… the debtor is not that discharge most free 3. The person that accepts the discharge of his own free grace and meer mercy gave his Son to make the discharge Ioh. 3. 16 Therefore all that Christ did and 〈◊〉 for 〈◊〉 is of free 〈◊〉 to those sinners God is no way bound to accept for such and such what he doth accept His acceptance is of meer mercy Hereof see morâ—… Chap. 2. v. 9. § 78. Learn hereby how to come to God Not in any presumptuous conceit of thine 〈◊〉 work as the proud Pharisie did Luk. 18. 11 12. Such think of no expiation But approach into Gods presence with a due consideration of Gods infinite puriâ—…y and perfect justice on the one side and thine own vileness and sinfulness on the other side This will make thee think of some means for satisfying justice and by 〈◊〉 thereabout in the Gospell thou wilt be so instructed in the satisfaction made by Christs blood as thou wilt be moved by faith to apply it to thy self Thus thy soul being sprinkled with the blood of Christ thou maist as confidently approach to the throne of grace as the Priests did to the mercy-seat Lev. 16. 3 c. In that blood was the means of attonement it doth on the one side aggravate the 〈◊〉 nature of sin which could not be expiated but by blood and on the other side it much amplifieth the love of him that shed his blood to make this expiation §. 44. Of offering sacrifice for errors THe blood which the Priests carried into the most holy place was that which he 〈◊〉 Of the Priests offering to God See Chap. 5. v. 1. § 6. The persons for whom he offered are first said to be for himself Of a Priests offering for himself See Chap. 5. v. 3. § 14. It is further added that he offered for the errours of the people so as he offered 〈◊〉 only for himself but also for others For an high high Priest was for men 〈◊〉 for other men as hath been shewed Chap. 5. v. 1. § 4. Of this word people See Chap. 4. v. 9. § 57. Thus it is also said of the true great high Priest Jesus Christ that he made reconciliation for the sins of the people Hereof see Chap. 2. v. 18. § 181. The word here translated errour is a noun derived from the same verb that the participle is which is translated the ignorant Chap. 5. v. 2. § 10. The Apostle useth this word not to extenuate their sin or to restrain the high Priests offering to lesser sins even such as are extenuated with ignorance of mind or errour of judgement but to shew that not onely for great and hainous sins but also for the lesser kind of sins offerings were made Besides this phrase may fitly be used of all manner of sins because there is an errour of judgement in every one When the Apostle spake of the very same thing which here he doth he useth a word that signifieth all manner of sins Heb. 7. 27. The Hebrew word whereunto that which the Apostle here useth doth answer signifieth errours yet is it also put for all manner of sin And in the law whereunto this of the Apostle hath relation indefinite words which signifie all manner of sins are used The like is implyed by those general phrases all their iniquities all their transgressions all their sins Lev. 16. 21. I will not deny but that this phrase may also be used in opposition to such wilfull obstinate and presumptuous sins as caused the committers of them to be utterly cut off For such an opposition is made Numb 15. 22 27 30. And by that opposition it is implyed that the Priest was not to offer Sacrifice for such Quest. Was that sin then the sin against the holy Ghost Answ. Though the presumption there meant were a most heynous sin yet have we not sufficient ground to imagin it to be the sin against the Holy Ghost Five things are alledged to prove it to be the sin against the Holy Ghost 1. That it was committed with an high hand Numb 15. 30. 2. That no Sacrifice was to be offered for it 3. That the committers thereof were utterly to be cut off 4. That the iniquitie of him that committed it should be upon him Numb 15. 31. 5. That the Apostle resembleth the sin against the Holy Ghost to that sin Heb. 10. â—… 29. Answ. To the first A man might sin presumptuously with an high hand and yet râ—…pent and find mercy Instance Manasseth 2 Chro. 33. 13. But so cannot he that 〈◊〉 against the Holy Ghost To the second The deniall of the benefit of a Sacrifice doth not prove the sin to be unpardonable The deniall of a Sacrifice was no more then the deniall of the Churches prayers under the Gospel which are denyed to such as are excommunicared though they have not sinned against the Holy Ghost Instance the incesâ—… person whom the Apostle delivered to Satan 1 Cor. 5. 5. Suppose that such 〈◊〉 never pardoned but that they perish in their sin and are damned yet doth it 〈◊〉 follow that they sinned against the holy Ghost Many sins are not in the event pardoned which in their nature are pardonable To the third Cutting off implyed a kind of Capitall crime for which some 〈◊〉 put to death Ex. 31. 14. But this did not necessarily imply that they were damned It were hard to think that all that were cut off by a bodily death in the wildernesse though it were for some presumptuous sin were damned in hell Nadabard 〈◊〉 committed a presumptuous sin for which they were cut off Lev. 10. 2. Yet to show that in that judgement God remembred mercy though a fire from the Lord took away
which is a remembring of sins no more That this is the main end of the Apostles alledging this testimony is evident by these words Now where remission of these is there is no more offering for sin v. 18. Object In this testimony there is no mention of Christs sacrifice How then can it prove the perfection thereof Answ The covenant presupposeth Christs sacrifice for it is shewed Chap. 8. v. 6. that Christ is the Mediator of the covenant here intended and again it is shewed Chap. 9. v. 16. that by Christs death which is the sacrifice here meant that covenant is confirmed The Apostles mind may be manifested by this argument What is done by the new covenant is done by Christs sacrifice But the sorenamed effects are done by the new covenant Therefore they are done by Christs Sacrifice §. 45. Of Gods fore-telling future good things THe word translated said before is a compound of a simple verbe that signifieth to a speake or to say and a preposition that signifieth b before and it implyeth being attributed to God in reference to mans good that God is carefull to reveale his counsell for mans good before hand This is further manifested in this text by expressing that which he intended to do in the future tense thus I will â—…ke I will write I will not remember This God did immediatly upon mans â—…ll Gen. 3. 15. And so hath he continued to do from time to time Surely the Lord God will do nothing but he revealeth his secrets unto his servants the Prophets 〈◊〉 3. 7. This God doth to support the faith and hope of his children in the good things which he intendeth to them before they be accomplished For promises of future good things are a ground of faith and hope This teacheth us to take notice of such promises as are afore-hand fore-told but are not yet accomplished and to wait and rest quietly upon the expectation of them A Prophet thus giveth this advice The vision is yet for an appointed time but at the end it shall speake and not lye though it tarry wait for it because it will surely 〈◊〉 Hab. 2. 3. Yea we ought to pray from time to time for the accomplishment thereof Daniel upon knowledge of the time which God had foretold of the reâ—…me of the captivity of Judah earnestly prayed for the accomplishment thereof Dâ—… 9. 3. Yea God himself after he had manifested an absolute promise thus saith I will yet for this be enquired of by the house of Israel to do it for them Ezek. 36. 37. Promises yet to come and to be waited and prayed for are the recalling of the rejected Jewes Rom. 11. 26. The destruction of Antichrist 2 Thes. 2. 8. Christs comming to judgment Rev. 16. 15. §. 46. Of Gods Covenant the ground of that good he doth to his Church THis phrase after he had said before having reference to the Covenant of God giveth proofe that Gods Covenant is the ground of that good which he doth to man Therefore as that ground of that good these and such like phrases are frequent in Scripture I have remembred my Covenant saith the Lord Exod. 6. 5. This is rendred as the reason of Gods bringing his people out of Egypt So when God had a purpose to shew mercy to his people after sore judgments inflicted upon them for their hainous sins he thus expresseth it Neverthelesse I will remember my Covenant with thee in the daies of thy youth and I will establish unto thee an eâ—…erlasting Covenant Ezek. 16. 60. Yea this is rendred as a reason of sending Christ into the world to remember his holy Covenant Luke 1. 72. 1. The new Covenant which is the Covenant here intended was made with Christ the head of that mysticall body to whom the Covenant belongeth See Chap. 1 v 9 § 118. In this respect what good God doth to his Church he doth by vertue of that Covenant made with Christ and so doth it for Christs sake 2. Hereby God doth much strengthen the faith of Believers in that he doth all the good that he doth unto them by virtue of his Covenant It is thus said of Gods oath Wherein God willing more abundantly to shew unto the heirs of promise the imâ—…bility of his Counsel confirmed it by an oath Heb. 6. 17. Upon the same ground he binds himself to the heirs of promise by Covenant See more of Gods indulgency herein Chap. 6. v. 17 § 131. Of a Covenant in generall Of the kind of Covenant here intended Of the Covenanter and Covenanties comprised here under this relative them but there under this phrase The house of Israel Of the time intimated under this phrase After thâ—…se daies Of the effect of putting Gods Lawes into their hearts and writing them in their minds which especially concerne their sanctification and of remembring their sins and iniquities no more which concerneth their justification Of all these see Chap. 8. v 8 § 34 c. For all these points are there set down and distinctly handled §. 47. Of the meaning of Heb. 10. 18. Heb. 10. v. 18. Now where remission of these is there is no more offering for sin IN this verse is an application of the foresaid testimony to the point in question concerning the perfection of Christs sacrifice and withall this verse is a conclusion of the Apostles discourse thereabouts Our translators therefore have well turned the particle of opposition which ordinarily is translated BUT into this particle NOW which is a note of application and conclusion Of the word translated remission see Chap. 9. v. 22 § 111. Hereby is meant such a full discharge as is implyed under the new covenant No more to be remembred no more to be called to account This relative these hath reference to sins mentioned v. 17. This phrase there is no more importeth that there is no need there should be there ought not to be God appointeth not any By offering he meaneth sacrifice as this phrase following for sin sheweth The offering for sin was a sacrifice slain For without shedding of blood is no remission Chap. 9. v. 22. This word offering is here used to shew that as there was no other sacrifice to be used so nor any other offering of that sacrifice Let Papists who say they offer the same sacrifice that Christ did answer this §. 48. Of Gods not remembring sin THe inference of this verse upon the former sheweth that Gods pardoning sin is a remembring of it no more In the former verse God is brought in thus speaking their sins will I remember no more Thereupon the Apostle makes this inference where remission of these is For God to remit sin is not to remember it and not to remember it is to remit it These are two reciprocall propositions Therefore they are thus joyned together I will forgive their iniquity and I will remember their sin no more Jer. 33. 34. And again I am â—…e that
offered up for different sins whereof read Lev. 5. 6. and 6. 6. and 4. 3. and Numb 15. 31. and 1 Sam. 3. 14. So also do the divers punishments inflicted upon different sinners Luke 12. 47 48. Maâ—… 11. 22. And finally expresse testimonies as Gen. 15. 18. Ezek. 16. 13 51 52. Ioh. 9. 41. and 19. 11. §. 103. Of putting despisers of Gods Law to death THe punishment here mentioned of despisers of the law is in generall set down under this phrase died Of the derivation of the Greek word See Chap. 7. v. 8. § 51. It is here spoken of a violent death inflicted by a magistrate who stood in Gods room and bare his image and it sheweth that even in case of religion for despising the divine law the despiser might be put to death A capitall punishment might be inflicted on such an one This was not only permitted but also enjoyned Lev. 20. 1 c. Deut. 13. 5. Answerably hath that course been practised Numb 15. 36. Lev. 24. 23. This was thus enjoyned by God and practised by his people 1. To prevent further mischief for if such should live longer they might be brought to do more hurt 2. To keepe others from being infected a limb that begins to be gangrene useth to be cut off to prevent the infecting of other parts 3. To be a terror to others Deut. 13. 11. 4. To be a means of salvation to the parties themselves 1 Cor. 5. 5. Iosh. 7. 17. This justifieth the practise of Magistrates in like cases Only let them take care that that which is lawfull in it self be done in a right and due manner for it is a matter of great consequence to take away the life of a man Therefore 1. The cause must be just 2. It must be weighty 3. It must appear to be so Here the crime is set down to be despising of Gods law and to this have the proofs before alleged speciall reference 1. God is the highest Soveraign over all he is King of Kings 1 Tim. 6. 15. So as despising his law is the highest treason that can be 2. Gods lawes are the rule of righteousnesse from them all lawes take their equities 3. If despisers of Gods law should be sufferred to live God would be provoked to take the sword into his own hand and Gods stroak would reach far and cut deepe In this particular we may see how little respect States and Governours have to God and to his law Many that are very severe against dispising humane lawes suffer Hereticks Idolaters Blasphemers Apostates and sundry other like to them to walk up and down unpunished How can such expect divine protection How can they not but expect divine Vengeance As publick Magistrates So Masters Parents Tutors School-Masters and others in authority shew themselves in this case much blame-worthy in that they can suffer such as are under them to despise Gods Lawes unpunished and yet be severe enough in other cases §. 104. Of Cases wherein Iustice is to be executed without pitty BEcause the taking away of a mans life doth ordinarily work compassion in men the law in the case of despising his Law would have no pitty or compassion to be shewen The Greek word here translated Mercy commeth from a root that signifieth pitty or compassion The word of my text is five times used in the New Testament It is twice attributed to God Once as he is the subject thereof and stiled Mercies of God Rom. 12. 1. An other time as he is the Father and fountain of mercies 2 Cor. 1. 3. Twice the word that signifieth bowels is joyned with it as Bowels and mercies Phil. 2. 1. And bowels of mercies Col. 3. 12. The fist place is my Text. A negative being added to this word as here it is without mercies sheweth that there may be cases wherein no pitty is to be manifested This is exemplified in Gods peoples dealing with the Canaanites Deut. 7. 2. and with Idolaters Deut. 13. 7 c. and with wilfull murtherers Deut. 19. 13. Though God himself be infinite in mercy yet there are cases wherein the Lord will have no mercy Isa. 9. 17. Ier. 13. 14. Hos. 1. 6. This may be by reason 1. Of the hainousnsse of the sin 2. Of the obstinacy of the sinner 3. Of the contagion whereby others may be infected This may be a good admonition to such as are in place of authority to consider the kinds of offences the disposition of persons offending and the danger that may follow upon undue pitty In these and such like cases they that stand in Gods room and bear his Image must set God before their eyes continually and labour to have their hearts possessed with such a zeal of Gods glory as their ears may be stopped against the cries of such malefactors and their eyes closed against their teares or other signes of anguish §. 105. Of punishing malefactors on good ground BEcause severity may not be shewed rashly but upon very good ground he addeth in the close this limitation Under two or three witnesses Though one man may be so malicious as to accuse another unjustly and Swear falsly against him yet it is not probable that two or three will agree together therein They will fear lest they should betray one another It is said of the witnesses that came against Christ that there witness agreed not together Marke 14. 56. Had there been but one witnesse he might have agreed with himselfe though not with the truth The Law therefore doth much insist upon this and tha both affirmatively and negatively Deut. 17. 6. and 19. 15. Hereunto alludeth Christ under the Gospel Matth. 18. 16. 1. All punishments are grevious if therefore they be unjustly inflicted they do exceedingly exasperate 2. Capitall punishments if they be wrongfully inflicted are irreparable who can restore life when once it is taken away As therefore in all cases we are to proceed on good grounds so especially in cases of severity Thus shall we justifie our selves before God and man Thus shall we have the more peace in our own consciences Thus shall we have a good warrant against â—…urers and gaine-sayers By this kinde of proof undue prejudice rash suspition and false calumniation will be prevented Where there are two or three witnesses by diligent sifting and examination if the matter be doubtfull the truth may the better be found out §. 106. Of the meaning of these words Of how much sorer punishment Heb 10. 29. Of how much sorer punishment suppose yee shall he be thought worthy who hath trâ—…dden under foot the Son of 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 THe reddition or application of the former argument is here set down The former part sheweth the great and just vengeance that despisers of the law brought upon themselves This application thereof sheweth that far greater
many and so great were his victories as he is accounted one of the nine Worthies of the World The glory fame and triumph arising from conquest over enemies hath ever been accounted one of the greatest 6. A great and a good name and that while he lived and after he was dead among Jews and Christians to this very day Upon the first shewing of himself against the enemy his name was extolled above the Kings 1 Sam. 18. 7. His fame was spread abroad not onely throughout all Israel but also in other Countreys even among the enemies 1 Sam. 21. 11 and 29. 5. yea it is said that his name was much set by 1 Sam. 18. 30. The Lord himself saith I have made thee a great name c. 2 Sam. 7. 9. No mans name after his death was more famous than Davids If any were of good name or note they were said to be like David 2 Kings 18. 3. and 〈◊〉 2. If any of his posterity degenerated they were said to be unlike David as 1 Kings 11. 46. and 14. 8. and 15. 3. Yea the Royal Throne and Citie was stiled the Throne and Citie of David 1 Kings 8. 1. The Sepulchers where Kings were buried Sepulchers of David Neh. 3. 16. the promises concerning Christ are called the sure mercies of David Isai 55. 3. Acts 13. 34. When God speaketh of him he ordinarily giveth him this Title David my servant 1 Kings 11 18. and God is stiled the God of David 2 Chr. 34 4. The Lord God of David Isai 38. 5. and David is called the man of God Neh. 12. 36. They who desire a good name let them endeavour to be like David 7. A stock of the regal line One King there was before David namely Saul but he and his posterity were cut off Davids posterity continued to sit on his Throne so long as there was any King of Ierusalem Herein a difference is made betwixt Saul and David 2 Sam. 7. 15 16. Though many of his posterity deserved to be cut off yet for Davids sake God continued them 1 King 11 11 12 13 34 35 and 15. 4. 2 Chr. 21 7. 8. A stock of Christs Kingdom In this respect Davids Kingdom is said to endure for ever 1 Sam. 7. 16. Ier. 23. 5 6. Therefore the Evangelist Matthew who sâ—…ts down the legal Pedigree of Christ begins with David Matthew 1. 1. §. 217. Of David's being a type of Christ. DAVID in sundry excellencies was an especial type of Christ as appeareth by the particulars following 1. His name For Christ is oft called by that name of David Ezek. 34. 23 24. and 37 24 25. Besides David's name doth signifie beloved see § 211. and Christ was the beloved of God Matth. 3. 17. 2. His particular calling David was a shepheard so Christ Ioh. 10. 11. 3. His faithfull keeping of his Fathers sheep 1 Sam. 17. 34. In this respect Christ is called the good shepheard Ioh. 10 14. 4. His manifold crosses Christ was envied scorned persecuted and other wayes afflicted as David was 5. His patient bearing of crosses Of Davids patience we heard before § But Christs far surpassed Davids 6. His special functions royal and prophetical Christ also was a King and Prophet 7. His Duel with Goliah Christ in like manner did Combat with and overcame that great Goliah the Devil 8. His victories over all his enemies So Christ hath and will subdue 〈◊〉 §. 218. Of the fruits of David's Faith A Question may be moved how those things before mentioned may be accounted fruits of David's Faith For he as others are brought in as patâ—… of Faith Answ. 1. His name which signifieth beloved shewed that he believed in God 2. His sins though they came not from Faith yet they made way to the greatâ—… manifestation and exercise of his Faith 3. His manifold crosses did much more manifest and exercise his Faith 4. His graces were apparent fruits of Faith The Apostle hath produced all 〈◊〉 worthy works of other Saints as fruits of Faith in like manner were Davids Faith is a mother grace from which all other graces do proceed 5. His priviledges were a recompence of his Faith as Gods accepting Abel translating Enoch saving Noah and other recompences of other Saints followed upon their Faith and were evidences thereof §. 219. Of Samuel's names THE sixth particular instance of the Apostles general Catalogue is Samuel a David and Samuel are joined together by a double copulative For besides that they lived together at the same time they both sustained two great 〈◊〉 one civil the supream Governour the other Ecclesiastical an extraordinary Prophet In Samuel we may observe 1. His name 2. His birth 3. His education 4. His life and conversation 5. His crosses 6. His blessings 7. His rest in the typical resemblance of Christ in the grave I. His name Samuel is compounded of three words the first letter onely of some of them being used The Hebrew word signifieth thus much I asked him of the Lord for he was a Childe of prayer This reason is rendred 1 Sam. 1. 20. By this name we see 1. What faithfull and fervent prayer may do even open a barren womb 2. Memorials of Gods mercies are to be kept This name preserved a memorial both of Gods mercy in giving a Son and also of the means of obtaining that mercy which was prayer 3. Fit names are good memorials They oft bring to minde the memorable matter for which the name is given 4. Gods hearing prayer is a matter worthy to be remembred §. 220. Of Samuel's birth and education II. SAMUELS birth was extraordinary for it was out of a barren womb So was Isaaks Gen. 11. 30. Iacobs Gen. 25. 21. Josephs Gen. 29. 31. Sampsons Judge 13. 2. The Shunamites son 2 King 4. 14. John Baptists Luke 1. 7. Hereby we see that matters above hope are under hope Rom. 4. 18. This Chapt. giveth many evidences thereof III. Samuel's education was from his Child-hood 〈◊〉 with piety As upon prayer he was conceived so for his birth solemne praise was given to God 1 Sam. 2. 1. By vow before he was conceived he was devoted to God and in his infancy he was actually dedicated to God From his Child-hood he was trained up in the house of God These acts of piety in his parents God rewarded with sundry other Children and with â—…xtraordinary endowments on this Samuel God spake to him while he was yet a Childe and after so inspired him as he became an extraordinary Prophet Oh that parents would set the parents of Samuel as a pattern before them Assuredly they should some way or other finde an abundant recompence §. 221. Of Samuel's life and conversation IV. SAmuel's life and conversation may be considered two wayes 1. In his younger years while he was under government 2. In his riper and elder years while he was a Governour 1. While he was young he ministered unto the Lord before
sinners have great cause to judge themselves the rather that they may not be judged of the Lord. For if we would judge our selves we should not be judged of the Lord 1 Cor. 11. 11. Being thus deeply and duly humbled we ought earnestly to supplicate mercy and to say Enter not into judgement with thy servant Psal. 143. 2. With that earnestnesse doth David supplicate Mercy in this kinde Psal. 51. 1 c. §. 46. Of avoiding the sinnes which God will judge AMong other sinnes these and other like unto them which God will judge are most carefully to be avoided and that by reason of the difference betwixt God and men in these especiall respects 1. Many things may be concealed from men Gen. 31 35. Nothing from God Prov. 15. 3. 2. Men may be moved by friends bribes fair promises or other like means 2 Sam. 14. 21. 1 Sam. 8. 3. Ezek. 13. 22. Est. 3. 8 9. 1 King 20. 34. But God by no such means 1 Sam. 2. 25. Iob 34. 19. 3. Crimes may be extenuated before men But God knoweth all things in their utmost extremities 4. Men may be rescued from men 1 Sam. 14. 45. Act. 23. 10. But who can rescue any out of Gods hand Hos. 14. 5. Isa. 43. 13. 5. The uttermost that men can do is to kill the body but God can cast both body 〈◊〉 soâ—…l into hell Luke 12. 4 5. §. 47. Of Remedies against wheredom adultery and other sins of uncleannesse FOr the better understanding and better retaining such remedies as in this case shall be propounded I will set them forth in a plain but very pertinent comparison which is about liquor in a pot Lust in man is as such liquor in a pot over the fire Now there are four ordinary waies to keep the liquor from boyling over the pot 1. By taking off the lid 2. By stirring the liquor 3. By pulling away fuel 4. By blowing cold breath or putting some cool thing into it 1. By taking off the lid hot vapors are let out Thus may lust be let out by a lawfull using of the marriage duty which the Apostle cals due benevolence 1 Cor. 7. 2 3. For this end they that are not married ought to marry 1 Cor. 7. 2. And they who are married ought to delight in their bed-fellow Prov. 5. 19. 2. As a seething pot is cooled by stirring so may lust be kept down by mans diligence in his Calling By this means the body of man is exercised and his minde busied and thus he kept from idlenesse which is a great cause of lust Idlenesse is noted to be one of the causes of the Sodomiticall pollutions Ezek. 16. 49. This also is noted to be the cause of Davids committing adultery 2 Sam. 11. 2 3 4. As a standing pool gathereth most mud so doth lust increase in idle packs The devil is least idle when we are most idle The house which is said to be empty and swept whereunto the unclean spirit re-entred with seven other spirits more wicked then himself setteth out an idle person Matth. 12. 43 c. 3. As a pot is cooled by pulling away fuel from the fire So lust by removing occasions which are such as these 1. Fulnesse of bread that is gluttony under which drunkennesse may be comprised and fulnesse of pleasures The great sin of Sodom was lust this is one cause thereof mentioned Ezek. 16. 49. By drunkennesse was Lot brought to his uncleannesse Gen. 19. 33. 2. Corrupt communication Evil communications corrupt good manners 1 Cor. 15. 33. Therefore the Apostle forbiddeth all such communications Eph. 4. 29. 3. Immodest spectacles lascivious representations on a stage wanton places amorous books c. 4. Lewd company which is as pitch touch pitch and it defileth This is it which the wiseman intendeth about fire Prov. 6. 27 28 Young mens and maids dalliance so husbands and wives of others without just cause are occasions of whoredom and adultery 5. Garish apparell Men and womens strange apparell oft stirre up lust in themselves so likewise in others also especially when such parts as ought to be covered are left naked A strumpet is set out to allure others by her apparell Ezek. 23. 40. Pro. 7. 16. 6. Lascivious dancing and masking Matth. 14. 6 7. 4. As cool things whether breath cold water or any other like thing cool a seething pot so the graces of Gods Spirit are an especiall means to keep down lust as a fear of God Gen. 39. 9. The sinne of uncleannesse is commonly committed in secret but nothing is of more force to suppresse such things as are concealed from mans eye as a true fear of God Spirituall prudence is also of force for this end Solomon saith that wisdom and understanding will deliver a man from the strange woman Pro. 2. 15 16. Watchfulnesse also is of speciall use to keep down lust Watchfulnesse I say 1. Over the heart Lust not after her beauty in thy heart Pro. 6. 25. 2. Over the eyes For this end Iob made a covenant with his eyes Iob 31. 1. As light goeth thorow windows so lust thorow the eyes Gen. 6. 2 34. 2 2 Sam. 11. 2. 3. Over the ears that they hearken not to enticing speeches With much fair speech a strumpet caused a young man to yield with the flattering of her lips she forced him Pro. 7. 21. 4. Over the tongue For this end the Apostle adviseth that uncleannesse be not once named amongst Christians neither filthinesse nor foolish talking Eph. 5. 3 4. 5. Over the lips to be kept from wanton kisses Kissing was another means whereby the strumpet allured the young man Pro. 7. 13. 6. Over the hands from lascivious touching Whosoever toucheth a strumpet shall not be innocent Pro. 6. 29. 7. Over the feet Go not astray in her paths Pro. 7. 25. 8. Over company Be not partakers with them Eph. 5. 7. 9. Over diet that we be not overtaken as Lot was Gen. 19. 31. 10. Over our apparell Ezek. 23. 6 15 40. As watchfulnesse so fasting is an especiall means of beating down the body 1 Cor. 9. 27. whereby lust is cooled Though all these endeavours on mans part be not sufficient yet they may prove good helps to the suppressing of lust Licentious liberty about the forenamed points is a great cause of increasing lust Finally Pray earnestly and instantly against these sins even as Paul did against the thorn in the flesh which much molested him 2 Cor. 12. 7 8. §. 48. Of the words whereby Covetousnesse is expressed Verse 5. Let your conversation be without covetousnesse c. BRanches of the eighth Commandment even such as concern our estate are laid down in this verse The first branch is against Covetousnesse The word translated conversation implieth the course of a mans life or his practice and dealing with other men and intendeth that a man should so carry himself as in all his dealings to shew he hath not a covetous disposition
will by speaking made known Gods will God is said to speak by the Prophets §. 12. Of Prophets THe Title Prophet in English and Latine is taken from the Greek which according to the notation thereof signifieth one that foretelleth things to come So doth also the Hebrew word Now he that foretelleth things to come must needs be instructed therein by God For it is a divine property to foretell things future Isa. 41. 22. and 48. 5. Hence is it that in a large signification he that was chosen of God to be his messenger and to declare his will unto people was called a Prophet With this Title Prophet sundry sorts of men were dignified and distinguished As 1. Heads of Families for it was their duty to instruct others in Gods will Gen. 18. 19. Such an one was Abraham Gen. 20. 7. 2. Such as gave themselves to be more then ordinarily instructed in Gods will that on all occasions they might declare it to others Of these there were Companies or Societies 1 Sam. 10. 5 10. and 19. 20. These had their Colleges 2 King 22. 14. Among them some were Masters or Seniors others Juniors called sonnes of the Prophets 2 King 2. 3. 3. Such as God used to pen sacred Scripture 2 Pet. 1. 19. 4. Such as were endued with a speciall gift of interpreting Scripture 1 Cor. 12. 29. These were especially in the Apostles times 5. All sorts of true Preachers and Ministers of Gods words Matth. 10. 41. and 13. 57 6. Most strictly and properly such are stiled Prophets as were immediately stirred up of God and extraordinarily assisted by his Spirit to such weighty matters as could not but by divine assistance be effected Ioh. 3. 2. They are therefore set out by an ancient Father under such a Title as signifieth bearers of the Spirit Some of these read such writings as by no learning or skill of man could be read Dan. 5. 17. Others discovered secret counsels 2 King 6. 12. Others brought such things to mens mindes as the men themselves had forgotten Dan. 2. 24. Others interpreted dreams Gen. 40. 14. and 41. 38. Though the dreams which which set out things to come were other mens dreams and in those dreams God shewed things to come to them that dreamed them as to Pharaoh Gen. 41. 25. and to Nebuchadnezar Dan. 2. 29. yet because they wanted understanding to conceive the meaning of those dreams they cannot be said to have the spirit of Prophecy but they rather who expounded them For prophecy appertaineth especially to the minde and the understanding Finally Others did many extraordinary and miraculous works Among these Moses excelled and is in that respect said to be mighty in words and deeds Acts 7. 22. There were also others said to propesie and called Prophets but improperly As 1. They who were used to foretell mysteries which they themselves understood not Thus Caiaphas is said to prophesie Ioh. 11. 51. 2. They who if they understood what they foretold yet had no good liking thereto They neither feared God whose counsel they revealed nor regarded Gods people for whose sake that gift was conferred upon them Such an one was Balaam who taught Balack to cast a stumbling block before the children of Israel and loved the wages of unrighteousness and yet is stiled a Prophet 2 Pet. 2. 15 16. 3. They who pretended to know the counsel of the Lord and to foretell what he had revealed to them when there was no such matter Such were Zidkiah and the four hundred that conspired with him all called Prophets 1 King 22. 6 10. 4. They who among the Heathen noted such Oracles and predictions of matters as were supposed in future times to fall out as they were foretold In such a sense Epimenides is called a Prophet Tit. 1. 12. But to leave those who are improperly called Prophets and to return to those who most strictly and properly were so called God for the clearer manifestation of his divine power in them raised them up out of all sorts of people Many of them were of the Priests as Ier. 1. 1. Ezek. 1. 3. and Levites as 2 Chron. 20. 14. Yea also there were Prophets of other Tribes Daniel was of Iudah Dan. 1. 6. Elijah of Gad 1 King 17. 1. Elisha of Ephraim 1 King 19. 16. Ionah of Zebulon z King 14. 25. Others of other Tribes As respect in choosing Prophets was not had to any one Tribe so nor to age for children were chosen Prophets 1 Sam. 2. 18. and 3. 4 c. Jer. 1. 6. nor to education for an herdman was made a Prophet Amos 7. 14. nor to sex for women were Prophetesses Iudg. 4. 4. Isa. 8. 3. 2 King 22. 14. Luk. 2. 36. These extraordinary Prophets were raised up when the ordinary spirituall guides of people as Priests and Levites failed in a due performance of their duty as in Elies time 1 Sam. 2. 12. and in Ieremiahs Jer. 26. 8. or when such employments were to be performed as ordinary Ministers could not or would not perform The employments were such as these 1. To tell Kings Priests Princes yea and a whole Kingdom of their sinnes and rebellions against God Micaiah told Ahab the truth when all besides flattered him 1 King 22. 13 14. Elijah told Ahab of his bloody sinne and denounced Gods judgement against him 1 King 21. 20 c. when all the people conspired to shed innocent blood with him Ieremiah told King Priests Princes and all the people of their apostasie Ier. 1. 18. 2. To restore Religion it being turned into idolatry So did Samuel 1 Sam. 7. 3. and Eliah 1 King 18. 21 c. 3. To foretell Gods Iudgements beforehand that beleevers might be prepared the better to bare them that impenitent might be made the more inexcusable and that the severity of Gods judgements might be the more justified Ier. 5. 13. Eze. 5. 8. 4. To make known Gods mercies in the middest of judgements and Gods minde of doing good to them after they have been scourged for their sinnes thereby to provoke them to return to the Lord Isa. 4. 2. Hos. 6. 1 2. 5. To give evidences of the Messiah thereby to establish the hope of such as should live and die before that fullness of time and to direct them how to build their faith on him and that by setting out his eternall deity his true humanity his conception birth growth doctrine miracles passion resurrection ascension intercession his first and second coming his spirituall and eternall Kingdom Acts 10. 43. Thus such as should live when and after the Messiah was exhibited might be assured that he was indeed the Christ. 6. To assure the Jews of a recalling after their rejection and to reveal the calling of the Gentiles Ezek. 37. 19. Isa. 2. 2 3. and 54. 1 2 c. The chief of these extraordinary Prophets was Moses after whose time they were very rare till Samuels time
renovation of them The Hebrew word gives proof hereunto For it properly signifies as by our English it is translated to change Hereupon sundry Expositors suppose another Greek word somewhat like this to be used by the Apostle a word that signifieth to change But seeing the former word translated fold up may include that sense why should any think of altering the Text from the agreement of all the Greek Copies therein and of the LXX whom the Apostle follows and of sundry Greek Fathers This that hath been distinctly and largely set down by the holy Ghost of the alteration of creatures and that both simply thus They shall perish and also symbolically under the resemblances of a garment waxing old and a vesture folded up doth much amplifie the unchangeable constancy of Christ For contraries laid together do illustrate each other as black and white course and fine pain and ease heaven and hell so also vanity and stability mutability and immutability §. 140. Of Christs power about altering creatures THE Authour of the mutability of creatures is the Lord Jesus to whom it is here said Thou shalt fold them up He that createth all hath an absolute power to preserve alter and destroy all as it pleaseth him It was this Lord Jesus that said Every living substance that I have made will I destroy Gen. 7. 4. And again I will shake the Heaven and the earth shall remove out of its place I will clothe the Heaven with blacknesse I create new Heavens c. Isa. 13. 13. 50. 3. 65. 17. This Lord Jesus being true God is the most high supreme Soveraign over all He doth all that men may know that he whose Name alone is Iehovah is the most High over all Psa. 83. 18. As he hath supreme authority so he hath also almighty power He is able to bring to passe what he will By the Word of the Lord were the Heavens made Psal. 33. 6. and by the same word they may be changed Therefore it is here added And they shall be changed Because the Lord Jesus hath a minde to change them they shall be changed for who hath resisted his will All things are alike to him Whether is it easier to say to that that was not Let there be Light in the Heaven Gen. 1. 14 or to say Let the Heavens be folded up and changed Upon the same ground that the former was effected the latter also shall be accomplished As the power of the Lord Jesus in creating and preserving all things tendeth much to the strengthning of our faith in the accomplishment of all his promises and in obtaining our lawfull desires of such things as are needfull and usefull and in protecting us from matters hurtfull and dangerous so his power in altering and abolishing what he pleaseth is of use to make us stand in awe of him and to be afrrid of offending his Majesty and provoking his wrath The Lords power in creating and preserving things for strengthning our faith is pressed Psa. 146. 5 6. Isa. 37. 16. c. Ier. 37. 17. Act. 4. 24. His power in altering and abolishing the Heaven and other things for working fear and awe in us is pressed Isa. 13. 13. 34. 1 4. Luk. 21. 26. 2 Pet. 3. 10 11. The former sheweth that he is the Lord of life and hath power to save and defend therefore trust on him Psa. 124. 8. The latter that he is the Lord of death and can destroy therefore fear him Luk. 12 5. §. 141. Of Christs Immutability THe Immutability of creatures being distinctly set out the Apostle returneth to the main point intended which is Christs immutability It was before generally set down in this phrase Thou remainest § 136. 138. Here it is illustrated in these two other branches Thou art the same Thy years shall not fail Though all these three phrases in generall intend one and the same thing namely immutability yet to shew that there is no tautology no vain repetition of one and the same thing therein they may be distinguished one from another 1. The first Thou remainest pointeth at Christs eternity before all times for it implieth his being before in which he still abides 2. The second Thou art the same declares Christs constancy There is no variablenesse with him Thus therefore he saith of himself I am the Lord I change not Mal. 3. 6. 3. The third Thy years shall not fail intendeth Christs everlastingnesse that he who was before all times and continueth in all ages will beyond all times so continue Thus these three phrases do distinctly prove the three branches of this description of Christ which is and which was and which is to come Rev. 1. 4. This name that Christ assumeth to himself I AM and this I AM THAT I AM Exo. 3. 14. and this also IEHOVAH Exo. 6. 3. do demonstrate a perpetuall continuing to be the same In this respect he thus saith I the Lord the first and with the last I am he Isa. 41. 4. or as some translate it I am the same for it is the very same word both in Hebrew and in Greek that is here translated the same This immutable constancy of the Lord is confirmed by this testimony with whom is no variablenesse nor shadow of turning Jam. 3. 17. no shew or appearance of alteration This may be exemplified in all the things that are Christs 1. His essence and being This is especially here intended So also Exod 3. 14. 2. His Counsell Immutability is expresly attributed thereunto Heb. 6. 17. It shall stand Psal. 33. 11. Prov. 19. 21. Isa. 48. 10. It shall stand immutably inviolably 3. His Attributes Sundry attributes for teaching sake by way of resemblance are ascribed to the Lord. In this respect it is said His compassions fail not Lam. 3. 22. His mercy endureth for ever Psa. 118. 1. His love is everlasting Jer. 31. 3. His righteousnesse endureth for ever Psa. 111. 3. So his truth Psal. 117. 2. So his judgements Psa. 119. 160. 4. His Word endureth for ever 1 Pet. 1. 25. This is manifested in the Law whereof not one tittle shall fail Luk. 16. 17. and in the Gospel which is an everlasting Gospel 5. His bonds whereby he bindes himself to us are unalterable as promises and oaths These are the two immutable things intended Heb. 6. 18. and his Covenant also Ier. 33. 20 21. See more hereof chap. 13. ver 8. § 112. §. 142. Of Objections against the Lords immutability answered Obj. CHrist was made man in the fulnesse of time and died Gal. 4. 4. 1 Cor. 15. 3. Yea being in the form of God he made himself of no reputation Phil. 2. 6 7. or he brought himself to nothing From hence it is inferred that he who was changed in his very essence Answ. Immutability attributed to Christ is properly meant of his divine nature which was no way altered by assuming his humane nature For he became man not by conversion of
for all men See § 81. XVIII Mans good was the end of Christs sufferings See § 81. §. 86. Of the respect wherein it became God that his Sonne should be man and suffer for man Verse 10. For it became him for whom are all things and by whom are all things in bringing many sonnes unto glory to make the Captain of their salvation perfect through sufferings THe first particle of this verse FOR shews that it is added as a reason of that which goes before In generall it is a third reason to prove that Christ was man See § 1. In particular it declareth the reason of the last clause of the former verse which is this By the grace of God Christ tasted death for every one If the question be asked Why Gods grace chose that way to redeem man here is a ready answer It became him so to do The Greek word translated became is diversly used 1. It implies a necessity of doing this or that as in this phrase Such an high Priest became us who is holy c. Heb. 7. 29. It was necessary that we should have such an one no other could serve the turn 2. It implies a duty as in this phrase It becometh us to fulfill all righteousnesse Matth. 3. 15. It is our duty so to do 3. It implies an answerablenesse or agreement of one thing to another as in this phrase Speak thou the things which become sound doctrine Tit. 2. 1. that is as are agreeable thereto 4. It implies a decency comlinesse and glory of a thing as in this phrase Which becometh women professing godlinesse 1 Tim. 2. 10. He there speaketh of women adorning themselves with good works and this is a decent and comly thing the beauty and glory of Professors Thus it is here taken for never did any thing more make to the glory of God then his making of his Son lower then Angels that â—…e might taste death for every one We reade that upon the first news of Christ coming into the world a multitude of Angels thus praised God Glory to God in the highest c. Luke 2. 14. And Christ himself when he was going out of the world thus saith to his Father I have glorified thee on earth John 17. 4. And upon his suffering Christ said Father glorifâ—… thy Name And the Father thus answered I have both glorified it and will glorifâ—… it again John 12. 28. All this was in relation to Christs humiliation even unto death §. 87. Of Gods glory in giving his Son to dye IF we take a view of Gods special Properties we shall finde the glory of them so set forth in Christs Incarnation and Passion and the Redemption of man thereby as in nothing more I will exemplifie this in five of them 1. The power of God hath been often manifested by many wonderfull works of his since the beginning of the world The book of Iob and book of Psalms do reckon up catalogues of Gods powerfull and mighty works but they are all inferiour to those works which were done by the Son of God becoming man and dying For hereby was the curse of the Law removed the bonds of death broken the devil and his whole host vanquished infinite wrath appeased The Son of God diâ—… all this and much more not by araying himself with Majesty and power but bâ—… putting on him weak and frail flesh and by subjecting himself to death Hereiâ—… was strength made perfect in weakness 2 Cor. 12. 9. 2. The wisdom of God was greatly set forth in the first creation of all things iâ—… their excellent order and beauty and in the wise government of them but afâ—… that by sinne they were put out of order to bring them into a comely frame again was an argument of much more wisdom especially if we duly weigh how by the creatures transgression the just Creator was provoked to wrath To finde out â—… means in this case of atonement betwixt God and man must needs imply mucâ—… more wisdom For who should make this atonement not man because he waâ—… the transgressor Not God because he was offended and incensed yet God bâ—… taking mans nature upon him God-man by suffering did this deed he made the atonement God having revealed this mystery unto his Church every oâ—… that is instructed in the Christian faith can say Thus and thus it is done But hâ—… not God by his infinite wisdom found out and made known this means of reconciliation though all the heads of all creatures had consulted thereabout their counsels would have been altogether in vain We have therefore just cause with 〈◊〉 holy admiration to break out and say Oh the depth of the riches both of the wisdâ—… and knowledge of God! Rom. 11. 33. 3. The justice of God hath been made known in all ages by judgements executed on wicked sinners as the punishment of our first parents the drowning oâ—… the old world the destroying of Sodom and Gomorrah with fire and brimstone the casting off the Jews the casting of wicked Angels and reprobate men into 〈◊〉 fire but to exact the uttermost of the Sonne of God who became a Surety for man and so to exact it as in our nature he must bear the infinite wrath of his Father and satisfie his justice to the full is an instance of more exact justice then ever was manifested 4. The truth of God is exceedingly cleared by Gods giving his Son to die and that in accomplishment of his threatning and promises For threatning God had said to man In the day thou eatest of the tree of the knowledge of good and evil thou shalt surely die Gen. 2. 17. How could Gods truth have been accomplished in this threatning and man not utterly destroyed if Christ 〈◊〉 not died in our nature For promise the first that ever was made after mans Fall was this The seed of thâ—… woman shall bruise the Serpents head Gen. 3. 15. As this was the first promise so was it the ground of all other promises made to Gods elect in Christ. Now God having accomplished this promise by giving his Sonne to death how can we doubt of his truth in any other promise whatsoever The accomplishment of no other promise could so set out Gods truth as of this for other promises do depend upon this and not this on any of them Besides this is the greatest of all other promises We may therefore on this ground say He that spared not his own Sonne but delivered him up for us all how shall he not with him also freely give us all things Rom. 8. 32. 5. Gods mercy is most magnified by sending his Sonne into the world to die for man The mercies of God are over all his works Psal. 145. 9. But the glasse wherein they are most perspicuously seen is Jesus Christ made man and made a sacrifice for mans sinne This is thus set out to the life God so loved the world that he gave his only begotten Sonne
unto the Angels the world to come Here a reason thereof is shewed namely because Christ was not one with Angels he took not upon him their nature 2. It giveth an instance of Gods Soveraignty and Justice For God hath power to leave sinners in that miserable estate whereunto they have implunged themselves and justly may he so do for thus in justice hath he dealt with the Angels that sinned The Angels which kept not their first estate but left their own habitation he hath reserved in everlasting chains under darknesse unto the judgement of the great day Jude v. 6. 2 Pet. 2. 4. 3. To amplifie Gods mercy to man It is a very great amplification of mercy that it is such a mercy as is not extended to others though those other stood in as much need thereof Psal. 147. 20. 4. It demonstrateth more fully the kinde of nature which Christ assumed that it was not an Angelicall a spirituall a celestiall nature as some Hereticks have imagined See § 140. This word Angels is indefinitely to be taken with reference to all sorts of Angels good or bad It sheweth that the good Angels had not so much honour conserred upon them as man had namely to be one with Christ. In this respect even the good Angels are inferiour to Saints for they are sent forth to Minister for them Heb. 1. 14. It sheweth also that evil Angels have not that mercy shewed unto them which men have namely to have the Son of God in their nature a Saviour to save them This negative that Christ took not on him the nature of Angels refutes the opinion of the Chiliasts or Millinaries who hold that the very devils shall be released out of hell after a 1000 years None can be freed but by Christ but with Christ they have nothing to do See more hereof in my Treatise of the sin against the holy Ghost § 29 30 31. §. 158. Of Objections against this truth Christ took not on him the nature of Angels Answered Obj. 1. CHrist appeared unto men in the shape of an Angel Exod. 3. 2 6. Iudg. 13. 3 17 18. Answ. Though it were the Son of God that appeared unto men and he be called an Angel yet that shape wherein he appeared was not the shape of an Angel but rather of a man neither was that the true humane nature of Christ which he afterwards assumed but only a visible humane nature which he assumed for that present time and use Obj. 2. Christ is expresly called Angel Isa. 63. 9. Mal. 3. 1. Answ. He is so called not in regard of his nature but of his Office So men are called Angels Rev. 1. 20. Obj. 3. Christ is called the Head of all Principality and Power Under these words Angels are comprised Answ. Christ is indeed the Head of Angels but not by virtue of any mysticall union but by reason of that preheminency which he hath over them Thus is he said to be farre above all Principality c. Eph. 1. 21. And also by reason of that authority he hath over them Heb. 1. 6 7 14. Obj. 4. Christ is said to gather together in one all things which are in heaven and on earth Eph. 1. 10. By things in heaven are meant Angels Answ. 1. It is not necessary that Angels should be there meant but rather glorified Saints 2. If Angels be there meant the gathering of them together is not to be taken of an union with Christ but rather of a reconciliation betwixt Angels and men or of the establishing of the good Angels that fell not §. 159. Of the priviledge of Beleevers above Angels TO shew that that very mercy which was not vouchsafed to Angels was vouchsated to men the Apostle doth not only use this particle of opposition BUT which 〈◊〉 in like cases frequently useth as Prov. 10. 2. but also he repeateth the same word again wherein the grace not granted to Angels is comprized which is this He took on him so as to man was granted that which was not vouchsafed to Angels Of that grace see § 157. This is such an evidence of Gods peculiar respect to man as it made the Angels themselves desire to behold the riches of Gods mercy herein 1 Pet. 1. 12. If to this generall we adde other particular exemplifications of Gods mercy to man over and above that which he shewed to Angels we shall more clearly discern the exceeding greatnesse of Gods favour to man Some particulars are these 1. Christ is given a Saviour to lost man Luk. 2. 11. No Saviour is afforded to Angels 2. Men are as members of one body mystically united to Christ their Head 〈◊〉 as they altogether with the Son of God are one Christ 1 Cor. 12. 12. No such 〈◊〉 nour is vouchsafed to Angels 3. All things are put in subjection to man Not so to Angels v. 5 6 â—… 4. Men shall judge the Angels 1 Cor. 6. 3. Angels shall not judge men 5. Angels are ministring spirits sent forth to minister for them that shall be 〈◊〉 salvation Heb. 1. 14. Men are not sent forth to minister for Angels Some make the reason of that difference which God put between men and Angels to be this that all the Angels fell not and thereupon they inferre that 〈◊〉 not take on him the nature of Angels for the good Angels sake because 〈◊〉 were but a part for he will take the nature for all or none This reason 〈◊〉 hold in that he took mans nature for the good and benefit only of the seed of Abâ—…ham See § 162. Others put the reason of the foresaid difference between men and Angels in 〈◊〉 hainousnesse of the sinne of Angels and thereupon they aggravate the sinâ—…e Angels by sundry circumstances as that they were the more excellent creatures that they had more light of understanding that they first sinned that they 〈◊〉 not tempted â—…o sin as man was and that they tempted man and so were murder of man Ioh. 8. 44. I will not assay to extenuate any of these aggravations But this I may boâ—… say that these and other like reasons taken from difference in creatures much â—…gate from the supream Soveraignty of God who thus saith I will be graâ—… whom I will be gracious and I will shew mercy on whom I will shew mercy Exod 19. That which about Gods Soveraignty exercised on man and man in refereâ—… to the Elect and reprobate is distinctly set down by the Apostle Rom. 9. 21 〈◊〉 may not unfitly be applied to his Soveraignty exercised on men and Angels 〈◊〉 not the Potter power over the clay of the same lump to make one vessel unto honour 〈◊〉 another unto dishonour c. Is it not lawfull for me saith the Lord to do what 〈◊〉 with mine own This then is the reason that we must rest upon So was Gods 〈◊〉 pleasure He would not shew that mercy to Angels which he did to men 〈◊〉 peculiar love to man see my
he doth it upon satisfaction 2. Pacification of Gods wrath Offence of Justice incensed Gods wrath Satisfaction of Justice pacifieth the same When Phineas had executed justice on Zimri and Cosâ—…i God saith Phine as hath turned my wrath away Numb 25. 11. If upon mans execution of just judgement upon delinquents which is but one part of satisfaction Gods wrath was turned away much more will it be pacified by that full satisfaction which the Son of God hath made In this respect Christ is said to be the propitiâ—…tion for our sins 1 Joh. 2. 2. that is the means of pacifying Gods wrath and we are said to be saved from wrath through Christ Rom. 5. 9. and to be delivered from wrath 1 Thess. 1. 10. This did Christ as Priest as is evident by the types under the Law For by legall Priests Gods wrath is said to be pacified Numb 16. 46 47 48. 3. Pronouncing Gods favour This follows necessarily upon pacifying wrath as upon removing of darknesse light followeth God reserveth not wrath because mercy pleaseth him Micah 7. 18. So as the brightnesse of mercy dispelleth the cloud of wrath That Christ procureth mercy and favour for man is evident by this style which God giveth him This is my beloved Son in whom I am well pleased Matth. 3. 17. God hereby setteth forth Christ to be such an object of his good pleasure as he is well pleased with every one whom he beholds in Christ. That Christ procureth favour as he is a Priest is evident by this inference upon Christs Priesthood Let us therefore come boldly unto the throne of grace that we may obtain mercy Heb. 4. 16. Christ as a Priest is Gods favourite and our Advocate 1 Ioh. 2. 1. 4. Redemption out of that miserable estate whereunto man by sinne had plunged himself This followeth upon the former points For Divine justice being satisfied wrath pacified and favour procured Christ once vanquished the devil Satan could not stand against Christ nor could the power of hell hold such as Christ redeemed Though this be a privative benefit yet if we well weigh the malicious and mischievous disposition of the devil that held us in bondage and the miserable condition in which we lay we may soon discern how great a benefit it is That redemption is wrought by Christ is expresly set down Eph. 1. 7. and that it is a fruit of his Priesthood is evident by this phrase Christ by his own blood entred in once into the Holy place having obtained eternall Redemption for us Heb. 9. 12. 5. Accesse to the throne of grace The infinite disparity betwixt God and man manifesteth this to be a great prerogative and the rich treasure of all good things tending to life and happinesse which is to be found at the throne of grace manifesteth this to be an unspeakable benefit That we have accesse to the throne of grace by Christ is evident by this phrase Through Christ we have accesse unto the Father Eph. 3. 18. That this is by vertue of Christs Priesthood is evident by this phrase Seeing we have a great Highpriest let us come boldly unto the throne of grace Heb. 4. 14 16. 6. Reconciliation with God This the Apostle sets down as a fruit of Christs Priesthood in this very verse Whereof see more § 180. 7. Iustification This also is a very great benefit that wretched vile sinners should be justified in his sight who is of perfect and infinite purity This cannot be by any righteousnesse of our own For in Gods sight no man living can be justified Psal. 147. 2. It must needs therefore be by the righteousnesse of another and that other can be none but Jesus Christ by the faith of Jesus Christ we are justified Gal. 2. 16. This was done by Christs undertaking to be for us which is the Office of a Priest Under this head Reconciliation Adoption and other like Christian prerogatives are comprised 8. Sanctification This must needs be a great benefit because it is a renovation of Gods image in us Eph. 4. 24. That this is by Christ is evident in that Christ is made unto us Sanctification 1 Cor. 1. 30. That this is by vertue of Christs Priesthood is evident in that it ariseth from the death and resurrection of Christ Rom. 6. 5 6. which are effects of Christs Priesthood 9. Eternall salvation This is the end of all the rest without which they are of no use This therefore must needs be a great benefit That this cometh by Christ is evident by his Name Iesus Matth. 1. 21. That this is an effect of Christs Priesthood is evident by this inference Christ hath an unchangeable Priesthood wherefore he is able also to save them to the uttermost c. Heb. 7. 24 25. §. 175. Of Duties arising from Christs Priesthood SUch an Office so excellent so needfull so usefull to us as Christs Priesthood is cannot but require much duty from us By vertue thereof Christ gave himself for us Do not we then owe our selves and all that we have and all that we can do to Christ But in speciall we ought so to account of Christ and so to use him as the Jews did their Highpriests 1. Negatively they might not curse the Ruler of their people Exod. 22. 28. Thereby was meant their Highpriest for so it is applied Act. 23. 4 5. Under this negative is comprised an high esteem and honourable mention of their Priest Much more must we so respect Christ. 2. In matters of Controversie they were to go unto the Priests and do according to the sentence which the Priest should give Deut. 17. 8 9. Christ declareth hiâ—… sentence by his written word to that therefore must we stand 3. In case of uncleannesse the Jews went to the Priest to judge thereof and to be cleansed there from Lev. 13. 2 c. It is the blood of Christ that cleanseth from all spirituall uncleannesse 1 Ioh. 1. 7. Go to Christ therefore to be cleansed 4. The Jews brought all their oblations and sacrifices unto their Priests Lev. 5. 8 12 16 18. We must do all in the Name of Christ Col. 3. 17. That generall is exemplified in the particulars following 1. Miracles were done in the Name of Christ Mark 16. 17. 2. Baptism was administred in his Name Act. 2. 38. So the Lords Supper 3. Christians assembled together in the Name of Christ 1 Cor. 5. 4. 4. They executed Ecclesiasticall censures in the Name of Christ 2 Thess. 3. 6 12. 5. They prayed in the Name of Christ Ioh. 14. 13. 16. 23. 6. They gave thanks in his Name Eph. 5. 20. Heb. 13. 15. 7. All things wherein we have to do with God are to be done in the Name of Christ Heb. 5. 1. 8. All other lawfull things as eating drinking doing the works of ouâ—… Calling exercising works of justice works of mercy and all lawfull works are to be in the Name of Christ Col. 3. 17. 5.
Christ by his Priesthood hath made us Priests Rev. 1. 6. We therefore must offer such sacrifices unto God as are warranted in Gods Word Particulars are these 1. Our bodies Rom. 12. 1. 2. Our hearts Prov. 23. 26. especially broken hearts Psal. 51. 17. 3. Prayers Psal. 50. 13 15. 141. 2. 4. Praises Hâ—…s 14. 2. Heb. 13. 15. 5. Fruits of righteousnesse Psal. 4. 5. Mich. 6. 8. 6. Our riches Prov. 3. 9. These are made sacrifices 1. By benevolence to the poor Heb. 13. 16. 2. By releeving Ministers Phil. 4. 18. 7. Our lives Phil. 2. 17. 8. Such as are under our charge Iosh. 24. 15. §. 176. Of Christs Mercifulnesse THere are two properties attributed to Christ as an High-Priest 1. Mercifull 2. Faithfull The former of those properties is so set down as it may be referred either to the Person or to the Office of Christ. As referred to his person it may be thus â—…anslated That he might be mercifull and a faithfull High-Priest Thus these two adjuncts are referred unto two subjects Mercifull to the Person of Christ Faithfull to his Office As referred to his Office it may be thus translated that he might be a mercifull and faithfull High-Priest Thus the two adjuncts are referred to one subject which is the Office of Christ. Both references do in generall tend to the same scope yet I suppose the latter to be the more pertinent because it is the main scope of the Apostle in this verse to shew how fit a high-Priest Christ was Now mercifulnesse tendeth much to the fitnesse of a high-Priest Of the high-Priest under the Law it is said He can have compassion Heb. 5. 2. The word translated mercifull is derived from a root that signifieth mercy or pity Now the proper object of mercy is misery Thereupon a word derived from the same root signifieth miserable Rev. 3. 17. The Verb derived from the same word is oft used by such as were in misery and sought mercy of Christ as the blinde men who said unto him Have mercy on us Mat. 9. 27. The Hebrew word which is oft translated mercy signifieth also bowels for mercy ariseth from the moving of the bowels at the sight of misery To have compassion or mercy is frequently set out by a word that signifieth to have the bowels moved as Mat. 9. 36. Luke 10. 33. 15. 20. Yea these two words bowels and mercy are oft joyned together as thus If any bowels and mercies Phil. 2. 1. and thus bowels of mercies Col. 3. 12. A like phrase is translated tender mercy Luk. 1. 78. This I have noted about the word to shew that Christ was much moved at mans misery and thereupon greatly pitied him and took all occasions to afford him all needful succour The History of his life registred by the Evangelists gives abundant proof hereof He was moved with compassion at their bodily diseases Mat. 15. 32. And at their spiritual distresses Mat. 9. 36. That he might be thus moved he subjected himself to the infirmities and distresses whereunto other children of men were subject This is evident by the Apostles manner of bringing in this Property thus That he might be mercifull Upon this inference two doubts arise 1. Whether Christ as God were not mercifull 2. Whether Christ as man had not been mercifull though he had not been subject to humane infirmities and distresses To the first I answer That neither mercy nor any other like property is attributed to God properly as a passion but tropically and that to demonstrate that the effects of such affections do come from him Men that have bowels of compassion in them and are truly and throughly affected with the miseries of others will be ready to afford them what help they can Even so because the Lord is ready to succour such as are in misery he is said to be mercifull full of compassion and to have bowels of mercy See more hereof in The Saints Sacrifice on Psa. 116. 5. § 29. To the second I answer That Christ as man would questionlesse have been mercifull Though he had not been subject to humane frailties and miseries The very Union of the humane nature with the divine would have moved him to have shewed mercy to such as were in misery yet it cannot be denied but that the experience which he had of mans miseries moved him as he was man to be the more pitifull They who have been pained with the gout stone or other tormenting maladies use to pity others that are so pained and that more for the most part then they who never felt any such pain Besides this inference may be made in reference to our apprehension and perswasion of his mercifulnesse as if it had been said we could not have been perswaded that he would have been sensible of our miseries and thereupon mercifull to us if he had not been made like unto us in all things That which is noted of Christs mercifulnesse in reference to his Priesthood is a ground of much encouragement for us in all our needs to have recourse unto him This property is oft applied unto God for this very end Ioel 2. 13. Psal. 86. 1. 5. 116. 5. This was a motive which the Servants of an earthly King pressed upon their Master to seek favour and grace of another King We have heard say they that the Kings of the house of Israel are mercifull Kings 1 King 20. 31. This assuredly was the cause that moved all of all sorts were any way afflicted and distressed with diseases or other maladies to come to Christ and to bring their friends to him while he lived on earth They observed him to be mercifull and full of compassion And this is often noted to be the ground of his succouring those that were afflicted When he saw a widow following her only Son to the grave and weeping he had compassion on her and thereupon raised her Son to life Luke 7. 13 14. We need not be discouraged from going unto Christ by reason of our apprehension of our own unworthinesse and wretchednesse The more deeply we are affected therewith the more will our mercifull High-Priest pity us and be ready to afford all needfull succour unto us Such he invites to come unto him and to such he promiseth aid Consider what persons he entertained in the daies of his slesh even such as the proud Priests and Pharisees scorned and loathed as Mary out of whom went seven devils Luk. 8. 2. and her that was counted and called a sinner Luk. 7. 39. c. and Levi and Zacheus and other Publicans Matth. 9. 10. Luk. 19. 5. This inference He was made like unto his brethren that he might be mercifull sheweth that Christ every way endeavoured even to perswade us of his mercifulnesse He would have been as mercifull as he was though he had had no experience of our frailties in himself But we should not
was mercifull in regard of his inâ—…d disposition and thereupon had compassion on those who were in misery was also faithfull in succouring such as he pitied He did not love in word neither in tongue only but in deed and truth 1 Ioh. 3. 18. He did not say to such as he pitied Depart in peacâ—… be you warmed and filled but he gave them those things that are needfull for them He was merciful and faithfull His mercifulnesse was the ground of his faithfulnesse and his faithfulnesse was an evidence of his mercifulnesie Aâ—… there was a readinesse in him to will by reason of his mercifulnesse so there was a performance also out of that which he had according to the advice of the Apostle 2 Cor. 8. 11. by reason of his faithfulnesse This is plainly seâ—… forth in thâ—… Parable of the Samaritan who doth lively set forth Christ himself That Samaritan saw a man stripped of his ralment wounded and left half dead thereupon he had compassion on him this shewed him to be mercifull Upon this he went to him and bound up his wounds powring in oyl and wine and took further care of him this shewed him to be faithful Luke 10. 30. c. What Christ said to the Lawyer to whom he spake his Parable may be said to every of us Go and do likewise Luke 10. 37. §. 179. Of things pertaining unto God THe Object whereabout Christs Priesthood was exercised is said to be things pertaining to God that is wherein he had to do with God for man In all the services of his Office and calling a Priest he had to do with God and that for mâ—…n Heb. 5. 1. In which respect he is reputed a Mediatour between God and man Those things may be drawn to two heads 1. The things wherein God had to do with his people namely in making known Gods minde and will to them This he did in Gods Name so as he stood in Gods room therein So he pronounced pardon of sin unto them in Gods Name and blessed them in Gods Name Num. 6. 23. 2. The things wherein the people had to do with God All their services which they performed to God and Sacrifices which they offered up unto God were to be tendred to God by a Priest Lev. 5. 8. c. Of those particular services and sacrificeâ—… â—…re § 175. There was an absolute necessity of a Priest to be for man in things appertaining unto God upon these Reasons 1. The infinite disparity which is between God and man God is of infinite glory and Majesty and dwels in that light that no man can approach unto 1 Tim. 6. 16 Man is but dust and ashes Gen. 18. 27. 2. The direct enmiâ—…y in disposition that is between God and man Rom. 5. 10 Col. 1. 21. 3. The plain contrariety in condition between God and man God being moâ—… pure and holy man most polluted and unholy Obj. How was it then that meer men were Priests in things pertaining unto God Answ. The Priests under the Law were not properly but only typically in things pertaining unto God They entred not into the glorious presence of God but only into the holy place made with hands which was a representation thereof They did not properly present the praiers of people to God but only were a type of him that did it The Sacrifices which they offered up did not properly take away sin but were types of that Sacrifice which did it The truth of all the things wherein those Priests had to do with God were accomplâ—…shed in Christ who though he were a true man yet was he not a meer man but God also and so became a man fit to be in things pertaining to God Christ therefore alone is that true High-Priest that is for man in things pertaining to God Hence we may observe 1. That there is no immediate accesse for man to God without a Priest 2. That there is no Priest that can be properly for man in things pertaining unâ—… God but Jesus Christ God-man None could pacifie Gods wrath None could 〈◊〉 his justice Noue could procure his favour None could purge away sin 〈◊〉 could bring sinners into Gods presence but Christ. Oâ—… how miserable are they who are without a Priest They can have nothing to do with God they still reman enemies to him as contrary as light and darknesse life and death and God still remains a consuming fire to them Such also are they who have not a true Priest for that is all one as to have no Priest at all Learn we hereby how to come to God not barely and simply in our selves so we go to a consuming fire but through Jesus Christ. Of doing all wherein we have to doe with God in the Name of Christ See § 175. §. 180. Of Reconciliation made by Christ. THe most principall end of Christs Priesthood is thus expressed To make reconciliation for the sins of the people The Greek word translated to make reconciliation for hath reference sometimes to the party offended and signifieth to be propitious or mercifull in pardoning the offence as where the penitent Publican thus said to God Be mercifull unto me a sinner Luk. 18. 13. Sometimes to the thing which giveth the offence Then it signifieth to expiate or to make satisfaction for and that so as the party offended be pacified thereby Thus it is here taken and it importeth as much as this phrase He purged our sins Heb. 1. 3. To this purpose also tendeth our English Translation of this word in this Text to make reconciliation for sins that is to use such means as may pacifie God against whom sins are committed and thereby reconcile God and sinners From the Greek Verb used in this Text two Nouns are derived both which are translated propitiation and applied to Christ. One 1. Ioh. 2. 2. 4. 10. The other Rom. 3. 25. Propitiation is a pacification and appeasing of one offended The latter of those two words is attributed to the cover of the Ark and translated Mercy-seat Heb. 4. 5. For God did use there to appear in mercy grace and favour as a God pacified and pardoning sin A like word is attributed by the Greek LXX to that Ram which was offered up for reconciliation and stiled The Ram of Atonement Numb 5. 8. There is also an adjective derived from the foresaid Verb and translated mercifull Heb. 8. 12. Of the Hebrew word which importeth as much as this Greek word doth See The Plaister for a Plague on Numb 16. 46. § 25. And of Atonement with God See ibid. § 33. Under this act of reconciliation which is here made an end of Christs Priesthood are comprised all the benefits thereof for all tended to this This act end and benefit of Christs Priesthood was typified under the Law by that Legal reconciliation which was made by the Priest whereof mention is made Lev. 6. 30. and 8. 15. 2. Chro. 9. 24.
to others that suffer THis effect following upon Christs suffering being tempted namely that he is fit and ready to succour others that are tempted giveth evidence of an especiall benefit of Gods providence in suffering both his only begotten Son and also his adopted children to be so farre tempted as to suffer thereby By this means they are brought to afford mutuall succour one to another in like case Thus saith the Apostle God comforteth us in all our tribulations that we may be able to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God 2 Cor. 1. 4. The Lord to stirre up the Israelites to succour strangers rendreth this reason Ye know the heart of a stranger seeing ye were strangers in the Land of Egypt Exod. 23. 9. A like reason is rendred of shewing mercy to servants Deut. 5. 15. It is found by experience that child-bearing women are more pitifull to others in their 〈◊〉 then such women as are barren The like may be said of such as are afflicted with any painfull malady Much more humanity useth to be shewed in the City to such as are visited with the plague then in the Country because in the City more use to be infected therewith They who are themselves afflicted better know that others who being so afflicted complain and seek succour have cause so to do But they who are never afflicted think that they who complain complain more then is need This was the case of Iobs friends In a naturall body when one member hath been wounded or bruised though it be healed yet the smart of a wound or bruise will soonest come to it 1. From hence it appears that it is expedient that Ministers of Gods Word be men of like passions with others as the Apostles say of themselves Act. 14. 15. that so they may more commiserate others If Ministers themselves had never been in a naturall estate but alwaies intire they could not so pity others as now they do The like may be said of Magistrates and of all that have power and authority over others 2. Gods wisdom is herein manifested in that he suffers flesh to remain in the best that thereby they may be moved the more to bear with others David having fallen pressed this as a motive to be restored Then saith he will I teach transgressâ—…rs thy waies Psal. 51. 13. Christ suffered Satan to â—…ift Peter that when he was converted he might strengthen his brethren Luk. 22. 31 32. This is a good use which Saints may make of their slips 3. Oh how great is the inhumanity of such as having tasted of misery and being delivered from the same are hard-hearted to those that fall into the like misery and refuse to succour them Yea rather deal hardly with them and adde to their affliction This was it which Nehemiah upbraided to the Jews after their return from captivity Neh. 5. 7 c. The like doth Ieremiah while the Jews were besieged Ier. 34 13 c. The like may be upbraided to such as have power among us in Commonwealth Church or family 4. For our parts as God by his providence hath made us able and fit to succour others let us herein shew our selves like unto Christ. Let us open our bowels to such as are in distresses Note Gal. 6. 1. Tit. 3. 3. Let all of all sorts Magistrates Ministers Masters Rich men Old men men in health and such as have been â—…pted or afflicted learn to succour others See more hereof Chap. 5. v. 2. § 9. §. 187. Of the Resolution of Heb. 2. v. 17 18. 17. Wherefore in all things it behoved him to be made like to his brethren that he might be a mercifull and faithfull Highpriest in things pertaining to God to make reconciliation for the sinnes of the people 18. For in that he himself hath suffered being tempted he is able to succour them that are tempted THe summe of these two verses is a description of Christs Priesthood Herein observe 1. The Inference 2. The Substance The Inference intends a reason of Christs taking upon him mans nature which is that he might be a fit Priest This is 1. Generally propounded in this particle of inference Wherefore 2. Particularly exemplified In the exemplification is a declaration of Christs humane nature 〈◊〉 which are noted 1. The evidence thereof Made like to his brethren Here observe 1. A resemblance Made like 2. The parties resembled 1. Christ himself 2. His brethren 2. The extent of that evidence In all things 3. The ground of it It behoved About the Substance of the description of Christs Priesthood observe 1. An expression of the kinde of office Highpriest 2. An amplification thereof by two properties mercifull faithfull 3. An addition of the ends which are two One end hath reference to God v. 1. 7. The other to man v. 18. That which hath reference to God is 1. Generally propounded in things pertaining to God 2. Particularly exemplified In that particular there is set down 1. The principall work of an Highpriest To make reconciliation 2. The subject matter for which reconciliation is made For sinnes 3. The personâ—… who reap the benefit of that reconciliation The people Verse 18. The other end of Christs Priesthood which hath reference to man is added as a reason of the extent of Christs conformity to man See § 182. Here is set down 1. The ground of that reason 2. The kinde of it The ground was suffering This is set out 1. By the patient that suffered Himself 2. By the cause of his suffering being tempted The kinde of that end was to succour This is amplified 1. By the motive he is able 2. By the persons succoured them that are tempted §. 188. Of the Doctrines raised out of Heb. 2. v. 17 18. I. CHrist conformed himself to what he undertook He took on him the seed of Abraham wherefore he was made like his brethren II. There was a necessity of Christs being man It behoved him See § 166. III. Christ was such a man as others He was made like See § 168. IV. Christ assumed the common nature of man for the Elect sake These are the brethren to whom Christ is made like See § 167. V. Christ in all things was like man Not only in mans nature but in infirmities in temptations and afflictions See § 169. These two Doctrines are expresly set down See § 172 173. VI. Christ is a true Priest VII Christ is an Highpriest VIII Christ is mercifull See § 176. IX Christ was faithfull in what he undertook He was a faithfull Highpriest See § 177. X. Christ was man that he might be a sit Priest This end is expresly set down See § 172. XI Christ is for man in the things wherein man hath to do with God See § 179. XII Christ our Highpriest hath made reconciliation with God See § 180. XIII By the reconciliation which Christ hath wrought sinne is taken away See §
used diversly As 1. To give a reall being to a thing Rom. 4. 17. 2. To manifest a thing to be as it is Luke 1. 32 35. 3. To acknowledge one See Chap. 2. § 107. 4. To give a name to one whereby he is distinguished from others Mat. 1. 25. 5. To depute to a Function and that both extraordinary Rom. 1. 1. and ordinary Heb. 5. 4. Rom. 10 15. How shall they preach except they be sent that is called 6. To set in a condition or state of life 1 Cor. 7. 17 20. 7. To turn one to the true Religion 1 Cor. 1. 24. This is the calling here intended The Greek word here translated calling is eleven times used in the New Testament and only once put for a civil condition of life 1 Cor. 7. 20. In all the other places it is used in a spirituall sense and setteth out the alteration of a mans naturall condition which is a translation or bringing him out of Satans dominion unto Gods Kingdom 1 Thess. 2. 12. This an Apostle doth thus express God hath called you out of darkness into his marvellous light 1 Pet. 2. 9. By darkness he meaneth that wofull and miserable estate wherein by nature men lie under the Prince of darkness in the darkness of errour and iniquity subject to utter darkness By light he meaneth the sweet and comfortable light of grace and the eternall light of glory This is stiled a calling because it is effected by the call of God The call of God is twofold 1. Outward by the Ministry of the word and that in a double respect One on Gods part only in offering the means as when he sent forth his servants to call them that were bidden to the wedding and they would not come Matth. 22. 3. The other on mans part also by an outward yielding to the call as he that came to the wedding and had not on a wedding garment Matth. 22. 11. In the former respect all that hear the sound of the Gospel are called In the later respect all hypocrites that live in the Church and profess the faith are called as Cain Ham Saul Iudas Demas Ananias Sapphira and sundry others 2. Inward by the operation of the Spirit who inwardly stirres up mens spirits heartily to accept Gods gracious invitation and so to attend to Gods Word as they do truly and savingly beleeve Thus was Lydia called Act. 16. 14. Of this calling therefore there are two parts 1. Gods invitation 2. Mans acceptation I call unto them saith the Lord they stand up together Isa. 48. 13. This is that calling which makes a link of the golden chain that reacheth from Predestination to Glorification Rom. 8. 30. These are they who are said to be with Christ being called and chosen and faithfull Rev. 17. 14. The outward calling may make men members of a visible Church yet it is an aggravation of their just damnation Matth. 11. 22 24. The inward calling wrought by Gods Spirit makes men members of the invisible Church and is the means of their eternall salvation For all things work together for their good Rom. 8. 28 c. This is the Calling here intended and it is proper and peculiar to such as are indeed holy brethren called to be Saints Rom. 1. 7. 1 Cor. 1. 2. Such were they to whom the Apostle said Ye see YOUR calling 1 Cor. 1. 26. Make YOUR calling sure 2 Pet. 1. 10. These by an excellency are styled The called §. 14. Of the Causes and Effects of Saints Calling 1. THe principall Author of the foresaid Calling is God 1 Thess. 2. 12. The Father in reference to whom this calling is styled HIS calling Eph. 1. 17 18. Sonne who came to call sinners Matth. 9. 13. and the Holy Ghost who worketh in us the graces whereby we yield to the call 1 Cor. 12. 2 c. 2. The procuring cause is Gods free grace and rich mercy For he hath called us with an holy calling not according to our works but according to his own purpose and grace 2 Tim. 1. 9. Men before their calling are dead in sinne Eph. 2. 1. and were alienated from the life of God Eph. 4. 18. If God of his meer mercy and free grace did not call them they would not they could not turn to him Men at their first calling are meer patients They have not such ears as can hear Gods call nor such eyes as can see the excellency of that calling nor such feet as can carry them to him that cals nor such hands as can receive the good things that are offered by that calling It is God that openeth ears enlighteneth eyes and enableth other parts to employ aright their distinct Functions toward the effecting of this great work It is God which worketh in you both to will and to do Phil. 2. 13. God first puts life into them that are dead and then affords continuall assisting grace for persisting and persevering in that Christian course whereunto they are called 3. The instrumental causes which God useth for the effecting this great work are Ministers of his Word These are those Servants whom he sends forth to call men Mat. 22. 3. By their preaching of the Word both that wofull estate wherein men lie by nature is discovered and also that excellent and blessed estate whereunto they are called is made known The former is ordinarily done by preaching Law whereby is the knowledge of sin Rom. 3. 20. and 7. 7. Hence ariseth sight and sense of sin grief horrour and despair for the same The latter by preaching the Gospel which is the power of God unto Salvation to every one that beleeveth Rom. 1. 16. yea Faith cometh by hearing the Gospel Rom. 10. 17. 4. The highest and chiefest end of Saints calling is the glory of Gods grace and mercy God would make known the riches of his glory on the vessels of mercy even us whom he hath called Rom. 9. 23 24. The subordinate end is in reference to man and that to make him partakers of grace here Gal. 1. 6. and of glory hereafter 1 Pet. 5. 10. 5. The effects of this calling are Faith and Repentance the Understanding being enlightned by Gods Word about the misery of mans natural condition and happinesse of his renewed estate and the Will being by Gods Spirit made inclinable and ready to receive that good that is made known in the Gospel by faith resteth on Christ for pardon of sinne and reconciliation with God and then sets himself to change his former course of life by breaking off his former iniquities and by conforming himself to the image of him that hath called him in holinesse and righteousnesse §. 15. Of the Heavenly Calling THe calling of Saints is here commended unto us by this attribute heavenly The Greek word is a compound and hath reference to the highest heaven where the Throne of God is and where Christ now is in his
reward in Heaven Mat. 5. 11 12. II. Believers are also subject to wrongs and oppressions of worldlings and though not simply for the Gospel yet for their sheep-like and dove-like disposition in that they are not forward to revenge wrong He that departeth from evil maketh himself a prey Isa. 59. 15. But the Apostle Peter saith That this is thank-worthy if a man for conscience toward God endure grief suffering wrongfully And again If when he doth well and suffereth for it he take patiently this is acceptable with God 1 Pet. 2. 19 20. That which is thank-worthy and acceptable with God is matter of rejoycing III. Beleevers likewise are as others subject to torturing and â—…ormenting seases yea and to the uncomfortable disease of the plague But 1. They know that these things are ordered by God in wisdome in love for their need and for their good and in that respect rejoyce A wise man is glad when a skilfull and faithfull Physician or Chyrurgion undertakes to cure him though he be forced to drink fulsom Potions to drink bitter Pils to endure cupping lancing cutting splinting searing yea sawing off a limb Much more beleevers are glad at Gods chastâ—…sements though they be grievous 2. Believers in all their pains and anguishes use to call to minde the pains of hell which their sins deserve in comparison whereof all that can be endured in this world is but as a flea-biting Now that faith which they have in 〈◊〉 freedom â—…rom Gods wrath from the power of sin and Satan from the curse of death and damnation makes them rejoyce in all bodily pains 3. God useth in all the distresses of his Saints whether publick or private for maintenance of the Gospel or trial of their graces to give them such a spirit of consolation as makes them rejoyce under their crosses It is Gods usual dealing to encrease the consolations of his Spirit according to the need of his servants 2 Cor. 1. 5. IV. Believers are subject to spiritual desertions But though these may seem to be as water that quencheth all the fire of spiritual joy yet the Lord reserveth some sparks of comfort and confidence in the souls of true believers as he did in 〈◊〉 Sonne who in his bitterest agony thus cried to his Father My God my God why hast thou forsaken me Mat. 27. 46. On this ground said Iob Though he 〈◊〉 me yet will I trust in him Job 13. 15. Besides that inward grief will turn into greater joy After sundry dismal showry cloudy dark dayes when the clouds are dispelled the Sunne seemeth to shine more brightly and more comfortably So the spirit of joy after such desertions Many of Davids Psalms which begin 〈◊〉 sighes and groans and expressions of much grief do end in praisings and rejoycings §. 65. Of rejoycing of hope standing with mourning weeping and brokennesse of heart Object WE are commanded to weep Ioel 2. 17. And Christ pronounceth them blessed who mourn Mat. 5. 4. and weep Luk. 6. 21. 〈◊〉 a broken spirit and a contrite heart are said to be the Sacrifices of God Psal. 51. 17. How then can rejoycing of hope stand with these Answ. 1. Those and other like charges to weep and mourn were given on special occasions and that for sinne or judgement The end thereof was to bring comfort and joy to the soul. 2. The blessing pronounced to mourning and weeping is in regard of the coâ—…sequence and event that should follow thereupon which are comfort and laughter Mat. 5. 4. Luke 6. 21. 3. There may be a mixture of joy and grief in the same person at the same time but in different respects In respect of sinne and apprehension of Godâ—… displeasure there may be grief But in respect of Gods mercy Christs Sacrifice and faith therein there will be rejoycing A Saint while he is confessing his sinne useth to be much dejected and broken in Spirit but in the apprehension of the â—…tonement made by Christ his Spirit reviveth rejoyceth and praiseth God 〈◊〉 〈◊〉 laughter the heart is sorrowfull Prov. 14. 13. So in weeping the heart may be joyfull 4. There is a time to weep and a time to laugh Eccles. 3. 4. In this respect directions to weep and directions to rejoyce having respect to their distinct and 〈◊〉 seasons do not thwart each other §. 66. Of errors contrary to the rejoycing of Hope THis property of rejoycing attributed to Hope discovereth sundry Errours some in opinion some in practice One errour in opinion is of Papists especially who make uncertainty a Property of Hope and teach That it is against the nature of Hope to be sure and stedfast Answ. 1. Herein they expresly thwart the Scripture which attributeth full Assurance to Hope and termeth Hope an anchor of the Soul both sure and stedfast Heb. 6. 11 19. In this respect it is said That Hope maketh not ashamed Rom. 5. 5. because it disappointeth him not of that which he hopeth for 2. They strip Hope of that Property which the Apostle here attributeth to it For rejoycing cannot arise from that which is uncertain or from a doubting of that which we hope for but rather from an assurance of receiving it 3. They take away the difference betwixt the Hope of Saints in reference to eternal life and of worldlings in reference to the things of this life The hope of worldlings is mixed with doubtings fears and griefs because the event of the things they hoped for is uncertain but so is not the glory which true beleevers hope for A second Errour in opinion is their conceit that think a Christians life is a life full of fear grief and perplexity Answ. I will not deny but that beleevers by reason of the mixture of the flesh with the spirit in them have many times occasions of fear grief and perplexity yet not such as depriveth them of the rejoycing here intended The beleevers sorrow is not like the sorrow of worldlings Theirs is a godly sorrow which worketh repentance to salvation not to be repented of But the sorrow of the world worketh death 2 Cor. 2 10. Many times when worldlings seem jocund they have heavinesse within them but when Christians seem outwardly pensive they have much comfort within The seeming outward joy of worldlings take it at the best is fading Aâ—… the crackling of thorns under a pot so is the laughter of a fool Eccles. 7. 6. Prov. 11. 7. But to those that were of Christs house saith he Your heart shall rejoyce and your joy no man taketh from you Joh. 15. 22. A third Errour in opinion is that expressions of joy in special by laughter are unlawfull and thereupon advise Christians to go alwayes as mourning and to be ever dejected and for proof alledge that Christ never laughed Answ. The many exhortations in Scripture to rejoyce and approved paterns of Saints that have rejoyced yea and laughed Gen. 17. 17. 21. 6. Psal. 126. 2.
6. 2 Chron. 36. 13. this act is applied to 〈◊〉 himself for the Will is free and cannot be compelled or forced take away freedom from the Will and you take away the nature of the Will Therefore God himself when he converteth a sinner worketh in him both to will and to do first to will then to do Phil. 2. 13. That we may the better discern how wilfulness causeth the hardness of heart 〈◊〉 spoken of we are to consider hardness of heart in a double respect as it is natural and as it is habituall 1. Naturall hardness of heart is in all men as other corruptions seized on 〈◊〉 nature by Adams fall so hardness of heart Man by nature is given to withstand and oppose against all means afforded to keep him from sinne and in this opposâ—…tion to remain obstinate so as to be confounded rather then yield This is the stony heart that is in man by nature Ezek. 11. 19. 2. Habituall hardness of heart is an increase of the former and that by 〈◊〉 further wilfulness All mankinde in Adams loins as he was a publique persoâ—… wilfully opposed against God and every one in his own person is given by 〈◊〉 more and more to oppose but some more obstinately and impenitently then others In such the Apostle joyneth hardness and an impenitent heart together and sheweth that such treasure up to themselves wrath Rom. 2. 5. Adams first sinne 〈◊〉 wilfulness in it so as there is wilfulness in mans naturall hardness Much more 〈◊〉 there wilfulness in his habituall hardness Object Against this it is Objected that God and Satan and other men do â—…den a mans heart Answ. In generall I Answer that none of those do free a man from 〈◊〉 in that hardness of heart which seizeth on him so as in this respect we may sayâ—… him that is of an hard heart O man thou hast destroyed thy self Hos. 13. 9. To clear this point more fully I will distinctly shew how God how Satan 〈◊〉 other men are said to harden a mans heart God doth it in justice Satan in malice other men in wilfulness §. 82. Of Gods hardning mans heart GOD is said to harden as a Judge inflicting hardness of heart as a 〈◊〉 Rom. 1. 24. Now because man wittingly did that which deserves that â—…ment he hardens his own heart even as a thief who is condemned by the 〈◊〉 may be said to hang himself That Gods justice may in this point be mere clearly manifested observe the particular respects wherein God is said to harden mans heart They are these 1. In that all actions and motions as they are actions and motions come from God as our very being doth For in him we live and move and have our being Act. 17. 28. But the pravity of the action or motion cometh from man Therefore man properly hardneth himself 2. In that God hinders not men from doing that which hardneth but God is the most high supream Soveraign there is none above him to bind him to do any thing He being not bound to hinder men from doing what they do who can who shall blame him Matth. 20. 15. Man himself doth the very deed 3. In that he withholdeth or withdraweth his softning spirit For mans own spirit is a resisting spirit Act. 7. 51. It must be a higher and stronger spirit which keepeth mans spirit in compass But Gods withholding or withdrawing his Spirit is in justice for some sin of man 4. In that God offereth the occasions whereby mans heart is hardened as his Word Sacraments Mercies Judgements Miracles and such like But these occasions are in themselves good their proper end is to soften It is by mans perverting them that they harden man in this case is like the spider that sucketh poyson out of sweet flowers 5. In that God giveth over to Satan who hardneth mans heart But God doth this as a just Judge Satan being his executioner Man himself brings this judgement upon himself §. 83. Of Satans and other mens hardning ones heart AS for Satan though he may enter into a man as he entered into Iudas Joh. 13. 27. and provoke men to sinne as he 〈◊〉 David 1 Chron. 21. 1. and beguiled them through his subtilty as he beguiled Eve 2 Cor. 11. 3. and sift them as he 〈◊〉 Peter Luâ—… 22. 31. yet he cannot force mans will to sin See The Whole Armour of God on Eph. 6. 12. Treat 1. Part. 3. § 17. As for other men they can less force mans Will then Satan What they do is either by counsell as the Sorcerers hardned Pharaohs heart Exod. 7. 11. or by expostulation as Iezabel hardened Ahabs heart 1 King 21. 7. or by perswasion as the Princes hardned Zedekiahs heart Ier. 38. 4 5 25. or by example as the four hundred Prophets hardened one another or were all hardened by Zedekiahs example 1 King 22. 11 12. If a man himself yield not all that other men can do will not harden him Therefore man properly hardneth himself It will stand a man in no stead to put off the blame of this sin from himself to any other This is it that keeps men from being duly humbled and from true repentance whereby the heart comes to be more hardened yet too prone are men so to do Some impute their hardness to God as Adam Some to Satan as Eve Gen. 3. 12 13. others to other men as Saul 1 Sam. 15. 21. Would we lay the blame on our selves as we ought we might be brought to such a sense of the burden that lieth on us as Christ would be moved to ease us Matth. 11. 28. §. 84. Of the Causes of hardness of heart II. THe ordinary causes of hardness of heart are such as these 1. Natural hardness This is the originall cause of habituall hardness If that be not taken away this will accompany it both will be mixed together In this respect it is said on the â—…nconverted Gentiles that they were past feeling This is set down as an effect of naturall hardness Eph. 4. 18 19. for the word going before translated blindnesse doth also signifie hardnesse as is shewed § 87. 2. Unbelief This makes men disrespect promises threatnings mercies judgements and all other means which are of use to soften or break mens hearts This was the great sinne of the Israelites who hardned their hearts in the wildernesse Deut. 1. 32. 9. 25. Psal. 78. 22 32. Therefore the Apostle to prevent hardnesse of heart admonisheth those to whom he wrote to take heed of unbelief v. 12 13. See § 120. 3. Hypocrisie By this men cover and hide their sinne whereby they wax bold in sinning It is said of obdurate sinners that they lurk privily Prov. 1. 18. and say no eye shall see us Job 24. 15. 4. Pride For this is ordinarily joyned with scorn disdain and such like vices as make men refuse and reject the means which might mollifie
bestow on them that come to him For mercy and grace are the cause of all Mercy hath particular reference to mans misery and wretchednesse so it implieth pity and compassion See Chap. 2. v. 17. § 176. Grace hath reference to mans unworthinesse so as it implieth the free will of God that what God doth he doth for his own sake of his own gracious good pleasure without any desert on mans part For Gods grace and mans works are drametrically opposed one to another Rom. 11. 5. Of Gods grace See Chap. 2. ver 9. § 78. As mercy and grace in generall intend the same thing namely the fountain of all good and the free manner of conferring the same So these two words Obtain Finde imply the same thing which is to be made partakers of such and such blessings The former Greek word signifieth to take or receive Heb. 5. 4. 7. 5. It hath reference to offering or giving a thing Matth. 20. 8 9. 25. 15 16. See Chap. 7. v. 5. § 37. The other word finde hath reference to seeking as Matth. 7. 7 8. To be found without seeking is counted extraordinary Isa. 65. 1. or accidentall and casuall as Act. 5. 10. The former presupposeth an offer or gift on Gods part whereupon we may be bold to take and receive The other implieth an act on our part whereupon we may be sure to finde Luk. 11. 9 10. The Greek word is also translated to obtain Chap. 9. v. 12. §. 97. Of mercy and grace the ground of all good THe foresaid description of the benefit obtained by going to the Throne of grace in these words to obtain mercy and finde grace shews that mercy and grace are the ground of all that good which we can expect from God Therefore the Apostles use to joyn them together in their salutations wherein they desire all good for those to whom they write thus Grace and mercy from God c 1 Tim. 1. 2. 2 Tim. 1. 2. Tit. 1. 4. 2 Ioh. v. 3. All Saints in all ages have acknowledged and pleaded this in their adresses to God Num. 14. 18 19. Psal. 51. 1. Dan. 9. 18. There is nothing out of God which can move him to any thing It must therefore be his grace and mercy that moves him to do good to man the rather because man is in himself most miserable through sinne and in that respect a fit object of mercy and withall most unworthy of the least good so as free grace must needs come in to do him good There is nothing in man to deserve or any way procure good from God Great is the pride of our adversaries the Papists who too too audaciously plead their own merits before God Adam in his innocency could merit nothing of God all that he could do was but duty Should the glorious Angels conceive any merit in what they did they would stain their glorious works and make themselves devils thereby See The whole Armour of God Treat 2. Part 4. of righteousnesse § 7. on Eph. 6. 14. Great also is the folly of those that trust to the supererrogatory works of others as if any man were able to do more then he is bound to do or more then the Law requires This is an higher degree of presumption then the 〈◊〉 No marvell that neither the one nor the other receive any fruit of mercy and 〈◊〉 For by the conceit of merit and supererrogation mercy and grace are 〈◊〉 null to them Considering mercy and grace are the ground of all our hope let us take 〈◊〉 notice thereof and as we cast one eye on our wretchednesse and unworâ—… so let us cast another eye on Gods mercy and grace that by our 〈◊〉 we be not discouraged from approaching to the Throne of 〈◊〉 This brought the Publican thither who said God be mercifull to me a sinner 〈◊〉 18. 13. Of Gods grace see more Chap. 2. v. 9. § 78. §. 98. Of Gods readinesse to afford succour A Particular blessing arising from Gods mercy and grace is thus expressed to help in time of need The word translated help is a Noun for perspicuity 〈◊〉 it may be thus translated for help Of the emphasis of the Greek word translated help See Chap. 2. vers 18. § 184. This word implieth a readinesse in God to afford succour God according to the notation of the Greek word is ready to runne at the cry of his children to succour them He is said to ride upon the heavens for their help Deut. 33. 26. God himself renders this reason of succouring his people in Egypt I have heard their cry Exâ—…d 3. 7. In this respect God is resembled to parents Psal. 103. 13. Isa. 66. 13. who use to runne when they hear their childe cry Yea God in pity and compassion is preferred before earthly parents Psal. 27. 10. Isa. 49. 15. This is a point of admirable comfort to us that are subject to many miseries and oft forced to cry bitterly God hath an ear to hear our cries and an heart to pity us When Hagars childe cried and Hagar could not help it God heard the voice of the lad and afforded help Gen. 21. 16 c. This is sufficient to keep us from â—…ainting in our distresses This also may be a motive to stirre us up to cry and call to God in all our distresses Children in their need will cry to their parents yet it may be their parents hear them not or if they hear them are not able to help them as Hagar could not help her childe Gen. 21. 16. But God alwaies hears even our inward cries Exod. 14. 15. §. 99. Of Gods doing good in season THis phrase in time of need is the interpretation of one Greek word which signifieth seasonable It is translated convenient Mark 6. 21. The Substantive is translated opportunity Matth. 26. 16. The Adverb conveniently Mar. 14. 11. and in season 2 Tim. 4. 2. The word is compounded of a Noun that signifieth season and an Adverb that in composition signifieth good So as this compound signifieth a good season The Grecians have two words that in generall signifie time But one useth to be indefinitely put for any kinde of time as Mat. 25. 19. The other determinately for a season or fit time It is translated season Mar. 12. 2. due season Matth. 24 45. opportunity Cal. 6. 10. Heb. 11. 15. This interpretation in due time doth give the full sense of the word As the Grecians have two words to distinguish time and season which are both set down together Acts 1. 7. So the Hebrews also have two distinct words one for time indefinitely Psal. 34. 1. the other for a set time or season Gen. 1. 14. Heb. 2. 2. The word here used by the Apostle signifying in the simple use thereof a season or fit time and in the composition a good season gives us to
metonymically the effect be put for the efficient sinnes for sinners 〈◊〉 where God saith I will be mercifull to their sinnes Heb. 8. 12. that is to 〈◊〉 that have sinned in pardoning their sins Thus saith the Publican God be 〈◊〉 to me a sinner Luk. 18. 13. The Sacrifice may be said to be for sinners even for their good in that it 〈◊〉 〈◊〉 means of removing the guilt and punishment thereof But this particle for being indefinitely taken for an end sins may here 〈◊〉 be understood and Sacrifices offered to obtain pardon of sins Hereupon it is 〈◊〉 concerning such an one as had a Sacrifice offered up for his sin it shall be 〈◊〉 him Lev. 4. 35. If any will extend this end for sinnes to offering up of gifts also the end 〈◊〉 further be taken in reference to sinne pardoned for which mercy gifts in â—…mony of thankfulnesse were brought to God as they who to testifie their â—…nesse for Gods bringing them out of their bondage into the promised Land brought gifts to be offered to the Lord Deut. 26. 10. But I take the former sense of Sacrifice offered for pardon of sin to be most proper to this place Hereby is intended that sin is pardonable All Sacrifices for sin all legal â—…ings for uncleannesse all prayers for pardon all promises of pardon all 〈◊〉 of sinners do prove as much 1. This gives evidence of Gods free grace and rich mercy to man Exod. 34. â—… Isâ—… 43. 25. 2. This affords matter of admiration in that none is like unto God herein Micab 7. 18. 3. This is a ground of singular comfort as Christ said to a poor distressed man Sonne be of good cheer thy sinnes be forgiven thee Matth. 9. 2. Assurance of the pardon of sinne is the most soveraign ground of comfort that can be 4. This affords manifold Directions as 1. To be well-instructed in the grounds of pardon 2. To consider the need we have thereof 3. To apply it aright unto our selves 4. To rest thereupon 5. To be watchfull against sin for the future Ioh. 5. 14. 8. 11. See more hereof in my Treat of the sin against the holy Ghost § 5 6. §. 9. Of compassion in such as have to do with others in the things of God Verse 2. Who can have compassion on the ignorant and on them that are out of the way for that he himself also is compassed with infirmities THe sixth branch of the Description of an High-priest is That he can have compassion Of the notation of the Greek word translated have compassion and of the Greek word translated can how it signifieth a fitnesse and readinesse to do a thing See Ch. 4. v. 15. § 88. From adding this property of an High-priest to have compassion to the former about his dealing for men with God may be inferred that they who are to deal for men especially about God must be full of compassion This the Apostle implieth under sundry properties belonging to a servant of the Lord who must be for 〈◊〉 to God 2 Tim. 2. 24. 1. He must not strive It is want of compassion that makes men strive or be contentious 2. He must be gentle unto all men Gentlenesse and meeknesse arise from compassion 3. He must be apt to teach None more fit and meet to teach others then men of compassion 4. He must be patient One ready to bear with the evils and weaknesses of others Such an one was Moses who is said to be a man very meek above all the men which were upon the face of the earth Num. 12. 2. This language of the Apostle Paul My little children of whom I travel in birth again Gal. 4. 9. sheweth him to be a man full of compassion All men are subject to many weaknesses and imperfections yea in many there 〈◊〉 much perversnesse especially about the wayes of God they are as children prone to provoke them that seek their good so blinde as they cannot discern their own good if therefore they who have to do with them be not as Parents use to be to their children full of compassion they will soon cease to seek their good There is no such means of overcoming evil with goodnesse as bowels of compassion Cruell and hard-hearted men are unfit to be Ministers who are to be for men in things pertaining to God Ministers oft meet with cases which require much pity and great patience If they be ready to fret and fume and in scorn put away such as propound their cases to them they may send away poor souls comfortlesse Let Ministers therefore put on bowels of mercy kindenesse humblenesse of minde â—…eeknesse long-suffering Col. 3. 12. They are as Priests for men in things pertaining to God That they may do this let them consider that they with whom they have to do are their own flesh Isa. 58. 7. and that no man ever yet hated his own flesh but nourisheth and cherisheth it Ephes. 5. 29. Let them also consider how ouâ—… Lord prâ—…nounceth the mercifull to be blessed and promiseth that they shall obtain mercy Maâ—… 5. 7. §. 10. Of Ignorance THe persons on whom compassion is especially to be had are here specified to be of two sorts 1. Such as are ignorant 2. Such as are out of the way Of the distinct kindes of ignorance and of the dangers thereof and duties thence arising See Ch. 3. v. 10. § 111 112. In that the ignorant are here brought in as an instance of such sinners as were to have Sacrifices offered up for their sins the Apostle giveth us to understand that Ignorance is a sin It is expresly said That if any soul sin through ignorance he shall bring a sin-offering Num. 15. 27 28. 1. Ignorance is a transgression of the Law of God for it is contrary to that knowledge which the Law requireth But every transgression is since 1 Iohn 3. 4. 2. Ignorance is a defect of that Image of God after which God at first created man for knowledge was a part of that Image Col. 3. 10. 3. Ignorance is an especial branch of that natural corruption which seised upon the principal part of man namely his understanding 4. 〈◊〉 is the cause of many other sins Gal. 4. 8. 1 Tim. 1. 13. Therefore it must needs be a sin it self 5. Judgements are denounced against ignorance as against a sinne Hos 4. 6. 2 Thess. 1. 8. 6. Ignorance is a punishment of other sinnes Isa. 6. 10. Ioh. 12. 40. Though Ignorance be a sinne yet ignorant persons are here brought in as a 〈◊〉 object of compassion Christ renders this ground of his praying for the Jews that had a hand in crucifying him Luk. 23. 34. And Peter alledgeth it as a ground of his tendring mercy unto them Act. 3. 17. Ignorance is a spiritual blindenesse so as they see not the dangerous course wherein they walk and in that respect are the more to be pitied §. 11. Of having compassion on
use the word For where he had said How hardly shall they that have riches enter into the kingdome of God he addeth concerning the very same point Witâ—… men it is impossible Mar. 10. 23 27. A thing properly is said to be impossible simply or upon condition That is simply impossible which never was is or can be Thus it is said that it is impossible for God to lie v. 18. See § 141. Upon supposition a thing is said to be impossible either in regard of some present impediment or of a perpetuall impotency in nature It was a present impediment in that course which Christ had set down to work miracles amongst those that did beleeve that Christ could do no mighty work among his own Kin Mark 6. 4 5. Matth. 13. 58 In regard of a perpetuall impotency in nature it is not possible that the blood of Buâ—…s and Goats should take away sins Heb. 10. 4. Some take impossible in this Text in the first sense for hardly Others for a present supposition which may be taken away But the reasons following do evidently demonstrate that a permanent and perpetuall impossibilitie is here meant and that in regard of the course which God hath set down to bring mâ—…n to repentance In this impossibility lyeth a main difference betwixt the sin here meant and all other sins For there are many sins which in the event are not pardoned yet are pardonable In which respect Christ saith in opposition to this Sin All sins shall be forgiven Mar. 3. 28. that is may be forgiven or are pardonable §. 39. Of Renewing again THat which is here said to be impossible is thus expressed to renew them again unto repentance The Greek word translated to renew is a compound The root whence the simple verb is derived signifieth new Thence a verb to make new The preposition with which the verb is here compounded signifieth again The verb compounded herewith to renew This hath reference to mans corrupt estate into which he fell by Adams first sin Mans first estate was after Gods Image Gen. 1. 27. It was a new fresh flourishing glorious estate Mans corrupt estate is resembled to an old man Eph. 4. 22. Rom. 6. 6. To have this old estate altered is to be renewed Col. 3. 10. And the grace it self is stiled renewing Rom. 12. 2 Tit. 3. 5. The conjunction added hereunto and translated again hath reference to the falling away of those who were once before renewed at least in appearance And it intendeth a renewing again of him that had been before renewed For it presupposeth a man to have cast off the old man and to have purged out the old leaven and so after a sort to have been made a new man a new lump so as having escaped the pollutions of the world through the knowledge of the Lord and Saviour Iesus Christ they are again intangled therein and overcome the latter end is worse with them then the beginning 2 Pet. 2. 20. Such an one if he be recovered must have a second new birth a second renovation and this is it which the Apostle saith is impossible That which is here said of the new lump and new man from which they fall is to be understood of one so taken to be in the judgement of charity The word translated to renew them is of the active voyce In this respect it is diversly applyed Some refer it to Apostates themselves some to Ministers some to the word some to God I suppose that without any contradiction it may be referred to 〈◊〉 and every of them for 1. It being applyed to the Apostates themselves it implyeth that they 〈◊〉 rise again repent and turn to God in that they have deprived themselves of 〈◊〉 that spirituall ability which was before wrought in them 2. Applyed to Ministers it implyeth that they though by vertue of their â—…ction and Ministry they did formerly work upon these Apostates and still continue to work upon others yet now to these their labour is altogether in vain they can no more work upon them 3. Applyed to the word it implyeth that that which is a savour of life to others is to such Apostates a savour of death and a killing letter 4. Applyed to God it hath respect to his will his determined purpose and unchangeable truth and so proves to be impossible For as it is impossible that God should lye so it is impossible that God should alter his determined purpose 〈◊〉 resolution v. 18. But to take away all dispute about this point it may indefinitely without respect to any particular person or meanes be thus translated It is impossible to reâ—… 〈◊〉 or it may be taken in sense passively thus It is impossible that they should â—…e â—…ed again Thus some interpret it §. 40. Of Repentance the way to salvation THat whereunto Apostates cannot be renewed again is here said to be â—…pentance Of the notation of the Greek word translated Repentance and 〈◊〉 the generall nature thereof see § 8 Some of the ancient Fathers understand by this word Repentance that soâ—… form of repentance which was used in the Primitive Church for admitting 〈◊〉 into the Church again who for fear of persecution had denyed the Christian 〈◊〉 or otherwise had committed some fowl and scandalous sin But surely that cannot be here intended for 1. We do not read of any such form in the Apostles time 2. There is no impossibility of bringing men to such a form The greatest â—…state that ever was confessed his sin and outwardly repented himself Mat. 27. 3 4. and probably might have been brought to such a form 3. To bring sinners to a publick form of repentance doth not sufficiently exp the emphasis of this phrase to renew unto Repentance or by repentance 4. This phrase whose end is to be burned v. 8. will hardly admit such an â—…pretation Repentance therefore must here properly be taken for a change of the heart 〈◊〉 for such an alteration of minde and disposition as may produce a new life and â—…versation It is impossible that the Apostate before mentioned should have a 〈◊〉 heart Mention is here made of Repentance because it is the onely meanes of recovery and the way to salvation Luk. 13. 3 5. So as the Apostle here implyeth thâ—… iâ—… iâ—… impossible they should be saved and that upon this ground because they 〈◊〉 repent For repentance is necassary to salvation This is the doctrin of the Prophets Isa 1. 16 17. Ier. 3. 1. Ezek. 33. 11. of the Fore-runner of Christ 〈◊〉 3. 7. of Christ himself Mat. 4. 17. and of his Apostles Mar. 6. 12. Act. 〈◊〉 3â—… 1. Repentance is necessary for justifying Gods mercy that it may appear thâ—… 〈◊〉 free grace in pardoning sin giveth no occasion to continue in sin but rather â—…o break off sin For by Repentance sin is broken off 2. Hereby the elamour of the Law against the Gospell
is answered in that they whose sins are pardoned do not continue in sin but rather repent thereof 〈◊〉 Christ came to call sinners to Repentance Matth. 9. 13. 3. The mouth of the damned is stopped in that such sinners as are saved reâ—…ed which the damned did not Luk. 16. 25. 4. By Repentance men are made fit members for Christ yea and a fit spouse for him Eph. 5. 26. They are also fitted hereby for that place whereinto nothing that 〈◊〉 can enter Rev. 21. 27. 1. This discovereth the vain hopes of them who going on in sin look for mercy These are the ungodly men who turn the grace of our God into lasciviousness Jud. v. 4. The 〈◊〉 of God that bringeth salvation teacheth that denying ungodliness and worldly lusts 〈◊〉 should live soberly righteously and godly c. Tit. 2. 11 12. 2. This is a strong motive to such as have fallen away and desire recovery and to be freed from wrath vengeance and damnation to repent otherwise they cannot 〈◊〉 perish Luk. 13. 3 5. Whensoever therefore thou goest to God for mercy renew thy repentance 1 Tim. 2. 8. Psal. 26. 6. Otherwise thy Prayer may be rejected 〈◊〉 and prove an abomination Psa 66. 18. Ioh. 9. 31. Isai. 1. 13 c. Take heed lest continuance in sin harden thy heart and make it impenitent Rom. 2. 5. We ought the rather to take the opportunities which God affordeth of Repentance because Repentance is not in mans power No man can come to Christ except the Father draw him Joh. 6. 44. It is God which worketh in men both to will and to 〈◊〉 of his good pleasure Phil. 2. 13. Therefore Saints have ever called upon God to tum them Ier. 31. 18. Lam. 5. â—…1 Psal. 51. 10. Men are wholy prone to evill by nature as heavy things to fall downward It is therefore a very vain conceit to think that a man can repent when he will Saâ—…an doth exceedingly beguile men herein This makes many to lead all their life in sin upon conceipt that at their death they may repent Hereof see more in the Whâ—…le Armour of God Treat 2. Part. 4. Of righteousness on Eph. 6. 14. § 12. §. 41. Of Apostates crucifying to themselves the Son of God afresh THe Apostle having denounced a most fearfull doom against Apostates in the latter part of the sixt verse demonstrateth the equity thereof in these words Seeiâ—…g tâ—…ey crucified to themselves the Son of God afresh c. These words seeing they crucifie afresh are the interpretation of one Greek compound participle which word for word may thus be translated Crucifying again Oâ—…r English hath well set out the sense and emphasis of the word The root from whence the simple verb is derived signifieth a Cross Matth. 27. 32. Thence is derived a verb which signifieth to crucifie Matth. 27. 28. To crucifie is properly to nail to a Cross or to hang upon a Cross. This was the death whereunto Christ was put Matth. 27. 35. In reference hereunto the Apostle here useth this compound crucifying again For the adverb with which it is compounded signifieth again This compound is here only used and no where else in the New Testament It implyeth two things 1. That the aforesaid Apostates did so obstinately reject all the benefit of Christs soâ—…er death upon the Cross that if they should receive any benefit from Christ and his Sacrifice Christ must be crucified again 2. That they made themselves like to the bitterest and deadliest enemies that ever Christ had who were those Jewes whom nothing would satisfie but the death of Christ even that ignominious painfull and cursed death of the Cross For when the Judge asked what he should do with Iesus they answered let him be crucified Matth. 2â—… 〈◊〉 Such is that hatred and malice of Apostates that they would if they could have him crucified again Not unfitly therefore do our last English â—…slators use this word afresh For when the wounds of him that hath been healed are opened and bleed again we use to say they bleed afresh This then implyeth that though Christ hath finished to the uttermost whatsoever was to be endured on earth and is now in rest and glory in heaven yet they would have all hiâ—… suffâ—…ings afresh all anew They would have him suffer and endure as much as 〈◊〉 he did before To meet with an objection that might be made against this crucifying of Christ again that it is a matter simply impossible for all the men in the world to do Christ being now setled a supream Soveraign in heaven so as they may sooner 〈◊〉 the Sun out of his sphear then Christ from his throne the Apostle addeth this â—…striction to themselves which implyeth two things 1. That in their own imaginations and conceits they would do such a thing they would do as much as in them lyeth to crucifie Christ again 2. That they do so wholy wilfully and maliciously reject all the former sufâ—…ings of Christ as to them themselves he must be crucified again For they can have no benefit by his former sacrifice Though others may yet not they The person whom they so disrespect and reject is here stiled the Son of Gâ—…d Of this title Son of God and of that excellency which belongs to Christ â—…on See Chap. 1. v. 2. § 15. and v. 4. § 41. There is no other title whereby the excellency of Christ could more be set sonâ—… then this It shewes him to be not only true God but also in such a respect God as he might also become man and be given for man As Son of man he dyed 〈◊〉 shed his blood as the Son of God that blood which he shed was the blood of God Act. 20. 28. To disrespect such a Son of man as by his blood purchased their â—…demption is more then monstrous ingratitude but to do this against him that is also the Son of God is the highest pitch of impiety that can be These four 〈◊〉 1. To crucifie 2. To crucifie again 3. To crucifie again to themselves 4. To do all this to the Son of God do manifest a wonderfull great aggravation of the 〈◊〉 of Apostates that they make the invaluable sacrifice of the Son of God which 〈◊〉 been offered up and the inestimable price even the precious blood of God â—…self which hath been paid for mans redemption and is of sufficient worth to pâ—…chase a thousand worlds to be of no worth to them Another sacrifice muâ—… be offered up and more blood shed if such be redeemed Is not this to tread 〈◊〉 â—…oot the blood of the Covenant and to account it an unholy thing Heb. 10. 29. §. 42. Of Apostates putting the Son of God to an open shame YEt further to aggravate this sin of Apostates the Apostle addeth another woâ—… thus translated put to an open shame This is a compound word Tâ—… simple signifieth to shew Matth. 4. 7.
Thence a noune which signiâ—…â—… spectacle or an example Iud. v. 7. and a verb which signifieth to make 〈◊〉 of and thereupon to make an example From thence ariseth the comâ—… here used which for the most part is taken in the worst sense namely to maâ—…e 〈◊〉 an example of disgrace to expose one to ignominy and open shame It is used â—…gatively of Iosephs mind to the Virgin Mary He was not willing to make 〈◊〉 publick example Matth. 1. 19. This compound verb is here fitly and fully thus translated put him to an 〈◊〉 shame This is an evidence of Apostates excessive envy hatred and malice agaiâ—… Christ and it hath reference to their malicious handling of Christ at the time of his death For they sent men to apprehend him as a thief When they had broâ—… him to the High-Priest they suborn false witness against him The High-Prieâ—… servants spit in his face smite him with their hands and staves They deliver 〈◊〉 up to an heathen Judge They choose him rather to be put to death then a â—…rious murderer They all cry out to the Judge to have him crucified Souldiers after he was whipped and condemned in derision put a purple robe upâ—… him plat a Crown of Thornes upon his head and put a reed for a Scepter into 〈◊〉 hand They lead him out to the common place of execution making him to 〈◊〉 his own Crosse. They naile him to a Crosse and so lift him up and that 〈◊〉 two theeves for the greater ignominy They deride him so hanging upon the Crosse. They give him Gall and Vinegar to drink These and sundry 〈◊〉 wayes did they who first crucified Christ put him to open shame In like manner do Apostates deal with the Lord Jesus Christ. They blaspâ—… his name they disgrace his Gospell they persecute his members and that in the â—…orest and rigourest manner that they can If they could they would pull 〈◊〉 himself out of heaven and handle him as shamefully as he was before handled 〈◊〉 all on meer malice and that after they have been enlightned tasted of the heavenly 〈◊〉 â—…ade partakers of the Holy Ghost tasted of the good word of God and of the powers of the 〈◊〉 to come The fore-mentioned spightfull acts after such mercies received do manifestly demonstrate that the sin here spoken of is the sin against the Holy Ghost so as the Apostle might well say that it is impossible to renew them again unto repenâ—…nce Of the nature of this sin and of the reason why this above other sins shall â—…ver be pardoned see my Treatise of the sin against the Holy Ghost § 15 c. and § 27 c. §. 43. Of the Resolution of Heb. 6. 4 5 6. Heb. Chap. 6. v. 4 5 6. Vers. 4. For it is impossible for those who were once enlightned and have tasted of the heavenly gift and were made partakers of the Holy Ghost Vers. 5. And have tasted the good word of God and the powers of the world to come Vers. 6. If they shâ—…ll fall away to renew them again unto repentance seeing they crucifie to themselves the Son of God afresh and put him to an open shame Vers. 4. THe main scope of these three verses is to set out the state of Apostates In them observe 1. The inference in this causall particle FOR. 2. The substance whereof are two parts 1. The Ascent 2. The Downfall of Apostates 1. Their ascent consisteth of five degrees 1. Their enlightning amplified by the time Once 2. Their taste of the heavenly gift In this is set down 1. An Act Taste 2. The object gift amplified by the excellency of it Heavenly 3. Made partakers of the Holy Ghost Here observe 1. With what they are endowed The Holy Ghost 2. How they are endowed therewith Made partakers Vers. 5. 4. Have tasted the good word of God Here again is expressed 1. The former act have tasted 2. Another object The Gospel stiled the word and amplified 1. By the Author God 2. By the quality Good 5. The powers of the world to come Here 1. The act is understood 2. The object is 1. expressed powers 2. Amplified by the place where they are world to come Vers. 6. 2. Their downfall is 1. Propounded 2. Proved In propounding it there is 1. A supposition under which the kind of fall is comprised If they shall fall away 2. An inference wherein is noted an impossibility of recovery This is 1. Generally expressed It is impossible 2. Particularly exemplified in two branches 1. The kind of recovery To renew 2. The means thereof unto repentance 2. The proof of the foresaid point is taken from two effects The first effect is described 1. By the kind of act They crucifie 2. By the reiteration thereof afresh 3. By the person crucified The Son of God 4. By their own dammage To themselves The second effect is thus set out And put him to an open shame §. 44. Of Observations gathered out of Heb. 6. 4 5. 6. Vers. 4. I. THe utmost danger is to be declared As the note of inference FOR So the general scope of these verses afford this observation See § 30. II. Hypocrites may be enlightned This is here taken for granted See § 3â—… III. One can be but once enlightned This also is taken for granted See § 3â—… IV. God bestoweth gifts on hypocrites The word gift intends as much See § 3â—… V. Hypocrites may partake of heavenly gifts This Epithite Heavenly gives proof hereunto See § 33. VI. Hypocrites have but a smack of the gifts they have This Metaphor 〈◊〉 implies as much See § 33. VII The Holy Ghost is the worker of those gifts that any have He is therefore metonymically here put for the gifts themselves See § 34. VIII Hypocrites may be made partakers of the Holy Ghost This is here expresly set down See § 34. Verse 5. IX Gods word is common to all of all sorts For hypocrites are here said to taste hereof See § 35. X. Hypocrites do but sip on Gods word They do but taste it See § 35. XI The Gospell is a good word For by this phrase good word the Gospell is meant See § 35. XII There is a world yet to come This is here taken for granted See § 36. XIII The things of the world to come may be here discerned This also is here â—…ken for granted See § 36. XIV The things of the world to come are as glorious trophies This is intended under this word powers See § 36. XV. Hypocrites may have a sweet apprehension of heavenly happiness They 〈◊〉 taste the same See § 36. Verse 6. XVI Hypocrites may totally fall away The emphasis of the Greek 〈◊〉 translated fall away implies as much See § 37. XVII The fall of Apostates is irrecoverable This word impossible proves as 〈◊〉 See § 38. XVIII There is not a second renovation This particle again intends this poiâ—… See § 39. XIX Apostates are not
Luk. 5. 5. And to husbandmen 2 Tim. 2. 6. And to such as labour in harvest Ioh. 4. 38. And 〈◊〉 travellers wearied in their journey Ioh. 4. 6. And to Handicrafts-men Eph. 4 〈◊〉 All these shew that the word implyeth a diligent and hard labour so as it 〈◊〉 intendeth that love is industrious It is not slothfull or idle It will make a 〈◊〉 take any pains endure any toyle be at any cost Thus is this phrase labour of loue used 1 Thes. 1. 3. And love is said to endure all things 1 Cor. 13. 7. Loâ—… makes men strive to overcome evill with goodness it makes men to bear much 〈◊〉 was love that moved Christ to travell till he was weary and to forbear to reâ—… himself Ioh. 4. 6 32. It made him to watch all night in prayer Luk. 6. 1â—… 〈◊〉 made him endure the greatest burden that could be laid upon any witness 〈◊〉 agony Luk. 22. 44. It was love that moved the Apostles to take the great paines they did Of Saint Pauls pains labours travels and sufferings read 2 Cor. 11. 23 〈◊〉 It was love that put him upon all 2 Cor. 12. 15. Love works upon the heart of men within it moves the bowels it puts liâ—… 〈◊〉 their soul it addes feet and wings to their body it makes them readily run to 〈◊〉 good to those whom they love If they cannot run or go yet it will make them creep as we say in the Proverb it makes them willing yea and desirous to do whâ—… they can it makes them spare nor paines nor cost it will not suffer them easily to be hindered This is a matter of tryal whether true love possesse our souls or no. If all ouâ—… love consist in pittifull affections and kinde words but fail in deeds especially iâ—… 〈◊〉 be to be taken and cost laid out thereabout surely the love that we pretend iâ—… 〈◊〉 a meer shew of love If a brother or sister be naked and destitute of daily fâ—…d 〈◊〉 one of you say unto them depart in peace be ye warmed and filled notwithstanding ye give them not those things which are needfull to the body what doth it profit James 1. 15 16. 1 John 3. 18. Nay if pains or difficulties keep us from exercising love 〈◊〉 love is not well rooted in our soul. Why do men take so much paines as they do 〈◊〉 themselves surely love of themselves doth abound It is aboundance of love 〈◊〉 makes parents so carefull and diligent for the love of their children as they are The like may be said of diligent faithfull and painfull Ministers Magistrates Serâ—… and all others love abounds in them On the otherside where Magistrates â—…nisters Neighbours or any others are kept from doing good by the paines and lâ—…bour that is to be taken about that good they do hereby declare that they wâ—… true Christian love Let us therefore in what place of what rank or degree 〈◊〉 we are testifie the truth of our love let not paines travell cost or any like thâ—… hinder us from doing of good which we might and ought to do We here 〈◊〉 that God will not forget labour of love why should any thing hinder us from thâ—… which God will not forget §. 69. Of love to man for the Lords sake THe love of the Hebrewes is much commended in this phrase Which ye haâ—…e â—…ed toward his Name This relative which hath apparent reference to love the word â—…ately preceding for they are both of the same gender number and person The other relative His hath as an apparent reference to God mentioned in the beginning of the verse If the sentence here ended the love before spoken of might be taken for their love of God but because it is thus exemplified in that 〈◊〉 have ministred to the Saints their love must needs be applyed to Saints and 〈◊〉 clause which ye have shewed toward his name be inserted as an amplification of their love of man By the name of God is indefinitely meant that whereby God doth make himself known unto us Hereof see Chap. 2. v. 12. § 112. Here as in sundry other places it is put for God himself or for his glory as Psal. 76. 1. The verb translated shewed is a compound The simple verb signifieth to shew and manifest a thing as Matth. 16. 21. The compound carrieth emphasis and implieth a clear and evident shewing of a thing There are two nounes thence derived which we interpret a manifest token 2 Thes. 1. 5. And an evident token Phil. 1. 28. and a proof 2. Cor. 8. 24. Thus by that love which they did bear to the Saints they evidently declared that they eyed God therein and aimed at his glory and the praise of his name This clause which ye have shewed towards his name intendeth the end and manner of their loving the Saints namely for the Lords sake because God commanded them so to do because God approved them that so did because God himself loved the Saints and because God accepted as done to himself what was done to the Saints Yea hereby also is intended the effect and fruit that followed thereon which was Gods praise and glory This the Apostle in a like case thus expresly affirmeth Which causeth through us thankesgiving to God For the administration of this service not onely supplyeth the want of the Saints but is abundant also by many thankesgivings unto God 2 Cor. 9. 11 12. The generall intendment of the Apostle is this that respect must be had to God in the duties of love which we perform to man Do all to the glory of God 1 Cor. 10. 31. Honour the Lord with thy substance Prov. 3. 9. The Apostle speaking of ministring to the Saints saith that it was administred to the glory of the Lord 2 Cor. 8. 9. He that upon a work of mercy done to men rendred this reason thereof I fear God Gen. 42. 18. had respect to God in what he did to men so he that in a like case said I thy servant fear the Lord from my youth 1 Kings 18. 12. And he also who forbearing to oppress subjects as other Governours had done said so did not I because of the fear of God Neh. 5. 15. 1. God is that high supream Judge to whom we are to give an account of all things that we do whether to God or man whether they be works of piety justice or charity 2. Gods glory is the most high supream end at which we ought to aim in all things and whereunto all other ends ought to be subordinate Whatsoever is not directed thereto cannot be but odious and detestable before God 3. It doth much amplifie the comfort of doing good to men when therein we shew respect towards the name of God 1. Such works of mercy as are done to other ends do lose much of their glory comfort and reward False ends which many propound to themselves are such as these
in that by the promise of mercy the sins of Eli and of his Sons were so aggravated as they made themselves unworthy of that favour and by the threatning of vengeance Nineveh was brought to repentance 3. Object Though the secret counsell of God be immutable yet the alteration of Gods revealed will argueth changeablenesse Answ. No such thing but rather contrary for those and such like promises and threatnings had their secret concealed limitations according to which they were to be performed The limitation of the promise was If they to whom it was made should walk in the wayes of the Lord. Such a limitation was expressed in the promise to Iereboam 1 King 11. 38. which because it was not observed the promise was not performed and yet Gods truth therein yea and thereby accomplished Put this into syllogisticall form and it will be the better discerned thus If the house of Eli for ever remain upright it shall for ever abide before me But it hath not remained upright therefore it shall not abide before me So on the other side the limitation of Gods threatning against Nineveh was unlesse they repent Such a limitation is expressed in Gods threatning against 〈◊〉 Gen. 20. 3 7. Read a pregnant place to shew the limitation of Gods promises and threatnings Ier. 18. 7 c. 4. Object Gods word hath been altered in plain simple declarations where no such limitation is intended The word being neither promise nor threats but a narration of an event as where God said concerning Behadad Thou maist certainly recover and yet he died 2 King 8. 10. and concerning Hezekiah Thou shalt die and yet he recovered 2 King 20. 1. Answ. Gods word in these and such like places was uttered not of the event but of the naturall and ordinary course of secondary causes In regard hereof Hezekiah could not have recovered unlesse God had against the course of these causes restored his life And Benhadad might have recovered if Hazael had not traytâ—…rously with a murderous hand stifled him Gods word then rightly understood was true but the event had reference to Gods secret purpose for the effecting whereof Gods word uttered in another sence was an especiall meanes For Gods declaration of Hezekiahs desperate disease made Hezekiah pray the more earnestly and his declaration of Benhadads possibility to recover moved Hazaell to murdâ—…r him 5. Object Divine attributes have been altered He took his mercy from Saâ—…l 2 Sam. 3. 13. His anger endureth but a moment Psal. 30. 5. Answ. In these and other like places the causes are put for the effects mercy and anger for the effects that follow from them The altering of those effects argued an alteration in men that they continued not to be such as they were before but constancy in Gods dealing with them according to their carriage towards him §. 137. Of usefull instructions arising from the immutabilitie of Gods counsell 1. THe foresaid immutabilitie of Gods counsell putteth a difference betwixt the Creator and creatures these are changeable as in their nature so in their counsels It is said of the most stedfast of Gods creatures he charged his Angels with folly Job 4. 18. Object Good Angels never altered their counsels nor will glorified Saints in heaven alter theirs Answ. That is not simply in the immutability of their counsell instance the evill Angels that fell and Adam in his entire estate but in the assisting grace of God So as their immutabilitie in regard of the event is an evidence of Gods immutability for it commeth from God See more hereof in The guide to go to Gâ—… or explanation of the Lords Prayer § 227. 2. This gives just matter of humiliation and cause of complaint in regard of that 〈◊〉 which Adam through variablenesse brought upon himself and his posterity For 〈◊〉 is now variable and inconstant in all his wayes Variablenesse in religion â—…d piety is of all the most grievous Prophets much complain hereof Isa. 1. 21 11. Ier. 2. 11 13. So the Apostles Gal. 1. 6. and 3. 1. 2 Pet. 2. 1 21. Many in cor dayes who in their youth and former years shewed great zeal and forwardness â—…re since changed their counsell This variablenesse is also blame-worthy in reference to our dealing with men 3. This is one speciall point wherein we ought to be followers of God namely â—…utability in our good counsels and purposes We must be stedfast and unmoveaâ—… 1 Cor. 15. 58. and continue in the faith grounded and setled c. Col. 1. 23. That our counsels may remain immutable they must be surely and soundly â—…ounded on a good foundation which is Gods revealed will We may not be 〈◊〉 and over-sudden in our counsels Wise States-men will long consult upon that which they inviolably decree Wherein our unchangablenesse must be manifested See the Guide to go to God § 228. 4. Gods immutability is a good ground of submission to the manifestation thereof It is impossible that Gods counsell be altered It is therefore in vain to struggle against it but to yeeld unto it is to make a vertue of necessity 5. This is a point of singular consolation to such as have evidence of Gods eternall counsell concerning their salvation they may be assured hereupon that they shall attain thereunto Sanctifying graces do give unto us assured evidence of that good counsell of God 1 Cor. 1. 7 8 9. Phil. 1. 6. Of Gods immutability in generall See the Guide to go to God § 226 227 228. §. 138. Of Gods oath a kinde of Suretiship THe meanes whereby God manifested the immutability of his counsell is thus set down confirmed it by an oath The particle IT is not in the Greek The verb translated confirmed is derived from an adjective that signifieth middle as Matth. 18. â—… 20. Thence a substantive that signifieth a Mediaâ—… one that standeth as it were in the mid'st betwixt two at variance In this respect it is said that a Mediator is not of one Gal. 3. 20. There must be different persons and they also dissenting where properly there needs a Mediator Thus this word is oft attributed to Christ the Mediator betwixt God and man as 1 Tim. 2. 5. Heb. 8. 6. and 9. 15. and 12. 24. Hence the verb here used is derived It is interpreted by some he interposed by others he undertook as a surety Our former English thus he bound himself This word implieth that the promise which God confirmed was that which he made in and thorow the mediation of Jesus Christ and on that ground was God the more willing to bind himself by oath For all the goodnesse that God shew'd to man since his fall was in and thorow the mediation of Jesus Christ. Of Gods respect to man in binding himself by oath see v. 13. § 97 c. §. 139. Of Gods condescending for mans sake Heb. 6. 18. That by two immutable things in which it was impossible
fore-runner This act of Christ being premised immediatly before his Priest-hood sheweth that heaven is the place where Christ continueth to exercise his Priest-hood 1. That was prefigured by the most holy place Heb. 9. 11. 2. There is the mercy seat or throne of grace whereon his Father sitteth Heb. 8. 1. 3. That is the only place of true happinesse 4. That was shâ—…t against us by our sins but Christ by his own blood entred in thither 〈◊〉 obtained eternall redemption for us Heb. 9. 12. See more hereof Chap. 4. v. 14. § 84 85. To move us the rather to apply this entring of Chrinst into heaven unto our selves the Apostle here expresly saith that he did it for us So as a main end of Christs entring into heaven was for our good As he came down from heaven for our good so for the same end he entred into heaven again Indeed for us and for our good he did and endured all that he did and endured See Chap. 2. v. 9. § 83. In particular he entred into heaven for us 1. To prepare places for us Iohn 14. 2. and 12. 26. 2. To make continuall intercession for us Rom. 8. 34. 3. To make us partaker of his own glory Iohn 17. 24. Rev. 3. 21. 2 〈◊〉 2. 〈◊〉 We are utterly unable of our selves to enter into heaven Ioh. 3. 13. Therefore Christ ascended for us to open a passage for us and to bring us thither 1. This putteth a difference betwixt the ascension of Christ and of others 〈◊〉 ascend thither Christ ascended by his own power and for the good of others But all others that inter into heaven entred by vertue of Christs entring 〈◊〉 and for themselves This phrase God hath raised us up together and made us sit together in heavenly places in Christ Iesus Eph. 2. 6. is very emphaticall and 〈◊〉 that we are not only in hope but indeed entred into heaven in the person of Christ and that by vertue of our neer union with him 2. This is a strong motive to believe in Christ. If Christ did all for us 〈◊〉 〈◊〉 not then good reason for us to apply what Christ did and suffered to our selves Meditate hereon for strengthning your faith If we apply not to our selves 〈◊〉 Christ did we do not only lose the benefit of all but also we make void as 〈◊〉 as in us lyeth the main end of Christs entring 3. From the particular we may receive a general direction to apply to our 〈◊〉 〈◊〉 Christ himself so his offices actions natures properties value and vertue of what he did and endured for all was for us 4. This ministreth singular comfort against all the troubles which in this 〈◊〉 we are subject unto Let not your hearts be troubled saith Christ in my Fathers 〈◊〉 are many mansions and I go to prepare a place for you John 14. 1 2. Thus Christ comforteth his Disciples against troubles upon this consideration that he himself as a fore-runner entred into heaven for their sakes even to prepare places for them On this ground we may support our selves against trouble because Christ in heaven prepareth a rest for us and we have no cause to fret at the honours wheâ—… unto wicked men are advanced in this world in that Christ prepares honour enough 〈◊〉 us in heaven 5. This sheweth the reason of the assurance of our hope that is an Anchor caâ—… within the vaile namely because Christ hath entred thither for us that we should be made partakers of the happinesse there enjoyed For this cause doth the Apostle here make mention of Christs entring thither for us This assurance then ariseth not from our selves but from that order and meanes which God hath appointed and afforded to us That we might not be mistaken about the foresaid fore-runner and his entring into heaven for us the Apostle doth expresly name him under this title Iesus which signifieth a Saviour and this amplifieth all the fore-mentioned points that the forerunner is a Saviour and he that entred into heaven for us as a Saviour Upon such a ground did this Apostle thus set down Iesus by name Chap. 4. v. 14. § 86. Of this name Iesus See Chap. 2. v. 9. § 73. §. 161. Of Christ a Priest after the order of Melchisedec THe latter part of this verse in these words made an High-Priest for ever after the order of Melchisedec is a pertinent and perfect transition betwixt the Apostles digression and his description of Christs Priest-hood Of his digression See Chap. 5. v. 11. § 57. This transition eyeth both that which went before and that which followeth In reference to that which he had delivered about the fore-runners entring into heaven he hear sheweth what an one he was even the only true High-Priest who is for us in things pertaining to God Hereby the benefit of Christs entring 〈◊〉 is much amplified In reference to that which followeth this transition layeth down the sum of the Apostles large discourse about Christs Priest-hood He doth here resume the very words at which he brake off his fore-mentioned discourse Chap. 5. v. 10. that thereby we might the better discern how he returnes to his sonner matter and proceeds therein This is the third time that this testimony of Christs Priest-hood hath been alledged namely Chap. 6. v. 6. and 10. and here And it is twice more mentioned in the next Chap. v. 17. and 21. Yea twice more hint thereof is given Chap. 7. â—… 11 15. It is a testimony that setteth down sundry remarkable points about Christs Priest-hood as 1. The warrant that Christ had to execute this function in this word made which by the Apostle himself is thus explained called of God Chap. 5. v. 10. § 54. Christ was deputed by God to this excellent function That this word made implyeth a deputation or ordination to a function is shewed Chap. 5. v. 5. § 24. Where this word made is used to the same purpose 2. The kinde of function expressed in this word Priest That Christ was a true Priest is proved Chap. 2. v. 17. § 172. 3. The dignity of that function in this word high which declareth that Christ was the chiefest of Priests see Chap. 2. v. 17. § 173. 4. The everlasting continuance of this function For he is here said to be a Priest 〈◊〉 ever See Chap. 5. v. 6. § 29. 5. The singular kind of Priest-hood for this phrase after the order implieth a peculiar kind of function 6. The eminency of Christs Priest-hood for the mention of this person Melchisedec sheweth that Christs Priest-hood was of all the most eminent He was such an one as never any like him Of the two last points See Chap. 5. v. 6. § 30. §. 162. Of the resolution of Heb. 6. 19. 20. THe sum of these two verses is A description of Christian hope Of the description there are two parts One setteth out the use of hope The other the qualities of
5. 15. and of a tree Acts 4. 32. Because legall ordinances and rites were representations of evangelicall spirituall and celestiall truths they are called shadows here and Chap. 10. 1. and Câ—…l 2. 17. â—…or 1. Shadows are not substances but meer representations thereof 2. Shadows do but darkly represent the substance 3. Shadows are externall and visible 4. Shadows have no substance of themselves but are mere accidents what they are iâ—… in reference to the body whereof they are a shadow 5. Shadows are fading and transitory Thâ—…s were the legall types meer representations and tâ—…ose dark ones and externall having no substance of themselves and were all transitorie 6. A shadow doth fitly and proportionably resemble the body in head armes back leggs and feet so did God ordain fit types to set out Christ in all things that were meet then to be known one thing by one type another by another By this it appears what kind of service it was that the Priests under the Law performed Even a service about an example and pattern that shewed glorious and excellent things things that made men perfect and happy but those examples had not those excellent things in themselves they were but externall obscure vanishing shadows of them In this respect their service was answerable to the Law whereon it depended carnall See Chap. 7. v. 16. § 81 82. and Chap. 4. v. 8. § 50. §. 13. Of the heavenly things shadowed out by types TO prevent a disesteem of the forementioned services and to shew that they had weighty ends and uses the Apostle sets down that substance whereof they were an example and shadow in these words heavenly things Of the emphasis of this compound word See Chap. 3. v. 1. § 15. Under heavenly things are comprised Christ himself his natures offices actions sufferings his coming into the world living in the world and going out of the world his death buriall resurrection ascension into heaven intercession and all things that he did undertook endured and still continueth to do for mans full redemption and eternall salvation See Chap. 7. v. 3. § 25. These were the things which God first shewed to Moses on the Mount and then appointed a Tabernacle to prefigure his body and comming into the world a Candlestick and Lamps to manifest him to be the light of the world A Table to shew that Christ was the meanes of that communion which we have with God great vessels for water to declare that Christ was the means of washing us from our filth The most holy place to shew that heaven is the place where Christ appeareth before God for us the Ark to shew that Christ is the Cabinet wherein are treasured up all Gods precious things the Mercy seat to demonstrate Christ to be the meanes of obtaining all mercy from God A Priest to shew that Christ is for us in things appertaining to God Sacrifices to manifest that Christ is the means of explating our sins Incense to shew that by Christ our prayers are made acceptable unto God the Altar to manifest the divine nature of Christ whereby his sacrifice intercession and all that he offereth up for us are sanctified and made meritorious and acceptable for us Because no one type or rite could set forth Christ in all his excellencies and undertakings for us there were many types ordained one to set forth one thing another another Object That which was shewed to Moses in the mount is in the latter part of this verse stiled a type in this phrase according to the pattern or type How then could that which was shewed to Moses be the substance Answ. 1. The substance might first be shewed to him and then a type or shadow answerable thereunto and fitly resembling the same 2. The Greek word doth not alwayes signifie as the letters sound a type which prefigures a thing to come but also a pattern as our English hath here well translated it a pattern or ensample to make form or order another thing by it In this sense is this word oâ—…t used in the New Testament thus ye were ensamples 1 Thes. 1. 7. to make our selves an e ensample 2 Thess. 3. 9. So 1 Tim. 4. 12. Tim. 2. 7. 1 Pet. 5. 3. Herein a Metaphor is comprised taken from Painters or Limmers who have their patterns before them and so set their eye upon that pattern as they draw their picture every way like the pattern If as many think the example of things which God commanded Moses to make Exod. Chap. 25 c. were most the heavenly things themselves then would things earthly as those examples were be heavenly For the Tabernacle most holy place Ark mercy seat Altar and other types were all of earthly things and in regard of their matter earthly but the heavenly things here intended were of another kind even such as were before mentioned concerning Christ for the body is of Christ Col. 2. 17. and by Gods making known to Moses both Moses and others by 〈◊〉 instruction might understand what the legall types prefigured and set forth unâ—… them Herein consisteth the excellency of the legall types which though they were in 〈◊〉 but examples and shadows as was shewed in the former Section Yet they 〈◊〉 examples and shadows of heavenly things They were patterns of things in the 〈◊〉 Heb. 9. 23. and a shadow of good things to come Heb. 10. 1. 1. God ordained them to be shadows of heavenly things to shew that he delightâ—… not in meer externall and earthly things Will I eat the flesh of Buls or drink the 〈◊〉 of Goats saith the Lord Psal. 50. 13. And again saith Christ to his Father 〈◊〉 and offering thou didst not desire c. Psal. 40. 6. See Chap. 4. v. 8. § 49. 2. He so ordained them to raise his peoples minds to heaven the proper place of Gods glory the place where Christ himself is and whither he will bring all his 〈◊〉 in their time and so make them set their hearts upon spirituall and heavenly 〈◊〉 set forth unto them by the externall types See Chap. 4. v. 8. § 50. 1. This giveth a demonstration of their erronious opinion who think that the 〈◊〉 rites were for no other end then to keep peoples minds occupyed about those 〈◊〉 so as they should not hunt after meer inventions of men I will not deny 〈◊〉 that for this end they might be instituted but I deny that that was the only or 〈◊〉 end of instituting them That is but a childish end in comparison of that 〈◊〉 and heavenly end for which they were principally ordained They were as 〈◊〉 or looking glasses to represent to Gods people the heavenly things before 〈◊〉 they were as steps or staires to raise them up to some sight of those heaâ—… things They who knew the right end and use of them discerned heavenly 〈◊〉 divine matters in them and were thereupon moved to aspire after those heaâ—…
leaving any good undone or evilly performing the good which we take in hand For they are all expresly against the Covenant of Works 4. For all the effects of Gods wrath which fall on us ours or others in body or soul here or hereafter They are all caused by transgressing the Covenant of works 3. The Covenant of works giveth direction about two things especially 1. To acquaint our selves with that Covenant because it contains a perfect and everlasting rule of righteousnesse and sheweth what is good what evil what lawful what unlawful so as thereby we may learn what is the will of God Rom. 7. 12. It also setteth out sin to the life so as thereby we may know the horror thereof Rom. 7. 7. and 3. 20. 2. To examine our selves thereby Isaiah 8. 20. This is that glasse which will shew unto us every spot upon our soul. 4 That Covenant affords matter of gratulation in two especial respects 1. For Gods great and good respect to man in giving his Son to be our Surety who in our nature and in our stead even for us perfectly fulfilled that Covenant of works Rom. 8. 3. and endured to the full the curse which we had deserved that we might be freed from the same Gal. 3. 13. 2. For Gods special care over his Elect called by the Gospel and believing in Christ whom he hath freed from the Covenant of Works so as they are neither to be justified thereby for then would they not be justified at all nor yet to stand to the condemning doome thereof for then should we be all condemned 5. That Covenant gives us just ground of denying our selves For the Covenant of works plainly demonstrateth that there is nothing in us and that nothing can be done by us which may abide the tryall of that Covenant for nothing is done according to the rule thereof By it we may see that all our righteousnesses are as filthy raggs Isaiah 64. 6. And that all the World is guilty before God Rom. 3. 19. §. 45. Of the Covenant of Grace THe Covenant of Grace is Gods compact with Christ to save such as beleeve and repent That this Covenant may be the more distinctly and fully conceived I will endeavour to set forth 1. The Titles in Scripture attributed to it 2. The Authour of it 3. The procuring cause thereof 4. The Mediator in whom it was made 5. The time when it was made 6. The occasion of making it 7. The parties with whom it was made 8. The good that was promised therein â—… The duties required thereby 1â—… The ratification of it 1. The Titles given to it are in special foure 1. A Covenant of Peace So it is stiled Ezek. 34. 25. and 37. 26. By Peace is meant Reconciliation with God for Adams transgression caused enmity betwixt God and man But by this covenant that enmity is put away and peace made Hereupon the Mediator that caused that peace is stiled the Prince of Peace Isaiah 9. 6. and Christ is said to be our peace Eph. 2. 14. 2. A Covenant of Life Mal. 2. 5. for life even eternal life is the main thing promised in this Covenant 3. A Covenant of Salt Numb 18. 19. Salt maketh things long continue It here implies a perpetuity The perpetuity of this Covenant is in opposition to the Covenant of Works which was soon disanulled 4. An everlasting Covenant Isai. 55. 3. This sheweth the extent of the aforesaid perpetuity that it shall never have end Ier. 33. 20 21. 2. The Authour of this Covenant is God considered as a Father propitious 〈◊〉 ready to receive man though a transgressor into grace and savour Deut. 32. â—… Though there be the same Authour of the Covenant of Works and Grace yet in â—…aking the one and the other Covenant he may admit a double consideration The consideration of a Creator and Lord in the former but the consideration of a Father and Saviour in the latter 3. The procuring Cause was Gods free Grace Mercy and Compassion Gods 〈◊〉 pleasure and meer will was the cause of the former not any worth or deâ—… in man But now man was in misery in such misery as all the Creatures in the World were not able to deliver him The Lord thereupon pittyed man and in 〈◊〉 compassion entered into this other Covenant with him Ezek. 16. 4 5 6. c. 〈◊〉 doth much amplyfie this other Covenant of Grace 4. The Mediator with whom the Covenant of Grace was made is Christ Jesus God-Man for there was not only an infinite distance betwixt the Creator and creaâ—… as in mans first estate but also plain contrariety betwixt the pure holy righteous God and impure unholy unrighteous sinners so as God could not with clear evident and full satisfaction of justice enter into a Covenant immediatly with man faln without a Mediator neither could there be any other Mediator then Christ God-Man 1 Tim. 2. 5. 5. The time when this Covenant was first made was anon after the former Covenant was broken And it is observable that before the Judgement against the Man or the Woman was denounced this Covenant of Grace was entered into Gen. 3. 15. This God so ordered that man might be kept from despair upon hearing of the doom but that notwithstanding the Judgement he might have hope of pardon 6. The occasion which God took to enter into this Covenant of Grace was Mans transgression whereby both the infinite riches of Gods mercy was more magnifyed and also the unsearchable depth of his wisdom more manifested Had God made such an inviolable Covenant of Grace before man fell into misery nor his pitty not his justice nor his power nor his wisdom had been so manifested as now they are 7. The parties with whom God made the Covenant of Grace were sinners such as not only had deserved no favour from God as neither man in his innocency had but also had deserved the extremity of Gods wrath and indignation to be executed upon them This also doth much amplifie the Covenant of Grace 8. The good promised by this Covenant was 1. Freedom from all that misery whereinto man by sin had implunged himself 2. A greater degree of happinesse and a farre more glorious estate then that which was promised in the first Covenant This was by reason of Gods giving Christ to man and man to Christ By vertue whereof they are so united as Christ liveth in man here Gal. 2. 20. and man liveth with Christ for ever hereafter 1 Thes. 4. 17. 9. The duties required in this Covenant are faith and repentance Mark 1. 15. Faith is required to give evidence to the free grace of God for faith is but as an instrument or hand to receive that which God freely and graciously offereth unto us Iohn 1. 12. Repentance is required to give evidence to the purity of God who though he do freely
well as of the new 〈◊〉 for thus saith God I will make a new covenant v. 8. By this it appears that 〈◊〉 the old covenant was a divine covenant made by God himself with man Of a divine covenant See v. 8. § 40. The fathers here mentioned are those Israelites which came out of Egypt into the wildernesse where this covenant was set out with the severall rites appertaining thereunto These are they who are mentioned Chap. 3. v. 9. § 95. who who are said to tempt God and to grieve him That these fathers were those Isâ—… is evident by that which in this verse is further said of them that they were 〈◊〉 of the land of Egypt The Prophet Ieremiah maketh mention of these fathers who lived 900 yeares before his time to shew the patience of God Though God had been provoked so long yet he continued his covenant among them This relative There hath reference to the house of Israel and the house of Iudah mentioned in the former verse Though when the Prophet uttered this they were two kingdomes yet they all descended from those fathers that came out of Egypt Therefore of both these kingdomes he saith their fathers This is an aggravation of their division §. 55. Of Gods tendernesse towards his confederates THe foresaid persons are further described by a memorable deliverance out of a miserable bondage The time of that deliverance is thus set down In the day when I took them c. The word day is here determinatly used and it setteth out that distinct time wherein the covenant here spoken of was made and was violated even then when God made Israel a distinct nation of it self being brought from among the Egyptiâ—… and severed from all other nations Of the extent of this word day See Chap. 3. v. 8. § 91. God is here brought in as the Author of the foresaid deliverance For thus saith the Lord I took them by the hand To shew that this is a very observable point it is thus expresly mentioned in the preface of the decalogue I am the Lord thy God which hath brought thee out of the land of Egypt Exod. 20. 2. This giveth instance that deliverances are of God See the Guide to go to God or an Explanation of the Lords Prayer On 6 Petit. § 188. Of praising God for deliverances See the Churches Conquest on Exod. 17. 15. § 77. and the Saints sacrifice on Psal. 116. 8. § 51. Gods manner of delivering them is thus expressed When I took them by the hand or word for word Taking them by the hand Of the Greek verb translated taking See Chap. 2. v. 16. § 156. This noun hand aded to the former verb thus By the hand implyeth a metaphor taken from indulgent and tender parents who take their Children that are weak by the hand that they should not fall and hurt themselves This metaphor doth Moses thus explain The Lord thy God bare thee as a man doth bear his son in all the way that ye went Deut. 1. 31. This setteth out Gods tendernesse over his Church Another Prophet setteth out Gods tendernesse thus Taking them by their armes I drew them with cords of a man with bands of love Hos. 11. 3 4. To this purpose tend these metaphors He sound him in a desert land and in the wast howling wildernesse he led him about he instructed him he kept him as the apple of his eye As an eagle stirreth up her nest 〈◊〉 〈◊〉 young spreadeth abroad her wings taketh them beareth them on her wings so the Lord alone did lead him Deut. 32. 10 11 12. And this which Christ useth How often would I have gathered thy Children together even as a hen gathereth her chickens Mat. 23. 37. It is his own free grace and meer mercy that moveth him thus to do He taketh such and such for his children and dealeth with them as with children This is a great incitation to move us who are taken into covenant with God to submit our selves willingly to his tuition and discipline Though he be a great and glorious Lord Yet he is also a good and a gracious Father he condescendeth to our weaknesse and considereth what is needfull for our infirmity rather then what may beseem his own Majesty This is a strong prop to our falth §. 56. Of Gods full delivering out of danger THe end of Gods taking them by the hand was to lead them out of Egypt This doth further amplifie the foresaid tendernesse of God towards them Of the simple verb from whence the compound translated to lead out is derived See Chap. 2. v. 10. § 94. This compound is applyed to a shepheards leading his sheep out of the fold to their pasture Ioh. 10. 3. And to an Angels bringing the Apostles out of prison Acts 5. 79. and 12. 7. It is four times used of bringing Israel out of Egypt namely here and Acts 7. 36 40 and 13. 17. It is opposed to forcing or thrusting any out of a place Acts 16. 37 39. And thus it may imply gentlenesse and tendernesse The preposition with which the verb is compounded signifieth out of or from Thus the compound implyeth a full deliverance or a thorow bringing out of such and such a place or danger or misery The forementioned instances of the word do prove as much Here then it giveth us to understand that God did fully free the Israelites from their bondage The very History giveth sufficient proof hereto Nor Pharach nor all the Egyptians by all their power and policy could recover them again This may be a type of Christs full deliverance of his people from their spirituall bondage under Satan See Chap. 7. v. 25. § 103. §. 57. Of abusing Gods kindnesse in and about his covenant EXpresse mention is made of the land of Egypt because that was the place of their bondage The Greek word translated land properly signifieth earth Earth is that whereon men tread whereupon they rest abide and dwell That part of the earth where a distinct people dwell is called their land as the land of Canaan while 〈◊〉 Canaanites dwelt there and the land of Israel while the Israelites dwelt there According to the notation of the Greek word it signifieth that which bringeth forth for the earth bringeth forth all manner of fruit for man and beast Of Egypt see Chap. 3. v. 16. § 163. There are noted sundry observations petinent to this place For there is the same end of mentioning Israels deliverance out of Egypt both there and here namely as an aggravation of Israels rebellion upon 〈◊〉 deliverance For they soon forgat Gods works they waited not for his counâ—… c. Psal. 106. 13. Their example gives a representation of an ungratefull and ungratious dispositiâ—… No kindnesse works upon it This did Moses and other Prophets yea and 〈◊〉 himself oft upbraid to the Israelites as Deâ—…t 32. 6. 1 Sam. 12. 7. c. Mic. 6. â—…
covenant or no. If we be then assuredly we have knowledge of the Lord such knowledge as will make 〈◊〉 subject to him and rest upon him It is not a small measure of knowledge that in these times is sufficient The forementioned description of this knowledge thus They shall not teach every man his 〈◊〉 c. sheweth that the knowledge of the Lord shall abound under the new covenant It was foretold that the earth shall be full of the knowledge of the Lord as 〈◊〉 〈◊〉 cover the Sea Isa. 11. 9. This is manifested to be accomplished 1 Ioh. 2. 27. 1 Cor. 1. 5. 2 Cor. 8. 7. 1. Hereby a clear difference betwixt the two covenants is manifested 2. Evidences are hereby given of the encrease of Gods goodnesse 3. This makes much to the honour of Christ and gives evidence that the only beâ—… Son who is in the bosome of the father hath declared him Joh. 1. 18. 1. It is a strange conceit and contrary to this prerogative that men may have too much knowledge Hereof see The Whole Armour of God Treat 2. Part. 8. of the Word of God on Eph. 6. 17. § 23. 2. The practice of many comes too neer to that opinion For they content themselves with a small measure of knowledge Because when they have done all that they can they can know but in part a very small part of knowledge satisfieth them Can such indeed be imagined to have a right to the new covenant 3. This transcendent description of the degree of knowledge which under the nâ—…w covenant is promised should stir up such as think they know much yet further to grow in knowledge till they be rich therein 1 Cor. 1. 5. and filled therewith Col. 1. 9 and abound in it 2 Cor. 8. 7. This is the duty of private Christians how much more of Parents Masters Ministers and others who are in place to instruct those that are under them §. 74. Of pardon of sin the ground of other priviledges of the new Covenant Heb. 8. 12. For I will be mercifull to their unrighteousnesse and their sins and their iniquities will I remember no more THe fourth promise and priviledge is laid down in this verse It is the justification of a sinner consisting in the pardon of sins This is a great one in it self and it is laid down as the ground and cause of all the rest The conjunction of connexion which is a causall particle FOR or Because implyeth as much so as Gods mercy in pardoning the sins of them whom he receiveth into the new covenant is the cause of all other priviledges of the new covenant For this causall conjunction because hath reference to all and every of the forementioned priviledges Because God is mercifull in pardoning our sins he putteth his law into our hearts He is to us a God and he teacheth us to know him Thou hast saith Hezekiah in lovâ—… to 〈◊〉 soul delivered it from the pit of corruption for thou hast cast all my sins behind thy â—…ack Isa. 38. 17. He maketh Gods mercy in pardoning his sin the cause of Godâ—… freeing him from destruction The like reason doth God himself render of redeeming his Church Isa. 44. 22. Hence is it that David setteth this favour of God in the first place Psal. 103. 3. and first craveth it Psal. 51. 1. Yea and placeth blessednesse therein Psal. 32. 1 2. By Gods pardoning of sin all thâ—…t hinders mercy is removed For sin is that cloud which keepeth away the light of Gods mercy the dam that keepeth the currant of Gods grace from flowing on to us and the bar that fast closeth the door against Gods entring into our soul. When that cloud is dispelled and that dam broken down and that bar pulled out a ready way is made for Gods mercy to come unto us 1. Hereby is discovered the vilenesse of sin and the wretchednesse wherein we lye by reason thereof So long as sin lyeth on us no grace and favour can be expected from God neither can there be any comfortable communion betwixt God and uâ—… God in himself is to sinners as sinners a consuming fire Heb. 12. 28. and 〈◊〉 are as stubble Take notice hereof that sorrow for sin hatred of sin desire of pardon and faith therein may be wrought in your hearts 2. This doth much amplifie the benefit of the pardon of sin It is a great benefit in it self but much greater in that it is a means of the forementioned blessed priviledges namely that God is moved to write his Lawes in our heart to be our God and to cause us to know him On this ground might Christ well say to a poor distressed man Son be of good chear thy sins be forgiven thee Matth. 9. 2. Assurance of the pardon of sin is the most soveraign ground of comfort that can be 3. This may put us on to do the uttermost that possibly we can to attain assurance of the pardon of sin and to give no rest to our souls till we have attained some evidence thereof In this case the advice which the wiseman giveth to a debter Prov. 6. 3 4 5. is to be observed The very horror of sin in it self and the wofull plight whereinto it bringeth sinners is motive enough to enforce this poynt But behold a stronger motive a positive motive The priviledges that it bringeth with it Upon pardon of sin followeth every good gift even whatsoever the sanctified heart of man can desire for what can it more desire then what is comprised 〈◊〉 the priviledges of the new covenant Were this well weighed it would make us cry for pardon of sin and plead the grounds thereof as David did Psal. 51. 1. Had a man but one request in his own behalf to make unto God surely this which the Publican made God be mercifull to me a sinner Luk. 18. 13. would be the best §. 75. Of Gods being pacified with his consederates THe Lord thus setteth down the ground of pardon of sin I will be mercifull to their unrighteousnesse The Greek word properly signifieth one that is appeased or pacifiâ—…d by a Mediator The Hebrew word used by the Prophet Ier. 31. 34. may also be applyed to the same sense We translate it forgive which is the generall intendment of it For they that are appeased do use to forgive That Hebrew word is translated spare Deut. 29. 20. Another Hebrew word of the same Letters but transposed hath a contrary signification for it signifieth to consume or utterly destroy Deut. 28. 38. There is another Hebrew word oft used in the same sense that the word of my Text is which properly signifieth to cover and metaphorically to make an attonement Lev. 16. 33 34. The cover of the Ark had a name derived from this word and translated in English a mercy-seat Exod. 25. 17 18. The Latine translates the word of my Text and this latter Hâ—…brew word propitius
and we in imitation thereof propitious that is pacified favourable mercifull Hence is it that Christ is called a propitiation Rom. 3. 25. 1 Joh. 2. 2. One that doth appease so as the mercy of God presupposeth the mediation of Christ. This is the ground of Gods pardoning our sins Thus much is implyed under this phrase he will be mercifull unto his land and to his people Deut. 32. 43. On this ground the Publican thus prayeth God be mercifull to me a sinner Luk. 18. 13. And on the same ground the Lord promiseth to pardon his people For where Moses thus prayeth Pardon the iniquity of this people according to the greatnesse of thy mercâ—… the Lord returneth this answer I have pardoned according to thy word Num. 14. 19 20. â—…here it is said to the Lord There is forgivenesse with thee Psal. 130. 4. the word 〈◊〉 my Text is used This is a great encouragement to go to the throne of grace where is the fountain of all blessing Whereas dread of the divine Majesty and fear of divine wrath and vengeance keeps many from approaching thereunto that dread and fear is reâ—… in that the foresaid throne is to Gods confederates a propitiatory a mercy 〈◊〉 which was prefigured by the cover of the Ark Exod. 25. 17. When David beâ—…rd that Saul was pacified towards him he was in his presence as in times past 1 Sam. 19. 7. and when Absalom heard that his fathers heart was toward him he came 〈◊〉 2 Sam. 14. 33. Yet these were but men and prone to alter their mind Sâ—…ould not we much more upon this ground of the pacification of the immutable God boldly approach to him §. 76. Of the full pardon of all sin in Gods confederates THat which most discourageth people from approaching to the holy God is their sinfulnesse Therefore God himself doth here expresly say that he wil be mercifull to their sins The proper object of Gods mercy here intended is the 〈◊〉 God therefore is mercifull to mens sins when he is mercifull to their persons in removing their sins This is cleerly set down under this phrase 〈◊〉 mercifull to me a sinner Luk. 18. 13. See more of this word Chap. 2. v. 17. § 180. That neither the severall sorts of sins nor yet the multitude of them should keep us from approaching to the throne of grace three severall words are â—…ere used unrighteousnesses sins iniquities And all of them in the plurall number The first unrighteousnesses according to the proper notation of the Greek may be applyed to such acts of justice as are done to men For it is contrary to righteousnesse or justice whereof see Chap. 1. v. 9. § 114. The second word sins is a generall word and according to the notation of the Greek word may imply a not following of that which is set before are for he sinneth that followeth not the rule that is set before him by God The third word iniquities according to the notation of the Greek signifieth in generall transgressions of the Law Of the notation hereof see Chap. 1. v. 9. § 116. This word is by some appropriated to sins against God as the first to wrong against man In the Hebrew there are but two words yet so generall as they comprise all mannâ—…r of sins under them whether against God or man Hereby we are given to understand that the sins of such as God receiveth into covenant hinder not his favour towards them for he is mercifull in pardoning sins Hereupon a Prophet joyneth these two together thus To the Lâ—…rd our God belong mercies and forgivenesses though we have rebelled against him Dâ—…n 9. 9. And another thus God â—…eing full of compassion forgave their iniquity Psal. 78. 38. The ground hereof is the freenesse of his grace and that full satisfaction which â—…e hath received from his son Admirable is the comfort which hence ariseth to a poor sinner Knowledge of sin and a deep apprehension of the guilt thereof lying upon the conscience cannot be but like that hand writing which appeared to Belshazar which changed his counterarce troubled his thoughts and loosed the joynts of his loynes Dan. 5. 6. But knowledge of the ground of Gods pardoning sin and faith therein removes thâ—…t 〈◊〉 and worketh much confidence and comfort in that their sins shall not hinder the brightnesse of Gods favour from shining upon them This comfort is much amplified by the extent of that mercy of God unto all manner of sins Hereof see my Treatise of the sin against the Holy Ghost § 6. Yet further to amplifie this priviledge of pardon of siu the Lord addeth this clause I will remember them no more Of remembring a thing see Chap. 13. v. 7. § 95. It implyeâ—…h a fourfold act 1. To lay up in the mind what is conceived thereby 2. To hold it fast 3. To call it again to mind 4. Oft to think on it In that God saith I will remember their iniquities no more he implyeth that he will neither lay them up in his mind nor there hold them nor call them again to mind nor think on them but that they shall be to him as if they had never been committed Gods discharge of their sins shall be a full discharge such sinners shall never be called to account for them Both guilt and punishment of them shall be clean removed This is set forth to the full by many pertinent metaphors which the Holy Ghost useth in this case whereof see the Guide to go to God or an Explanation on tâ—…e Lords Prayer 5 Pet. § 130 c. §. 77. Of the absolute promises of the new covenant THe manner of expressing all the forementioned promises of the new covenant is absolute so as God undertaketh to perform them all thus I will put my laweâ—… into their minds I will be to them a God All shall know me I will be mercifull to their sins Hereby it is manifest that the priviledges of the new covenant are absolutely promised to be perfomed on Gods part It is God that justifieth Rom. 8. 33. Sanctification is absolutely promised Ezek. 36. 25 c. So the parts thereof Concerning mortification it is said Sin shall not have dominion over you Rom. 6. 14. Concerning vivification it is also said He that raised up Christ from the dead shall also quicken your mortall bodies by his Spirit that dwelleth in you Rom. 8. 11. Concerning perseverance it is said Christ shall confirm you unto the end c. 1 Cor. 1. 8. and for the blessed end of them all Christ saith It is your Fathers good pleasure to give you the Kingdome Luk. 12. 32. Experience of mans vanity and folly in forfeiting the first covenant when he had power and ability given him to keep it moveth God in his tender respect to man not to leave the receiving of the benefit of the new covenant in mans power and will but to undertake the whole
satisfied wrath pacified and favour procured Thus is a sinner justified by the vertue of what Christ did and endured There is also infused into us a kind of conformity to Christ whereby we are brought to dye to sin which is mortification as he died for sin and to live in holiness and righteousness which is vivification as Christ being dead and raised liveth unto God Rom. 6. 9 c. In the spiritual application sprinkling with blood and sprinkling with water are never severed He that is justified is also sanctified This latter is the 〈◊〉 of the former Our justification is upon that which Christ himself had done and endured even out of us It is made ours by imputation Our sanctification is wrought in us and upon us by the Spirit of God so as we may the more sensibly discern the working thereof Yet upon evidence of our sanctification we may assuredly infer our justification and from the concurrence of them both rest upon eternal salvation §. 74. Of things unclean THe persons that under the law were cleansed are here said to be 〈◊〉 The word used by the Apostle is derived from an adjective that signifieth common Act. 2. 44. and 4. 32. and also it signifieth polluted or unclean Maâ—… 7. 2. So it is expounded Act. 10. 14. Thence a verb which properly signifieth to make common or to call common Act. 10. 15. But it is oft used in the New Testament to defile or pollute Matth. 15. 11. Act. 21. 28. From thence this particle here translated unclean The ground of this phrase is this The Jewes were a select people and by Gods call distinguished from all other nations Ordinances of piety and religion were proper unto them What was common to others was in that respect accounted polluted All the Gentiles were counted a common and a polluted people Such creatures as were forbidden unto them though they were wholsome food and common to the Gentiles yet counted unclean Act. 11. 8. In regard of this priviledge the superstitious Jewes accounted all rites and customes which were not agreeable to the traditions of their elders to be common or unclean Mark 7. 2. Concerning the thing it self sins most properly make men unclean and they both original and actual That original sin made a child unclean is evident by the Sacrament of circumcision which was performed when a child was but eight dayes old Gen. 17. 12. Hereupon all uncircumcised persons were excluded from the passover Exod. 12. 48. and from all other sacred ordinances Ezek. 44. 7. That actual sins also made men unclean is evident by the prescription of means for cleansing the Priest the congregation a ruler and a particular person from their sin Numb 4. 3 13 22 27. There were also sundry other things under the law which made men unclean though simply in themselves not sinful Hereof see Chap. 1. v. 3. § 28. By this it is evident that such as are unclean may be made clean The instances before given prove the point concerning legall uncleaness Concerning spirituall uncleanness it is said that the blood of Christ cleanseth from all sin 1 Ioh. 1. 7. 1. This giveth an instance of the free grace and rich mercy of God to poor sinners 2. This is a strong motive to stir us up to believe in Christ and to repent of our sins Isa. 1. 16. Ezek. 33. 11. 2 Cor. 7 1. §. 75. Of sanctifying to the purifying of the flesh THe cleansing of things unclean is expressed under this word sanctifieth Of the notation of the Greek word here used and of the divers acceptions thereof see Chap. 2. v. 11. § 101. Here it is to be taken legally in opposition to legal uncleanness and implyeth such a cleansing from that uncleanness as made them fit to approach to the holy places and to observe the holy ordinances of God from which their uncleanness kept them This act of sanctifying having reference to the blood and ashes before mentioned giveth proof that Gods ordinances are effectual to that whereunto he appointed them Hereof see more § 69. There the point was considered in reference to the meanness of the means Here in reference to the efficacy of that which God appoints We may from hence infer that if there be any failing in any means that God hath appointed to any end that failing ariseth not from the means but from his carelesnesse and negligence that useth not the means in that manner as is prescribed That the fore-mentioned efficacy of legal rites should not be too far extended the Apostle addeth this restraint or limitation To the purifying of the flesh The Greek word translated purifying is a substantive and here only in the new Testament used There is another substantive of the same signification and derived from the same root more frequently used It is translated cleansing Mark 1. 44. Luk. 5. 14. purging Heb. 1. 3. 2 Pet. 1. 9. and purifying Luk. 2. 22. John 2. 6. and 3. 25. See Chap. 1. v. 3. § 27. By the flesh is here meant the outward man Purifying of the flesh is opposed to purging of the conscience v. 14. Flesh and spirit are oft distinguished 2 Cor. 7. 1. Yea and opposed Gal. 3. 3. In effect this purifying of the flesh intendeth no more then carnal purifying for ordinances of the flesh are translated carnal ordinances By this restraint and limitation it is intended that legal rites could only cleanse externally hereof see more v. 10. § 50. §. 76. Of the difference betwixt the type and truth THe main point proved is in the 14. v. which is inferred as a consequence of that which went before in this phrase how much more which implyeth that there is no comparison betwixt the type and truth It is an indefinite interrogation which sets down no limits The truth doth infinitely exceed and surpass the type more then the naturall face of a man doth exceed the figure Image and resemblance thereof in water in a picture or in a loking glass 1. The truth is spiritual celestial and divine The type carnal earthy humane 2. The truth hath vertue originally in it self The Son hath life in it self The types can do no more then what they are appointed to do 3. The truth doth actually and to the full perform what the type did only shew was to be performed but could not perform it of it self Have not we Christians hereupon just cause to have the truth exhibited to us in far higher account then the Jewes had the types afforded to them Should not we much more diligently seek to be cleansed in our souls by Christs blood then they sought to be cleansed by the blood of beasts to the purifying of the flesh Have not we stronger ground of confidence for quieting our consciences then they had for quieting theirs Seriously think on this manner of inference How much more Of the blood of Christ and of the infinite value thereof See v. 12.
5. 7. The remission that the Apostle here speaketh of is the remission of sins The word translated remission hath for the most part this noun sins added to it as Matth. 26. 28. Mark 1. 4. But sometimes it is set alone and the word sins understood as Mark 3. 29. Luke 4. 18. and here The manner of setting down this point with a double negative thus without No carrieth Emphasis It implyeth that there is no other way for obtaining remission of sins 1. This reason taketh it for granted that sin is remissible It may be pardoned Hereof see the Treat of the Sin against the Holy Ghost Part. 1. § 5 at the end of Domest Dâ—… 2. It is also taken for granted that blood is the means of purging away sin Of these two points see v. 7. § 43. and v. 18. § 99. 3. The main point here intended is that there is no other way to expiate sin but by blood This is to be taken of the procuring cause of remission of sins for there are many means as courses to be taken by us whereby we may gaine assurance that sins are pardoned But if you read the Scripture thorowout you shall finde no other purchase of sin then blood The truth that was tipyfied by the blood under the Law namely the blood sacrifice or death of Christ is the only price that can make satisfaction for sin Sin is that barr which keepeth the flood-gates fast shut against the current of mercy Satisfaction of Justice pulleth out the barr and then mercy flows in apace This is sufficient to disprove the many foolish inventions of Papists wherby they doe egregiously delude their people in seeking pardon of sin In particular this discovereth the vanity of the Popish distinction of a bloody and unbloody sacrifice They say that their Masse is an unbloody sacrifice and yet they affirme that it is a propitiatory sacrifice for remission of sins They thinke to salve up all by a concepit of a concomitancy of blood with flesh But even that conceipt is here refuted by the word which the Apostle here useth shedding of blood without shedding of blood is no remission It is not sufficient that blood be with flesh but blood must be shed and powred out as the notation of the word implyeth Thus much doth Christ expresse in the institution This is my blood which is shed Math. 26. 28. Of the distinction betwixt a bloody and unbloody sacrifice see Chap. 7. v. 27. § 115. For our parts let us learne to trust and that wholy and only to this means of remission the blood of Jesus Christ shed for our sins §. 112. Of the resolution of Heb. 9. 18 19 20 21 22. Vers. 18. Whereupon neither the first Testament was dedicated without blood Vers. 19. For when Moses had spoken every precept to all the people according to the Law he tooke the blood of Calves and of Goats with Water and Scarlet Wooll and Hysop and sprinkled both the book and all the people Vers. 20. Saying This is the blood of the Testament which God enjoyned unto you Vers. 21. Moreover he sprinkled with blood both the Tabernacle and all the vessels of the Ministry Vers. 22. And almost all things are by the Law purged with blood and without shedding of blood is no remission Vers. 18. IN these five verses is set downe a legall dedication In it we may observe 1. The inference of it upon that which went before in these words whereupon neither 2. The substance of the dedication This is 1. Generally propounded 2. Particularly exemplified In the generall two things are declared 1. The thing dedicated the first Testament 2. The means of dedicating it blood Vers. 19. In the particular exemplification are considerable 1. The Time when the dedication was performed and that was when the meaning thereof was declared In describing this circumstance are noted 1. The person that declared the meaning Moses had spoken 2. The matter that was spoken precept Amplified by the generality every precept 3. By the persons to whom it was spoken to all the people 4. The manner of ordering what he did deliver according unto the 〈◊〉 2. The means of dedicating this is described in four particulars 1. The blood of calves and goats 2. Water 3. Scarlet-wool 4. Hysop 3. The manner of using the blood in this word sprinkled 4. The things dedicated which were either such as were then present or afterwards dedicated v. 21 22 The things then present were of two sorts 1. The book 2. All the people Vers. 20. In the 20. v. is particularly set down the words whereby Moses explained the meaning of what he did This is 1. Generally hinted in this word saying 2. Distinctly expressed where is shewed 1. The matter intended this is the blood of the Testament 2. The warrant he had for what was done which God hath enjoyned you Vers. 21. The things afterwards dedicated are set down v. 21 22. Therein is 1. A repetition of the means of dedicating he sprinkled with blood 2. An expression of the things dedicated and that 1. In two particular kinds 1. The holy place the Tabernacle 2. The holy things all the vessels of the Ministery Vers. 22. 2. In a generall comprehension thus almost all things This generall is amplified 1. By a repetition of the means blood 2. By the effect thereof purged 3. By the ground of all the law 4. By the reason of using that rite Here we may observe 1. The benefit attained thereby remission 2. The manner of using the blood shedding 3. The necessity thereof without such shedding no remission §. 113. Of observations gathered out of Heb. 9. 18 19 20 21 22. Vers. 18. I. LEgall rites were grounded on equity This word of inference â—…upon intendeth as much Because Testaments were usually ratified with the death of the Testator thereupon Gods Testament was ratified with blood See § 97. II. Gods covenant made with the Iewes was the first Testament So it is here â—…alled See § 98. III. God would have sacred things dedicated Thus much is expressed See § 98. IV. Blood is the meanes of attonement between God and man The mention of blood in this place intendeth thus much See § 99. Vers. 19. V. The Covenant must be explained before the seal be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did not use the seal of sprinkling blood before he had spoken and declared what 〈◊〉 intended See § 100. VI. Ministers must teach what God commands This is implyed under this word 〈◊〉 See § 101. VII The whole counsel of God must be made known Moses spake every precept See § 101. VIII Gods word is to be delivered to all of all sorts Moses spake to all the people See § 101. IX What Ministers doe they must do according to Gods word Moses did what he did according to the Law which was Gods word See § 101. X. Vnder the law the blood of beasts was used Such were Calves and Goats See § 102. XI
is a compound Both the compound and also the simple verb whence this noun is derived signifieth finish Well might this noun be here used because all the types prophesies and promises concerning the sufferings of Christ were accomplished in the end of the world The Greek word here translated world is not the same that was so translated in the former part of this verse That former word in this phrase foundation of the world hath a notation from beauty and comlinesse for God in the beginning made a most beautiful and comly world Of this notation see chap. 4. v. 3. § 29. This latter word in this phrase the end of the world is derived from a word that signifieth age or continuance in that the world had then continued many ages Of this notation see chap. 1. v. 2. § 18. Under the end of the world all those dayes are comprized which have passed and â—…all passe betwixt the ascension of Christ into Heaven and his last coming unto judgement Hereof see more chap. 1. v. 2. § 13. This instance of Christ appearing in the end of the world giveth proof that the best things prepared for the Church were reserved for the last dayes The Prophets who foresaw and foretold those best things applied their prophesies to the last dayes Isa. 2. 2. Ier. 31. 31. Act. 2. 17. 1. This the Lord did to try the faith and patience of Saints in former times For this end after God had promised unto Abrahams seed and withall that his seed should inherit the Land of Canaan he foretold that his seed should be a stranger in a Land that was not theirs four hundred years For this end the day of the full restitution of all things hath been put off sixteen hundred years and more Rev. 6. 11. And how long it shall yet further be put off who knoweth 2. He thus ordered it that the good things promised might be the more longed for as it is said that many Prophets and righteous men desired to see those things Matth. 13. 17. 3. To make those good things more welcome when they came This manifesteth the happinesse of that time whereunto we are reserved and it ought to provoke us to all thankfulness and worthy walking see more hereof Chap. 2. v. 3. § 21. §. 130. Of the best things reserved to the last daies THe manner of Christs comming into the world is thus expressed He appeared The Greek word is the same that is translated made manifest v. 8. § 47. There it is negatively used for it is spoken of former time wherein that was not made manifest which now is manifest and clearly appeareth Of old Christ was shadowed out obscurely in types now he is manifested in the flesh 1 Tim. 3. 16. So as the very substance of such things as were before obscurely shadowed are now most clearly revealed This clear revelation is to the life set out by the Apostle 2 Cor. 3. 18. We all saith he not only some extraordinary persons endued with an extraordinary Spirit but all the Saints and people of God With open face or as the Greek word implyeth uncovered face for this is opposed to the vail mentioned v. 14. whereby the brightnesse that now shineth forth was exceèdingly obscured but now there is no vail to hinder the brightnesse of the Gospell We behold as in a glasse He means a clear looking glasse which doth most lively represent that which is beheld in it The glory of the Lord The excellency of his mercy of his truth of his wisdome of his justice and other divine properties By the sight or understanding of that glory we are changed into the same Image that is we are made partakers of the divine nature 2 Pet. 1. 4. namely in holinesse and righteousnesse from glory to glory from one degree to another By reason of this clear and bright appearing of Christ and the mysteries of the Gospell the Apostle saith that that is now revealed which in other ages was not made 〈◊〉 Eph. 3. 5. 1. This clear manifestation of truth typified much maketh to the honour of God in that his forementioned properties are hereby made very conspicuous 2. It makes much to the advantage of the Church in that hereby many nations are brought in to believe in the Lord Jesus What cause is here given of bewailing the great ignorance coldnesse and deadnesse but little love and life that is in many among whom Christ by his Gospell hath conspicuously appeared By this appearing of Christ many are exalted unto heaven who by their not laying hold of heaven shall be brought down to hell Mat. 11. 23. Let us by this gracious dispensation of the Lord endeavour to answer the abundant means of grace afforded â—…to us with some competent measure of grace that according to the clear manifestation of the things obscurely made known under the law we may abound in knowledge be strengthned in faith established in hope mad rich in good works and be constant unto the end Thus will it not repenâ—… the Lord that he hath reserved those best things to our times and us to enjoy those best things §. 131. Of Christs putting â—…way sin by the Sacrifice of himself AN especial end of Christs coming into the world is here thus expressed to put away sin The word translated to put away is a noun and may word for word be thus turned to the putting away of sin The sense is the same in both only the noun carrieth somewhat the more emphasis This word is used Chap. 7. v. 18. § 85. and translated disanulling Putting away doth more fully answer the composition of the Greek word From the emphasis of this phrase some infer that God seeth not sin in persons that are justified Of this errour see Chap. 4. v. 13. § 78. Others infer that there is no sin in justified persons 1. This is contrary to the current of Scripture For there is no man that sinneth not 1 Kings 8. 46. If we say that we have no sin we deceive our selves and the truth is not in us yea we make God a lyar 1 Joh. 1. 8 10. 2. It is contrary to the confessions of all Saints In 〈◊〉 David Psal. 51. 2. Dan. 9. 5. Ezra 9. 6 7 c. 3. It is contrary to the main scope of the two last petitions in the Lords Prayer 4. It is contrary to the conscience of them who have not a cauteriâ—…ed and dead conscience To passe by these two errours we may well infer from the foresaid phrase that sin is so far removed from such as are pardoned as if they had no sin in them God imputeth not their sins to them He will remember them no more This is a particular branch of the new covenant as is shewed Chap. 8. v. 11. § 76. The manner of bringing in this fruit of Christs appearing sheweth that Christ came into the world for this very end
thy surety Know that the just God will not exact a 〈◊〉 twice He will not exact that of such as believe in Christ which Christ their 〈◊〉 hath born and discharged for them This believers have two strong pillars to rest upon Gods infinite mercy and â—…ect justice 4. Christ bearing our sins may be a matter of imitation and that in two things especially 1. In bearing Christs Crosse. In reference to Christs bearing of our sins Christ had just cause to say he that taketh not his Crosse and followeth after me is not â—…rthy of me Mat. 10. 38. Hath Christ born our sins our curse and shall not we bear his Crosse 2 In bearing one anothers burthen To this very purpose doth the Apostle presse this very example of Christ. Rom. 15. 1 2 3. Gal. 6. 1 2. §. 40. Of Christs bearing the sins of many THe persons whose sins Christ did bear are said to be many This implyeth both an extent as opposed to few and also a restraint as opposed to all In this double respect it is oft used as Isa 53. 12. Mat. 20. 28. 26. 28. We may from hence infer that the number of those whose sins Christ hath born iâ—… great they are in number many The thousand thousands that ministred to Christ and ten thousand times ten thousand that stood before him may be comprised under this indefinite particle many Dan. 7. 10. And that great multitude which no man could 〈◊〉 Rev. 7. 9. Herein God would manifest both his rich mercy and also the infinite value of Christs death Obj. It is said that few there be that finde the way to life Mat. 7. 14. And that man are called but few chosen Mat. 20. 16. and that Christs flock is a little flock Luke 1â—… 32. Answ. Those places are to be taken comparatively in reference to the number of Reprobates who perish The number of the Elect that are redeemed by Christ simply considered in it self is a very great number But compared with the number of those that are and shall be condemned it is but a small number That Christ did bear the sins of many and that they are many that shall be saved is a great incouragement to go to Christ for pardon of sin and for freedom from the pâ—…ishment thereof Let none think that they shall be driven back because there are many that do partake of the benefit of Christs sacrifice Let them rather be moved to go to Christ because their going may be an evidence of the truth of this that Christ did bear the sins of many The means of partaking of grace are not like to the pool at Bethesda wherein only one and that at a certain time was cursed of his maâ—…dy Iohn 5. 4. The pool of Christs blood that cleanseth from all sin is continually open and all that come unto it are cured At one Sermon three thousand were cured Act. 2. 41. at another five thousand Act. 4. 4. §. 141. Of Christs not dying for all THe restraint of this particle many as opposed to all giveth us to understand that Christ did not bear the sins of all none excepted In this restraint it is said that he bare the sins of many Isa. 53. 12. 1. This is not to be taken of the valew worth and sufficiency of Christs Sacrifice For it was of infinite value and sufficient to have redeemed all the men that ever were and shall be yea and more worlds too if God should make them 2. It is not to be taken of the external ministerial offer of Christ and his Sacrifice It may safely be granted that the offer is general because it is made by such as know not the secret counsel of God Though there be no contrariety betwixt Gods secret and revealed will yet there is a difference betwixt the determination of Gods counsell and dispensation thereof Many things are determined which are not revealed as the day of judgement Mark 13. 32. In the manner also of revealing Gods will many things are so ordered as they do not directly declare what is determined For instance God commanded Abraham to offer up his Son Isaac Gen. 22. 2. but did not reveale that his purpose was only to try Abrahams faith and obedience therein So it was revealed to Ionah that Nineveh should be overthrown but did not make known that the end of that threatning was to bring them to repentance Ionah 3. 4 c. God oft concealeth part of his counsell purposely to effect what he intended To apply this to the point in hand though Christ be by the outward dispensation of Gods ordinances offered to all yet may it not thence be inferred that Christ actually died for all The offer is made to all without exception of any that among those all they for whom Christ was indeed given might believe and others made inexcusable The question therefore is of the very act and intent of Christ in offering himself whether his death were an actual satisfaction for the sins of all and every one and whether he so took the sins of all upon him as he intended to stand a surety for all and so discharged the debt of all 1. Sundry Scriptures prove the negative in that they appropriate Christs death to the elect and restraine it to a peculiar people Of these Scriptures see Chap. 2. v. 9. § 81. 2. Gods gift is made the ground of redeeming those who are redeemed For Christ sanctifieth himself that is setteth himself apart and consecrateth himself to be a Priest and sacrifice for them that are given to him of his Father Iohn 17. 19. but all are not so given unto him For they are given out of the world being called out from the rest of the world Besides all that are given to Christ come to him and he casteth them not away For it is the will of him that sent him that of all which he hath given him he should lose none John 6. 37 39. 3. Christ expressely denyeth to pray for all Ioh. 17. 9. This sheweth that his intercession appertaineth not to all Now satisfaction and intercession are two inseparable parts of Christs Priest-hood and fruits of his sacrifice He maketh intercession for whom he hath made satisfaction and for whom he maketh no intercession he hath made no satisfaction 4. Christs blood is the most precious thing that can be 1 Pet. 1. 18 19. It is too precious to be spilt in vain but spilt in vain it must be in reference to them who partake not of the benefit thereof if it were shed for them Objections made against this point are such as these Object 1. Such places of Scripture are set out the generality of the redeemed under this general particle all thus he died for all 2 Cor. 5. 15. He gave himself a ransome for all 1 Tim. 2. 6. Answ. Of the divers limitations of this general particle all See Heb. 2. v. 9. § 81. Object 2. Christs
On this ground it becommeth us to be very watchfull and carefull in withstanding this Apostacy that we make no way at all thereunto Of directions hereunto See the Treatise of the sin against the Holy Ghost part 2. § 33. §. 94. Of sin growing unpardonable THe punishment of the fore-mentioned heynous sin is set down two waies 1. Privatively In denying meanes of pardon v. 26. 2. Positively In shewing the kind of vengeance v. 27. In the former two things are supposed One that a sacrifice is needfull for expiation of sin The other that there is but one sacrifice that can take away sin In the latter it is plainly expressed that sin may prove inexpiable The first thing supposed that a sacrifice is needfull to expiate Sin is manifest by the mention of a sacrifice for Sins For where there is no sacrifice sin remaineth Hereof see more Chap. 9. v. 22. § 111. The second thing supposed that there is but one sacrifice to expiate sin is evident by these phrases There remaineth no more Of the Greek word translated there remaineth See Chap. 4. v. 6. § 37. And of this phrase no more See Chap. 7. v. 11. § 64. Of the point it self See v. 12. § 39. and Chap. 7. v. 27. § 115. That sin may prove inexpiable is intended by the last phrase For sins No sacrifice can take away sin but the sacrifice of Christ which was but one sacrifice once offered up but men may proceed so far in sin as to reject that sacrifice which if they do there remaineth no meanes of pardon See v. 12. § 35. See also the treatise of the sin against the Holy Ghost part 2. § 20 26 27. §. 95. Of damnation necessarily following upon non-expiation Heb. 10. 27. But a certaine fearfull looking for of judgement and fiery indignation which shall devoure the adversaries THe positive punishment of Apostates is here set down This is set down in a kinde of opposition to the former or rather distinction as is evident by this particle but. The former sheweth how they deprived themselves of the meanes of pardon This latter how they bring upom themselves that which shall consume them This adversative particle implyeth that contemners of the Gospel do not only deprive themselves of the benefit thereof but also bring upon themselves the uttermost curse of the Law The positive punishment is expressed under this word judgment Of the derivation of that in word Greek See Chap. 9. v. 27. § 136. Judgement is a generall word that compriseth under it all manner of effects of Gods wrath Properly it signifieth a sentence given upon hearing of a matter by a Judge It is oft put for the execution of such a sentence and that most commonly for the execution of punishment as here in this place So as hereby is declared that the forementioned sinners are so far from reaping benefit by the sacrifice of Christ as nothing but execution of just vengeance can be expected For sinners not purged shall assuredly be condemned There is no meane between non-remission and damnation Thus much is intended under this phrase That soul shall utterly be cut off his iniquity shall be upon him Numb 15. 31. 1. The infinite perfection of the divine properties require as much none of them no not one in the least degree shall be impeached Though therefore Gods grace be most free and his mercy abundant yet will neither of them shew themselves against justice But the onely way to satisfie justice for sinners is Christs sacrifice when that is denyed no grace or mercy will apeare 2. Maintenance of the honour and esteem of Christs sacrifice requires this kind of proceeding with sinners For if men might escape damnation without that Sacrifice they would too lightly esteem it Therefore as they who have their sins explated by this sacrifice are not onely freed from damnation but made partakers of eternall life so they who are not expiated thereby do not onely misse of eternall life but also implunge themselves into everlasting damnation 1. This cannot be but a great terror to such as lightly esteeme that invaluable price of our redemption They provoke the Judge not only to say Depart from me ye workers of iniquity Matth. 7. 23. But also to pronounce this curse against them Depart from me ye cursed into everlasting fire Matth. 25. 41. 2. This affords a good caution to us all to give all diligence to have assurance of the pardon of sin while here we live If the Leper under the Law was to complaine of his uncleannesse and to cry out Uncleane Uncleane Lev. 13. 45. How much more ought they to complaine of their spirituall uncleannesse who have not their sins pardoned See more hereof in the Treatise of the sin against the Holy Ghost part 2. § 28 32. §. 96. Of Apostates looking for fearfull Iudgments THe Judgement here spoken of is said to be fearfull Of the derivation of the Greek word translated fearfull see Chap. 2. v. 15. § 149. It implyeth a judgment so terrible that when men come to apprehend it or to feele the torture therof they would gladly if they could flee from it So much the derivation of the word implyeth Thus then it appears that apostacy maketh men liable to severe Judgement The injunction of the Law for executing vengeance on such gives evidence to the truth of the poynt Deut. 13. 12 c. So do the Visible judgements which were executed on Saul 1 Chron. 10. 13. Ioash 2 Chron. 24. 23 c. And Iudas Matth. 27. 5. It stands us therefore in hand with our uttermost power to prevent apostacy How this may be done is shewed v. 25. § 79. And Chap. 3. v. 12. § 122. He stileth this punishment an expectation or looking for of Iudgement The Greek noune is derived from a verb that signifies to receive Matth. 10. 40. From that simple verb a compound to tarry for or expect 1 Cor. 11. 33. and from thence the word of my text He here useth this word to shew that the conscience of apostates who sin against their conscience doth apprehend the just desert of their apostacy and cannot but thinke that Vengeance must needs come In this respect they cannot but expect and looke for judgement and to aggravate this terror and horror of conscience the more he addeth a small particle e certaine to shew that it can hardly be expressed It appeares then that Apostates stand convinced in their own conscience of their great sin which makes them stil expect vengeance Their own apprehension arraignes them and condemns them and thereupon they look for judgement This was Cains case Gen. 4. 13. And the case of Iudas Matth. 27. 4. Many that have not expressed so much outwardly have inwardly been as much tortured in their consciences Their own conscience being the Serjeant to apprehend them the Informer to accuse them the Witnesse to testifie against them their mouthes
vengeance must needs follow upon despisers of the Gospel That this application might more clearly appear the Apostle sets down both the kinde of punishment and kinde of sin To make these points the more regarded he brings them in with an interrogative Thus Of how much sorer c. Of the emphasis of an interrogation in affirming a thing See Chap. 1. v. 5. § 46. and v. 14. § 155. and Chap. 9. v. 14. § 76. This word of comparison hath reference to the punishment before mentioned which was capitall implying the death of the body § 103. So as there are greater punishments then a bodily death whereupon the Lord sayeth Feare not them that kill the body and after that have no more that they can do But rather fear him which is able to destroy both bodie and soul in hell Matth. 10. 28. The Greek word translated sorer is comparative but anomalous The positive is put for any manner of evill either of sin or of punishment Thus this comparative word of my text is used in the case of sin 1 Tim. 5. 8. and in the case of punishment Luke 27. 64. So here For the word punishment is expresly mentioned and that under a word that signifieth a vindictive punishment or revenge The root whence it sprouteth signifieth a revenger The verb signifieth to revenge Paul twice attributeth it to himself in regard of that violent revenge he sought to do to the professors of the Christian Religion Acts 22. 5. and 26. 11. §. 107. Of the vengeance that followeth contempt of the Gospel THis emphaticall phrase how much sorer punishment giveth us to understand that despisers of the Gospel make themselves guilty of heavier vengeance then despisers of the Law This is intended Chap. 12. v. 25. and Matth. 10. 14 15. and 11. 22 24. Gods goodnesse and mercy is more manifested to man by the Gospel then was by the Law It hath shined more and more unto the perfect day Prov. 4. 18. The greater the mercy is that is deâ—…ised the greater is the sin in despising it And answerable to the sin the judgement useth to be By the Gospel so much is done for children of men as God is moved to say What could have been done more to my vineyard that I have not done in it Isa. 5 4. This affordeth an admonition to us that live under the Gospel that we have it in high esteem lâ—…st disrespect thereto cause a despising thereof and despising of the Gospel cause the severest iudgement Take for an example Capernaum Math. 11. 23. And remember the pithy exhortation of the Apostle Chap. 2. v. 1. § 5. Obj. We read of many sorer judgements under the Law then under the Gospel Answ. 1. If it were so it would not follow that Gospel sins were lesse but that the patience of God was greater 2 Pet. 3. 9. 2. When punishment is defer'd it may be the severer Rom. 2. 5. Psal. 50. 21 22. 3. Judgements under the Gospel are more spirituall and in that respect more insensible yet sorer as hardnesse of heart a seared conscience a reprobate sense and greedinesse in sin These are scorpions in comparison of those whips which were under the Law 1 King 12. 14. These especially are effects of Gods just revenge As assurance of faith peace of conscience and joy in the holy Ghost are far greater blessings then outward peace worldly riches temporall delights and earthly honours so the spirituall judgements are the greater they are blind who see it not See more of this point Chap. 2. v. 3. § 21. §. 108. Of the evidence of Gods just proceedings against Sinners THe forementioned proceeding of God against despisers of the Gospel is so evident as the Apostle refers it to their own judgement and determination in this word suppose yee In like sense it is used by Christ himselfe Luke 13. 2 4. Iohn 5. 39. Of the divers acceptions of this word See Chap. 4. v. 1. § 13. It sheweth that such is the equity of Gods proceedings against sinners as men themselves may discern the same This is manifested by other like phrases as Iudge ye Isa. 5. 3. Know ye Rom. 3. 19. and 6. 16. Ye know 1 Cor. 6. 9. 1 John 3. 15. What will he do Matth. 21. 40. There are certaine common notions in a reasonable man which do demonstrate the equity of Gods proceeding with them This teacheth us well to use that stamp of Gods Image which he hath reserved in man notwithstanding his fall And for this end to compare Gods dealing with man in punishing him with his desert Thus shall we justifie God and shew our selves Children of Wisedome Luk. 7. 35. §. 109. Of sinners deserving what they suffer THe justice of Gods proceedings against sinners is set down in this phrase shall be thought worthy Of the meaning of the Greek word See Chap. 3. v. 3. § 42. In this respect the punishment of sin is called wages Rom. 6. 23. The word translated wages signifieth that allowance which was used to be given to souldiers which was alwayes accounted most just yea it is said to be a righteous thing before God 2 Thes. 1. 6. And the day of punishing every one is called the day of the reâ—…elation of the righteous judgement of God Rom. 2. 5. 1. The Judge who inflicteth punishment is called a righteous Iudge 2 Tim. 4. 8. Gen. 18. 25. 2. The nature of sin sheweth the equity of the judgement for all sin is of an infinite natâ—… and this sin is a wilfull rejecting of the means whereby the wounds of sin should be 〈◊〉 and the guilt thereof taken away Obj. Sin is 〈◊〉 temporary the punishment is eternall How can a temporary crime 〈◊〉 thought worthy of an eternall punishment Answ. See the treatise 〈◊〉 〈◊〉 sin against the Holy Ghost part 2. § 30 31. Of the just punishment of transgressors See Chap. 2. v. 2. § 16. 17. §. 110. Of the aggravation of Apostasie THe Apostle contenteth not himself with a generall declaration of the equity of Gods dealing with Apostates but maketh it more clear by a particular enumeration of sundry aggravations The first of them is thus expressed who hath trodden under foot the Son of God The first phrase hath trodden under foot is the interpretation of one Greek word which is a compound and implieth the basest using of a thing that can be It is compounded of a verb that signifieth to trample upon or to spurn at a thing Luk. 10. 19. and 21. 24. The preposition with which it is compounded aggravateth the aggravation implying a scornfull trampling upon a thing as where it is said of salt that hath lâ—…st his savour It is good for nothing but to be cast out and to be trodden under foot of men Matth. 5. 13. And it is applyed to swines trampling pearles under their feet Matth. 7. 6. Things trampled upon are counted nothing worth and therefore
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
hundred-fold of that which he sowed and he waxed great and he had such possessions as the Philistims envied him Gen. 26. 12 13 14. 4. He lived more quietly and had more rest than the other two Patriarchs He was not forced from place to place as the other were We read only of his being forced by famin to go to Gerar. Gen. 26. 1. 5. Fewer failings are noted of Isaac than of either of the other two We read only of the weakness of his faith in dissembling his wife Gen. 26. 7. And of his overmuch indulgency to his prophane Son Esau Gen. 27. 3. Indeed his name after his death was least spoken of I take the reason to be this That he neither was the first root as Abraham was nor had immediatly issuing from him the heads of the twelve Tribes as Iacob had §. 105. Of Isaac's faith in blessing his Children THe act whereby Isaac manifested his faith is expressed in this verb Blessed Of the composition and various acception of this verb Blessed see Chap. 7. vers 1. § 12. It is here taken for a Prophetical prediction and paternal confirmation of the future estate of his Children This act of Isaac was partly extraordinary as he was a Prophet like to his Father Gen. 20. endued with an extraordinary spirit whereby he could certainly foretell what should befall his children in future ages it was also partly ordinary which he did as a father and that by desiring and praying for the good of his Children The extraordinary giveth proof that true faith puts on beleevers to make known the minde of God howsoever it may seem pleasing or distastfull to men Isaac in his Fatherly affection had a great mind to confer the main blessing upon his eldest Son Gen. 27. But God by a special instinct revealed unto him that Iacob should have that blessing accordingly he blessed the yonger His faith moved him to deny himself in yielding to the Lord. This act of Isaac as he was a Father and blessed his Children giveth instance that it is the duty of parents to bless their Children See more hereof in Domestical duties Treat 6. Of Parents § 59. By just and necessary consequence it will hence follow that Children ought ought to seek their Parents blessing Hereof also see Domestical duties Treat 5. Of children § 9. §. 106. Of Jacob and Esau's name relation and different blessing THe parties blessed are set down by name Iacob and Esau. The name Iacob is derived from a noun that signifieth an Heel He was so called because in coming out of the womb he held his Brother by the heel Gen. 25. 26. The verb whence that noun is derived signifieth to Supplant or to trip down which is oft done with the heel hereupon this notation of Iacobs name is confirmed by these words of his brother Is he not rightly called Iacob for he hath supplanted me these two times c. Gen. 27. 36. So as this name Iacob signifieth a Supplanter Two notations are given of Esaus name one is taken from an Hebrew word that signifieth Haire or Hairy In this notation there is a transmutation of the two first letters and a taking away of the last letter It is said that Esau was an Hairy man Gen. 27. 11. and thereupon this notation of his name is given The other notation is taken from an Hebrew verb which signifieth to Make and they say that he was called Esau because he came out of the womb as a full made man or as a grown man full of hairs on his body Hee was also called Edom which signifieth red Gen 25. 25. And this both in allusion to the colour with which he came out of his mothers womb and also in reference to his disposition which was bloody and cruell Yea also the name Edom was given by way of derision in reference to the colour of the broth for which he sold his birth-right Gen. 25. 30. Thus we see how both their names were fitted to occasions See more hereof in Domest duties Treat 6. Of parents § 20. These two children were brothers coming out of the same womb They were of the same father and mother twins and that of one birth onely one came out before the other namely Esau and in that respect was counted and called the Elder Gen. 27. 1. Thereupon the birthright belonged to him till he sold it for a song as we say even for a mess of broth or as the Apostle expresseth it for one morsell of meat in which respect he is stiled Prophane Heb. 12. 16. Though Esau were the elder yet is Iacob set before him for he was a gracious son and in Gods account more honorable than his elder brother for grace adds more honour than all outward privileges and dignities can do Hereof see more ver 4. § 11. Both these sons though they were of different dispositions are here said to be blessed by their Father but with different blessings The father neither did nor would bless the prophane son with that blessing wherewith he blessed his pious son whereupon he saith I have blessed him meaning the yonger yea and he shall be blessed Gen. 27. 33. But Esau was blessed with temporal blessings Iacob with temporal and spiritual also Thus there are blessings for all of all sorts Hereupon it is said that God satisfieth the desire of every living thing Psal. 145. 16. And our Heavenly Father is said to cause his Sun to rise on the evill and on the good Matth. 5. 45. In this respect the Living God is said to be the Saviour of all men 1 Tim. 4. 10. This the Lord doth to manifest his bounty and to try if wicked ones may be wrought upon by mercy and by consequence to aggravate their just condemnation 1. Christ teacheth us herein to set our heavenly Father before us and to bless them that curse us Matth. 5. 44. 2. This teacheth us to put difference between blessings and not to rest upon Gods Fatherly love in that he doth bestow temporal blessings upon us These may be given in wrath and taken away in wrath as a King was given to Israel and taken away from them Hos. 13. 11. They are spiritual blessings that are the sure evidences of Gods Fatherly favour §. 107. Of Isaac's faith about things to come THe subject matter whereabout Isaac blessed his two sons is expressed in these general tearms concerning things to come These things to come had respect to the posterity of both these The posterity of both of them were blessed with temporal blessings in these phrases The dew of heaven and the fatness of the earth and plenty of corn and wine Gen. 27. v. 28 39. There was this difference that Iacob's posterity should be Lords over Esau's which continued from David's time 2 Sam. 8. 14. till the reign of Ieroboam 2 King 8. 20. when the posterity of Esau brake the yoak from
Gods also were destroyed Exod. 1â—… 12. The first born of their Children were most dear unto them Their Beasts were very profitable unto them Their Gods were in high account amongst them We have here an instance that God can take away the dearest and the usefullest things yea and things which we have in highest account This is further â—…emplified in Iob Iob 1. 19. and in the Iews Ezek. 24. 25. 1. God is an high supreme Lord over all all are under his jurisdiction as Children Cattle and such as we esteem as Gods 2. He doth sometime in this extent manifest his power to aggravate his â—…rrour 3. He doth so in some persons to prevent future mischiefs that they might do Thus he took away Davids dear Absolon 2 Sam. 18. 15. 4. He sometimes so dealeth with his Children to try them Gen. 22. 2. Yea and to manifest that grace that is in them This was the end of Gods dealing with Iob so as â—…he did that faith patience and other graces that were in him might be manifested to be in him 1. What cause have all of all sorts to take heed of provoking such an one as the Lord is He can make the stoutest to stoop witness Pharaoh and all Egypt Exod. 12. 31. c. If there be any thing that men set their heart upon God can spoil them of it and make them repent their opposing against God 2. This may admonish us to take heed of setting our heart and doting too much upon any thing here below We ought to account all things that here we enjoy to be such as may be taken from us Besides the forementioned instances of Children Beasts and Gods the Lord may take away his Ordinances as he suffered the Arks to be taken from Israel 1 Sam. 4. 11. 3. Well use all things that are dear and usefull unto thee that thou provoke not God to take them away from thee This Judgment is aggravated by the extent thereof implyed in the plural number The history thus expresseth the circumstance All the first born in the land of Egypt shall dye from the first born of Pharash that sitteth upon his Throns even unto the first-born of the Maid-servant thâ—… is be kind the Mill and all the first-born of beasts Exod. 11. 5. It is further added in the execution of this judgment that there was not an house where there was not one dead Exod. 12. 30. Thus we see how God can extend his judgment to all of all sorts In another place mention is made of old and young Maids little Children and Women to be destroyed Ezek. 9. 6. Yea of the Priest and Prophet of Virgins and young men Lam. 2. 20 21 22. Read Lamentations Chap. 5. v. 11 12 13 14. To God all are alike with him is no respect of persons It therefore concerneth all of all sorts to fear and to take heed of provoking the wrath of the Lord. This extent prevents all vain pretences as if God would spare the Prince or the honorable person or the rich or the poor or the meane or any other kind No outward condition can exempt us from Gods jurisdiction and as God can so he will keep under all of all sorts §. 160. Of Gods ordering Iudgments answerable to sins THIS kind of judgement in destroying the first born is the more observable in that it was answerable to their great sin Their sin was to seek the extirpation of the Children of Isradel for which end the King commanded the Midwives to kill all the male-children of the Israelites in the birth which cruell Edict because it took not effect therefore he made another as cruel if not more cruell that all his people should cast every son that is born of an Israelite into the water Exod. 1. 16 22. God therefore destroyeth all their first born and thus ordereth the judgment answerable to their sin The Lord further followed the Egyptians in this kind for they sought to drown the Children of the Israelites and their King and all his mighty Host were drowned in the red Sea Many are the instances which the Scripture giveth in this kind Nadab and Abihu offered Incense with strange fire and were themselves devoured with strange fire Lev. 10. 1 2. Memorable is the instance of Adonibezek Judg. 1. 7. And of Eliâ—…s sons who prophaned the holy things of God and were destroyed in bearing the Ark of the Lord 1 Sam. 4. 11. Agag was thus dealt withall in his kind 1 Sam. 15. 33. And David in sundry cases as 2 Sam. 12. 11. and 24. 1. 15. God hath expresly threatned thus much Lev. 26. 23 24. Psal. 18. 26. 1. Thus God dealeth to manifest the equity of his proceeding against men that so he may be the more justified 2. The Lord doth this in mercy to afford unto men a meanes to find out the cause of Judgment that so they may take away the cause by true repentance and thereupon the Judgment be removed or otherwise that they may be made the more inexcusable Let us therefore take occasion from the kind of Gods Judgments to search after the causes thereof Hereof see more in the Plaister for the Plague on Numb 16. 44. § 4. 5. §. 161. Of Children punished for their Fathers sins IT is more than probable that among those first born very many were young Children which never had done themselves any hurt to the Israelites so as Children may suffer for their Fathers sins The law threatneth as much Exod. 20. 5. And God herein manifesteth the extent of his Justice Exod. 34. 5. This may be exemplified in the Children of Dathan and his complices Numb 16. 27 32. And in the Children of Ieroboam 1 King 15. 29. and sundry others Divine vengeance is hereby much aggravated As Gods mercy by the extent thereof to the seed and Children of such as believe on him is much amplified Gen. 17. 7. Prov. 20. 7. Psal. 112. 2. so is the Judgment aggravated by this extent Obj. This may seem to be against justice and against Gods express Word who hath said it and sworn it that the Child shall not dy for the sin of the Father Ezek. 18. 2 3. c. Answ. 1. The Justice of God is manifested by the universal Contagion and corruption of all Children of men Is it not just with men to destroy the young cubbs of Foxes Wolves and other mischievous creatures by reason of their ravenous nature 2. Besides Children appertain to Parents they are theirs In this respect it iâ—… not against Justice to punish them in their Parents case Children of Traitors are deprived of their patrimony by reason of their parents demerit As for Gods avouching not to punish the Child for the Father that is spoken of penitent Children and withall it is intended of the personal sins of Parents and the eternal punishment thereof which punishment no Child shall bear simply for his parents Personal sin This should the rather
to her former past condition As Matthew the Publican Matth. 10. 3. This may be explained by an infamous title given to a woman but in reference to the time past which is thus expressed a woman which was a 〈◊〉 Luk. 7. 37. For God had purified her heart by faith Acts 15. 9. 3. They went not to her house because it was a publick Stewes but because it was a remote and secret place for it was upon the Town-wall Iosh. 2. 15. For the point in hand there are two roots from whence the Hebrew word may be derived which expresly signify to play the Harlot or to comâ—…it â—…cation There is also an other Hebrew word which signifieth meat whence they would derive the word attributed to this woman and expound it Hostess or Victualer that selleth meat but they cannot give any express instance thereof They produce some places where this word is used but if the sence of place be well observed it will appear that in all those places the word may he more fitly translated Harlot then Hostess as Iudg. 11. 1. 1 Kings 3. 16. Ioel 3. 3. This word in Hebrew is in other places put for an Harlot by their own confession nor can it be taken for an Hostess or Victualer as Gen. 34. 31. Lev. 21. 7. Ezâ—…k 16. 41. Prov. 23. 27. Besides the LXX who well understood the meaning of the Hebrew words ever translate it with a word that properly signifieth an Harlot And two Apostles expound it so namely this Apostle here and Iamesâ—… â—… 25. Surely this much tendeth to the magnifying of God's Almighty power free 〈◊〉 and rich mercy that an Harlot should attain to such Faith and be made 〈◊〉 of such favour and honour as she was as 1. To profit by Gods works so far beyond all her Country as she did 2. To be an Hostess to the people of God 3. To be a means of preserving not herself only but all hers from a common destruction 4. To be admitted though a Gentill into the Commonwealth of Israel 5. To be incorporated into the true Church of God 6. To be married to a prime Prince in Israel which was Salmon 7. To be one of those Progenitors from whom the promised Messiah by liâ—… descent should come Matth. 1. 5. 8. To be called out by an Apostle and by name to be put into the Catalogue 〈◊〉 Gods Worthies 9. To be produced by another Apostle as a prime pattern of manifesting her 〈◊〉 by works Iam. 2. 25. 10. To be an heir of eternal life as all Christs progenitors from whom in 〈◊〉 line he descended are supposed to be and as all true believers are These shew how forward God is to honour penitent sinners And how much 〈◊〉 such may receive from him The names of such as are registred in sacred Scripture give further evidence hereof Ruth Naaman Matthew Zaccheus the 〈◊〉 that washed Christs feet with her tears Paul and others Matth. â—…1 32. Gods high account of such is manifested many wayes 1. By sending his Son to call such Matth. 9. 13. yea to seek and to save â—…hem 2. By affording his Gospel and Ministers to preach it unto them Actsâ—…6 â—…6 17 18. 3. By Christs patient waiting upon them Rev. 3. 20. 4. By Gods readiness to receive sinners when they are coming to him even a 〈◊〉 off Luk. 15. 20. Psal. 32. 5. 5. By that joy which Angâ—…lls express upon the conversion of sinners Luk. 1â—… 10. 6. By that glory and praise which the Church giveth for such Gal. 1. 22 23. 〈◊〉 11. 18. 7. By that recompence which God confers upon them This consisteth of sunâ—… branches as 1. A free discharge of their whole debt and full remission of all their sins Luk. 18. 13 14. 2. His sanctifying comforting and supporting spirit in an abundant measure 1 Cor. 15. 10. 3. External honours instance Rahab Ruth and the Prodigal Luk. 15. 23. 4. External life and it may be a great degree of glory in heaven for if notorious sinners after their conversion remain faithfull and give forth fruits meet for repentance their former wicked course shall not be remembred to impaire their heavenly glory Ezek. 18. 21. Yea many such converts are by a consideration of their former wickedness stirred up to labour in Gods work more abundantly than others 1 Cor. 15. 10. 1. This giveth a cleer demonstration of the free grace and rich mercy of our God for sin to God is more than any Rebellion or â—…igh Treason against the 〈◊〉 Monarch on earth 2. It giveth also a demonstration of the Equity and Justice of God upon impenitent sinners Ezeâ—… 18. 27 c. We may from hence infer that the destruction of every impenitent siâ—…ner is of himself Hos. 13. 9. 3. This mercy of God to Rahab should stir up others to do as Rahab did Though all Iericho stood out yet would not she she had heard and she believed that there was no standing out against God She therefore comes in she seeks mercy and finds mercy goe and do thou likewise Luk. 10. 37. §. 184. Of Rahab not perishing with others AMong many other evidences of Gods mercy to this penitent one is thus expressed She perished not with them that believed not This phrase She perished not with is the interpretation of one Greek word which is a double compound Of the simple verb and of the first composition See Chap. 10. v. 39. § 151. The other preposition which maketh it a double compound signifieth with and hath reference to others which are said not to believe so as she was preserved from a common destruction By her not perishing is meant her preservation from death Under it is comprised not only the preservation of her person but also of all that were with her in her house Iosh. 6. 23 25. The manner of her preservation was this 1. When the walls of the Citie fell down and thereby a way was made for the whole Army to enter into the Citie Ioshua sends to her the spies who knew where her house was and promised preservation to her and all in her house This is a worthy president for Generalls and other Commanders to râ—…tifie the Engagements of such as are imployed by them 2. The Spies that were preserved by her readily goe and accomplish what she had made them promise and swear This is a good example for such as have received kindness especially when they are bound by promise and oath to a particular retribution 3. All in her house are saved so as Covenant and Oaths are to be performed to the full 4. They were for a time left without the Camp of Israel to shew that all to whom external favour is shewed are not presently to be made partakers of all the priviledges of the Church There must be a time for such as have been of a false Religion to give good evidence of their true Faith and repentance
21 15 16 17. For true saving grace cannot be utterly lost See more hereof Chap. 3. v. 12. § 132. c. This is a great enforcement to such as by any occasion have fallen from grace and grieved Gods good Spirit thorowly to repent thereof and to turn to their God again §. 203. Of Samsons kind of death THE last act of Samson was the greatest and best It was the greatest evidence of his faith and the most profitable to Gods Church Yet out of it a double question ariseth 1. Whether it were a lawfull act 2. Whether the like may lawfully be don by others His act was this that he pulled down a great house where he was upon himself and upon the enemies of the Church which were in and upon that house Iudg. 16. 27. c. This personal act was in it self as he did it lawfull For 1. He did it with true devotion and invocation of Gods Name Iudg. 16. 28. So true so hearty so intire was his devotion as God had respect thereto even as he had to his Prophet Iona. 2. 2. 2. He did it with a true and stedfast faith For it was his last act and he is here brought in as a pattern of faith Of him as well as of others it is said These all having obtained a good report through faith c. v. 39. 3. He did it by vertue of his vocation and function which was deputed to him from his mothers womb Iudg. 13. 5. Which was to deliver Israel out of the hands of the Philistines If a valiant Souldier should cut asunder a post of a bridge whereon an Army of enemies stand though the bridge should fall upon himself yet he did but what his calling required 4. He did it with a well composed mind not in any such passion or perplexity of mind as self murderers do It was a zeal of Gods glory love of the Church of his and of his own Country due and just revenge on the Churches enemies and a recompence of his former folly 5. He did it with a special warrant which was the immediate and extraordinary motion of Gods Spirit He did it with such a Spirit as Elijah did when he called for fire upon the Messengers that came to apprehend him 2 King 1. 10. 6. He did it as a type of Christ. Hereof see § 206. §. 204. Of self-murther COncerning the second question § 203. whether the like may be lawfull in others a negative answer must be given unless they have such a Spirit This answer of Christ Ye know not of what manner of Spirit ye are of Luk. 9. 55. is perâ—…inent to the point in hand Self-murther is in it self a capitall and damnable sin For 1. It is apparently against the very letter and sense of the morall Law Exod. â—…0 13. 2. It is against the rule of Charity For this phrase Thou shalt love thy neighâ—… as thy self Math. 22. 39. sheweth that a mans self is the rule of loving 〈◊〉 For a man therefore to destroy himself is to break the very rule of 〈◊〉 3. Divine revenge is expresly threatned against it For this distinction of Gods requiring blood at the hand of man and at the hand of every mans brother Gen. 9. 5. sheweth that God will require that blood which one man 〈◊〉 of himself as well as of his brother 4. Self-murther is the highest pitch of tempting God This was it which the Devill assayed to bring Christ unto Matth. 4. 6 7. It provoketh God to let the 〈◊〉 sink into hell or in an unusuall and strange manner to save it 5. It is a presumptuous usurpation of Gods prerogative unto whom belong the issues of death Psal. 68. 20. 6. It is a preposterous prevention of Gods call thrusting a mans self out of that place wherein his Lord hath set him 7. It setts a dam against Gods mercy for who can tell if God will turn and 〈◊〉 and turn away from his fierce anger that we perish not Jona 3. 9. But self 〈◊〉 give judgment against themselves as if they knew that God would not turn away from his anger 8. It is a violent preruption of the place time and means of ones own repenâ—…ance The place is a body animated by the soul a dead carcass cannot reâ—… The time is this life Heb. 3. 13. The means are Gods Word Christian conference Invocation and such like whereof the Self-murtherer depriveth himself 9. It is against the most principal principle of nature which is to preserve its own being 10. It is against that remainder of Gods Image which is reserved in man â—…y vertue whereof sundry of the Heathen Philosophers and others have condemned it The Roman Orator excludes them out of heaven The prime of Roman Poets placeth them in hell wishing that they might be on earth to enâ—…ure any want or hard labour §. 205. Of the future estate of self-murtherers A Question is moved of self-murtherers whether there is any hope of their salvation or no. Answ. 1. All the instances that the Scripture giveth of self-murtherers are branded for Reprobates as Saul Achitophel and Iudas 2. We have as little ground of hope for them as for any 3. The order of the Church in denying them Christian buriall imports as much 4. The very Heathen had such a Law which forbid their buriall Yet because the wayes of the Lord are unsearchable and the mercies of the Lord infinit and the work of his Spirit unconceâ—…vable For at the moment of death the Spirit can work Faith and repentance we cannot we may not pass a peremptory sentence on them Pretences alledged for the hope of the salvation of many of them are these 1. They may be distracted in their witts Answ. Such are not to be accounted self-murtherers Our Law doth acquit such 2. They do it to avoid sin or to prevent such Tortures as they fear may draw them from the profession of the true Faith Answ. 1. They are undue pretences For 1. No evill is to be done upon pretence of good Rom. 3. 8. 2. A meer passive evill is not sin 3. The pretended evill may by the Divine Providence be prevented 4. The remedy used is the worst of evills It is like the Flounders leaping out of hot water into flaming fire The pretence of preventing torments that might cause Apostacy implieth Pusillanimity and Infidelity As if God could not prevent or mitigate or give sufficient Strength Courage and Comfort in all Tortures 3. Some pretend an hastning of their heavenly glory thereby Heathen Authors give instances hereof namely of Cleambrot us and Cato Answ. That is no way to hasten but for ever to exclude ones self from heavenly glory 4. Some thinking to give evidences of their salvation set down the confidence they have in Gods mercy and leave it written in their pocketâ—…s that it may be seen by Survivers Answ. It is a plain mockage of God to crave
manifest life in it by the naturall motions thereof Now in regeneration none are still-born If therefore there be no spirituall life no spirituall motions surely there is no regeneration 3. Readinesse on all occasions to go to God as to his Father and of him to seek every needfull thing To whom will Children more readily go for supply of their wants then to their Parents of whom they were begotten and born I will arise and go to my Father saith the Prodigall Luk 15. 18. 4. A constant purpose and faithfull endeavour to avoid all sin This is that which Saint Iohn 1 Epist. 3. 9. intendeth in this phrase Whosoever is born of God doth not commit sin with the inner man in the renewed part he doth not commit sin Of this inner man the Apostle speaketh Rom. 7. 17. where he sayth It is no more I that do it but sin that dwelleth in me 2. Hence we should be stirred up to use all means for the beginning and accomplishing of this blessed work This especially concernes such as upon examination find not this work begun They are to take due notice of the causes of regeneration which concur to the working thereof which are briefly these 1. The primary author is God For in this respect we are born of God God hath begotten us Jam. 1. 18. Even God the Father of our Lord Iesus Christ 1 Pet. 1. 3. 2. The procuring causes are Gods will and Gods mercy There could be nothing out of God to move him It must needs therefore arise from his own meer will So saith the Apostle Iam. 1. 18. Of his own will begat he us And there could be nothing in man to move God hereunto For man by nature is most miserable It must needs therefore arise from Gods meer mercy for misery is the proper object of Mercy On this ground it is justly said 1 Pet. 1. 3. that God according to his abundaâ—…t mercy hath begotten us againe 3. The immediat matter of regeneration is Gods Spirit In this respect we are said to be born of the Spirit John 3. 4. And regeneration is stiled the renewing of the Holy Ghost Tit. 3. 5. For it is a divine work above hâ—…m me ability 4. The ordinary instrumentall cause is Gods word so Iam. 1. 18. God begat us by the word of truth In this respect the word is stiled incorruptible seed 1 Pet. 1. 23. The Gospel is that part of Gods word which is most effectuall hereunto and it is thereupon stiled the Gospel of salvation Eph. 1. 13. And the power of God unto salvation Rom. 1. 16. 5. Ministers and Preachers of the Gospel are ministeriall causes of regeneration who are in relation to their ministry said to beget us and stiled Fathers 1 Cor. 4. 15. Philem. v. 10. All these are comprised under the efficient cause and are so far from thwarting one another as they sweetly concur to produce this divine work of regeneration being subordinate one to another and may in this order be placed together It being the will of God to shew mercy to man he ordained Ministers to cast the seed of his word into mens souls which being quickned by the Spirit men are hereby born againe II. The materiall cause of Regeneration is Christ incarnate God made manifest in the flesh as the Apostle speaketh 1 Tim. 4. 16. In this respect we are said Eph. 5. 30. to be of his flesh and of his bones III. The formall cause of Regeneration is Gods Image planted in us which consists in holinesse and righteousnessâ—… After this Image we are said to be renewed Eph. 4. 24. This makes an essentiall difference betwixt a naturall and regenerate man IV. The finall causes next and subordinate to the glory of Gods free grace and rich mercy are especially two 1. To make men able to do good namely such good as may be acceptable and honourable to God profitable to other men and truly advantageable to themselves The Apostle therefore Eph. 2. 10. speaking of Regeneration which is a kind of creation thus expresseth this end we are created in Christ Iesus unto good works 2. To make men fit for glory For corrupt flesh cannot partake of celestiall glory Whereupon saith Christ Ioh. 3. 3. Except a man be born again he cannot see the Kingdome of God So far shall he be from being admitted into it as he shall not come so neer as to see That fitnesse for heaven is an end of Regeneration is thus declared 1 Pet. 1. 3 4. God hath begotten us again unto a lively hope and to an inheritance incorruptible c. §. 106. Of Saints being Gods first-born II. IN that the society to which we are brought by the Gospell is set out by this phrase Church of the first-born we may observe That all they who are new born are Gods first-born For as the believing Jewes were so by vertue of their priority so the believing Gentiles being brought into the Jewes society and made partakers of their priviledge are so likewise Where the called of God are comprised under this collective word Ephraim they are stiled Gods first-born Jer. 31. 9. So where the called of God are comprised under this collective word Israel they are stiled Gods first-born Exod. 4. 22. The whole Church was comprised under the title Israel In the same respect all Saints are called Heires Rom. 8. 17. and Kings Rev. 1. 6. Yea all not only one body as 1 Cor. 12. 13. but also one spouse Cant. 5. 1. 2 Cor. 11. 2. The Reasons of Saints being Gods first-born may be 1. Their union with Christ. For they are so neerly united unto Christ as he and they make but one body which is excellently set down 1 Cor. 12. 12. By vertue of this union Christs priviledges are conferred on them As he is a King so they As he a Priest so they Rev. 1. 6. As he a Son so they Ioh. 1. 12. As he an heir so they Rom. 8. 17. As he Gods first-born Rom. 8. 29 so they 2. Gods equall and impartiall respect to them all He loves them all with the same love His heart is set on every one of them as if they all were but one and therefore they are all stiled dear Children Eph. 5. 1. 3. Their equall right to the priviledges of the First-born The forementioned titles of heires and Kings prove as much 1. This may inform us in that right which believers have to the heavenly inheritance they are first-born 1 Pet. 1. 3 4. Though all that are begotten of men are not heirs but only the first-born yet all begotten of God are because they are all first-born Esau had a birth-right yea and a blessing appertained to him as he was the first-born Gen. 27. 19 32. so Reuben 1 Chro. 5. 1. The Law expresly provideth that the first-born have the inheritance whereunto he hath a right though his Mother were hated Deut. 21. 16. Much more have Gods first-born a
right to his inheritance even that heavenly inheritance which the Father hath prepared the Son purchased and the Spirit sealed up to their souls This right therefore commeth not from any worth of theirs nor from any merit of any thing done by them but from this prerogative conferr'd upon them For as the Apostle Iames expresseth Iam. 1. 18. Of his own will begat he us with the word of truth that we should be a kind of first-fruits of his creatures Therefore the Apostle Peter 1 Epist. 1. 3. blesseth God for this priviledge saying Blessed be the God and Father of our Lord Iesus Christ which according to his abundant mercy hath begotten us again unto a lively hope by the resurrection of Iesus Christ from the dead 2. This should also stir us up to search after the evidences of this our right Heirs of great inheritances will be very diligent herein yea and they will 〈◊〉 the advise of learned Councel Should not we much rather use all means to get assurance of this prerogative to be of the Church of the first-born Note the exhortation of the Apostle Peter in 2 Epist. 1. 10. If we be new born we are first-born and therefore the evidences of our new-birth are assured evidences that we are Gods first-born therefore well weigh them You had them in the foregoing Section 3. This may admonish such as are the more eminent of the Church not to despise them who are in some outward respect inferior to them be the difference in Wealth or Honour or Authority or Superiority or Learning or Witt or any gift of Body or Mind yet in Gods esteeme and in the greatest priviledge they are all one all first-born all Heires all Kings Note Gal. 3. 28. There is neither Iew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Iesus This is it which the Apostle mainly aimes at 1 Cor. 12. 15 16 c. Well weigh this poynt ye that are any way above others and consider what the Apostle Iames sayth Iam. 2. 1 2 c. 4. This doth afford a ground of consolation to such as are of poore parentage and can expect no inheritance from their Father on earth to young brothers from whom the Elder carriethiall to females who cannot inherit they are all Gods first-born So to all that are Poore Mean Illiterate Weak or any way despicable in mans conceit A great comfort and encouragement it is to such that they are Gods first-born Note Iam. 1. 9. 5. This doth afford an use of direction First in generall to walk worthy of this priviledge and prerogative for it is a great priviledge an high prerogative In particular 1. Moderate your care for things here below For being Gods first-born ye may rest assured he will provide sufficient for the pesent and hereafter give you a kingdome On this ground doth Christ presse this poynt Luk. 12. 29 30 31 32. I may to these use the Prophets phrase Ier. 45. 5. Seeke ye great things for your selves seeke them not Will a Kings first-born carke and care for Farmes Offices or other like meanes of livelihood much lesse should Gods first-borne carke and care for these earth things 2. Patiently beare temporall losses reproaches disgraces and what else may be endured for thy profession sake The right of the first-born will recompence all Note Heb. 10. 32 33 34 35. and 11. 9 10 26 35. This also is well-beseeming Gods first-born 3. Be an example to others how to behave themselves They who in any respect are above others must be as lights unto them The advice of Christ Matt. 5. 16. Let your light so shine before men that they may see your good works c. doth especially appertaine to such Thus may we win and save others as 1 Pet. 3. 1 2. 1 Tim. 4. 16. And this is a great improvement of the talent which God commits to us whereby men bring gaine to the Lord which he will not let passe unrewarded Read Math. 25. 15 27. Thus shall we bring a good repute to our profession yea and much honour to our Father Matth. 5. 16. §. 107. Of Christians enjoying the same priviledges as the Jewes formerly did III. IN that the society to which we are brought by the Gospel is set out by this phrase Church of the first-born It doth informe us That under the Gospel all Christians are made one with Jewes For it s noted as a work of the Gospel to bring us Christians to those who by priority of time are Gods first-born This was of old promised by God Gen. 12. 13. And desired by Saints Psal. 67. 3. And foretold by Prophets Gen. 9. 27. Mal. 1. 11. And the accomplishment thereof manifested Eph. 2. 13. Gal. 3. 27. The grounds of the point may be 1. To give evidence of the extent of Gods mercy Rom. 10. 12. 2. The more to set out the honour of Christs comming For as the honour of his second comming is set out by the appearing of all people to be judged by him So of his first comming by calling all nations to beleeve in him 1. This may informe us in a main difference betwixt the Law and the Gospell The Law was proper to one only Nation the Iewes as Psal. 147. 19 20. The Gospel is common to all Heb. 4. 2. And therefore saith the Apostle Rom. 1. 16. I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that beleeveth to the Jew first and also to the Greek Not only so but the Law was a partition wall which kept Iewes and Gentiles one from another But by the Gospel that partition wall is broken down Eph. 2. 14. If the Law were then worhty to be had in so high esteeme as David had it in in how much higher esteeme is the Gospel now to he had Heb. 2. 2. 2. This may instruct us in the dignity and excellency of the Christian Church The Psalmist having an eye on the Church of Israel stiles it the City of God and thus saith of it Psal. 87. 3. Glorious things are spoken of thee O City of God The like glorious things and that in a far more excellent manner may be applied to the Church of Christ For this Church is brought to that and the priviledges of that Church are brought to this This was fore-told Isa. 35. 1 2. and 66. 10 11 2. In regard of the right which the Christian Church hath to the ancient Jewish Church the titles proper to that are entended to this For this is called Sion and Ierusalem and the City of God as in the foregoing verse And the members of this First-born Heirs Children of promise Children of the free woman Gal. 4. 28 31. Abrahams seed Gen. 3. 29. Israel of God Gal. 16. 16. Their maine priviledges whereof we also are made partakers were these 1. A speciall covenant betwixt God and them Gen. 17.
blood on them that dwell on the earth as Rev. 6. 9 10. The Apostle doth hereby give us to understand That dead Saints speak Which is plainly expressed Heb. 11. 4. where the Apostle saith thus Abel being dead yet speaketh In like manner all that lived righteously or suffered for righteousnesse sake and that have their life and death registred for posterity do speak For they do as plainly and distinctly instruct us in the good will of God in our duty to him and in the way to life yea and in the extent of our obedience how it ought to extend it self not only to the doing of what God requireth but also to the enduring of what he is pleased to lay upon us as Heb. 5. 8. they do I say as plainly instruct us therein at if they were living and with an audible voyce spake unto uâ—… and exhorted us to such obedience and such patience as they in their life time shewed In this respect saith the Apostle Rom. 15. 4. whatsoever things were written asoretime were written for our learning 1. Which may serve for the refutation of that undue cavill which Papists lay upon the Scripture that it is a mute Judge If dead Saints because they are registred in the Scripture may be said to speak much more the Scripture which registreth what they speak But note the expresse phrases of Scripture against that cavill as Rom. 4. 3. what saith or speaketh the Scripture and Ioh. 19. 37. Another Scripture saith or speaketh and Ioh. 7. 42. saith not the Scripture Therefore the Scripture is stiled the word as the word of the Prophets Heb. 1. 1. if God should by an audible intelligible and distinct voyce speak to us we could not better know his mind then we may by the Scriptures May not a friend as plainly declare his mind by a letter written as by word of mouth We read 2 Chro. 21. 12. of a writing that came from Eliah after he was translated which letter question lesse he had written whil'st he was on earth and lest to be delivered to the King did not that letter as plainly declare Gods Message as if by a voyce it had been uttered So did that writing which Baruch wrote from Ieremiahs mouth Ier. 36. This phrase 2 Cor. 10. 11. such as we are by word in letter sheweth that Scripture hath its voyce therefore it s no mute Judge 2. Let us be exhorted to hearken to the voyce of dead Saints as Mic. 6. 9. Hear the rod 1. by it learn Gods mind They who imitate dead Saints hear them speak and hearken to their instructions §. 119. Of the excellency of Christs blood above others CHrists blood every way speaketh better things then Abel or his blood For 1. Abel speaks for imitation Christ not only so but for expiation justification and salvation all which he hath merited 2. Abels blood speaks for revenge Christs for pardon Luk. 23. 34. Therefore saith the Apostle Eph. 1. 7. In him we have redemption through his blood the forgivenesse of sin according to the riches of his grace Quest. Why is the comparison betwixt the blood of Abel and the blood of Christ Answ. Because Christs blood in regard of the plotting and practising of those that shed it was as unjustly as wrongfully as maliciously shed as Abels Now lest from that which is said of Abels blood Gen. 4. 10. and Matth. 23. 35. the like should be feared of Christs by this comparison he removeth that scruple The Apostle doth hereby give us to understand That Christs blood hath a more excellent vertue then others This is true of others persons and others blood 1. The best that can be said of others persons is that they are an excellent pattern and example Thereupon we are exhorted to be followers of them Heb. 6. 12. But Christ his person his blood is for our justification sanctification and Salvation 1 Cor. 1. 30. 2. The best that can be said of others blood is that its a ratification of the truth of that profession for which it was shed In this respect the Apostle stileth his sufferings a confirmation of the Gospel Phil. 1. 7. and v. 12. saith that they turned to the furthering of the Gospel But by Christs blood the covenant of peace and reconciliation betwixt God and man is made and confirmed Heb. 9. 15 16. 3. The blood of others unjustly shed cryeth for revenge Gen. 4. 10. Matth. 23. 35. Rev. 6. 10. But Christs for pardon Luc. 23. 34. Eph. 1. 7. Yea as it hath been formerly shewed and proved we are redeemed reconciled justified sanctified and saved by Christs blood Thus we see how Christs blood hath every way a more excellent vertue then others And this appeareth 1. From the dignity of his person we Christians know that Christ was true God that he assumed our nature into the unity of the Deity so as God and man became one person In this respect the word was made flesh Joh. 1. 14. And God was manifested in the flesh 1 Tim. 4. 16. By vertue of the hypostatical and personal union that blood which was shed by the humane nature is attributed to the divine nature Act. 20. 28. In this respect it hath a divine and an infinite worth dignity merit vertue and efficacy and therefore is better and more excellent then any others 2. From the ends why Christ shed his blood 1. To free man from sin and from all that misery whereunto man by sin had brought himself Gal. 3. 13. 2. To bring man to everlasting happinesse Eph. 5. 25 26 27. Can there be better things then these Can any other blood effect these 1. This demonstrateth the blasphemy of Papists who attribute the merit and virtue proper to Christs blood to the blood of Martyrs For they teach that by the blood of Martyrs sins are expiated Yea they have a new devise of mingling the milk of the Mother with the blood of the Son A Jesuiticall blasphemy 2. This serves for the aggravation of their impiety who trample on this blood of Christ of which the Apostle speaketh Heb. 10. 29. See Heb. 10. § 110. 3. This should stir us up highly to esteem the death and sacrifice of Christ. And that simply in by and for it self for its most precious 1 Pet. 1. 19 Yea also comparatively above all other blood for it speaks better things then they If the blood and death of Gods servants be precious as Psal 72. 14. and Psal. 116. 15. How much more the blood of the Son of God and that not only in the better worth but also in the better effect it speaketh better 4. Let us be exhorted with strong confidence to trust to this blood and to the efficacy thereof and that by reason of the better things which it speaketh namely Grace Mercy Pardon Reconciliation Acceptation and Salvation Hereon we ought especially to meditate when our sins make clamours in our consciâ—…nces and the cry of them may seem to
and Silas were Act. 16. 24. 4. Such as are manacled and fettered in prison as Peter was Act. 12. 6 7. 5. Such as are cast into a dungeon as the Prophet was Ier. 38. 6. 6. Such as are committed to a souldier or other officer to be kept safe Act. 28. 16. or such as are any other way restrained These cannot help themselves Therefore succour ought the rather to be afforded to them They whom the Apostle here especially meaneth were Preachers and professours of the Gospel and for the Gospel sake were so bound Malefactors use to be so dealt withall They are kept fast that they might not make an escape but be brought forth in due time to receive condign punishment The Preachers and Professors of the Gospel deserved no such matter neither was there any fear of their making any escape unduly yet were they dealt withall as malefactors This hath been more fully cleared on Heb. 11. 36. §. 26. Of succouring such as cannot seek it THE Apostle doth the rather put those to whom he wrote in minde of such as were bound and would have them to be remembred because being so bound they were not able to come themselves to make their case known to others All duties enjoyned for their sakes who are restrained of liberty are so many proofs of the equity of this point as to visit the sick Iam. 5. 14. or are in prison in a dungeon or any other place of restraint or such as are lame impotent or any way unable to seek succour themselves Christ takes special notice of this kinde of kindnesse to recompense the same Mat. 25. 36. For our Direction and Encouragement hereunto we have set before us 1. The patern of God himself He offers and affords succour to such as seek it 〈◊〉 Isa. 65. 1. Rom. 9. 30. This is set forth to the life in a Parable of a young childe cast out and left succourlesse Ezek. 16. 4 c. Woe had it been with all mankinde if God had not sought to man before man sought to God Man was so far from first seeking to God as when God first sought to man man sled from him Gen. 3. 8. But we must be followers of God Eph. 5. 1. 2. The example of the Sonne of God who in the same manner doth good as his Father doth freely of himself before it be sought of him even to such as neither did nor could seek it When we were yet without strength while we were yet 〈◊〉 when we were enemies when we were dead in sinnes Christ shewed mercy unâ—… us Rom 5. 6 8 10. Ephes. 2. 1 5. Christ professeth of himself that he came to seek and to save that which was lost Luke 19. 10. This he exemplifieth in divers Pâ—…rables Luke 15. 4 c. He first came to a people that saâ—…e in darknesse Matth. 16. In the dayes of his flesh he went unto such as could not come to him Matth. 8. 14. and offered relief before it was sought Mat. 4. 32. Iohn 5. 6. But the same minde must be in us that was in Christ Phil. 2. 15. 3. We have also the examples of such as have herein been guided by the Spirit of God When Abraham heard that Lot was taken captive he used means to rescue him though no mediation were used unto him for that purpose Gâ—…n 14. 14. When 〈◊〉 heard of the great affliction and reproach wherein the Jews were of his own accord he went to them and did great things for them Nehâ—…m 1. 4 c. When Ebed-melech heard that they had put Ieremiah in the dungeon he used means to get him out Iâ—…r 38. 7 c. Iâ—…b was eyes to the blinde and 〈◊〉 to the lame Job 29. 15. The Samaritan when he saw a man wounded and half dead he succoured him Luke 10. 30 33 34. Now we must be followers of them that â—…ollow Christ 1 Cor. 11. 1. If we be not thus minded many may perish for want of succour Ieremiah might have perished if Ebed-melech had not of his own accord first afforded him succour This manner of being good giveth evidence that a spirit of goodness is in us and that we do good for goodness sake What may we now think of such as turn their eyes ears and hearts from such as come to them make known their cases to them call and cry to them for help and succour Iob maketh a great complaint of the hard-heartednesse of his friends to him in such a case Iob 19. 14 15 c. Such are worse then he that is said neither to fear God nor regard man and yet was moved by the importunity of a 〈◊〉 widdow to succour her The doom of such is expresly set down Prov. 21. 13. and Iames 2. 13. They shall not be heard when they cry but shall have iudgement without mercy Surely their mercy is too too scanâ—…y who extend it to none but to such as by importunate clamours do in a manner force it from them Such mercy mâ—…y seem rather to be for their own ease quiet praise or self-respect some way or other then for the Lords sake their brothers sake or pity mercy and goodness sake What approbation what remuneration can such look for from the Lord It will be our wisdome and it is our duty to take notice of this extent of mercy and thereupon to be ready to hearken to such motions as shall be made unto us for such as are far off or to such as are in hold or any way bound or such as are sick or maimed or lame or any way so distressed as they cannot come to us Yea we ought to enquire after the estate of Gods Church and people and go to prisons and visit the sick and such as are any way impotent §. 27. Of making others distresses our own BOth to incite and direct the Hebrews about that duty of remembring them that are in bonds the Apostle addeth this clause As bound with them This also is is the interpretation of one Greek compound word As an incitation it implieth a due consideration of our own condition which is subject to the like case For though at one time we be at liberty and not bound yet at another time we may be bound and restrained of liberty Yea at that time wherein others are in bonds we also might have been in their case We therefore being by the Divine Providence free ought the rather to succour them that are not free As it is a direction it importeth a sympathy and fellow-feeling of others distresses and that such an one as if we our selves were in the like distresse and thereupon so pitifully and compassionately to deal with them and for them as it may be discerned that we could not be otherwise affected in our own case nor could do or desire more to be done for our selves Thus it setteth forth the manner and measure of succouring others according to the tenour of the Law thus set down Thou shalt love thy
having long life are satisfied therewith God with the blessing giveth satisfaction Psal. 91. 16. The meek shall eat and be satisfied Psal. 22. 26. God will satisfie the poor with bread Psal. 132 15. When God promiseth to send corn wine and oyl as a blessing it is added Ye shall be satisfied therewith Joel 2. 19 26. This satisfaction is said to be of the mind to shew that it extends it self as farre as covetousness doth which is an inward inordinate desire of the mind A contented person doth not only forbear outward indirect courses of getting more and more but doth also restrain the motions of his mind or soul from desiring more then God is willing to allot unto him The sufficiency mentioned in the description hath not reference to any set quantity or measure which the contented person propounds to himself but only to the wiâ—…e providence of God who doth give to every one of his what is sufficient for him Answerably a contented person so accounts his own estate and is satisfied She that made this answer to him that would have spoken to the Captain of the Hoast for some reward to her I dwell among mine own pâ—…ople was such a contented one 2 King 4. 13. This word â—…itness is added to shew that contentedness extends it self not only to the things which are needfull for mans livelihood as food and raiment 1 Tim. 6. 8. but alâ—…o to the severall estates whereunto man is subject as of peace and trouble ease and pain honour and dishonour prosperity and adversity Contentedness makes a man account that estate be it joyous or grievous whereunto God brings him to be the fittest and seasonablest for him The present condition wherewith a contented mind is limited in this Text admits a double reference One to the time past wherein though his condition hath been better yet he repineth not at the alteration thereof The other reference is to the time to come wherein though he have never so great hope of bettering himself yet for the present he remaineth content with his present condition §. 63. Of the Grounds of Contentedness THe grounds of Contentedness are such as follow 1. Knowledge of Gods disposing providence that he ordereth all things in heaven and earth according to his own will Psal. 115. 3. 135. 6. Hence we may safely inferre that our estate whatsoever it be great or mean plentifull or sâ—…anty quiet or troublesom is ordered by God The Lord gave and the Lord hath taken away Job 1. 21. I form the light and create darkness I make peace and create evil I the Lord do all these things Isa. 45. 7. Who would not who should not be content with that estate which God provideth for him Among other Divine properties there are three which are of greatest force to move us to rest content in our present condition 1. Gods Almighty power 2. His incomprehensible wisdom 3. His infinite goodness God by his power is able to give any man any thing If thou wilt thou canst make me clean saith a leper to Christ Matth. 8. 2. By his wisdom he discerneth what is fittest for every one For the same estate is not fit for every one therefore he variously ordereth mens estates 1 Sam. 2. 7. His goodness moveth him to order all things to good It is good for me that I have been afflicted saith the Psalmist Psal. 119. 71. If this mighty God who can settle thee in any estate in his wisdom see this present estate to be fittest for thee and in goodness settle thee therein oughtest not thou to be content therewith Of contentedness arising from Gods disposing providence See my Sermon on Matth. 10. 29. Entituled The extent of Gods providence § 11. 2. Faith in Gods speciall relation to thee that he is in particular thy Father so as thou maâ—…est say to him Thou art my Father my God and the rock of my salvation Psal. 89. 26. To be perswaded that the Almighty God who can do what he will that the wise God wâ—…o well disâ—…erneth what is fittest for thee that the good God who sweetens all the passages of his powerfull and wise providence with his goodness is in speciall thy Father cannot but assure thee that he dealeth with thee as he knoweth to be best for thee He that stedfastly believed this would not have his estate otherwise ordered then it is He must needs rest content with the present Of this speciall application of Gods Fatherhood See my Explanation of the Lords Prayer Entituled A Guide to go to God § 12. 3. A full conviction of our unworthiness of the least of Gods mercies This did Iacob acknowledge before God Gen. 32. 10. This useth to produce two effects which much conduce to contentedness One is thankfulness for whatsoever we have This made Paul thank Christ Iesus for that he counted him faithfull putting him into the Ministry who was before a blasphâ—…mer 1 Tim. 1. 12 13. For in another place he saith I am not 〈◊〉 or worthy to be called an Apostle 1 Cor. 15 9. Thankfulness is a degree above contentedness The other effect is an expectation of Gods continuing to provide what shall be sufficient for the future For he that is conscious to his own unworthiness cannot but acknowledge that whatsoever good he hath is from Gods free grace Thereupon he is moved to hope and beleeve that God who for his own grace sake hath begun to do good unto him will upon the same ground continue so to do and thereupon he rests contented 4. A deep apprehension of ones desert He that knows himself cannot be ignorant that his desert is extremity of wrath and vengeance even hell and damnation In that therefore he is on this side hell in the land of the living under means of salvation he is content with any outward estate though it be never so mean yea though it be an 〈◊〉 estate and full of trouble They who being sorely afflicted duly consider that they had deserved much more then they had endured with an holy content and humble patience thus say It is of the Lords mercies that we are not consumed because his compassions fail not Lam. 3 22. 5. A right application of Gods promises There is no condition so mean no estate so troublesom but that in Gods Word we may â—…inde some promise to support us therein About want it is said There is no want to them that fear God The young lions do lâ—…ck and suffer â—…unger but they that fear the Lord shall not want any good thing Psal. 34. 9 10. My God shall supply all your need Phil. 4. 19. About danger thus saith the Lord When thou passest thorow the waters I will be with thee and thorow the rivers they shall not overflow thee when thou walkest thorow thâ—… fire thou shalt not be burnt neither shall the flame kindle upon thee Isa. 43. 2. About fear of men there is this promise They that
FOR in this place intendeth both a proof and also an illustration which is taken from a solemn Rite under the Law which was a burning of a Sacrifice without the Camp so as the Priest who served in the Tabernacle nor might nor could eat thereof The Illustration is by way of resemblance thus As the Priest under the Law serving in the Tabernacle neither might nor could eat of that Sacrifice which was burnt without the Camp So they who under the Gospel serve the Tabernacle cannot partake of Christ who was the truth of that Type The Apostle writing to the Hebrews who were well acquainted with the legal Rites and too much addicted unto them doth oft strike on this string of the Judaical Law both in shewing the impotency of those Rites and also in framing Arguments from them to alienate their minds from them Thus he fighteth against them with their own weapons See Ch. 9. v. 13. § 68. The word translated Beasts according to the notation thereof signifieth a living creature For the Sacrifices before they were slain were living Our English according to the Latine cals them Animals and we style a man that wants understanding An Animal This word is applied to those living Spirits which attend the Throne of God Revelation 4. 6. By reason of their resemblance in Courage in Strength in Speed and other like Excellencies to some particular Beasts But here it is taken in the most usuall sense for bruit Beasts For such were offered up for Sacrifice The Beasts here meant were such clean Beasts as were appointed for Sacrifice In particular here may be understood 1. The red Heiser of whose ashes the purifying water was made Numb 19. 2 c. 2. The Bullock that was offered for the Priests sin Levit. 4. 3 c. 3. The Bullock that was for the sinne of the whole Congregation Numb 4. 14 c. 4. And that most especially the Bullock and the Goat that were both slain on the solemn annual day of Atonement Levit. 16. 27. The Body of these beasts are expresly mentioned because their life was taken away before they were burnt For they were slain at the Altar Numb 4. 4. So as by their bodies he means their carcasses under which these particulars are expressed The skin of the Bullock and all his flesh with his head and with his legs and his inwards and his dung Num. 4. 11. As for the Bloud of these Beasts it is here said to be brought into the Sanctuary Oâ—… the word Sanctuary See Chap. 8. v. 2. § 4. Here under the word Sanctuary both parts thereof are intended both the outward part called the Holy place and also the innermost called the most Holy For the bloud here mentioned was brought into both and sprinkled in them both Levit. 16. 14 15 16. This bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Therefore it is here said That the bloud was brought for sinne namely to cleanse and take away sinne both from the Priest himself and also from the people For it is expresly said That he shall offer his Bullock of the sinne offering which is for himself and make an atoâ—…ment for himself and his house Levit. 16. 6. It is also added That he shall make an atonâ—…ment for the people ver 24. Of the Priests offering for himself and the people See Chap. 5. v. 3. § 14. Yea it is said That he should make an atonement for the Holy place and the Tabernacle and the Altar Levit. 16. 16 20. For this end the bloud was sprinkled before and upon the Mercy-seat Levit. 16. 15. to shew the concurrence of Divine Justice and Mercy For that bloud did typifie the bloud and death of Christ whereby Satisfaction was made for sinne Gods Justice being satisfied by Christs bloud way was made thereby for approaching to the Mercy-seat and obtaining mercy The things in the Holy place and the Altar were sprinkled with bloud to take away that guilt of sin which man brings upon himself and upon all that he useth or is used for his good The word translated brought is a Compound and to expresse that composition it may be translated brought in thus brought in into the Sanctuary For the Preposition in iâ—… twice used 1. with the Verb in composition and then joyned with the Noun Sanctuary It sheweth that the beast was slain and so his bloud shed without those two holy places namely at the Altar and from thence carried into those places Thus Christ was offered up on earth there was his bloud shed but he carried it with him into heaven and there presents it to his Father at the Throne of grace Hereupon it is that his bloud or death hath a virtue and efficacy to cleanse away our sinnes and to take away the guilt and curse which we have brought upon all things that we use and upon all things that we do and undertake The foresaid bloud is here said to be brought by the Highpriest Of an Highpriest See Ch. 2. v. 17. § 172. The Highpriest is said to carry in this bloud 1. Because none else might enter into the most holy place Chap. 9. vers 7. 2. Because Highpriests were ordained for men in things pertaining to God Heb. 5. 1. 3. Because the Highpriest was an especiall Type of Christ who by presenting his own bloud at the Throne of grace maketh atonement for the sins of all Gods people Of the resemblances betwixt an Highpriest and Christ. See Chap. 8. v. 1. § 4. §. 127. Of burning beasts without the Camp THe Noun translated Camp is derived from a double compound Verb. The simple Verb signifieth to cast the single compound to cast in The double compound to cast about It is used to set forth a pitching of Tents or setting souldiers in aray The Noun is oft used for a Castle wherein souldiers lie in Garison Act. 21. 34 37. It is also put for an Army which consisteth of souldiers set in aray Hâ—…b 11. 34. And likewise for a Camp wherein souldiers lie together in their several Tents Rev. 209. In this place it hath reference to Israels abode in the wildernesse where they dwelt in Tents and their Tents were pitcht by several Standards as the Tents of souldiers use to be in a Camp The bodies then of the foresaid beasts were carried beyond all their Tents and burnt in a void place where were no Tents and in this sense are said to be burnt without the Camp The Lord who commanded the bodies of the beasts so to be burnt did thereby manifest that he would not leave the Priests to feed on those Sacrifices as they did on others and therefore to take away both liberty and possibility of eating thereof he caused them so to be burnt and that in a type as the Apostle sheweth in the next verse As these so other Sacrifices especially those which are
Manna was put in a golden pot An Omerful of Manna was kept A por of Manna set before the Lord. Manna preserved for future agâ—…s a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aarons roâ—… a staffe Aarons rod typified Christ. Aaron chosen What tables are here meant a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tabula b Plaâ—…ca why Tables of covenant Why Tables of stone a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Operimentum d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorium e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Mercy-Seat a type of Christ. The Mercy-Seat of gold The Mercy-Seat of the same measure with the Arâ—…e The Mercy-Seat set upon the Ark. God made known his will at the Mercy-seat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Cherubims signifie b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cherubims do not justifie Images in Churches Cherubims of Gold Cherubims of beaten work Cherubims wrought out of the Mercy-seat The place where the Cherubims stood The manner of the Chrubims standing * Rev. 6. 16. * Isay 6. 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things for Gods service must be prepared What things fit for Godâ—… service Who were Priests Ministers of God must be appointed by God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The second Tabernacle The high Priest alone appears before the Mercy-seat a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why the Priest entred into the most holy place every year Why but once a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A double negative emphaticall How the high Priest entred within the vail See v. 18 Sect. 99. No comming to God without blood How Gods free grace stands with Christs satisfaction Christs blood aggravateth sin amplifieth mercy a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why offerings for errours c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 Errours opposed to presumptuous sins Numb 16. 22. and expounded The sin there meant not the sin against the Holy Ghost e 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No sin veniall Ignorance a vain plea. Conscience of every sin Search after errours a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Testimony of the holy Ghost is How spiritual applications of external truths may be made a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luceo in lucem profeâ—…o See v. 24. Sect. 124. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints under the Law by Christ entred into Heaven Tabernacle diversly taken a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Types were but for a time God ordered the state of his Church according to their capacicities Difference betwixt legall and Evangelicall Ordinances a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Types made not perfect Legal rites purged not the conscience Legal rites concerned the outward man What meats imply a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What drinks imply d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chap. 6. â—… 2. Sect. 12. What washings imply * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Ordinances of the flesh implie Difference betwixt carnal and spirituall h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What intended under this word imposed k Iunius in paral Pareus in loc l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the time of reformation a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What meant by good Good things to come What they are Difference betwixt the legall Priesthood and Christs The priviledge of Christians a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Blood of beasts the type Blood of God the truth How Gods blood Communication of properties 〈…〉 〈…〉 〈◊〉 Mans ingratitude Nothing too deare for Christ. Give selves to Christ. Grounds of faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How Christ entered by blood How oâ—…t Christ shed blood a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solvo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 redimo c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption What Redemption and how wrought True Redemption by Christ. How Redemption giveth cause of humiliation How of gratulation How of subjection to Christ. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption for us a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b A minori Proofs from known things a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Things effectuall to what they are ordained See Sect. â—…5 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The type of the red cow a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 juvenca b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 domo Ashes put for water a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why things common counted polluted a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 14. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The truth of types to be highly esteemed Spirit for Christs divine nature Several kinds of spirits How Christs blood more effectuall then others 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In extremis Christ voluntarily died See chap. 10. v. 5. Sect. 15. Christâ—… death a ransom See Domest Duties on Eph 5. 25. Treat 1. Sect. 30. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Libor a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amomum Christ God-man offered himself to God The Son of God offered himself to the Father Why Christ offered himself to God Gentiles sacrificed to Priests How things done by men please God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs blood purgeth the soul from sin Our uncleannesse a matter of humilation Comfort in meanes of cleansing Use means of cleansing Sin affrighteth the conscience most Pardon of sin quiereth the conscience most a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 13. Sect. 73. The Aposâ—…les 〈◊〉 The manner of bringing in the proof a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ for mans good undertook many offices Why Christ a mediatour of the new Testament a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See v. 12. Sect. 62. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs death a ransome for
expresly noteth this their vain confidence Matth. 3. 9. So doth Christ Iohn 8. 33 39. In that they were not heires of promise their confidence was built upon a sandy foundation The like may be said of hypocrites of loose and carnall Gospellen of ignorant and profane persons and of all who want that grace which she wâ—…s 〈◊〉 to be heires of promise Namely a true justifying sanctifying faith They who look for benefit of the promise must first prove themselves to be heires of promise 2. This doth highly commend the grace and favour of God to those who are the heires of promise The more rare a grace is the more rare it is that is the lesse common it is and in that respect rare the more admirable it is and the more highly to be prized and in that respect also rare The consideration hereof should fill the hearts of those who have evidence that they are heires of promise with an holy admiration and move them to say as Iudas did Lord how is it that thâ—… wilt manifeâ—… thy self unto us and not unto the world Joh. 14 22. And thereupon to have our hearts the more enlarged unto greater thankfulnesse On such a ground did Christ give thankes to his Father Matth. 11. 25. §. 135. Of the immutability of Gods counsell THat which the Lord was pleased clearly to manifest to the heires of promise is here said to be The immutabilitie of his counsell The Greek noun translated counsell is derived from a verb that signifieth to will hereof see § 130 answerably this noune is translated will by the will of God Act. 13. 36 For Gods counsell is his will That which God willeth is the best counsell that possibly can be The will of God is the ground of his counsell Well therefore is thâ—… Epithite immutability here attributed unto it The word translated immutabilitie is a double compound The simple rooâ—… signifieth to put or to set Matth. 14 3. Act. 13. 47. The single compound â—…nifieth â—…o remove or translate Gal. 1 6. Heb. 11. 5. This double compound 〈◊〉 a privative preposition prefixed signifieth immutabilitie that which 〈◊〉 be altered It is found only in this and the next verse It is here so set down as it carrieth the force of a substantive Answerably it is so translated â—…lity The manifestation of the immutability of Gods counsell is here brought 〈◊〉 as one end of Gods Oath God sware that it might evidently appear that what 〈◊〉 had purposed determined and promised to Abraham and his seed should 〈◊〉 be accomplished there should be there could be no alteration thereof It was more firm then the Law of the Medes and Persians which altereth not Dan. â—… 13. It is here taken for granted that Gods counsell is inviolable His Oath was to manifest as much My counsell shall stand saith God by his Prophet Isa. 46. 10. To 〈◊〉 purpose is it said the counsell of the Lord that shall stand Prov. 19. 21. Psal. 33. 11. The grounds of the immutabilitie of Gods counsell arise from God himself even from the unchangeablenesse of his essence the perfection of his wisdome the infinitenesse of his goodnesse the absolutenesse of his soveraignty the omnipotency of his power 1. God in his essence being unchangable Mal. 3. 6. his counsell also must needs be so As darknesse cannot come out of light so nor changeable counsell from an immutable nature 2. If Gods counsell be changed it must be to the better or worse To the better it cannot be For such is the perfection of Gods wisdome as at first he determined matters to the best To the worse God will not suffer it to be If he should it must be because he discerneth not which is better or worse or careth not which of them fall out or is forced to suffer the worse to fall out but none of these can be imagined to be in God 1. That God should not be able to discern what is better or worse cannot stand with the infinitenesse of his wisdome and understanding Such is the perfection of Gods wisdome as he is said not only to have counsell and wisdome but also by an excellency and property to be understanding Prov. 8. 14. 2. That God should not care whether the better or worse fall out cannot stand with the infinitenesse of his goodnesse Did the Lord at first so order all things as when he took a view of them he saw them all to be very good Gen. 1. 31. and is that Scepter whereby he still ordereth all things a Scepter of righteousnesse Psal. 45. 6. and can it be thought that he should not care how things fall out 3. That God should be over-swayed with a superiour power and forced to suffer the worse to fall out cannot stand with the absolutenesse of his soveraignty and omnipotency of his power Our God is in the heavens he hath done whatsoever he pleased Psal. 115. 3. §. 136. Of Objections against the immutability of Gods counsell Answered 1. OBject Gods counsell is free therefore changeable Answ. I deny the consequence Freedome and immutability may well stand together Though freedome be opposed to constraint yet not to constancy Freedome hath relation to the cause mutability or immutability to the event Gods counsell is most free in the cause but in the event immutable If it be said that that which is freely done may be ordered this way or that way I deny also this consequence Besides that which in the beginning might have been ordered this way or that way and therein the agent shew himself a free agent being determined remaineth no more free to be altered 2. Object God is oft said to repent and that sometimes of bestowing favours Gen. 6. 6. 1 Sam. 15. 11. And sometimes of inflicting judgement Psal. 106. 45. Ier. 26. 3 13 19. Answ. Repentance is not properly attributed to God but meerly by way of resemblance after the manner of man When men see cause to alter that which is done promised or threatned they are said to repent because they find some reason to alter their former purpose and determination But that which God altereth about any thing formerly done promised or threatned is according to his first purpose and determination as when God said to Eli Thy house and the house of thy Father shall walk before me for ever his purpose was to cut off that house for their transgressions 1 Sam. 2. 30. And when God said of Nineveh yet forty dayes and Nineveh shall be over thrown his purpose was to spare Nineveh upon their repentance Ion. 3. 4 c. In those mutable sentences God changed not his secret counsell but his revealed word Gods purpose of casting off Eli's house and sparing Nineveh was immutable and manifested by the event The promise of shewing mercy to Eli's house and the threatning of vengeance against Nineveh was a meanes to accomplish that determined counsell of God
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
pardon for a sin to be committed It is like the prayers of single Combatants who immediatly before their seeking to kill one another make pretence of praying to God This their pretence is an evidence against them This should move people to take heed of Tempting God It was the answer that Christ gave to the Devill when he tempted him to cast himself down from a pinacle of the Temple whereby he might have killed himself Matth. 4. 7. For preventing this sin 1. Give no place to the Devill Ephes. 4. 27. 2. Resist the Devill stedfast in the Faith 1 Pet. 5. 9. 3. Pray against spirituall desertions Psal. 51. 11. 4. Oft meditate on the horrible nature and fearfull issue of this sin 5. Take heed of solitarines 6. Set God always before thee and reason as Ioseph did Gen. 39. 9. §. 206. Of Samson being a Type of Christ. SAmson and David were two of the most eminent Types of Christ that are registred in the Old Testament It will therefore be meet distinctly to declare in this place wherein Samson was a Type of Christ. This will appear in the Particulars following 1. The Name Samson and notation thereof which is his Sun See § 199. Christ is called the Sun of righteousnes Mal. 4. 2. 2. The prediction of his conception compare Iudg. 13. 3 c. with Luke 1. 31. 3. His Sanctification in his mothers womb Compare Iudg. 13. 5. with Luke 1. 32. 4. His speciall separation to be a Nazarite Compare Iudg. 13. 5. with Matth. 2. 23. 5. His miraculous birth Samson was born of a barren woman Iudg. 13. 3. Christ was born of a Virgin Luke 1. 34 35. 6. His principall function which was to deliver Gods people Iudg. 13. 5. So Christ. Matth. 1. 21. 7. His growth to admiration Iudg. 13. 24. So Christ. Luke 2. 52. 8. His Marriage to a Philistine Judg. 14. 1. c. So Christ was espoused to the Gentiles 〈◊〉 His great strength Judg. 13. 25. Christ is said to travell in his strength 〈◊〉 63. 1. 10. The subject whereabout his strength was manifested as a Lion Iudg. 14. 5 6. and the enemies of Gods people who were the Philistines Judg. 14. 4. So Christ exercised his strength upon the Devill who is a roaring Lion 1 Per. 〈◊〉 7. and in rescuing Gods people from their enemies Luk. 1. 7. 4. 11. His manner of teaching by riddles Judg. 14. 12. So Christ by Paâ—… 12. The hony that Samson took out of the Lion whom he had 〈◊〉 Iudg. 14. 〈◊〉 Much sweetness comes from the destruction of the Devill 13. Samsons binding Judg. 15. 13. and 16. 8. So Christ was bound when they apprehended him Iohn 18. 12. 14. His breaking the bonds with which he was bound Iudg. 15. 14. So Christ brake the bonds of death Act. 2. 24. 15. His â—…hirst Judg. 15. 18. So Christ thirsted Iohn 19. 28. 16. His Subjection under his enemies for a time Judg. 16. 21. So was Christ for a while under the power of his enemies Matth. 27. 2. 17. His being sold for a summe of mony Iudg. 16. 18. So was Christ Mat. 〈◊〉 â—…5 18. Gods seeming to forsake him for a time Iudg. 16. 20. Christ complained 〈◊〉 Math. 27. 46. 19. The scorn whereunto he was put by men Iudg 16. 25. so Christ was scorâ—…ed of men Mat. 27. 39. 20. His victorious death Iudg. 16. 30. Much more victorious was Christ's death Col. 2. 15. §. 207. Of Jephtha's Name and Birth THE fourth particular mentioned in this brief Catalogue is Iephthah his History is recorded Iudg. 11. and 12. About him we are to consider 1. His Name 2. His Birth 3. His Infirmities 4. His Excellencies I. His name is derived from an Hebrew verbe which signifieth to open It is oft used of drawing a sword out of the scabbard Psal. 37. 14. The first letter useth to be prefixed before nounes according to the notation Iephthah implyâ—…th one that openâ—…th It was a fit name for in his time the Israelites were so kept 〈◊〉 by the Ammonites as there was none to open a way of liberty for them 〈◊〉 to draw a sword in their defence Iephthah first drew out his sword vanâ—… the enemies and opened a free passage for the Israelites II. His birth was infamous for he was basely born Iudg. 11. 1 2. Bastardy 〈◊〉 in all ages been accounted a great infamy God by his Law barred them from publick functions even unto the tenth generation Deut. 23. 2. This number of yeares is the greatest that we read of any sort of people â—…o barred Bastards by the Law of many nations have been excluded from inheritances He is not accounted an heire by out Law He is said to be no mans child States have thus judged them in sundry respects 1. In detestation of the foul sin of uncleanness 2. In reference to that evill disposition that is for the most part in them God laying a curse on such a corrupt brood 3. In respect of their dissolute education Bastards use much to be neglected therein This phrase of the Apostle if ye be without chastisement then are ye bastards Heb. 12. 8. Seemeth to allude thereunto Yet God here in an especiall and extraordinary manner conferreth his Spirit on this Iephthah and advanceth him to the highest dignity and function amongst his people and prospered him exceedingly By this it appeareth That no outward condition be it never so base is an hindrance to Gods grace witness Rahab an harlot Ruth a gentile Iudah and Thamâ—… adulterers Phares born in Incest All these reckoned up in the Catalogue of Christs progenitors Matth. 1. 3 4 5. Many like instances are registred in Sacred Scripture God hereby sheweth the freenes of his grace extended to unworthy ones and the riches of his mercy conferred upon the worst kind of sinners and the power of his Spirit whereby Valleys are exahed and crooked things made streight and rough places plain Isa. 40. 4. 1. This may be an incouragement even to those who are base born to be diligent in using means of grace and fervent in prayer for grace setting before their eyes this instance of Iephthah 2. This may be a direction to others as they see any evidences of Gods Spirit even in such as are base born to take notice thereof and to make the best use thereof that they can The Elders of Gâ—…lead took notice of a more than ordinary Spirit in Iephthah and answerably made use thereof and hadgood success thereby Iudg. 11. 6. 29. 3. This should quicken up such as being base born are made partakers of a new birth to be the more thankfull and to walk the more worthy of that priviledge 1 Tim. 1. 12 13 14. and say thus hath the Lord dealt with me to take away my reproach among men It is a great means to enlarge the heart unto all thankfulness well to weigh our former vile condition Ephes. 2. 11 12 13. §. 208. Of